rebbi

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.

“A person should neither memorialize,” what is memorializing? Mentioning him among the dead. “Nor eulogize his deceased,” what is eulogy? He arranged an eulogy for him alone. That you are saying, for old ones, but for new ones it is permitted. What is new and what is old? New within thirty days, old after thirty days. It was stated, a woman shall not memorialize her consort on the holiday. Rebbi Naḥman in the name of Rebbi Mana said, her consort, as one says those who assist in stating their affliction. It was stated: A man should not marry a woman who has sons, even in the grave. Rebbi Yasa said, because of what happened.

“A person should neither memorialize,” what is memorializing? Mentioning him among the dead. “Nor eulogize his deceased,” what is eulogy? He arranged an eulogy for him alone. That you are saying, for old ones, but for new ones it is permitted. What is new and what is old? New within thirty days, old after thirty days. It was stated, a woman shall not memorialize her consort on the holiday. Rebbi Naḥman in the name of Rebbi Mana said, her consort, as one says those who assist in stating their affliction. It was stated: A man should not marry a woman who has sons, even in the grave. Rebbi Yasa said, because of what happened.

“A person should neither memorialize,” what is memorializing? Mentioning him among the dead. “Nor eulogize his deceased,” what is eulogy? He arranged an eulogy for him alone. That you are saying, for old ones, but for new ones it is permitted. What is new and what is old? New within thirty days, old after thirty days. It was stated, a woman shall not memorialize her consort on the holiday. Rebbi Naḥman in the name of Rebbi Mana said, her consort, as one says those who assist in stating their affliction. It was stated: A man should not marry a woman who has sons, even in the grave. Rebbi Yasa said, because of what happened.

MISHNAH: One does not dig niches and graves on the holiday but one may ready them for use. One makes a temporary grave and a coffin for the deceased in the courtyard; Rebbi Jehudah forbids unless he has boards ready.

HALAKHAH: What is readying a grave? Rebbi Yose ben Nehorai said, one whitewashes it with lime. Rav Ḥisda said, if it was long he shortens it. Rebbi Joshua ben Levi said, he enlarges it at one side and widens it at another side. Rebbi Ḥiyya stated, “he enlarges and widens it whether on one side or at two sides.”

HALAKHAH: What is readying a grave? Rebbi Yose ben Nehorai said, one whitewashes it with lime. Rav Ḥisda said, if it was long he shortens it. Rebbi Joshua ben Levi said, he enlarges it at one side and widens it at another side. Rebbi Ḥiyya stated, “he enlarges and widens it whether on one side or at two sides.”

HALAKHAH: What is readying a grave? Rebbi Yose ben Nehorai said, one whitewashes it with lime. Rav Ḥisda said, if it was long he shortens it. Rebbi Joshua ben Levi said, he enlarges it at one side and widens it at another side. Rebbi Ḥiyya stated, “he enlarges and widens it whether on one side or at two sides.”

“And a coffin for the deceased in the courtyard;” this is what you are saying about a deceased who is not famous. But for a famous deceased one makes a coffin even in public. When Rebbi Ḥanina the colleague of the rabbis expired they made him a coffin in public. Everybody agrees that one may not cut down cedars for him, and similarly not quarry stones for him. If they had been quarried, the disagreement between Rebbi Jehudah and the rabbis.

“And a coffin for the deceased in the courtyard;” this is what you are saying about a deceased who is not famous. But for a famous deceased one makes a coffin even in public. When Rebbi Ḥanina the colleague of the rabbis expired they made him a coffin in public. Everybody agrees that one may not cut down cedars for him, and similarly not quarry stones for him. If they had been quarried, the disagreement between Rebbi Jehudah and the rabbis.

MISHNAH: One does not marry women on a holiday, neither virgins nor widows, nor does one enter into levirate marriage, because it is a joy for him. But he may take back his divorcee, and a woman does adorn herself on the holiday. Rebbi Jehudah says, she may not use lime because it disfigures her.

HALAKHAH: Simeon bar Abba in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase. They asked before Rebbi Yose: May a slave marry a woman on a holiday? He told them, let us hear from the following: “One who is half a slave and half a free man.” And Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase. This implies that a slave is commanded to be fruitful and multiply and anybody commanded to be fruitful and multiply is forbidden to marry on a holiday

HALAKHAH: Simeon bar Abba in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase. They asked before Rebbi Yose: May a slave marry a woman on a holiday? He told them, let us hear from the following: “One who is half a slave and half a free man.” And Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase. This implies that a slave is commanded to be fruitful and multiply and anybody commanded to be fruitful and multiply is forbidden to marry on a holiday

HALAKHAH: Simeon bar Abba in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase. They asked before Rebbi Yose: May a slave marry a woman on a holiday? He told them, let us hear from the following: “One who is half a slave and half a free man.” And Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase. This implies that a slave is commanded to be fruitful and multiply and anybody commanded to be fruitful and multiply is forbidden to marry on a holiday

HALAKHAH: Simeon bar Abba in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase. They asked before Rebbi Yose: May a slave marry a woman on a holiday? He told them, let us hear from the following: “One who is half a slave and half a free man.” And Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase. This implies that a slave is commanded to be fruitful and multiply and anybody commanded to be fruitful and multiply is forbidden to marry on a holiday

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following: For they celebrated the initiation of the altar for seven days and the holiday for seven days. Rebbi Jacob bar Aḥa understood it from the following: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar; this does not disagree with Rebbi Joḥanan. And even with Rebbi Ḥanina it does not disagree. Rebbi Abba said, when the bride enters the exertion leaves.

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following: For they celebrated the initiation of the altar for seven days and the holiday for seven days. Rebbi Jacob bar Aḥa understood it from the following: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar; this does not disagree with Rebbi Joḥanan. And even with Rebbi Ḥanina it does not disagree. Rebbi Abba said, when the bride enters the exertion leaves.

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following: For they celebrated the initiation of the altar for seven days and the holiday for seven days. Rebbi Jacob bar Aḥa understood it from the following: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar; this does not disagree with Rebbi Joḥanan. And even with Rebbi Ḥanina it does not disagree. Rebbi Abba said, when the bride enters the exertion leaves.

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following: For they celebrated the initiation of the altar for seven days and the holiday for seven days. Rebbi Jacob bar Aḥa understood it from the following: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar; this does not disagree with Rebbi Joḥanan. And even with Rebbi Ḥanina it does not disagree. Rebbi Abba said, when the bride enters the exertion leaves.

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following: For they celebrated the initiation of the altar for seven days and the holiday for seven days. Rebbi Jacob bar Aḥa understood it from the following: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar; this does not disagree with Rebbi Joḥanan. And even with Rebbi Ḥanina it does not disagree. Rebbi Abba said, when the bride enters the exertion leaves.

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following: For they celebrated the initiation of the altar for seven days and the holiday for seven days. Rebbi Jacob bar Aḥa understood it from the following: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar; this does not disagree with Rebbi Joḥanan. And even with Rebbi Ḥanina it does not disagree. Rebbi Abba said, when the bride enters the exertion leaves.

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following: For they celebrated the initiation of the altar for seven days and the holiday for seven days. Rebbi Jacob bar Aḥa understood it from the following: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar; this does not disagree with Rebbi Joḥanan. And even with Rebbi Ḥanina it does not disagree. Rebbi Abba said, when the bride enters the exertion leaves.

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following: For they celebrated the initiation of the altar for seven days and the holiday for seven days. Rebbi Jacob bar Aḥa understood it from the following: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar; this does not disagree with Rebbi Joḥanan. And even with Rebbi Ḥanina it does not disagree. Rebbi Abba said, when the bride enters the exertion leaves.

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following: For they celebrated the initiation of the altar for seven days and the holiday for seven days. Rebbi Jacob bar Aḥa understood it from the following: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar; this does not disagree with Rebbi Joḥanan. And even with Rebbi Ḥanina it does not disagree. Rebbi Abba said, when the bride enters the exertion leaves.

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following: For they celebrated the initiation of the altar for seven days and the holiday for seven days. Rebbi Jacob bar Aḥa understood it from the following: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar; this does not disagree with Rebbi Joḥanan. And even with Rebbi Ḥanina it does not disagree. Rebbi Abba said, when the bride enters the exertion leaves.

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following: For they celebrated the initiation of the altar for seven days and the holiday for seven days. Rebbi Jacob bar Aḥa understood it from the following: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar; this does not disagree with Rebbi Joḥanan. And even with Rebbi Ḥanina it does not disagree. Rebbi Abba said, when the bride enters the exertion leaves.

“A woman does adorn herself on the holiday.” The following are women’s adornments: She braids, and puts on kohl, and combs her hair, and removes hair and fingernails, and moves a grating instrument over her face. Rebbi Yudan the father of Rebbi Mattaniah said, the baraita is in clean language.

“A woman does adorn herself on the holiday.” The following are women’s adornments: She braids, and puts on kohl, and combs her hair, and removes hair and fingernails, and moves a grating instrument over her face. Rebbi Yudan the father of Rebbi Mattaniah said, the baraita is in clean language.

“Rebbi Jehudah says, she may not use lime because it disfigures her.” Two Amoraim, Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday everybody agrees that it is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday everybody agrees that it is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent: just as Rebbi Jehudah said there, temporary pain is pain, so he says here, temporary disfiguration is disfiguration. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

“Rebbi Jehudah says, she may not use lime because it disfigures her.” Two Amoraim, Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday everybody agrees that it is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday everybody agrees that it is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent: just as Rebbi Jehudah said there, temporary pain is pain, so he says here, temporary disfiguration is disfiguration. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

“Rebbi Jehudah says, she may not use lime because it disfigures her.” Two Amoraim, Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday everybody agrees that it is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday everybody agrees that it is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent: just as Rebbi Jehudah said there, temporary pain is pain, so he says here, temporary disfiguration is disfiguration. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

“Rebbi Jehudah says, she may not use lime because it disfigures her.” Two Amoraim, Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday everybody agrees that it is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday everybody agrees that it is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent: just as Rebbi Jehudah said there, temporary pain is pain, so he says here, temporary disfiguration is disfiguration. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

“Rebbi Jehudah says, she may not use lime because it disfigures her.” Two Amoraim, Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday everybody agrees that it is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday everybody agrees that it is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent: just as Rebbi Jehudah said there, temporary pain is pain, so he says here, temporary disfiguration is disfiguration. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

“Rebbi Jehudah says, she may not use lime because it disfigures her.” Two Amoraim, Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday everybody agrees that it is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday everybody agrees that it is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent: just as Rebbi Jehudah said there, temporary pain is pain, so he says here, temporary disfiguration is disfiguration. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

“Rebbi Jehudah says, she may not use lime because it disfigures her.” Two Amoraim, Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday everybody agrees that it is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday everybody agrees that it is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent: just as Rebbi Jehudah said there, temporary pain is pain, so he says here, temporary disfiguration is disfiguration. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

MISHNAH: Rebbi Jehudah says, she may not use lime because it disfigures her.

HALAKHAH: In the House of Rebbi Yannai they said, “normally”, he fills his needle. “Staples”, stitch by stitch. Rebbi Joḥanan said, “normally”, stitch by stitch. “Staples”, he jumps. A baraita supports Rebbi Joḥanan: The cobblers are stapling on the holiday. If you would say stitch by stitch, that is what they are doing professionally. But we must hold that they sew irregularly. Who is an individual and who is a professional? Rebbi Yose ben Ḥanina said, one who matches seams is a professional, but any who does not match seams is an individual. Rebbi Simon said, the Mishnah refers to those who sew pockets.

HALAKHAH: In the House of Rebbi Yannai they said, “normally”, he fills his needle. “Staples”, stitch by stitch. Rebbi Joḥanan said, “normally”, stitch by stitch. “Staples”, he jumps. A baraita supports Rebbi Joḥanan: The cobblers are stapling on the holiday. If you would say stitch by stitch, that is what they are doing professionally. But we must hold that they sew irregularly. Who is an individual and who is a professional? Rebbi Yose ben Ḥanina said, one who matches seams is a professional, but any who does not match seams is an individual. Rebbi Simon said, the Mishnah refers to those who sew pockets.

HALAKHAH: In the House of Rebbi Yannai they said, “normally”, he fills his needle. “Staples”, stitch by stitch. Rebbi Joḥanan said, “normally”, stitch by stitch. “Staples”, he jumps. A baraita supports Rebbi Joḥanan: The cobblers are stapling on the holiday. If you would say stitch by stitch, that is what they are doing professionally. But we must hold that they sew irregularly. Who is an individual and who is a professional? Rebbi Yose ben Ḥanina said, one who matches seams is a professional, but any who does not match seams is an individual. Rebbi Simon said, the Mishnah refers to those who sew pockets.

HALAKHAH: In the House of Rebbi Yannai they said, “normally”, he fills his needle. “Staples”, stitch by stitch. Rebbi Joḥanan said, “normally”, stitch by stitch. “Staples”, he jumps. A baraita supports Rebbi Joḥanan: The cobblers are stapling on the holiday. If you would say stitch by stitch, that is what they are doing professionally. But we must hold that they sew irregularly. Who is an individual and who is a professional? Rebbi Yose ben Ḥanina said, one who matches seams is a professional, but any who does not match seams is an individual. Rebbi Simon said, the Mishnah refers to those who sew pockets.

HALAKHAH: In the House of Rebbi Yannai they said, “normally”, he fills his needle. “Staples”, stitch by stitch. Rebbi Joḥanan said, “normally”, stitch by stitch. “Staples”, he jumps. A baraita supports Rebbi Joḥanan: The cobblers are stapling on the holiday. If you would say stitch by stitch, that is what they are doing professionally. But we must hold that they sew irregularly. Who is an individual and who is a professional? Rebbi Yose ben Ḥanina said, one who matches seams is a professional, but any who does not match seams is an individual. Rebbi Simon said, the Mishnah refers to those who sew pockets.

“One tightens.” Rebbi Yasa said, Ḥizqiah and Rebbi Joḥanan disagree. Ḥisqiah said: making a lattice, warp and woof; tightening, either warp or woof. Rebbi Joḥanan said: making a lattice, either warp or woof; tightening, if it is loose he tightens it. Rebbi Ḥiyya bar Abba said, everybody agrees that making a lattice means warp and woof. Where do they disagree? About tightening. Ḥisqiah said: either warp or woof; Rebbi Joḥanan said: if it is loose he tightens it. Rebbi Yasa instructed Samuel bar Ḥanina that “making a lattice” means warp and woof. We do not know whether this follows Ḥizqiah or it follows Rebbi Ḥiyya bar Abba and everybody’s opinion. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: a Mishnah says so that making a lattice means warp and woof, as we have stated there, “when is the rope connected to the bed? If he plaited three boxes.” Could you say warp without woof or woof without warp? Could one pitch woof and make a lattice?

“One tightens.” Rebbi Yasa said, Ḥizqiah and Rebbi Joḥanan disagree. Ḥisqiah said: making a lattice, warp and woof; tightening, either warp or woof. Rebbi Joḥanan said: making a lattice, either warp or woof; tightening, if it is loose he tightens it. Rebbi Ḥiyya bar Abba said, everybody agrees that making a lattice means warp and woof. Where do they disagree? About tightening. Ḥisqiah said: either warp or woof; Rebbi Joḥanan said: if it is loose he tightens it. Rebbi Yasa instructed Samuel bar Ḥanina that “making a lattice” means warp and woof. We do not know whether this follows Ḥizqiah or it follows Rebbi Ḥiyya bar Abba and everybody’s opinion. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: a Mishnah says so that making a lattice means warp and woof, as we have stated there, “when is the rope connected to the bed? If he plaited three boxes.” Could you say warp without woof or woof without warp? Could one pitch woof and make a lattice?

“One tightens.” Rebbi Yasa said, Ḥizqiah and Rebbi Joḥanan disagree. Ḥisqiah said: making a lattice, warp and woof; tightening, either warp or woof. Rebbi Joḥanan said: making a lattice, either warp or woof; tightening, if it is loose he tightens it. Rebbi Ḥiyya bar Abba said, everybody agrees that making a lattice means warp and woof. Where do they disagree? About tightening. Ḥisqiah said: either warp or woof; Rebbi Joḥanan said: if it is loose he tightens it. Rebbi Yasa instructed Samuel bar Ḥanina that “making a lattice” means warp and woof. We do not know whether this follows Ḥizqiah or it follows Rebbi Ḥiyya bar Abba and everybody’s opinion. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: a Mishnah says so that making a lattice means warp and woof, as we have stated there, “when is the rope connected to the bed? If he plaited three boxes.” Could you say warp without woof or woof without warp? Could one pitch woof and make a lattice?

“One tightens.” Rebbi Yasa said, Ḥizqiah and Rebbi Joḥanan disagree. Ḥisqiah said: making a lattice, warp and woof; tightening, either warp or woof. Rebbi Joḥanan said: making a lattice, either warp or woof; tightening, if it is loose he tightens it. Rebbi Ḥiyya bar Abba said, everybody agrees that making a lattice means warp and woof. Where do they disagree? About tightening. Ḥisqiah said: either warp or woof; Rebbi Joḥanan said: if it is loose he tightens it. Rebbi Yasa instructed Samuel bar Ḥanina that “making a lattice” means warp and woof. We do not know whether this follows Ḥizqiah or it follows Rebbi Ḥiyya bar Abba and everybody’s opinion. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: a Mishnah says so that making a lattice means warp and woof, as we have stated there, “when is the rope connected to the bed? If he plaited three boxes.” Could you say warp without woof or woof without warp? Could one pitch woof and make a lattice?

“One tightens.” Rebbi Yasa said, Ḥizqiah and Rebbi Joḥanan disagree. Ḥisqiah said: making a lattice, warp and woof; tightening, either warp or woof. Rebbi Joḥanan said: making a lattice, either warp or woof; tightening, if it is loose he tightens it. Rebbi Ḥiyya bar Abba said, everybody agrees that making a lattice means warp and woof. Where do they disagree? About tightening. Ḥisqiah said: either warp or woof; Rebbi Joḥanan said: if it is loose he tightens it. Rebbi Yasa instructed Samuel bar Ḥanina that “making a lattice” means warp and woof. We do not know whether this follows Ḥizqiah or it follows Rebbi Ḥiyya bar Abba and everybody’s opinion. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: a Mishnah says so that making a lattice means warp and woof, as we have stated there, “when is the rope connected to the bed? If he plaited three boxes.” Could you say warp without woof or woof without warp? Could one pitch woof and make a lattice?

“One tightens.” Rebbi Yasa said, Ḥizqiah and Rebbi Joḥanan disagree. Ḥisqiah said: making a lattice, warp and woof; tightening, either warp or woof. Rebbi Joḥanan said: making a lattice, either warp or woof; tightening, if it is loose he tightens it. Rebbi Ḥiyya bar Abba said, everybody agrees that making a lattice means warp and woof. Where do they disagree? About tightening. Ḥisqiah said: either warp or woof; Rebbi Joḥanan said: if it is loose he tightens it. Rebbi Yasa instructed Samuel bar Ḥanina that “making a lattice” means warp and woof. We do not know whether this follows Ḥizqiah or it follows Rebbi Ḥiyya bar Abba and everybody’s opinion. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: a Mishnah says so that making a lattice means warp and woof, as we have stated there, “when is the rope connected to the bed? If he plaited three boxes.” Could you say warp without woof or woof without warp? Could one pitch woof and make a lattice?

“One tightens.” Rebbi Yasa said, Ḥizqiah and Rebbi Joḥanan disagree. Ḥisqiah said: making a lattice, warp and woof; tightening, either warp or woof. Rebbi Joḥanan said: making a lattice, either warp or woof; tightening, if it is loose he tightens it. Rebbi Ḥiyya bar Abba said, everybody agrees that making a lattice means warp and woof. Where do they disagree? About tightening. Ḥisqiah said: either warp or woof; Rebbi Joḥanan said: if it is loose he tightens it. Rebbi Yasa instructed Samuel bar Ḥanina that “making a lattice” means warp and woof. We do not know whether this follows Ḥizqiah or it follows Rebbi Ḥiyya bar Abba and everybody’s opinion. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: a Mishnah says so that making a lattice means warp and woof, as we have stated there, “when is the rope connected to the bed? If he plaited three boxes.” Could you say warp without woof or woof without warp? Could one pitch woof and make a lattice?

“One tightens.” Rebbi Yasa said, Ḥizqiah and Rebbi Joḥanan disagree. Ḥisqiah said: making a lattice, warp and woof; tightening, either warp or woof. Rebbi Joḥanan said: making a lattice, either warp or woof; tightening, if it is loose he tightens it. Rebbi Ḥiyya bar Abba said, everybody agrees that making a lattice means warp and woof. Where do they disagree? About tightening. Ḥisqiah said: either warp or woof; Rebbi Joḥanan said: if it is loose he tightens it. Rebbi Yasa instructed Samuel bar Ḥanina that “making a lattice” means warp and woof. We do not know whether this follows Ḥizqiah or it follows Rebbi Ḥiyya bar Abba and everybody’s opinion. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: a Mishnah says so that making a lattice means warp and woof, as we have stated there, “when is the rope connected to the bed? If he plaited three boxes.” Could you say warp without woof or woof without warp? Could one pitch woof and make a lattice?

“One tightens.” Rebbi Yasa said, Ḥizqiah and Rebbi Joḥanan disagree. Ḥisqiah said: making a lattice, warp and woof; tightening, either warp or woof. Rebbi Joḥanan said: making a lattice, either warp or woof; tightening, if it is loose he tightens it. Rebbi Ḥiyya bar Abba said, everybody agrees that making a lattice means warp and woof. Where do they disagree? About tightening. Ḥisqiah said: either warp or woof; Rebbi Joḥanan said: if it is loose he tightens it. Rebbi Yasa instructed Samuel bar Ḥanina that “making a lattice” means warp and woof. We do not know whether this follows Ḥizqiah or it follows Rebbi Ḥiyya bar Abba and everybody’s opinion. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: a Mishnah says so that making a lattice means warp and woof, as we have stated there, “when is the rope connected to the bed? If he plaited three boxes.” Could you say warp without woof or woof without warp? Could one pitch woof and make a lattice?

Rav Hoshaia had flour but he ground wheat. Rebbi Ze`ira said to Rebbi Jonah: go out and buy us black ones to pound. He said to him, do we have a holiday grindstone? He was offended by him.

Rav Hoshaia had flour but he ground wheat. Rebbi Ze`ira said to Rebbi Jonah: go out and buy us black ones to pound. He said to him, do we have a holiday grindstone? He was offended by him.

MISHNAH: One installs an oven and a stove on the holiday. Rebbi Jehudah says, one does not roughen millstones initially on the holiday. One makes a railing for the roof or the balustrade unprofessionally but not professionally. One smooths the fissures and works them with a roller, with hand, or with foot, but not with a spatula.

HALAKHAH: Rebbi Ḥalaphta bar Shaul stated, only that it not be newly formed on the holiday. It was stated: A new oven or stove one does neither soak with oil nor patch with a strip nor wash down with cold water to close its pores. But in order to actually cook a pot on it this is permitted. And it was stated thus: New oven or stove are like all implements which are moved in a courtyard. Rebbi Yudan ben Rebbi Ismael instructed in an emergency to bring a new stove from the house of the potter to newly cook on it on the full holiday.

HALAKHAH: Rebbi Ḥalaphta bar Shaul stated, only that it not be newly formed on the holiday. It was stated: A new oven or stove one does neither soak with oil nor patch with a strip nor wash down with cold water to close its pores. But in order to actually cook a pot on it this is permitted. And it was stated thus: New oven or stove are like all implements which are moved in a courtyard. Rebbi Yudan ben Rebbi Ismael instructed in an emergency to bring a new stove from the house of the potter to newly cook on it on the full holiday.

HALAKHAH: Rebbi Ḥalaphta bar Shaul stated, only that it not be newly formed on the holiday. It was stated: A new oven or stove one does neither soak with oil nor patch with a strip nor wash down with cold water to close its pores. But in order to actually cook a pot on it this is permitted. And it was stated thus: New oven or stove are like all implements which are moved in a courtyard. Rebbi Yudan ben Rebbi Ismael instructed in an emergency to bring a new stove from the house of the potter to newly cook on it on the full holiday.

“One smooths the fissures.” Rebbi Ḥiyya stated, he who smooths, smooths with his foot; he who uses a roller smooths with the hand. Our Mishnah is about a small roller, but what Rebbi Ḥiyya stated is about a large roller.

“One smooths the fissures.” Rebbi Ḥiyya stated, he who smooths, smooths with his foot; he who uses a roller smooths with the hand. Our Mishnah is about a small roller, but what Rebbi Ḥiyya stated is about a large roller.

“A hinge, and a pipe, and a beam, and a lock, and a key which were broken one fixes on the holiday on condition that he not plan his work for the holiday.” As the following: Rebbi Mana’s ladder’s depression broke. He asked his father Rebbi Jonah who permitted it. Nevertheless he told him, go out and find an Elder and rely on him. He went out and found Rebbi Abun bar Cahana who permitted to him.

“A hinge, and a pipe, and a beam, and a lock, and a key which were broken one fixes on the holiday on condition that he not plan his work for the holiday.” As the following: Rebbi Mana’s ladder’s depression broke. He asked his father Rebbi Jonah who permitted it. Nevertheless he told him, go out and find an Elder and rely on him. He went out and found Rebbi Abun bar Cahana who permitted to him.

“A hinge, and a pipe, and a beam, and a lock, and a key which were broken one fixes on the holiday on condition that he not plan his work for the holiday.” As the following: Rebbi Mana’s ladder’s depression broke. He asked his father Rebbi Jonah who permitted it. Nevertheless he told him, go out and find an Elder and rely on him. He went out and found Rebbi Abun bar Cahana who permitted to him.

“Any preserves of which one can eat on the holiday one makes.” Therefore not preserves of which one cannot eat on the holiday. Rebbi Abba said, this you are saying if they would not spoil. But things apt to spoil are permitted. It was stated: One may not go out and collect greenery which is not usually eaten on the holiday and sell it on the market. Rav Hoshaia said, if you would say so you would permit professional work on the holiday. But did not Rebbi Abba say, this you are saying if they would not spoil; but things apt to spoil are permitted? The baraita if he collected it on the holiday; what Rebbi Abba said if he collected it on the eve of the holiday.

“Any preserves of which one can eat on the holiday one makes.” Therefore not preserves of which one cannot eat on the holiday. Rebbi Abba said, this you are saying if they would not spoil. But things apt to spoil are permitted. It was stated: One may not go out and collect greenery which is not usually eaten on the holiday and sell it on the market. Rav Hoshaia said, if you would say so you would permit professional work on the holiday. But did not Rebbi Abba say, this you are saying if they would not spoil; but things apt to spoil are permitted? The baraita if he collected it on the holiday; what Rebbi Abba said if he collected it on the eve of the holiday.

“Any preserves of which one can eat on the holiday one makes.” Therefore not preserves of which one cannot eat on the holiday. Rebbi Abba said, this you are saying if they would not spoil. But things apt to spoil are permitted. It was stated: One may not go out and collect greenery which is not usually eaten on the holiday and sell it on the market. Rav Hoshaia said, if you would say so you would permit professional work on the holiday. But did not Rebbi Abba say, this you are saying if they would not spoil; but things apt to spoil are permitted? The baraita if he collected it on the holiday; what Rebbi Abba said if he collected it on the eve of the holiday.

MISHNAH: If one turned his olives over and mourning or an emergency happened to him, or he was mislead, loads the crossbar a first time and leaves it until after the holiday, the words of Rebbi Jehudah. Rebbi Yose says, he removes the fluid, and finishes as usual.

MISHNAH: If one turned his olives over and mourning or an emergency happened to him, or he was mislead, loads the crossbar a first time and leaves it until after the holiday, the words of Rebbi Jehudah. Rebbi Yose says, he removes the fluid, and finishes as usual.

HALAKHAH: “If one turned his olives over,” etc. We stated, “if one turned his olives over.” Rebbi Ḥiyya stated, he whose olives were turned over repeatedly. Our Mishnah needs the statement of Rebbi Ḥiyya, and the statement of Rebbi Ḥiyya needs our Mishnah.

HALAKHAH: “If one turned his olives over,” etc. We stated, “if one turned his olives over.” Rebbi Ḥiyya stated, he whose olives were turned over repeatedly. Our Mishnah needs the statement of Rebbi Ḥiyya, and the statement of Rebbi Ḥiyya needs our Mishnah.

HALAKHAH: “If one turned his olives over,” etc. We stated, “if one turned his olives over.” Rebbi Ḥiyya stated, he whose olives were turned over repeatedly. Our Mishnah needs the statement of Rebbi Ḥiyya, and the statement of Rebbi Ḥiyya needs our Mishnah.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Rebbi Phineas ben Rebbi Zakkai said, our Mishnah is about macerated ones, what Rebbi Ḥiyya stated is about berries. The rabbis of Caesarea are saying, the Mishnah follows Rebbi Jehudah, what Rebbi Ḥiyya stated follows Rebbi Yose. Rebbi Jehudah said, small amounts may be lost so large amounts would not be lost; Rebbi Yose says, nothing at all shall be lost.

Rebbi Phineas ben Rebbi Zakkai said, our Mishnah is about macerated ones, what Rebbi Ḥiyya stated is about berries. The rabbis of Caesarea are saying, the Mishnah follows Rebbi Jehudah, what Rebbi Ḥiyya stated follows Rebbi Yose. Rebbi Jehudah said, small amounts may be lost so large amounts would not be lost; Rebbi Yose says, nothing at all shall be lost.

Rebbi Phineas ben Rebbi Zakkai said, our Mishnah is about macerated ones, what Rebbi Ḥiyya stated is about berries. The rabbis of Caesarea are saying, the Mishnah follows Rebbi Jehudah, what Rebbi Ḥiyya stated follows Rebbi Yose. Rebbi Jehudah said, small amounts may be lost so large amounts would not be lost; Rebbi Yose says, nothing at all shall be lost.

Rebbi Phineas ben Rebbi Zakkai said, our Mishnah is about macerated ones, what Rebbi Ḥiyya stated is about berries. The rabbis of Caesarea are saying, the Mishnah follows Rebbi Jehudah, what Rebbi Ḥiyya stated follows Rebbi Yose. Rebbi Jehudah said, small amounts may be lost so large amounts would not be lost; Rebbi Yose says, nothing at all shall be lost.

Rebbi Phineas ben Rebbi Zakkai said, our Mishnah is about macerated ones, what Rebbi Ḥiyya stated is about berries. The rabbis of Caesarea are saying, the Mishnah follows Rebbi Jehudah, what Rebbi Ḥiyya stated follows Rebbi Yose. Rebbi Jehudah said, small amounts may be lost so large amounts would not be lost; Rebbi Yose says, nothing at all shall be lost.

Rebbi Phineas ben Rebbi Zakkai said, our Mishnah is about macerated ones, what Rebbi Ḥiyya stated is about berries. The rabbis of Caesarea are saying, the Mishnah follows Rebbi Jehudah, what Rebbi Ḥiyya stated follows Rebbi Yose. Rebbi Jehudah said, small amounts may be lost so large amounts would not be lost; Rebbi Yose says, nothing at all shall be lost.

Rebbi Phineas ben Rebbi Zakkai said, our Mishnah is about macerated ones, what Rebbi Ḥiyya stated is about berries. The rabbis of Caesarea are saying, the Mishnah follows Rebbi Jehudah, what Rebbi Ḥiyya stated follows Rebbi Yose. Rebbi Jehudah said, small amounts may be lost so large amounts would not be lost; Rebbi Yose says, nothing at all shall be lost.

Rebbi Phineas ben Rebbi Zakkai said, our Mishnah is about macerated ones, what Rebbi Ḥiyya stated is about berries. The rabbis of Caesarea are saying, the Mishnah follows Rebbi Jehudah, what Rebbi Ḥiyya stated follows Rebbi Yose. Rebbi Jehudah said, small amounts may be lost so large amounts would not be lost; Rebbi Yose says, nothing at all shall be lost.

Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Just as they differ here they differ in the rules of mourning. As it was stated: The following things one does for the mourner in his mourning period. One presses his vat, and stirs his wine, and plugs his amphoras, and his repeatedly turned olives one grinds as usual, and one waters his irrigated fields if it is time for them to be irrigated, and one sows his field flax at the start of the rainy season, the words of Rebbi Jehudah. They told him, if it is not sown with flax it can be sown with another kind; if it was not sown in this week it can be sown in another week. Who is “they told him”? Rebbi Yose. The argument of Rebbi Jehudah seems inverted. There he said, small amounts may be lost so large amounts not be lost, and here he says so? There is a difference since there he is wont to be tricky. So much more the argument of Rebbi Jehudah seems inverted, since there where he is wont to be tricky he says it is permitted, here where he is not wont to be tricky, not so much more? Rebbi Ḥinnena said, who is “they told him”? The Sages following Rebbi Jehudah’s argument for the holiday.

Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Just as they differ here they differ in the rules of mourning. As it was stated: The following things one does for the mourner in his mourning period. One presses his vat, and stirs his wine, and plugs his amphoras, and his repeatedly turned olives one grinds as usual, and one waters his irrigated fields if it is time for them to be irrigated, and one sows his field flax at the start of the rainy season, the words of Rebbi Jehudah. They told him, if it is not sown with flax it can be sown with another kind; if it was not sown in this week it can be sown in another week. Who is “they told him”? Rebbi Yose. The argument of Rebbi Jehudah seems inverted. There he said, small amounts may be lost so large amounts not be lost, and here he says so? There is a difference since there he is wont to be tricky. So much more the argument of Rebbi Jehudah seems inverted, since there where he is wont to be tricky he says it is permitted, here where he is not wont to be tricky, not so much more? Rebbi Ḥinnena said, who is “they told him”? The Sages following Rebbi Jehudah’s argument for the holiday.

Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Just as they differ here they differ in the rules of mourning. As it was stated: The following things one does for the mourner in his mourning period. One presses his vat, and stirs his wine, and plugs his amphoras, and his repeatedly turned olives one grinds as usual, and one waters his irrigated fields if it is time for them to be irrigated, and one sows his field flax at the start of the rainy season, the words of Rebbi Jehudah. They told him, if it is not sown with flax it can be sown with another kind; if it was not sown in this week it can be sown in another week. Who is “they told him”? Rebbi Yose. The argument of Rebbi Jehudah seems inverted. There he said, small amounts may be lost so large amounts not be lost, and here he says so? There is a difference since there he is wont to be tricky. So much more the argument of Rebbi Jehudah seems inverted, since there where he is wont to be tricky he says it is permitted, here where he is not wont to be tricky, not so much more? Rebbi Ḥinnena said, who is “they told him”? The Sages following Rebbi Jehudah’s argument for the holiday.

Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Just as they differ here they differ in the rules of mourning. As it was stated: The following things one does for the mourner in his mourning period. One presses his vat, and stirs his wine, and plugs his amphoras, and his repeatedly turned olives one grinds as usual, and one waters his irrigated fields if it is time for them to be irrigated, and one sows his field flax at the start of the rainy season, the words of Rebbi Jehudah. They told him, if it is not sown with flax it can be sown with another kind; if it was not sown in this week it can be sown in another week. Who is “they told him”? Rebbi Yose. The argument of Rebbi Jehudah seems inverted. There he said, small amounts may be lost so large amounts not be lost, and here he says so? There is a difference since there he is wont to be tricky. So much more the argument of Rebbi Jehudah seems inverted, since there where he is wont to be tricky he says it is permitted, here where he is not wont to be tricky, not so much more? Rebbi Ḥinnena said, who is “they told him”? The Sages following Rebbi Jehudah’s argument for the holiday.

Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Just as they differ here they differ in the rules of mourning. As it was stated: The following things one does for the mourner in his mourning period. One presses his vat, and stirs his wine, and plugs his amphoras, and his repeatedly turned olives one grinds as usual, and one waters his irrigated fields if it is time for them to be irrigated, and one sows his field flax at the start of the rainy season, the words of Rebbi Jehudah. They told him, if it is not sown with flax it can be sown with another kind; if it was not sown in this week it can be sown in another week. Who is “they told him”? Rebbi Yose. The argument of Rebbi Jehudah seems inverted. There he said, small amounts may be lost so large amounts not be lost, and here he says so? There is a difference since there he is wont to be tricky. So much more the argument of Rebbi Jehudah seems inverted, since there where he is wont to be tricky he says it is permitted, here where he is not wont to be tricky, not so much more? Rebbi Ḥinnena said, who is “they told him”? The Sages following Rebbi Jehudah’s argument for the holiday.

Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Just as they differ here they differ in the rules of mourning. As it was stated: The following things one does for the mourner in his mourning period. One presses his vat, and stirs his wine, and plugs his amphoras, and his repeatedly turned olives one grinds as usual, and one waters his irrigated fields if it is time for them to be irrigated, and one sows his field flax at the start of the rainy season, the words of Rebbi Jehudah. They told him, if it is not sown with flax it can be sown with another kind; if it was not sown in this week it can be sown in another week. Who is “they told him”? Rebbi Yose. The argument of Rebbi Jehudah seems inverted. There he said, small amounts may be lost so large amounts not be lost, and here he says so? There is a difference since there he is wont to be tricky. So much more the argument of Rebbi Jehudah seems inverted, since there where he is wont to be tricky he says it is permitted, here where he is not wont to be tricky, not so much more? Rebbi Ḥinnena said, who is “they told him”? The Sages following Rebbi Jehudah’s argument for the holiday.

Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Just as they differ here they differ in the rules of mourning. As it was stated: The following things one does for the mourner in his mourning period. One presses his vat, and stirs his wine, and plugs his amphoras, and his repeatedly turned olives one grinds as usual, and one waters his irrigated fields if it is time for them to be irrigated, and one sows his field flax at the start of the rainy season, the words of Rebbi Jehudah. They told him, if it is not sown with flax it can be sown with another kind; if it was not sown in this week it can be sown in another week. Who is “they told him”? Rebbi Yose. The argument of Rebbi Jehudah seems inverted. There he said, small amounts may be lost so large amounts not be lost, and here he says so? There is a difference since there he is wont to be tricky. So much more the argument of Rebbi Jehudah seems inverted, since there where he is wont to be tricky he says it is permitted, here where he is not wont to be tricky, not so much more? Rebbi Ḥinnena said, who is “they told him”? The Sages following Rebbi Jehudah’s argument for the holiday.