rebbi

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

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

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

Rav Ḥiyya bar Ashi in the name of Rav: If one rises early to go on a trip, he takes a lulav and moves it, or the shofar and blows it. When the time arrives to read the shema`, he reads and prays. It was stated, he was to move three times. Rebbi Ze`ira asked, so one and so one, or so and so one one? There, we have stated: “He has to rub each kind three times.” Rebbi Ze`ira asked, so one and so one, or so and so one?

Rav Ḥiyya bar Ashi in the name of Rav: If one rises early to go on a trip, he takes a lulav and moves it, or the shofar and blows it. When the time arrives to read the shema`, he reads and prays. It was stated, he was to move three times. Rebbi Ze`ira asked, so one and so one, or so and so one one? There, we have stated: “He has to rub each kind three times.” Rebbi Ze`ira asked, so one and so one, or so and so one?

HALAKHAH: It is stated: “In truth, they said a woman may say Grace for her husband, a slave for his master, and a minor for his father. One understands a woman for her husband, a slave for his master. A minor for his father? Did not Rebbi Aḥa say in the name of Rebbi Yose bar Nahora: All they said about a minor is for the latter's education? Explain it that he recites after him, as we stated there: “A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him.” [Also they said,] there should be a curse on the man of twenty years who needs the child of ten.

HALAKHAH: It is stated: “In truth, they said a woman may say Grace for her husband, a slave for his master, and a minor for his father. One understands a woman for her husband, a slave for his master. A minor for his father? Did not Rebbi Aḥa say in the name of Rebbi Yose bar Nahora: All they said about a minor is for the latter's education? Explain it that he recites after him, as we stated there: “A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him.” [Also they said,] there should be a curse on the man of twenty years who needs the child of ten.

HALAKHAH: Rav and Samuel. One said hallelu yah, and the other one said hallēluja. For him who said hallelu yah it is split but cannot be erased. For him who said hallelujah it may be erased but cannot be split. We do not know who said what. Since Rav said, I heard from my uncle, if somebody would give me a book of Psalms written by Rebbi Meïr I could erase all hallelujah in it since he did not intend to sanctify them. This implies that he said hallelujah. The words of the rabbis disagree, as Rebbi Simon said in the name of Rebbi Joshua ben Levi, the book of Psalms was said with ten expressions of praise, with “hail”, with “excellence”, with melody, with song, with chant, with instruction, with shout, with thanksgiving, with prayer, with blessing. The most beatific of all of them is hallelujah since both the Name and praise are contained in it.

HALAKHAH: Rav and Samuel. One said hallelu yah, and the other one said hallēluja. For him who said hallelu yah it is split but cannot be erased. For him who said hallelujah it may be erased but cannot be split. We do not know who said what. Since Rav said, I heard from my uncle, if somebody would give me a book of Psalms written by Rebbi Meïr I could erase all hallelujah in it since he did not intend to sanctify them. This implies that he said hallelujah. The words of the rabbis disagree, as Rebbi Simon said in the name of Rebbi Joshua ben Levi, the book of Psalms was said with ten expressions of praise, with “hail”, with “excellence”, with melody, with song, with chant, with instruction, with shout, with thanksgiving, with prayer, with blessing. The most beatific of all of them is hallelujah since both the Name and praise are contained in it.

HALAKHAH: Rav and Samuel. One said hallelu yah, and the other one said hallēluja. For him who said hallelu yah it is split but cannot be erased. For him who said hallelujah it may be erased but cannot be split. We do not know who said what. Since Rav said, I heard from my uncle, if somebody would give me a book of Psalms written by Rebbi Meïr I could erase all hallelujah in it since he did not intend to sanctify them. This implies that he said hallelujah. The words of the rabbis disagree, as Rebbi Simon said in the name of Rebbi Joshua ben Levi, the book of Psalms was said with ten expressions of praise, with “hail”, with “excellence”, with melody, with song, with chant, with instruction, with shout, with thanksgiving, with prayer, with blessing. The most beatific of all of them is hallelujah since both the Name and praise are contained in it.

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (as it comes in the mouth before you) [Rebbi Abba is on top before you.] Rebbi Jonah answered both ways. Rebbi Eliezer did not answer any way. Rav in the name of Rav Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal, and both have fulfilled their obligation.

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (as it comes in the mouth before you) [Rebbi Abba is on top before you.] Rebbi Jonah answered both ways. Rebbi Eliezer did not answer any way. Rav in the name of Rav Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal, and both have fulfilled their obligation.

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (as it comes in the mouth before you) [Rebbi Abba is on top before you.] Rebbi Jonah answered both ways. Rebbi Eliezer did not answer any way. Rav in the name of Rav Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal, and both have fulfilled their obligation.

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (as it comes in the mouth before you) [Rebbi Abba is on top before you.] Rebbi Jonah answered both ways. Rebbi Eliezer did not answer any way. Rav in the name of Rav Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal, and both have fulfilled their obligation.

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (as it comes in the mouth before you) [Rebbi Abba is on top before you.] Rebbi Jonah answered both ways. Rebbi Eliezer did not answer any way. Rav in the name of Rav Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal, and both have fulfilled their obligation.

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (as it comes in the mouth before you) [Rebbi Abba is on top before you.] Rebbi Jonah answered both ways. Rebbi Eliezer did not answer any way. Rav in the name of Rav Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal, and both have fulfilled their obligation.

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (as it comes in the mouth before you) [Rebbi Abba is on top before you.] Rebbi Jonah answered both ways. Rebbi Eliezer did not answer any way. Rav in the name of Rav Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal, and both have fulfilled their obligation.

Rebbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated: “One answers neither an orphan Amen, nor a plucked Amen. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, but if he recited a benediction with the Name one does not answer. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written Those who curse you are cursed, but those who bless you are blessed.

Rebbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated: “One answers neither an orphan Amen, nor a plucked Amen. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, but if he recited a benediction with the Name one does not answer. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written Those who curse you are cursed, but those who bless you are blessed.

Rebbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated: “One answers neither an orphan Amen, nor a plucked Amen. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, but if he recited a benediction with the Name one does not answer. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written Those who curse you are cursed, but those who bless you are blessed.

Rebbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated: “One answers neither an orphan Amen, nor a plucked Amen. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, but if he recited a benediction with the Name one does not answer. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written Those who curse you are cursed, but those who bless you are blessed.

Rebbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated: “One answers neither an orphan Amen, nor a plucked Amen. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, but if he recited a benediction with the Name one does not answer. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written Those who curse you are cursed, but those who bless you are blessed.

Rebbi used to repeat things in it; Rebbi Eleazar ben Proteus recited simply in it.

Rebbi used to repeat things in it; Rebbi Eleazar ben Proteus recited simply in it.

Rebbi Eleazar said, this follows the Elders of Galilea, for the Elders of Galilea say, it is forbidden to hand over food for two meals to a person suspect in matters of Sabbatical. Rebbi Mattaniah said, explain it as opinion of everybody, in case that etrogim are sold at an elevated price. As the following: The cedrats were scarce there when Rav Naḥman bar Jacob gave an etrog as gift to his son and told him, if you have acquired it and fulfilled its obligation, return it to me.

Rebbi Eleazar said, this follows the Elders of Galilea, for the Elders of Galilea say, it is forbidden to hand over food for two meals to a person suspect in matters of Sabbatical. Rebbi Mattaniah said, explain it as opinion of everybody, in case that etrogim are sold at an elevated price. As the following: The cedrats were scarce there when Rav Naḥman bar Jacob gave an etrog as gift to his son and told him, if you have acquired it and fulfilled its obligation, return it to me.

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

The colleagues asked before Rebbi Jonah: Since you are saying there, and you shall offer a gift to the Eternal seven days, there are no seven without a Sabbath, why not similarly and you shall enjoy before the Eternal, your God, for seven days, there are no seven without a Sabbath? He answered them, there is a difference, for it is written You shall take for yourselves on the First Day, He separated the first from them. Then it should push aside in the Temple, it should not push aside in the country. Rebbi Jonah said, if it had said, “you shall take before the Eternal, your God,” I would have said, here he excluded and at another place included. But you shall take for yourselves everywhere, and you shall enjoy before the Eternal, your God, for seven days, in Jerusalem.

The colleagues asked before Rebbi Jonah: Since you are saying there, and you shall offer a gift to the Eternal seven days, there are no seven without a Sabbath, why not similarly and you shall enjoy before the Eternal, your God, for seven days, there are no seven without a Sabbath? He answered them, there is a difference, for it is written You shall take for yourselves on the First Day, He separated the first from them. Then it should push aside in the Temple, it should not push aside in the country. Rebbi Jonah said, if it had said, “you shall take before the Eternal, your God,” I would have said, here he excluded and at another place included. But you shall take for yourselves everywhere, and you shall enjoy before the Eternal, your God, for seven days, in Jerusalem.

The colleagues say, the words of Rebbi Yose are that a positive commandment pushes aside a prohibition. Rebbi Yose told them, it is not from this but as Rebbi Ila said and as is stated there: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands or to read in the Torah, he hands it to another person. If he put it down on the floor it is forbidden to move it.” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.

The colleagues say, the words of Rebbi Yose are that a positive commandment pushes aside a prohibition. Rebbi Yose told them, it is not from this but as Rebbi Ila said and as is stated there: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands or to read in the Torah, he hands it to another person. If he put it down on the floor it is forbidden to move it.” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.

The colleagues say, the words of Rebbi Yose are that a positive commandment pushes aside a prohibition. Rebbi Yose told them, it is not from this but as Rebbi Ila said and as is stated there: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands or to read in the Torah, he hands it to another person. If he put it down on the floor it is forbidden to move it.” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.

The colleagues say, the words of Rebbi Yose are that a positive commandment pushes aside a prohibition. Rebbi Yose told them, it is not from this but as Rebbi Ila said and as is stated there: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands or to read in the Torah, he hands it to another person. If he put it down on the floor it is forbidden to move it.” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.

The colleagues say, the words of Rebbi Yose are that a positive commandment pushes aside a prohibition. Rebbi Yose told them, it is not from this but as Rebbi Ila said and as is stated there: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands or to read in the Torah, he hands it to another person. If he put it down on the floor it is forbidden to move it.” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.

The colleagues say, the words of Rebbi Yose are that a positive commandment pushes aside a prohibition. Rebbi Yose told them, it is not from this but as Rebbi Ila said and as is stated there: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands or to read in the Torah, he hands it to another person. If he put it down on the floor it is forbidden to move it.” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.

MISHNAH: A woman may receive from her son’s hand or her husband’s hand and return it to the water on the Sabbath. Rebbi Jehudah says, on the Sabbath one returns, on the holiday one adds, on the intermediate days one exchanges. A minor who knows how to move is obligated for the lulav.

HALAKHAH: If he knows how to move he is obligated for lulav. If he knows how to dress, he is obligated for ṣiṣit. If he knows how to talk, his father teaches him the language of the Torah. If he knows how to keep his hands clean, one eats heave on his hands. If he knows how to keep his body clean, one eats food in purity on his body. But he does not go before the Ark, nor lift his hands, nor stands on the podium, before he grows a beard. Rebbi says, all of them at the age of twenty years, as it is said: They appointed the Levites, twenty years or older, to direct the work of the Eternal’s House.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

Rebbi Simon ordered those who computed, be careful not to put the shofar blowing on the Sabbath nor the willow on the Sabbath. And if you are in trouble, put the shofar blowing on the Sabbath but do not put the willow on the Sabbath.

HALAKHAH: Rebbi Jacob the Southerner asked, does the Mishnah contradict Rebbi Dosa? For “Rebbi Dosa said, in the morning a person has to say, everything which the poor will collect today between the sheaves is ownerless property. Rebbi Jehudah says, in the evening. But the Sages say, a declaration of abandonment under duress is not an abandonment, because we are not responsible for cheaters.” There you are saying, a declaration of abandonment under duress is not an abandonment, but here you are saying, a declaration of abandonment under duress is abandonment. Rebbi Eleazar said, there he declares ownerless by his own will, here he declares ownerless against his own will. Rebbi Ḥananiah the son of Rebbi Hillel said, this is correct. You have to know that this is so since already his replacement is in his hand.

HALAKHAH: Rebbi Jacob the Southerner asked, does the Mishnah contradict Rebbi Dosa? For “Rebbi Dosa said, in the morning a person has to say, everything which the poor will collect today between the sheaves is ownerless property. Rebbi Jehudah says, in the evening. But the Sages say, a declaration of abandonment under duress is not an abandonment, because we are not responsible for cheaters.” There you are saying, a declaration of abandonment under duress is not an abandonment, but here you are saying, a declaration of abandonment under duress is abandonment. Rebbi Eleazar said, there he declares ownerless by his own will, here he declares ownerless against his own will. Rebbi Ḥananiah the son of Rebbi Hillel said, this is correct. You have to know that this is so since already his replacement is in his hand.

HALAKHAH: Rebbi Jacob the Southerner asked, does the Mishnah contradict Rebbi Dosa? For “Rebbi Dosa said, in the morning a person has to say, everything which the poor will collect today between the sheaves is ownerless property. Rebbi Jehudah says, in the evening. But the Sages say, a declaration of abandonment under duress is not an abandonment, because we are not responsible for cheaters.” There you are saying, a declaration of abandonment under duress is not an abandonment, but here you are saying, a declaration of abandonment under duress is abandonment. Rebbi Eleazar said, there he declares ownerless by his own will, here he declares ownerless against his own will. Rebbi Ḥananiah the son of Rebbi Hillel said, this is correct. You have to know that this is so since already his replacement is in his hand.

HALAKHAH: Rebbi Jacob the Southerner asked, does the Mishnah contradict Rebbi Dosa? For “Rebbi Dosa said, in the morning a person has to say, everything which the poor will collect today between the sheaves is ownerless property. Rebbi Jehudah says, in the evening. But the Sages say, a declaration of abandonment under duress is not an abandonment, because we are not responsible for cheaters.” There you are saying, a declaration of abandonment under duress is not an abandonment, but here you are saying, a declaration of abandonment under duress is abandonment. Rebbi Eleazar said, there he declares ownerless by his own will, here he declares ownerless against his own will. Rebbi Ḥananiah the son of Rebbi Hillel said, this is correct. You have to know that this is so since already his replacement is in his hand.

HALAKHAH: Rebbi Jacob the Southerner asked, does the Mishnah contradict Rebbi Dosa? For “Rebbi Dosa said, in the morning a person has to say, everything which the poor will collect today between the sheaves is ownerless property. Rebbi Jehudah says, in the evening. But the Sages say, a declaration of abandonment under duress is not an abandonment, because we are not responsible for cheaters.” There you are saying, a declaration of abandonment under duress is not an abandonment, but here you are saying, a declaration of abandonment under duress is abandonment. Rebbi Eleazar said, there he declares ownerless by his own will, here he declares ownerless against his own will. Rebbi Ḥananiah the son of Rebbi Hillel said, this is correct. You have to know that this is so since already his replacement is in his hand.

HALAKHAH: Rebbi Jacob the Southerner asked, does the Mishnah contradict Rebbi Dosa? For “Rebbi Dosa said, in the morning a person has to say, everything which the poor will collect today between the sheaves is ownerless property. Rebbi Jehudah says, in the evening. But the Sages say, a declaration of abandonment under duress is not an abandonment, because we are not responsible for cheaters.” There you are saying, a declaration of abandonment under duress is not an abandonment, but here you are saying, a declaration of abandonment under duress is abandonment. Rebbi Eleazar said, there he declares ownerless by his own will, here he declares ownerless against his own will. Rebbi Ḥananiah the son of Rebbi Hillel said, this is correct. You have to know that this is so since already his replacement is in his hand.

HALAKHAH: Rebbi Jacob the Southerner asked, does the Mishnah contradict Rebbi Dosa? For “Rebbi Dosa said, in the morning a person has to say, everything which the poor will collect today between the sheaves is ownerless property. Rebbi Jehudah says, in the evening. But the Sages say, a declaration of abandonment under duress is not an abandonment, because we are not responsible for cheaters.” There you are saying, a declaration of abandonment under duress is not an abandonment, but here you are saying, a declaration of abandonment under duress is abandonment. Rebbi Eleazar said, there he declares ownerless by his own will, here he declares ownerless against his own will. Rebbi Ḥananiah the son of Rebbi Hillel said, this is correct. You have to know that this is so since already his replacement is in his hand.

MISHNAH: How is the order of the willow? There was a place below Jerusalem called Moṣa. They descended there to collect willow branches, and come and erect them on the sides of the altar, their heads bent on the altar. They trumpeted straight, treble, and straight. Every day they surround the altar once and say, please, Eternal, please save; please, Eternal, please let succed. Rebbi Jehudah says, Ani wahu please save, ani wahu please save. On that day they surround the altar seven times. What are they saying when taking leave? Beauty for you, altar, beauty for you, altar. Rebbi Eliezer says, to the Eternal and you, altar, to the Eternal and you, altar.

MISHNAH: How is the order of the willow? There was a place below Jerusalem called Moṣa. They descended there to collect willow branches, and come and erect them on the sides of the altar, their heads bent on the altar. They trumpeted straight, treble, and straight. Every day they surround the altar once and say, please, Eternal, please save; please, Eternal, please let succed. Rebbi Jehudah says, Ani wahu please save, ani wahu please save. On that day they surround the altar seven times. What are they saying when taking leave? Beauty for you, altar, beauty for you, altar. Rebbi Eliezer says, to the Eternal and you, altar, to the Eternal and you, altar.

HALAKHAH: What is Moṣa? Memsia. Rebbi Tanḥuma said, its name was Colonia.

Bar Qappara said, they are eleven cubits high. Rebbi Yose said, the Mishnah says so, “their heads bent on the altar.” Rebbi Ze`ira sent asking Rebbi Daniel ben Rav Qatina, did you hear from your father that it needs a benediction, is taken alone, and has a minimum? Rebbi Ayvi bar Nagari came in the name of Rav Huna and said with reason that it needs a benediction and is taken alone. Whether it has a minimum I did not hear. There, they are saying Rav Sheshet and Rav Naḥman bar Jacob. One says, three leafed branches. But the other said, even one branch.

Bar Qappara said, they are eleven cubits high. Rebbi Yose said, the Mishnah says so, “their heads bent on the altar.” Rebbi Ze`ira sent asking Rebbi Daniel ben Rav Qatina, did you hear from your father that it needs a benediction, is taken alone, and has a minimum? Rebbi Ayvi bar Nagari came in the name of Rav Huna and said with reason that it needs a benediction and is taken alone. Whether it has a minimum I did not hear. There, they are saying Rav Sheshet and Rav Naḥman bar Jacob. One says, three leafed branches. But the other said, even one branch.

Bar Qappara said, they are eleven cubits high. Rebbi Yose said, the Mishnah says so, “their heads bent on the altar.” Rebbi Ze`ira sent asking Rebbi Daniel ben Rav Qatina, did you hear from your father that it needs a benediction, is taken alone, and has a minimum? Rebbi Ayvi bar Nagari came in the name of Rav Huna and said with reason that it needs a benediction and is taken alone. Whether it has a minimum I did not hear. There, they are saying Rav Sheshet and Rav Naḥman bar Jacob. One says, three leafed branches. But the other said, even one branch.

Bar Qappara said, they are eleven cubits high. Rebbi Yose said, the Mishnah says so, “their heads bent on the altar.” Rebbi Ze`ira sent asking Rebbi Daniel ben Rav Qatina, did you hear from your father that it needs a benediction, is taken alone, and has a minimum? Rebbi Ayvi bar Nagari came in the name of Rav Huna and said with reason that it needs a benediction and is taken alone. Whether it has a minimum I did not hear. There, they are saying Rav Sheshet and Rav Naḥman bar Jacob. One says, three leafed branches. But the other said, even one branch.

It was stated: Bodily defective ones. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan, may bodily defective ones enter between the altar and the Temple entrance? He told him, they were qualified.

It was stated: Bodily defective ones. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan, may bodily defective ones enter between the altar and the Temple entrance? He told him, they were qualified.

Rebbi Abbahu in the name of Rebbi Joḥanan: So is the Mishnah, אֲנִי וָהוּ please save. [Ani wahu please save.]

Rebbi Abbahu in the name of Rebbi Joḥanan: So is the Mishnah, אֲנִי וָהוּ please save. [Ani wahu please save.]

Rebbi Abbahu said, for you as help for us. For you is recognized. Rebbi Abba from Saronga, and the Eternal will first save the tents of Jehudah. It is written “he saved.” Rebbi Zibai explained, for now leavethe city and dwell in the field, my Shekhina is in the field. Ḥananiah the son of Rebbi Joshua’s brother says, I am the Eternal, your God, Who led you out of the land of Egypt, it is written “who was led out with you.”

Rebbi Abbahu said, for you as help for us. For you is recognized. Rebbi Abba from Saronga, and the Eternal will first save the tents of Jehudah. It is written “he saved.” Rebbi Zibai explained, for now leavethe city and dwell in the field, my Shekhina is in the field. Ḥananiah the son of Rebbi Joshua’s brother says, I am the Eternal, your God, Who led you out of the land of Egypt, it is written “who was led out with you.”

Rebbi Abbahu said, for you as help for us. For you is recognized. Rebbi Abba from Saronga, and the Eternal will first save the tents of Jehudah. It is written “he saved.” Rebbi Zibai explained, for now leavethe city and dwell in the field, my Shekhina is in the field. Ḥananiah the son of Rebbi Joshua’s brother says, I am the Eternal, your God, Who led you out of the land of Egypt, it is written “who was led out with you.”

Rebbi Abbahu said, for you as help for us. For you is recognized. Rebbi Abba from Saronga, and the Eternal will first save the tents of Jehudah. It is written “he saved.” Rebbi Zibai explained, for now leavethe city and dwell in the field, my Shekhina is in the field. Ḥananiah the son of Rebbi Joshua’s brother says, I am the Eternal, your God, Who led you out of the land of Egypt, it is written “who was led out with you.”

Rebbi Berekhia, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Levi bar Sisi explained in Nahardea: They saw the God of Israel and below His feet like the work of a brick of sapphire, and like the true sky in purity. That is, before they were freed. But after they were freed, (it was not its way to be put) [where usually the brick is put] there it is put. Rebbi Berekhia said, it is not written here the work, but like the work, it and all its tools, (it and the basket and the rake.) [it and all its merchandise. Rebbi Miasha said, in Babylonia it is written, like the looks of sapphire stone, but in Egypt it is written, like the work of] a brick of sapphire. To teach you that just as the stone is harder than the brick, so the servitude of Babylonia was harder than the servitude of Egypt. Bar Qappara stated, before Israel was rescued from Egypt it was traced in the sky; after they were rescued it was no longer seen in the sky. What is the reason? and like the true sky in purity, the sky if it is empty of clouds.

Rebbi Berekhia, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Levi bar Sisi explained in Nahardea: They saw the God of Israel and below His feet like the work of a brick of sapphire, and like the true sky in purity. That is, before they were freed. But after they were freed, (it was not its way to be put) [where usually the brick is put] there it is put. Rebbi Berekhia said, it is not written here the work, but like the work, it and all its tools, (it and the basket and the rake.) [it and all its merchandise. Rebbi Miasha said, in Babylonia it is written, like the looks of sapphire stone, but in Egypt it is written, like the work of] a brick of sapphire. To teach you that just as the stone is harder than the brick, so the servitude of Babylonia was harder than the servitude of Egypt. Bar Qappara stated, before Israel was rescued from Egypt it was traced in the sky; after they were rescued it was no longer seen in the sky. What is the reason? and like the true sky in purity, the sky if it is empty of clouds.

Rebbi Berekhia, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Levi bar Sisi explained in Nahardea: They saw the God of Israel and below His feet like the work of a brick of sapphire, and like the true sky in purity. That is, before they were freed. But after they were freed, (it was not its way to be put) [where usually the brick is put] there it is put. Rebbi Berekhia said, it is not written here the work, but like the work, it and all its tools, (it and the basket and the rake.) [it and all its merchandise. Rebbi Miasha said, in Babylonia it is written, like the looks of sapphire stone, but in Egypt it is written, like the work of] a brick of sapphire. To teach you that just as the stone is harder than the brick, so the servitude of Babylonia was harder than the servitude of Egypt. Bar Qappara stated, before Israel was rescued from Egypt it was traced in the sky; after they were rescued it was no longer seen in the sky. What is the reason? and like the true sky in purity, the sky if it is empty of clouds.

Rebbi Berekhia, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Levi bar Sisi explained in Nahardea: They saw the God of Israel and below His feet like the work of a brick of sapphire, and like the true sky in purity. That is, before they were freed. But after they were freed, (it was not its way to be put) [where usually the brick is put] there it is put. Rebbi Berekhia said, it is not written here the work, but like the work, it and all its tools, (it and the basket and the rake.) [it and all its merchandise. Rebbi Miasha said, in Babylonia it is written, like the looks of sapphire stone, but in Egypt it is written, like the work of] a brick of sapphire. To teach you that just as the stone is harder than the brick, so the servitude of Babylonia was harder than the servitude of Egypt. Bar Qappara stated, before Israel was rescued from Egypt it was traced in the sky; after they were rescued it was no longer seen in the sky. What is the reason? and like the true sky in purity, the sky if it is empty of clouds.

Rebbi Berekhia, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Levi bar Sisi explained in Nahardea: They saw the God of Israel and below His feet like the work of a brick of sapphire, and like the true sky in purity. That is, before they were freed. But after they were freed, (it was not its way to be put) [where usually the brick is put] there it is put. Rebbi Berekhia said, it is not written here the work, but like the work, it and all its tools, (it and the basket and the rake.) [it and all its merchandise. Rebbi Miasha said, in Babylonia it is written, like the looks of sapphire stone, but in Egypt it is written, like the work of] a brick of sapphire. To teach you that just as the stone is harder than the brick, so the servitude of Babylonia was harder than the servitude of Egypt. Bar Qappara stated, before Israel was rescued from Egypt it was traced in the sky; after they were rescued it was no longer seen in the sky. What is the reason? and like the true sky in purity, the sky if it is empty of clouds.

It was stated in the name of Rebbi Eliezer, an idol crossed with Israel through the Sea. What is the reason? Before Your people which You redeemed for Yourself, peoples and his god. Rebbi Aqiba said to him, Heaven beware! If you are saying so it turns out that you profane the holy. Why does the verse say, which You redeemed for Yourself? If it were possible to say, as if You redeemed Yourself.

It was stated in the name of Rebbi Eliezer, an idol crossed with Israel through the Sea. What is the reason? Before Your people which You redeemed for Yourself, peoples and his god. Rebbi Aqiba said to him, Heaven beware! If you are saying so it turns out that you profane the holy. Why does the verse say, which You redeemed for Yourself? If it were possible to say, as if You redeemed Yourself.

“On that day they surrounded the altar seven times.” Rebbi Aḥa said, a remembrance of Jericho.

MISHNAH: As one does it on a weekday one does it on the Sabbath, only that one collected them on Sabbath Eve and keeps them in golden vats so they should not wilt. Rebbi Joḥanan ben Beroqa says, they brought palm branches and struck them on top of the altar; the day was called “day of striking palm branches.” Immediately the children untie their lulavim and eat their etrogim.

HALAKHAH: He said only minors, therefore not adults. Did not Rebbi Avinna say in the name of Rav, if an etrog became disqualified on the first day of the holiday one is permitted to eat it? Rebbi Yose said, there while he cannot use it to fulfill his obligation, others might use it to fulfill their obligation. But here neither he nor others can use it to fulfill their obligation.

HALAKHAH: He said only minors, therefore not adults. Did not Rebbi Avinna say in the name of Rav, if an etrog became disqualified on the first day of the holiday one is permitted to eat it? Rebbi Yose said, there while he cannot use it to fulfill his obligation, others might use it to fulfill their obligation. But here neither he nor others can use it to fulfill their obligation.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.