rebbi

A “torn” [creature] that was turned into a carcass. Rebbi Yasa, the son of Rebbi Yasa’s daughter, in the name of Rebbi Jeremiah: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan says, he is guilty twice; Rebbi Simeon ben Laqish said, he is guilty only once. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, the following supports Rebbi Joḥanan: “ ‘Any person who would eat any carcass meat,’ why does the verse say ‘and torn’? If a ‘torn’ animal can survive, was ‘carcass meat’ mentioned before? If a ‘torn’ animal must die, is it not included in ‘carcass meat’ ”? Should he not say, it is carcass meat? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose: “Do not defile yourself by animals and birds,” but only the Eight Reptiles impart impurity! But the measure of their impurities is the measure of their uses as food. Rebbi Eleazar objected: May not the limbs of pure animals impart impurity in the most minute amount but as food only in the volume of an olive? He accepted it. What is meant by “he accepted it”? Like a person who said, the opponent accepted it. Ḥiyya bar Abba said: “You shall not [eat] any carcass meat.” The Torah identified all eating together. Rebbi Ḥanina objected: Is not the impurity of the Eight Reptiles in the size of a lentil, but as food in the volume of an olive, whether for blood or for meat?

A “torn” [creature] that was turned into a carcass. Rebbi Yasa, the son of Rebbi Yasa’s daughter, in the name of Rebbi Jeremiah: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan says, he is guilty twice; Rebbi Simeon ben Laqish said, he is guilty only once. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, the following supports Rebbi Joḥanan: “ ‘Any person who would eat any carcass meat,’ why does the verse say ‘and torn’? If a ‘torn’ animal can survive, was ‘carcass meat’ mentioned before? If a ‘torn’ animal must die, is it not included in ‘carcass meat’ ”? Should he not say, it is carcass meat? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose: “Do not defile yourself by animals and birds,” but only the Eight Reptiles impart impurity! But the measure of their impurities is the measure of their uses as food. Rebbi Eleazar objected: May not the limbs of pure animals impart impurity in the most minute amount but as food only in the volume of an olive? He accepted it. What is meant by “he accepted it”? Like a person who said, the opponent accepted it. Ḥiyya bar Abba said: “You shall not [eat] any carcass meat.” The Torah identified all eating together. Rebbi Ḥanina objected: Is not the impurity of the Eight Reptiles in the size of a lentil, but as food in the volume of an olive, whether for blood or for meat?

A “torn” [creature] that was turned into a carcass. Rebbi Yasa, the son of Rebbi Yasa’s daughter, in the name of Rebbi Jeremiah: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan says, he is guilty twice; Rebbi Simeon ben Laqish said, he is guilty only once. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, the following supports Rebbi Joḥanan: “ ‘Any person who would eat any carcass meat,’ why does the verse say ‘and torn’? If a ‘torn’ animal can survive, was ‘carcass meat’ mentioned before? If a ‘torn’ animal must die, is it not included in ‘carcass meat’ ”? Should he not say, it is carcass meat? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose: “Do not defile yourself by animals and birds,” but only the Eight Reptiles impart impurity! But the measure of their impurities is the measure of their uses as food. Rebbi Eleazar objected: May not the limbs of pure animals impart impurity in the most minute amount but as food only in the volume of an olive? He accepted it. What is meant by “he accepted it”? Like a person who said, the opponent accepted it. Ḥiyya bar Abba said: “You shall not [eat] any carcass meat.” The Torah identified all eating together. Rebbi Ḥanina objected: Is not the impurity of the Eight Reptiles in the size of a lentil, but as food in the volume of an olive, whether for blood or for meat?

A “torn” [creature] that was turned into a carcass. Rebbi Yasa, the son of Rebbi Yasa’s daughter, in the name of Rebbi Jeremiah: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan says, he is guilty twice; Rebbi Simeon ben Laqish said, he is guilty only once. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, the following supports Rebbi Joḥanan: “ ‘Any person who would eat any carcass meat,’ why does the verse say ‘and torn’? If a ‘torn’ animal can survive, was ‘carcass meat’ mentioned before? If a ‘torn’ animal must die, is it not included in ‘carcass meat’ ”? Should he not say, it is carcass meat? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose: “Do not defile yourself by animals and birds,” but only the Eight Reptiles impart impurity! But the measure of their impurities is the measure of their uses as food. Rebbi Eleazar objected: May not the limbs of pure animals impart impurity in the most minute amount but as food only in the volume of an olive? He accepted it. What is meant by “he accepted it”? Like a person who said, the opponent accepted it. Ḥiyya bar Abba said: “You shall not [eat] any carcass meat.” The Torah identified all eating together. Rebbi Ḥanina objected: Is not the impurity of the Eight Reptiles in the size of a lentil, but as food in the volume of an olive, whether for blood or for meat?

A “torn” [creature] that was turned into a carcass. Rebbi Yasa, the son of Rebbi Yasa’s daughter, in the name of Rebbi Jeremiah: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan says, he is guilty twice; Rebbi Simeon ben Laqish said, he is guilty only once. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, the following supports Rebbi Joḥanan: “ ‘Any person who would eat any carcass meat,’ why does the verse say ‘and torn’? If a ‘torn’ animal can survive, was ‘carcass meat’ mentioned before? If a ‘torn’ animal must die, is it not included in ‘carcass meat’ ”? Should he not say, it is carcass meat? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose: “Do not defile yourself by animals and birds,” but only the Eight Reptiles impart impurity! But the measure of their impurities is the measure of their uses as food. Rebbi Eleazar objected: May not the limbs of pure animals impart impurity in the most minute amount but as food only in the volume of an olive? He accepted it. What is meant by “he accepted it”? Like a person who said, the opponent accepted it. Ḥiyya bar Abba said: “You shall not [eat] any carcass meat.” The Torah identified all eating together. Rebbi Ḥanina objected: Is not the impurity of the Eight Reptiles in the size of a lentil, but as food in the volume of an olive, whether for blood or for meat?

A “torn” [creature] that was turned into a carcass. Rebbi Yasa, the son of Rebbi Yasa’s daughter, in the name of Rebbi Jeremiah: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan says, he is guilty twice; Rebbi Simeon ben Laqish said, he is guilty only once. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, the following supports Rebbi Joḥanan: “ ‘Any person who would eat any carcass meat,’ why does the verse say ‘and torn’? If a ‘torn’ animal can survive, was ‘carcass meat’ mentioned before? If a ‘torn’ animal must die, is it not included in ‘carcass meat’ ”? Should he not say, it is carcass meat? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose: “Do not defile yourself by animals and birds,” but only the Eight Reptiles impart impurity! But the measure of their impurities is the measure of their uses as food. Rebbi Eleazar objected: May not the limbs of pure animals impart impurity in the most minute amount but as food only in the volume of an olive? He accepted it. What is meant by “he accepted it”? Like a person who said, the opponent accepted it. Ḥiyya bar Abba said: “You shall not [eat] any carcass meat.” The Torah identified all eating together. Rebbi Ḥanina objected: Is not the impurity of the Eight Reptiles in the size of a lentil, but as food in the volume of an olive, whether for blood or for meat?

A “torn” [creature] that was turned into a carcass. Rebbi Yasa, the son of Rebbi Yasa’s daughter, in the name of Rebbi Jeremiah: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan says, he is guilty twice; Rebbi Simeon ben Laqish said, he is guilty only once. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, the following supports Rebbi Joḥanan: “ ‘Any person who would eat any carcass meat,’ why does the verse say ‘and torn’? If a ‘torn’ animal can survive, was ‘carcass meat’ mentioned before? If a ‘torn’ animal must die, is it not included in ‘carcass meat’ ”? Should he not say, it is carcass meat? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose: “Do not defile yourself by animals and birds,” but only the Eight Reptiles impart impurity! But the measure of their impurities is the measure of their uses as food. Rebbi Eleazar objected: May not the limbs of pure animals impart impurity in the most minute amount but as food only in the volume of an olive? He accepted it. What is meant by “he accepted it”? Like a person who said, the opponent accepted it. Ḥiyya bar Abba said: “You shall not [eat] any carcass meat.” The Torah identified all eating together. Rebbi Ḥanina objected: Is not the impurity of the Eight Reptiles in the size of a lentil, but as food in the volume of an olive, whether for blood or for meat?

A “torn” [creature] that was turned into a carcass. Rebbi Yasa, the son of Rebbi Yasa’s daughter, in the name of Rebbi Jeremiah: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan says, he is guilty twice; Rebbi Simeon ben Laqish said, he is guilty only once. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, the following supports Rebbi Joḥanan: “ ‘Any person who would eat any carcass meat,’ why does the verse say ‘and torn’? If a ‘torn’ animal can survive, was ‘carcass meat’ mentioned before? If a ‘torn’ animal must die, is it not included in ‘carcass meat’ ”? Should he not say, it is carcass meat? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose: “Do not defile yourself by animals and birds,” but only the Eight Reptiles impart impurity! But the measure of their impurities is the measure of their uses as food. Rebbi Eleazar objected: May not the limbs of pure animals impart impurity in the most minute amount but as food only in the volume of an olive? He accepted it. What is meant by “he accepted it”? Like a person who said, the opponent accepted it. Ḥiyya bar Abba said: “You shall not [eat] any carcass meat.” The Torah identified all eating together. Rebbi Ḥanina objected: Is not the impurity of the Eight Reptiles in the size of a lentil, but as food in the volume of an olive, whether for blood or for meat?

A “torn” [creature] that was turned into a carcass. Rebbi Yasa, the son of Rebbi Yasa’s daughter, in the name of Rebbi Jeremiah: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan says, he is guilty twice; Rebbi Simeon ben Laqish said, he is guilty only once. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, the following supports Rebbi Joḥanan: “ ‘Any person who would eat any carcass meat,’ why does the verse say ‘and torn’? If a ‘torn’ animal can survive, was ‘carcass meat’ mentioned before? If a ‘torn’ animal must die, is it not included in ‘carcass meat’ ”? Should he not say, it is carcass meat? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose: “Do not defile yourself by animals and birds,” but only the Eight Reptiles impart impurity! But the measure of their impurities is the measure of their uses as food. Rebbi Eleazar objected: May not the limbs of pure animals impart impurity in the most minute amount but as food only in the volume of an olive? He accepted it. What is meant by “he accepted it”? Like a person who said, the opponent accepted it. Ḥiyya bar Abba said: “You shall not [eat] any carcass meat.” The Torah identified all eating together. Rebbi Ḥanina objected: Is not the impurity of the Eight Reptiles in the size of a lentil, but as food in the volume of an olive, whether for blood or for meat?

A “torn” [creature] that was turned into a carcass. Rebbi Yasa, the son of Rebbi Yasa’s daughter, in the name of Rebbi Jeremiah: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan says, he is guilty twice; Rebbi Simeon ben Laqish said, he is guilty only once. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, the following supports Rebbi Joḥanan: “ ‘Any person who would eat any carcass meat,’ why does the verse say ‘and torn’? If a ‘torn’ animal can survive, was ‘carcass meat’ mentioned before? If a ‘torn’ animal must die, is it not included in ‘carcass meat’ ”? Should he not say, it is carcass meat? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose: “Do not defile yourself by animals and birds,” but only the Eight Reptiles impart impurity! But the measure of their impurities is the measure of their uses as food. Rebbi Eleazar objected: May not the limbs of pure animals impart impurity in the most minute amount but as food only in the volume of an olive? He accepted it. What is meant by “he accepted it”? Like a person who said, the opponent accepted it. Ḥiyya bar Abba said: “You shall not [eat] any carcass meat.” The Torah identified all eating together. Rebbi Ḥanina objected: Is not the impurity of the Eight Reptiles in the size of a lentil, but as food in the volume of an olive, whether for blood or for meat?

Rebbi Samuel bar Sosarti asked: Then one who eats a limb from a kosher living animal should be guilty on two counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh.” Does one argue from kosher abour non-kosher animals? But did not Rebbi Eleazar argue from kosher about non-kosher animals? Then one who eats a limb from a non-kosher living animal should be guilty on three counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh”; and because of “you shall not eat from their flesh.” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: If somebody ate five ants together, in one forgetting, he is guilty for each one separately because of “creature”. If he fragmented and ate them, he is guilty only once, if together they amount to the volume of an olive. If he ate of the fragments in the volume of an olive, he is guilty; if he ate of the fragments in the volume of an olive and an ant, he is guilty twice. If this is correct, then if he ate of the fragments less than the volume of an olive and an ant completed the volume of an olive, is he guilty twice? If this is correct, if the ate an ant the size of an olive, is he guilty twice? The same rule applies to combinations of a nazir. If he ate of the combinations in the volume of an olive, he is guilty. If he ate of the combinations in the volume of an olive and a grape berry, is he guilty twice? If this is correct, then if he ate a grape berry for the volume ofan olive, is he guilty twice? Rebbi Abbahu in the name of Rebbi Joḥanan: All [food] prohibitions combine together to be whipped for the volume of an olive, but for an ant one is guilty twice. Then if he ate prohibited food and an ant completed the volume of an olive, he is guilty twice. Then if he ate an ant the volume of an olive, he is guilty twice.

Rebbi Samuel bar Sosarti asked: Then one who eats a limb from a kosher living animal should be guilty on two counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh.” Does one argue from kosher abour non-kosher animals? But did not Rebbi Eleazar argue from kosher about non-kosher animals? Then one who eats a limb from a non-kosher living animal should be guilty on three counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh”; and because of “you shall not eat from their flesh.” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: If somebody ate five ants together, in one forgetting, he is guilty for each one separately because of “creature”. If he fragmented and ate them, he is guilty only once, if together they amount to the volume of an olive. If he ate of the fragments in the volume of an olive, he is guilty; if he ate of the fragments in the volume of an olive and an ant, he is guilty twice. If this is correct, then if he ate of the fragments less than the volume of an olive and an ant completed the volume of an olive, is he guilty twice? If this is correct, if the ate an ant the size of an olive, is he guilty twice? The same rule applies to combinations of a nazir. If he ate of the combinations in the volume of an olive, he is guilty. If he ate of the combinations in the volume of an olive and a grape berry, is he guilty twice? If this is correct, then if he ate a grape berry for the volume ofan olive, is he guilty twice? Rebbi Abbahu in the name of Rebbi Joḥanan: All [food] prohibitions combine together to be whipped for the volume of an olive, but for an ant one is guilty twice. Then if he ate prohibited food and an ant completed the volume of an olive, he is guilty twice. Then if he ate an ant the volume of an olive, he is guilty twice.

Rebbi Samuel bar Sosarti asked: Then one who eats a limb from a kosher living animal should be guilty on two counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh.” Does one argue from kosher abour non-kosher animals? But did not Rebbi Eleazar argue from kosher about non-kosher animals? Then one who eats a limb from a non-kosher living animal should be guilty on three counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh”; and because of “you shall not eat from their flesh.” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: If somebody ate five ants together, in one forgetting, he is guilty for each one separately because of “creature”. If he fragmented and ate them, he is guilty only once, if together they amount to the volume of an olive. If he ate of the fragments in the volume of an olive, he is guilty; if he ate of the fragments in the volume of an olive and an ant, he is guilty twice. If this is correct, then if he ate of the fragments less than the volume of an olive and an ant completed the volume of an olive, is he guilty twice? If this is correct, if the ate an ant the size of an olive, is he guilty twice? The same rule applies to combinations of a nazir. If he ate of the combinations in the volume of an olive, he is guilty. If he ate of the combinations in the volume of an olive and a grape berry, is he guilty twice? If this is correct, then if he ate a grape berry for the volume ofan olive, is he guilty twice? Rebbi Abbahu in the name of Rebbi Joḥanan: All [food] prohibitions combine together to be whipped for the volume of an olive, but for an ant one is guilty twice. Then if he ate prohibited food and an ant completed the volume of an olive, he is guilty twice. Then if he ate an ant the volume of an olive, he is guilty twice.

Rebbi Samuel bar Sosarti asked: Then one who eats a limb from a kosher living animal should be guilty on two counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh.” Does one argue from kosher abour non-kosher animals? But did not Rebbi Eleazar argue from kosher about non-kosher animals? Then one who eats a limb from a non-kosher living animal should be guilty on three counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh”; and because of “you shall not eat from their flesh.” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: If somebody ate five ants together, in one forgetting, he is guilty for each one separately because of “creature”. If he fragmented and ate them, he is guilty only once, if together they amount to the volume of an olive. If he ate of the fragments in the volume of an olive, he is guilty; if he ate of the fragments in the volume of an olive and an ant, he is guilty twice. If this is correct, then if he ate of the fragments less than the volume of an olive and an ant completed the volume of an olive, is he guilty twice? If this is correct, if the ate an ant the size of an olive, is he guilty twice? The same rule applies to combinations of a nazir. If he ate of the combinations in the volume of an olive, he is guilty. If he ate of the combinations in the volume of an olive and a grape berry, is he guilty twice? If this is correct, then if he ate a grape berry for the volume ofan olive, is he guilty twice? Rebbi Abbahu in the name of Rebbi Joḥanan: All [food] prohibitions combine together to be whipped for the volume of an olive, but for an ant one is guilty twice. Then if he ate prohibited food and an ant completed the volume of an olive, he is guilty twice. Then if he ate an ant the volume of an olive, he is guilty twice.

Rebbi Samuel bar Sosarti asked: Then one who eats a limb from a kosher living animal should be guilty on two counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh.” Does one argue from kosher abour non-kosher animals? But did not Rebbi Eleazar argue from kosher about non-kosher animals? Then one who eats a limb from a non-kosher living animal should be guilty on three counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh”; and because of “you shall not eat from their flesh.” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: If somebody ate five ants together, in one forgetting, he is guilty for each one separately because of “creature”. If he fragmented and ate them, he is guilty only once, if together they amount to the volume of an olive. If he ate of the fragments in the volume of an olive, he is guilty; if he ate of the fragments in the volume of an olive and an ant, he is guilty twice. If this is correct, then if he ate of the fragments less than the volume of an olive and an ant completed the volume of an olive, is he guilty twice? If this is correct, if the ate an ant the size of an olive, is he guilty twice? The same rule applies to combinations of a nazir. If he ate of the combinations in the volume of an olive, he is guilty. If he ate of the combinations in the volume of an olive and a grape berry, is he guilty twice? If this is correct, then if he ate a grape berry for the volume ofan olive, is he guilty twice? Rebbi Abbahu in the name of Rebbi Joḥanan: All [food] prohibitions combine together to be whipped for the volume of an olive, but for an ant one is guilty twice. Then if he ate prohibited food and an ant completed the volume of an olive, he is guilty twice. Then if he ate an ant the volume of an olive, he is guilty twice.

Rebbi Samuel bar Sosarti asked: Then one who eats a limb from a kosher living animal should be guilty on two counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh.” Does one argue from kosher abour non-kosher animals? But did not Rebbi Eleazar argue from kosher about non-kosher animals? Then one who eats a limb from a non-kosher living animal should be guilty on three counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh”; and because of “you shall not eat from their flesh.” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: If somebody ate five ants together, in one forgetting, he is guilty for each one separately because of “creature”. If he fragmented and ate them, he is guilty only once, if together they amount to the volume of an olive. If he ate of the fragments in the volume of an olive, he is guilty; if he ate of the fragments in the volume of an olive and an ant, he is guilty twice. If this is correct, then if he ate of the fragments less than the volume of an olive and an ant completed the volume of an olive, is he guilty twice? If this is correct, if the ate an ant the size of an olive, is he guilty twice? The same rule applies to combinations of a nazir. If he ate of the combinations in the volume of an olive, he is guilty. If he ate of the combinations in the volume of an olive and a grape berry, is he guilty twice? If this is correct, then if he ate a grape berry for the volume ofan olive, is he guilty twice? Rebbi Abbahu in the name of Rebbi Joḥanan: All [food] prohibitions combine together to be whipped for the volume of an olive, but for an ant one is guilty twice. Then if he ate prohibited food and an ant completed the volume of an olive, he is guilty twice. Then if he ate an ant the volume of an olive, he is guilty twice.

Rebbi Abbahu in the name of Rebbi Joḥanan: One estimates [food] prohibitions as if they concerned onions or leeks. This parallels what Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: If carcass meat disappeared among slaughtered meat, its [impurity by] touch has disappeared by biblical law.

Rebbi Abbahu in the name of Rebbi Joḥanan: One estimates [food] prohibitions as if they concerned onions or leeks. This parallels what Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: If carcass meat disappeared among slaughtered meat, its [impurity by] touch has disappeared by biblical law.

Rebbi Abbahu in the name of Rebbi Joḥanan: One estimates [food] prohibitions as if they concerned onions or leeks. This parallels what Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: If carcass meat disappeared among slaughtered meat, its [impurity by] touch has disappeared by biblical law.

Rebbi Abbahu in the name of Rebbi Joḥanan: One estimates [food] prohibitions as if they concerned onions or leeks. This parallels what Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: If carcass meat disappeared among slaughtered meat, its [impurity by] touch has disappeared by biblical law.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste until he tasted the forbidden thing itself. Rebbi Ḥiya bar Yosef objected before Rebbi Joḥanan: Take, for example, meat in milk, where he did not taste the forbidden thing itself and you say that he is whipped! He accepted that. What is meant by: he accepted that? Rebbi Ḥiya bar Abun said before Rebbi Ze‘ira: Like a person who listens to the argument of the opposing party he accepted it.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste until he tasted the forbidden thing itself. Rebbi Ḥiya bar Yosef objected before Rebbi Joḥanan: Take, for example, meat in milk, where he did not taste the forbidden thing itself and you say that he is whipped! He accepted that. What is meant by: he accepted that? Rebbi Ḥiya bar Abun said before Rebbi Ze‘ira: Like a person who listens to the argument of the opposing party he accepted it.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste until he tasted the forbidden thing itself. Rebbi Ḥiya bar Yosef objected before Rebbi Joḥanan: Take, for example, meat in milk, where he did not taste the forbidden thing itself and you say that he is whipped! He accepted that. What is meant by: he accepted that? Rebbi Ḥiya bar Abun said before Rebbi Ze‘ira: Like a person who listens to the argument of the opposing party he accepted it.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste until he tasted the forbidden thing itself. Rebbi Ḥiya bar Yosef objected before Rebbi Joḥanan: Take, for example, meat in milk, where he did not taste the forbidden thing itself and you say that he is whipped! He accepted that. What is meant by: he accepted that? Rebbi Ḥiya bar Abun said before Rebbi Ze‘ira: Like a person who listens to the argument of the opposing party he accepted it.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste until he tasted the forbidden thing itself. Rebbi Ḥiya bar Yosef objected before Rebbi Joḥanan: Take, for example, meat in milk, where he did not taste the forbidden thing itself and you say that he is whipped! He accepted that. What is meant by: he accepted that? Rebbi Ḥiya bar Abun said before Rebbi Ze‘ira: Like a person who listens to the argument of the opposing party he accepted it.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste until he tasted the forbidden thing itself. Rebbi Ḥiya bar Yosef objected before Rebbi Joḥanan: Take, for example, meat in milk, where he did not taste the forbidden thing itself and you say that he is whipped! He accepted that. What is meant by: he accepted that? Rebbi Ḥiya bar Abun said before Rebbi Ze‘ira: Like a person who listens to the argument of the opposing party he accepted it.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. [Rebbi Ze‘ira said, one does not whip for anything imparting taste until he tasted the forbidden thing itself] except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted is not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he shall not eat, and fresh or dried grape berries he shall not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from grape skins to seeds he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? It means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; it is logical that for every prohibition of the Torah which is permanent, is a prohibition of usufruct, whose prohibition cannot be lifted, taste is treated like the thing itself. From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Ze‘ira: you say everywhere “unless he tasted”, and here you say, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. [Rebbi Ze‘ira said, one does not whip for anything imparting taste until he tasted the forbidden thing itself] except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted is not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he shall not eat, and fresh or dried grape berries he shall not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from grape skins to seeds he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? It means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; it is logical that for every prohibition of the Torah which is permanent, is a prohibition of usufruct, whose prohibition cannot be lifted, taste is treated like the thing itself. From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Ze‘ira: you say everywhere “unless he tasted”, and here you say, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. [Rebbi Ze‘ira said, one does not whip for anything imparting taste until he tasted the forbidden thing itself] except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted is not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he shall not eat, and fresh or dried grape berries he shall not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from grape skins to seeds he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? It means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; it is logical that for every prohibition of the Torah which is permanent, is a prohibition of usufruct, whose prohibition cannot be lifted, taste is treated like the thing itself. From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Ze‘ira: you say everywhere “unless he tasted”, and here you say, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. [Rebbi Ze‘ira said, one does not whip for anything imparting taste until he tasted the forbidden thing itself] except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted is not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he shall not eat, and fresh or dried grape berries he shall not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from grape skins to seeds he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? It means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; it is logical that for every prohibition of the Torah which is permanent, is a prohibition of usufruct, whose prohibition cannot be lifted, taste is treated like the thing itself. From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Ze‘ira: you say everywhere “unless he tasted”, and here you say, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. [Rebbi Ze‘ira said, one does not whip for anything imparting taste until he tasted the forbidden thing itself] except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted is not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he shall not eat, and fresh or dried grape berries he shall not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from grape skins to seeds he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? It means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; it is logical that for every prohibition of the Torah which is permanent, is a prohibition of usufruct, whose prohibition cannot be lifted, taste is treated like the thing itself. From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Ze‘ira: you say everywhere “unless he tasted”, and here you say, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. [Rebbi Ze‘ira said, one does not whip for anything imparting taste until he tasted the forbidden thing itself] except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted is not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he shall not eat, and fresh or dried grape berries he shall not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from grape skins to seeds he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? It means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; it is logical that for every prohibition of the Torah which is permanent, is a prohibition of usufruct, whose prohibition cannot be lifted, taste is treated like the thing itself. From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Ze‘ira: you say everywhere “unless he tasted”, and here you say, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. [Rebbi Ze‘ira said, one does not whip for anything imparting taste until he tasted the forbidden thing itself] except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted is not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he shall not eat, and fresh or dried grape berries he shall not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from grape skins to seeds he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? It means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; it is logical that for every prohibition of the Torah which is permanent, is a prohibition of usufruct, whose prohibition cannot be lifted, taste is treated like the thing itself. From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Ze‘ira: you say everywhere “unless he tasted”, and here you say, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. [Rebbi Ze‘ira said, one does not whip for anything imparting taste until he tasted the forbidden thing itself] except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted is not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he shall not eat, and fresh or dried grape berries he shall not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from grape skins to seeds he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? It means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; it is logical that for every prohibition of the Torah which is permanent, is a prohibition of usufruct, whose prohibition cannot be lifted, taste is treated like the thing itself. From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Ze‘ira: you say everywhere “unless he tasted”, and here you say, “even if he did not taste.”

“Rebbi Aqiba says, even if he dipped his bread in wine for a total volume of an olive, he is guilty.” Rebbi Ḥanania said, only if he dipped in an olive-sized volume of wine. Rebbi Immi in the name of Rebbi Joḥanan: For a mixed cup one whips because of soaking. That is, if they did (not) warn because of soaking. But if they warned because of soaking, this does not apply. It is written: “He shall not drink anything soaked in grapes.” Not only soaking grapes, from where soaking grape skins? The verse says “soaked, anything soaked,” that all kinds of soaking are counted. Mixed wine combines with pure wine. Soaking water of grapes combines with grapes. Do soaked grapes and wine combine? If one ate half an olive’s volume of wine and half an olive’s volume of soaking water, is he not guilty. Separately, he is not prosecutable. Because he combined, he is guilty. If he ate (sic!) an olive’s volume of wine and an olive’s volume of soaking water, he is guilty only once. Separately, he is guilty twice. Because he combined, he should be guilty only once.

“Rebbi Aqiba says, even if he dipped his bread in wine for a total volume of an olive, he is guilty.” Rebbi Ḥanania said, only if he dipped in an olive-sized volume of wine. Rebbi Immi in the name of Rebbi Joḥanan: For a mixed cup one whips because of soaking. That is, if they did (not) warn because of soaking. But if they warned because of soaking, this does not apply. It is written: “He shall not drink anything soaked in grapes.” Not only soaking grapes, from where soaking grape skins? The verse says “soaked, anything soaked,” that all kinds of soaking are counted. Mixed wine combines with pure wine. Soaking water of grapes combines with grapes. Do soaked grapes and wine combine? If one ate half an olive’s volume of wine and half an olive’s volume of soaking water, is he not guilty. Separately, he is not prosecutable. Because he combined, he is guilty. If he ate (sic!) an olive’s volume of wine and an olive’s volume of soaking water, he is guilty only once. Separately, he is guilty twice. Because he combined, he should be guilty only once.

“Rebbi Aqiba says, even if he dipped his bread in wine for a total volume of an olive, he is guilty.” Rebbi Ḥanania said, only if he dipped in an olive-sized volume of wine. Rebbi Immi in the name of Rebbi Joḥanan: For a mixed cup one whips because of soaking. That is, if they did (not) warn because of soaking. But if they warned because of soaking, this does not apply. It is written: “He shall not drink anything soaked in grapes.” Not only soaking grapes, from where soaking grape skins? The verse says “soaked, anything soaked,” that all kinds of soaking are counted. Mixed wine combines with pure wine. Soaking water of grapes combines with grapes. Do soaked grapes and wine combine? If one ate half an olive’s volume of wine and half an olive’s volume of soaking water, is he not guilty. Separately, he is not prosecutable. Because he combined, he is guilty. If he ate (sic!) an olive’s volume of wine and an olive’s volume of soaking water, he is guilty only once. Separately, he is guilty twice. Because he combined, he should be guilty only once.

“Rebbi Aqiba says, even if he dipped his bread in wine for a total volume of an olive, he is guilty.” Rebbi Ḥanania said, only if he dipped in an olive-sized volume of wine. Rebbi Immi in the name of Rebbi Joḥanan: For a mixed cup one whips because of soaking. That is, if they did (not) warn because of soaking. But if they warned because of soaking, this does not apply. It is written: “He shall not drink anything soaked in grapes.” Not only soaking grapes, from where soaking grape skins? The verse says “soaked, anything soaked,” that all kinds of soaking are counted. Mixed wine combines with pure wine. Soaking water of grapes combines with grapes. Do soaked grapes and wine combine? If one ate half an olive’s volume of wine and half an olive’s volume of soaking water, is he not guilty. Separately, he is not prosecutable. Because he combined, he is guilty. If he ate (sic!) an olive’s volume of wine and an olive’s volume of soaking water, he is guilty only once. Separately, he is guilty twice. Because he combined, he should be guilty only once.

MISHNAH: One is guilty for wine separately, for grapes separately, for grape skins separately, for seeds separately. Rebbi Eleazar ben Azariah says, he is guilty only if he eats two חרצנים and their זגים. What are חרצנים and what זגים? חרצנים are the outer skins, זגים the inner (seeds), the words of Rebbi Jehudah. Rebbi Yose said, that you should make no mistake, like an animal’s bell, the outer shell is זוג, the inner the clapper.

MISHNAH: One is guilty for wine separately, for grapes separately, for grape skins separately, for seeds separately. Rebbi Eleazar ben Azariah says, he is guilty only if he eats two חרצנים and their זגים. What are חרצנים and what זגים? חרצנים are the outer skins, זגים the inner (seeds), the words of Rebbi Jehudah. Rebbi Yose said, that you should make no mistake, like an animal’s bell, the outer shell is זוג, the inner the clapper.

MISHNAH: One is guilty for wine separately, for grapes separately, for grape skins separately, for seeds separately. Rebbi Eleazar ben Azariah says, he is guilty only if he eats two חרצנים and their זגים. What are חרצנים and what זגים? חרצנים are the outer skins, זגים the inner (seeds), the words of Rebbi Jehudah. Rebbi Yose said, that you should make no mistake, like an animal’s bell, the outer shell is זוג, the inner the clapper.

HALAKHAH: “One is guilty for wine separately, for grapes separately,” etc. It is written: “Also grapes, fresh or dried, he shall not eat.” One understands, since it said “grapes”, do we not know that they are fresh? Why does the verse say, “grapes, fresh or dried”? To declare guilty for either one separately. This parallels what Ḥizqiah stated: Since at a place where He did not treat the waste of fruits like fruits, He treated fresh and dried equally, here, where He treated the waste of fruits like fruits, would it not be logical that we treat fresh and dried equally? The verse said, “fresh or dried”, to declare guilty for either one separately. This parallels what Rebbi Hila said: “One may not impound the movable and the fixed part of a flour-mill. “One understands, since it said “the fixed part”, do we not know that the entire mill is understood? Why does the verse say, “the movable and the fixed part”? To declare guilty for either part separately.

“Fresh”, to include unripe berries. “Fresh”, to include the flower. The baraita follows Rebbi Yose, since Rebbi Yose said, the flower is forbidden for the nazir because it is a fruit. It is possible to eat a bunch of grapes and to be guilty in reference to “grapes, fresh or dried, he shall not eat.” If he soaked it for soaking, pressed it for wine, and they warned him about “anything that comes from the wine-vine”, etc.

“Fresh”, to include unripe berries. “Fresh”, to include the flower. The baraita follows Rebbi Yose, since Rebbi Yose said, the flower is forbidden for the nazir because it is a fruit. It is possible to eat a bunch of grapes and to be guilty in reference to “grapes, fresh or dried, he shall not eat.” If he soaked it for soaking, pressed it for wine, and they warned him about “anything that comes from the wine-vine”, etc.

Rebbi Abba bar Aḥa said: The reason of Rebbi Eleazar ben Azariah is because of a creature. But it was stated: “Skins and seeds,” to include the third [kind] between them. But was it not stated in the name of Rebbi Eliezer: “From anything made from the wine-vine”, leaves and twigs are also understood? Rebbi Eliezer parallels Rebbi Ismael, since Rebbi Ismael said, [if you have] a principle and a detail, everything is included in the principle. And more than that, since Rebbi Ismael said, with a principle and a detail, everything is included in the principle; why are “skins and seeds” said? To include the third [kind] in between.

Rebbi Abba bar Aḥa said: The reason of Rebbi Eleazar ben Azariah is because of a creature. But it was stated: “Skins and seeds,” to include the third [kind] between them. But was it not stated in the name of Rebbi Eliezer: “From anything made from the wine-vine”, leaves and twigs are also understood? Rebbi Eliezer parallels Rebbi Ismael, since Rebbi Ismael said, [if you have] a principle and a detail, everything is included in the principle. And more than that, since Rebbi Ismael said, with a principle and a detail, everything is included in the principle; why are “skins and seeds” said? To include the third [kind] in between.

Rebbi Abba bar Aḥa said: The reason of Rebbi Eleazar ben Azariah is because of a creature. But it was stated: “Skins and seeds,” to include the third [kind] between them. But was it not stated in the name of Rebbi Eliezer: “From anything made from the wine-vine”, leaves and twigs are also understood? Rebbi Eliezer parallels Rebbi Ismael, since Rebbi Ismael said, [if you have] a principle and a detail, everything is included in the principle. And more than that, since Rebbi Ismael said, with a principle and a detail, everything is included in the principle; why are “skins and seeds” said? To include the third [kind] in between.

Rebbi Abba bar Aḥa said: The reason of Rebbi Eleazar ben Azariah is because of a creature. But it was stated: “Skins and seeds,” to include the third [kind] between them. But was it not stated in the name of Rebbi Eliezer: “From anything made from the wine-vine”, leaves and twigs are also understood? Rebbi Eliezer parallels Rebbi Ismael, since Rebbi Ismael said, [if you have] a principle and a detail, everything is included in the principle. And more than that, since Rebbi Ismael said, with a principle and a detail, everything is included in the principle; why are “skins and seeds” said? To include the third [kind] in between.

Rebbi Abba bar Aḥa said: The reason of Rebbi Eleazar ben Azariah is because of a creature. But it was stated: “Skins and seeds,” to include the third [kind] between them. But was it not stated in the name of Rebbi Eliezer: “From anything made from the wine-vine”, leaves and twigs are also understood? Rebbi Eliezer parallels Rebbi Ismael, since Rebbi Ismael said, [if you have] a principle and a detail, everything is included in the principle. And more than that, since Rebbi Ismael said, with a principle and a detail, everything is included in the principle; why are “skins and seeds” said? To include the third [kind] in between.

Rebbi Abba bar Aḥa said: The reason of Rebbi Eleazar ben Azariah is because of a creature. But it was stated: “Skins and seeds,” to include the third [kind] between them. But was it not stated in the name of Rebbi Eliezer: “From anything made from the wine-vine”, leaves and twigs are also understood? Rebbi Eliezer parallels Rebbi Ismael, since Rebbi Ismael said, [if you have] a principle and a detail, everything is included in the principle. And more than that, since Rebbi Ismael said, with a principle and a detail, everything is included in the principle; why are “skins and seeds” said? To include the third [kind] in between.

Rebbi Abba bar Aḥa said: The reason of Rebbi Eleazar ben Azariah is because of a creature. But it was stated: “Skins and seeds,” to include the third [kind] between them. But was it not stated in the name of Rebbi Eliezer: “From anything made from the wine-vine”, leaves and twigs are also understood? Rebbi Eliezer parallels Rebbi Ismael, since Rebbi Ismael said, [if you have] a principle and a detail, everything is included in the principle. And more than that, since Rebbi Ismael said, with a principle and a detail, everything is included in the principle; why are “skins and seeds” said? To include the third [kind] in between.

What is Rebbi Yose’s reason? If one ate half the volume of an olive of seeds and peels from one grape berry, in Rebbi Eleazar ben Azariah’s opinion he is guilty, in the rabbis’ opinion he is not prosecutable. What is Rebbi Jehudah’s reason? If he ate the volume of an olive of peels and seeds from two grape berries, in Rebbi Eleazar ben Azariah’s opinion he is guilty only once, in the rabbis’ opinion he is guilty twice. Rebbi Abun said, it turns out that Rebbi Eleazar ben Azariah holds with Rebbi Jehudah, if he ate the volume of an olive of two זגים and their חרצנים?

What is Rebbi Yose’s reason? If one ate half the volume of an olive of seeds and peels from one grape berry, in Rebbi Eleazar ben Azariah’s opinion he is guilty, in the rabbis’ opinion he is not prosecutable. What is Rebbi Jehudah’s reason? If he ate the volume of an olive of peels and seeds from two grape berries, in Rebbi Eleazar ben Azariah’s opinion he is guilty only once, in the rabbis’ opinion he is guilty twice. Rebbi Abun said, it turns out that Rebbi Eleazar ben Azariah holds with Rebbi Jehudah, if he ate the volume of an olive of two זגים and their חרצנים?

What is Rebbi Yose’s reason? If one ate half the volume of an olive of seeds and peels from one grape berry, in Rebbi Eleazar ben Azariah’s opinion he is guilty, in the rabbis’ opinion he is not prosecutable. What is Rebbi Jehudah’s reason? If he ate the volume of an olive of peels and seeds from two grape berries, in Rebbi Eleazar ben Azariah’s opinion he is guilty only once, in the rabbis’ opinion he is guilty twice. Rebbi Abun said, it turns out that Rebbi Eleazar ben Azariah holds with Rebbi Jehudah, if he ate the volume of an olive of two זגים and their חרצנים?

What is Rebbi Yose’s reason? If one ate half the volume of an olive of seeds and peels from one grape berry, in Rebbi Eleazar ben Azariah’s opinion he is guilty, in the rabbis’ opinion he is not prosecutable. What is Rebbi Jehudah’s reason? If he ate the volume of an olive of peels and seeds from two grape berries, in Rebbi Eleazar ben Azariah’s opinion he is guilty only once, in the rabbis’ opinion he is guilty twice. Rebbi Abun said, it turns out that Rebbi Eleazar ben Azariah holds with Rebbi Jehudah, if he ate the volume of an olive of two זגים and their חרצנים?

What is Rebbi Yose’s reason? If one ate half the volume of an olive of seeds and peels from one grape berry, in Rebbi Eleazar ben Azariah’s opinion he is guilty, in the rabbis’ opinion he is not prosecutable. What is Rebbi Jehudah’s reason? If he ate the volume of an olive of peels and seeds from two grape berries, in Rebbi Eleazar ben Azariah’s opinion he is guilty only once, in the rabbis’ opinion he is guilty twice. Rebbi Abun said, it turns out that Rebbi Eleazar ben Azariah holds with Rebbi Jehudah, if he ate the volume of an olive of two זגים and their חרצנים?

What is Rebbi Yose’s reason? If one ate half the volume of an olive of seeds and peels from one grape berry, in Rebbi Eleazar ben Azariah’s opinion he is guilty, in the rabbis’ opinion he is not prosecutable. What is Rebbi Jehudah’s reason? If he ate the volume of an olive of peels and seeds from two grape berries, in Rebbi Eleazar ben Azariah’s opinion he is guilty only once, in the rabbis’ opinion he is guilty twice. Rebbi Abun said, it turns out that Rebbi Eleazar ben Azariah holds with Rebbi Jehudah, if he ate the volume of an olive of two זגים and their חרצנים?

What is Rebbi Yose’s reason? If one ate half the volume of an olive of seeds and peels from one grape berry, in Rebbi Eleazar ben Azariah’s opinion he is guilty, in the rabbis’ opinion he is not prosecutable. What is Rebbi Jehudah’s reason? If he ate the volume of an olive of peels and seeds from two grape berries, in Rebbi Eleazar ben Azariah’s opinion he is guilty only once, in the rabbis’ opinion he is guilty twice. Rebbi Abun said, it turns out that Rebbi Eleazar ben Azariah holds with Rebbi Jehudah, if he ate the volume of an olive of two זגים and their חרצנים?

MISHNAH: An unspecified nezirut is thirty days. If he shaved, or robbers shaved him, he starts again for thirty. A nazir who shaved any [hair], whether with scissors or razor knife, or cropped, is guilty. A nazir may wash his head and separate his hair but may not comb. Rebbi Ismael says, he cannot wash his hair with powder because that removes hair.

Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven! No, should they restart neither for seven nor for thirty? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven.” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer?

Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven! No, should they restart neither for seven nor for thirty? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven.” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer?

Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven! No, should they restart neither for seven nor for thirty? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven.” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer?

Rebbi Abba bar Mamal and Rebbi Ila asked before Rebbi Yasa: They should not start again for thirty, but should start again for seven! No, should they restart neither for seven nor for thirty? If you say, they should not start again for thirty, what is the difference between a pure and an impure nazir? “One has stated a leniency and a restriction for a pure nazir; one has stated a leniency and a restriction for an impure nazir. A leniency for a pure nazir that he restart only for thirty; a restriction that he restart for seven If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? A leniency for an impure nazir that all cases make him restart; a restriction that he restarts for seven.” Should he not restart for thirty? If you say, he should restart for thirty, what is the difference between a pure and an impure nazir? Some want to say, what is the difference between scissors and a shaving knife for a pure nazir following Rebbi Eliezer?

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

There, we have stated: “Three categories of people shave and their shaving is a commandment: the nazir, the sufferer from skin disease, and the Levites. All these, if they shaved not with a knife or left two hairs,did not do anything.” Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir. But a pure nazir, once he shaved most of his head, even if not with a knife, has acquitted himself [of his obligation]. Rebbi Immi, following Rebbi Eleazar (ben Azariah), asked: The only place where a knife is mentioned is about a pure nazir: “A shaving knife shall not pass over his head until the days are fulfilled.” Therefore, after he fulfilled them he needs a knife! Perhaps it was said only about an impure nazir with regard to two hairs. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember when we were studying Nazir, we said that there was no difference between scissors and a knife, and Rebbi Eleazar said: The Mishnah [speaks] about an impure nazir! Why not about a pure nazir? The pure nazir shaves after the blood was sprinkled. When that was sanctified, his vow was completed. But it is as if fallen out.

You say about a pure nazir that most of his hair hinders him. If he shaved a third but did not manage to finish until everything grew again: Is it sufficient that he shave the remainder or does he have to shave everything? You say about an impure nazir that two hairs hinder or two hairs make him start again. Similarly, for a pure nazir, do two hairs hinder him or two hairs make him start again? Rebbi Yose ben Rebbi Abun said, so it is, and it was stated: “Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, just as two hairs hinder him, so two hairs cause him to start again.”

You say about a pure nazir that most of his hair hinders him. If he shaved a third but did not manage to finish until everything grew again: Is it sufficient that he shave the remainder or does he have to shave everything? You say about an impure nazir that two hairs hinder or two hairs make him start again. Similarly, for a pure nazir, do two hairs hinder him or two hairs make him start again? Rebbi Yose ben Rebbi Abun said, so it is, and it was stated: “Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, just as two hairs hinder him, so two hairs cause him to start again.”

You say about a pure nazir that most of his hair hinders him. If he shaved a third but did not manage to finish until everything grew again: Is it sufficient that he shave the remainder or does he have to shave everything? You say about an impure nazir that two hairs hinder or two hairs make him start again. Similarly, for a pure nazir, do two hairs hinder him or two hairs make him start again? Rebbi Yose ben Rebbi Abun said, so it is, and it was stated: “Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, just as two hairs hinder him, so two hairs cause him to start again.”

You say about a pure nazir that most of his hair hinders him. If he shaved a third but did not manage to finish until everything grew again: Is it sufficient that he shave the remainder or does he have to shave everything? You say about an impure nazir that two hairs hinder or two hairs make him start again. Similarly, for a pure nazir, do two hairs hinder him or two hairs make him start again? Rebbi Yose ben Rebbi Abun said, so it is, and it was stated: “Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, just as two hairs hinder him, so two hairs cause him to start again.”

Rebbi Jeremiah asked: If he shaved everything but left two hairs which were long enough each to bend its end to its root twice; he shaved to reduce it to one. Since he cut the required length, has he fulfilled his obligation, or because he omitted what was required, did he not fulfill his obligation?

Rebbi Ila said before Rebbi Yose: For whipping one, for hindering two, to start again three. A baraita disagrees with Rebbi Yose: “If he cropped any, he is guilty.” Rebbi Abba bar Mamal said, Rebbi Yasa explains it by a little bit from each one. A baraita disagrees with Samuel: A person may tear out two hairs and have violated four prohibitions: As a nazir, as a sufferer from sking disease, on a holiday, because of jaw stripping. We have enumerated the prohibitions; but with regard to whippings, one even whips for one.

Rebbi Ila said before Rebbi Yose: For whipping one, for hindering two, to start again three. A baraita disagrees with Rebbi Yose: “If he cropped any, he is guilty.” Rebbi Abba bar Mamal said, Rebbi Yasa explains it by a little bit from each one. A baraita disagrees with Samuel: A person may tear out two hairs and have violated four prohibitions: As a nazir, as a sufferer from sking disease, on a holiday, because of jaw stripping. We have enumerated the prohibitions; but with regard to whippings, one even whips for one.

Rebbi Ila said before Rebbi Yose: For whipping one, for hindering two, to start again three. A baraita disagrees with Rebbi Yose: “If he cropped any, he is guilty.” Rebbi Abba bar Mamal said, Rebbi Yasa explains it by a little bit from each one. A baraita disagrees with Samuel: A person may tear out two hairs and have violated four prohibitions: As a nazir, as a sufferer from sking disease, on a holiday, because of jaw stripping. We have enumerated the prohibitions; but with regard to whippings, one even whips for one.

Rebbi Ila said before Rebbi Yose: For whipping one, for hindering two, to start again three. A baraita disagrees with Rebbi Yose: “If he cropped any, he is guilty.” Rebbi Abba bar Mamal said, Rebbi Yasa explains it by a little bit from each one. A baraita disagrees with Samuel: A person may tear out two hairs and have violated four prohibitions: As a nazir, as a sufferer from sking disease, on a holiday, because of jaw stripping. We have enumerated the prohibitions; but with regard to whippings, one even whips for one.

Rebbi Ila said before Rebbi Yose: For whipping one, for hindering two, to start again three. A baraita disagrees with Rebbi Yose: “If he cropped any, he is guilty.” Rebbi Abba bar Mamal said, Rebbi Yasa explains it by a little bit from each one. A baraita disagrees with Samuel: A person may tear out two hairs and have violated four prohibitions: As a nazir, as a sufferer from sking disease, on a holiday, because of jaw stripping. We have enumerated the prohibitions; but with regard to whippings, one even whips for one.

HALAKHAH: “A nazir who drank wine,” etc. A nazir while he was in a cemetery: Rebbi Joḥanan said, one warns him about wine and shaving. Rebbi Simeon ben Laqish said, since one cannot warn him because of impurity, one does not warn him about wine and shaving. One reads all this in the Third Chapter.

HALAKHAH: “A nazir who drank wine,” etc. A nazir while he was in a cemetery: Rebbi Joḥanan said, one warns him about wine and shaving. Rebbi Simeon ben Laqish said, since one cannot warn him because of impurity, one does not warn him about wine and shaving. One reads all this in the Third Chapter.

MISHNAH: What is shaving in impurity? He was sprinkled on the third and seventh [days], shaves on the seventh, and brings his sacrifices on the eighth. If he shaved on the eighth, he may bring his sacrifices on the same day, the words of Rebbi Aqiba. Rebbi Ṭarphon asked him, what is the difference between this one and the sufferer from skin disease? He told him, the purification of this one is bound to his days, but the purification of the sufferer from skin disease is bound to his shaving. He cannot bring his sacrifices unless the sun had set for him.

MISHNAH: What is shaving in impurity? He was sprinkled on the third and seventh [days], shaves on the seventh, and brings his sacrifices on the eighth. If he shaved on the eighth, he may bring his sacrifices on the same day, the words of Rebbi Aqiba. Rebbi Ṭarphon asked him, what is the difference between this one and the sufferer from skin disease? He told him, the purification of this one is bound to his days, but the purification of the sufferer from skin disease is bound to his shaving. He cannot bring his sacrifices unless the sun had set for him.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.