rebbi

How did Beṣalel make the Ark? Rebbi Ḥanina said, he made three boxes, two of gold and one of wood. He put one of gold inside the one of wood, and the one of wood inside the other one of gold. That is what is written: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? To include the upper rim. Rebbi Simeon ben Laqish said, he made one box and gilded it. That is what is written: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? Rebbi Phineas said, also between the planks.

How were the tablets written? Rebbi Ḥanania ben Gamliel says, five on one tablet each. But the rabbis say, ten on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, ten on each tablet. Rebbi Simeon ben Ioḥai said, twenty on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, twenty on each tablet. Rebbi Simai says, forty on each tablet, as it is written, “on each side they were written,” a square Ḥananiah, the son of Rebbi Joshua’s brother, says: Between every two commandments, the details and the letters [of the Torah] were written. “Filled with taršiš”, like the Great Sea. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah.

How were the tablets written? Rebbi Ḥanania ben Gamliel says, five on one tablet each. But the rabbis say, ten on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, ten on each tablet. Rebbi Simeon ben Ioḥai said, twenty on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, twenty on each tablet. Rebbi Simai says, forty on each tablet, as it is written, “on each side they were written,” a square Ḥananiah, the son of Rebbi Joshua’s brother, says: Between every two commandments, the details and the letters [of the Torah] were written. “Filled with taršiš”, like the Great Sea. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah.

How were the tablets written? Rebbi Ḥanania ben Gamliel says, five on one tablet each. But the rabbis say, ten on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, ten on each tablet. Rebbi Simeon ben Ioḥai said, twenty on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, twenty on each tablet. Rebbi Simai says, forty on each tablet, as it is written, “on each side they were written,” a square Ḥananiah, the son of Rebbi Joshua’s brother, says: Between every two commandments, the details and the letters [of the Torah] were written. “Filled with taršiš”, like the Great Sea. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah.

How were the tablets written? Rebbi Ḥanania ben Gamliel says, five on one tablet each. But the rabbis say, ten on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, ten on each tablet. Rebbi Simeon ben Ioḥai said, twenty on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, twenty on each tablet. Rebbi Simai says, forty on each tablet, as it is written, “on each side they were written,” a square Ḥananiah, the son of Rebbi Joshua’s brother, says: Between every two commandments, the details and the letters [of the Torah] were written. “Filled with taršiš”, like the Great Sea. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah.

How were the tablets written? Rebbi Ḥanania ben Gamliel says, five on one tablet each. But the rabbis say, ten on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, ten on each tablet. Rebbi Simeon ben Ioḥai said, twenty on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, twenty on each tablet. Rebbi Simai says, forty on each tablet, as it is written, “on each side they were written,” a square Ḥananiah, the son of Rebbi Joshua’s brother, says: Between every two commandments, the details and the letters [of the Torah] were written. “Filled with taršiš”, like the Great Sea. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah.

How were the tablets written? Rebbi Ḥanania ben Gamliel says, five on one tablet each. But the rabbis say, ten on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, ten on each tablet. Rebbi Simeon ben Ioḥai said, twenty on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, twenty on each tablet. Rebbi Simai says, forty on each tablet, as it is written, “on each side they were written,” a square Ḥananiah, the son of Rebbi Joshua’s brother, says: Between every two commandments, the details and the letters [of the Torah] were written. “Filled with taršiš”, like the Great Sea. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah.

Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.”

Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.”

Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.”

Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.”

Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.”

Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.”

Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.”

Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.”

Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.”

Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.”

Why does the verse say, “who built”? This excludes him whose house collapsed and he rebuilt it. (Rebbi Yose said, this implies that one who remarries his divorcee does not return.) One could think that somebody who builds a house outside the Land would return; the verse said, “and he did not inaugurate it,” meaning where there is an obligation of inauguration; this excludes cases where there is no obligation of inauguration. If he received prepaid rent, it is as if he inaugurated it; if [the rent is payable] only after twelve months, it is as if he had not inaugurated it. If he locked it, if it contains valuables for which one usually stops working, it is as if he inaugurated it; otherwise, it is as if he had not inaugurated it.

I could think that somebody who redeems a vineyard outside the Land would return, the verse says: “And he did not redeem it”. In case one is commanded to redeem it; this excludes where there is no commandment to redeem. It was stated: Rebbi Eliezer ben Jacob says, one only understands “vineyard”. And similarly, one only understands “planted”. It was stated: “And he did not redeem it”, that excludes him who sinks or grafts. Rebbi Joḥanan said, this follows Rebbi Eliezer ben Jacob. Rav Ḥisda said, this is everybody’s opinion if he grafted fruits of sin. Where do we hold? If he grafted a fruit tree on another fruit tree of a different kind; these are fruits of sin. But if he grafted a fruit tree on a futile tree, as if it were its own kind, he is planting anew. But we hold if he grafted a black fig tree on a white one.

I could think that somebody who redeems a vineyard outside the Land would return, the verse says: “And he did not redeem it”. In case one is commanded to redeem it; this excludes where there is no commandment to redeem. It was stated: Rebbi Eliezer ben Jacob says, one only understands “vineyard”. And similarly, one only understands “planted”. It was stated: “And he did not redeem it”, that excludes him who sinks or grafts. Rebbi Joḥanan said, this follows Rebbi Eliezer ben Jacob. Rav Ḥisda said, this is everybody’s opinion if he grafted fruits of sin. Where do we hold? If he grafted a fruit tree on another fruit tree of a different kind; these are fruits of sin. But if he grafted a fruit tree on a futile tree, as if it were its own kind, he is planting anew. But we hold if he grafted a black fig tree on a white one.

I could think that somebody who redeems a vineyard outside the Land would return, the verse says: “And he did not redeem it”. In case one is commanded to redeem it; this excludes where there is no commandment to redeem. It was stated: Rebbi Eliezer ben Jacob says, one only understands “vineyard”. And similarly, one only understands “planted”. It was stated: “And he did not redeem it”, that excludes him who sinks or grafts. Rebbi Joḥanan said, this follows Rebbi Eliezer ben Jacob. Rav Ḥisda said, this is everybody’s opinion if he grafted fruits of sin. Where do we hold? If he grafted a fruit tree on another fruit tree of a different kind; these are fruits of sin. But if he grafted a fruit tree on a futile tree, as if it were its own kind, he is planting anew. But we hold if he grafted a black fig tree on a white one.

HALAKHAH: “Who became betrothed”. Not only a young man who married a young woman. From where even a young man who married a widow, a widower who married a young woman, a widower who married a widow? From where? The verse says, “a woman”, of any kind. Why does the verse say, “new”? That excludes him who remarries his divorcee. Rebbi Yose said, this implies that one who marries a sheram does not return since he has no religious obligation to live with her.

MISHNAH: The following do not return: If somebody builds a portico, a covered walkway, or a verandah, or planted four fruit trees or five futile trees, or remarried his divorcee. [In the case of] a widow for the High Priest, a divorcee or one having received ḥalîṣah for an ordinary Cohen, a bastard or Gibeonite girl for an Israel, a Jewish girl for a bastard or a Gibeonite, he would not be returning. Rebbi Jehudah says, also he who rebuilt his house on its foundations would not be returning. Rebbi Eleazar said, also one who built a brick house in the Sharon would not return.

MISHNAH: The following do not return: If somebody builds a portico, a covered walkway, or a verandah, or planted four fruit trees or five futile trees, or remarried his divorcee. [In the case of] a widow for the High Priest, a divorcee or one having received ḥalîṣah for an ordinary Cohen, a bastard or Gibeonite girl for an Israel, a Jewish girl for a bastard or a Gibeonite, he would not be returning. Rebbi Jehudah says, also he who rebuilt his house on its foundations would not be returning. Rebbi Eleazar said, also one who built a brick house in the Sharon would not return.

HALAKHAH: It was stated: Rebbi Jehudah said, if he changed anything, he would be returning. If he whitewashed it or added windows, he would not return, if it had been great and he made it small he returns, or one room and he made it two.

It was stated: Rebbi Eleazar said, also the people from the Sharon did not return since they have to rebuild two times in a Sabbatical period. Also the High Priest was praying for them on the Day of Atonement that their houses should not become their graves.

MISHNAH: “The policemen shall add and say to the people: ‘Who is the man fearful and faint-hearted, let him go and return to his house. Rebbi Aqiba says, “fearful and faint-hearted” in its simple meaning, that he cannot stand in military engagements and see a drawn sword. Rebbi Yose the Galilean says, “fearful and faint-hearted” is one who is fearful because of his sins; therefore the Torah appended him to all of these that he should return because of them. Rebbi Yose said, a widow for the High Priest, a divorcee or one having received ḥalîṣah for an ordinary Cohen, a bastard or Gibeonite girl for an Israel, a Jewish girl for a bastard or a Gibeonite, that is the “fearful and faint-hearted”.

MISHNAH: “The policemen shall add and say to the people: ‘Who is the man fearful and faint-hearted, let him go and return to his house. Rebbi Aqiba says, “fearful and faint-hearted” in its simple meaning, that he cannot stand in military engagements and see a drawn sword. Rebbi Yose the Galilean says, “fearful and faint-hearted” is one who is fearful because of his sins; therefore the Torah appended him to all of these that he should return because of them. Rebbi Yose said, a widow for the High Priest, a divorcee or one having received ḥalîṣah for an ordinary Cohen, a bastard or Gibeonite girl for an Israel, a Jewish girl for a bastard or a Gibeonite, that is the “fearful and faint-hearted”.

MISHNAH: “The policemen shall add and say to the people: ‘Who is the man fearful and faint-hearted, let him go and return to his house. Rebbi Aqiba says, “fearful and faint-hearted” in its simple meaning, that he cannot stand in military engagements and see a drawn sword. Rebbi Yose the Galilean says, “fearful and faint-hearted” is one who is fearful because of his sins; therefore the Torah appended him to all of these that he should return because of them. Rebbi Yose said, a widow for the High Priest, a divorcee or one having received ḥalîṣah for an ordinary Cohen, a bastard or Gibeonite girl for an Israel, a Jewish girl for a bastard or a Gibeonite, that is the “fearful and faint-hearted”.

HALAKHAH: It is written: “The policemen shall add.” This expression “shall add” only means an addition. Like a man who says, I am adding to the words of my teacher. It was stated: The latter [words] are additions. Rebbi Yose said, there are two Tannaïm. He who said, “I am adding to the words of my teacher,” both the first and the later declarations both he and his teacher said. He who said, the later ones are additions, the first [declarations] both he and his teacher said, but the later ones he said but not his teacher. Rebbi Mana said, there is only one Tanna. The first [declarations] both he and his teacher said, but the later ones he said but not his teacher. A baraita disagrees with Rebbi Yose: He hears a sentence from the Cohen and tells it to the people in all languages. But its end disagrees with Rebbi Mana: He adds a final word of his own. If you say so, it does not disagree at all with Rebbi Yose, as it was stated: The first [declarations] both he and his teacher said, but the later ones he said but not his teacher.

HALAKHAH: It is written: “The policemen shall add.” This expression “shall add” only means an addition. Like a man who says, I am adding to the words of my teacher. It was stated: The latter [words] are additions. Rebbi Yose said, there are two Tannaïm. He who said, “I am adding to the words of my teacher,” both the first and the later declarations both he and his teacher said. He who said, the later ones are additions, the first [declarations] both he and his teacher said, but the later ones he said but not his teacher. Rebbi Mana said, there is only one Tanna. The first [declarations] both he and his teacher said, but the later ones he said but not his teacher. A baraita disagrees with Rebbi Yose: He hears a sentence from the Cohen and tells it to the people in all languages. But its end disagrees with Rebbi Mana: He adds a final word of his own. If you say so, it does not disagree at all with Rebbi Yose, as it was stated: The first [declarations] both he and his teacher said, but the later ones he said but not his teacher.

HALAKHAH: It is written: “The policemen shall add.” This expression “shall add” only means an addition. Like a man who says, I am adding to the words of my teacher. It was stated: The latter [words] are additions. Rebbi Yose said, there are two Tannaïm. He who said, “I am adding to the words of my teacher,” both the first and the later declarations both he and his teacher said. He who said, the later ones are additions, the first [declarations] both he and his teacher said, but the later ones he said but not his teacher. Rebbi Mana said, there is only one Tanna. The first [declarations] both he and his teacher said, but the later ones he said but not his teacher. A baraita disagrees with Rebbi Yose: He hears a sentence from the Cohen and tells it to the people in all languages. But its end disagrees with Rebbi Mana: He adds a final word of his own. If you say so, it does not disagree at all with Rebbi Yose, as it was stated: The first [declarations] both he and his teacher said, but the later ones he said but not his teacher.

HALAKHAH: It is written: “The policemen shall add.” This expression “shall add” only means an addition. Like a man who says, I am adding to the words of my teacher. It was stated: The latter [words] are additions. Rebbi Yose said, there are two Tannaïm. He who said, “I am adding to the words of my teacher,” both the first and the later declarations both he and his teacher said. He who said, the later ones are additions, the first [declarations] both he and his teacher said, but the later ones he said but not his teacher. Rebbi Mana said, there is only one Tanna. The first [declarations] both he and his teacher said, but the later ones he said but not his teacher. A baraita disagrees with Rebbi Yose: He hears a sentence from the Cohen and tells it to the people in all languages. But its end disagrees with Rebbi Mana: He adds a final word of his own. If you say so, it does not disagree at all with Rebbi Yose, as it was stated: The first [declarations] both he and his teacher said, but the later ones he said but not his teacher.

HALAKHAH: It is written: “The policemen shall add.” This expression “shall add” only means an addition. Like a man who says, I am adding to the words of my teacher. It was stated: The latter [words] are additions. Rebbi Yose said, there are two Tannaïm. He who said, “I am adding to the words of my teacher,” both the first and the later declarations both he and his teacher said. He who said, the later ones are additions, the first [declarations] both he and his teacher said, but the later ones he said but not his teacher. Rebbi Mana said, there is only one Tanna. The first [declarations] both he and his teacher said, but the later ones he said but not his teacher. A baraita disagrees with Rebbi Yose: He hears a sentence from the Cohen and tells it to the people in all languages. But its end disagrees with Rebbi Mana: He adds a final word of his own. If you say so, it does not disagree at all with Rebbi Yose, as it was stated: The first [declarations] both he and his teacher said, but the later ones he said but not his teacher.

Also, it was stated: They all have to bring proof except from this one whose witnesses are with him. This follows him who said that he cannot stand in military engagements and see a drawn sword. But following him who says that he is one who is fearful because of his sins, he has to bring proof. Therefore the Torah appended him to all of these that he should return because of them, not to publicize the sinners. This comes as Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “At the place where the elevation offering is being slaughtered, the purification offering is being slaughtered before the Eternal,” not to publicize the sinners.

Also, it was stated: They all have to bring proof except from this one whose witnesses are with him. This follows him who said that he cannot stand in military engagements and see a drawn sword. But following him who says that he is one who is fearful because of his sins, he has to bring proof. Therefore the Torah appended him to all of these that he should return because of them, not to publicize the sinners. This comes as Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “At the place where the elevation offering is being slaughtered, the purification offering is being slaughtered before the Eternal,” not to publicize the sinners.

MISHNAH: “When the policemen finish to speak to the people, the officers will have taken up position at the head of the people.” Behind the people one puts up people with backups armed with iron axes and they have permission to break the legs of anyone who desires to abandon his post since flight is the start of falling, as it is said: “Israel fled from before the Philistines and a great plague was among the people.” Further on it says, “the men of Israel fled from before the Philistines and slain fell on Mount Gilboa.” About what have these things be said? About a war of choice, but in a war of obligation everybody goes out, even a groom from his room and a bride from her bridal chamber. Rebbi Jehudah said, about what have these things been said? About a war of obligation, but in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.

HALAKHAH: It is written: “When the policemen finish to speak to the people, the officers will have taken up position at the head of the people.” Not only in front of the people, from where also behind the people? The verse says, “take up position”, “and take up position”. That follows Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Meïr, since Rebbi Meïr used to call the end of a rope its head.

HALAKHAH: It is written: “When the policemen finish to speak to the people, the officers will have taken up position at the head of the people.” Not only in front of the people, from where also behind the people? The verse says, “take up position”, “and take up position”. That follows Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Meïr, since Rebbi Meïr used to call the end of a rope its head.

HALAKHAH: It is written: “When the policemen finish to speak to the people, the officers will have taken up position at the head of the people.” Not only in front of the people, from where also behind the people? The verse says, “take up position”, “and take up position”. That follows Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Meïr, since Rebbi Meïr used to call the end of a rope its head.

HALAKHAH: It is written: “When the policemen finish to speak to the people, the officers will have taken up position at the head of the people.” Not only in front of the people, from where also behind the people? The verse says, “take up position”, “and take up position”. That follows Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Meïr, since Rebbi Meïr used to call the end of a rope its head.

HALAKHAH: It is written: “When the policemen finish to speak to the people, the officers will have taken up position at the head of the people.” Not only in front of the people, from where also behind the people? The verse says, “take up position”, “and take up position”. That follows Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Meïr, since Rebbi Meïr used to call the end of a rope its head.

Rebbi Meïr said: It is written, “the wise man’s eyes are in his head.” The stupid one’s are where? In his legs. Rebbi Abba Mari said, the wise man knows what will be the final outcome when he starts something. “Gad, a troop will gang up on him.” A troop comes to rob him, and he robs them.

Rebbi Meïr said: It is written, “the wise man’s eyes are in his head.” The stupid one’s are where? In his legs. Rebbi Abba Mari said, the wise man knows what will be the final outcome when he starts something. “Gad, a troop will gang up on him.” A troop comes to rob him, and he robs them.

Rebbi Joḥanan said, usage is between them; Rebbi Jehudah called a war of choice a war of obligation. “But in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.” Rav Ḥisda said, they disagree. The rabbis say, a war of obligation was the war of David. A war of duty was the war of Joshua. Rebbi Jehudah called it a war of obligation if we went out against them; a war of duty if they attacked us. It is written: “King Asa proclaimed in all of Jehudah, nobody is free”. What means “nobody is free”? Rebbi Simon and the rabbis. Rebbi Simon said, nobody is free to return home even for one hour. But the rabbis say, there is no exemption for a scholar, son of a scholar.

Rebbi Joḥanan said, usage is between them; Rebbi Jehudah called a war of choice a war of obligation. “But in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.” Rav Ḥisda said, they disagree. The rabbis say, a war of obligation was the war of David. A war of duty was the war of Joshua. Rebbi Jehudah called it a war of obligation if we went out against them; a war of duty if they attacked us. It is written: “King Asa proclaimed in all of Jehudah, nobody is free”. What means “nobody is free”? Rebbi Simon and the rabbis. Rebbi Simon said, nobody is free to return home even for one hour. But the rabbis say, there is no exemption for a scholar, son of a scholar.

Rebbi Joḥanan said, usage is between them; Rebbi Jehudah called a war of choice a war of obligation. “But in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.” Rav Ḥisda said, they disagree. The rabbis say, a war of obligation was the war of David. A war of duty was the war of Joshua. Rebbi Jehudah called it a war of obligation if we went out against them; a war of duty if they attacked us. It is written: “King Asa proclaimed in all of Jehudah, nobody is free”. What means “nobody is free”? Rebbi Simon and the rabbis. Rebbi Simon said, nobody is free to return home even for one hour. But the rabbis say, there is no exemption for a scholar, son of a scholar.

Rebbi Joḥanan said, usage is between them; Rebbi Jehudah called a war of choice a war of obligation. “But in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.” Rav Ḥisda said, they disagree. The rabbis say, a war of obligation was the war of David. A war of duty was the war of Joshua. Rebbi Jehudah called it a war of obligation if we went out against them; a war of duty if they attacked us. It is written: “King Asa proclaimed in all of Jehudah, nobody is free”. What means “nobody is free”? Rebbi Simon and the rabbis. Rebbi Simon said, nobody is free to return home even for one hour. But the rabbis say, there is no exemption for a scholar, son of a scholar.

Rebbi Joḥanan said, usage is between them; Rebbi Jehudah called a war of choice a war of obligation. “But in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.” Rav Ḥisda said, they disagree. The rabbis say, a war of obligation was the war of David. A war of duty was the war of Joshua. Rebbi Jehudah called it a war of obligation if we went out against them; a war of duty if they attacked us. It is written: “King Asa proclaimed in all of Jehudah, nobody is free”. What means “nobody is free”? Rebbi Simon and the rabbis. Rebbi Simon said, nobody is free to return home even for one hour. But the rabbis say, there is no exemption for a scholar, son of a scholar.

MISHNAH: [The portion of] the calf whose neck was broken, in the holy language. For it is said: “If a murder victim be found on the land, etc. Then your Elders and judges should go out.” Three from the High Court in Jerusalem had to go out. Rebbi Jehudah says five, since it is written “your Elders”, two, “and your judges”, two. Since no court may have an even number of members, one adds another one.

If the court saw the killer. Some Tannaïm state, two of them should stand up and testify before them. There are Tannaïm who state that they all should go and testify at another place. Rebbi Jehudah ben Pazi in the name of Rebbi Ze‘ira: As they differ here, so they differ about testimony for the New Moon.

If the court saw the killer. Some Tannaïm state, two of them should stand up and testify before them. There are Tannaïm who state that they all should go and testify at another place. Rebbi Jehudah ben Pazi in the name of Rebbi Ze‘ira: As they differ here, so they differ about testimony for the New Moon.

Rebbi Jehudah bar Pazi in the name of Rebbi Ze‘ira: “A slain one”, not one in convulsions; “a slain one”, not one in death-throes. If one saw him in convulsions and after some time he came back and did not find him, I say that a miracle occurred and he survived. If one saw him in death-throes here and then found him at another place, one measures from the place where he was found. “Which the Eternal, your God, is giving to you,” this excludes places outside the Land. “To inherit it,” this excludes Jerusalem which belongs to all tribes, and following Rebbi Ismael. For Rebbi Ismael said, any “comings” which were said in the Torah mean after fourteen years, seven during which they conquered and seven during which they distributed. Rebbi Phineas ben Rebbi Abun said, we may say that all these fourteen years they were not breaking the neck, for it is written “if there be found,” not in a time when they are frequent. And all these fourteen years they were frequent.

Rebbi Jehudah bar Pazi in the name of Rebbi Ze‘ira: “A slain one”, not one in convulsions; “a slain one”, not one in death-throes. If one saw him in convulsions and after some time he came back and did not find him, I say that a miracle occurred and he survived. If one saw him in death-throes here and then found him at another place, one measures from the place where he was found. “Which the Eternal, your God, is giving to you,” this excludes places outside the Land. “To inherit it,” this excludes Jerusalem which belongs to all tribes, and following Rebbi Ismael. For Rebbi Ismael said, any “comings” which were said in the Torah mean after fourteen years, seven during which they conquered and seven during which they distributed. Rebbi Phineas ben Rebbi Abun said, we may say that all these fourteen years they were not breaking the neck, for it is written “if there be found,” not in a time when they are frequent. And all these fourteen years they were frequent.

Rebbi Jehudah bar Pazi in the name of Rebbi Ze‘ira: “A slain one”, not one in convulsions; “a slain one”, not one in death-throes. If one saw him in convulsions and after some time he came back and did not find him, I say that a miracle occurred and he survived. If one saw him in death-throes here and then found him at another place, one measures from the place where he was found. “Which the Eternal, your God, is giving to you,” this excludes places outside the Land. “To inherit it,” this excludes Jerusalem which belongs to all tribes, and following Rebbi Ismael. For Rebbi Ismael said, any “comings” which were said in the Torah mean after fourteen years, seven during which they conquered and seven during which they distributed. Rebbi Phineas ben Rebbi Abun said, we may say that all these fourteen years they were not breaking the neck, for it is written “if there be found,” not in a time when they are frequent. And all these fourteen years they were frequent.

Rebbi Jehudah bar Pazi in the name of Rebbi Ze‘ira: “A slain one”, not one in convulsions; “a slain one”, not one in death-throes. If one saw him in convulsions and after some time he came back and did not find him, I say that a miracle occurred and he survived. If one saw him in death-throes here and then found him at another place, one measures from the place where he was found. “Which the Eternal, your God, is giving to you,” this excludes places outside the Land. “To inherit it,” this excludes Jerusalem which belongs to all tribes, and following Rebbi Ismael. For Rebbi Ismael said, any “comings” which were said in the Torah mean after fourteen years, seven during which they conquered and seven during which they distributed. Rebbi Phineas ben Rebbi Abun said, we may say that all these fourteen years they were not breaking the neck, for it is written “if there be found,” not in a time when they are frequent. And all these fourteen years they were frequent.

Rebbi Jehudah bar Pazi in the name of Rebbi Ze‘ira: “A slain one”, not one in convulsions; “a slain one”, not one in death-throes. If one saw him in convulsions and after some time he came back and did not find him, I say that a miracle occurred and he survived. If one saw him in death-throes here and then found him at another place, one measures from the place where he was found. “Which the Eternal, your God, is giving to you,” this excludes places outside the Land. “To inherit it,” this excludes Jerusalem which belongs to all tribes, and following Rebbi Ismael. For Rebbi Ismael said, any “comings” which were said in the Torah mean after fourteen years, seven during which they conquered and seven during which they distributed. Rebbi Phineas ben Rebbi Abun said, we may say that all these fourteen years they were not breaking the neck, for it is written “if there be found,” not in a time when they are frequent. And all these fourteen years they were frequent.

Rebbi Jehudah bar Pazi in the name of Rebbi Ze‘ira: “A slain one”, not one in convulsions; “a slain one”, not one in death-throes. If one saw him in convulsions and after some time he came back and did not find him, I say that a miracle occurred and he survived. If one saw him in death-throes here and then found him at another place, one measures from the place where he was found. “Which the Eternal, your God, is giving to you,” this excludes places outside the Land. “To inherit it,” this excludes Jerusalem which belongs to all tribes, and following Rebbi Ismael. For Rebbi Ismael said, any “comings” which were said in the Torah mean after fourteen years, seven during which they conquered and seven during which they distributed. Rebbi Phineas ben Rebbi Abun said, we may say that all these fourteen years they were not breaking the neck, for it is written “if there be found,” not in a time when they are frequent. And all these fourteen years they were frequent.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran (Lev. 13:45): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman (Ez. 39:15): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human, from here that one makes markers for spine and skull. He builds, from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it, on a place of purity. A marker, from here the marks.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran (Lev. 13:45): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman (Ez. 39:15): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human, from here that one makes markers for spine and skull. He builds, from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it, on a place of purity. A marker, from here the marks.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran (Lev. 13:45): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman (Ez. 39:15): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human, from here that one makes markers for spine and skull. He builds, from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it, on a place of purity. A marker, from here the marks.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran (Lev. 13:45): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman (Ez. 39:15): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human, from here that one makes markers for spine and skull. He builds, from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it, on a place of purity. A marker, from here the marks.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran (Lev. 13:45): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman (Ez. 39:15): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human, from here that one makes markers for spine and skull. He builds, from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it, on a place of purity. A marker, from here the marks.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran (Lev. 13:45): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman (Ez. 39:15): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human, from here that one makes markers for spine and skull. He builds, from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it, on a place of purity. A marker, from here the marks.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran (Lev. 13:45): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman (Ez. 39:15): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human, from here that one makes markers for spine and skull. He builds, from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it, on a place of purity. A marker, from here the marks.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran (Lev. 13:45): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman (Ez. 39:15): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human, from here that one makes markers for spine and skull. He builds, from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it, on a place of purity. A marker, from here the marks.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran (Lev. 13:45): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman (Ez. 39:15): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human, from here that one makes markers for spine and skull. He builds, from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it, on a place of purity. A marker, from here the marks.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran (Lev. 13:45): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman (Ez. 39:15): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human, from here that one makes markers for spine and skull. He builds, from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it, on a place of purity. A marker, from here the marks.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran (Lev. 13:45): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman (Ez. 39:15): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human, from here that one makes markers for spine and skull. He builds, from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it, on a place of purity. A marker, from here the marks.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran (Lev. 13:45): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman (Ez. 39:15): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human, from here that one makes markers for spine and skull. He builds, from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it, on a place of purity. A marker, from here the marks.

It was stated: One does not mark flesh, for perhaps it will decompose. Rebbi Justus bar Shunem asked before Rebbi Mana: Will that not cause pure foods to be retroactively made impure? He said to him, it is better that these should become unusable for a limited time than that [the earth] become unusable forever.

It was stated: One does not mark flesh, for perhaps it will decompose. Rebbi Justus bar Shunem asked before Rebbi Mana: Will that not cause pure foods to be retroactively made impure? He said to him, it is better that these should become unusable for a limited time than that [the earth] become unusable forever.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

MISHNAH: If [the corpse] was found hidden in a heap, or hanging from a tree, or floating on the water, one did not break the neck as it is written “on the earth” but not hidden in a heap, “fallen” but not hanging from a tree, “on the field” but not floating on the water. If he was found close to the border, a town in which Gentiles live, or a town without a court, one did measure only from a town with a court. If he was found exactly in the middle between two towns, both bring a total of two calves, the words of Rebbi Eliezer; but the Sages say that one town brings one calf whose neck is broken but two towns do not bring two calves, and Jerusalem does not bring a calf whose neck is broken.

HALAKHAH: It was stated: Rebbi Eliezer says, if he was found strangled and hanging from a tree they did not break its neck. Rebbi Yose ben Rebbi Jehudah said, one does not have to say strangled and hanging from a tree, from where even if he was found cast away? The verse says “fallen”, why does the verse say “slain”? But even if he was found strangled or hanging from a tree they did not break its neck.

HALAKHAH: It was stated: Rebbi Eliezer says, if he was found strangled and hanging from a tree they did not break its neck. Rebbi Yose ben Rebbi Jehudah said, one does not have to say strangled and hanging from a tree, from where even if he was found cast away? The verse says “fallen”, why does the verse say “slain”? But even if he was found strangled or hanging from a tree they did not break its neck.

HALAKHAH: It was stated: Rebbi Eliezer says, if he was found strangled and hanging from a tree they did not break its neck. Rebbi Yose ben Rebbi Jehudah said, one does not have to say strangled and hanging from a tree, from where even if he was found cast away? The verse says “fallen”, why does the verse say “slain”? But even if he was found strangled or hanging from a tree they did not break its neck.

Rebbi Yose ben Rebbi Abun stated in the name of Rebbi Joḥanan: “If he was found standing on his bed and the knife was sticking in his heart, one did not break its neck. Rebbi Simeon ben Ioḥai stated, one did break its neck.” But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

Rebbi Yose ben Rebbi Abun stated in the name of Rebbi Joḥanan: “If he was found standing on his bed and the knife was sticking in his heart, one did not break its neck. Rebbi Simeon ben Ioḥai stated, one did break its neck.” But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

Rebbi Yose ben Rebbi Abun stated in the name of Rebbi Joḥanan: “If he was found standing on his bed and the knife was sticking in his heart, one did not break its neck. Rebbi Simeon ben Ioḥai stated, one did break its neck.” But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

Rebbi Yose ben Rebbi Abun stated in the name of Rebbi Joḥanan: “If he was found standing on his bed and the knife was sticking in his heart, one did not break its neck. Rebbi Simeon ben Ioḥai stated, one did break its neck.” But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

Rebbi Yose ben Rebbi Abun stated in the name of Rebbi Joḥanan: “If he was found standing on his bed and the knife was sticking in his heart, one did not break its neck. Rebbi Simeon ben Ioḥai stated, one did break its neck.” But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

Rebbi Yose ben Rebbi Abun stated in the name of Rebbi Joḥanan: “If he was found standing on his bed and the knife was sticking in his heart, one did not break its neck. Rebbi Simeon ben Ioḥai stated, one did break its neck.” But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

Rebbi Yose ben Rebbi Abun stated in the name of Rebbi Joḥanan: “If he was found standing on his bed and the knife was sticking in his heart, one did not break its neck. Rebbi Simeon ben Ioḥai stated, one did break its neck.” But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

When Rav descended there, he declared: I am this place’s Ben Azai. There came an old man and asked him, two slain people, one on top of the other? Rav was of the opinion that one breaks its neck. He told him, one does not break its neck. He asked him, why? He said to him, not the lower one for he is hidden, not the upper one because he floats. When he ascended here, he came to Rebbi, who told him: He told you correctly, “if he is found,” and not “if they are found.” It is reasonable to say “on the land,” not floating on the water, “on a field”, not hidden in a heap. That is how it was stated in the House of Rebbi.

When Rav descended there, he declared: I am this place’s Ben Azai. There came an old man and asked him, two slain people, one on top of the other? Rav was of the opinion that one breaks its neck. He told him, one does not break its neck. He asked him, why? He said to him, not the lower one for he is hidden, not the upper one because he floats. When he ascended here, he came to Rebbi, who told him: He told you correctly, “if he is found,” and not “if they are found.” It is reasonable to say “on the land,” not floating on the water, “on a field”, not hidden in a heap. That is how it was stated in the House of Rebbi.

What is the reason of the rabbis? As it is written: “It shall be the town close to the slain.” What is the reason of Rebbi Eliezer? As it is written: “They shall measure to the towns which surround the slain.”

MISHNAH: From where did they measure? Rebbi Eliezer says, from his navel. Rebbi Aqiba says, from his nose. Rebbi Eliezer ben Jacob said, from the place which makes him slain, from his neck.

MISHNAH: From where did they measure? Rebbi Eliezer says, from his navel. Rebbi Aqiba says, from his nose. Rebbi Eliezer ben Jacob said, from the place which makes him slain, from his neck.