rebbi

HALAKHAH: “Everybody is qualified to read the Scroll except the deaf-and-dumb, the insane, and the underage.” Rav Mattanah said: That formulation is Rebbi Yose’s. Rebbi Yose said: We could be of the opinion that the rabbis and Rebbi Yose disagree only about Shema` since there it is written: hear!, but not about any other obligations. Since Rav Mattanah said “that formulation is Rebbi Yose’s”, it is the same for all obligations. What is the reason of Rebbi Yose? Bend your ear to His commandments, your ears should hear what your mouth says. Rav Ḥisda said: The deaf and dumb person is not mentioned, it is a formula. Rebbi Yose said: It is reasonable to think that Rav Ḥisda concedes that the statement from Terumot is from Rebbi Yose. Rabbi Ḥanania came in the name of Rav Ḥisda, this one is by Rebbi Yose. Rebbi Yose bar Rebbi Abun said: It must be said that that one is Rebbi Yose’s since we have stated the first five cases and did not include it, because their heave is no heave. Then we have stated the five later ones and did not include it. So in the end you must say, that one is by Rebbi Yose.

HALAKHAH: “Everybody is qualified to read the Scroll except the deaf-and-dumb, the insane, and the underage.” Rav Mattanah said: That formulation is Rebbi Yose’s. Rebbi Yose said: We could be of the opinion that the rabbis and Rebbi Yose disagree only about Shema` since there it is written: hear!, but not about any other obligations. Since Rav Mattanah said “that formulation is Rebbi Yose’s”, it is the same for all obligations. What is the reason of Rebbi Yose? Bend your ear to His commandments, your ears should hear what your mouth says. Rav Ḥisda said: The deaf and dumb person is not mentioned, it is a formula. Rebbi Yose said: It is reasonable to think that Rav Ḥisda concedes that the statement from Terumot is from Rebbi Yose. Rabbi Ḥanania came in the name of Rav Ḥisda, this one is by Rebbi Yose. Rebbi Yose bar Rebbi Abun said: It must be said that that one is Rebbi Yose’s since we have stated the first five cases and did not include it, because their heave is no heave. Then we have stated the five later ones and did not include it. So in the end you must say, that one is by Rebbi Yose.

“Rebbi Jehudah qualifies the underage.” “Rebbi Jehudah said, I was a minor and read it in front of Rebbi Tarphon at Lydda. They said to him, you were a minor and there is no testimony from minors. Rebbi said, it happened and I read it in the presence of Rebbi Jehudah at Usha. They said to him, that is no proof since he is the one who permits it.” From then on the public used to read it in the synagogue. Bar Qappara said, one has to read it in front of women and children because they also were in the doubt. Rebbi Joshua ben Levi acted thus; he assembled his sons and the people of his house and read it in front of them.

“Rebbi Jehudah qualifies the underage.” “Rebbi Jehudah said, I was a minor and read it in front of Rebbi Tarphon at Lydda. They said to him, you were a minor and there is no testimony from minors. Rebbi said, it happened and I read it in the presence of Rebbi Jehudah at Usha. They said to him, that is no proof since he is the one who permits it.” From then on the public used to read it in the synagogue. Bar Qappara said, one has to read it in front of women and children because they also were in the doubt. Rebbi Joshua ben Levi acted thus; he assembled his sons and the people of his house and read it in front of them.

“Rebbi Jehudah qualifies the underage.” “Rebbi Jehudah said, I was a minor and read it in front of Rebbi Tarphon at Lydda. They said to him, you were a minor and there is no testimony from minors. Rebbi said, it happened and I read it in the presence of Rebbi Jehudah at Usha. They said to him, that is no proof since he is the one who permits it.” From then on the public used to read it in the synagogue. Bar Qappara said, one has to read it in front of women and children because they also were in the doubt. Rebbi Joshua ben Levi acted thus; he assembled his sons and the people of his house and read it in front of them.

“Rebbi Jehudah qualifies the underage.” “Rebbi Jehudah said, I was a minor and read it in front of Rebbi Tarphon at Lydda. They said to him, you were a minor and there is no testimony from minors. Rebbi said, it happened and I read it in the presence of Rebbi Jehudah at Usha. They said to him, that is no proof since he is the one who permits it.” From then on the public used to read it in the synagogue. Bar Qappara said, one has to read it in front of women and children because they also were in the doubt. Rebbi Joshua ben Levi acted thus; he assembled his sons and the people of his house and read it in front of them.

“Rebbi Jehudah qualifies the underage.” “Rebbi Jehudah said, I was a minor and read it in front of Rebbi Tarphon at Lydda. They said to him, you were a minor and there is no testimony from minors. Rebbi said, it happened and I read it in the presence of Rebbi Jehudah at Usha. They said to him, that is no proof since he is the one who permits it.” From then on the public used to read it in the synagogue. Bar Qappara said, one has to read it in front of women and children because they also were in the doubt. Rebbi Joshua ben Levi acted thus; he assembled his sons and the people of his house and read it in front of them.

“Rebbi Jehudah qualifies the underage.” “Rebbi Jehudah said, I was a minor and read it in front of Rebbi Tarphon at Lydda. They said to him, you were a minor and there is no testimony from minors. Rebbi said, it happened and I read it in the presence of Rebbi Jehudah at Usha. They said to him, that is no proof since he is the one who permits it.” From then on the public used to read it in the synagogue. Bar Qappara said, one has to read it in front of women and children because they also were in the doubt. Rebbi Joshua ben Levi acted thus; he assembled his sons and the people of his house and read it in front of them.

“Nor immerses,” for it is written, he sprinkles, he immerses. Since sprinkling is during daytime, also immersion is during daytime. From where that sprinkling is during daytime? For it is written, the pure one sprinkles on the impure one on the third day. All who require immersion immerse themselves normally during daytime except for the woman after her period and one who gave birth who only immerses herself during the night. A woman after her period whose time has passed immerses herself either during the day or during the night. Rebbi Ḥiyya bar Abba preached this to the people of Tyre, a woman after her period whose time has passed immerses herself either during the day or during the night. There they say, even one whose time has passed not, because of her mother-in-law and her daughter-in-law. They saw a woman of the family of our rabbis immersing herself normally during daytime. We shall say that her time had passed.

A woman after her period who was immersed by accident, Rebbi Shammai in the name of Rav: she is pure for her house but impure for purities. Rebbi Eleazar in the name of Rebbi Ḥanina, she is impure both for her house and purities. What is the reason? It should be washed a second time and will be pure. Since the first time it was intentionally, also the second time it must be intentionally. And from where that the first time it was intentionally? The Cohen has to order that they should wash. Intentionally. And we see that rabbis are early for intercalations. Rav Naḥman in the name of Rebbi Mana: It is an obligation to be early, to hasten in commandments.

A woman after her period who was immersed by accident, Rebbi Shammai in the name of Rav: she is pure for her house but impure for purities. Rebbi Eleazar in the name of Rebbi Ḥanina, she is impure both for her house and purities. What is the reason? It should be washed a second time and will be pure. Since the first time it was intentionally, also the second time it must be intentionally. And from where that the first time it was intentionally? The Cohen has to order that they should wash. Intentionally. And we see that rabbis are early for intercalations. Rav Naḥman in the name of Rebbi Mana: It is an obligation to be early, to hasten in commandments.

A woman after her period who was immersed by accident, Rebbi Shammai in the name of Rav: she is pure for her house but impure for purities. Rebbi Eleazar in the name of Rebbi Ḥanina, she is impure both for her house and purities. What is the reason? It should be washed a second time and will be pure. Since the first time it was intentionally, also the second time it must be intentionally. And from where that the first time it was intentionally? The Cohen has to order that they should wash. Intentionally. And we see that rabbis are early for intercalations. Rav Naḥman in the name of Rebbi Mana: It is an obligation to be early, to hasten in commandments.

A woman after her period who was immersed by accident, Rebbi Shammai in the name of Rav: she is pure for her house but impure for purities. Rebbi Eleazar in the name of Rebbi Ḥanina, she is impure both for her house and purities. What is the reason? It should be washed a second time and will be pure. Since the first time it was intentionally, also the second time it must be intentionally. And from where that the first time it was intentionally? The Cohen has to order that they should wash. Intentionally. And we see that rabbis are early for intercalations. Rav Naḥman in the name of Rebbi Mana: It is an obligation to be early, to hasten in commandments.

HALAKHAH: “The entire night is qualified for the counting of the omer.” Rebbi Joḥanan said, this is Rebbi Eleazar ben Rebbi Simeon’s, since Rebbi Eleazar ben Rebbi Simeon said, from the start of cutting you shall start to count. Then he should leave the Sabbath domain at nightfall and start to cut. It is impossible to be exact; therefore the entire night is qualified.

HALAKHAH: “The entire night is qualified for the counting of the omer.” Rebbi Joḥanan said, this is Rebbi Eleazar ben Rebbi Simeon’s, since Rebbi Eleazar ben Rebbi Simeon said, from the start of cutting you shall start to count. Then he should leave the Sabbath domain at nightfall and start to cut. It is impossible to be exact; therefore the entire night is qualified.

HALAKHAH: “The entire night is qualified for the counting of the omer.” Rebbi Joḥanan said, this is Rebbi Eleazar ben Rebbi Simeon’s, since Rebbi Eleazar ben Rebbi Simeon said, from the start of cutting you shall start to count. Then he should leave the Sabbath domain at nightfall and start to cut. It is impossible to be exact; therefore the entire night is qualified.

HALAKHAH: “The entire night is qualified for the counting of the omer.” Rebbi Joḥanan said, this is Rebbi Eleazar ben Rebbi Simeon’s, since Rebbi Eleazar ben Rebbi Simeon said, from the start of cutting you shall start to count. Then he should leave the Sabbath domain at nightfall and start to cut. It is impossible to be exact; therefore the entire night is qualified.

HALAKHAH: “The entire night is qualified for the counting of the omer.” Rebbi Joḥanan said, this is Rebbi Eleazar ben Rebbi Simeon’s, since Rebbi Eleazar ben Rebbi Simeon said, from the start of cutting you shall start to count. Then he should leave the Sabbath domain at nightfall and start to cut. It is impossible to be exact; therefore the entire night is qualified.

If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it and one brings him another one; otherwise one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state, “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back.

If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it and one brings him another one; otherwise one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state, “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back.

If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it and one brings him another one; otherwise one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state, “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back.

If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it and one brings him another one; otherwise one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state, “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back.

If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it and one brings him another one; otherwise one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state, “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back.

If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it and one brings him another one; otherwise one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state, “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back.

If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it and one brings him another one; otherwise one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state, “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back.

If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it and one brings him another one; otherwise one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state, “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back.

If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it and one brings him another one; otherwise one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state, “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back.

If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it and one brings him another one; otherwise one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state, “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back.

What are you doing with cutting during daytime? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find to say that the disagreement between Rebbi Eleazar ben Rebbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find to say that there are two disagreements between Rebbi Eleazar ben Rebbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. And the Rabbis are saying, what is coming from storage is qualified, while Rebbi Eleazar ben Rebbi Simeon is saying, what is coming from storage is disqualified.

What are you doing with cutting during daytime? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find to say that the disagreement between Rebbi Eleazar ben Rebbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find to say that there are two disagreements between Rebbi Eleazar ben Rebbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. And the Rabbis are saying, what is coming from storage is qualified, while Rebbi Eleazar ben Rebbi Simeon is saying, what is coming from storage is disqualified.

What are you doing with cutting during daytime? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find to say that the disagreement between Rebbi Eleazar ben Rebbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find to say that there are two disagreements between Rebbi Eleazar ben Rebbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. And the Rabbis are saying, what is coming from storage is qualified, while Rebbi Eleazar ben Rebbi Simeon is saying, what is coming from storage is disqualified.

What are you doing with cutting during daytime? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find to say that the disagreement between Rebbi Eleazar ben Rebbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find to say that there are two disagreements between Rebbi Eleazar ben Rebbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. And the Rabbis are saying, what is coming from storage is qualified, while Rebbi Eleazar ben Rebbi Simeon is saying, what is coming from storage is disqualified.

What are you doing with cutting during daytime? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find to say that the disagreement between Rebbi Eleazar ben Rebbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find to say that there are two disagreements between Rebbi Eleazar ben Rebbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. And the Rabbis are saying, what is coming from storage is qualified, while Rebbi Eleazar ben Rebbi Simeon is saying, what is coming from storage is disqualified.

What are you doing with cutting during daytime? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find to say that the disagreement between Rebbi Eleazar ben Rebbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find to say that there are two disagreements between Rebbi Eleazar ben Rebbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. And the Rabbis are saying, what is coming from storage is qualified, while Rebbi Eleazar ben Rebbi Simeon is saying, what is coming from storage is disqualified.

What are you doing with cutting during daytime? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find to say that the disagreement between Rebbi Eleazar ben Rebbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find to say that there are two disagreements between Rebbi Eleazar ben Rebbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. And the Rabbis are saying, what is coming from storage is qualified, while Rebbi Eleazar ben Rebbi Simeon is saying, what is coming from storage is disqualified.

What are you doing with cutting during daytime? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find to say that the disagreement between Rebbi Eleazar ben Rebbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find to say that there are two disagreements between Rebbi Eleazar ben Rebbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. And the Rabbis are saying, what is coming from storage is qualified, while Rebbi Eleazar ben Rebbi Simeon is saying, what is coming from storage is disqualified.

What are you doing with cutting during daytime? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find to say that the disagreement between Rebbi Eleazar ben Rebbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find to say that there are two disagreements between Rebbi Eleazar ben Rebbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. And the Rabbis are saying, what is coming from storage is qualified, while Rebbi Eleazar ben Rebbi Simeon is saying, what is coming from storage is disqualified.

What are you doing with cutting during daytime? Like cutting during nighttime or coming from storage? If you would say, like cutting during nighttime, you would find to say that the disagreement between Rebbi Eleazar ben Rebbi Simeon and the Rabbis is that the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. If you would say, like coming from storage, you would find to say that there are two disagreements between Rebbi Eleazar ben Rebbi Simeon and the Rabbis. For the Rabbis are saying, cutting during daytime is like cutting during nighttime, while Rebbi Eleazar ben Rebbi Simeon is saying, cutting during daytime is not like cutting during nighttime. And the Rabbis are saying, what is coming from storage is qualified, while Rebbi Eleazar ben Rebbi Simeon is saying, what is coming from storage is disqualified.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

HALAKHAH: “The people of a town who sold the town plaza,” etc. Rebbi Joḥanan said, this is Rebbi Menaḥem ben Rebbi Yose’s, for Rebbi Menaḥem ben Rebbi Yose said, the town plaza has holiness since one brings a Torah scroll and reads from it in public. But following the Rabbis one treats it like a distance of four cubits.

HALAKHAH: “The people of a town who sold the town plaza,” etc. Rebbi Joḥanan said, this is Rebbi Menaḥem ben Rebbi Yose’s, for Rebbi Menaḥem ben Rebbi Yose said, the town plaza has holiness since one brings a Torah scroll and reads from it in public. But following the Rabbis one treats it like a distance of four cubits.

HALAKHAH: “The people of a town who sold the town plaza,” etc. Rebbi Joḥanan said, this is Rebbi Menaḥem ben Rebbi Yose’s, for Rebbi Menaḥem ben Rebbi Yose said, the town plaza has holiness since one brings a Torah scroll and reads from it in public. But following the Rabbis one treats it like a distance of four cubits.

HALAKHAH: “The people of a town who sold the town plaza,” etc. Rebbi Joḥanan said, this is Rebbi Menaḥem ben Rebbi Yose’s, for Rebbi Menaḥem ben Rebbi Yose said, the town plaza has holiness since one brings a Torah scroll and reads from it in public. But following the Rabbis one treats it like a distance of four cubits.

HALAKHAH: “The people of a town who sold the town plaza,” etc. Rebbi Joḥanan said, this is Rebbi Menaḥem ben Rebbi Yose’s, for Rebbi Menaḥem ben Rebbi Yose said, the town plaza has holiness since one brings a Torah scroll and reads from it in public. But following the Rabbis one treats it like a distance of four cubits.

Rebbi Jeremiah, Rebbi Samuel bar Ḥalaph in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly (spittle) <he who spat>> is the correct one. should not pray until he walked four cubits. He who urinates should not pray until he walks four cubits. Rebbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. If you say that he is forbidden until he removes himself four cubits, I say that somebody else came and urinated there.

Rebbi Jeremiah, Rebbi Samuel bar Ḥalaph in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly (spittle) <he who spat>> is the correct one. should not pray until he walked four cubits. He who urinates should not pray until he walks four cubits. Rebbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. If you say that he is forbidden until he removes himself four cubits, I say that somebody else came and urinated there.

Rebbi Jeremiah, Rebbi Samuel bar Ḥalaph in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly (spittle) <he who spat>> is the correct one. should not pray until he walked four cubits. He who urinates should not pray until he walks four cubits. Rebbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. If you say that he is forbidden until he removes himself four cubits, I say that somebody else came and urinated there.

Rebbi Jeremiah, Rebbi Samuel bar Ḥalaph in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly (spittle) <he who spat>> is the correct one. should not pray until he walked four cubits. He who urinates should not pray until he walks four cubits. Rebbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. If you say that he is forbidden until he removes himself four cubits, I say that somebody else came and urinated there.

Rebbi Jeremiah, Rebbi Samuel bar Ḥalaph in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly (spittle) <he who spat>> is the correct one. should not pray until he walked four cubits. He who urinates should not pray until he walks four cubits. Rebbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. If you say that he is forbidden until he removes himself four cubits, I say that somebody else came and urinated there.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

All appurtenances of the synagogue are like the synagogue. The bench and the arm-chair are like the synagogue. The cover over the Ark is like the Ark. Rebbi Abbahu gave a jacket under the curtain. Rav Jehudah in the name of Samuel: The podium and its plates do not have the sanctity of the Ark but the sanctity of the synagogue. The lectern does not have the sanctity of the Ark; it has the sanctity of the synagogue. Rebbi Jeremiah went to the Gaulanitis. He saw them putting a hammer into the Ark. He went and asked Rebbi Immi, who told him, I am saying that they stipulated this from the start. Rebbi Jonah made for himself a chest and stipulated about it, the upper part for scrolls, the lower part for implements.

All appurtenances of the synagogue are like the synagogue. The bench and the arm-chair are like the synagogue. The cover over the Ark is like the Ark. Rebbi Abbahu gave a jacket under the curtain. Rav Jehudah in the name of Samuel: The podium and its plates do not have the sanctity of the Ark but the sanctity of the synagogue. The lectern does not have the sanctity of the Ark; it has the sanctity of the synagogue. Rebbi Jeremiah went to the Gaulanitis. He saw them putting a hammer into the Ark. He went and asked Rebbi Immi, who told him, I am saying that they stipulated this from the start. Rebbi Jonah made for himself a chest and stipulated about it, the upper part for scrolls, the lower part for implements.

All appurtenances of the synagogue are like the synagogue. The bench and the arm-chair are like the synagogue. The cover over the Ark is like the Ark. Rebbi Abbahu gave a jacket under the curtain. Rav Jehudah in the name of Samuel: The podium and its plates do not have the sanctity of the Ark but the sanctity of the synagogue. The lectern does not have the sanctity of the Ark; it has the sanctity of the synagogue. Rebbi Jeremiah went to the Gaulanitis. He saw them putting a hammer into the Ark. He went and asked Rebbi Immi, who told him, I am saying that they stipulated this from the start. Rebbi Jonah made for himself a chest and stipulated about it, the upper part for scrolls, the lower part for implements.

All appurtenances of the synagogue are like the synagogue. The bench and the arm-chair are like the synagogue. The cover over the Ark is like the Ark. Rebbi Abbahu gave a jacket under the curtain. Rav Jehudah in the name of Samuel: The podium and its plates do not have the sanctity of the Ark but the sanctity of the synagogue. The lectern does not have the sanctity of the Ark; it has the sanctity of the synagogue. Rebbi Jeremiah went to the Gaulanitis. He saw them putting a hammer into the Ark. He went and asked Rebbi Immi, who told him, I am saying that they stipulated this from the start. Rebbi Jonah made for himself a chest and stipulated about it, the upper part for scrolls, the lower part for implements.

“Books, they may not buy ribands.” Even from Prophets and Hagiographs one may [not] buy ribands for Torah or Ḥumashim. One ties a Torah with ribands of Torah, Ḥumashim with ribands of Ḥumashim, [Prophets with ribands of Prophets]; Torah and Ḥumashim with ribands of Prophets and Hagiographs, but not Prophets and Hagiographs with ribands of Torah and Ḥumashim. One may put a Torah on top of a Torah, Ḥumashim on top of Ḥumashim, Torah and Ḥumashim on top of Prophets and Hagiographs but not Prophets and Hagiographs on top of Torah and Ḥumashim. Rebbi Jeremiah in the name of Rebbi Ze`ira: The Tanna fled from Torah and Ḥumashim.

“Books, they may not buy ribands.” Even from Prophets and Hagiographs one may [not] buy ribands for Torah or Ḥumashim. One ties a Torah with ribands of Torah, Ḥumashim with ribands of Ḥumashim, [Prophets with ribands of Prophets]; Torah and Ḥumashim with ribands of Prophets and Hagiographs, but not Prophets and Hagiographs with ribands of Torah and Ḥumashim. One may put a Torah on top of a Torah, Ḥumashim on top of Ḥumashim, Torah and Ḥumashim on top of Prophets and Hagiographs but not Prophets and Hagiographs on top of Torah and Ḥumashim. Rebbi Jeremiah in the name of Rebbi Ze`ira: The Tanna fled from Torah and Ḥumashim.

One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah. But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day, in Numbers up to it was when the Ark travelled? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah. But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day, in Numbers up to it was when the Ark travelled? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah. But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day, in Numbers up to it was when the Ark travelled? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah. But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day, in Numbers up to it was when the Ark travelled? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah. But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day, in Numbers up to it was when the Ark travelled? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah. But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day, in Numbers up to it was when the Ark travelled? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah. But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day, in Numbers up to it was when the Ark travelled? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah. But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day, in Numbers up to it was when the Ark travelled? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

MISHNAH: One does not sell public property to a private person because one diminishes its sanctity, the words of Rebbi Meïr. They said to him, if this be so, then not even from a large town to a small town.

A person from one town who pledged in an other town gives with them. The people of one town who pledged in an other town give at their place. Rebbi Ḥiyya in the name of Rebbi Joḥanan, like these benches of Maon. As the following: Rebbi Ḥelbo was preaching in Sepphoris. He pledged there. He came and wanted to give here. Rebbi Immi said to him, you are a single person.