rebbi

It was stated: They need neither bread nor foreleg. Rebbi Abun bar Ḥiyya asked: Do well-being sacrifices which are brought after death need bread? He turned around and said, is it not the same during his lifetime, do they not come for nothing? You say, they need bread, and here they need bread. Rebbi Yose said, it is obvious for Rebbi Abun bar Ḥiyya that well-being sacrifices which are brought after dissolution do not need bread. What is the difference between death and dissolution? In the case of death, they already were prepared to need bread; In the case of dissolution, they never were prepared to need bread. It was stated: There is a reparation sacrifice after dissolution; there is no reparation sacrifice after death. If she died, her reparation sacrifice is not offered, since there is no reparation sacrifice after death. If he dissolved for her, her reparation sacrifice is offered since that reparation sacrifice does not come for nothing.

There, we have stated: “Leftovers for nezirim are for nezirim; what is left over from a nazir is for donation.” Rav Ḥisda said, only if his purification offering was presented last. But if his well-being offering waspresented last, what is left over is for a well-being offering. Rebbi Ze‘ira said, even if his well-being offering was presented last, it is a general rule for a nazir that his leftover be for donation. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: “The following are undesignated monies: any which contain money for purification offerings that should die. Even if he designated money for purification offerings that should die, it remains undesignated.” A baraita supports Rav Ḥisda: “This is for my purification offering and the rest for my nezirut. Then he died. One commits larceny with all of them but not with part of them.” It does not say, when he died it should be given for donation.

There, we have stated: “Leftovers for nezirim are for nezirim; what is left over from a nazir is for donation.” Rav Ḥisda said, only if his purification offering was presented last. But if his well-being offering waspresented last, what is left over is for a well-being offering. Rebbi Ze‘ira said, even if his well-being offering was presented last, it is a general rule for a nazir that his leftover be for donation. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: “The following are undesignated monies: any which contain money for purification offerings that should die. Even if he designated money for purification offerings that should die, it remains undesignated.” A baraita supports Rav Ḥisda: “This is for my purification offering and the rest for my nezirut. Then he died. One commits larceny with all of them but not with part of them.” It does not say, when he died it should be given for donation.

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since (reparation sacrifices) cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to donation accounts. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking our teacher Samuel: If he designated his sheqel and died? He said, it should be given as donation. The leftover of his tenth of an epha: Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be given as donation.

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since (reparation sacrifices) cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to donation accounts. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking our teacher Samuel: If he designated his sheqel and died? He said, it should be given as donation. The leftover of his tenth of an epha: Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be given as donation.

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since (reparation sacrifices) cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to donation accounts. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking our teacher Samuel: If he designated his sheqel and died? He said, it should be given as donation. The leftover of his tenth of an epha: Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be given as donation.

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since (reparation sacrifices) cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to donation accounts. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking our teacher Samuel: If he designated his sheqel and died? He said, it should be given as donation. The leftover of his tenth of an epha: Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be given as donation.

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since (reparation sacrifices) cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to donation accounts. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking our teacher Samuel: If he designated his sheqel and died? He said, it should be given as donation. The leftover of his tenth of an epha: Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be given as donation.

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since (reparation sacrifices) cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to donation accounts. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking our teacher Samuel: If he designated his sheqel and died? He said, it should be given as donation. The leftover of his tenth of an epha: Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be given as donation.

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since (reparation sacrifices) cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to donation accounts. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking our teacher Samuel: If he designated his sheqel and died? He said, it should be given as donation. The leftover of his tenth of an epha: Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be given as donation.

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since (reparation sacrifices) cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to donation accounts. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking our teacher Samuel: If he designated his sheqel and died? He said, it should be given as donation. The leftover of his tenth of an epha: Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be given as donation.

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since (reparation sacrifices) cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to donation accounts. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking our teacher Samuel: If he designated his sheqel and died? He said, it should be given as donation. The leftover of his tenth of an epha: Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be given as donation.

Rebbi Abba in the name of Rav: Money can be non-designated, no animal can be non-designated. Rav Sheshet said, it was stated thus: “I might think that one could not satisfy his obligation with his father’s sacrifice, with an animal which he dedicated, whether from a minor sin for a major sin, or from a major sin for a minor sin, or from a minor sin for a minor sin, or from a major sin for a major sin, since he cannot shave for his nezirut with his father’s animal; but he could satisfy his obligation with his father’s sacrifice, with money he dedicated, whether from a minor sin for a major sin, or from a major sin for a minor sin, or from a minor sin for a minor sin, or from a major sin for a major sin, since he can shave on money for his nezirut, any time it is not designated, but not if it is designated. The verse says, ‘his sacrifice’, he can only satisfy his obligation with his sacrifice, not with his father’s sacrifice.” Talking about money, one mentions “not designated”.

An animal is not subject to the rules of the non-designated at the beginning, but it is subject to the rules of the non-designated at the end. Money is subject to the rules of the non-designated at the beginning, but it is not subject to the rules of the non-designated at the end. Money is subject to the rules of the non-designated at the beginning, as we have stated: “If he had money not designated, it should be given as donation.” An animal is subject to the rules of the non-designated at the end, as we have stated: “Rabban Simeon ben Gamliel says, if he brought three animals but did not explain.” They are subject to the rules of the non-designated at the beginning, as we have stated: “ ‘These are for my purification offering, the remainder is for the rest of my nezirut’, when he died. One commits larceny about all but one cannot commit larceny about a part.” It is not subject to the rules of the non-designated at the end, when he brought money and redeemed it for an animal. If he designated a donkey, it is as if he designated money. If he designated an ox, Rebbi Yose ben Rebbi Abun and Rebbi Ḥiyya ben Julianus, both speak in Shammai’s name. One says, he is like one who designates money; the other says, he is like one who designates an animal.

An animal is not subject to the rules of the non-designated at the beginning, but it is subject to the rules of the non-designated at the end. Money is subject to the rules of the non-designated at the beginning, but it is not subject to the rules of the non-designated at the end. Money is subject to the rules of the non-designated at the beginning, as we have stated: “If he had money not designated, it should be given as donation.” An animal is subject to the rules of the non-designated at the end, as we have stated: “Rabban Simeon ben Gamliel says, if he brought three animals but did not explain.” They are subject to the rules of the non-designated at the beginning, as we have stated: “ ‘These are for my purification offering, the remainder is for the rest of my nezirut’, when he died. One commits larceny about all but one cannot commit larceny about a part.” It is not subject to the rules of the non-designated at the end, when he brought money and redeemed it for an animal. If he designated a donkey, it is as if he designated money. If he designated an ox, Rebbi Yose ben Rebbi Abun and Rebbi Ḥiyya ben Julianus, both speak in Shammai’s name. One says, he is like one who designates money; the other says, he is like one who designates an animal.

An animal is not subject to the rules of the non-designated at the beginning, but it is subject to the rules of the non-designated at the end. Money is subject to the rules of the non-designated at the beginning, but it is not subject to the rules of the non-designated at the end. Money is subject to the rules of the non-designated at the beginning, as we have stated: “If he had money not designated, it should be given as donation.” An animal is subject to the rules of the non-designated at the end, as we have stated: “Rabban Simeon ben Gamliel says, if he brought three animals but did not explain.” They are subject to the rules of the non-designated at the beginning, as we have stated: “ ‘These are for my purification offering, the remainder is for the rest of my nezirut’, when he died. One commits larceny about all but one cannot commit larceny about a part.” It is not subject to the rules of the non-designated at the end, when he brought money and redeemed it for an animal. If he designated a donkey, it is as if he designated money. If he designated an ox, Rebbi Yose ben Rebbi Abun and Rebbi Ḥiyya ben Julianus, both speak in Shammai’s name. One says, he is like one who designates money; the other says, he is like one who designates an animal.

MISHNAH: If one of the bloods was sprinkled for her, he cannot dissolve. Rebbi Aqiba says, even if one of the animals was slaughtered for her, he cannot dissolve. When has this been said? If she shaves in purity. But if she shaves in impurity he may dissolve since he can say, I cannot stand an unseemly wife. Rebbi says, he may dissolve even if she shaves in purity, since he can say, I cannot stand a shorn wife.

MISHNAH: If one of the bloods was sprinkled for her, he cannot dissolve. Rebbi Aqiba says, even if one of the animals was slaughtered for her, he cannot dissolve. When has this been said? If she shaves in purity. But if she shaves in impurity he may dissolve since he can say, I cannot stand an unseemly wife. Rebbi says, he may dissolve even if she shaves in purity, since he can say, I cannot stand a shorn wife.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

MISHNAH: A man can declare his son a nazir but a woman cannot declare her son a nazir. How is this? If he shaved him or relatives shaved him; if he protested or relatives protested, if he had designated animals, the purification offering shall die; the elevation offering shall be brought as elevation offering; the well-being offering shall be brought as elevation offering; it may be eaten for one day and does not need bread. If he had money not designated, it should be given as donation. If the monies were designated, the money’s worth of the purification offering shall be thrown into the Dead Sea; one may not use it but there can be no larceny. For the value of the elevation offering, he shall bring an elevation offering; it is subject to the law of larceny. For the value of the well-being offering, he shall bring a well-being offering, to be eaten on one day; it does not need bread. A man may shave on the basis of his father’s nezirut, but a woman may not shave on the basis of her father’s nezirut. How is this? If his father was a nazir and had set aside unspecified money for his nezirut when he died, and he said, I am a nazir on condition that I may shave on my father’s money, Rebbi Yose said, the money shall be given as donation, for he cannot shave on his father’s money. Who may shave based on his father’s nezirut? If both he and his father were nezirim and his father had set aside unspecified money for his nezirut when he died; this one shaves on his father’s nezirut.

A man can declare a nazir, and a man can shave. Rebbi Joḥanan in the name of Rebbi Meïr: In 24 matters are the House of Shammai lenient but the House of Hillel stringent, and this is one of them: The House of Shammai say, a man cannot declare his son to be a nazir but the House of Hillel say, a man can declare his son to be a nazir. It was stated about those who are nazir from the womb. Some want to say, until he grows two pubic hairs. Some want to say, until he reaches the time of vows. Everybody agrees that he can no longer declare him a nazir once he reaches the time of vows.

A man can declare a nazir, and a man can shave. Rebbi Joḥanan in the name of Rebbi Meïr: In 24 matters are the House of Shammai lenient but the House of Hillel stringent, and this is one of them: The House of Shammai say, a man cannot declare his son to be a nazir but the House of Hillel say, a man can declare his son to be a nazir. It was stated about those who are nazir from the womb. Some want to say, until he grows two pubic hairs. Some want to say, until he reaches the time of vows. Everybody agrees that he can no longer declare him a nazir once he reaches the time of vows.

May his own vow of nazir and that of his father fall on him together? It happened that Rebbi Ḥanina ben Ḥanina’s father made him a nazir and Rebbi Simeon ben Gamliel checked him whether he had grown two pubic hairs. He said to him, why are you checking me? If my father’s nezirut is on me, I am a nazir; otherwise, I declare being a nazir. Rabban Gamliel stood up and kissed him on his head and said, I am sure that you will not die from old age before you taught instruction in Israel. Rebbi Eleazar bar Ṣadoq said, I saw him sitting and explaining in Jabneh.

May his own vow of nazir and that of his father fall on him together? It happened that Rebbi Ḥanina ben Ḥanina’s father made him a nazir and Rebbi Simeon ben Gamliel checked him whether he had grown two pubic hairs. He said to him, why are you checking me? If my father’s nezirut is on me, I am a nazir; otherwise, I declare being a nazir. Rabban Gamliel stood up and kissed him on his head and said, I am sure that you will not die from old age before you taught instruction in Israel. Rebbi Eleazar bar Ṣadoq said, I saw him sitting and explaining in Jabneh.

May his own vow of nazir and that of his father fall on him together? It happened that Rebbi Ḥanina ben Ḥanina’s father made him a nazir and Rebbi Simeon ben Gamliel checked him whether he had grown two pubic hairs. He said to him, why are you checking me? If my father’s nezirut is on me, I am a nazir; otherwise, I declare being a nazir. Rabban Gamliel stood up and kissed him on his head and said, I am sure that you will not die from old age before you taught instruction in Israel. Rebbi Eleazar bar Ṣadoq said, I saw him sitting and explaining in Jabneh.

Rebbi Aḥa: Rebbi Immi said that Rebbi Yose ben Ḥanina asked: May his bird be eaten when its neck was broken? Instead of asking about a bird whose neck was broken, why do you not ask about a slaughtered bird? There is one doubt, here are two doubts. Rebbi Mani said, here also it is one doubt, as it was stated: One who perforates or tears out is not guilty because of profane slaughter in the Temple courtyard. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: There is not even one doubt, following him who says that slaughtering birds is not clear from the Torah: “They spread them a spread,” they spread out slaughtered [birds].

Rebbi Aḥa: Rebbi Immi said that Rebbi Yose ben Ḥanina asked: May his bird be eaten when its neck was broken? Instead of asking about a bird whose neck was broken, why do you not ask about a slaughtered bird? There is one doubt, here are two doubts. Rebbi Mani said, here also it is one doubt, as it was stated: One who perforates or tears out is not guilty because of profane slaughter in the Temple courtyard. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: There is not even one doubt, following him who says that slaughtering birds is not clear from the Torah: “They spread them a spread,” they spread out slaughtered [birds].

Rebbi Aḥa: Rebbi Immi said that Rebbi Yose ben Ḥanina asked: May his bird be eaten when its neck was broken? Instead of asking about a bird whose neck was broken, why do you not ask about a slaughtered bird? There is one doubt, here are two doubts. Rebbi Mani said, here also it is one doubt, as it was stated: One who perforates or tears out is not guilty because of profane slaughter in the Temple courtyard. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: There is not even one doubt, following him who says that slaughtering birds is not clear from the Torah: “They spread them a spread,” they spread out slaughtered [birds].

Rebbi Aḥa: Rebbi Immi said that Rebbi Yose ben Ḥanina asked: May his bird be eaten when its neck was broken? Instead of asking about a bird whose neck was broken, why do you not ask about a slaughtered bird? There is one doubt, here are two doubts. Rebbi Mani said, here also it is one doubt, as it was stated: One who perforates or tears out is not guilty because of profane slaughter in the Temple courtyard. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: There is not even one doubt, following him who says that slaughtering birds is not clear from the Torah: “They spread them a spread,” they spread out slaughtered [birds].

Rebbi Aḥa: Rebbi Immi said that Rebbi Yose ben Ḥanina asked: May his bird be eaten when its neck was broken? Instead of asking about a bird whose neck was broken, why do you not ask about a slaughtered bird? There is one doubt, here are two doubts. Rebbi Mani said, here also it is one doubt, as it was stated: One who perforates or tears out is not guilty because of profane slaughter in the Temple courtyard. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: There is not even one doubt, following him who says that slaughtering birds is not clear from the Torah: “They spread them a spread,” they spread out slaughtered [birds].

What is Rebbi Yose’s reason? “His offering to the Eternal for his vow”, that (his sacrifice precede his vow) but not (that his vow precede his sacrifice). They wanted to say that Rebbi Jehudah would agree with Rebbi Yose. It was found said that neither of them agrees with the other.

What is Rebbi Yose’s reason? “His offering to the Eternal for his vow”, that (his sacrifice precede his vow) but not (that his vow precede his sacrifice). They wanted to say that Rebbi Jehudah would agree with Rebbi Yose. It was found said that neither of them agrees with the other.

What is Rebbi Yose’s reason? “His offering to the Eternal for his vow”, that (his sacrifice precede his vow) but not (that his vow precede his sacrifice). They wanted to say that Rebbi Jehudah would agree with Rebbi Yose. It was found said that neither of them agrees with the other.

HALAKHAH: “The House of Shammai say, dedication in error is dedication.” There, we have stated: “If somebody intends to say heave but says tithe, tithe but says heave, fire offering but says well-being offering, well-being offering but says fire offering.” Rebbi Jeremiah said, if he intends to say “profane” and says “fire sacrifice”, he dedicated it. Rebbi Yose said, we consider only whether he intended to dedicate but erred because of something else. What is the status of this Mishnah? In the opinion of Rebbi Jeremiah it is in dispute, in the opinion of Rebbi Yose it is everybody’s opinion.

HALAKHAH: “The House of Shammai say, dedication in error is dedication.” There, we have stated: “If somebody intends to say heave but says tithe, tithe but says heave, fire offering but says well-being offering, well-being offering but says fire offering.” Rebbi Jeremiah said, if he intends to say “profane” and says “fire sacrifice”, he dedicated it. Rebbi Yose said, we consider only whether he intended to dedicate but erred because of something else. What is the status of this Mishnah? In the opinion of Rebbi Jeremiah it is in dispute, in the opinion of Rebbi Yose it is everybody’s opinion.

HALAKHAH: “The House of Shammai say, dedication in error is dedication.” There, we have stated: “If somebody intends to say heave but says tithe, tithe but says heave, fire offering but says well-being offering, well-being offering but says fire offering.” Rebbi Jeremiah said, if he intends to say “profane” and says “fire sacrifice”, he dedicated it. Rebbi Yose said, we consider only whether he intended to dedicate but erred because of something else. What is the status of this Mishnah? In the opinion of Rebbi Jeremiah it is in dispute, in the opinion of Rebbi Yose it is everybody’s opinion.

HALAKHAH: “The House of Shammai say, dedication in error is dedication.” There, we have stated: “If somebody intends to say heave but says tithe, tithe but says heave, fire offering but says well-being offering, well-being offering but says fire offering.” Rebbi Jeremiah said, if he intends to say “profane” and says “fire sacrifice”, he dedicated it. Rebbi Yose said, we consider only whether he intended to dedicate but erred because of something else. What is the status of this Mishnah? In the opinion of Rebbi Jeremiah it is in dispute, in the opinion of Rebbi Yose it is everybody’s opinion.

There, we have stated: “If somebody collects coins and says, ‘these are for my Temple tax,’ the House of Shammai say, the excess should be given as a donation, but the House of Hillel say, the excess is profane. ‘That I shall be able to pay my Temple tax,’ they agree that the excess is profane. ‘These [monies] are for my purification offering’, they agree that the excess is profane.” Rebbi Yose in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess should be given as a donation. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess is profane. Rebbi Ḥizqiah said, the Mishnah supports Rebbi Bevai: “Rebbi Simeon says, what is the difference between Temple tax and purification sacrifices? Only that the Temple tax is a fixed amount.” Where do we hold? If he says, “that I shall use it for the Temple tax,” everybody agrees that the excess should be given as a donation. If he says, “that I shall use it for my purification offering,” everybody agrees that the excess is profane. But we are considering one who says “these.” Since the Temple tax has a fixed rate from the Torah, the excess is profane. Since purification offerings do not have a fixed rate from the Torah, the excess should be given as a donation. How does Rebbi Yose handle this? He explains it if he collects little by little, following the House of Hillel.

There, we have stated: “If somebody collects coins and says, ‘these are for my Temple tax,’ the House of Shammai say, the excess should be given as a donation, but the House of Hillel say, the excess is profane. ‘That I shall be able to pay my Temple tax,’ they agree that the excess is profane. ‘These [monies] are for my purification offering’, they agree that the excess is profane.” Rebbi Yose in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess should be given as a donation. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess is profane. Rebbi Ḥizqiah said, the Mishnah supports Rebbi Bevai: “Rebbi Simeon says, what is the difference between Temple tax and purification sacrifices? Only that the Temple tax is a fixed amount.” Where do we hold? If he says, “that I shall use it for the Temple tax,” everybody agrees that the excess should be given as a donation. If he says, “that I shall use it for my purification offering,” everybody agrees that the excess is profane. But we are considering one who says “these.” Since the Temple tax has a fixed rate from the Torah, the excess is profane. Since purification offerings do not have a fixed rate from the Torah, the excess should be given as a donation. How does Rebbi Yose handle this? He explains it if he collects little by little, following the House of Hillel.

There, we have stated: “If somebody collects coins and says, ‘these are for my Temple tax,’ the House of Shammai say, the excess should be given as a donation, but the House of Hillel say, the excess is profane. ‘That I shall be able to pay my Temple tax,’ they agree that the excess is profane. ‘These [monies] are for my purification offering’, they agree that the excess is profane.” Rebbi Yose in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess should be given as a donation. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess is profane. Rebbi Ḥizqiah said, the Mishnah supports Rebbi Bevai: “Rebbi Simeon says, what is the difference between Temple tax and purification sacrifices? Only that the Temple tax is a fixed amount.” Where do we hold? If he says, “that I shall use it for the Temple tax,” everybody agrees that the excess should be given as a donation. If he says, “that I shall use it for my purification offering,” everybody agrees that the excess is profane. But we are considering one who says “these.” Since the Temple tax has a fixed rate from the Torah, the excess is profane. Since purification offerings do not have a fixed rate from the Torah, the excess should be given as a donation. How does Rebbi Yose handle this? He explains it if he collects little by little, following the House of Hillel.

There, we have stated: “If somebody collects coins and says, ‘these are for my Temple tax,’ the House of Shammai say, the excess should be given as a donation, but the House of Hillel say, the excess is profane. ‘That I shall be able to pay my Temple tax,’ they agree that the excess is profane. ‘These [monies] are for my purification offering’, they agree that the excess is profane.” Rebbi Yose in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess should be given as a donation. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess is profane. Rebbi Ḥizqiah said, the Mishnah supports Rebbi Bevai: “Rebbi Simeon says, what is the difference between Temple tax and purification sacrifices? Only that the Temple tax is a fixed amount.” Where do we hold? If he says, “that I shall use it for the Temple tax,” everybody agrees that the excess should be given as a donation. If he says, “that I shall use it for my purification offering,” everybody agrees that the excess is profane. But we are considering one who says “these.” Since the Temple tax has a fixed rate from the Torah, the excess is profane. Since purification offerings do not have a fixed rate from the Torah, the excess should be given as a donation. How does Rebbi Yose handle this? He explains it if he collects little by little, following the House of Hillel.

There, we have stated: “If somebody collects coins and says, ‘these are for my Temple tax,’ the House of Shammai say, the excess should be given as a donation, but the House of Hillel say, the excess is profane. ‘That I shall be able to pay my Temple tax,’ they agree that the excess is profane. ‘These [monies] are for my purification offering’, they agree that the excess is profane.” Rebbi Yose in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess should be given as a donation. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess is profane. Rebbi Ḥizqiah said, the Mishnah supports Rebbi Bevai: “Rebbi Simeon says, what is the difference between Temple tax and purification sacrifices? Only that the Temple tax is a fixed amount.” Where do we hold? If he says, “that I shall use it for the Temple tax,” everybody agrees that the excess should be given as a donation. If he says, “that I shall use it for my purification offering,” everybody agrees that the excess is profane. But we are considering one who says “these.” Since the Temple tax has a fixed rate from the Torah, the excess is profane. Since purification offerings do not have a fixed rate from the Torah, the excess should be given as a donation. How does Rebbi Yose handle this? He explains it if he collects little by little, following the House of Hillel.

There, we have stated: “If somebody collects coins and says, ‘these are for my Temple tax,’ the House of Shammai say, the excess should be given as a donation, but the House of Hillel say, the excess is profane. ‘That I shall be able to pay my Temple tax,’ they agree that the excess is profane. ‘These [monies] are for my purification offering’, they agree that the excess is profane.” Rebbi Yose in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess should be given as a donation. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess is profane. Rebbi Ḥizqiah said, the Mishnah supports Rebbi Bevai: “Rebbi Simeon says, what is the difference between Temple tax and purification sacrifices? Only that the Temple tax is a fixed amount.” Where do we hold? If he says, “that I shall use it for the Temple tax,” everybody agrees that the excess should be given as a donation. If he says, “that I shall use it for my purification offering,” everybody agrees that the excess is profane. But we are considering one who says “these.” Since the Temple tax has a fixed rate from the Torah, the excess is profane. Since purification offerings do not have a fixed rate from the Torah, the excess should be given as a donation. How does Rebbi Yose handle this? He explains it if he collects little by little, following the House of Hillel.

There, we have stated: “If somebody collects coins and says, ‘these are for my Temple tax,’ the House of Shammai say, the excess should be given as a donation, but the House of Hillel say, the excess is profane. ‘That I shall be able to pay my Temple tax,’ they agree that the excess is profane. ‘These [monies] are for my purification offering’, they agree that the excess is profane.” Rebbi Yose in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess should be given as a donation. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess is profane. Rebbi Ḥizqiah said, the Mishnah supports Rebbi Bevai: “Rebbi Simeon says, what is the difference between Temple tax and purification sacrifices? Only that the Temple tax is a fixed amount.” Where do we hold? If he says, “that I shall use it for the Temple tax,” everybody agrees that the excess should be given as a donation. If he says, “that I shall use it for my purification offering,” everybody agrees that the excess is profane. But we are considering one who says “these.” Since the Temple tax has a fixed rate from the Torah, the excess is profane. Since purification offerings do not have a fixed rate from the Torah, the excess should be given as a donation. How does Rebbi Yose handle this? He explains it if he collects little by little, following the House of Hillel.

There, we have stated: “If somebody collects coins and says, ‘these are for my Temple tax,’ the House of Shammai say, the excess should be given as a donation, but the House of Hillel say, the excess is profane. ‘That I shall be able to pay my Temple tax,’ they agree that the excess is profane. ‘These [monies] are for my purification offering’, they agree that the excess is profane.” Rebbi Yose in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess should be given as a donation. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess is profane. Rebbi Ḥizqiah said, the Mishnah supports Rebbi Bevai: “Rebbi Simeon says, what is the difference between Temple tax and purification sacrifices? Only that the Temple tax is a fixed amount.” Where do we hold? If he says, “that I shall use it for the Temple tax,” everybody agrees that the excess should be given as a donation. If he says, “that I shall use it for my purification offering,” everybody agrees that the excess is profane. But we are considering one who says “these.” Since the Temple tax has a fixed rate from the Torah, the excess is profane. Since purification offerings do not have a fixed rate from the Torah, the excess should be given as a donation. How does Rebbi Yose handle this? He explains it if he collects little by little, following the House of Hillel.

There, we have stated: “If somebody collects coins and says, ‘these are for my Temple tax,’ the House of Shammai say, the excess should be given as a donation, but the House of Hillel say, the excess is profane. ‘That I shall be able to pay my Temple tax,’ they agree that the excess is profane. ‘These [monies] are for my purification offering’, they agree that the excess is profane.” Rebbi Yose in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess should be given as a donation. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess is profane. Rebbi Ḥizqiah said, the Mishnah supports Rebbi Bevai: “Rebbi Simeon says, what is the difference between Temple tax and purification sacrifices? Only that the Temple tax is a fixed amount.” Where do we hold? If he says, “that I shall use it for the Temple tax,” everybody agrees that the excess should be given as a donation. If he says, “that I shall use it for my purification offering,” everybody agrees that the excess is profane. But we are considering one who says “these.” Since the Temple tax has a fixed rate from the Torah, the excess is profane. Since purification offerings do not have a fixed rate from the Torah, the excess should be given as a donation. How does Rebbi Yose handle this? He explains it if he collects little by little, following the House of Hillel.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

There, we have stated: “The public sale of orphans’ property goes on for 30 days, the public sale of Temple property goes on for 30 days, and they are publicly announed mornings and evenings.” Rebbi Mana said, Rebbi Eliezer is afraid of trickery, Rebbi Joshua is not afraid of trickery. Rebbi Yose ben Rebbi Abun said, Rebbi Eliezer follows the House of Shammai and Rebbi Joshua the House of Hillel. Rebbi Eliezer follows the House of Shammai, since the House of Shammai say, a person may ask about his dedication; could he say that he does not have to vow usufruct? Rebbi Joshua follows the House of Hillel, since the House of Hillel say, a person may not ask about his dedication; could he say that he has to vow usufruct? In any case, could not a man ask about his vow of usufruct? Rebbi Joshua agrees that a guarantor must execute a vow of usufruct. What does Rebbi Joshua say about a gift? Since he gives voluntarily, he does not have to vow usufruct, or since [the recipient’s] power is small and [the donor] may change his mind, does he have to vow usufruct? Let us hear from the following: The husband of a relative of Rebbi Ḥaggai owed on a document. The creditor came and foreclosed. The case came before Rebbi Aḥa, who said, he owes a vow of usufruct. Rebbi Yose said, he does not have to vow usufruct. The colleagues said before Rebbi Aḥa [and] Rebbi Yose: Does Rebbi Aḥa say it correctly? Since if he takes her back, does not the creditor come and foreclose? Rebbi Yose said to them, she turns it into jewelry or keeps it as additions to her dowry. Rebbi Ḥaggai said, by Moses! Rebbi Yose says it correctly. It was executed following Rebbi Aḥa.

There, we have stated: “The public sale of orphans’ property goes on for 30 days, the public sale of Temple property goes on for 30 days, and they are publicly announed mornings and evenings.” Rebbi Mana said, Rebbi Eliezer is afraid of trickery, Rebbi Joshua is not afraid of trickery. Rebbi Yose ben Rebbi Abun said, Rebbi Eliezer follows the House of Shammai and Rebbi Joshua the House of Hillel. Rebbi Eliezer follows the House of Shammai, since the House of Shammai say, a person may ask about his dedication; could he say that he does not have to vow usufruct? Rebbi Joshua follows the House of Hillel, since the House of Hillel say, a person may not ask about his dedication; could he say that he has to vow usufruct? In any case, could not a man ask about his vow of usufruct? Rebbi Joshua agrees that a guarantor must execute a vow of usufruct. What does Rebbi Joshua say about a gift? Since he gives voluntarily, he does not have to vow usufruct, or since [the recipient’s] power is small and [the donor] may change his mind, does he have to vow usufruct? Let us hear from the following: The husband of a relative of Rebbi Ḥaggai owed on a document. The creditor came and foreclosed. The case came before Rebbi Aḥa, who said, he owes a vow of usufruct. Rebbi Yose said, he does not have to vow usufruct. The colleagues said before Rebbi Aḥa [and] Rebbi Yose: Does Rebbi Aḥa say it correctly? Since if he takes her back, does not the creditor come and foreclose? Rebbi Yose said to them, she turns it into jewelry or keeps it as additions to her dowry. Rebbi Ḥaggai said, by Moses! Rebbi Yose says it correctly. It was executed following Rebbi Aḥa.

There, we have stated: “The public sale of orphans’ property goes on for 30 days, the public sale of Temple property goes on for 30 days, and they are publicly announed mornings and evenings.” Rebbi Mana said, Rebbi Eliezer is afraid of trickery, Rebbi Joshua is not afraid of trickery. Rebbi Yose ben Rebbi Abun said, Rebbi Eliezer follows the House of Shammai and Rebbi Joshua the House of Hillel. Rebbi Eliezer follows the House of Shammai, since the House of Shammai say, a person may ask about his dedication; could he say that he does not have to vow usufruct? Rebbi Joshua follows the House of Hillel, since the House of Hillel say, a person may not ask about his dedication; could he say that he has to vow usufruct? In any case, could not a man ask about his vow of usufruct? Rebbi Joshua agrees that a guarantor must execute a vow of usufruct. What does Rebbi Joshua say about a gift? Since he gives voluntarily, he does not have to vow usufruct, or since [the recipient’s] power is small and [the donor] may change his mind, does he have to vow usufruct? Let us hear from the following: The husband of a relative of Rebbi Ḥaggai owed on a document. The creditor came and foreclosed. The case came before Rebbi Aḥa, who said, he owes a vow of usufruct. Rebbi Yose said, he does not have to vow usufruct. The colleagues said before Rebbi Aḥa [and] Rebbi Yose: Does Rebbi Aḥa say it correctly? Since if he takes her back, does not the creditor come and foreclose? Rebbi Yose said to them, she turns it into jewelry or keeps it as additions to her dowry. Rebbi Ḥaggai said, by Moses! Rebbi Yose says it correctly. It was executed following Rebbi Aḥa.

There, we have stated: “The public sale of orphans’ property goes on for 30 days, the public sale of Temple property goes on for 30 days, and they are publicly announed mornings and evenings.” Rebbi Mana said, Rebbi Eliezer is afraid of trickery, Rebbi Joshua is not afraid of trickery. Rebbi Yose ben Rebbi Abun said, Rebbi Eliezer follows the House of Shammai and Rebbi Joshua the House of Hillel. Rebbi Eliezer follows the House of Shammai, since the House of Shammai say, a person may ask about his dedication; could he say that he does not have to vow usufruct? Rebbi Joshua follows the House of Hillel, since the House of Hillel say, a person may not ask about his dedication; could he say that he has to vow usufruct? In any case, could not a man ask about his vow of usufruct? Rebbi Joshua agrees that a guarantor must execute a vow of usufruct. What does Rebbi Joshua say about a gift? Since he gives voluntarily, he does not have to vow usufruct, or since [the recipient’s] power is small and [the donor] may change his mind, does he have to vow usufruct? Let us hear from the following: The husband of a relative of Rebbi Ḥaggai owed on a document. The creditor came and foreclosed. The case came before Rebbi Aḥa, who said, he owes a vow of usufruct. Rebbi Yose said, he does not have to vow usufruct. The colleagues said before Rebbi Aḥa [and] Rebbi Yose: Does Rebbi Aḥa say it correctly? Since if he takes her back, does not the creditor come and foreclose? Rebbi Yose said to them, she turns it into jewelry or keeps it as additions to her dowry. Rebbi Ḥaggai said, by Moses! Rebbi Yose says it correctly. It was executed following Rebbi Aḥa.

There, we have stated: “The public sale of orphans’ property goes on for 30 days, the public sale of Temple property goes on for 30 days, and they are publicly announed mornings and evenings.” Rebbi Mana said, Rebbi Eliezer is afraid of trickery, Rebbi Joshua is not afraid of trickery. Rebbi Yose ben Rebbi Abun said, Rebbi Eliezer follows the House of Shammai and Rebbi Joshua the House of Hillel. Rebbi Eliezer follows the House of Shammai, since the House of Shammai say, a person may ask about his dedication; could he say that he does not have to vow usufruct? Rebbi Joshua follows the House of Hillel, since the House of Hillel say, a person may not ask about his dedication; could he say that he has to vow usufruct? In any case, could not a man ask about his vow of usufruct? Rebbi Joshua agrees that a guarantor must execute a vow of usufruct. What does Rebbi Joshua say about a gift? Since he gives voluntarily, he does not have to vow usufruct, or since [the recipient’s] power is small and [the donor] may change his mind, does he have to vow usufruct? Let us hear from the following: The husband of a relative of Rebbi Ḥaggai owed on a document. The creditor came and foreclosed. The case came before Rebbi Aḥa, who said, he owes a vow of usufruct. Rebbi Yose said, he does not have to vow usufruct. The colleagues said before Rebbi Aḥa [and] Rebbi Yose: Does Rebbi Aḥa say it correctly? Since if he takes her back, does not the creditor come and foreclose? Rebbi Yose said to them, she turns it into jewelry or keeps it as additions to her dowry. Rebbi Ḥaggai said, by Moses! Rebbi Yose says it correctly. It was executed following Rebbi Aḥa.

There, we have stated: “The public sale of orphans’ property goes on for 30 days, the public sale of Temple property goes on for 30 days, and they are publicly announed mornings and evenings.” Rebbi Mana said, Rebbi Eliezer is afraid of trickery, Rebbi Joshua is not afraid of trickery. Rebbi Yose ben Rebbi Abun said, Rebbi Eliezer follows the House of Shammai and Rebbi Joshua the House of Hillel. Rebbi Eliezer follows the House of Shammai, since the House of Shammai say, a person may ask about his dedication; could he say that he does not have to vow usufruct? Rebbi Joshua follows the House of Hillel, since the House of Hillel say, a person may not ask about his dedication; could he say that he has to vow usufruct? In any case, could not a man ask about his vow of usufruct? Rebbi Joshua agrees that a guarantor must execute a vow of usufruct. What does Rebbi Joshua say about a gift? Since he gives voluntarily, he does not have to vow usufruct, or since [the recipient’s] power is small and [the donor] may change his mind, does he have to vow usufruct? Let us hear from the following: The husband of a relative of Rebbi Ḥaggai owed on a document. The creditor came and foreclosed. The case came before Rebbi Aḥa, who said, he owes a vow of usufruct. Rebbi Yose said, he does not have to vow usufruct. The colleagues said before Rebbi Aḥa [and] Rebbi Yose: Does Rebbi Aḥa say it correctly? Since if he takes her back, does not the creditor come and foreclose? Rebbi Yose said to them, she turns it into jewelry or keeps it as additions to her dowry. Rebbi Ḥaggai said, by Moses! Rebbi Yose says it correctly. It was executed following Rebbi Aḥa.