rebbi

“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rebbi Neḥoniah ben Haqanah since Rebbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rebbi Aḥa in the name of Rebbi Abuna said, a menstruating adolescent girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rebbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Yoḥai stated? As Rebbi Simeon ben Yoḥai stated: Rebbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rebbi Neḥoniah ben Haqanah since Rebbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rebbi Aḥa in the name of Rebbi Abuna said, a menstruating adolescent girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rebbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Yoḥai stated? As Rebbi Simeon ben Yoḥai stated: Rebbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

According to Rebbi Simeon ben Laqish, what is between these Tannaim and those rabbis? Prohibitions without extirpation. Rebbi Judan said, he who sleeps with a bastard girl is between them. Rebbi Ḥananiah said, he who puts fire to the grain stack of his neighbor on a holiday is between them. These Tannaim think, since there is no extirpation, he pays. Those rabbis think, since there is flogging he does not pay. But then “these are the adolescent girls who can claim a fine” cannot follow the rabbis! Rebbi Mattaniah said, explain it according to everybody if it refers to a bastard male who sleeps with a bastard girl But is his brother’s wife not his sister-in-law? Explain it that the man’s brother had children and had performed the preliminary wedding with a woman when he died and his brother came and raped her.

According to Rebbi Simeon ben Laqish, what is between these Tannaim and those rabbis? Prohibitions without extirpation. Rebbi Judan said, he who sleeps with a bastard girl is between them. Rebbi Ḥananiah said, he who puts fire to the grain stack of his neighbor on a holiday is between them. These Tannaim think, since there is no extirpation, he pays. Those rabbis think, since there is flogging he does not pay. But then “these are the adolescent girls who can claim a fine” cannot follow the rabbis! Rebbi Mattaniah said, explain it according to everybody if it refers to a bastard male who sleeps with a bastard girl But is his brother’s wife not his sister-in-law? Explain it that the man’s brother had children and had performed the preliminary wedding with a woman when he died and his brother came and raped her.

According to Rebbi Simeon ben Laqish, what is between these Tannaim and those rabbis? Prohibitions without extirpation. Rebbi Judan said, he who sleeps with a bastard girl is between them. Rebbi Ḥananiah said, he who puts fire to the grain stack of his neighbor on a holiday is between them. These Tannaim think, since there is no extirpation, he pays. Those rabbis think, since there is flogging he does not pay. But then “these are the adolescent girls who can claim a fine” cannot follow the rabbis! Rebbi Mattaniah said, explain it according to everybody if it refers to a bastard male who sleeps with a bastard girl But is his brother’s wife not his sister-in-law? Explain it that the man’s brother had children and had performed the preliminary wedding with a woman when he died and his brother came and raped her.

According to Rebbi Simeon ben Laqish, what is between these Tannaim and those rabbis? Prohibitions without extirpation. Rebbi Judan said, he who sleeps with a bastard girl is between them. Rebbi Ḥananiah said, he who puts fire to the grain stack of his neighbor on a holiday is between them. These Tannaim think, since there is no extirpation, he pays. Those rabbis think, since there is flogging he does not pay. But then “these are the adolescent girls who can claim a fine” cannot follow the rabbis! Rebbi Mattaniah said, explain it according to everybody if it refers to a bastard male who sleeps with a bastard girl But is his brother’s wife not his sister-in-law? Explain it that the man’s brother had children and had performed the preliminary wedding with a woman when he died and his brother came and raped her.

HALAKHAH: Therefore vessels used to prepare food are forbidden. But did he not make the vow about food? Rebbi Simeon ben Laqish: so is the Mishnah: The only difference between one who is under a vow {not to have} usufruct from another and one who is under a vow about use for food. In the House of Rebbi it was stated thus: “One who is under a vow about use of food should not borrow from him a fine or coarse sieve, a grindstone, or an oven.” It was stated: But he may borrow from him cups and bowls and fruit bowls, since these are not used to prepare food, only to serve food. Pans and pots are forbidden. To mill grain and to press grapes is forbidden. Harvesting grain is a problem, harvesting grapes is a problem. What kind of usufruct of food? It was stated: But he may borrow an axe from him. We wanted to say, an axe to split. Explain it by a hatchet for weeding, and you cannot infer anything. Rebbi Abuna said, that zwsta since one removes and separates the bran from flour with it, it is like a sieve.

HALAKHAH: Therefore vessels used to prepare food are forbidden. But did he not make the vow about food? Rebbi Simeon ben Laqish: so is the Mishnah: The only difference between one who is under a vow {not to have} usufruct from another and one who is under a vow about use for food. In the House of Rebbi it was stated thus: “One who is under a vow about use of food should not borrow from him a fine or coarse sieve, a grindstone, or an oven.” It was stated: But he may borrow from him cups and bowls and fruit bowls, since these are not used to prepare food, only to serve food. Pans and pots are forbidden. To mill grain and to press grapes is forbidden. Harvesting grain is a problem, harvesting grapes is a problem. What kind of usufruct of food? It was stated: But he may borrow an axe from him. We wanted to say, an axe to split. Explain it by a hatchet for weeding, and you cannot infer anything. Rebbi Abuna said, that zwsta since one removes and separates the bran from flour with it, it is like a sieve.

HALAKHAH: Therefore vessels used to prepare food are forbidden. But did he not make the vow about food? Rebbi Simeon ben Laqish: so is the Mishnah: The only difference between one who is under a vow {not to have} usufruct from another and one who is under a vow about use for food. In the House of Rebbi it was stated thus: “One who is under a vow about use of food should not borrow from him a fine or coarse sieve, a grindstone, or an oven.” It was stated: But he may borrow from him cups and bowls and fruit bowls, since these are not used to prepare food, only to serve food. Pans and pots are forbidden. To mill grain and to press grapes is forbidden. Harvesting grain is a problem, harvesting grapes is a problem. What kind of usufruct of food? It was stated: But he may borrow an axe from him. We wanted to say, an axe to split. Explain it by a hatchet for weeding, and you cannot infer anything. Rebbi Abuna said, that zwsta since one removes and separates the bran from flour with it, it is like a sieve.

“What is the vow about which they spoke? He who says, on me is the obligation for an elevation offering. What is the voluntary gift about which they spoke? He who says, this one is for an elevation offering.” Rebbi Ḥama the colleague of the rabbis asked, if he said, “on me is the obligation”, and came back and said, “this one is”? Rebbi Ḥinena asked, would it not be reasonable if he said, “this one is”, and came back and said, “on me is the obligation”? A severe prohibition falls one a simple prohibition but a simple prohibition does not fall on a severe prohibition.

“What is the vow about which they spoke? He who says, on me is the obligation for an elevation offering. What is the voluntary gift about which they spoke? He who says, this one is for an elevation offering.” Rebbi Ḥama the colleague of the rabbis asked, if he said, “on me is the obligation”, and came back and said, “this one is”? Rebbi Ḥinena asked, would it not be reasonable if he said, “this one is”, and came back and said, “on me is the obligation”? A severe prohibition falls one a simple prohibition but a simple prohibition does not fall on a severe prohibition.

HALAKHAH: Rebbi Jehudah bar Pazi said, this is Rebbi Eleazar’s, for “Rebbi Eleazar said, [also] the third time one checks him out because of the sacrifice.” But for the rabbis, the second time if forced he is pure, but the third time if forced is impure. Rebbi Yose said, if it is not the rabbis’, it also is not Rebbi Eleazar’s, as it was stated: Rebbi Eleazar said, I did not say to undo his count, only that he may not bring a sacrifice. I did not say that he is not a sufferer from flux to undo the count of episodes; not to upset his status did I say but that he may not bring a sacrifice. This implies that it is everybody’s opinion. If you would say it is Rebbi Eleazar’s it should state: the second time is subject to undoing but not a sacrifice, the third time to undoing and sacrifice. In Rebbi Eleazar’s opinion, if she experienced two episodes of easy flux and one in difficulty she undoes and does not bring a sacrifice.

HALAKHAH: Rebbi Jehudah bar Pazi said, this is Rebbi Eleazar’s, for “Rebbi Eleazar said, [also] the third time one checks him out because of the sacrifice.” But for the rabbis, the second time if forced he is pure, but the third time if forced is impure. Rebbi Yose said, if it is not the rabbis’, it also is not Rebbi Eleazar’s, as it was stated: Rebbi Eleazar said, I did not say to undo his count, only that he may not bring a sacrifice. I did not say that he is not a sufferer from flux to undo the count of episodes; not to upset his status did I say but that he may not bring a sacrifice. This implies that it is everybody’s opinion. If you would say it is Rebbi Eleazar’s it should state: the second time is subject to undoing but not a sacrifice, the third time to undoing and sacrifice. In Rebbi Eleazar’s opinion, if she experienced two episodes of easy flux and one in difficulty she undoes and does not bring a sacrifice.

HALAKHAH: Rebbi Jehudah bar Pazi said, this is Rebbi Eleazar’s, for “Rebbi Eleazar said, [also] the third time one checks him out because of the sacrifice.” But for the rabbis, the second time if forced he is pure, but the third time if forced is impure. Rebbi Yose said, if it is not the rabbis’, it also is not Rebbi Eleazar’s, as it was stated: Rebbi Eleazar said, I did not say to undo his count, only that he may not bring a sacrifice. I did not say that he is not a sufferer from flux to undo the count of episodes; not to upset his status did I say but that he may not bring a sacrifice. This implies that it is everybody’s opinion. If you would say it is Rebbi Eleazar’s it should state: the second time is subject to undoing but not a sacrifice, the third time to undoing and sacrifice. In Rebbi Eleazar’s opinion, if she experienced two episodes of easy flux and one in difficulty she undoes and does not bring a sacrifice.

HALAKHAH: Rebbi Jehudah bar Pazi said, this is Rebbi Eleazar’s, for “Rebbi Eleazar said, [also] the third time one checks him out because of the sacrifice.” But for the rabbis, the second time if forced he is pure, but the third time if forced is impure. Rebbi Yose said, if it is not the rabbis’, it also is not Rebbi Eleazar’s, as it was stated: Rebbi Eleazar said, I did not say to undo his count, only that he may not bring a sacrifice. I did not say that he is not a sufferer from flux to undo the count of episodes; not to upset his status did I say but that he may not bring a sacrifice. This implies that it is everybody’s opinion. If you would say it is Rebbi Eleazar’s it should state: the second time is subject to undoing but not a sacrifice, the third time to undoing and sacrifice. In Rebbi Eleazar’s opinion, if she experienced two episodes of easy flux and one in difficulty she undoes and does not bring a sacrifice.

HALAKHAH: Rebbi Jehudah bar Pazi said, this is Rebbi Eleazar’s, for “Rebbi Eleazar said, [also] the third time one checks him out because of the sacrifice.” But for the rabbis, the second time if forced he is pure, but the third time if forced is impure. Rebbi Yose said, if it is not the rabbis’, it also is not Rebbi Eleazar’s, as it was stated: Rebbi Eleazar said, I did not say to undo his count, only that he may not bring a sacrifice. I did not say that he is not a sufferer from flux to undo the count of episodes; not to upset his status did I say but that he may not bring a sacrifice. This implies that it is everybody’s opinion. If you would say it is Rebbi Eleazar’s it should state: the second time is subject to undoing but not a sacrifice, the third time to undoing and sacrifice. In Rebbi Eleazar’s opinion, if she experienced two episodes of easy flux and one in difficulty she undoes and does not bring a sacrifice.

HALAKHAH: Rebbi Jehudah bar Pazi said, this is Rebbi Eleazar’s, for “Rebbi Eleazar said, [also] the third time one checks him out because of the sacrifice.” But for the rabbis, the second time if forced he is pure, but the third time if forced is impure. Rebbi Yose said, if it is not the rabbis’, it also is not Rebbi Eleazar’s, as it was stated: Rebbi Eleazar said, I did not say to undo his count, only that he may not bring a sacrifice. I did not say that he is not a sufferer from flux to undo the count of episodes; not to upset his status did I say but that he may not bring a sacrifice. This implies that it is everybody’s opinion. If you would say it is Rebbi Eleazar’s it should state: the second time is subject to undoing but not a sacrifice, the third time to undoing and sacrifice. In Rebbi Eleazar’s opinion, if she experienced two episodes of easy flux and one in difficulty she undoes and does not bring a sacrifice.

HALAKHAH: Rebbi Jehudah bar Pazi said, this is Rebbi Eleazar’s, for “Rebbi Eleazar said, [also] the third time one checks him out because of the sacrifice.” But for the rabbis, the second time if forced he is pure, but the third time if forced is impure. Rebbi Yose said, if it is not the rabbis’, it also is not Rebbi Eleazar’s, as it was stated: Rebbi Eleazar said, I did not say to undo his count, only that he may not bring a sacrifice. I did not say that he is not a sufferer from flux to undo the count of episodes; not to upset his status did I say but that he may not bring a sacrifice. This implies that it is everybody’s opinion. If you would say it is Rebbi Eleazar’s it should state: the second time is subject to undoing but not a sacrifice, the third time to undoing and sacrifice. In Rebbi Eleazar’s opinion, if she experienced two episodes of easy flux and one in difficulty she undoes and does not bring a sacrifice.

HALAKHAH: Rebbi Jehudah bar Pazi said, this is Rebbi Eleazar’s, for “Rebbi Eleazar said, [also] the third time one checks him out because of the sacrifice.” But for the rabbis, the second time if forced he is pure, but the third time if forced is impure. Rebbi Yose said, if it is not the rabbis’, it also is not Rebbi Eleazar’s, as it was stated: Rebbi Eleazar said, I did not say to undo his count, only that he may not bring a sacrifice. I did not say that he is not a sufferer from flux to undo the count of episodes; not to upset his status did I say but that he may not bring a sacrifice. This implies that it is everybody’s opinion. If you would say it is Rebbi Eleazar’s it should state: the second time is subject to undoing but not a sacrifice, the third time to undoing and sacrifice. In Rebbi Eleazar’s opinion, if she experienced two episodes of easy flux and one in difficulty she undoes and does not bring a sacrifice.

Rebbi Yudan said: The Mishnah is about two persons. Rebbi Ḥanina said, the Mishnah says so, “the only difference between a sufferer from skin disease who is quarantined and one declared absolute is torn clothing, untended hair, shaving, and birds.” This implies that we are dealing with two persons. If you would say about one person, one should state: “the only difference between a large white spot and a small white spot.” Just as you are saying there, we are dealing with two persons, so also here we are dealing with two persons.

Rebbi Yudan said: The Mishnah is about two persons. Rebbi Ḥanina said, the Mishnah says so, “the only difference between a sufferer from skin disease who is quarantined and one declared absolute is torn clothing, untended hair, shaving, and birds.” This implies that we are dealing with two persons. If you would say about one person, one should state: “the only difference between a large white spot and a small white spot.” Just as you are saying there, we are dealing with two persons, so also here we are dealing with two persons.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

HALAKHAH: It is written all Earth was one tongue and unified words. Rebbi Eleazar and Rebbi Joḥanan. One said, they were speaking seventy languages. But the other said, they were speaking in the language of the Unique of the World, the holy language. Bar Qappara stated, may God embellish Japhet and dwell in the tents of Shem, that one should speak Japhet’s language in Shem’s tents. The sons of Japhet: Gomer and Magog, and Yawan, and Tubal, and Meshekh, and Tiras. Gomer, Germamia. Magog, Gothica. Madai, as it is understood. Yawan, Ephesus. Tuval, Bythinia. Meshekh, Moesia. Tiras, Rebbi Simon said Persia, but the rabbis said Thrace. The sons of Gomer: Ashkenaz, and Riphat, and Togarma. Asia, and Adiabene, and Germanicia. The sons of Yawan: Elisha, and Tarshish, Kittim and Dodanim. Elis, Tarsos, Euboea, and Dardania. The Arwadite, Rhodos. The Ṣamarite, Ḥoms. The Ḥamatite, Ḥama. Up to Lasha`. Rebbi Eleazar said, to Kallirrhoe. Rebbi Yudan bar Shalom said, from here about the Targum.

HALAKHAH: It is written all Earth was one tongue and unified words. Rebbi Eleazar and Rebbi Joḥanan. One said, they were speaking seventy languages. But the other said, they were speaking in the language of the Unique of the World, the holy language. Bar Qappara stated, may God embellish Japhet and dwell in the tents of Shem, that one should speak Japhet’s language in Shem’s tents. The sons of Japhet: Gomer and Magog, and Yawan, and Tubal, and Meshekh, and Tiras. Gomer, Germamia. Magog, Gothica. Madai, as it is understood. Yawan, Ephesus. Tuval, Bythinia. Meshekh, Moesia. Tiras, Rebbi Simon said Persia, but the rabbis said Thrace. The sons of Gomer: Ashkenaz, and Riphat, and Togarma. Asia, and Adiabene, and Germanicia. The sons of Yawan: Elisha, and Tarshish, Kittim and Dodanim. Elis, Tarsos, Euboea, and Dardania. The Arwadite, Rhodos. The Ṣamarite, Ḥoms. The Ḥamatite, Ḥama. Up to Lasha`. Rebbi Eleazar said, to Kallirrhoe. Rebbi Yudan bar Shalom said, from here about the Targum.

HALAKHAH: It is written all Earth was one tongue and unified words. Rebbi Eleazar and Rebbi Joḥanan. One said, they were speaking seventy languages. But the other said, they were speaking in the language of the Unique of the World, the holy language. Bar Qappara stated, may God embellish Japhet and dwell in the tents of Shem, that one should speak Japhet’s language in Shem’s tents. The sons of Japhet: Gomer and Magog, and Yawan, and Tubal, and Meshekh, and Tiras. Gomer, Germamia. Magog, Gothica. Madai, as it is understood. Yawan, Ephesus. Tuval, Bythinia. Meshekh, Moesia. Tiras, Rebbi Simon said Persia, but the rabbis said Thrace. The sons of Gomer: Ashkenaz, and Riphat, and Togarma. Asia, and Adiabene, and Germanicia. The sons of Yawan: Elisha, and Tarshish, Kittim and Dodanim. Elis, Tarsos, Euboea, and Dardania. The Arwadite, Rhodos. The Ṣamarite, Ḥoms. The Ḥamatite, Ḥama. Up to Lasha`. Rebbi Eleazar said, to Kallirrhoe. Rebbi Yudan bar Shalom said, from here about the Targum.

HALAKHAH: It is written all Earth was one tongue and unified words. Rebbi Eleazar and Rebbi Joḥanan. One said, they were speaking seventy languages. But the other said, they were speaking in the language of the Unique of the World, the holy language. Bar Qappara stated, may God embellish Japhet and dwell in the tents of Shem, that one should speak Japhet’s language in Shem’s tents. The sons of Japhet: Gomer and Magog, and Yawan, and Tubal, and Meshekh, and Tiras. Gomer, Germamia. Magog, Gothica. Madai, as it is understood. Yawan, Ephesus. Tuval, Bythinia. Meshekh, Moesia. Tiras, Rebbi Simon said Persia, but the rabbis said Thrace. The sons of Gomer: Ashkenaz, and Riphat, and Togarma. Asia, and Adiabene, and Germanicia. The sons of Yawan: Elisha, and Tarshish, Kittim and Dodanim. Elis, Tarsos, Euboea, and Dardania. The Arwadite, Rhodos. The Ṣamarite, Ḥoms. The Ḥamatite, Ḥama. Up to Lasha`. Rebbi Eleazar said, to Kallirrhoe. Rebbi Yudan bar Shalom said, from here about the Targum.

HALAKHAH: It is written all Earth was one tongue and unified words. Rebbi Eleazar and Rebbi Joḥanan. One said, they were speaking seventy languages. But the other said, they were speaking in the language of the Unique of the World, the holy language. Bar Qappara stated, may God embellish Japhet and dwell in the tents of Shem, that one should speak Japhet’s language in Shem’s tents. The sons of Japhet: Gomer and Magog, and Yawan, and Tubal, and Meshekh, and Tiras. Gomer, Germamia. Magog, Gothica. Madai, as it is understood. Yawan, Ephesus. Tuval, Bythinia. Meshekh, Moesia. Tiras, Rebbi Simon said Persia, but the rabbis said Thrace. The sons of Gomer: Ashkenaz, and Riphat, and Togarma. Asia, and Adiabene, and Germanicia. The sons of Yawan: Elisha, and Tarshish, Kittim and Dodanim. Elis, Tarsos, Euboea, and Dardania. The Arwadite, Rhodos. The Ṣamarite, Ḥoms. The Ḥamatite, Ḥama. Up to Lasha`. Rebbi Eleazar said, to Kallirrhoe. Rebbi Yudan bar Shalom said, from here about the Targum.

Rebbi Jonathan from Bet Guvrrin said, four languages are appropriate that the world should use them, and they are these: The Foreign Language for song, Latin for war, Syriac for elegies, Hebrew for speech. Some are saying, also Assyrian for writing.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

Rebbi Ze`ira in the name of Rav: If there is a hole in the hip of a he, if one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Rav Ḥisda: If a gimel was at the end (of the border) [of the leather]. If one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Ashian bar Nidba. If there was a hole in the middle of a bet. If the (border) [leather] surrounds it on every side it is qualified, otherwise it is disqualified. Rebbi Ze`ira said, it turns out that Rav Ḥisda follows Rav and both disagree with the system of Ashian bar Nidba. The colleagues are saying, Ashian bar Nidba parallels Rebbi Joḥanan.

Rebbi Ze`ira in the name of Rav: If there is a hole in the hip of a he, if one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Rav Ḥisda: If a gimel was at the end (of the border) [of the leather]. If one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Ashian bar Nidba. If there was a hole in the middle of a bet. If the (border) [leather] surrounds it on every side it is qualified, otherwise it is disqualified. Rebbi Ze`ira said, it turns out that Rav Ḥisda follows Rav and both disagree with the system of Ashian bar Nidba. The colleagues are saying, Ashian bar Nidba parallels Rebbi Joḥanan.

Rebbi Ze`ira in the name of Rav: If there is a hole in the hip of a he, if one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Rav Ḥisda: If a gimel was at the end (of the border) [of the leather]. If one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Ashian bar Nidba. If there was a hole in the middle of a bet. If the (border) [leather] surrounds it on every side it is qualified, otherwise it is disqualified. Rebbi Ze`ira said, it turns out that Rav Ḥisda follows Rav and both disagree with the system of Ashian bar Nidba. The colleagues are saying, Ashian bar Nidba parallels Rebbi Joḥanan.

Rebbi Ze`ira in the name of Rav: If there is a hole in the hip of a he, if one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Rav Ḥisda: If a gimel was at the end (of the border) [of the leather]. If one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Ashian bar Nidba. If there was a hole in the middle of a bet. If the (border) [leather] surrounds it on every side it is qualified, otherwise it is disqualified. Rebbi Ze`ira said, it turns out that Rav Ḥisda follows Rav and both disagree with the system of Ashian bar Nidba. The colleagues are saying, Ashian bar Nidba parallels Rebbi Joḥanan.

Rebbi Ze`ira in the name of Rav: If there is a hole in the hip of a he, if one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Rav Ḥisda: If a gimel was at the end (of the border) [of the leather]. If one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Ashian bar Nidba. If there was a hole in the middle of a bet. If the (border) [leather] surrounds it on every side it is qualified, otherwise it is disqualified. Rebbi Ze`ira said, it turns out that Rav Ḥisda follows Rav and both disagree with the system of Ashian bar Nidba. The colleagues are saying, Ashian bar Nidba parallels Rebbi Joḥanan.

As it was stated. If he mixed the letters. There are Tannaim who state, it is qualified. There are Tannaim who state, it is disqualified. Rebbi Ada bar Simeon in the name of Rebbi Joḥanan: He who says qualified, at the top. He who says disqualified, at the bottom; for example ארצך. תפארתינו ,ארצינו is questionable, תפארתך is questionable.

As it was stated. If he mixed the letters. There are Tannaim who state, it is qualified. There are Tannaim who state, it is disqualified. Rebbi Ada bar Simeon in the name of Rebbi Joḥanan: He who says qualified, at the top. He who says disqualified, at the bottom; for example ארצך. תפארתינו ,ארצינו is questionable, תפארתך is questionable.

Rebbi Aḥa the son of Rebbi Simeon in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal! Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God. Rebbi Alexandri said: Watch your feet when you go to God’s house; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed, your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die, hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

Rebbi Aḥa the son of Rebbi Simeon in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal! Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God. Rebbi Alexandri said: Watch your feet when you go to God’s house; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed, your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die, hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

Rebbi Aḥa the son of Rebbi Simeon in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal! Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God. Rebbi Alexandri said: Watch your feet when you go to God’s house; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed, your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die, hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

Rebbi Aḥa the son of Rebbi Simeon in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal! Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God. Rebbi Alexandri said: Watch your feet when you go to God’s house; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed, your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die, hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

Rebbi Aḥa the son of Rebbi Simeon in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal! Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God. Rebbi Alexandri said: Watch your feet when you go to God’s house; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed, your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die, hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

Rebbi Aḥa the son of Rebbi Simeon in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal! Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God. Rebbi Alexandri said: Watch your feet when you go to God’s house; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed, your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die, hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

Rebbi Aḥa the son of Rebbi Simeon in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal! Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God. Rebbi Alexandri said: Watch your feet when you go to God’s house; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed, your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die, hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

Rebbi Aḥa the son of Rebbi Simeon in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal! Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God. Rebbi Alexandri said: Watch your feet when you go to God’s house; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed, your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die, hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

Rebbi Aḥa the son of Rebbi Simeon in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal! Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God. Rebbi Alexandri said: Watch your feet when you go to God’s house; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed, your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die, hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

Rebbi Aḥa the son of Rebbi Simeon in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal! Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God. Rebbi Alexandri said: Watch your feet when you go to God’s house; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed, your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die, hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

Rebbi Aḥa the son of Rebbi Simeon in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal! Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God. Rebbi Alexandri said: Watch your feet when you go to God’s house; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed, your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die, hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute, the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable.

Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute, the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable.

Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute, the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable.

Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute, the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable.

Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute, the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable.

Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute, the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable.

Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute, the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable.

Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute, the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable.

Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute, the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable.

Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute, the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable.

Rav Shesha the son of Rav Ḥananel said, one has to write ה below the knee joint of the ל, so you want to repay to the Eternal? In this way you want to repay to the Eternal? The Mezuzah. There are Tannaim who state, open; there are Tannaim who state, closed. Samuel bar Shilat in the name of Rav: Practice follows him who said open, since that is not its place. Open at the start is closed. Open at the bottom is open. Open on both sides is closed. If in error he omitted one verse, if it is two or three lines one repairs and reads from it; four one does not read from it. Rebbi Ze`ira in the name of Rav Ḥananel, the same holds for a tear. It was stated, a scroll in which there are [two or three errors on every page one fixes and reads from it. Four one does not read from it. But was it not stated, a scroll in which there are] 85 errors, as the paragraph it was when the Ark travelled, one repairs and reads from it? Rebbi Shammai said, here in a large scroll, there in a small scroll. Rebbi Ze`ira in the name of Rav Ḥananel, if he found in it one page which is whole, it saves everything. How? Whole in that there are (no) [not three] errors? Or whole that there are no four? Ḥagra the brother of Rebbi Abba bar Bina gave a Torah scroll to Rav Ḥananel who checked it. He said to him, this your Torah scroll needs prayer. At the end he found in it a page which was whole, which saved everything. How? Whole in that there are no errors? Or whole that there are no four?

Rav Shesha the son of Rav Ḥananel said, one has to write ה below the knee joint of the ל, so you want to repay to the Eternal? In this way you want to repay to the Eternal? The Mezuzah. There are Tannaim who state, open; there are Tannaim who state, closed. Samuel bar Shilat in the name of Rav: Practice follows him who said open, since that is not its place. Open at the start is closed. Open at the bottom is open. Open on both sides is closed. If in error he omitted one verse, if it is two or three lines one repairs and reads from it; four one does not read from it. Rebbi Ze`ira in the name of Rav Ḥananel, the same holds for a tear. It was stated, a scroll in which there are [two or three errors on every page one fixes and reads from it. Four one does not read from it. But was it not stated, a scroll in which there are] 85 errors, as the paragraph it was when the Ark travelled, one repairs and reads from it? Rebbi Shammai said, here in a large scroll, there in a small scroll. Rebbi Ze`ira in the name of Rav Ḥananel, if he found in it one page which is whole, it saves everything. How? Whole in that there are (no) [not three] errors? Or whole that there are no four? Ḥagra the brother of Rebbi Abba bar Bina gave a Torah scroll to Rav Ḥananel who checked it. He said to him, this your Torah scroll needs prayer. At the end he found in it a page which was whole, which saved everything. How? Whole in that there are no errors? Or whole that there are no four?

Rav Shesha the son of Rav Ḥananel said, one has to write ה below the knee joint of the ל, so you want to repay to the Eternal? In this way you want to repay to the Eternal? The Mezuzah. There are Tannaim who state, open; there are Tannaim who state, closed. Samuel bar Shilat in the name of Rav: Practice follows him who said open, since that is not its place. Open at the start is closed. Open at the bottom is open. Open on both sides is closed. If in error he omitted one verse, if it is two or three lines one repairs and reads from it; four one does not read from it. Rebbi Ze`ira in the name of Rav Ḥananel, the same holds for a tear. It was stated, a scroll in which there are [two or three errors on every page one fixes and reads from it. Four one does not read from it. But was it not stated, a scroll in which there are] 85 errors, as the paragraph it was when the Ark travelled, one repairs and reads from it? Rebbi Shammai said, here in a large scroll, there in a small scroll. Rebbi Ze`ira in the name of Rav Ḥananel, if he found in it one page which is whole, it saves everything. How? Whole in that there are (no) [not three] errors? Or whole that there are no four? Ḥagra the brother of Rebbi Abba bar Bina gave a Torah scroll to Rav Ḥananel who checked it. He said to him, this your Torah scroll needs prayer. At the end he found in it a page which was whole, which saved everything. How? Whole in that there are no errors? Or whole that there are no four?

Rav Shesha the son of Rav Ḥananel said, one has to write ה below the knee joint of the ל, so you want to repay to the Eternal? In this way you want to repay to the Eternal? The Mezuzah. There are Tannaim who state, open; there are Tannaim who state, closed. Samuel bar Shilat in the name of Rav: Practice follows him who said open, since that is not its place. Open at the start is closed. Open at the bottom is open. Open on both sides is closed. If in error he omitted one verse, if it is two or three lines one repairs and reads from it; four one does not read from it. Rebbi Ze`ira in the name of Rav Ḥananel, the same holds for a tear. It was stated, a scroll in which there are [two or three errors on every page one fixes and reads from it. Four one does not read from it. But was it not stated, a scroll in which there are] 85 errors, as the paragraph it was when the Ark travelled, one repairs and reads from it? Rebbi Shammai said, here in a large scroll, there in a small scroll. Rebbi Ze`ira in the name of Rav Ḥananel, if he found in it one page which is whole, it saves everything. How? Whole in that there are (no) [not three] errors? Or whole that there are no four? Ḥagra the brother of Rebbi Abba bar Bina gave a Torah scroll to Rav Ḥananel who checked it. He said to him, this your Torah scroll needs prayer. At the end he found in it a page which was whole, which saved everything. How? Whole in that there are no errors? Or whole that there are no four?

Rebbi Ze`ira, Rav Ḥananel in the name of Rav: Its sewing is practice of Moses from Sinai. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the knots of Tefillin are practice of Moses from Sinai. A Tefillin strip of Rebbi Jeremiah broke; he asked Rebbi Abba bar Mamal who said to him, and you stall tie them, even simple tying. Rebbi Ze`ira’s wall of the strip broke. He asked Rav Huna and Rav Qatina, and they permitted him. It broke a second time and they permitted him, not from what they had learned. Rebbi Abba the son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: The practice is that he who sews must leave space on top and bottom so it should not tear. They hit him on the skull, if it is practice why “should not tear”? And if “should not tear” why practice? It is practice of Moses from Sinai that one write on leather, and write with ink, and rule with a ruler, and ties with hair, and patches with a patch, and glues with glue, and sews with sinews. As he sews, he has to sew this stitch. One needs to leave between line and line the width of a line, between word and word the width of a letter, between letter and letter something, between column and column a thumb-width. If he made the end of the column equal to its beginning he disqualified it. One must leave on the top of the scroll {a margin of} two finger-breadths and at the bottom three. Rebbi says, in the Torah at the top three and at the bottom a hand-breadth. Between book and book one has to leave four lines empty, in the Twelve Prophets three. One has to end in the middle of a column and start in its middle; but for a Prophet he ends at the bottom and starts at the top; but for the Twelve Prophets it is forbidden. One makes no sheet less than three columns and none more than eight. That you are saying, at the start. But at the end even a little; and for parchment the Sages did not give any size.

Rebbi Ze`ira, Rav Ḥananel in the name of Rav: Its sewing is practice of Moses from Sinai. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the knots of Tefillin are practice of Moses from Sinai. A Tefillin strip of Rebbi Jeremiah broke; he asked Rebbi Abba bar Mamal who said to him, and you stall tie them, even simple tying. Rebbi Ze`ira’s wall of the strip broke. He asked Rav Huna and Rav Qatina, and they permitted him. It broke a second time and they permitted him, not from what they had learned. Rebbi Abba the son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: The practice is that he who sews must leave space on top and bottom so it should not tear. They hit him on the skull, if it is practice why “should not tear”? And if “should not tear” why practice? It is practice of Moses from Sinai that one write on leather, and write with ink, and rule with a ruler, and ties with hair, and patches with a patch, and glues with glue, and sews with sinews. As he sews, he has to sew this stitch. One needs to leave between line and line the width of a line, between word and word the width of a letter, between letter and letter something, between column and column a thumb-width. If he made the end of the column equal to its beginning he disqualified it. One must leave on the top of the scroll {a margin of} two finger-breadths and at the bottom three. Rebbi says, in the Torah at the top three and at the bottom a hand-breadth. Between book and book one has to leave four lines empty, in the Twelve Prophets three. One has to end in the middle of a column and start in its middle; but for a Prophet he ends at the bottom and starts at the top; but for the Twelve Prophets it is forbidden. One makes no sheet less than three columns and none more than eight. That you are saying, at the start. But at the end even a little; and for parchment the Sages did not give any size.