rebbi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Each man”, to exclude the minor. Rebbi Jeremiah asked, if he said, it is on me to bring a festival offering worth five tetradrachmas, but he brought for two; did he fulfill his obligation or is he already fixed Rebbi Yose said to him, why not? If somebody said, it is on me to bring a reparation sacrifice for five tetradrachmas, is he not fixed? And here he is fixed.

“Each man”, to exclude the minor. Rebbi Jeremiah asked, if he said, it is on me to bring a festival offering worth five tetradrachmas, but he brought for two; did he fulfill his obligation or is he already fixed Rebbi Yose said to him, why not? If somebody said, it is on me to bring a reparation sacrifice for five tetradrachmas, is he not fixed? And here he is fixed.

HALAKHAH: Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth regarding Passover and it is said fifteenth regarding Tabernacles. Since for the fifteenth which was said regarding Passover the last day is a make-up for the first, also for the fifteenth which was said regarding Tabernacles the last day is a make-up for the first. Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, there remain seven. Rebbi Yose said, do we infer from here that the holiday sacrifice does not push the Sabbath aside? Was it not from another place? Rebbi Joḥanan the brother of Rav Safra objected, was it not stated, the same holds for Passover? Then remove Sabbath from them, there remain six. Think of it, if the first and the last holiday fall on the Sabbath, then remove two days from them and there remain six! There came Rebbi Ḥanania, Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, since we already infer that the holiday sacrifice does not push the Sabbath aside; why does the verse say, bring on it a holiday sacrifice? But it teaches that the last day of the festival is make-up for the first.

HALAKHAH: Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth regarding Passover and it is said fifteenth regarding Tabernacles. Since for the fifteenth which was said regarding Passover the last day is a make-up for the first, also for the fifteenth which was said regarding Tabernacles the last day is a make-up for the first. Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, there remain seven. Rebbi Yose said, do we infer from here that the holiday sacrifice does not push the Sabbath aside? Was it not from another place? Rebbi Joḥanan the brother of Rav Safra objected, was it not stated, the same holds for Passover? Then remove Sabbath from them, there remain six. Think of it, if the first and the last holiday fall on the Sabbath, then remove two days from them and there remain six! There came Rebbi Ḥanania, Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, since we already infer that the holiday sacrifice does not push the Sabbath aside; why does the verse say, bring on it a holiday sacrifice? But it teaches that the last day of the festival is make-up for the first.

HALAKHAH: Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth regarding Passover and it is said fifteenth regarding Tabernacles. Since for the fifteenth which was said regarding Passover the last day is a make-up for the first, also for the fifteenth which was said regarding Tabernacles the last day is a make-up for the first. Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, there remain seven. Rebbi Yose said, do we infer from here that the holiday sacrifice does not push the Sabbath aside? Was it not from another place? Rebbi Joḥanan the brother of Rav Safra objected, was it not stated, the same holds for Passover? Then remove Sabbath from them, there remain six. Think of it, if the first and the last holiday fall on the Sabbath, then remove two days from them and there remain six! There came Rebbi Ḥanania, Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, since we already infer that the holiday sacrifice does not push the Sabbath aside; why does the verse say, bring on it a holiday sacrifice? But it teaches that the last day of the festival is make-up for the first.

HALAKHAH: Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth regarding Passover and it is said fifteenth regarding Tabernacles. Since for the fifteenth which was said regarding Passover the last day is a make-up for the first, also for the fifteenth which was said regarding Tabernacles the last day is a make-up for the first. Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, there remain seven. Rebbi Yose said, do we infer from here that the holiday sacrifice does not push the Sabbath aside? Was it not from another place? Rebbi Joḥanan the brother of Rav Safra objected, was it not stated, the same holds for Passover? Then remove Sabbath from them, there remain six. Think of it, if the first and the last holiday fall on the Sabbath, then remove two days from them and there remain six! There came Rebbi Ḥanania, Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, since we already infer that the holiday sacrifice does not push the Sabbath aside; why does the verse say, bring on it a holiday sacrifice? But it teaches that the last day of the festival is make-up for the first.

HALAKHAH: Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth regarding Passover and it is said fifteenth regarding Tabernacles. Since for the fifteenth which was said regarding Passover the last day is a make-up for the first, also for the fifteenth which was said regarding Tabernacles the last day is a make-up for the first. Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, there remain seven. Rebbi Yose said, do we infer from here that the holiday sacrifice does not push the Sabbath aside? Was it not from another place? Rebbi Joḥanan the brother of Rav Safra objected, was it not stated, the same holds for Passover? Then remove Sabbath from them, there remain six. Think of it, if the first and the last holiday fall on the Sabbath, then remove two days from them and there remain six! There came Rebbi Ḥanania, Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, since we already infer that the holiday sacrifice does not push the Sabbath aside; why does the verse say, bring on it a holiday sacrifice? But it teaches that the last day of the festival is make-up for the first.

HALAKHAH: Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth regarding Passover and it is said fifteenth regarding Tabernacles. Since for the fifteenth which was said regarding Passover the last day is a make-up for the first, also for the fifteenth which was said regarding Tabernacles the last day is a make-up for the first. Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, there remain seven. Rebbi Yose said, do we infer from here that the holiday sacrifice does not push the Sabbath aside? Was it not from another place? Rebbi Joḥanan the brother of Rav Safra objected, was it not stated, the same holds for Passover? Then remove Sabbath from them, there remain six. Think of it, if the first and the last holiday fall on the Sabbath, then remove two days from them and there remain six! There came Rebbi Ḥanania, Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, since we already infer that the holiday sacrifice does not push the Sabbath aside; why does the verse say, bring on it a holiday sacrifice? But it teaches that the last day of the festival is make-up for the first.

HALAKHAH: Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth regarding Passover and it is said fifteenth regarding Tabernacles. Since for the fifteenth which was said regarding Passover the last day is a make-up for the first, also for the fifteenth which was said regarding Tabernacles the last day is a make-up for the first. Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, there remain seven. Rebbi Yose said, do we infer from here that the holiday sacrifice does not push the Sabbath aside? Was it not from another place? Rebbi Joḥanan the brother of Rav Safra objected, was it not stated, the same holds for Passover? Then remove Sabbath from them, there remain six. Think of it, if the first and the last holiday fall on the Sabbath, then remove two days from them and there remain six! There came Rebbi Ḥanania, Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, since we already infer that the holiday sacrifice does not push the Sabbath aside; why does the verse say, bring on it a holiday sacrifice? But it teaches that the last day of the festival is make-up for the first.

Rebbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate benediction, a separate sacrifice. Holiday, as Rebbi Abun said in the name of Rebbi Aḥa, for all of them is written and on day, but here is written on day, to teach you that it is a separate holiday. Lottery, Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Benediction, Rebbi La said, time. Sacrifice, one bull and one ram.

Rebbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate benediction, a separate sacrifice. Holiday, as Rebbi Abun said in the name of Rebbi Aḥa, for all of them is written and on day, but here is written on day, to teach you that it is a separate holiday. Lottery, Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Benediction, Rebbi La said, time. Sacrifice, one bull and one ram.

Rebbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate benediction, a separate sacrifice. Holiday, as Rebbi Abun said in the name of Rebbi Aḥa, for all of them is written and on day, but here is written on day, to teach you that it is a separate holiday. Lottery, Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Benediction, Rebbi La said, time. Sacrifice, one bull and one ram.

Rebbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate benediction, a separate sacrifice. Holiday, as Rebbi Abun said in the name of Rebbi Aḥa, for all of them is written and on day, but here is written on day, to teach you that it is a separate holiday. Lottery, Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Benediction, Rebbi La said, time. Sacrifice, one bull and one ram.

Rebbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate benediction, a separate sacrifice. Holiday, as Rebbi Abun said in the name of Rebbi Aḥa, for all of them is written and on day, but here is written on day, to teach you that it is a separate holiday. Lottery, Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Benediction, Rebbi La said, time. Sacrifice, one bull and one ram.

MISHNAH: Rebbi Simeon ben Menassiah says, who is distorted cannot be repaired? This is one committing incest or adultery and producing a bastard. If you would say a thief or robber, that one may repent and repair. Rebbi Simeon ben Menassia says, one calls distorted only what was correct before and became distorted. Who is that? This is a scholar who separated from the Torah.

MISHNAH: Rebbi Simeon ben Menassiah says, who is distorted cannot be repaired? This is one committing incest or adultery and producing a bastard. If you would say a thief or robber, that one may repent and repair. Rebbi Simeon ben Menassia says, one calls distorted only what was correct before and became distorted. Who is that? This is a scholar who separated from the Torah.

HALAKHAH: Rebbi Simeon ben Yoḥai stated: When you see towns in the Land of Israel uprooted from their place, know that they did not contribute to the wages of Bible and Mishnah teachers. What is the reason? Why is the land ruined, torn down like an uninhabited wilderness? The Eternal said, because they abandoned My Torah.

Rebbi Judah the Prince sent Rebbi Ḥiyya, Rebbi Assi, and Rebbi Immi to tour the towns of the Land of Israel in order to give them Bible and Mishnah teachers. They came to one place where they found neither Bible nor Mishnah teacher. They said to them, bring us the watchmen of the town. They brought them the stewards of the town. They told them, these are not the watchmen of the town, they are the destroyers of the town. They asked them, and who would be the watchmen of the town? They told them, the Bible and Mishnah teachers. That is what is written, if the Eternal would not build the house, etc.

Rebbi Judah the Prince sent Rebbi Ḥiyya, Rebbi Assi, and Rebbi Immi to tour the towns of the Land of Israel in order to give them Bible and Mishnah teachers. They came to one place where they found neither Bible nor Mishnah teacher. They said to them, bring us the watchmen of the town. They brought them the stewards of the town. They told them, these are not the watchmen of the town, they are the destroyers of the town. They asked them, and who would be the watchmen of the town? They told them, the Bible and Mishnah teachers. That is what is written, if the Eternal would not build the house, etc.

Rebbi Judah the Prince sent Rebbi Ḥiyya, Rebbi Assi, and Rebbi Immi to tour the towns of the Land of Israel in order to give them Bible and Mishnah teachers. They came to one place where they found neither Bible nor Mishnah teacher. They said to them, bring us the watchmen of the town. They brought them the stewards of the town. They told them, these are not the watchmen of the town, they are the destroyers of the town. They asked them, and who would be the watchmen of the town? They told them, the Bible and Mishnah teachers. That is what is written, if the Eternal would not build the house, etc.

Rebbi Judah the Prince sent Rebbi Ḥiyya, Rebbi Assi, and Rebbi Immi to tour the towns of the Land of Israel in order to give them Bible and Mishnah teachers. They came to one place where they found neither Bible nor Mishnah teacher. They said to them, bring us the watchmen of the town. They brought them the stewards of the town. They told them, these are not the watchmen of the town, they are the destroyers of the town. They asked them, and who would be the watchmen of the town? They told them, the Bible and Mishnah teachers. That is what is written, if the Eternal would not build the house, etc.

Rebbi Ḥuna, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: We find that the Holy One, praise to Him, did forego for Israel about idol worship, incest and adultery, and bloodshed. But for their rejection of the Torah he did not forego. What is the reason? It is not written here “The Eternal said, because they committed idol worship, incest and adultery, and bloodshed,” but the Eternal said, because they abandoned My Torah. Rebbi Ḥiyya bar Abba said, that they abandoned Me I could forego, maybe they would keep My Torah, since if they abandoned Me but kept My Torah, the leavening in it would bring them close to Me. Rav Ḥuna said, study Torah even not for its own merit, since through {studying} not for its own merit you come to {study} for its own.

Rebbi Ḥuna, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: We find that the Holy One, praise to Him, did forego for Israel about idol worship, incest and adultery, and bloodshed. But for their rejection of the Torah he did not forego. What is the reason? It is not written here “The Eternal said, because they committed idol worship, incest and adultery, and bloodshed,” but the Eternal said, because they abandoned My Torah. Rebbi Ḥiyya bar Abba said, that they abandoned Me I could forego, maybe they would keep My Torah, since if they abandoned Me but kept My Torah, the leavening in it would bring them close to Me. Rav Ḥuna said, study Torah even not for its own merit, since through {studying} not for its own merit you come to {study} for its own.

Rebbi Ḥuna, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: We find that the Holy One, praise to Him, did forego for Israel about idol worship, incest and adultery, and bloodshed. But for their rejection of the Torah he did not forego. What is the reason? It is not written here “The Eternal said, because they committed idol worship, incest and adultery, and bloodshed,” but the Eternal said, because they abandoned My Torah. Rebbi Ḥiyya bar Abba said, that they abandoned Me I could forego, maybe they would keep My Torah, since if they abandoned Me but kept My Torah, the leavening in it would bring them close to Me. Rav Ḥuna said, study Torah even not for its own merit, since through {studying} not for its own merit you come to {study} for its own.

Rebbi Ḥuna, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: We find that the Holy One, praise to Him, did forego for Israel about idol worship, incest and adultery, and bloodshed. But for their rejection of the Torah he did not forego. What is the reason? It is not written here “The Eternal said, because they committed idol worship, incest and adultery, and bloodshed,” but the Eternal said, because they abandoned My Torah. Rebbi Ḥiyya bar Abba said, that they abandoned Me I could forego, maybe they would keep My Torah, since if they abandoned Me but kept My Torah, the leavening in it would bring them close to Me. Rav Ḥuna said, study Torah even not for its own merit, since through {studying} not for its own merit you come to {study} for its own.

When Rebbi Jehudah saw a funeral procession or the acclamation of a bride he looked at the students and said, deed precedes study.

They voted in the upper floor of the house of Arius that study precedes action. Rebbi Abbahu dwelt in Caesarea. He sent his son Rebbi Ḥanina to acquire merit in Tiberias. They sent and said to him, he does works of charity. He wrote to him, are there no graves in Caesarea that I sent you to Tiberias? For they already voted in the upper floor of the house of Arius in Lydda that study precedes action. The rabbis of Caesaria say, that is, if there is somebody there who will do it. But if nobody is there who will do it, the action has precedence. Example. Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, were late in coming to Rebbi Eleazar. He asked them, where have you been? They told him, performing an act of charity. He asked them, where there no others? They answered him, it was a neighbor.

They voted in the upper floor of the house of Arius that study precedes action. Rebbi Abbahu dwelt in Caesarea. He sent his son Rebbi Ḥanina to acquire merit in Tiberias. They sent and said to him, he does works of charity. He wrote to him, are there no graves in Caesarea that I sent you to Tiberias? For they already voted in the upper floor of the house of Arius in Lydda that study precedes action. The rabbis of Caesaria say, that is, if there is somebody there who will do it. But if nobody is there who will do it, the action has precedence. Example. Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, were late in coming to Rebbi Eleazar. He asked them, where have you been? They told him, performing an act of charity. He asked them, where there no others? They answered him, it was a neighbor.

They voted in the upper floor of the house of Arius that study precedes action. Rebbi Abbahu dwelt in Caesarea. He sent his son Rebbi Ḥanina to acquire merit in Tiberias. They sent and said to him, he does works of charity. He wrote to him, are there no graves in Caesarea that I sent you to Tiberias? For they already voted in the upper floor of the house of Arius in Lydda that study precedes action. The rabbis of Caesaria say, that is, if there is somebody there who will do it. But if nobody is there who will do it, the action has precedence. Example. Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, were late in coming to Rebbi Eleazar. He asked them, where have you been? They told him, performing an act of charity. He asked them, where there no others? They answered him, it was a neighbor.

They voted in the upper floor of the house of Arius that study precedes action. Rebbi Abbahu dwelt in Caesarea. He sent his son Rebbi Ḥanina to acquire merit in Tiberias. They sent and said to him, he does works of charity. He wrote to him, are there no graves in Caesarea that I sent you to Tiberias? For they already voted in the upper floor of the house of Arius in Lydda that study precedes action. The rabbis of Caesaria say, that is, if there is somebody there who will do it. But if nobody is there who will do it, the action has precedence. Example. Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, were late in coming to Rebbi Eleazar. He asked them, where have you been? They told him, performing an act of charity. He asked them, where there no others? They answered him, it was a neighbor.

They voted in the upper floor of the house of Arius that study precedes action. Rebbi Abbahu dwelt in Caesarea. He sent his son Rebbi Ḥanina to acquire merit in Tiberias. They sent and said to him, he does works of charity. He wrote to him, are there no graves in Caesarea that I sent you to Tiberias? For they already voted in the upper floor of the house of Arius in Lydda that study precedes action. The rabbis of Caesaria say, that is, if there is somebody there who will do it. But if nobody is there who will do it, the action has precedence. Example. Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, were late in coming to Rebbi Eleazar. He asked them, where have you been? They told him, performing an act of charity. He asked them, where there no others? They answered him, it was a neighbor.

They voted in the upper floor of the house of Arius that study precedes action. Rebbi Abbahu dwelt in Caesarea. He sent his son Rebbi Ḥanina to acquire merit in Tiberias. They sent and said to him, he does works of charity. He wrote to him, are there no graves in Caesarea that I sent you to Tiberias? For they already voted in the upper floor of the house of Arius in Lydda that study precedes action. The rabbis of Caesaria say, that is, if there is somebody there who will do it. But if nobody is there who will do it, the action has precedence. Example. Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, were late in coming to Rebbi Eleazar. He asked them, where have you been? They told him, performing an act of charity. He asked them, where there no others? They answered him, it was a neighbor.

HALAKHAH: It was stated: Rebbi Eliezer says, they have support. I swore and shall keep it. Sometimes I do not keep it. Rebbi Joshua says, they have support. Which I swore in My anger. I swore in My anger, I am changing My opinion.

HALAKHAH: It was stated: Rebbi Eliezer says, they have support. I swore and shall keep it. Sometimes I do not keep it. Rebbi Joshua says, they have support. Which I swore in My anger. I swore in My anger, I am changing My opinion.

Rebbi Ze`ira, Rav Jehudah, Jeremiah bar Abba in the name of Samuel: Three who know how to find an opening may permit like an Elder. They thought, at a place where no Elder was available. The rabbis of Caesarea are saying: Even at a place where there is an Elder. They said before Rebbi Yasa: Is Rav Ḥuna “head of tribes”? He answered them, if Rav Ḥuna is not head of tribes, who are the heads of tribes? Rav Ḥuna is head of the heads of tribes.

Rebbi Ze`ira, Rav Jehudah, Jeremiah bar Abba in the name of Samuel: Three who know how to find an opening may permit like an Elder. They thought, at a place where no Elder was available. The rabbis of Caesarea are saying: Even at a place where there is an Elder. They said before Rebbi Yasa: Is Rav Ḥuna “head of tribes”? He answered them, if Rav Ḥuna is not head of tribes, who are the heads of tribes? Rav Ḥuna is head of the heads of tribes.

May one appoint Elders for selected topics? Let us hear from the following: Rebbi appointed Rav to invalidate vows and to see stains. After his death, he asked his son for {permission to judge} defects of firstlings. He said to him, I shall not add to what my father gave you. Rebbi Yose ben Rebbi Abun said, he gave him everything: To sit in judgment alone, to invalidate vows, to see stains, and to see outside blemishes. After his death, he asked his son for {permission to judge} hidden defects. He said to him, I shall not add to what my father gave you. Even though you say, one appoints Elders for selected topics, only if he is competent for everything. As the following: Rebbi Joshua ben Levi ordained all his students, but he was sorry about one who (had a defect in his) [had a running] eye and he could not ordain him; could he not have ordained him for selected topics? That implies (that one who is competent in one thing has to be competent in everything, even for one thing he is not competent) [one who is competent in everything is competent in one thing but one who is not competent in everything cannot be declared competent in one thing.]

May one appoint Elders for selected topics? Let us hear from the following: Rebbi appointed Rav to invalidate vows and to see stains. After his death, he asked his son for {permission to judge} defects of firstlings. He said to him, I shall not add to what my father gave you. Rebbi Yose ben Rebbi Abun said, he gave him everything: To sit in judgment alone, to invalidate vows, to see stains, and to see outside blemishes. After his death, he asked his son for {permission to judge} hidden defects. He said to him, I shall not add to what my father gave you. Even though you say, one appoints Elders for selected topics, only if he is competent for everything. As the following: Rebbi Joshua ben Levi ordained all his students, but he was sorry about one who (had a defect in his) [had a running] eye and he could not ordain him; could he not have ordained him for selected topics? That implies (that one who is competent in one thing has to be competent in everything, even for one thing he is not competent) [one who is competent in everything is competent in one thing but one who is not competent in everything cannot be declared competent in one thing.]

May one appoint Elders for selected topics? Let us hear from the following: Rebbi appointed Rav to invalidate vows and to see stains. After his death, he asked his son for {permission to judge} defects of firstlings. He said to him, I shall not add to what my father gave you. Rebbi Yose ben Rebbi Abun said, he gave him everything: To sit in judgment alone, to invalidate vows, to see stains, and to see outside blemishes. After his death, he asked his son for {permission to judge} hidden defects. He said to him, I shall not add to what my father gave you. Even though you say, one appoints Elders for selected topics, only if he is competent for everything. As the following: Rebbi Joshua ben Levi ordained all his students, but he was sorry about one who (had a defect in his) [had a running] eye and he could not ordain him; could he not have ordained him for selected topics? That implies (that one who is competent in one thing has to be competent in everything, even for one thing he is not competent) [one who is competent in everything is competent in one thing but one who is not competent in everything cannot be declared competent in one thing.]

May one appoint Elders for selected topics? Let us hear from the following: Rebbi appointed Rav to invalidate vows and to see stains. After his death, he asked his son for {permission to judge} defects of firstlings. He said to him, I shall not add to what my father gave you. Rebbi Yose ben Rebbi Abun said, he gave him everything: To sit in judgment alone, to invalidate vows, to see stains, and to see outside blemishes. After his death, he asked his son for {permission to judge} hidden defects. He said to him, I shall not add to what my father gave you. Even though you say, one appoints Elders for selected topics, only if he is competent for everything. As the following: Rebbi Joshua ben Levi ordained all his students, but he was sorry about one who (had a defect in his) [had a running] eye and he could not ordain him; could he not have ordained him for selected topics? That implies (that one who is competent in one thing has to be competent in everything, even for one thing he is not competent) [one who is competent in everything is competent in one thing but one who is not competent in everything cannot be declared competent in one thing.]

May one appoint Elders for a fixed time? Let us hear from the following: Rebbi Ḥiyya bar Abba went to Rebbi Eleazar and asked him to intervene with the Patriarch Rebbi Jehudah, that the latter should write him a letter of recommendation for seeking a livelihood in a foreign country. He intervened, and {the Patriarch} wrote for him: Here we are sending you as our representative a great personality with all our powers until he shall return to us. Rebbi Ḥizqiah, Rebbi Dositheus, Rebbi Abba bar Zamina, and they report in the name of the old Rebbi Dositheus: He wrote him the following. Here we are sending you a great personality. What is his greatness? He will not be ashamed to say “I did not learn this”.

May one appoint Elders for a fixed time? Let us hear from the following: Rebbi Ḥiyya bar Abba went to Rebbi Eleazar and asked him to intervene with the Patriarch Rebbi Jehudah, that the latter should write him a letter of recommendation for seeking a livelihood in a foreign country. He intervened, and {the Patriarch} wrote for him: Here we are sending you as our representative a great personality with all our powers until he shall return to us. Rebbi Ḥizqiah, Rebbi Dositheus, Rebbi Abba bar Zamina, and they report in the name of the old Rebbi Dositheus: He wrote him the following. Here we are sending you a great personality. What is his greatness? He will not be ashamed to say “I did not learn this”.

May one appoint Elders for a fixed time? Let us hear from the following: Rebbi Ḥiyya bar Abba went to Rebbi Eleazar and asked him to intervene with the Patriarch Rebbi Jehudah, that the latter should write him a letter of recommendation for seeking a livelihood in a foreign country. He intervened, and {the Patriarch} wrote for him: Here we are sending you as our representative a great personality with all our powers until he shall return to us. Rebbi Ḥizqiah, Rebbi Dositheus, Rebbi Abba bar Zamina, and they report in the name of the old Rebbi Dositheus: He wrote him the following. Here we are sending you a great personality. What is his greatness? He will not be ashamed to say “I did not learn this”.

May one appoint Elders for a fixed time? Let us hear from the following: Rebbi Ḥiyya bar Abba went to Rebbi Eleazar and asked him to intervene with the Patriarch Rebbi Jehudah, that the latter should write him a letter of recommendation for seeking a livelihood in a foreign country. He intervened, and {the Patriarch} wrote for him: Here we are sending you as our representative a great personality with all our powers until he shall return to us. Rebbi Ḥizqiah, Rebbi Dositheus, Rebbi Abba bar Zamina, and they report in the name of the old Rebbi Dositheus: He wrote him the following. Here we are sending you a great personality. What is his greatness? He will not be ashamed to say “I did not learn this”.

May one appoint Elders for a fixed time? Let us hear from the following: Rebbi Ḥiyya bar Abba went to Rebbi Eleazar and asked him to intervene with the Patriarch Rebbi Jehudah, that the latter should write him a letter of recommendation for seeking a livelihood in a foreign country. He intervened, and {the Patriarch} wrote for him: Here we are sending you as our representative a great personality with all our powers until he shall return to us. Rebbi Ḥizqiah, Rebbi Dositheus, Rebbi Abba bar Zamina, and they report in the name of the old Rebbi Dositheus: He wrote him the following. Here we are sending you a great personality. What is his greatness? He will not be ashamed to say “I did not learn this”.

May one appoint Elders for a fixed time? Let us hear from the following: Rebbi Ḥiyya bar Abba went to Rebbi Eleazar and asked him to intervene with the Patriarch Rebbi Jehudah, that the latter should write him a letter of recommendation for seeking a livelihood in a foreign country. He intervened, and {the Patriarch} wrote for him: Here we are sending you as our representative a great personality with all our powers until he shall return to us. Rebbi Ḥizqiah, Rebbi Dositheus, Rebbi Abba bar Zamina, and they report in the name of the old Rebbi Dositheus: He wrote him the following. Here we are sending you a great personality. What is his greatness? He will not be ashamed to say “I did not learn this”.

May one appoint Elders for a fixed time? Let us hear from the following: Rebbi Ḥiyya bar Abba went to Rebbi Eleazar and asked him to intervene with the Patriarch Rebbi Jehudah, that the latter should write him a letter of recommendation for seeking a livelihood in a foreign country. He intervened, and {the Patriarch} wrote for him: Here we are sending you as our representative a great personality with all our powers until he shall return to us. Rebbi Ḥizqiah, Rebbi Dositheus, Rebbi Abba bar Zamina, and they report in the name of the old Rebbi Dositheus: He wrote him the following. Here we are sending you a great personality. What is his greatness? He will not be ashamed to say “I did not learn this”.

May one permit wearing a coat? Rebbi Abbahu in the name of Rebbi Joḥanan: One permits wearing a coat. Rebbi permitted wearing a coat. Rebbi Joshua ben Levi permitted wearing a coat. Rebbi Ḥuna in the name of Rebbi Jeremiah: At a place where one does not wear a toga. Rebbi Yose ben Abun said, for easy vows.

May one permit wearing a coat? Rebbi Abbahu in the name of Rebbi Joḥanan: One permits wearing a coat. Rebbi permitted wearing a coat. Rebbi Joshua ben Levi permitted wearing a coat. Rebbi Ḥuna in the name of Rebbi Jeremiah: At a place where one does not wear a toga. Rebbi Yose ben Abun said, for easy vows.

May one permit wearing a coat? Rebbi Abbahu in the name of Rebbi Joḥanan: One permits wearing a coat. Rebbi permitted wearing a coat. Rebbi Joshua ben Levi permitted wearing a coat. Rebbi Ḥuna in the name of Rebbi Jeremiah: At a place where one does not wear a toga. Rebbi Yose ben Abun said, for easy vows.

May one permit wearing a coat? Rebbi Abbahu in the name of Rebbi Joḥanan: One permits wearing a coat. Rebbi permitted wearing a coat. Rebbi Joshua ben Levi permitted wearing a coat. Rebbi Ḥuna in the name of Rebbi Jeremiah: At a place where one does not wear a toga. Rebbi Yose ben Abun said, for easy vows.

May one permit wearing a coat? Rebbi Abbahu in the name of Rebbi Joḥanan: One permits wearing a coat. Rebbi permitted wearing a coat. Rebbi Joshua ben Levi permitted wearing a coat. Rebbi Ḥuna in the name of Rebbi Jeremiah: At a place where one does not wear a toga. Rebbi Yose ben Abun said, for easy vows.

May one permit wearing a coat? Rebbi Abbahu in the name of Rebbi Joḥanan: One permits wearing a coat. Rebbi permitted wearing a coat. Rebbi Joshua ben Levi permitted wearing a coat. Rebbi Ḥuna in the name of Rebbi Jeremiah: At a place where one does not wear a toga. Rebbi Yose ben Abun said, for easy vows.

May one permit wearing a coat? Rebbi Abbahu in the name of Rebbi Joḥanan: One permits wearing a coat. Rebbi permitted wearing a coat. Rebbi Joshua ben Levi permitted wearing a coat. Rebbi Ḥuna in the name of Rebbi Jeremiah: At a place where one does not wear a toga. Rebbi Yose ben Abun said, for easy vows.

“The rules of the Sabbath.” Rebbi Jonah said that Rebbi Ḥama bar Uqba asked, is it not written only but a spring, or a cystern, a water pool shall be pure, and you infer from this many rules.

“The rules of the Sabbath.” Rebbi Jonah said that Rebbi Ḥama bar Uqba asked, is it not written only but a spring, or a cystern, a water pool shall be pure, and you infer from this many rules.

Rebbi Ze`ira said in the name of Rebbi Joḥanan: If you come to notice a practice of which you do not know the reason, do not push it aside as something alien since many practices were said as from Moses on Sinai and all of them were absorbed into the Mishnah. Rebbi Abun said, that is correct! If Naḥum had not come and explained it to us about the two kinds of wheat, could we have known?

Rebbi Ze`ira said in the name of Rebbi Joḥanan: If you come to notice a practice of which you do not know the reason, do not push it aside as something alien since many practices were said as from Moses on Sinai and all of them were absorbed into the Mishnah. Rebbi Abun said, that is correct! If Naḥum had not come and explained it to us about the two kinds of wheat, could we have known?

Rebbi Ze`ira said in the name of Rebbi Joḥanan: If you come to notice a practice of which you do not know the reason, do not push it aside as something alien since many practices were said as from Moses on Sinai and all of them were absorbed into the Mishnah. Rebbi Abun said, that is correct! If Naḥum had not come and explained it to us about the two kinds of wheat, could we have known?

Rebbi Ze`ira in the name of Rebbi Eleazar: I wrote down for him most of My teaching. But was most of the Torah written down? Rather, more things are derived from what is written than what is derived from oral tradition. Is that so? But things derived from what is supported by a verse are preferred over those supported by oral tradition. Rebbi Judah ben Pazi said: I wrote down for him most of My teaching, these are the admonitions. Nevertheless, is it not that they were considered foreign? Rebbi Abun said: If I had written down for you most of my teaching, would it not be considered Gentile? What would be the difference between us and the Gentiles? These produce their books and those produce their books. These produce their parchments and those produce their parchments.

Rebbi Ze`ira in the name of Rebbi Eleazar: I wrote down for him most of My teaching. But was most of the Torah written down? Rather, more things are derived from what is written than what is derived from oral tradition. Is that so? But things derived from what is supported by a verse are preferred over those supported by oral tradition. Rebbi Judah ben Pazi said: I wrote down for him most of My teaching, these are the admonitions. Nevertheless, is it not that they were considered foreign? Rebbi Abun said: If I had written down for you most of my teaching, would it not be considered Gentile? What would be the difference between us and the Gentiles? These produce their books and those produce their books. These produce their parchments and those produce their parchments.

Rebbi Ze`ira in the name of Rebbi Eleazar: I wrote down for him most of My teaching. But was most of the Torah written down? Rather, more things are derived from what is written than what is derived from oral tradition. Is that so? But things derived from what is supported by a verse are preferred over those supported by oral tradition. Rebbi Judah ben Pazi said: I wrote down for him most of My teaching, these are the admonitions. Nevertheless, is it not that they were considered foreign? Rebbi Abun said: If I had written down for you most of my teaching, would it not be considered Gentile? What would be the difference between us and the Gentiles? These produce their books and those produce their books. These produce their parchments and those produce their parchments.

Rebbi Ze`ira in the name of Rebbi Eleazar: I wrote down for him most of My teaching. But was most of the Torah written down? Rather, more things are derived from what is written than what is derived from oral tradition. Is that so? But things derived from what is supported by a verse are preferred over those supported by oral tradition. Rebbi Judah ben Pazi said: I wrote down for him most of My teaching, these are the admonitions. Nevertheless, is it not that they were considered foreign? Rebbi Abun said: If I had written down for you most of my teaching, would it not be considered Gentile? What would be the difference between us and the Gentiles? These produce their books and those produce their books. These produce their parchments and those produce their parchments.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written: by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred. Rebbi Joḥanan and Rebbi Yudan ben Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said: On them, and on them; all, like all; words, the words; Bible, Mishnah, Talmud, practices and Aggadah. Even what a competent student will discover before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written: by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred. Rebbi Joḥanan and Rebbi Yudan ben Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said: On them, and on them; all, like all; words, the words; Bible, Mishnah, Talmud, practices and Aggadah. Even what a competent student will discover before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written: by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred. Rebbi Joḥanan and Rebbi Yudan ben Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said: On them, and on them; all, like all; words, the words; Bible, Mishnah, Talmud, practices and Aggadah. Even what a competent student will discover before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written: by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred. Rebbi Joḥanan and Rebbi Yudan ben Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said: On them, and on them; all, like all; words, the words; Bible, Mishnah, Talmud, practices and Aggadah. Even what a competent student will discover before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written: by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred. Rebbi Joḥanan and Rebbi Yudan ben Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said: On them, and on them; all, like all; words, the words; Bible, Mishnah, Talmud, practices and Aggadah. Even what a competent student will discover before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written: by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred. Rebbi Joḥanan and Rebbi Yudan ben Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said: On them, and on them; all, like all; words, the words; Bible, Mishnah, Talmud, practices and Aggadah. Even what a competent student will discover before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever.

Rebbi Ze`ira in the name of Samuel: One makes inferences neither from practices, nor from homiletics, nor from extraneous sources, but only from study. Did not Rebbi Ḥalaphta ben Shaul state: The case of two kinds of wheat is the same as the case of two kinds of barley? Rebbi Ze`ira said, that was part of the original practice and it was forgotten: The case of two kinds of wheat is the same as the case of two kinds of barley. But did we not state “He who strips moist onions for the market and stores dry ones;” can you say about market and storage that this was of the original practice and was forgotten?

Rebbi Ze`ira in the name of Samuel: One makes inferences neither from practices, nor from homiletics, nor from extraneous sources, but only from study. Did not Rebbi Ḥalaphta ben Shaul state: The case of two kinds of wheat is the same as the case of two kinds of barley? Rebbi Ze`ira said, that was part of the original practice and it was forgotten: The case of two kinds of wheat is the same as the case of two kinds of barley. But did we not state “He who strips moist onions for the market and stores dry ones;” can you say about market and storage that this was of the original practice and was forgotten?

Rebbi Ze`ira in the name of Samuel: One makes inferences neither from practices, nor from homiletics, nor from extraneous sources, but only from study. Did not Rebbi Ḥalaphta ben Shaul state: The case of two kinds of wheat is the same as the case of two kinds of barley? Rebbi Ze`ira said, that was part of the original practice and it was forgotten: The case of two kinds of wheat is the same as the case of two kinds of barley. But did we not state “He who strips moist onions for the market and stores dry ones;” can you say about market and storage that this was of the original practice and was forgotten?

Rebbi Ḥananiah in the name of Samuel: One makes no inferences from a ruling. Everybody agrees that one makes no inferences from an action. Rebbi Mana said to him, that means somebody who does not understand, but he who understands may act. He said to him, whether one understands or one does not understand, if there is a disagreement. But if there is no disagreement, whether one understands or one does not understand one acts.

Rebbi Ḥananiah in the name of Samuel: One makes no inferences from a ruling. Everybody agrees that one makes no inferences from an action. Rebbi Mana said to him, that means somebody who does not understand, but he who understands may act. He said to him, whether one understands or one does not understand, if there is a disagreement. But if there is no disagreement, whether one understands or one does not understand one acts.

Rebbi Abbahu in the name of Rebbi Joḥanan: All forbidden things, if one added to them in error it is permitted, intentionally it is forbidden. Is that not the Mishnah, “if it was in error it is permitted, if intentional it is forbidden”? The Mishnah is about addition to heave, he comes to tell you about other things. Rebbi Aḥa in the name of Rebbi Jonathan: Just as one has a duty to instruct about actions that should be done so one has a duty to instruct negatively about actions that should not be done. Rebbi Eleazar said, just as it is forbidden to declare the impure as pure, so it is forbidden to declare the pure as impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to suspend or to burn, always try to burn rather than to suspend since there is nothing in the Torah more distinguished than burned bulls and burned rams, and they are burned. Rebbi Yose asked, is it possible to infer from something whose commandment is thus for something whose commandment is not so?

Rebbi Abbahu in the name of Rebbi Joḥanan: All forbidden things, if one added to them in error it is permitted, intentionally it is forbidden. Is that not the Mishnah, “if it was in error it is permitted, if intentional it is forbidden”? The Mishnah is about addition to heave, he comes to tell you about other things. Rebbi Aḥa in the name of Rebbi Jonathan: Just as one has a duty to instruct about actions that should be done so one has a duty to instruct negatively about actions that should not be done. Rebbi Eleazar said, just as it is forbidden to declare the impure as pure, so it is forbidden to declare the pure as impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to suspend or to burn, always try to burn rather than to suspend since there is nothing in the Torah more distinguished than burned bulls and burned rams, and they are burned. Rebbi Yose asked, is it possible to infer from something whose commandment is thus for something whose commandment is not so?

Rebbi Abbahu in the name of Rebbi Joḥanan: All forbidden things, if one added to them in error it is permitted, intentionally it is forbidden. Is that not the Mishnah, “if it was in error it is permitted, if intentional it is forbidden”? The Mishnah is about addition to heave, he comes to tell you about other things. Rebbi Aḥa in the name of Rebbi Jonathan: Just as one has a duty to instruct about actions that should be done so one has a duty to instruct negatively about actions that should not be done. Rebbi Eleazar said, just as it is forbidden to declare the impure as pure, so it is forbidden to declare the pure as impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to suspend or to burn, always try to burn rather than to suspend since there is nothing in the Torah more distinguished than burned bulls and burned rams, and they are burned. Rebbi Yose asked, is it possible to infer from something whose commandment is thus for something whose commandment is not so?

Rebbi Abbahu in the name of Rebbi Joḥanan: All forbidden things, if one added to them in error it is permitted, intentionally it is forbidden. Is that not the Mishnah, “if it was in error it is permitted, if intentional it is forbidden”? The Mishnah is about addition to heave, he comes to tell you about other things. Rebbi Aḥa in the name of Rebbi Jonathan: Just as one has a duty to instruct about actions that should be done so one has a duty to instruct negatively about actions that should not be done. Rebbi Eleazar said, just as it is forbidden to declare the impure as pure, so it is forbidden to declare the pure as impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to suspend or to burn, always try to burn rather than to suspend since there is nothing in the Torah more distinguished than burned bulls and burned rams, and they are burned. Rebbi Yose asked, is it possible to infer from something whose commandment is thus for something whose commandment is not so?

Rebbi Abbahu in the name of Rebbi Joḥanan: All forbidden things, if one added to them in error it is permitted, intentionally it is forbidden. Is that not the Mishnah, “if it was in error it is permitted, if intentional it is forbidden”? The Mishnah is about addition to heave, he comes to tell you about other things. Rebbi Aḥa in the name of Rebbi Jonathan: Just as one has a duty to instruct about actions that should be done so one has a duty to instruct negatively about actions that should not be done. Rebbi Eleazar said, just as it is forbidden to declare the impure as pure, so it is forbidden to declare the pure as impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to suspend or to burn, always try to burn rather than to suspend since there is nothing in the Torah more distinguished than burned bulls and burned rams, and they are burned. Rebbi Yose asked, is it possible to infer from something whose commandment is thus for something whose commandment is not so?

Rebbi Abbahu in the name of Rebbi Joḥanan: All forbidden things, if one added to them in error it is permitted, intentionally it is forbidden. Is that not the Mishnah, “if it was in error it is permitted, if intentional it is forbidden”? The Mishnah is about addition to heave, he comes to tell you about other things. Rebbi Aḥa in the name of Rebbi Jonathan: Just as one has a duty to instruct about actions that should be done so one has a duty to instruct negatively about actions that should not be done. Rebbi Eleazar said, just as it is forbidden to declare the impure as pure, so it is forbidden to declare the pure as impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to suspend or to burn, always try to burn rather than to suspend since there is nothing in the Torah more distinguished than burned bulls and burned rams, and they are burned. Rebbi Yose asked, is it possible to infer from something whose commandment is thus for something whose commandment is not so?

Rebbi Abbahu in the name of Rebbi Joḥanan: All forbidden things, if one added to them in error it is permitted, intentionally it is forbidden. Is that not the Mishnah, “if it was in error it is permitted, if intentional it is forbidden”? The Mishnah is about addition to heave, he comes to tell you about other things. Rebbi Aḥa in the name of Rebbi Jonathan: Just as one has a duty to instruct about actions that should be done so one has a duty to instruct negatively about actions that should not be done. Rebbi Eleazar said, just as it is forbidden to declare the impure as pure, so it is forbidden to declare the pure as impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to suspend or to burn, always try to burn rather than to suspend since there is nothing in the Torah more distinguished than burned bulls and burned rams, and they are burned. Rebbi Yose asked, is it possible to infer from something whose commandment is thus for something whose commandment is not so?

Rebbi Abbahu in the name of Rebbi Joḥanan: All forbidden things, if one added to them in error it is permitted, intentionally it is forbidden. Is that not the Mishnah, “if it was in error it is permitted, if intentional it is forbidden”? The Mishnah is about addition to heave, he comes to tell you about other things. Rebbi Aḥa in the name of Rebbi Jonathan: Just as one has a duty to instruct about actions that should be done so one has a duty to instruct negatively about actions that should not be done. Rebbi Eleazar said, just as it is forbidden to declare the impure as pure, so it is forbidden to declare the pure as impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to suspend or to burn, always try to burn rather than to suspend since there is nothing in the Torah more distinguished than burned bulls and burned rams, and they are burned. Rebbi Yose asked, is it possible to infer from something whose commandment is thus for something whose commandment is not so?

HALAKHAH: “One does not explain sexual aberrations to three {persons},” etc. Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael? Since Rebbi Ismael states warnings to the actors. Since Rebbi Immi was sitting and stating a warning for active homosexual and a warning for the passive homosexual, this implies that practice follows Rebbi Ismael.

HALAKHAH: “One does not explain sexual aberrations to three {persons},” etc. Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael? Since Rebbi Ismael states warnings to the actors. Since Rebbi Immi was sitting and stating a warning for active homosexual and a warning for the passive homosexual, this implies that practice follows Rebbi Ismael.

HALAKHAH: “One does not explain sexual aberrations to three {persons},” etc. Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael? Since Rebbi Ismael states warnings to the actors. Since Rebbi Immi was sitting and stating a warning for active homosexual and a warning for the passive homosexual, this implies that practice follows Rebbi Ismael.

HALAKHAH: “One does not explain sexual aberrations to three {persons},” etc. Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael? Since Rebbi Ismael states warnings to the actors. Since Rebbi Immi was sitting and stating a warning for active homosexual and a warning for the passive homosexual, this implies that practice follows Rebbi Ismael.