rebbi

It is written (Jer. 20:6–7): “But you, Pashḥur, and all inhabitants of your house will go into captivity. You will come to Babylon, die there, and be buried there.” Rebbi Abba [bar Zemina] said, Rebbi Ḥelbo and Rebbi Ḥama bar Ḥanina. One of them said, if somebody dies there and is buried there, he has two [detriments] in hand. If he dies there and is buried here, he has one [detriment] in hand. The other one said, burial atones for their death.

It is written (Jer. 20:6–7): “But you, Pashḥur, and all inhabitants of your house will go into captivity. You will come to Babylon, die there, and be buried there.” Rebbi Abba [bar Zemina] said, Rebbi Ḥelbo and Rebbi Ḥama bar Ḥanina. One of them said, if somebody dies there and is buried there, he has two [detriments] in hand. If he dies there and is buried here, he has one [detriment] in hand. The other one said, burial atones for their death.

Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: A human’s feet bring him to where he is wanted. It is written (1K. 22:20) “The Eternal said, who will seduce Ahab that he should go and fall in Ramot Gilead?” Might he not die in his house rather than there? Eliḥoref and Aḥiah were two of Solomon’s secretaries. He [Solomon] saw the Angel of Death looking at them and grinding his teeth. He said a word and put them into space. He [the Angel of Death] went and took them from there, then he came laughing before him [Solomon]. He said to him, just before you were grinding your teeth and now you are laughing at us? He said to him, the Merciful told me to take Eliḥoref and Aḥiah from space and I was wondering who would put them there where I was sent to take them; He put it into your mind to do so that I could complete my mission. I went and dealt with them there. The two sons of Rebbi Reuben ben Strobilos were students of Rebbi. He [Rebbi] saw the Angel of Death looking at them and grinding his teeth and said, let us exile them to the South, maybe the exile atones. He [the angel of death] went and took them from there.

Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: A human’s feet bring him to where he is wanted. It is written (1K. 22:20) “The Eternal said, who will seduce Ahab that he should go and fall in Ramot Gilead?” Might he not die in his house rather than there? Eliḥoref and Aḥiah were two of Solomon’s secretaries. He [Solomon] saw the Angel of Death looking at them and grinding his teeth. He said a word and put them into space. He [the Angel of Death] went and took them from there, then he came laughing before him [Solomon]. He said to him, just before you were grinding your teeth and now you are laughing at us? He said to him, the Merciful told me to take Eliḥoref and Aḥiah from space and I was wondering who would put them there where I was sent to take them; He put it into your mind to do so that I could complete my mission. I went and dealt with them there. The two sons of Rebbi Reuben ben Strobilos were students of Rebbi. He [Rebbi] saw the Angel of Death looking at them and grinding his teeth and said, let us exile them to the South, maybe the exile atones. He [the angel of death] went and took them from there.

Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: A human’s feet bring him to where he is wanted. It is written (1K. 22:20) “The Eternal said, who will seduce Ahab that he should go and fall in Ramot Gilead?” Might he not die in his house rather than there? Eliḥoref and Aḥiah were two of Solomon’s secretaries. He [Solomon] saw the Angel of Death looking at them and grinding his teeth. He said a word and put them into space. He [the Angel of Death] went and took them from there, then he came laughing before him [Solomon]. He said to him, just before you were grinding your teeth and now you are laughing at us? He said to him, the Merciful told me to take Eliḥoref and Aḥiah from space and I was wondering who would put them there where I was sent to take them; He put it into your mind to do so that I could complete my mission. I went and dealt with them there. The two sons of Rebbi Reuben ben Strobilos were students of Rebbi. He [Rebbi] saw the Angel of Death looking at them and grinding his teeth and said, let us exile them to the South, maybe the exile atones. He [the angel of death] went and took them from there.

Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: A human’s feet bring him to where he is wanted. It is written (1K. 22:20) “The Eternal said, who will seduce Ahab that he should go and fall in Ramot Gilead?” Might he not die in his house rather than there? Eliḥoref and Aḥiah were two of Solomon’s secretaries. He [Solomon] saw the Angel of Death looking at them and grinding his teeth. He said a word and put them into space. He [the Angel of Death] went and took them from there, then he came laughing before him [Solomon]. He said to him, just before you were grinding your teeth and now you are laughing at us? He said to him, the Merciful told me to take Eliḥoref and Aḥiah from space and I was wondering who would put them there where I was sent to take them; He put it into your mind to do so that I could complete my mission. I went and dealt with them there. The two sons of Rebbi Reuben ben Strobilos were students of Rebbi. He [Rebbi] saw the Angel of Death looking at them and grinding his teeth and said, let us exile them to the South, maybe the exile atones. He [the angel of death] went and took them from there.

Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: A human’s feet bring him to where he is wanted. It is written (1K. 22:20) “The Eternal said, who will seduce Ahab that he should go and fall in Ramot Gilead?” Might he not die in his house rather than there? Eliḥoref and Aḥiah were two of Solomon’s secretaries. He [Solomon] saw the Angel of Death looking at them and grinding his teeth. He said a word and put them into space. He [the Angel of Death] went and took them from there, then he came laughing before him [Solomon]. He said to him, just before you were grinding your teeth and now you are laughing at us? He said to him, the Merciful told me to take Eliḥoref and Aḥiah from space and I was wondering who would put them there where I was sent to take them; He put it into your mind to do so that I could complete my mission. I went and dealt with them there. The two sons of Rebbi Reuben ben Strobilos were students of Rebbi. He [Rebbi] saw the Angel of Death looking at them and grinding his teeth and said, let us exile them to the South, maybe the exile atones. He [the angel of death] went and took them from there.

Ulla was an emigrant. He was dying there and started to cry. They said to him, why are you crying? We shall bring you [to the Land of Israel]. He said to them, how does this help me? I am losing my pearl in an impure land. One cannot compare one who expires in the bosom of his mother to one who expires in the bosom of a strange woman. Rebbi Meïr was dying in Assos. He said, tell the people of the Land of Israel, there is your Messiah. With all that, he said to put his bier on the cape since it is written (Ps. 24:2): “For He founded it on seas, based it on rivers.”

“Seven seas surround the Land of Israel: The ocean, lake Tiberias, lake Samkho, the salt sea, lake Ḥolata, lake Sheliat, lake Apamea.” But does there not also exist the lake of Ḥomṣ? Diocletian dammed up rivers and created it. It is written (Num. 21:20): “Looking down on the desert.” Rebbi Ḥiyya bar Abba said, if one ascends the desert mountain one finds the likeness of a sieve in lake Tiberias, that is the well of Miryam. Rebbi Joḥanan bar Mara said, the rabbis estimated it and it is assessed opposite the middle gate of the old synagogue of Imdvtgyn.

“Seven seas surround the Land of Israel: The ocean, lake Tiberias, lake Samkho, the salt sea, lake Ḥolata, lake Sheliat, lake Apamea.” But does there not also exist the lake of Ḥomṣ? Diocletian dammed up rivers and created it. It is written (Num. 21:20): “Looking down on the desert.” Rebbi Ḥiyya bar Abba said, if one ascends the desert mountain one finds the likeness of a sieve in lake Tiberias, that is the well of Miryam. Rebbi Joḥanan bar Mara said, the rabbis estimated it and it is assessed opposite the middle gate of the old synagogue of Imdvtgyn.

Rebbi Bar Qiria and Rebbi Eleazar were taking a walk on the road when they saw coffins being brought into the Land from abroad. Rebbi Bar Qiria said to Rebbi Eleazar: What good is that going to do them? I am reading for them (Jer. 2:7) “My inheritance your considered an abomination” during your lifetime, “you came and made My Land impure” in your death. He said to him, when they arrive in the Land, one takes a lump of earth and puts it on the coffin, as it is written (Deut. 32:43) “His earth atones for His people.”

Rebbi Bar Qiria and Rebbi Eleazar were taking a walk on the road when they saw coffins being brought into the Land from abroad. Rebbi Bar Qiria said to Rebbi Eleazar: What good is that going to do them? I am reading for them (Jer. 2:7) “My inheritance your considered an abomination” during your lifetime, “you came and made My Land impure” in your death. He said to him, when they arrive in the Land, one takes a lump of earth and puts it on the coffin, as it is written (Deut. 32:43) “His earth atones for His people.”

Rebbi Bar Qiria and Rebbi Eleazar were taking a walk on the road when they saw coffins being brought into the Land from abroad. Rebbi Bar Qiria said to Rebbi Eleazar: What good is that going to do them? I am reading for them (Jer. 2:7) “My inheritance your considered an abomination” during your lifetime, “you came and made My Land impure” in your death. He said to him, when they arrive in the Land, one takes a lump of earth and puts it on the coffin, as it is written (Deut. 32:43) “His earth atones for His people.”

Rebbi Bar Qiria and Rebbi Eleazar were taking a walk on the road when they saw coffins being brought into the Land from abroad. Rebbi Bar Qiria said to Rebbi Eleazar: What good is that going to do them? I am reading for them (Jer. 2:7) “My inheritance your considered an abomination” during your lifetime, “you came and made My Land impure” in your death. He said to him, when they arrive in the Land, one takes a lump of earth and puts it on the coffin, as it is written (Deut. 32:43) “His earth atones for His people.”

MISHNAH: All the time she lives in her father’s house, she always can collect her ketubah; if she she lives in her husband’s house, she can collect her ketubah for 25 years, for in 25 years she will have received benefits in the value of her ketubah, the words of Rebbi Meïr who spoke in the name of Rabban Simeon ben Gamliel. But the Sages say, all the time she lives in her husband’s house, she always can collect her ketubah; if she lives in her father’s house, she can collect her ketubah for 25 years. If she died, her heirs can sell her ketubah for up to 25 years.

HALAKHAH: “All the time she lives in her father’s house,” etc. For the good she received; her properties became delivered during her husband’s lifetime and after 25 years she gave up the claim to her ketubah. Rav Ḥiyya bar Ashi in the name of Rav Ḥiyya asked before Rebbi La: One understands for a woman who has no ketubah. But should a woman who has a ketubah not be able to collect forever? He answered him, it tells you more: Even a woman who has a ketubah collects only up to 25 years. The statement of Rebbi Eleazar says, the creditor collects forever. He said only, “the creditor”; but a woman can collect only up to years. Rebbi Abin said, this is reasonable only for a woman who is not being supported. But for a woman who is being supported, I say that she did not claim it because of her support.

HALAKHAH: “All the time she lives in her father’s house,” etc. For the good she received; her properties became delivered during her husband’s lifetime and after 25 years she gave up the claim to her ketubah. Rav Ḥiyya bar Ashi in the name of Rav Ḥiyya asked before Rebbi La: One understands for a woman who has no ketubah. But should a woman who has a ketubah not be able to collect forever? He answered him, it tells you more: Even a woman who has a ketubah collects only up to 25 years. The statement of Rebbi Eleazar says, the creditor collects forever. He said only, “the creditor”; but a woman can collect only up to years. Rebbi Abin said, this is reasonable only for a woman who is not being supported. But for a woman who is being supported, I say that she did not claim it because of her support.

HALAKHAH: “All the time she lives in her father’s house,” etc. For the good she received; her properties became delivered during her husband’s lifetime and after 25 years she gave up the claim to her ketubah. Rav Ḥiyya bar Ashi in the name of Rav Ḥiyya asked before Rebbi La: One understands for a woman who has no ketubah. But should a woman who has a ketubah not be able to collect forever? He answered him, it tells you more: Even a woman who has a ketubah collects only up to 25 years. The statement of Rebbi Eleazar says, the creditor collects forever. He said only, “the creditor”; but a woman can collect only up to years. Rebbi Abin said, this is reasonable only for a woman who is not being supported. But for a woman who is being supported, I say that she did not claim it because of her support.

Rebbi Yose ben Rebbi Abun said, not only that she claims, but even if she mentions [her claims], as we have stated there: “If she died, her heirs can mention her ketubah for up to 25 years.” He tells you more: Even if she let 25 years minus one day go by before claiming, and then claimed, one gives her another 25 years.

Rebbi Yose ben Rebbi Abun said, not only that she claims, but even if she mentions [her claims], as we have stated there: “If she died, her heirs can mention her ketubah for up to 25 years.” He tells you more: Even if she let 25 years minus one day go by before claiming, and then claimed, one gives her another 25 years.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

MISHNAH: Two robbery judges were in Jerusalem, Admon and Ḥanan ben Absalom. Ḥanan said two things and Admon seven. If somebody went overseas and his wife now is demanding sustenance, Ḥanan says that she is made to swear in the end. The High Priests’ sons disagreed with him and said, she is made to swear in the beginning and in the end; Rebbi Dosa ben Hyrkanos endorsed their statement. Rabban Joḥanan ben Zakkai said, Ḥanan said correctly that she is made to swear only in the end.

HALAKHAH: “Two robbery judges were in Jerusalem,” etc. Did not Rebbi Phineas say in the name of Rebbi Hoshaia: 469 synagogues were in Jerusalem and each one of them had a Book house and a study house; the Book house for Scripture and the study house for Mishnah? But these two were appointed for robberies; to teach you that if anybody has the power to intervene, if he does not exercise his power the misconduct is attributed to him. It was stated in the name of Rebbi Nathan: Naḥum the Mede also was with them. In Rebbi Nathan’s opinion, three robbery judges were in Jerusalem.

HALAKHAH: “Two robbery judges were in Jerusalem,” etc. Did not Rebbi Phineas say in the name of Rebbi Hoshaia: 469 synagogues were in Jerusalem and each one of them had a Book house and a study house; the Book house for Scripture and the study house for Mishnah? But these two were appointed for robberies; to teach you that if anybody has the power to intervene, if he does not exercise his power the misconduct is attributed to him. It was stated in the name of Rebbi Nathan: Naḥum the Mede also was with them. In Rebbi Nathan’s opinion, three robbery judges were in Jerusalem.

HALAKHAH: “Two robbery judges were in Jerusalem,” etc. Did not Rebbi Phineas say in the name of Rebbi Hoshaia: 469 synagogues were in Jerusalem and each one of them had a Book house and a study house; the Book house for Scripture and the study house for Mishnah? But these two were appointed for robberies; to teach you that if anybody has the power to intervene, if he does not exercise his power the misconduct is attributed to him. It was stated in the name of Rebbi Nathan: Naḥum the Mede also was with them. In Rebbi Nathan’s opinion, three robbery judges were in Jerusalem.

HALAKHAH: “Two robbery judges were in Jerusalem,” etc. Did not Rebbi Phineas say in the name of Rebbi Hoshaia: 469 synagogues were in Jerusalem and each one of them had a Book house and a study house; the Book house for Scripture and the study house for Mishnah? But these two were appointed for robberies; to teach you that if anybody has the power to intervene, if he does not exercise his power the misconduct is attributed to him. It was stated in the name of Rebbi Nathan: Naḥum the Mede also was with them. In Rebbi Nathan’s opinion, three robbery judges were in Jerusalem.

Rebbi Ḥizqiya in the name of Rebbi Aḥa: Rebbi used to explain three verses for praise. “She sat at the entrance to the double spring.” Is this possible? Even the most brazen whore would not do that. But she lifted her eyes to the door to which all hope is directed; she said before Him: Master of the universe, do not let me leave this house empty. Another explanation: “She sat at the entrance to the double spring;” she opened his eyes and told him, I am single and pure. “And Eli was very old; …, that they slept with.” It is written “they bedded them”. Rebbi said, the women were bringing their nests to become purified for their husbands and they were deferring the sacrifices; the verse counts it as if they had slept with them. Rebbi Tanḥuma said, that is what he scolds them for: “Why do you disregard my slaughter sacrifice and my flour sacrifice?” Could he remove them from the serious sin and scold them for the simple one? “His sons did not walk in his ways,” that they were taking tithe and judging. Rebbi Berekhiah said, a camel caravan was passing by, they neglected public needs and dealt in merchandise.

Rebbi Ḥizqiya in the name of Rebbi Aḥa: Rebbi used to explain three verses for praise. “She sat at the entrance to the double spring.” Is this possible? Even the most brazen whore would not do that. But she lifted her eyes to the door to which all hope is directed; she said before Him: Master of the universe, do not let me leave this house empty. Another explanation: “She sat at the entrance to the double spring;” she opened his eyes and told him, I am single and pure. “And Eli was very old; …, that they slept with.” It is written “they bedded them”. Rebbi said, the women were bringing their nests to become purified for their husbands and they were deferring the sacrifices; the verse counts it as if they had slept with them. Rebbi Tanḥuma said, that is what he scolds them for: “Why do you disregard my slaughter sacrifice and my flour sacrifice?” Could he remove them from the serious sin and scold them for the simple one? “His sons did not walk in his ways,” that they were taking tithe and judging. Rebbi Berekhiah said, a camel caravan was passing by, they neglected public needs and dealt in merchandise.

Rebbi Ḥizqiya in the name of Rebbi Aḥa: Rebbi used to explain three verses for praise. “She sat at the entrance to the double spring.” Is this possible? Even the most brazen whore would not do that. But she lifted her eyes to the door to which all hope is directed; she said before Him: Master of the universe, do not let me leave this house empty. Another explanation: “She sat at the entrance to the double spring;” she opened his eyes and told him, I am single and pure. “And Eli was very old; …, that they slept with.” It is written “they bedded them”. Rebbi said, the women were bringing their nests to become purified for their husbands and they were deferring the sacrifices; the verse counts it as if they had slept with them. Rebbi Tanḥuma said, that is what he scolds them for: “Why do you disregard my slaughter sacrifice and my flour sacrifice?” Could he remove them from the serious sin and scold them for the simple one? “His sons did not walk in his ways,” that they were taking tithe and judging. Rebbi Berekhiah said, a camel caravan was passing by, they neglected public needs and dealt in merchandise.

Rebbi Ḥizqiya in the name of Rebbi Aḥa: Rebbi used to explain three verses for praise. “She sat at the entrance to the double spring.” Is this possible? Even the most brazen whore would not do that. But she lifted her eyes to the door to which all hope is directed; she said before Him: Master of the universe, do not let me leave this house empty. Another explanation: “She sat at the entrance to the double spring;” she opened his eyes and told him, I am single and pure. “And Eli was very old; …, that they slept with.” It is written “they bedded them”. Rebbi said, the women were bringing their nests to become purified for their husbands and they were deferring the sacrifices; the verse counts it as if they had slept with them. Rebbi Tanḥuma said, that is what he scolds them for: “Why do you disregard my slaughter sacrifice and my flour sacrifice?” Could he remove them from the serious sin and scold them for the simple one? “His sons did not walk in his ways,” that they were taking tithe and judging. Rebbi Berekhiah said, a camel caravan was passing by, they neglected public needs and dealt in merchandise.

Rebbi Ḥizqiya in the name of Rebbi Aḥa: Rebbi used to explain three verses for praise. “She sat at the entrance to the double spring.” Is this possible? Even the most brazen whore would not do that. But she lifted her eyes to the door to which all hope is directed; she said before Him: Master of the universe, do not let me leave this house empty. Another explanation: “She sat at the entrance to the double spring;” she opened his eyes and told him, I am single and pure. “And Eli was very old; …, that they slept with.” It is written “they bedded them”. Rebbi said, the women were bringing their nests to become purified for their husbands and they were deferring the sacrifices; the verse counts it as if they had slept with them. Rebbi Tanḥuma said, that is what he scolds them for: “Why do you disregard my slaughter sacrifice and my flour sacrifice?” Could he remove them from the serious sin and scold them for the simple one? “His sons did not walk in his ways,” that they were taking tithe and judging. Rebbi Berekhiah said, a camel caravan was passing by, they neglected public needs and dealt in merchandise.

Rebbi Ḥizqiya in the name of Rebbi Aḥa: Rebbi used to explain three verses for praise. “She sat at the entrance to the double spring.” Is this possible? Even the most brazen whore would not do that. But she lifted her eyes to the door to which all hope is directed; she said before Him: Master of the universe, do not let me leave this house empty. Another explanation: “She sat at the entrance to the double spring;” she opened his eyes and told him, I am single and pure. “And Eli was very old; …, that they slept with.” It is written “they bedded them”. Rebbi said, the women were bringing their nests to become purified for their husbands and they were deferring the sacrifices; the verse counts it as if they had slept with them. Rebbi Tanḥuma said, that is what he scolds them for: “Why do you disregard my slaughter sacrifice and my flour sacrifice?” Could he remove them from the serious sin and scold them for the simple one? “His sons did not walk in his ways,” that they were taking tithe and judging. Rebbi Berekhiah said, a camel caravan was passing by, they neglected public needs and dealt in merchandise.

It happened that Rebbi Ismael allotted sustenance to a woman in the markets of Sepphoris. What means “in the markets”? From the markets. Rebbi heard this and said, who told him that he did not send her? Who told me that he did not leave for her? Do the passers-by know? Rebbi Hila said, this is what Rebbi asked: Rebbi is of the opinion that the Mishnah does not speak of a married woman but of a widow. He said, Samuel and Rebbi Simeon ben Laqish both say, the Mishnah deals with a widow. It was stated in the House of Rebbi thus: “If somebody left for overseas and his wife demands sustenance.” They wanted to say, for him who says, the Mishnah speaks of a married woman, “in the beginning” that he did not send her, “in the end” that she did not put aside and did not act dishonestly. For him who says, the Mishnah speaks of a widow, “in the beginning” that he did not leave for her, “in the end” that she did not put aside and did not act dishonestly. Samuel, Rebbi Berekhiah’s brother, said, that she did not renounce her ketubah in the orphans’ favor.

It happened that Rebbi Ismael allotted sustenance to a woman in the markets of Sepphoris. What means “in the markets”? From the markets. Rebbi heard this and said, who told him that he did not send her? Who told me that he did not leave for her? Do the passers-by know? Rebbi Hila said, this is what Rebbi asked: Rebbi is of the opinion that the Mishnah does not speak of a married woman but of a widow. He said, Samuel and Rebbi Simeon ben Laqish both say, the Mishnah deals with a widow. It was stated in the House of Rebbi thus: “If somebody left for overseas and his wife demands sustenance.” They wanted to say, for him who says, the Mishnah speaks of a married woman, “in the beginning” that he did not send her, “in the end” that she did not put aside and did not act dishonestly. For him who says, the Mishnah speaks of a widow, “in the beginning” that he did not leave for her, “in the end” that she did not put aside and did not act dishonestly. Samuel, Rebbi Berekhiah’s brother, said, that she did not renounce her ketubah in the orphans’ favor.

It happened that Rebbi Ismael allotted sustenance to a woman in the markets of Sepphoris. What means “in the markets”? From the markets. Rebbi heard this and said, who told him that he did not send her? Who told me that he did not leave for her? Do the passers-by know? Rebbi Hila said, this is what Rebbi asked: Rebbi is of the opinion that the Mishnah does not speak of a married woman but of a widow. He said, Samuel and Rebbi Simeon ben Laqish both say, the Mishnah deals with a widow. It was stated in the House of Rebbi thus: “If somebody left for overseas and his wife demands sustenance.” They wanted to say, for him who says, the Mishnah speaks of a married woman, “in the beginning” that he did not send her, “in the end” that she did not put aside and did not act dishonestly. For him who says, the Mishnah speaks of a widow, “in the beginning” that he did not leave for her, “in the end” that she did not put aside and did not act dishonestly. Samuel, Rebbi Berekhiah’s brother, said, that she did not renounce her ketubah in the orphans’ favor.

It happened that Rebbi Ismael allotted sustenance to a woman in the markets of Sepphoris. What means “in the markets”? From the markets. Rebbi heard this and said, who told him that he did not send her? Who told me that he did not leave for her? Do the passers-by know? Rebbi Hila said, this is what Rebbi asked: Rebbi is of the opinion that the Mishnah does not speak of a married woman but of a widow. He said, Samuel and Rebbi Simeon ben Laqish both say, the Mishnah deals with a widow. It was stated in the House of Rebbi thus: “If somebody left for overseas and his wife demands sustenance.” They wanted to say, for him who says, the Mishnah speaks of a married woman, “in the beginning” that he did not send her, “in the end” that she did not put aside and did not act dishonestly. For him who says, the Mishnah speaks of a widow, “in the beginning” that he did not leave for her, “in the end” that she did not put aside and did not act dishonestly. Samuel, Rebbi Berekhiah’s brother, said, that she did not renounce her ketubah in the orphans’ favor.

It happened that Rebbi Ismael allotted sustenance to a woman in the markets of Sepphoris. What means “in the markets”? From the markets. Rebbi heard this and said, who told him that he did not send her? Who told me that he did not leave for her? Do the passers-by know? Rebbi Hila said, this is what Rebbi asked: Rebbi is of the opinion that the Mishnah does not speak of a married woman but of a widow. He said, Samuel and Rebbi Simeon ben Laqish both say, the Mishnah deals with a widow. It was stated in the House of Rebbi thus: “If somebody left for overseas and his wife demands sustenance.” They wanted to say, for him who says, the Mishnah speaks of a married woman, “in the beginning” that he did not send her, “in the end” that she did not put aside and did not act dishonestly. For him who says, the Mishnah speaks of a widow, “in the beginning” that he did not leave for her, “in the end” that she did not put aside and did not act dishonestly. Samuel, Rebbi Berekhiah’s brother, said, that she did not renounce her ketubah in the orphans’ favor.

It happened that Rebbi Ismael allotted sustenance to a woman in the markets of Sepphoris. What means “in the markets”? From the markets. Rebbi heard this and said, who told him that he did not send her? Who told me that he did not leave for her? Do the passers-by know? Rebbi Hila said, this is what Rebbi asked: Rebbi is of the opinion that the Mishnah does not speak of a married woman but of a widow. He said, Samuel and Rebbi Simeon ben Laqish both say, the Mishnah deals with a widow. It was stated in the House of Rebbi thus: “If somebody left for overseas and his wife demands sustenance.” They wanted to say, for him who says, the Mishnah speaks of a married woman, “in the beginning” that he did not send her, “in the end” that she did not put aside and did not act dishonestly. For him who says, the Mishnah speaks of a widow, “in the beginning” that he did not leave for her, “in the end” that she did not put aside and did not act dishonestly. Samuel, Rebbi Berekhiah’s brother, said, that she did not renounce her ketubah in the orphans’ favor.

It happened that Rebbi Ismael allotted sustenance to a woman in the markets of Sepphoris. What means “in the markets”? From the markets. Rebbi heard this and said, who told him that he did not send her? Who told me that he did not leave for her? Do the passers-by know? Rebbi Hila said, this is what Rebbi asked: Rebbi is of the opinion that the Mishnah does not speak of a married woman but of a widow. He said, Samuel and Rebbi Simeon ben Laqish both say, the Mishnah deals with a widow. It was stated in the House of Rebbi thus: “If somebody left for overseas and his wife demands sustenance.” They wanted to say, for him who says, the Mishnah speaks of a married woman, “in the beginning” that he did not send her, “in the end” that she did not put aside and did not act dishonestly. For him who says, the Mishnah speaks of a widow, “in the beginning” that he did not leave for her, “in the end” that she did not put aside and did not act dishonestly. Samuel, Rebbi Berekhiah’s brother, said, that she did not renounce her ketubah in the orphans’ favor.

It happened that Rebbi Ismael allotted sustenance to a woman in the markets of Sepphoris. What means “in the markets”? From the markets. Rebbi heard this and said, who told him that he did not send her? Who told me that he did not leave for her? Do the passers-by know? Rebbi Hila said, this is what Rebbi asked: Rebbi is of the opinion that the Mishnah does not speak of a married woman but of a widow. He said, Samuel and Rebbi Simeon ben Laqish both say, the Mishnah deals with a widow. It was stated in the House of Rebbi thus: “If somebody left for overseas and his wife demands sustenance.” They wanted to say, for him who says, the Mishnah speaks of a married woman, “in the beginning” that he did not send her, “in the end” that she did not put aside and did not act dishonestly. For him who says, the Mishnah speaks of a widow, “in the beginning” that he did not leave for her, “in the end” that she did not put aside and did not act dishonestly. Samuel, Rebbi Berekhiah’s brother, said, that she did not renounce her ketubah in the orphans’ favor.

If somebody together with his wife left for overseas, then she returns and says, my husband died, she shall be supported and collect her ketubah. My husband divorced me, she shall be supported from her ketubah since, as you take it, if she be a married woman, she must be supported from her husband’s; if she is no longer a married woman, she can be supported from her ketubah. “If somebody returns from overseas and his wife requests support but he says, let her earnings cover her sustenance, one listens to him. But if the court had allotted, what they allotted, they have allotted.” Rebbi Jeremiah said, if her earnings are not enough for her support. In this case, does one listen to him? Following him who says, there is no support for the wife in biblical law, as we have stated: “The court will not determine food for a wife from Sabbatical money, but she may be given Sabbatical produce to eat at her husband’s.” Rebbi Yose says, if her earnings are sufficient for her support. In that case, why what they allotted, they have allotted? Explain it, if they allotted excess.

If somebody together with his wife left for overseas, then she returns and says, my husband died, she shall be supported and collect her ketubah. My husband divorced me, she shall be supported from her ketubah since, as you take it, if she be a married woman, she must be supported from her husband’s; if she is no longer a married woman, she can be supported from her ketubah. “If somebody returns from overseas and his wife requests support but he says, let her earnings cover her sustenance, one listens to him. But if the court had allotted, what they allotted, they have allotted.” Rebbi Jeremiah said, if her earnings are not enough for her support. In this case, does one listen to him? Following him who says, there is no support for the wife in biblical law, as we have stated: “The court will not determine food for a wife from Sabbatical money, but she may be given Sabbatical produce to eat at her husband’s.” Rebbi Yose says, if her earnings are sufficient for her support. In that case, why what they allotted, they have allotted? Explain it, if they allotted excess.

Rebbi Ze‘ira, Rav Ḥananel in the name of Rav; Rebbi Ze‘ira in the name of Abba bar Jeremiah: Practice follows Ḥanan in his two statements; practice does not follow Admon in his seven statements. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows him.

Rebbi Ze‘ira, Rav Ḥananel in the name of Rav; Rebbi Ze‘ira in the name of Abba bar Jeremiah: Practice follows Ḥanan in his two statements; practice does not follow Admon in his seven statements. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows him.

Rebbi Ze‘ira, Rav Ḥananel in the name of Rav; Rebbi Ze‘ira in the name of Abba bar Jeremiah: Practice follows Ḥanan in his two statements; practice does not follow Admon in his seven statements. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows him.

Rebbi Ze‘ira, Rav Ḥananel in the name of Rav; Rebbi Ze‘ira in the name of Abba bar Jeremiah: Practice follows Ḥanan in his two statements; practice does not follow Admon in his seven statements. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows him.

MISHNAH: If somebody went overseas and another person provided for his wife, Ḥanan says, he lost his money. The High Priests’ sons disagreed with him and said, let him swear on what he expended, that she shall collect; Rebbi Dosa ben Hyrkanos endorsed their statement. Rabban Joḥanan ben Zakkai said, Ḥanan said correctly that he put his money on a deer’s antler.

HALAKHAH: “If somebody went overseas,” etc. Rebbi Abba bar Mamal asked: If somebody pays off somebody else’s debt without the latter’s knowledge, is that the disagreement of Ḥanan and the High Priests’ sons? Rebbi Yose said, there the reason of the High Priest’s sons is that he would not expect his wife to starve. But here, [the debtor could say:] “I could negotiate with him and he would forgive some.” Think of it, if [the loan] was on a pledge! “I could negotiate with him and he would return my pledge.” So far about a creditor who does not push [for repayment]. Even for a creditor who pushes, we can hear from the following: “He may give his šeqel.” If somebody does not pay his šeqel, does one not take a pledge from him? This says, even for a creditor who pushes. You should know that this is so, as we have stated: “He can bring for him nests for males or females suffering from genital discharges, nests for childbirth, purification and reparation offerings” since nothing of these comes to [the other person’s] hand. And here also, that nothing should come into his hand.

HALAKHAH: “If somebody went overseas,” etc. Rebbi Abba bar Mamal asked: If somebody pays off somebody else’s debt without the latter’s knowledge, is that the disagreement of Ḥanan and the High Priests’ sons? Rebbi Yose said, there the reason of the High Priest’s sons is that he would not expect his wife to starve. But here, [the debtor could say:] “I could negotiate with him and he would forgive some.” Think of it, if [the loan] was on a pledge! “I could negotiate with him and he would return my pledge.” So far about a creditor who does not push [for repayment]. Even for a creditor who pushes, we can hear from the following: “He may give his šeqel.” If somebody does not pay his šeqel, does one not take a pledge from him? This says, even for a creditor who pushes. You should know that this is so, as we have stated: “He can bring for him nests for males or females suffering from genital discharges, nests for childbirth, purification and reparation offerings” since nothing of these comes to [the other person’s] hand. And here also, that nothing should come into his hand.

Rebbi Joshua ben Levi says, nobody is held responsible for his neighbor except for annona and head-tax. Rav said, anything for which one is held responsible for one’s neighbor has to be repaid. The strength of Rav is from the following: “He who appropriated a field and oppressors took it.” He did not hear that Rebbi Joḥanan said, they exacted a fine from a robber. Rebbi Abin asked, what is greater? Rebbi Yose ben Rebbi Abun, and Rebbi Ḥiyya ben Julianus both said in the name of Samuel; one said, it is like annona and head-tax; the other said, it is not like annona and head-tax.

Rebbi Joshua ben Levi says, nobody is held responsible for his neighbor except for annona and head-tax. Rav said, anything for which one is held responsible for one’s neighbor has to be repaid. The strength of Rav is from the following: “He who appropriated a field and oppressors took it.” He did not hear that Rebbi Joḥanan said, they exacted a fine from a robber. Rebbi Abin asked, what is greater? Rebbi Yose ben Rebbi Abun, and Rebbi Ḥiyya ben Julianus both said in the name of Samuel; one said, it is like annona and head-tax; the other said, it is not like annona and head-tax.

Rebbi Joshua ben Levi says, nobody is held responsible for his neighbor except for annona and head-tax. Rav said, anything for which one is held responsible for one’s neighbor has to be repaid. The strength of Rav is from the following: “He who appropriated a field and oppressors took it.” He did not hear that Rebbi Joḥanan said, they exacted a fine from a robber. Rebbi Abin asked, what is greater? Rebbi Yose ben Rebbi Abun, and Rebbi Ḥiyya ben Julianus both said in the name of Samuel; one said, it is like annona and head-tax; the other said, it is not like annona and head-tax.

Rebbi Joshua ben Levi says, nobody is held responsible for his neighbor except for annona and head-tax. Rav said, anything for which one is held responsible for one’s neighbor has to be repaid. The strength of Rav is from the following: “He who appropriated a field and oppressors took it.” He did not hear that Rebbi Joḥanan said, they exacted a fine from a robber. Rebbi Abin asked, what is greater? Rebbi Yose ben Rebbi Abun, and Rebbi Ḥiyya ben Julianus both said in the name of Samuel; one said, it is like annona and head-tax; the other said, it is not like annona and head-tax.

Rebbi Joshua ben Levi says, nobody is held responsible for his neighbor except for annona and head-tax. Rav said, anything for which one is held responsible for one’s neighbor has to be repaid. The strength of Rav is from the following: “He who appropriated a field and oppressors took it.” He did not hear that Rebbi Joḥanan said, they exacted a fine from a robber. Rebbi Abin asked, what is greater? Rebbi Yose ben Rebbi Abun, and Rebbi Ḥiyya ben Julianus both said in the name of Samuel; one said, it is like annona and head-tax; the other said, it is not like annona and head-tax.

Rebbi Joshua ben Levi says, nobody is held responsible for his neighbor except for annona and head-tax. Rav said, anything for which one is held responsible for one’s neighbor has to be repaid. The strength of Rav is from the following: “He who appropriated a field and oppressors took it.” He did not hear that Rebbi Joḥanan said, they exacted a fine from a robber. Rebbi Abin asked, what is greater? Rebbi Yose ben Rebbi Abun, and Rebbi Ḥiyya ben Julianus both said in the name of Samuel; one said, it is like annona and head-tax; the other said, it is not like annona and head-tax.

There, we have stated: “He heals him in the sense of personal healing but not in the sense of financial healing.” Rebbi Judan and Rebbi Yose. One of them said, here if the vow refers to his body, there if the vow refers to his property. But the other said, here if he has somebody else who can heal him, there if there is nobody else who can heal him. If he has somebody else who can heal him, he should not be able to heal him personally! Not by everybody is a person successfully healed.

There, we have stated: “He heals him in the sense of personal healing but not in the sense of financial healing.” Rebbi Judan and Rebbi Yose. One of them said, here if the vow refers to his body, there if the vow refers to his property. But the other said, here if he has somebody else who can heal him, there if there is nobody else who can heal him. If he has somebody else who can heal him, he should not be able to heal him personally! Not by everybody is a person successfully healed.

Is not the property of the finder forbidden to the owner of the cow? Ulla bar Ismael in the name of Rebbi Isaac: If each man’s property was forbidden to the other.

Who is the Tanna of “the gain should be given to the sacred fund”? Rebbi Meïr! For Rebbi Meïr said, one commits sacrilege with prohibitions. Rebbi Abun bar Ḥiyya asked: If somebody made a vow [to forbid] a loaf to himself, can he use it to warm his hands? Let us hear from the following: “If he said, this loaf shall be dedicated, if he or another person ate it, they committed sacrilege; therefore, it can be redeemed. But if he said, it is for me [as if dedicated], if he ate it he committed sacrilege on goodwill but others would not commit sacrilege.” He said only, if he ate it. Therefore, to warm his hands is permitted. The students of Rebbi Jonah in the name of Rebbi Abun bar Ḥiyya: That is if he said I shall not eat it nor taste it; if he forbade only eating to himself. But the question was, if somebody made a vow [to forbid] a loaf to himself, can he use it to warm his hands?

Who is the Tanna of “the gain should be given to the sacred fund”? Rebbi Meïr! For Rebbi Meïr said, one commits sacrilege with prohibitions. Rebbi Abun bar Ḥiyya asked: If somebody made a vow [to forbid] a loaf to himself, can he use it to warm his hands? Let us hear from the following: “If he said, this loaf shall be dedicated, if he or another person ate it, they committed sacrilege; therefore, it can be redeemed. But if he said, it is for me [as if dedicated], if he ate it he committed sacrilege on goodwill but others would not commit sacrilege.” He said only, if he ate it. Therefore, to warm his hands is permitted. The students of Rebbi Jonah in the name of Rebbi Abun bar Ḥiyya: That is if he said I shall not eat it nor taste it; if he forbade only eating to himself. But the question was, if somebody made a vow [to forbid] a loaf to himself, can he use it to warm his hands?

Who is the Tanna of “the gain should be given to the sacred fund”? Rebbi Meïr! For Rebbi Meïr said, one commits sacrilege with prohibitions. Rebbi Abun bar Ḥiyya asked: If somebody made a vow [to forbid] a loaf to himself, can he use it to warm his hands? Let us hear from the following: “If he said, this loaf shall be dedicated, if he or another person ate it, they committed sacrilege; therefore, it can be redeemed. But if he said, it is for me [as if dedicated], if he ate it he committed sacrilege on goodwill but others would not commit sacrilege.” He said only, if he ate it. Therefore, to warm his hands is permitted. The students of Rebbi Jonah in the name of Rebbi Abun bar Ḥiyya: That is if he said I shall not eat it nor taste it; if he forbade only eating to himself. But the question was, if somebody made a vow [to forbid] a loaf to himself, can he use it to warm his hands?

Who is the Tanna of “the gain should be given to the sacred fund”? Rebbi Meïr! For Rebbi Meïr said, one commits sacrilege with prohibitions. Rebbi Abun bar Ḥiyya asked: If somebody made a vow [to forbid] a loaf to himself, can he use it to warm his hands? Let us hear from the following: “If he said, this loaf shall be dedicated, if he or another person ate it, they committed sacrilege; therefore, it can be redeemed. But if he said, it is for me [as if dedicated], if he ate it he committed sacrilege on goodwill but others would not commit sacrilege.” He said only, if he ate it. Therefore, to warm his hands is permitted. The students of Rebbi Jonah in the name of Rebbi Abun bar Ḥiyya: That is if he said I shall not eat it nor taste it; if he forbade only eating to himself. But the question was, if somebody made a vow [to forbid] a loaf to himself, can he use it to warm his hands?

Who is the Tanna of “the gain should be given to the sacred fund”? Rebbi Meïr! For Rebbi Meïr said, one commits sacrilege with prohibitions. Rebbi Abun bar Ḥiyya asked: If somebody made a vow [to forbid] a loaf to himself, can he use it to warm his hands? Let us hear from the following: “If he said, this loaf shall be dedicated, if he or another person ate it, they committed sacrilege; therefore, it can be redeemed. But if he said, it is for me [as if dedicated], if he ate it he committed sacrilege on goodwill but others would not commit sacrilege.” He said only, if he ate it. Therefore, to warm his hands is permitted. The students of Rebbi Jonah in the name of Rebbi Abun bar Ḥiyya: That is if he said I shall not eat it nor taste it; if he forbade only eating to himself. But the question was, if somebody made a vow [to forbid] a loaf to himself, can he use it to warm his hands?

As it was stated: “If somebody went overseas and another person provided for his wife.” Rebbi Ḥaggai said, they said only, another. Therefore, the father can recover. Rebbi Yose says, neither the father nor a third party can recover. There is a parallel disagreement, as we have stated there: “He has the right to what she finds and to her earnings, to dissolve her vows, and to receive her bill of divorce, but cannot eat usufruct in her lifetime… He is required to pay for her upkeep, her ransom, and her burial.” Rebbi Ḥaggai said, they said only, the father. Therefore, a third party cannot recover. Rebbi Yose says, both the father or a third party can recover. In the opinion of Rebbi Ḥaggai, both for burial as for upkeep the father can recover, a third party cannot recover. In the opinion of Rebbi Yose, for burial both the father and also a third party can recover because it is unthinkable that his wife should be thrown to the dogs. For sustenance, neither the father nor a third party can recover.

As it was stated: “If somebody went overseas and another person provided for his wife.” Rebbi Ḥaggai said, they said only, another. Therefore, the father can recover. Rebbi Yose says, neither the father nor a third party can recover. There is a parallel disagreement, as we have stated there: “He has the right to what she finds and to her earnings, to dissolve her vows, and to receive her bill of divorce, but cannot eat usufruct in her lifetime… He is required to pay for her upkeep, her ransom, and her burial.” Rebbi Ḥaggai said, they said only, the father. Therefore, a third party cannot recover. Rebbi Yose says, both the father or a third party can recover. In the opinion of Rebbi Ḥaggai, both for burial as for upkeep the father can recover, a third party cannot recover. In the opinion of Rebbi Yose, for burial both the father and also a third party can recover because it is unthinkable that his wife should be thrown to the dogs. For sustenance, neither the father nor a third party can recover.

As it was stated: “If somebody went overseas and another person provided for his wife.” Rebbi Ḥaggai said, they said only, another. Therefore, the father can recover. Rebbi Yose says, neither the father nor a third party can recover. There is a parallel disagreement, as we have stated there: “He has the right to what she finds and to her earnings, to dissolve her vows, and to receive her bill of divorce, but cannot eat usufruct in her lifetime… He is required to pay for her upkeep, her ransom, and her burial.” Rebbi Ḥaggai said, they said only, the father. Therefore, a third party cannot recover. Rebbi Yose says, both the father or a third party can recover. In the opinion of Rebbi Ḥaggai, both for burial as for upkeep the father can recover, a third party cannot recover. In the opinion of Rebbi Yose, for burial both the father and also a third party can recover because it is unthinkable that his wife should be thrown to the dogs. For sustenance, neither the father nor a third party can recover.

As it was stated: “If somebody went overseas and another person provided for his wife.” Rebbi Ḥaggai said, they said only, another. Therefore, the father can recover. Rebbi Yose says, neither the father nor a third party can recover. There is a parallel disagreement, as we have stated there: “He has the right to what she finds and to her earnings, to dissolve her vows, and to receive her bill of divorce, but cannot eat usufruct in her lifetime… He is required to pay for her upkeep, her ransom, and her burial.” Rebbi Ḥaggai said, they said only, the father. Therefore, a third party cannot recover. Rebbi Yose says, both the father or a third party can recover. In the opinion of Rebbi Ḥaggai, both for burial as for upkeep the father can recover, a third party cannot recover. In the opinion of Rebbi Yose, for burial both the father and also a third party can recover because it is unthinkable that his wife should be thrown to the dogs. For sustenance, neither the father nor a third party can recover.

As it was stated: “If somebody went overseas and another person provided for his wife.” Rebbi Ḥaggai said, they said only, another. Therefore, the father can recover. Rebbi Yose says, neither the father nor a third party can recover. There is a parallel disagreement, as we have stated there: “He has the right to what she finds and to her earnings, to dissolve her vows, and to receive her bill of divorce, but cannot eat usufruct in her lifetime… He is required to pay for her upkeep, her ransom, and her burial.” Rebbi Ḥaggai said, they said only, the father. Therefore, a third party cannot recover. Rebbi Yose says, both the father or a third party can recover. In the opinion of Rebbi Ḥaggai, both for burial as for upkeep the father can recover, a third party cannot recover. In the opinion of Rebbi Yose, for burial both the father and also a third party can recover because it is unthinkable that his wife should be thrown to the dogs. For sustenance, neither the father nor a third party can recover.

As it was stated: “If somebody went overseas and another person provided for his wife.” Rebbi Ḥaggai said, they said only, another. Therefore, the father can recover. Rebbi Yose says, neither the father nor a third party can recover. There is a parallel disagreement, as we have stated there: “He has the right to what she finds and to her earnings, to dissolve her vows, and to receive her bill of divorce, but cannot eat usufruct in her lifetime… He is required to pay for her upkeep, her ransom, and her burial.” Rebbi Ḥaggai said, they said only, the father. Therefore, a third party cannot recover. Rebbi Yose says, both the father or a third party can recover. In the opinion of Rebbi Ḥaggai, both for burial as for upkeep the father can recover, a third party cannot recover. In the opinion of Rebbi Yose, for burial both the father and also a third party can recover because it is unthinkable that his wife should be thrown to the dogs. For sustenance, neither the father nor a third party can recover.

HALAKHAH: “Admon promulgated seven [rules],” etc. How large is a large estate? Rebbi Ze‘ura, Rav Jehudah in the name of Rav: That there should be twelve months of sustenance for all of them. Samuel heard this and said, this is the opinion of Rabban Gamliel ben Rebbi, but the Sages say, until they reach adulthood or are married. They asked before Rebbi Yose, what did you hear from Rebbi Joḥanan? He said to them, let us explain the words of the Sages by their words! Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone.

HALAKHAH: “Admon promulgated seven [rules],” etc. How large is a large estate? Rebbi Ze‘ura, Rav Jehudah in the name of Rav: That there should be twelve months of sustenance for all of them. Samuel heard this and said, this is the opinion of Rabban Gamliel ben Rebbi, but the Sages say, until they reach adulthood or are married. They asked before Rebbi Yose, what did you hear from Rebbi Joḥanan? He said to them, let us explain the words of the Sages by their words! Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone.

HALAKHAH: “Admon promulgated seven [rules],” etc. How large is a large estate? Rebbi Ze‘ura, Rav Jehudah in the name of Rav: That there should be twelve months of sustenance for all of them. Samuel heard this and said, this is the opinion of Rabban Gamliel ben Rebbi, but the Sages say, until they reach adulthood or are married. They asked before Rebbi Yose, what did you hear from Rebbi Joḥanan? He said to them, let us explain the words of the Sages by their words! Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone.

HALAKHAH: “Admon promulgated seven [rules],” etc. How large is a large estate? Rebbi Ze‘ura, Rav Jehudah in the name of Rav: That there should be twelve months of sustenance for all of them. Samuel heard this and said, this is the opinion of Rabban Gamliel ben Rebbi, but the Sages say, until they reach adulthood or are married. They asked before Rebbi Yose, what did you hear from Rebbi Joḥanan? He said to them, let us explain the words of the Sages by their words! Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone.

HALAKHAH: “Admon promulgated seven [rules],” etc. How large is a large estate? Rebbi Ze‘ura, Rav Jehudah in the name of Rav: That there should be twelve months of sustenance for all of them. Samuel heard this and said, this is the opinion of Rabban Gamliel ben Rebbi, but the Sages say, until they reach adulthood or are married. They asked before Rebbi Yose, what did you hear from Rebbi Joḥanan? He said to them, let us explain the words of the Sages by their words! Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone.

When does one appraise for them? Rebbi Mana said, one appraises at the end. Rebbi Ḥanina said to him, the words of the rabbis imply that one does not listen to you, for Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone! Therefore, one appraises at the start. Rav Ḥisda asked: If there was sustenance for twelve months and then the property increased in value? Let us hear from the following, for Rebbi Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan: If the heirs sold, they sold from their own property. So here, if it increased in value, their property value increased. If the estate was not sufficient for twelve months’ sustenance, may the sons say to the daughters, take what is yours and leave! Rebbi Abba said, is that a question? The Mishnah says that they cannot say so to them, as we have stated there: “If the orphans say, we accept the properties of our father for the value of an extra denar in order to take their mother’s ketubah; one does not listen to them but one appraises the properties in court.”

When does one appraise for them? Rebbi Mana said, one appraises at the end. Rebbi Ḥanina said to him, the words of the rabbis imply that one does not listen to you, for Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone! Therefore, one appraises at the start. Rav Ḥisda asked: If there was sustenance for twelve months and then the property increased in value? Let us hear from the following, for Rebbi Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan: If the heirs sold, they sold from their own property. So here, if it increased in value, their property value increased. If the estate was not sufficient for twelve months’ sustenance, may the sons say to the daughters, take what is yours and leave! Rebbi Abba said, is that a question? The Mishnah says that they cannot say so to them, as we have stated there: “If the orphans say, we accept the properties of our father for the value of an extra denar in order to take their mother’s ketubah; one does not listen to them but one appraises the properties in court.”

When does one appraise for them? Rebbi Mana said, one appraises at the end. Rebbi Ḥanina said to him, the words of the rabbis imply that one does not listen to you, for Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone! Therefore, one appraises at the start. Rav Ḥisda asked: If there was sustenance for twelve months and then the property increased in value? Let us hear from the following, for Rebbi Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan: If the heirs sold, they sold from their own property. So here, if it increased in value, their property value increased. If the estate was not sufficient for twelve months’ sustenance, may the sons say to the daughters, take what is yours and leave! Rebbi Abba said, is that a question? The Mishnah says that they cannot say so to them, as we have stated there: “If the orphans say, we accept the properties of our father for the value of an extra denar in order to take their mother’s ketubah; one does not listen to them but one appraises the properties in court.”

When does one appraise for them? Rebbi Mana said, one appraises at the end. Rebbi Ḥanina said to him, the words of the rabbis imply that one does not listen to you, for Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone! Therefore, one appraises at the start. Rav Ḥisda asked: If there was sustenance for twelve months and then the property increased in value? Let us hear from the following, for Rebbi Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan: If the heirs sold, they sold from their own property. So here, if it increased in value, their property value increased. If the estate was not sufficient for twelve months’ sustenance, may the sons say to the daughters, take what is yours and leave! Rebbi Abba said, is that a question? The Mishnah says that they cannot say so to them, as we have stated there: “If the orphans say, we accept the properties of our father for the value of an extra denar in order to take their mother’s ketubah; one does not listen to them but one appraises the properties in court.”

When does one appraise for them? Rebbi Mana said, one appraises at the end. Rebbi Ḥanina said to him, the words of the rabbis imply that one does not listen to you, for Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone! Therefore, one appraises at the start. Rav Ḥisda asked: If there was sustenance for twelve months and then the property increased in value? Let us hear from the following, for Rebbi Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan: If the heirs sold, they sold from their own property. So here, if it increased in value, their property value increased. If the estate was not sufficient for twelve months’ sustenance, may the sons say to the daughters, take what is yours and leave! Rebbi Abba said, is that a question? The Mishnah says that they cannot say so to them, as we have stated there: “If the orphans say, we accept the properties of our father for the value of an extra denar in order to take their mother’s ketubah; one does not listen to them but one appraises the properties in court.”

When does one appraise for them? Rebbi Mana said, one appraises at the end. Rebbi Ḥanina said to him, the words of the rabbis imply that one does not listen to you, for Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone! Therefore, one appraises at the start. Rav Ḥisda asked: If there was sustenance for twelve months and then the property increased in value? Let us hear from the following, for Rebbi Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan: If the heirs sold, they sold from their own property. So here, if it increased in value, their property value increased. If the estate was not sufficient for twelve months’ sustenance, may the sons say to the daughters, take what is yours and leave! Rebbi Abba said, is that a question? The Mishnah says that they cannot say so to them, as we have stated there: “If the orphans say, we accept the properties of our father for the value of an extra denar in order to take their mother’s ketubah; one does not listen to them but one appraises the properties in court.”

When does one appraise for them? Rebbi Mana said, one appraises at the end. Rebbi Ḥanina said to him, the words of the rabbis imply that one does not listen to you, for Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone! Therefore, one appraises at the start. Rav Ḥisda asked: If there was sustenance for twelve months and then the property increased in value? Let us hear from the following, for Rebbi Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan: If the heirs sold, they sold from their own property. So here, if it increased in value, their property value increased. If the estate was not sufficient for twelve months’ sustenance, may the sons say to the daughters, take what is yours and leave! Rebbi Abba said, is that a question? The Mishnah says that they cannot say so to them, as we have stated there: “If the orphans say, we accept the properties of our father for the value of an extra denar in order to take their mother’s ketubah; one does not listen to them but one appraises the properties in court.”

Rav Ze‘ira, Rav Ḥananel in the name of Rav; Ze‘ira in the name of Abba bar Jeremiah: Ḥanan made two statements, practice follows him; Admon made seven statements, practice does not follow him. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows him.

Rav Ze‘ira, Rav Ḥananel in the name of Rav; Ze‘ira in the name of Abba bar Jeremiah: Ḥanan made two statements, practice follows him; Admon made seven statements, practice does not follow him. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows him.

Rebbi Immi in the name of Rebbi Joḥanan: The Mishnah, if he sued him for wheat and he admitted barley; but if he sued him for two kinds and he admitted one of them, according to everybody he is free. And why did we state: “Rabban Gamliel obligates him”? This comes to tell you the power of Rabban Gamliel, how far he obligates people. Rebbi Abbahu [supported] that of Rebbi Immi. Rebbi Simeon ben Laqish says, the Mishnah, if he sued him for wheat and he admitted barley; but if he sued him for two kinds and he admitted one of them, according to everybody he is obligated. Rav followed Rebbi Simeon ben Laqish: A person went with another to court before Rav. He started claiming from him barley, wheat and spelt. Rav told him, charge him with anything you have to charge, and in the end he will swear one oath about everything. Rebbi Abbahu said, so argued Rebbi Simeon ben Laqish against Rebbi Joḥanan: In your opinion, since you say that if he sued him for two kinds and he admitted one of them, according to everybody he is free, did we not state “if he sued him for vessels and real estate; if he admitted the vessels and denied the real estate, the real estate and denied the vessels”? If he is obligated for vessels about vessels, not so much more vessels for real estate? What does he do with it? He explains it, to transfer an oath to him. But did we not state: If somebody sues another for amphoras of oil, and the defendant admits [that he owes him] vessels”? How do we hold? If he sued him for vessels and oil, and he admitted one of them, everybody agrees that this refers to the claim. But if he sued him for oil and he admitted vessels, everybody agrees that what he admitted does not refer to the claim, for Rebbi Ze‘ira, Rebbi Abuna said in the name of Rav: The Mishnah deals with the case that he sued for vessels full of oil; the ones are full, the others empty. One understands vessels but not oil. Oil but not vessels? Rebbi Eleazar in the name of Rebbi Abun formulates it as oil bucket. Can one not ask him in the end? If he lost his speech.

Rebbi Immi in the name of Rebbi Joḥanan: The Mishnah, if he sued him for wheat and he admitted barley; but if he sued him for two kinds and he admitted one of them, according to everybody he is free. And why did we state: “Rabban Gamliel obligates him”? This comes to tell you the power of Rabban Gamliel, how far he obligates people. Rebbi Abbahu [supported] that of Rebbi Immi. Rebbi Simeon ben Laqish says, the Mishnah, if he sued him for wheat and he admitted barley; but if he sued him for two kinds and he admitted one of them, according to everybody he is obligated. Rav followed Rebbi Simeon ben Laqish: A person went with another to court before Rav. He started claiming from him barley, wheat and spelt. Rav told him, charge him with anything you have to charge, and in the end he will swear one oath about everything. Rebbi Abbahu said, so argued Rebbi Simeon ben Laqish against Rebbi Joḥanan: In your opinion, since you say that if he sued him for two kinds and he admitted one of them, according to everybody he is free, did we not state “if he sued him for vessels and real estate; if he admitted the vessels and denied the real estate, the real estate and denied the vessels”? If he is obligated for vessels about vessels, not so much more vessels for real estate? What does he do with it? He explains it, to transfer an oath to him. But did we not state: If somebody sues another for amphoras of oil, and the defendant admits [that he owes him] vessels”? How do we hold? If he sued him for vessels and oil, and he admitted one of them, everybody agrees that this refers to the claim. But if he sued him for oil and he admitted vessels, everybody agrees that what he admitted does not refer to the claim, for Rebbi Ze‘ira, Rebbi Abuna said in the name of Rav: The Mishnah deals with the case that he sued for vessels full of oil; the ones are full, the others empty. One understands vessels but not oil. Oil but not vessels? Rebbi Eleazar in the name of Rebbi Abun formulates it as oil bucket. Can one not ask him in the end? If he lost his speech.

Rebbi Immi in the name of Rebbi Joḥanan: The Mishnah, if he sued him for wheat and he admitted barley; but if he sued him for two kinds and he admitted one of them, according to everybody he is free. And why did we state: “Rabban Gamliel obligates him”? This comes to tell you the power of Rabban Gamliel, how far he obligates people. Rebbi Abbahu [supported] that of Rebbi Immi. Rebbi Simeon ben Laqish says, the Mishnah, if he sued him for wheat and he admitted barley; but if he sued him for two kinds and he admitted one of them, according to everybody he is obligated. Rav followed Rebbi Simeon ben Laqish: A person went with another to court before Rav. He started claiming from him barley, wheat and spelt. Rav told him, charge him with anything you have to charge, and in the end he will swear one oath about everything. Rebbi Abbahu said, so argued Rebbi Simeon ben Laqish against Rebbi Joḥanan: In your opinion, since you say that if he sued him for two kinds and he admitted one of them, according to everybody he is free, did we not state “if he sued him for vessels and real estate; if he admitted the vessels and denied the real estate, the real estate and denied the vessels”? If he is obligated for vessels about vessels, not so much more vessels for real estate? What does he do with it? He explains it, to transfer an oath to him. But did we not state: If somebody sues another for amphoras of oil, and the defendant admits [that he owes him] vessels”? How do we hold? If he sued him for vessels and oil, and he admitted one of them, everybody agrees that this refers to the claim. But if he sued him for oil and he admitted vessels, everybody agrees that what he admitted does not refer to the claim, for Rebbi Ze‘ira, Rebbi Abuna said in the name of Rav: The Mishnah deals with the case that he sued for vessels full of oil; the ones are full, the others empty. One understands vessels but not oil. Oil but not vessels? Rebbi Eleazar in the name of Rebbi Abun formulates it as oil bucket. Can one not ask him in the end? If he lost his speech.

Rebbi Immi in the name of Rebbi Joḥanan: The Mishnah, if he sued him for wheat and he admitted barley; but if he sued him for two kinds and he admitted one of them, according to everybody he is free. And why did we state: “Rabban Gamliel obligates him”? This comes to tell you the power of Rabban Gamliel, how far he obligates people. Rebbi Abbahu [supported] that of Rebbi Immi. Rebbi Simeon ben Laqish says, the Mishnah, if he sued him for wheat and he admitted barley; but if he sued him for two kinds and he admitted one of them, according to everybody he is obligated. Rav followed Rebbi Simeon ben Laqish: A person went with another to court before Rav. He started claiming from him barley, wheat and spelt. Rav told him, charge him with anything you have to charge, and in the end he will swear one oath about everything. Rebbi Abbahu said, so argued Rebbi Simeon ben Laqish against Rebbi Joḥanan: In your opinion, since you say that if he sued him for two kinds and he admitted one of them, according to everybody he is free, did we not state “if he sued him for vessels and real estate; if he admitted the vessels and denied the real estate, the real estate and denied the vessels”? If he is obligated for vessels about vessels, not so much more vessels for real estate? What does he do with it? He explains it, to transfer an oath to him. But did we not state: If somebody sues another for amphoras of oil, and the defendant admits [that he owes him] vessels”? How do we hold? If he sued him for vessels and oil, and he admitted one of them, everybody agrees that this refers to the claim. But if he sued him for oil and he admitted vessels, everybody agrees that what he admitted does not refer to the claim, for Rebbi Ze‘ira, Rebbi Abuna said in the name of Rav: The Mishnah deals with the case that he sued for vessels full of oil; the ones are full, the others empty. One understands vessels but not oil. Oil but not vessels? Rebbi Eleazar in the name of Rebbi Abun formulates it as oil bucket. Can one not ask him in the end? If he lost his speech.

Rebbi Immi in the name of Rebbi Joḥanan: The Mishnah, if he sued him for wheat and he admitted barley; but if he sued him for two kinds and he admitted one of them, according to everybody he is free. And why did we state: “Rabban Gamliel obligates him”? This comes to tell you the power of Rabban Gamliel, how far he obligates people. Rebbi Abbahu [supported] that of Rebbi Immi. Rebbi Simeon ben Laqish says, the Mishnah, if he sued him for wheat and he admitted barley; but if he sued him for two kinds and he admitted one of them, according to everybody he is obligated. Rav followed Rebbi Simeon ben Laqish: A person went with another to court before Rav. He started claiming from him barley, wheat and spelt. Rav told him, charge him with anything you have to charge, and in the end he will swear one oath about everything. Rebbi Abbahu said, so argued Rebbi Simeon ben Laqish against Rebbi Joḥanan: In your opinion, since you say that if he sued him for two kinds and he admitted one of them, according to everybody he is free, did we not state “if he sued him for vessels and real estate; if he admitted the vessels and denied the real estate, the real estate and denied the vessels”? If he is obligated for vessels about vessels, not so much more vessels for real estate? What does he do with it? He explains it, to transfer an oath to him. But did we not state: If somebody sues another for amphoras of oil, and the defendant admits [that he owes him] vessels”? How do we hold? If he sued him for vessels and oil, and he admitted one of them, everybody agrees that this refers to the claim. But if he sued him for oil and he admitted vessels, everybody agrees that what he admitted does not refer to the claim, for Rebbi Ze‘ira, Rebbi Abuna said in the name of Rav: The Mishnah deals with the case that he sued for vessels full of oil; the ones are full, the others empty. One understands vessels but not oil. Oil but not vessels? Rebbi Eleazar in the name of Rebbi Abun formulates it as oil bucket. Can one not ask him in the end? If he lost his speech.