rebbi

HALAKHAH: “After the earlier prophets died, Urim and Tummim stopped.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: These are Samuel and David. Rebbi Abba bar Cahana in the name of Rav: These are Gad and Nathan. Rebbi Jeremiah, Rebbi Samuel bar Isaac in the name of Rav: These are Jeremiah and Barukh. The word of Rebbi Joshua ben Levi implies that these are Jeremiah and Barukh. For Rebbi Joshua ben Levi said, “it was when he asked God in the days of Zacariah who understood God’s visions.”

It happened that Elders came together in the house Gadia in Jericho, when a disembodied voice came and said to them: There is among you one man who would be worthy that the Holy Spirit should rest on him, only the generation is not worthy. They all looked at Hillel the Elder. When he died, they said about him, o meek, pious student of Ezra. Again it happened that Elders came together in a second floor at Jabne, when a disembodied voice came and said to them: There is among you one man who would be worthy that the Holy Spirit should rest on him, only the generation is not worthy. They all looked at Samuel Minor. Why was he called Minor? Because he effaced himself. Some say, because he was slightly below Samuel from Ramah. When he died, they said about him o meek, pious student of Hillel the Elder. When he was dying he said: Simeon and Ismael to the sword, the rest of the people to plunder, immense troubles will be. He said that in Aramaic and they did not understand what he was saying. For Rebbi Jehudah ben Baba they intended to say o meek, pious, but the time was torn.

It was stated: Rebbi Jehudah said, what was this shamir? It is a creature that existed from the creation of the world and if one shows it stones those would open themselves like the two boards of a pinax, and Solomon built the Temple with it. That is what is written: “During the building of the House, it was built from whole carried stones, and hammers or axe or any iron implement was not heard in the House when it was built.” Rebbi Nehemiah says, they were sawed. That is what is written: “All these were expensive stones, in the measure of ashlars, sawed with a saw inside and out.” Say now, at the building site they were not treated at all but they were finished outside and then brought inside. Rebbi says, the words of Rebbi Jehudah are convincing for the stones of the Temple and those of Rebbi Nehemiah for the stones of Solomon’s palace. But since nothing can withstand it, and even when it was put on a stone or a box sheet it would split it and fall down, what did they do to restrain it? One was binding it with wool fibers and put it into a lead cylinder filled with barley bran. That is what is written: “He enjoys robbing the strong.”

It was stated: Rebbi Jehudah said, what was this shamir? It is a creature that existed from the creation of the world and if one shows it stones those would open themselves like the two boards of a pinax, and Solomon built the Temple with it. That is what is written: “During the building of the House, it was built from whole carried stones, and hammers or axe or any iron implement was not heard in the House when it was built.” Rebbi Nehemiah says, they were sawed. That is what is written: “All these were expensive stones, in the measure of ashlars, sawed with a saw inside and out.” Say now, at the building site they were not treated at all but they were finished outside and then brought inside. Rebbi says, the words of Rebbi Jehudah are convincing for the stones of the Temple and those of Rebbi Nehemiah for the stones of Solomon’s palace. But since nothing can withstand it, and even when it was put on a stone or a box sheet it would split it and fall down, what did they do to restrain it? One was binding it with wool fibers and put it into a lead cylinder filled with barley bran. That is what is written: “He enjoys robbing the strong.”

It was stated: Rebbi Jehudah said, what was this shamir? It is a creature that existed from the creation of the world and if one shows it stones those would open themselves like the two boards of a pinax, and Solomon built the Temple with it. That is what is written: “During the building of the House, it was built from whole carried stones, and hammers or axe or any iron implement was not heard in the House when it was built.” Rebbi Nehemiah says, they were sawed. That is what is written: “All these were expensive stones, in the measure of ashlars, sawed with a saw inside and out.” Say now, at the building site they were not treated at all but they were finished outside and then brought inside. Rebbi says, the words of Rebbi Jehudah are convincing for the stones of the Temple and those of Rebbi Nehemiah for the stones of Solomon’s palace. But since nothing can withstand it, and even when it was put on a stone or a box sheet it would split it and fall down, what did they do to restrain it? One was binding it with wool fibers and put it into a lead cylinder filled with barley bran. That is what is written: “He enjoys robbing the strong.”

It was stated: Rebbi Jehudah said, what was this shamir? It is a creature that existed from the creation of the world and if one shows it stones those would open themselves like the two boards of a pinax, and Solomon built the Temple with it. That is what is written: “During the building of the House, it was built from whole carried stones, and hammers or axe or any iron implement was not heard in the House when it was built.” Rebbi Nehemiah says, they were sawed. That is what is written: “All these were expensive stones, in the measure of ashlars, sawed with a saw inside and out.” Say now, at the building site they were not treated at all but they were finished outside and then brought inside. Rebbi says, the words of Rebbi Jehudah are convincing for the stones of the Temple and those of Rebbi Nehemiah for the stones of Solomon’s palace. But since nothing can withstand it, and even when it was put on a stone or a box sheet it would split it and fall down, what did they do to restrain it? One was binding it with wool fibers and put it into a lead cylinder filled with barley bran. That is what is written: “He enjoys robbing the strong.”

It was stated: Rebbi Jehudah said, what was this shamir? It is a creature that existed from the creation of the world and if one shows it stones those would open themselves like the two boards of a pinax, and Solomon built the Temple with it. That is what is written: “During the building of the House, it was built from whole carried stones, and hammers or axe or any iron implement was not heard in the House when it was built.” Rebbi Nehemiah says, they were sawed. That is what is written: “All these were expensive stones, in the measure of ashlars, sawed with a saw inside and out.” Say now, at the building site they were not treated at all but they were finished outside and then brought inside. Rebbi says, the words of Rebbi Jehudah are convincing for the stones of the Temple and those of Rebbi Nehemiah for the stones of Solomon’s palace. But since nothing can withstand it, and even when it was put on a stone or a box sheet it would split it and fall down, what did they do to restrain it? One was binding it with wool fibers and put it into a lead cylinder filled with barley bran. That is what is written: “He enjoys robbing the strong.”

“And flowing bee’s honey”. Rebbi Eleazar said, honey that comes with floaters. Rebbi Yose ben Rebbi Ḥanina said, farina which floats on the sieve kneaded with honey and butter. Rebbi Joḥanan said, the second quality fruit we ate in our youth tasted better that the peaches we ate in our old age, because during his lifetime the world changed. Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one.

“And flowing bee’s honey”. Rebbi Eleazar said, honey that comes with floaters. Rebbi Yose ben Rebbi Ḥanina said, farina which floats on the sieve kneaded with honey and butter. Rebbi Joḥanan said, the second quality fruit we ate in our youth tasted better that the peaches we ate in our old age, because during his lifetime the world changed. Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one.

“And flowing bee’s honey”. Rebbi Eleazar said, honey that comes with floaters. Rebbi Yose ben Rebbi Ḥanina said, farina which floats on the sieve kneaded with honey and butter. Rebbi Joḥanan said, the second quality fruit we ate in our youth tasted better that the peaches we ate in our old age, because during his lifetime the world changed. Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one.

“And flowing bee’s honey”. Rebbi Eleazar said, honey that comes with floaters. Rebbi Yose ben Rebbi Ḥanina said, farina which floats on the sieve kneaded with honey and butter. Rebbi Joḥanan said, the second quality fruit we ate in our youth tasted better that the peaches we ate in our old age, because during his lifetime the world changed. Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one.

“And flowing bee’s honey”. Rebbi Eleazar said, honey that comes with floaters. Rebbi Yose ben Rebbi Ḥanina said, farina which floats on the sieve kneaded with honey and butter. Rebbi Joḥanan said, the second quality fruit we ate in our youth tasted better that the peaches we ate in our old age, because during his lifetime the world changed. Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one.

“Trusting men disappeared.” Rebbi Ze‘ira said, men who trusted in Torah, as one teacher who was teaching Bible to his brother in Tyre when they were calling on him for a business deal. He said, I do not push aside my set time. If it is destined to come to me, it will come to me.

MISHNAH: Rabban Simeon ben Gamliel says in the name of Rebbi Joshua: Since the day the Temple was destroyed there is no day without a curse, and the dew did not descend for a blessing; and the taste of fruits disappeared. Rebbi Yose says, also the fat of fruits disappeared. Rebbi Simeon ben Eleazar says, purity took away taste, tithes took away the fat of grain, immorality and sorcery killed everything.

MISHNAH: Rabban Simeon ben Gamliel says in the name of Rebbi Joshua: Since the day the Temple was destroyed there is no day without a curse, and the dew did not descend for a blessing; and the taste of fruits disappeared. Rebbi Yose says, also the fat of fruits disappeared. Rebbi Simeon ben Eleazar says, purity took away taste, tithes took away the fat of grain, immorality and sorcery killed everything.

MISHNAH: Rabban Simeon ben Gamliel says in the name of Rebbi Joshua: Since the day the Temple was destroyed there is no day without a curse, and the dew did not descend for a blessing; and the taste of fruits disappeared. Rebbi Yose says, also the fat of fruits disappeared. Rebbi Simeon ben Eleazar says, purity took away taste, tithes took away the fat of grain, immorality and sorcery killed everything.

HALAKHAH: It is written: “But God is angry every day.” Rebbi Ze‘ira said, the earlier ones all continue. What can do away with them? Rebbi Abin in the name of Rebbi Aḥa: The priestly blessing does away with them. Rabban Simeon ben Gamliel said, you can observe that dew has become cursed. In earlier times, a village abundant in dew was abundant in produce but today, a village abundant in dew is poor in produce! In earlier times, dew descended on chaff and straw and whitened it, but today it descends on chaff and straw and blackens it.

HALAKHAH: It is written: “But God is angry every day.” Rebbi Ze‘ira said, the earlier ones all continue. What can do away with them? Rebbi Abin in the name of Rebbi Aḥa: The priestly blessing does away with them. Rabban Simeon ben Gamliel said, you can observe that dew has become cursed. In earlier times, a village abundant in dew was abundant in produce but today, a village abundant in dew is poor in produce! In earlier times, dew descended on chaff and straw and whitened it, but today it descends on chaff and straw and blackens it.

HALAKHAH: It is written: “But God is angry every day.” Rebbi Ze‘ira said, the earlier ones all continue. What can do away with them? Rebbi Abin in the name of Rebbi Aḥa: The priestly blessing does away with them. Rabban Simeon ben Gamliel said, you can observe that dew has become cursed. In earlier times, a village abundant in dew was abundant in produce but today, a village abundant in dew is poor in produce! In earlier times, dew descended on chaff and straw and whitened it, but today it descends on chaff and straw and blackens it.

It was stated: “Rebbi Simeon ben Eleazar says, purity took away taste and smell, tithes took away the fat of grain.” From what was taken most? Rebbi Levi ben Ḥaita said, let us hear from the following: “One thought to come to a heap of twenty and it was ten. He came to the winepress to draw 50 pitchers,” it does not say ‘and there were 25’ but “and there were 20.” “ But the Sages say, immorality and sorcery killed everything.”

It was stated: “Rebbi Simeon ben Eleazar says, purity took away taste and smell, tithes took away the fat of grain.” From what was taken most? Rebbi Levi ben Ḥaita said, let us hear from the following: “One thought to come to a heap of twenty and it was ten. He came to the winepress to draw 50 pitchers,” it does not say ‘and there were 25’ but “and there were 20.” “ But the Sages say, immorality and sorcery killed everything.”

HALAKHAH: “Our head’s crown fell”; these are the grooms’ crowns, that is gilded woolen strips. Rebbi Abba in the name of Rav: Of salt and sulfur. Rav Jeremiah in the name of Rav: Of salt and olives. Rav Naḥman bar Jacob said, even of willows. Rav Jeremiah of Šibšeb wore a crown of olive branches. Samuel heard this and said, it would have been better for him it he had been beheaded but not done this thing. That happened to him, as “an error coming from before the ruler.”

The following are brides’ crowns, that is a city of gold. Rebbi Aqiba made for his wife a city of gold, which made Rabban Gamliel’s wife jealous. He said to her, did you ever do what she did? She sold her braided hair, gave the money to him so he could study Torah.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

Who permits the earlier ones? Rebbi Yose ben Rebbi Bun said, the one who permitted these permitted those. As the following: The Head of the Diaspora sent and asked Rav Ḥisdai: what is the meaning of “taking away the head cover, removing the crown”? He said to him, when the head cover was taken away, the crown was removed. Rebbi Joḥanan heard this and said, he is grace and his words are gracious.

Who permits the earlier ones? Rebbi Yose ben Rebbi Bun said, the one who permitted these permitted those. As the following: The Head of the Diaspora sent and asked Rav Ḥisdai: what is the meaning of “taking away the head cover, removing the crown”? He said to him, when the head cover was taken away, the crown was removed. Rebbi Joḥanan heard this and said, he is grace and his words are gracious.

Who permits the earlier ones? Rebbi Yose ben Rebbi Bun said, the one who permitted these permitted those. As the following: The Head of the Diaspora sent and asked Rav Ḥisdai: what is the meaning of “taking away the head cover, removing the crown”? He said to him, when the head cover was taken away, the crown was removed. Rebbi Joḥanan heard this and said, he is grace and his words are gracious.

MISHNAH: When Rabban Joḥanan ben Zakkai died, the splendor of wisdom disappeared. When the elder Rabban Gamliel died, the honor of Torah disappeared, purity and self-discipline died. When Ismael ben Phiabi died, the splendor of priesthood died. When Rebbi died, meekness and fear of sin died. When Rebbi Meїr died, the inventors of parables disappeared. When Rebbi Aqiba died, the preachers disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the students disappeared. When Rebbi Joshua died, good disappeared from the world When Rebbi Eleazar ben Azariah died, wealth disappeared from the Sages. When Rabban Gamliel died, locusts came and troubles increased. When Rebbi Ḥanina ben Dosa and Yose the small died, piety disappeared. Why was he called Yose of the small room? For he was the concentrate of pious men. Rebbi Phineas ben Yaїr says, after the Temple was destroyed, fellows and freeborn were ashamed and covered their heads, people of [good] deeds shrivelled, strong-armed people and informers became dominant, nobody explains, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. The great Rebbi Eliezer says, from the day the Temple was destroyed, the Sages were diminished to be like scribes, the scribes like community servants, the community servants like common people; the common people go and degenerate, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. On the heels of the Messiah impertinence will grow, inflation will lead, the vine will give its fruit but the wine will be expensive, the government will turn heretic, nobody rebukes, the assembly hall will be a brothel, Galilee will be destroyed and Gaulanitis become deserted, frontier dwellers will move from city to city and nobody will have mercy on them, the wisdom of scholars will be defective, those who fear sin will be despised, truth will be absent, young men will insult Elders, Elders will stand before the young, “a son will abuse his father, a daughter rebel against her mother and a daughter-in-law against her mother-in-law, the enemies of a person are his family”, the generation is dog-faced, a son is not ashamed before his father. What do we have to rely on? Our Father in Heaven.

MISHNAH: When Rabban Joḥanan ben Zakkai died, the splendor of wisdom disappeared. When the elder Rabban Gamliel died, the honor of Torah disappeared, purity and self-discipline died. When Ismael ben Phiabi died, the splendor of priesthood died. When Rebbi died, meekness and fear of sin died. When Rebbi Meїr died, the inventors of parables disappeared. When Rebbi Aqiba died, the preachers disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the students disappeared. When Rebbi Joshua died, good disappeared from the world When Rebbi Eleazar ben Azariah died, wealth disappeared from the Sages. When Rabban Gamliel died, locusts came and troubles increased. When Rebbi Ḥanina ben Dosa and Yose the small died, piety disappeared. Why was he called Yose of the small room? For he was the concentrate of pious men. Rebbi Phineas ben Yaїr says, after the Temple was destroyed, fellows and freeborn were ashamed and covered their heads, people of [good] deeds shrivelled, strong-armed people and informers became dominant, nobody explains, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. The great Rebbi Eliezer says, from the day the Temple was destroyed, the Sages were diminished to be like scribes, the scribes like community servants, the community servants like common people; the common people go and degenerate, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. On the heels of the Messiah impertinence will grow, inflation will lead, the vine will give its fruit but the wine will be expensive, the government will turn heretic, nobody rebukes, the assembly hall will be a brothel, Galilee will be destroyed and Gaulanitis become deserted, frontier dwellers will move from city to city and nobody will have mercy on them, the wisdom of scholars will be defective, those who fear sin will be despised, truth will be absent, young men will insult Elders, Elders will stand before the young, “a son will abuse his father, a daughter rebel against her mother and a daughter-in-law against her mother-in-law, the enemies of a person are his family”, the generation is dog-faced, a son is not ashamed before his father. What do we have to rely on? Our Father in Heaven.

MISHNAH: When Rabban Joḥanan ben Zakkai died, the splendor of wisdom disappeared. When the elder Rabban Gamliel died, the honor of Torah disappeared, purity and self-discipline died. When Ismael ben Phiabi died, the splendor of priesthood died. When Rebbi died, meekness and fear of sin died. When Rebbi Meїr died, the inventors of parables disappeared. When Rebbi Aqiba died, the preachers disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the students disappeared. When Rebbi Joshua died, good disappeared from the world When Rebbi Eleazar ben Azariah died, wealth disappeared from the Sages. When Rabban Gamliel died, locusts came and troubles increased. When Rebbi Ḥanina ben Dosa and Yose the small died, piety disappeared. Why was he called Yose of the small room? For he was the concentrate of pious men. Rebbi Phineas ben Yaїr says, after the Temple was destroyed, fellows and freeborn were ashamed and covered their heads, people of [good] deeds shrivelled, strong-armed people and informers became dominant, nobody explains, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. The great Rebbi Eliezer says, from the day the Temple was destroyed, the Sages were diminished to be like scribes, the scribes like community servants, the community servants like common people; the common people go and degenerate, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. On the heels of the Messiah impertinence will grow, inflation will lead, the vine will give its fruit but the wine will be expensive, the government will turn heretic, nobody rebukes, the assembly hall will be a brothel, Galilee will be destroyed and Gaulanitis become deserted, frontier dwellers will move from city to city and nobody will have mercy on them, the wisdom of scholars will be defective, those who fear sin will be despised, truth will be absent, young men will insult Elders, Elders will stand before the young, “a son will abuse his father, a daughter rebel against her mother and a daughter-in-law against her mother-in-law, the enemies of a person are his family”, the generation is dog-faced, a son is not ashamed before his father. What do we have to rely on? Our Father in Heaven.

MISHNAH: When Rabban Joḥanan ben Zakkai died, the splendor of wisdom disappeared. When the elder Rabban Gamliel died, the honor of Torah disappeared, purity and self-discipline died. When Ismael ben Phiabi died, the splendor of priesthood died. When Rebbi died, meekness and fear of sin died. When Rebbi Meїr died, the inventors of parables disappeared. When Rebbi Aqiba died, the preachers disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the students disappeared. When Rebbi Joshua died, good disappeared from the world When Rebbi Eleazar ben Azariah died, wealth disappeared from the Sages. When Rabban Gamliel died, locusts came and troubles increased. When Rebbi Ḥanina ben Dosa and Yose the small died, piety disappeared. Why was he called Yose of the small room? For he was the concentrate of pious men. Rebbi Phineas ben Yaїr says, after the Temple was destroyed, fellows and freeborn were ashamed and covered their heads, people of [good] deeds shrivelled, strong-armed people and informers became dominant, nobody explains, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. The great Rebbi Eliezer says, from the day the Temple was destroyed, the Sages were diminished to be like scribes, the scribes like community servants, the community servants like common people; the common people go and degenerate, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. On the heels of the Messiah impertinence will grow, inflation will lead, the vine will give its fruit but the wine will be expensive, the government will turn heretic, nobody rebukes, the assembly hall will be a brothel, Galilee will be destroyed and Gaulanitis become deserted, frontier dwellers will move from city to city and nobody will have mercy on them, the wisdom of scholars will be defective, those who fear sin will be despised, truth will be absent, young men will insult Elders, Elders will stand before the young, “a son will abuse his father, a daughter rebel against her mother and a daughter-in-law against her mother-in-law, the enemies of a person are his family”, the generation is dog-faced, a son is not ashamed before his father. What do we have to rely on? Our Father in Heaven.

MISHNAH: When Rabban Joḥanan ben Zakkai died, the splendor of wisdom disappeared. When the elder Rabban Gamliel died, the honor of Torah disappeared, purity and self-discipline died. When Ismael ben Phiabi died, the splendor of priesthood died. When Rebbi died, meekness and fear of sin died. When Rebbi Meїr died, the inventors of parables disappeared. When Rebbi Aqiba died, the preachers disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the students disappeared. When Rebbi Joshua died, good disappeared from the world When Rebbi Eleazar ben Azariah died, wealth disappeared from the Sages. When Rabban Gamliel died, locusts came and troubles increased. When Rebbi Ḥanina ben Dosa and Yose the small died, piety disappeared. Why was he called Yose of the small room? For he was the concentrate of pious men. Rebbi Phineas ben Yaїr says, after the Temple was destroyed, fellows and freeborn were ashamed and covered their heads, people of [good] deeds shrivelled, strong-armed people and informers became dominant, nobody explains, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. The great Rebbi Eliezer says, from the day the Temple was destroyed, the Sages were diminished to be like scribes, the scribes like community servants, the community servants like common people; the common people go and degenerate, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. On the heels of the Messiah impertinence will grow, inflation will lead, the vine will give its fruit but the wine will be expensive, the government will turn heretic, nobody rebukes, the assembly hall will be a brothel, Galilee will be destroyed and Gaulanitis become deserted, frontier dwellers will move from city to city and nobody will have mercy on them, the wisdom of scholars will be defective, those who fear sin will be despised, truth will be absent, young men will insult Elders, Elders will stand before the young, “a son will abuse his father, a daughter rebel against her mother and a daughter-in-law against her mother-in-law, the enemies of a person are his family”, the generation is dog-faced, a son is not ashamed before his father. What do we have to rely on? Our Father in Heaven.

MISHNAH: When Rabban Joḥanan ben Zakkai died, the splendor of wisdom disappeared. When the elder Rabban Gamliel died, the honor of Torah disappeared, purity and self-discipline died. When Ismael ben Phiabi died, the splendor of priesthood died. When Rebbi died, meekness and fear of sin died. When Rebbi Meїr died, the inventors of parables disappeared. When Rebbi Aqiba died, the preachers disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the students disappeared. When Rebbi Joshua died, good disappeared from the world When Rebbi Eleazar ben Azariah died, wealth disappeared from the Sages. When Rabban Gamliel died, locusts came and troubles increased. When Rebbi Ḥanina ben Dosa and Yose the small died, piety disappeared. Why was he called Yose of the small room? For he was the concentrate of pious men. Rebbi Phineas ben Yaїr says, after the Temple was destroyed, fellows and freeborn were ashamed and covered their heads, people of [good] deeds shrivelled, strong-armed people and informers became dominant, nobody explains, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. The great Rebbi Eliezer says, from the day the Temple was destroyed, the Sages were diminished to be like scribes, the scribes like community servants, the community servants like common people; the common people go and degenerate, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. On the heels of the Messiah impertinence will grow, inflation will lead, the vine will give its fruit but the wine will be expensive, the government will turn heretic, nobody rebukes, the assembly hall will be a brothel, Galilee will be destroyed and Gaulanitis become deserted, frontier dwellers will move from city to city and nobody will have mercy on them, the wisdom of scholars will be defective, those who fear sin will be despised, truth will be absent, young men will insult Elders, Elders will stand before the young, “a son will abuse his father, a daughter rebel against her mother and a daughter-in-law against her mother-in-law, the enemies of a person are his family”, the generation is dog-faced, a son is not ashamed before his father. What do we have to rely on? Our Father in Heaven.

MISHNAH: When Rabban Joḥanan ben Zakkai died, the splendor of wisdom disappeared. When the elder Rabban Gamliel died, the honor of Torah disappeared, purity and self-discipline died. When Ismael ben Phiabi died, the splendor of priesthood died. When Rebbi died, meekness and fear of sin died. When Rebbi Meїr died, the inventors of parables disappeared. When Rebbi Aqiba died, the preachers disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the students disappeared. When Rebbi Joshua died, good disappeared from the world When Rebbi Eleazar ben Azariah died, wealth disappeared from the Sages. When Rabban Gamliel died, locusts came and troubles increased. When Rebbi Ḥanina ben Dosa and Yose the small died, piety disappeared. Why was he called Yose of the small room? For he was the concentrate of pious men. Rebbi Phineas ben Yaїr says, after the Temple was destroyed, fellows and freeborn were ashamed and covered their heads, people of [good] deeds shrivelled, strong-armed people and informers became dominant, nobody explains, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. The great Rebbi Eliezer says, from the day the Temple was destroyed, the Sages were diminished to be like scribes, the scribes like community servants, the community servants like common people; the common people go and degenerate, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. On the heels of the Messiah impertinence will grow, inflation will lead, the vine will give its fruit but the wine will be expensive, the government will turn heretic, nobody rebukes, the assembly hall will be a brothel, Galilee will be destroyed and Gaulanitis become deserted, frontier dwellers will move from city to city and nobody will have mercy on them, the wisdom of scholars will be defective, those who fear sin will be despised, truth will be absent, young men will insult Elders, Elders will stand before the young, “a son will abuse his father, a daughter rebel against her mother and a daughter-in-law against her mother-in-law, the enemies of a person are his family”, the generation is dog-faced, a son is not ashamed before his father. What do we have to rely on? Our Father in Heaven.

MISHNAH: When Rabban Joḥanan ben Zakkai died, the splendor of wisdom disappeared. When the elder Rabban Gamliel died, the honor of Torah disappeared, purity and self-discipline died. When Ismael ben Phiabi died, the splendor of priesthood died. When Rebbi died, meekness and fear of sin died. When Rebbi Meїr died, the inventors of parables disappeared. When Rebbi Aqiba died, the preachers disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the students disappeared. When Rebbi Joshua died, good disappeared from the world When Rebbi Eleazar ben Azariah died, wealth disappeared from the Sages. When Rabban Gamliel died, locusts came and troubles increased. When Rebbi Ḥanina ben Dosa and Yose the small died, piety disappeared. Why was he called Yose of the small room? For he was the concentrate of pious men. Rebbi Phineas ben Yaїr says, after the Temple was destroyed, fellows and freeborn were ashamed and covered their heads, people of [good] deeds shrivelled, strong-armed people and informers became dominant, nobody explains, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. The great Rebbi Eliezer says, from the day the Temple was destroyed, the Sages were diminished to be like scribes, the scribes like community servants, the community servants like common people; the common people go and degenerate, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. On the heels of the Messiah impertinence will grow, inflation will lead, the vine will give its fruit but the wine will be expensive, the government will turn heretic, nobody rebukes, the assembly hall will be a brothel, Galilee will be destroyed and Gaulanitis become deserted, frontier dwellers will move from city to city and nobody will have mercy on them, the wisdom of scholars will be defective, those who fear sin will be despised, truth will be absent, young men will insult Elders, Elders will stand before the young, “a son will abuse his father, a daughter rebel against her mother and a daughter-in-law against her mother-in-law, the enemies of a person are his family”, the generation is dog-faced, a son is not ashamed before his father. What do we have to rely on? Our Father in Heaven.

HALAKHAH: “When Rebbi Eliezer died, the book of wisdom was hidden. When Rebbi Joshua died, good counsel and good deeds disappeared from Israel. When Rebbi Aqiba died, the souces of wisdom disappeared. When Rebbi Eleazar ben Azariah died, wealth disappered from the Sages. When Rebbi Yose died, insight disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the preachers disappeared. When Rebbi Joshua died, good disappeared from the world. When Rebbi Ḥanina ben Dosa died, the workers [of wonders] disappeared. When Rebbi Yose the pious and Rebbi Yose the minor died, pious men disappeared. Why is he called minor? For he was the concentrate of the just and the pious. When Rabban Simeon ben Gamliel died, locusts came and troubles increased. When Rebbi died, troubles were doubled.”

HALAKHAH: “When Rebbi Eliezer died, the book of wisdom was hidden. When Rebbi Joshua died, good counsel and good deeds disappeared from Israel. When Rebbi Aqiba died, the souces of wisdom disappeared. When Rebbi Eleazar ben Azariah died, wealth disappered from the Sages. When Rebbi Yose died, insight disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the preachers disappeared. When Rebbi Joshua died, good disappeared from the world. When Rebbi Ḥanina ben Dosa died, the workers [of wonders] disappeared. When Rebbi Yose the pious and Rebbi Yose the minor died, pious men disappeared. Why is he called minor? For he was the concentrate of the just and the pious. When Rabban Simeon ben Gamliel died, locusts came and troubles increased. When Rebbi died, troubles were doubled.”

HALAKHAH: “When Rebbi Eliezer died, the book of wisdom was hidden. When Rebbi Joshua died, good counsel and good deeds disappeared from Israel. When Rebbi Aqiba died, the souces of wisdom disappeared. When Rebbi Eleazar ben Azariah died, wealth disappered from the Sages. When Rebbi Yose died, insight disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the preachers disappeared. When Rebbi Joshua died, good disappeared from the world. When Rebbi Ḥanina ben Dosa died, the workers [of wonders] disappeared. When Rebbi Yose the pious and Rebbi Yose the minor died, pious men disappeared. Why is he called minor? For he was the concentrate of the just and the pious. When Rabban Simeon ben Gamliel died, locusts came and troubles increased. When Rebbi died, troubles were doubled.”

HALAKHAH: “When Rebbi Eliezer died, the book of wisdom was hidden. When Rebbi Joshua died, good counsel and good deeds disappeared from Israel. When Rebbi Aqiba died, the souces of wisdom disappeared. When Rebbi Eleazar ben Azariah died, wealth disappered from the Sages. When Rebbi Yose died, insight disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the preachers disappeared. When Rebbi Joshua died, good disappeared from the world. When Rebbi Ḥanina ben Dosa died, the workers [of wonders] disappeared. When Rebbi Yose the pious and Rebbi Yose the minor died, pious men disappeared. Why is he called minor? For he was the concentrate of the just and the pious. When Rabban Simeon ben Gamliel died, locusts came and troubles increased. When Rebbi died, troubles were doubled.”

HALAKHAH: “When Rebbi Eliezer died, the book of wisdom was hidden. When Rebbi Joshua died, good counsel and good deeds disappeared from Israel. When Rebbi Aqiba died, the souces of wisdom disappeared. When Rebbi Eleazar ben Azariah died, wealth disappered from the Sages. When Rebbi Yose died, insight disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the preachers disappeared. When Rebbi Joshua died, good disappeared from the world. When Rebbi Ḥanina ben Dosa died, the workers [of wonders] disappeared. When Rebbi Yose the pious and Rebbi Yose the minor died, pious men disappeared. Why is he called minor? For he was the concentrate of the just and the pious. When Rabban Simeon ben Gamliel died, locusts came and troubles increased. When Rebbi died, troubles were doubled.”

HALAKHAH: “When Rebbi Eliezer died, the book of wisdom was hidden. When Rebbi Joshua died, good counsel and good deeds disappeared from Israel. When Rebbi Aqiba died, the souces of wisdom disappeared. When Rebbi Eleazar ben Azariah died, wealth disappered from the Sages. When Rebbi Yose died, insight disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the preachers disappeared. When Rebbi Joshua died, good disappeared from the world. When Rebbi Ḥanina ben Dosa died, the workers [of wonders] disappeared. When Rebbi Yose the pious and Rebbi Yose the minor died, pious men disappeared. Why is he called minor? For he was the concentrate of the just and the pious. When Rabban Simeon ben Gamliel died, locusts came and troubles increased. When Rebbi died, troubles were doubled.”

HALAKHAH: “When Rebbi Eliezer died, the book of wisdom was hidden. When Rebbi Joshua died, good counsel and good deeds disappeared from Israel. When Rebbi Aqiba died, the souces of wisdom disappeared. When Rebbi Eleazar ben Azariah died, wealth disappered from the Sages. When Rebbi Yose died, insight disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the preachers disappeared. When Rebbi Joshua died, good disappeared from the world. When Rebbi Ḥanina ben Dosa died, the workers [of wonders] disappeared. When Rebbi Yose the pious and Rebbi Yose the minor died, pious men disappeared. Why is he called minor? For he was the concentrate of the just and the pious. When Rabban Simeon ben Gamliel died, locusts came and troubles increased. When Rebbi died, troubles were doubled.”

HALAKHAH: “When Rebbi Eliezer died, the book of wisdom was hidden. When Rebbi Joshua died, good counsel and good deeds disappeared from Israel. When Rebbi Aqiba died, the souces of wisdom disappeared. When Rebbi Eleazar ben Azariah died, wealth disappered from the Sages. When Rebbi Yose died, insight disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the preachers disappeared. When Rebbi Joshua died, good disappeared from the world. When Rebbi Ḥanina ben Dosa died, the workers [of wonders] disappeared. When Rebbi Yose the pious and Rebbi Yose the minor died, pious men disappeared. Why is he called minor? For he was the concentrate of the just and the pious. When Rabban Simeon ben Gamliel died, locusts came and troubles increased. When Rebbi died, troubles were doubled.”

HALAKHAH: “When Rebbi Eliezer died, the book of wisdom was hidden. When Rebbi Joshua died, good counsel and good deeds disappeared from Israel. When Rebbi Aqiba died, the souces of wisdom disappeared. When Rebbi Eleazar ben Azariah died, wealth disappered from the Sages. When Rebbi Yose died, insight disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the preachers disappeared. When Rebbi Joshua died, good disappeared from the world. When Rebbi Ḥanina ben Dosa died, the workers [of wonders] disappeared. When Rebbi Yose the pious and Rebbi Yose the minor died, pious men disappeared. Why is he called minor? For he was the concentrate of the just and the pious. When Rabban Simeon ben Gamliel died, locusts came and troubles increased. When Rebbi died, troubles were doubled.”

HALAKHAH: “When Rebbi Eliezer died, the book of wisdom was hidden. When Rebbi Joshua died, good counsel and good deeds disappeared from Israel. When Rebbi Aqiba died, the souces of wisdom disappeared. When Rebbi Eleazar ben Azariah died, wealth disappered from the Sages. When Rebbi Yose died, insight disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the preachers disappeared. When Rebbi Joshua died, good disappeared from the world. When Rebbi Ḥanina ben Dosa died, the workers [of wonders] disappeared. When Rebbi Yose the pious and Rebbi Yose the minor died, pious men disappeared. Why is he called minor? For he was the concentrate of the just and the pious. When Rabban Simeon ben Gamliel died, locusts came and troubles increased. When Rebbi died, troubles were doubled.”

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw. They proposed marriage into the family of the Patriarch to one of the family Pazi, but he did not accept and said that they should not be ashamed. When he was dying, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Josaphat, the king of Judah. They said, the one who ran after honor should come for him who fled before honor.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw. They proposed marriage into the family of the Patriarch to one of the family Pazi, but he did not accept and said that they should not be ashamed. When he was dying, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Josaphat, the king of Judah. They said, the one who ran after honor should come for him who fled before honor.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw. They proposed marriage into the family of the Patriarch to one of the family Pazi, but he did not accept and said that they should not be ashamed. When he was dying, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Josaphat, the king of Judah. They said, the one who ran after honor should come for him who fled before honor.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that Elders came together in the upper floor of the house Gadia in Jericho, when a disembodied voice came and said to them: There are among you two who would be worthy that the Holy Spirit should rest on them, and one of them is Hillel the Elder. They all looked at Samuel Minor. Again it happened that Elders came together in a second floor at Jabne, when a disembodied voice came and said to them: There are among you two who would be worthy that the Holy Spirit should rest on them, and one of them is Samuel Minor. They all looked at Rebbi Eliezer ben Hyrkanos and were happy that their opinion coincided with that of the Omnipresent.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that Elders came together in the upper floor of the house Gadia in Jericho, when a disembodied voice came and said to them: There are among you two who would be worthy that the Holy Spirit should rest on them, and one of them is Hillel the Elder. They all looked at Samuel Minor. Again it happened that Elders came together in a second floor at Jabne, when a disembodied voice came and said to them: There are among you two who would be worthy that the Holy Spirit should rest on them, and one of them is Samuel Minor. They all looked at Rebbi Eliezer ben Hyrkanos and were happy that their opinion coincided with that of the Omnipresent.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that Elders came together in the upper floor of the house Gadia in Jericho, when a disembodied voice came and said to them: There are among you two who would be worthy that the Holy Spirit should rest on them, and one of them is Hillel the Elder. They all looked at Samuel Minor. Again it happened that Elders came together in a second floor at Jabne, when a disembodied voice came and said to them: There are among you two who would be worthy that the Holy Spirit should rest on them, and one of them is Samuel Minor. They all looked at Rebbi Eliezer ben Hyrkanos and were happy that their opinion coincided with that of the Omnipresent.

HALAKHAH: “A virgin is married on Wednesday,” etc. Bar Qappara said, because a blessing is written there. But a blessing in only written on the Fifth and the Sixth days! On the Fifth for birds and fish, on the Sixth for Adam and Eve. Rebbi Yose said, the reason of Bar Qappara is the Fourth, evening of the Fifth, and the Fifth, evening of the Sixth. Is there not a blessing written also on Sabbath? No blessing is written for creatures, only for the day.

Because no blessing is written for creatures? Could she have been married on the Sabbath if a blessing were written for creatures? But was it not stated: “A man should not first have sexual relations on the Sabbath, for he makes a wound.” It must follow “others”, for “others permit it.” But “others” permit only when he is already married, for before he was married he had no right to what she finds, what she earns, and to dissolve her vows. After he married her, he has the right to receive what she finds or earns, and to dissolve her vows. If you say so, he is like someone who acquires on the Sabbath. Rebbi Mana said, this means that those who marry a widow must take her in when it is still daytime on Friday, that he should not be like someone who acquires on the Sabbath.

Rebbi Eleazar explains the reason given in the Mishnah, that if he has a complaint about virginity he can quickly go to court. A baraita supports Rebbi Eleazar: Since the time of danger they used to marry on Tuesdays and the Sages did not object; about Monday one does not listen to him, but if it was because of a danger it is permitted. What is “because of a danger”? because of sorcery. What is the difference between Monday and Tuesday? One who waits one day cannot be compared to one who waits two days. Why not let him wait two days? That his acquisition should not be sweet for him. Why should his acquisition not be sweet for him? One cannot tolerate it, since Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful. Could we not suspect that she was raped? A rape is public knowledge. And even if you suspect that she was raped, there is no other doubt. There is a doubt whether she was raped or whether she was [willingly] opened. From the words of the Torah one has to be stringent. Rebbi Yose said, if you suspect that she was raped, there are two doubts. There is a doubt whether she was raped or whether she was [willingly] opened; there is a doubt whether it happened after she was preliminarily married or before. From the words of the Torah, with two doubts one has to be lenient.

Rebbi Eleazar explains the reason given in the Mishnah, that if he has a complaint about virginity he can quickly go to court. A baraita supports Rebbi Eleazar: Since the time of danger they used to marry on Tuesdays and the Sages did not object; about Monday one does not listen to him, but if it was because of a danger it is permitted. What is “because of a danger”? because of sorcery. What is the difference between Monday and Tuesday? One who waits one day cannot be compared to one who waits two days. Why not let him wait two days? That his acquisition should not be sweet for him. Why should his acquisition not be sweet for him? One cannot tolerate it, since Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful. Could we not suspect that she was raped? A rape is public knowledge. And even if you suspect that she was raped, there is no other doubt. There is a doubt whether she was raped or whether she was [willingly] opened. From the words of the Torah one has to be stringent. Rebbi Yose said, if you suspect that she was raped, there are two doubts. There is a doubt whether she was raped or whether she was [willingly] opened; there is a doubt whether it happened after she was preliminarily married or before. From the words of the Torah, with two doubts one has to be lenient.

Rebbi Eleazar explains the reason given in the Mishnah, that if he has a complaint about virginity he can quickly go to court. A baraita supports Rebbi Eleazar: Since the time of danger they used to marry on Tuesdays and the Sages did not object; about Monday one does not listen to him, but if it was because of a danger it is permitted. What is “because of a danger”? because of sorcery. What is the difference between Monday and Tuesday? One who waits one day cannot be compared to one who waits two days. Why not let him wait two days? That his acquisition should not be sweet for him. Why should his acquisition not be sweet for him? One cannot tolerate it, since Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful. Could we not suspect that she was raped? A rape is public knowledge. And even if you suspect that she was raped, there is no other doubt. There is a doubt whether she was raped or whether she was [willingly] opened. From the words of the Torah one has to be stringent. Rebbi Yose said, if you suspect that she was raped, there are two doubts. There is a doubt whether she was raped or whether she was [willingly] opened; there is a doubt whether it happened after she was preliminarily married or before. From the words of the Torah, with two doubts one has to be lenient.

Rebbi Eleazar explains the reason given in the Mishnah, that if he has a complaint about virginity he can quickly go to court. A baraita supports Rebbi Eleazar: Since the time of danger they used to marry on Tuesdays and the Sages did not object; about Monday one does not listen to him, but if it was because of a danger it is permitted. What is “because of a danger”? because of sorcery. What is the difference between Monday and Tuesday? One who waits one day cannot be compared to one who waits two days. Why not let him wait two days? That his acquisition should not be sweet for him. Why should his acquisition not be sweet for him? One cannot tolerate it, since Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful. Could we not suspect that she was raped? A rape is public knowledge. And even if you suspect that she was raped, there is no other doubt. There is a doubt whether she was raped or whether she was [willingly] opened. From the words of the Torah one has to be stringent. Rebbi Yose said, if you suspect that she was raped, there are two doubts. There is a doubt whether she was raped or whether she was [willingly] opened; there is a doubt whether it happened after she was preliminarily married or before. From the words of the Torah, with two doubts one has to be lenient.

Rebbi Eleazar explains the reason given in the Mishnah, that if he has a complaint about virginity he can quickly go to court. A baraita supports Rebbi Eleazar: Since the time of danger they used to marry on Tuesdays and the Sages did not object; about Monday one does not listen to him, but if it was because of a danger it is permitted. What is “because of a danger”? because of sorcery. What is the difference between Monday and Tuesday? One who waits one day cannot be compared to one who waits two days. Why not let him wait two days? That his acquisition should not be sweet for him. Why should his acquisition not be sweet for him? One cannot tolerate it, since Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful. Could we not suspect that she was raped? A rape is public knowledge. And even if you suspect that she was raped, there is no other doubt. There is a doubt whether she was raped or whether she was [willingly] opened. From the words of the Torah one has to be stringent. Rebbi Yose said, if you suspect that she was raped, there are two doubts. There is a doubt whether she was raped or whether she was [willingly] opened; there is a doubt whether it happened after she was preliminarily married or before. From the words of the Torah, with two doubts one has to be lenient.

If he performed the preliminary marriage in the bridal chamber, these strictures do not apply. They said that Rebbi Mattaniah acted thus for his daughter. In the opinion of Rebbi Eleazar, could she be married any day at a place where courts are in session every day? And at a place where there are no courts (every day) could she never be married? One does not want to abolish the time of Wednesday. Why does one not want to abolish the time of Wednesday? Because he also accepts what Bar Qappara stated. Bar Qappara said, because a blessing is written there. Could she not be married on Sunday, that he might quickly go to court on Monday? Some want to say, not to abolish the time of Wednesday; some want to say, because of what Bar Qappara stated, for Bar Qappara said, because a blessing is written there.

If he performed the preliminary marriage in the bridal chamber, these strictures do not apply. They said that Rebbi Mattaniah acted thus for his daughter. In the opinion of Rebbi Eleazar, could she be married any day at a place where courts are in session every day? And at a place where there are no courts (every day) could she never be married? One does not want to abolish the time of Wednesday. Why does one not want to abolish the time of Wednesday? Because he also accepts what Bar Qappara stated. Bar Qappara said, because a blessing is written there. Could she not be married on Sunday, that he might quickly go to court on Monday? Some want to say, not to abolish the time of Wednesday; some want to say, because of what Bar Qappara stated, for Bar Qappara said, because a blessing is written there.

One agrees that she should not be married either Friday or Saturday night. Not on Friday, for the honor of the Sabbath. Not Saturday night: The colleagues say, because of the exertion; Rebbi Yose says, for the honor of the Sabbath. A baraita supports the colleagues: Why did they say, a virgin is married on Wednesday? That a man should prepare for his needs three consecutive days.

Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not [preliminarily] marry on a Friday. That means, to make an engagement feast. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There, he says, “God puts singles in a house, etc.,” “To rise on scales; they all are of vapor!” And there, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not [preliminarily] marry on a Friday. That means, to make an engagement feast. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There, he says, “God puts singles in a house, etc.,” “To rise on scales; they all are of vapor!” And there, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not [preliminarily] marry on a Friday. That means, to make an engagement feast. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There, he says, “God puts singles in a house, etc.,” “To rise on scales; they all are of vapor!” And there, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not [preliminarily] marry on a Friday. That means, to make an engagement feast. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There, he says, “God puts singles in a house, etc.,” “To rise on scales; they all are of vapor!” And there, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

Rebbi Ḥizqiah, Rebbi Aḥa, said in the name of Rebbi Abbahu: It is forbidden to judge money matters on Friday. Does not a Mishnah object: “Therefore, one does not judge criminal matters on Friday or any day before a holiday”? Therefore, one judges money matters! Also, Rebbi Ḥiyya stated thus: One judges money matters on Friday but not criminal matters. One is for practice, the other for Torah study.

Rebbi Ḥizqiah, Rebbi Aḥa, said in the name of Rebbi Abbahu: It is forbidden to judge money matters on Friday. Does not a Mishnah object: “Therefore, one does not judge criminal matters on Friday or any day before a holiday”? Therefore, one judges money matters! Also, Rebbi Ḥiyya stated thus: One judges money matters on Friday but not criminal matters. One is for practice, the other for Torah study.

Rebbi Ḥizqiah, Rebbi Aḥa, said in the name of Rebbi Abbahu: It is forbidden to judge money matters on Friday. Does not a Mishnah object: “Therefore, one does not judge criminal matters on Friday or any day before a holiday”? Therefore, one judges money matters! Also, Rebbi Ḥiyya stated thus: One judges money matters on Friday but not criminal matters. One is for practice, the other for Torah study.

Rebbi Ḥizqiah, Rebbi Aḥa, said in the name of Rebbi Abbahu: It is forbidden to judge money matters on Friday. Does not a Mishnah object: “Therefore, one does not judge criminal matters on Friday or any day before a holiday”? Therefore, one judges money matters! Also, Rebbi Ḥiyya stated thus: One judges money matters on Friday but not criminal matters. One is for practice, the other for Torah study.

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

When is an adult married following Rebbi Eleazar? When is a virgin after marriage married? When is a woman injured by a piece of wood married following Rebbi Meïr? Let us hear from the following: “If there are witnesses that she went out in hinuma.” Wednesday was not mentioned. This means that Wednesday does not mean anything.

When is an adult married following Rebbi Eleazar? When is a virgin after marriage married? When is a woman injured by a piece of wood married following Rebbi Meïr? Let us hear from the following: “If there are witnesses that she went out in hinuma.” Wednesday was not mentioned. This means that Wednesday does not mean anything.

Moses instituted seven days of a marriage feast and seven days of mourning, but he instituted nothing for the widow. Even though you say that he instituted nothing for the widow, she needs a benediction. From Boaz, as it is written: “And (Boaz) took ten men of the city Elders and said, sit here, and they sat down.” Rebbi Alexander said, from here [one learns that] the lesser person is not permitted to sit down until the more important person tells him to sit down. Rebbi Phineas said, from here [one learns that] this family appoints Elders for their marriage feasts. Rebbi Eleazar ben Rebbi Yose said, from here [one learns that] the wedding blessing needs ten people [present]. Rebbi Jehudah bar Pazy said, not only a bachelor marrying a virgin, but also a widower marrying a widow, since Boaz was a widower and Ruth a widow, as it is written “The entire city was in an uproar because of them.” Is that possible that the entire town was in alarm because of the sorry state of Naomi? But Boaz’s wife had died that very day and when all the people went to the burial, Ruth and Naomi entered. It turned out that when one left, the other entered.

Moses instituted seven days of a marriage feast and seven days of mourning, but he instituted nothing for the widow. Even though you say that he instituted nothing for the widow, she needs a benediction. From Boaz, as it is written: “And (Boaz) took ten men of the city Elders and said, sit here, and they sat down.” Rebbi Alexander said, from here [one learns that] the lesser person is not permitted to sit down until the more important person tells him to sit down. Rebbi Phineas said, from here [one learns that] this family appoints Elders for their marriage feasts. Rebbi Eleazar ben Rebbi Yose said, from here [one learns that] the wedding blessing needs ten people [present]. Rebbi Jehudah bar Pazy said, not only a bachelor marrying a virgin, but also a widower marrying a widow, since Boaz was a widower and Ruth a widow, as it is written “The entire city was in an uproar because of them.” Is that possible that the entire town was in alarm because of the sorry state of Naomi? But Boaz’s wife had died that very day and when all the people went to the burial, Ruth and Naomi entered. It turned out that when one left, the other entered.

Moses instituted seven days of a marriage feast and seven days of mourning, but he instituted nothing for the widow. Even though you say that he instituted nothing for the widow, she needs a benediction. From Boaz, as it is written: “And (Boaz) took ten men of the city Elders and said, sit here, and they sat down.” Rebbi Alexander said, from here [one learns that] the lesser person is not permitted to sit down until the more important person tells him to sit down. Rebbi Phineas said, from here [one learns that] this family appoints Elders for their marriage feasts. Rebbi Eleazar ben Rebbi Yose said, from here [one learns that] the wedding blessing needs ten people [present]. Rebbi Jehudah bar Pazy said, not only a bachelor marrying a virgin, but also a widower marrying a widow, since Boaz was a widower and Ruth a widow, as it is written “The entire city was in an uproar because of them.” Is that possible that the entire town was in alarm because of the sorry state of Naomi? But Boaz’s wife had died that very day and when all the people went to the burial, Ruth and Naomi entered. It turned out that when one left, the other entered.

Moses instituted seven days of a marriage feast and seven days of mourning, but he instituted nothing for the widow. Even though you say that he instituted nothing for the widow, she needs a benediction. From Boaz, as it is written: “And (Boaz) took ten men of the city Elders and said, sit here, and they sat down.” Rebbi Alexander said, from here [one learns that] the lesser person is not permitted to sit down until the more important person tells him to sit down. Rebbi Phineas said, from here [one learns that] this family appoints Elders for their marriage feasts. Rebbi Eleazar ben Rebbi Yose said, from here [one learns that] the wedding blessing needs ten people [present]. Rebbi Jehudah bar Pazy said, not only a bachelor marrying a virgin, but also a widower marrying a widow, since Boaz was a widower and Ruth a widow, as it is written “The entire city was in an uproar because of them.” Is that possible that the entire town was in alarm because of the sorry state of Naomi? But Boaz’s wife had died that very day and when all the people went to the burial, Ruth and Naomi entered. It turned out that when one left, the other entered.

Moses instituted seven days of a marriage feast and seven days of mourning, but he instituted nothing for the widow. Even though you say that he instituted nothing for the widow, she needs a benediction. From Boaz, as it is written: “And (Boaz) took ten men of the city Elders and said, sit here, and they sat down.” Rebbi Alexander said, from here [one learns that] the lesser person is not permitted to sit down until the more important person tells him to sit down. Rebbi Phineas said, from here [one learns that] this family appoints Elders for their marriage feasts. Rebbi Eleazar ben Rebbi Yose said, from here [one learns that] the wedding blessing needs ten people [present]. Rebbi Jehudah bar Pazy said, not only a bachelor marrying a virgin, but also a widower marrying a widow, since Boaz was a widower and Ruth a widow, as it is written “The entire city was in an uproar because of them.” Is that possible that the entire town was in alarm because of the sorry state of Naomi? But Boaz’s wife had died that very day and when all the people went to the burial, Ruth and Naomi entered. It turned out that when one left, the other entered.

It was stated: The marriage benedictions are said all seven days. [Rebbi Jeremiah wanted to say that one re-enacts the marriage all seven days.] Rebbi Yose said to him, but did not Rebbi Ḥiyya state: The benedictions of mourners are said all seven days. Can you say that one buries the dead all seven days? How is that? Since here he consoles with him, so there he enjoys with him; as here one remembers, so there one remembers.

It was stated: The marriage benedictions are said all seven days. [Rebbi Jeremiah wanted to say that one re-enacts the marriage all seven days.] Rebbi Yose said to him, but did not Rebbi Ḥiyya state: The benedictions of mourners are said all seven days. Can you say that one buries the dead all seven days? How is that? Since here he consoles with him, so there he enjoys with him; as here one remembers, so there one remembers.

It was stated: The marriage benedictions are said all seven days. [Rebbi Jeremiah wanted to say that one re-enacts the marriage all seven days.] Rebbi Yose said to him, but did not Rebbi Ḥiyya state: The benedictions of mourners are said all seven days. Can you say that one buries the dead all seven days? How is that? Since here he consoles with him, so there he enjoys with him; as here one remembers, so there one remembers.

It was stated: Rebbi Jehudah said, in Judea in earlier times they appointed two best men, one for the bride and one for the groom, but they appointed them only for the wedding day. In contrast, this was not done in Galilee. In Judea in earlier times one let the fiancé be alone with the fiancée for an hour so that he became familiar with her; in contrast, this was not done in Galilee. In Judea in earlier times the best men were investigating the places of groom and bride; in contrast, this was not done in Galilee. In Judea in earlier times the best men were sleeping in the room with groom and bride; in contrast, this was not done in Galilee. Anybody who did not follow these rules could not present a claim of missing virginity.

There, we have stated: “Every vine gives wine; if there is no wine it is dried up.” Rebbi Jeremiah asked: Does that mean that Rebbi Jehudah does not admit claims of missing virginity? Rebbi Yose said, in itself it means that Rebbi Jehudah admits claims of missing virginity, as it was stated: Rebbi Jehudah said, in Judea in earlier times they appointed two best men, one for the groom and one for the bride, but they appointed them only for the wedding day. In contrast, this was not done in Galilee … they were sleeping in the room with groom and bride; in contrast, this was not done in Galilee. How is this? She has to bring proof that she comes from a family of dryness.

There, we have stated: “Every vine gives wine; if there is no wine it is dried up.” Rebbi Jeremiah asked: Does that mean that Rebbi Jehudah does not admit claims of missing virginity? Rebbi Yose said, in itself it means that Rebbi Jehudah admits claims of missing virginity, as it was stated: Rebbi Jehudah said, in Judea in earlier times they appointed two best men, one for the groom and one for the bride, but they appointed them only for the wedding day. In contrast, this was not done in Galilee … they were sleeping in the room with groom and bride; in contrast, this was not done in Galilee. How is this? She has to bring proof that she comes from a family of dryness.

There, we have stated: “Every vine gives wine; if there is no wine it is dried up.” Rebbi Jeremiah asked: Does that mean that Rebbi Jehudah does not admit claims of missing virginity? Rebbi Yose said, in itself it means that Rebbi Jehudah admits claims of missing virginity, as it was stated: Rebbi Jehudah said, in Judea in earlier times they appointed two best men, one for the groom and one for the bride, but they appointed them only for the wedding day. In contrast, this was not done in Galilee … they were sleeping in the room with groom and bride; in contrast, this was not done in Galilee. How is this? She has to bring proof that she comes from a family of dryness.