rebbi

“He said to the recipient of a fee,” etc. Rebbi Joḥanan said, one who claims before his neighbor a claim of thief in a case of loss is liable. “Where is my lost object?” He told him, “it was stolen.” Rebbi Joḥanan said, one who claims before his neighbor a claim of thief is liable only after an oath. What is the reason? It is said here “grabbing” and it says there “grabbing.” Since “grabbing” mentioned there only applies after an oath, so also “grabbing” mentioned here only applies after an oath. Rebbi Joḥanan said, one who claims a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. Rebbi Joḥanan asked: May one be liable for a blurted oath in case of an oath regarding a claim of thief? The argument of Rebbi Joḥanan seems to be inverted. There he said, if he claimed a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. And here he says so? There it is obvious to him, here it is problematic for him. What is problematic for him? He saw and found it simple. Rebbi Ḥiyya bar Joseph said, one who claims before his neighbor a claim of thief is liable only after he denied in court. Where do we hold? If about him who already owes an oath to his neighbor, even if he was swearing out of court he is liable. But we must hold about him who saw them coming. They wanted to make him swear but he jumped in and swore. Rebbi Ḥiyya in the name of Rebbi Joḥanan: When it was standing at his feeding trough. Rebbi Ze`ira asked: how was it said? “If it was standing” or “even if it was standing”? If you say “even if it was standing,” it makes no difference. If you say “if it was standing,” then the argument of Rebbi Joḥanan is inverted. There, he said, if he claimed before him a claim of loss, had been swearing to him, selected a sacrifice, and then claimed a claim of duress, he is not liable. But here you are saying so? Rebbi La said, there is a difference since he absolved himself of confession by the oath. They objected to the opinion of Rebbi Ze`ira: “‘Where is my ox?’ He told him, ‘it was stolen.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” But here when he moved it by claiming that it was lost. Afterwards he claimed a claim of thief and is not liable. Explain it that he swore to him but slaughtered it afterwards. The students of Rebbi Ḥiyya bar Julianus say, explain it that he slaughtered it when it was lying down. Is there slaughter without sale? Following Symmachos who said, there can be slaughter and sale without theft. Samuel said, if there came no witnesses of the theft, but there came witnesses of the slaughter; he is liable.

“He said to the recipient of a fee,” etc. Rebbi Joḥanan said, one who claims before his neighbor a claim of thief in a case of loss is liable. “Where is my lost object?” He told him, “it was stolen.” Rebbi Joḥanan said, one who claims before his neighbor a claim of thief is liable only after an oath. What is the reason? It is said here “grabbing” and it says there “grabbing.” Since “grabbing” mentioned there only applies after an oath, so also “grabbing” mentioned here only applies after an oath. Rebbi Joḥanan said, one who claims a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. Rebbi Joḥanan asked: May one be liable for a blurted oath in case of an oath regarding a claim of thief? The argument of Rebbi Joḥanan seems to be inverted. There he said, if he claimed a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. And here he says so? There it is obvious to him, here it is problematic for him. What is problematic for him? He saw and found it simple. Rebbi Ḥiyya bar Joseph said, one who claims before his neighbor a claim of thief is liable only after he denied in court. Where do we hold? If about him who already owes an oath to his neighbor, even if he was swearing out of court he is liable. But we must hold about him who saw them coming. They wanted to make him swear but he jumped in and swore. Rebbi Ḥiyya in the name of Rebbi Joḥanan: When it was standing at his feeding trough. Rebbi Ze`ira asked: how was it said? “If it was standing” or “even if it was standing”? If you say “even if it was standing,” it makes no difference. If you say “if it was standing,” then the argument of Rebbi Joḥanan is inverted. There, he said, if he claimed before him a claim of loss, had been swearing to him, selected a sacrifice, and then claimed a claim of duress, he is not liable. But here you are saying so? Rebbi La said, there is a difference since he absolved himself of confession by the oath. They objected to the opinion of Rebbi Ze`ira: “‘Where is my ox?’ He told him, ‘it was stolen.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” But here when he moved it by claiming that it was lost. Afterwards he claimed a claim of thief and is not liable. Explain it that he swore to him but slaughtered it afterwards. The students of Rebbi Ḥiyya bar Julianus say, explain it that he slaughtered it when it was lying down. Is there slaughter without sale? Following Symmachos who said, there can be slaughter and sale without theft. Samuel said, if there came no witnesses of the theft, but there came witnesses of the slaughter; he is liable.

“He said to the recipient of a fee,” etc. Rebbi Joḥanan said, one who claims before his neighbor a claim of thief in a case of loss is liable. “Where is my lost object?” He told him, “it was stolen.” Rebbi Joḥanan said, one who claims before his neighbor a claim of thief is liable only after an oath. What is the reason? It is said here “grabbing” and it says there “grabbing.” Since “grabbing” mentioned there only applies after an oath, so also “grabbing” mentioned here only applies after an oath. Rebbi Joḥanan said, one who claims a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. Rebbi Joḥanan asked: May one be liable for a blurted oath in case of an oath regarding a claim of thief? The argument of Rebbi Joḥanan seems to be inverted. There he said, if he claimed a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. And here he says so? There it is obvious to him, here it is problematic for him. What is problematic for him? He saw and found it simple. Rebbi Ḥiyya bar Joseph said, one who claims before his neighbor a claim of thief is liable only after he denied in court. Where do we hold? If about him who already owes an oath to his neighbor, even if he was swearing out of court he is liable. But we must hold about him who saw them coming. They wanted to make him swear but he jumped in and swore. Rebbi Ḥiyya in the name of Rebbi Joḥanan: When it was standing at his feeding trough. Rebbi Ze`ira asked: how was it said? “If it was standing” or “even if it was standing”? If you say “even if it was standing,” it makes no difference. If you say “if it was standing,” then the argument of Rebbi Joḥanan is inverted. There, he said, if he claimed before him a claim of loss, had been swearing to him, selected a sacrifice, and then claimed a claim of duress, he is not liable. But here you are saying so? Rebbi La said, there is a difference since he absolved himself of confession by the oath. They objected to the opinion of Rebbi Ze`ira: “‘Where is my ox?’ He told him, ‘it was stolen.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” But here when he moved it by claiming that it was lost. Afterwards he claimed a claim of thief and is not liable. Explain it that he swore to him but slaughtered it afterwards. The students of Rebbi Ḥiyya bar Julianus say, explain it that he slaughtered it when it was lying down. Is there slaughter without sale? Following Symmachos who said, there can be slaughter and sale without theft. Samuel said, if there came no witnesses of the theft, but there came witnesses of the slaughter; he is liable.

“He said to the recipient of a fee,” etc. Rebbi Joḥanan said, one who claims before his neighbor a claim of thief in a case of loss is liable. “Where is my lost object?” He told him, “it was stolen.” Rebbi Joḥanan said, one who claims before his neighbor a claim of thief is liable only after an oath. What is the reason? It is said here “grabbing” and it says there “grabbing.” Since “grabbing” mentioned there only applies after an oath, so also “grabbing” mentioned here only applies after an oath. Rebbi Joḥanan said, one who claims a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. Rebbi Joḥanan asked: May one be liable for a blurted oath in case of an oath regarding a claim of thief? The argument of Rebbi Joḥanan seems to be inverted. There he said, if he claimed a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. And here he says so? There it is obvious to him, here it is problematic for him. What is problematic for him? He saw and found it simple. Rebbi Ḥiyya bar Joseph said, one who claims before his neighbor a claim of thief is liable only after he denied in court. Where do we hold? If about him who already owes an oath to his neighbor, even if he was swearing out of court he is liable. But we must hold about him who saw them coming. They wanted to make him swear but he jumped in and swore. Rebbi Ḥiyya in the name of Rebbi Joḥanan: When it was standing at his feeding trough. Rebbi Ze`ira asked: how was it said? “If it was standing” or “even if it was standing”? If you say “even if it was standing,” it makes no difference. If you say “if it was standing,” then the argument of Rebbi Joḥanan is inverted. There, he said, if he claimed before him a claim of loss, had been swearing to him, selected a sacrifice, and then claimed a claim of duress, he is not liable. But here you are saying so? Rebbi La said, there is a difference since he absolved himself of confession by the oath. They objected to the opinion of Rebbi Ze`ira: “‘Where is my ox?’ He told him, ‘it was stolen.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” But here when he moved it by claiming that it was lost. Afterwards he claimed a claim of thief and is not liable. Explain it that he swore to him but slaughtered it afterwards. The students of Rebbi Ḥiyya bar Julianus say, explain it that he slaughtered it when it was lying down. Is there slaughter without sale? Following Symmachos who said, there can be slaughter and sale without theft. Samuel said, if there came no witnesses of the theft, but there came witnesses of the slaughter; he is liable.

“He said to the recipient of a fee,” etc. Rebbi Joḥanan said, one who claims before his neighbor a claim of thief in a case of loss is liable. “Where is my lost object?” He told him, “it was stolen.” Rebbi Joḥanan said, one who claims before his neighbor a claim of thief is liable only after an oath. What is the reason? It is said here “grabbing” and it says there “grabbing.” Since “grabbing” mentioned there only applies after an oath, so also “grabbing” mentioned here only applies after an oath. Rebbi Joḥanan said, one who claims a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. Rebbi Joḥanan asked: May one be liable for a blurted oath in case of an oath regarding a claim of thief? The argument of Rebbi Joḥanan seems to be inverted. There he said, if he claimed a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. And here he says so? There it is obvious to him, here it is problematic for him. What is problematic for him? He saw and found it simple. Rebbi Ḥiyya bar Joseph said, one who claims before his neighbor a claim of thief is liable only after he denied in court. Where do we hold? If about him who already owes an oath to his neighbor, even if he was swearing out of court he is liable. But we must hold about him who saw them coming. They wanted to make him swear but he jumped in and swore. Rebbi Ḥiyya in the name of Rebbi Joḥanan: When it was standing at his feeding trough. Rebbi Ze`ira asked: how was it said? “If it was standing” or “even if it was standing”? If you say “even if it was standing,” it makes no difference. If you say “if it was standing,” then the argument of Rebbi Joḥanan is inverted. There, he said, if he claimed before him a claim of loss, had been swearing to him, selected a sacrifice, and then claimed a claim of duress, he is not liable. But here you are saying so? Rebbi La said, there is a difference since he absolved himself of confession by the oath. They objected to the opinion of Rebbi Ze`ira: “‘Where is my ox?’ He told him, ‘it was stolen.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” But here when he moved it by claiming that it was lost. Afterwards he claimed a claim of thief and is not liable. Explain it that he swore to him but slaughtered it afterwards. The students of Rebbi Ḥiyya bar Julianus say, explain it that he slaughtered it when it was lying down. Is there slaughter without sale? Following Symmachos who said, there can be slaughter and sale without theft. Samuel said, if there came no witnesses of the theft, but there came witnesses of the slaughter; he is liable.

“He said to the recipient of a fee,” etc. Rebbi Joḥanan said, one who claims before his neighbor a claim of thief in a case of loss is liable. “Where is my lost object?” He told him, “it was stolen.” Rebbi Joḥanan said, one who claims before his neighbor a claim of thief is liable only after an oath. What is the reason? It is said here “grabbing” and it says there “grabbing.” Since “grabbing” mentioned there only applies after an oath, so also “grabbing” mentioned here only applies after an oath. Rebbi Joḥanan said, one who claims a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. Rebbi Joḥanan asked: May one be liable for a blurted oath in case of an oath regarding a claim of thief? The argument of Rebbi Joḥanan seems to be inverted. There he said, if he claimed a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. And here he says so? There it is obvious to him, here it is problematic for him. What is problematic for him? He saw and found it simple. Rebbi Ḥiyya bar Joseph said, one who claims before his neighbor a claim of thief is liable only after he denied in court. Where do we hold? If about him who already owes an oath to his neighbor, even if he was swearing out of court he is liable. But we must hold about him who saw them coming. They wanted to make him swear but he jumped in and swore. Rebbi Ḥiyya in the name of Rebbi Joḥanan: When it was standing at his feeding trough. Rebbi Ze`ira asked: how was it said? “If it was standing” or “even if it was standing”? If you say “even if it was standing,” it makes no difference. If you say “if it was standing,” then the argument of Rebbi Joḥanan is inverted. There, he said, if he claimed before him a claim of loss, had been swearing to him, selected a sacrifice, and then claimed a claim of duress, he is not liable. But here you are saying so? Rebbi La said, there is a difference since he absolved himself of confession by the oath. They objected to the opinion of Rebbi Ze`ira: “‘Where is my ox?’ He told him, ‘it was stolen.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” But here when he moved it by claiming that it was lost. Afterwards he claimed a claim of thief and is not liable. Explain it that he swore to him but slaughtered it afterwards. The students of Rebbi Ḥiyya bar Julianus say, explain it that he slaughtered it when it was lying down. Is there slaughter without sale? Following Symmachos who said, there can be slaughter and sale without theft. Samuel said, if there came no witnesses of the theft, but there came witnesses of the slaughter; he is liable.

“He said to the recipient of a fee,” etc. Rebbi Joḥanan said, one who claims before his neighbor a claim of thief in a case of loss is liable. “Where is my lost object?” He told him, “it was stolen.” Rebbi Joḥanan said, one who claims before his neighbor a claim of thief is liable only after an oath. What is the reason? It is said here “grabbing” and it says there “grabbing.” Since “grabbing” mentioned there only applies after an oath, so also “grabbing” mentioned here only applies after an oath. Rebbi Joḥanan said, one who claims a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. Rebbi Joḥanan asked: May one be liable for a blurted oath in case of an oath regarding a claim of thief? The argument of Rebbi Joḥanan seems to be inverted. There he said, if he claimed a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. And here he says so? There it is obvious to him, here it is problematic for him. What is problematic for him? He saw and found it simple. Rebbi Ḥiyya bar Joseph said, one who claims before his neighbor a claim of thief is liable only after he denied in court. Where do we hold? If about him who already owes an oath to his neighbor, even if he was swearing out of court he is liable. But we must hold about him who saw them coming. They wanted to make him swear but he jumped in and swore. Rebbi Ḥiyya in the name of Rebbi Joḥanan: When it was standing at his feeding trough. Rebbi Ze`ira asked: how was it said? “If it was standing” or “even if it was standing”? If you say “even if it was standing,” it makes no difference. If you say “if it was standing,” then the argument of Rebbi Joḥanan is inverted. There, he said, if he claimed before him a claim of loss, had been swearing to him, selected a sacrifice, and then claimed a claim of duress, he is not liable. But here you are saying so? Rebbi La said, there is a difference since he absolved himself of confession by the oath. They objected to the opinion of Rebbi Ze`ira: “‘Where is my ox?’ He told him, ‘it was stolen.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” But here when he moved it by claiming that it was lost. Afterwards he claimed a claim of thief and is not liable. Explain it that he swore to him but slaughtered it afterwards. The students of Rebbi Ḥiyya bar Julianus say, explain it that he slaughtered it when it was lying down. Is there slaughter without sale? Following Symmachos who said, there can be slaughter and sale without theft. Samuel said, if there came no witnesses of the theft, but there came witnesses of the slaughter; he is liable.

“He said to the recipient of a fee,” etc. Rebbi Joḥanan said, one who claims before his neighbor a claim of thief in a case of loss is liable. “Where is my lost object?” He told him, “it was stolen.” Rebbi Joḥanan said, one who claims before his neighbor a claim of thief is liable only after an oath. What is the reason? It is said here “grabbing” and it says there “grabbing.” Since “grabbing” mentioned there only applies after an oath, so also “grabbing” mentioned here only applies after an oath. Rebbi Joḥanan said, one who claims a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. Rebbi Joḥanan asked: May one be liable for a blurted oath in case of an oath regarding a claim of thief? The argument of Rebbi Joḥanan seems to be inverted. There he said, if he claimed a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. And here he says so? There it is obvious to him, here it is problematic for him. What is problematic for him? He saw and found it simple. Rebbi Ḥiyya bar Joseph said, one who claims before his neighbor a claim of thief is liable only after he denied in court. Where do we hold? If about him who already owes an oath to his neighbor, even if he was swearing out of court he is liable. But we must hold about him who saw them coming. They wanted to make him swear but he jumped in and swore. Rebbi Ḥiyya in the name of Rebbi Joḥanan: When it was standing at his feeding trough. Rebbi Ze`ira asked: how was it said? “If it was standing” or “even if it was standing”? If you say “even if it was standing,” it makes no difference. If you say “if it was standing,” then the argument of Rebbi Joḥanan is inverted. There, he said, if he claimed before him a claim of loss, had been swearing to him, selected a sacrifice, and then claimed a claim of duress, he is not liable. But here you are saying so? Rebbi La said, there is a difference since he absolved himself of confession by the oath. They objected to the opinion of Rebbi Ze`ira: “‘Where is my ox?’ He told him, ‘it was stolen.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” But here when he moved it by claiming that it was lost. Afterwards he claimed a claim of thief and is not liable. Explain it that he swore to him but slaughtered it afterwards. The students of Rebbi Ḥiyya bar Julianus say, explain it that he slaughtered it when it was lying down. Is there slaughter without sale? Following Symmachos who said, there can be slaughter and sale without theft. Samuel said, if there came no witnesses of the theft, but there came witnesses of the slaughter; he is liable.

“He said to the recipient of a fee,” etc. Rebbi Joḥanan said, one who claims before his neighbor a claim of thief in a case of loss is liable. “Where is my lost object?” He told him, “it was stolen.” Rebbi Joḥanan said, one who claims before his neighbor a claim of thief is liable only after an oath. What is the reason? It is said here “grabbing” and it says there “grabbing.” Since “grabbing” mentioned there only applies after an oath, so also “grabbing” mentioned here only applies after an oath. Rebbi Joḥanan said, one who claims a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. Rebbi Joḥanan asked: May one be liable for a blurted oath in case of an oath regarding a claim of thief? The argument of Rebbi Joḥanan seems to be inverted. There he said, if he claimed a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. And here he says so? There it is obvious to him, here it is problematic for him. What is problematic for him? He saw and found it simple. Rebbi Ḥiyya bar Joseph said, one who claims before his neighbor a claim of thief is liable only after he denied in court. Where do we hold? If about him who already owes an oath to his neighbor, even if he was swearing out of court he is liable. But we must hold about him who saw them coming. They wanted to make him swear but he jumped in and swore. Rebbi Ḥiyya in the name of Rebbi Joḥanan: When it was standing at his feeding trough. Rebbi Ze`ira asked: how was it said? “If it was standing” or “even if it was standing”? If you say “even if it was standing,” it makes no difference. If you say “if it was standing,” then the argument of Rebbi Joḥanan is inverted. There, he said, if he claimed before him a claim of loss, had been swearing to him, selected a sacrifice, and then claimed a claim of duress, he is not liable. But here you are saying so? Rebbi La said, there is a difference since he absolved himself of confession by the oath. They objected to the opinion of Rebbi Ze`ira: “‘Where is my ox?’ He told him, ‘it was stolen.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” But here when he moved it by claiming that it was lost. Afterwards he claimed a claim of thief and is not liable. Explain it that he swore to him but slaughtered it afterwards. The students of Rebbi Ḥiyya bar Julianus say, explain it that he slaughtered it when it was lying down. Is there slaughter without sale? Following Symmachos who said, there can be slaughter and sale without theft. Samuel said, if there came no witnesses of the theft, but there came witnesses of the slaughter; he is liable.

“He said to the recipient of a fee,” etc. Rebbi Joḥanan said, one who claims before his neighbor a claim of thief in a case of loss is liable. “Where is my lost object?” He told him, “it was stolen.” Rebbi Joḥanan said, one who claims before his neighbor a claim of thief is liable only after an oath. What is the reason? It is said here “grabbing” and it says there “grabbing.” Since “grabbing” mentioned there only applies after an oath, so also “grabbing” mentioned here only applies after an oath. Rebbi Joḥanan said, one who claims a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. Rebbi Joḥanan asked: May one be liable for a blurted oath in case of an oath regarding a claim of thief? The argument of Rebbi Joḥanan seems to be inverted. There he said, if he claimed a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. And here he says so? There it is obvious to him, here it is problematic for him. What is problematic for him? He saw and found it simple. Rebbi Ḥiyya bar Joseph said, one who claims before his neighbor a claim of thief is liable only after he denied in court. Where do we hold? If about him who already owes an oath to his neighbor, even if he was swearing out of court he is liable. But we must hold about him who saw them coming. They wanted to make him swear but he jumped in and swore. Rebbi Ḥiyya in the name of Rebbi Joḥanan: When it was standing at his feeding trough. Rebbi Ze`ira asked: how was it said? “If it was standing” or “even if it was standing”? If you say “even if it was standing,” it makes no difference. If you say “if it was standing,” then the argument of Rebbi Joḥanan is inverted. There, he said, if he claimed before him a claim of loss, had been swearing to him, selected a sacrifice, and then claimed a claim of duress, he is not liable. But here you are saying so? Rebbi La said, there is a difference since he absolved himself of confession by the oath. They objected to the opinion of Rebbi Ze`ira: “‘Where is my ox?’ He told him, ‘it was stolen.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” But here when he moved it by claiming that it was lost. Afterwards he claimed a claim of thief and is not liable. Explain it that he swore to him but slaughtered it afterwards. The students of Rebbi Ḥiyya bar Julianus say, explain it that he slaughtered it when it was lying down. Is there slaughter without sale? Following Symmachos who said, there can be slaughter and sale without theft. Samuel said, if there came no witnesses of the theft, but there came witnesses of the slaughter; he is liable.

Rebbi Simeon ben Laqish said, if he saw that witnesses to the theft were approaching and he said “I stole,” since his confession is inoperative he is not liable. If he saw that witnesses to the slaughter were approaching and he said “I slaughtered,” since his confession is (another opinion: not) operative he is not liable (another opinion: is liable). Rebbi Ze`ira asked: that witnesses to rape were approaching and he said “I raped”? Rebbi Ḥanina said, the Mishnah follows Rebbi Simeon who said the main claim is for the fine. Therefore his confession is inoperative and he is not liable. But the rabbis say, the main claim is not for the fine. Therefore his confession is operative and he is liable.

Rebbi Simeon ben Laqish said, if he saw that witnesses to the theft were approaching and he said “I stole,” since his confession is inoperative he is not liable. If he saw that witnesses to the slaughter were approaching and he said “I slaughtered,” since his confession is (another opinion: not) operative he is not liable (another opinion: is liable). Rebbi Ze`ira asked: that witnesses to rape were approaching and he said “I raped”? Rebbi Ḥanina said, the Mishnah follows Rebbi Simeon who said the main claim is for the fine. Therefore his confession is inoperative and he is not liable. But the rabbis say, the main claim is not for the fine. Therefore his confession is operative and he is liable.

Rebbi Simeon ben Laqish said, if he saw that witnesses to the theft were approaching and he said “I stole,” since his confession is inoperative he is not liable. If he saw that witnesses to the slaughter were approaching and he said “I slaughtered,” since his confession is (another opinion: not) operative he is not liable (another opinion: is liable). Rebbi Ze`ira asked: that witnesses to rape were approaching and he said “I raped”? Rebbi Ḥanina said, the Mishnah follows Rebbi Simeon who said the main claim is for the fine. Therefore his confession is inoperative and he is not liable. But the rabbis say, the main claim is not for the fine. Therefore his confession is operative and he is liable.

Rebbi Simeon ben Laqish said, if he saw that witnesses to the theft were approaching and he said “I stole,” since his confession is inoperative he is not liable. If he saw that witnesses to the slaughter were approaching and he said “I slaughtered,” since his confession is (another opinion: not) operative he is not liable (another opinion: is liable). Rebbi Ze`ira asked: that witnesses to rape were approaching and he said “I raped”? Rebbi Ḥanina said, the Mishnah follows Rebbi Simeon who said the main claim is for the fine. Therefore his confession is inoperative and he is not liable. But the rabbis say, the main claim is not for the fine. Therefore his confession is operative and he is liable.

HALAKHAH: It was stated: If it was neither to his benefit nor to his detriment, he is liable. Rebbi said, a baraita says so: “If he said to the borrower, the unpaid trustee, the recipient of a fee, or the renter, ‘where is my ox?’ This one said, ‘it died.’” May he tell him, “come and swear to me that you never thought of rustling it”? In any case he would not pay; what could he say? “Even if you would pay me a lot, I want from you what is mine.”

MISHNAH: Within three days before Gentile holidays one is forbidden to trade with them, to lend them and to borrow from them, to give them loans and to ask them for loans, to pay debts to them and to accept payment from them. Rebbi Jehudah says, one may accept payment from them because this hurts him. They told him, even though it hurts him now he will enjoy it later. Rebbi Ismael says, three days before and three days afterwards are forbidden but the Sages say, before their holidays it is forbidden, after their holidays it is permitted.

MISHNAH: Within three days before Gentile holidays one is forbidden to trade with them, to lend them and to borrow from them, to give them loans and to ask them for loans, to pay debts to them and to accept payment from them. Rebbi Jehudah says, one may accept payment from them because this hurts him. They told him, even though it hurts him now he will enjoy it later. Rebbi Ismael says, three days before and three days afterwards are forbidden but the Sages say, before their holidays it is forbidden, after their holidays it is permitted.

HALAKHAH: “Within three days before Gentile holidays,” etc. Rebbi Ḥama bar Uqba understood all from here: Bring your sacrifices in the morning, on the third day your tithes. Rebbi Yose said to him, if it were so, even in the diasporas. But it was stated, Nahum the Mede said, in the diasporas one day is forbidden. What about this? There, they checked and found that they supplied their needs in one day and forbade them one day. But here they checked and found that they cover their needs in three days and forbade them three days.

HALAKHAH: “Within three days before Gentile holidays,” etc. Rebbi Ḥama bar Uqba understood all from here: Bring your sacrifices in the morning, on the third day your tithes. Rebbi Yose said to him, if it were so, even in the diasporas. But it was stated, Nahum the Mede said, in the diasporas one day is forbidden. What about this? There, they checked and found that they supplied their needs in one day and forbade them one day. But here they checked and found that they cover their needs in three days and forbade them three days.

How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me. Pagan worship says, he made priests from the fringes of the people. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning; but pagan worship said, bring your sacrifices in the morning. The Torah said, it should be eaten on the day of its slaughter and the next day; but pagan worship said, on the third day your tithes. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter; but pagan worship said, and burn your thanksgiving offer of leavened matter. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it, but pagan worship said, pledge gifts, publicize them. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges. Rebbi Levi said, they killed them, as is written, if a corpse is found. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan.

How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me. Pagan worship says, he made priests from the fringes of the people. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning; but pagan worship said, bring your sacrifices in the morning. The Torah said, it should be eaten on the day of its slaughter and the next day; but pagan worship said, on the third day your tithes. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter; but pagan worship said, and burn your thanksgiving offer of leavened matter. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it, but pagan worship said, pledge gifts, publicize them. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges. Rebbi Levi said, they killed them, as is written, if a corpse is found. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan.

How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me. Pagan worship says, he made priests from the fringes of the people. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning; but pagan worship said, bring your sacrifices in the morning. The Torah said, it should be eaten on the day of its slaughter and the next day; but pagan worship said, on the third day your tithes. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter; but pagan worship said, and burn your thanksgiving offer of leavened matter. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it, but pagan worship said, pledge gifts, publicize them. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges. Rebbi Levi said, they killed them, as is written, if a corpse is found. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan.

How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me. Pagan worship says, he made priests from the fringes of the people. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning; but pagan worship said, bring your sacrifices in the morning. The Torah said, it should be eaten on the day of its slaughter and the next day; but pagan worship said, on the third day your tithes. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter; but pagan worship said, and burn your thanksgiving offer of leavened matter. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it, but pagan worship said, pledge gifts, publicize them. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges. Rebbi Levi said, they killed them, as is written, if a corpse is found. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan.

How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me. Pagan worship says, he made priests from the fringes of the people. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning; but pagan worship said, bring your sacrifices in the morning. The Torah said, it should be eaten on the day of its slaughter and the next day; but pagan worship said, on the third day your tithes. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter; but pagan worship said, and burn your thanksgiving offer of leavened matter. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it, but pagan worship said, pledge gifts, publicize them. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges. Rebbi Levi said, they killed them, as is written, if a corpse is found. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan.

How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me. Pagan worship says, he made priests from the fringes of the people. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning; but pagan worship said, bring your sacrifices in the morning. The Torah said, it should be eaten on the day of its slaughter and the next day; but pagan worship said, on the third day your tithes. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter; but pagan worship said, and burn your thanksgiving offer of leavened matter. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it, but pagan worship said, pledge gifts, publicize them. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges. Rebbi Levi said, they killed them, as is written, if a corpse is found. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan.

How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me. Pagan worship says, he made priests from the fringes of the people. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning; but pagan worship said, bring your sacrifices in the morning. The Torah said, it should be eaten on the day of its slaughter and the next day; but pagan worship said, on the third day your tithes. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter; but pagan worship said, and burn your thanksgiving offer of leavened matter. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it, but pagan worship said, pledge gifts, publicize them. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges. Rebbi Levi said, they killed them, as is written, if a corpse is found. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan.

The haughtiness of Jeroboam damned him absolutely. Rebbi Yose ben Jacob said, Jeroboam became king at the end of a Sabbatical year. This refers to what is written, at the end of seven years, at the time of the Sabbatical year, on the festival of Tabernacles, when all of Israel comes to appear before the Eternal, your God, at the place which He shall choose, you shall read this Torah in the presence of all of Israel to their ears. He said, if I am asked to read, I have to stand. They will say, the local king has precedence. But if I am reading as second, it is a shame for me. If I do not read, it is a disgrace for me. And if I let them go, they will ascend and desert me. They will go to Rehabeam, Solomon’s son. This is what is written: If this people would go up to sacrifice in the Temple in Jerusalem will this people’s heart return to their master, to Rehabeam. What did he do? He made two golden calves and wrote on their hearts, “they will kill you.” He said, any king who will succeed me will look at them. Rebbi Ḥuna said, companions of ingenious conjurations. Anybody who joined with him he will make a coconspirator. Rebbi Ḥuna said, a slaughtering place deepened by seducers, for he deepened in crime. He said, anybody, I shall kill anybody who makes this public.

The haughtiness of Jeroboam damned him absolutely. Rebbi Yose ben Jacob said, Jeroboam became king at the end of a Sabbatical year. This refers to what is written, at the end of seven years, at the time of the Sabbatical year, on the festival of Tabernacles, when all of Israel comes to appear before the Eternal, your God, at the place which He shall choose, you shall read this Torah in the presence of all of Israel to their ears. He said, if I am asked to read, I have to stand. They will say, the local king has precedence. But if I am reading as second, it is a shame for me. If I do not read, it is a disgrace for me. And if I let them go, they will ascend and desert me. They will go to Rehabeam, Solomon’s son. This is what is written: If this people would go up to sacrifice in the Temple in Jerusalem will this people’s heart return to their master, to Rehabeam. What did he do? He made two golden calves and wrote on their hearts, “they will kill you.” He said, any king who will succeed me will look at them. Rebbi Ḥuna said, companions of ingenious conjurations. Anybody who joined with him he will make a coconspirator. Rebbi Ḥuna said, a slaughtering place deepened by seducers, for he deepened in crime. He said, anybody, I shall kill anybody who makes this public.

The haughtiness of Jeroboam damned him absolutely. Rebbi Yose ben Jacob said, Jeroboam became king at the end of a Sabbatical year. This refers to what is written, at the end of seven years, at the time of the Sabbatical year, on the festival of Tabernacles, when all of Israel comes to appear before the Eternal, your God, at the place which He shall choose, you shall read this Torah in the presence of all of Israel to their ears. He said, if I am asked to read, I have to stand. They will say, the local king has precedence. But if I am reading as second, it is a shame for me. If I do not read, it is a disgrace for me. And if I let them go, they will ascend and desert me. They will go to Rehabeam, Solomon’s son. This is what is written: If this people would go up to sacrifice in the Temple in Jerusalem will this people’s heart return to their master, to Rehabeam. What did he do? He made two golden calves and wrote on their hearts, “they will kill you.” He said, any king who will succeed me will look at them. Rebbi Ḥuna said, companions of ingenious conjurations. Anybody who joined with him he will make a coconspirator. Rebbi Ḥuna said, a slaughtering place deepened by seducers, for he deepened in crime. He said, anybody, I shall kill anybody who makes this public.

Rebbi Abin bar Cahana said, we find that Jeroboam also invented Sabbaths and holidays. That is what is written: Jeroboam made the holiday in the eighth month, on the fifteenth of the month, like the holiday in Jehudah, and went on the altar; so did he at Bethel to sacrifice … in the month which he invented. “In addition to” is written, as you say, in addition to the Sabbaths of the Eternal.

It was stated: If one transgressed and traded with him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Yose, in the name of Rebbi Joḥanan: Even on his holiday. It was stated so: When was this said? About a Gentile whom he does not know. But with a Gentile of his acquaintance it is permitted since he is flattering him. It was stated: If one enters a town and finds them celebrating, he celebrates with them because he only is flattering them.

It was stated: If one transgressed and traded with him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Yose, in the name of Rebbi Joḥanan: Even on his holiday. It was stated so: When was this said? About a Gentile whom he does not know. But with a Gentile of his acquaintance it is permitted since he is flattering him. It was stated: If one enters a town and finds them celebrating, he celebrates with them because he only is flattering them.

It was stated: If one transgressed and traded with him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Yose, in the name of Rebbi Joḥanan: Even on his holiday. It was stated so: When was this said? About a Gentile whom he does not know. But with a Gentile of his acquaintance it is permitted since he is flattering him. It was stated: If one enters a town and finds them celebrating, he celebrates with them because he only is flattering them.

A ducenarius honored Rebbi Jehudah the Prince with a plate full of denarii. He took one of them and sent the remainder to him. He asked Rebbi Simeon ben Laqish who said, he shall bring the value to the Dead Sea. But was he not an acquaintance and it was in the past? Rebbi Abbahu said, did not Rabban Gamliel ben Rebbi asked me, may one go to a fair, and I forbade it to him, although it was stated: “one goes to fairs and buys there male and female slaves.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. What about this? Rabban Gamliel was a minor personality and Rebbi Abbahu desired to confine him. But Rebbi Judan the Prince was an important person and Rebbi Simeon ben Laqish wanted to limit the matter.

A ducenarius honored Rebbi Jehudah the Prince with a plate full of denarii. He took one of them and sent the remainder to him. He asked Rebbi Simeon ben Laqish who said, he shall bring the value to the Dead Sea. But was he not an acquaintance and it was in the past? Rebbi Abbahu said, did not Rabban Gamliel ben Rebbi asked me, may one go to a fair, and I forbade it to him, although it was stated: “one goes to fairs and buys there male and female slaves.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. What about this? Rabban Gamliel was a minor personality and Rebbi Abbahu desired to confine him. But Rebbi Judan the Prince was an important person and Rebbi Simeon ben Laqish wanted to limit the matter.

A ducenarius honored Rebbi Jehudah the Prince with a plate full of denarii. He took one of them and sent the remainder to him. He asked Rebbi Simeon ben Laqish who said, he shall bring the value to the Dead Sea. But was he not an acquaintance and it was in the past? Rebbi Abbahu said, did not Rabban Gamliel ben Rebbi asked me, may one go to a fair, and I forbade it to him, although it was stated: “one goes to fairs and buys there male and female slaves.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. What about this? Rabban Gamliel was a minor personality and Rebbi Abbahu desired to confine him. But Rebbi Judan the Prince was an important person and Rebbi Simeon ben Laqish wanted to limit the matter.

A ducenarius honored Rebbi Jehudah the Prince with a plate full of denarii. He took one of them and sent the remainder to him. He asked Rebbi Simeon ben Laqish who said, he shall bring the value to the Dead Sea. But was he not an acquaintance and it was in the past? Rebbi Abbahu said, did not Rabban Gamliel ben Rebbi asked me, may one go to a fair, and I forbade it to him, although it was stated: “one goes to fairs and buys there male and female slaves.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. What about this? Rabban Gamliel was a minor personality and Rebbi Abbahu desired to confine him. But Rebbi Judan the Prince was an important person and Rebbi Simeon ben Laqish wanted to limit the matter.

A ducenarius honored Rebbi Jehudah the Prince with a plate full of denarii. He took one of them and sent the remainder to him. He asked Rebbi Simeon ben Laqish who said, he shall bring the value to the Dead Sea. But was he not an acquaintance and it was in the past? Rebbi Abbahu said, did not Rabban Gamliel ben Rebbi asked me, may one go to a fair, and I forbade it to him, although it was stated: “one goes to fairs and buys there male and female slaves.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. What about this? Rabban Gamliel was a minor personality and Rebbi Abbahu desired to confine him. But Rebbi Judan the Prince was an important person and Rebbi Simeon ben Laqish wanted to limit the matter.

A ducenarius honored Rebbi Jehudah the Prince with a plate full of denarii. He took one of them and sent the remainder to him. He asked Rebbi Simeon ben Laqish who said, he shall bring the value to the Dead Sea. But was he not an acquaintance and it was in the past? Rebbi Abbahu said, did not Rabban Gamliel ben Rebbi asked me, may one go to a fair, and I forbade it to him, although it was stated: “one goes to fairs and buys there male and female slaves.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. What about this? Rabban Gamliel was a minor personality and Rebbi Abbahu desired to confine him. But Rebbi Judan the Prince was an important person and Rebbi Simeon ben Laqish wanted to limit the matter.

A ducenarius honored Rebbi Jehudah the Prince with a plate full of denarii. He took one of them and sent the remainder to him. He asked Rebbi Simeon ben Laqish who said, he shall bring the value to the Dead Sea. But was he not an acquaintance and it was in the past? Rebbi Abbahu said, did not Rabban Gamliel ben Rebbi asked me, may one go to a fair, and I forbade it to him, although it was stated: “one goes to fairs and buys there male and female slaves.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. What about this? Rabban Gamliel was a minor personality and Rebbi Abbahu desired to confine him. But Rebbi Judan the Prince was an important person and Rebbi Simeon ben Laqish wanted to limit the matter.

A ducenarius honored Rebbi Jehudah the Prince with a plate full of denarii. He took one of them and sent the remainder to him. He asked Rebbi Simeon ben Laqish who said, he shall bring the value to the Dead Sea. But was he not an acquaintance and it was in the past? Rebbi Abbahu said, did not Rabban Gamliel ben Rebbi asked me, may one go to a fair, and I forbade it to him, although it was stated: “one goes to fairs and buys there male and female slaves.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. What about this? Rabban Gamliel was a minor personality and Rebbi Abbahu desired to confine him. But Rebbi Judan the Prince was an important person and Rebbi Simeon ben Laqish wanted to limit the matter.

One understands “to lend;” “to borrow” from them? Because he increases his reputation. One understands “to give them loans;” “to ask them for loans”? Because he increases his reputation. One understands “to pay debts to them;” “to accept payment from them”? That he should not say, his pagan worship had helped him. Rebbi Abba bar Tevelai in the name of Rav: If it was a loan in danger of being lost it is permitted. It was stated thus: A loan in danger of being lost, by witnesses. A loan not in danger of being lost, by document. Even a loan by document is in danger of being lost, for not at all times does a person succeed in liquidating his debt. How is this? A loan not in danger of being lost, by pledge. A loan in danger of being lost, not by pledge. It was found following the former [opinion]: A loan in danger of being lost, by witnesses. A loan not in danger of being lost, by document.

There, we have stated: “Rebbi Jehudah says, a woman should not apply lime because it disfigures her.” Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yose said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent. Just as Rebbi Jehudah said there, temporary disfiguration is disfiguration, so he says here, temporary pain is pain. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

There, we have stated: “Rebbi Jehudah says, a woman should not apply lime because it disfigures her.” Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yose said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent. Just as Rebbi Jehudah said there, temporary disfiguration is disfiguration, so he says here, temporary pain is pain. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

There, we have stated: “Rebbi Jehudah says, a woman should not apply lime because it disfigures her.” Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yose said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent. Just as Rebbi Jehudah said there, temporary disfiguration is disfiguration, so he says here, temporary pain is pain. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

There, we have stated: “Rebbi Jehudah says, a woman should not apply lime because it disfigures her.” Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yose said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent. Just as Rebbi Jehudah said there, temporary disfiguration is disfiguration, so he says here, temporary pain is pain. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

There, we have stated: “Rebbi Jehudah says, a woman should not apply lime because it disfigures her.” Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yose said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent. Just as Rebbi Jehudah said there, temporary disfiguration is disfiguration, so he says here, temporary pain is pain. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

There, we have stated: “Rebbi Jehudah says, a woman should not apply lime because it disfigures her.” Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yose said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent. Just as Rebbi Jehudah said there, temporary disfiguration is disfiguration, so he says here, temporary pain is pain. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

There, we have stated: “Rebbi Jehudah says, a woman should not apply lime because it disfigures her.” Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yose said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent. Just as Rebbi Jehudah said there, temporary disfiguration is disfiguration, so he says here, temporary pain is pain. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

Jewish craftsmen working for a Gentile at that time, in his house it is forbidden, in their houses permitted. Rebbi Simeon ben Eleazar says, when has this been said? When it was cut from the ground, but as long as it is standing on the ground it is forbidden. In another town in any case it is permitted. What means “in any case it is permitted”? Whether cut or standing, whether hired or contracting. Rebbi La said, Whether cut or standing, but only in contracting. Rebbi Simeon ben Karsana in the name of Rebbi Aḥa, concerning Sabbath, mourning, and pagan worship practice follows Rebbi Simeon ben Eleazar.

Jewish craftsmen working for a Gentile at that time, in his house it is forbidden, in their houses permitted. Rebbi Simeon ben Eleazar says, when has this been said? When it was cut from the ground, but as long as it is standing on the ground it is forbidden. In another town in any case it is permitted. What means “in any case it is permitted”? Whether cut or standing, whether hired or contracting. Rebbi La said, Whether cut or standing, but only in contracting. Rebbi Simeon ben Karsana in the name of Rebbi Aḥa, concerning Sabbath, mourning, and pagan worship practice follows Rebbi Simeon ben Eleazar.

Jewish craftsmen working for a Gentile at that time, in his house it is forbidden, in their houses permitted. Rebbi Simeon ben Eleazar says, when has this been said? When it was cut from the ground, but as long as it is standing on the ground it is forbidden. In another town in any case it is permitted. What means “in any case it is permitted”? Whether cut or standing, whether hired or contracting. Rebbi La said, Whether cut or standing, but only in contracting. Rebbi Simeon ben Karsana in the name of Rebbi Aḥa, concerning Sabbath, mourning, and pagan worship practice follows Rebbi Simeon ben Eleazar.

Jewish craftsmen working for a Gentile at that time, in his house it is forbidden, in their houses permitted. Rebbi Simeon ben Eleazar says, when has this been said? When it was cut from the ground, but as long as it is standing on the ground it is forbidden. In another town in any case it is permitted. What means “in any case it is permitted”? Whether cut or standing, whether hired or contracting. Rebbi La said, Whether cut or standing, but only in contracting. Rebbi Simeon ben Karsana in the name of Rebbi Aḥa, concerning Sabbath, mourning, and pagan worship practice follows Rebbi Simeon ben Eleazar.

Jewish craftsmen working for a Gentile at that time, in his house it is forbidden, in their houses permitted. Rebbi Simeon ben Eleazar says, when has this been said? When it was cut from the ground, but as long as it is standing on the ground it is forbidden. In another town in any case it is permitted. What means “in any case it is permitted”? Whether cut or standing, whether hired or contracting. Rebbi La said, Whether cut or standing, but only in contracting. Rebbi Simeon ben Karsana in the name of Rebbi Aḥa, concerning Sabbath, mourning, and pagan worship practice follows Rebbi Simeon ben Eleazar.

The colleagues say, the reason of Rebbi Ismael is because of the holiday’s son. Rebbi Abba said, because he knows that it is forbidden to you to trade with him, he reduces the enjoyment of his holiday. What is the difference between them? To sell them things which do not keep. In the opinion of the colleagues it is forbidden. In the opinion of Rebbi Abba it is allowed. Rebbi Yudan said, a verse supports what the colleagues said. On the twenty-fourth day of the seventh month the sons of Israel assembled in fasting, and crying, and in sackcloth, and dirt on them. Why does it not say, on the twenty-third? Because of the holiday’s son. If you want to say because that was on a Sabbath, you cannot do this, because then the Great Fast would have been on a Sunday. And what about this? Does not Rebbi Onias make light of him who would move it from its place? Rebbi Joḥanan ben Madia said, I computed it and it was not on a Sabbath.

The colleagues say, the reason of Rebbi Ismael is because of the holiday’s son. Rebbi Abba said, because he knows that it is forbidden to you to trade with him, he reduces the enjoyment of his holiday. What is the difference between them? To sell them things which do not keep. In the opinion of the colleagues it is forbidden. In the opinion of Rebbi Abba it is allowed. Rebbi Yudan said, a verse supports what the colleagues said. On the twenty-fourth day of the seventh month the sons of Israel assembled in fasting, and crying, and in sackcloth, and dirt on them. Why does it not say, on the twenty-third? Because of the holiday’s son. If you want to say because that was on a Sabbath, you cannot do this, because then the Great Fast would have been on a Sunday. And what about this? Does not Rebbi Onias make light of him who would move it from its place? Rebbi Joḥanan ben Madia said, I computed it and it was not on a Sabbath.

The colleagues say, the reason of Rebbi Ismael is because of the holiday’s son. Rebbi Abba said, because he knows that it is forbidden to you to trade with him, he reduces the enjoyment of his holiday. What is the difference between them? To sell them things which do not keep. In the opinion of the colleagues it is forbidden. In the opinion of Rebbi Abba it is allowed. Rebbi Yudan said, a verse supports what the colleagues said. On the twenty-fourth day of the seventh month the sons of Israel assembled in fasting, and crying, and in sackcloth, and dirt on them. Why does it not say, on the twenty-third? Because of the holiday’s son. If you want to say because that was on a Sabbath, you cannot do this, because then the Great Fast would have been on a Sunday. And what about this? Does not Rebbi Onias make light of him who would move it from its place? Rebbi Joḥanan ben Madia said, I computed it and it was not on a Sabbath.

The colleagues say, the reason of Rebbi Ismael is because of the holiday’s son. Rebbi Abba said, because he knows that it is forbidden to you to trade with him, he reduces the enjoyment of his holiday. What is the difference between them? To sell them things which do not keep. In the opinion of the colleagues it is forbidden. In the opinion of Rebbi Abba it is allowed. Rebbi Yudan said, a verse supports what the colleagues said. On the twenty-fourth day of the seventh month the sons of Israel assembled in fasting, and crying, and in sackcloth, and dirt on them. Why does it not say, on the twenty-third? Because of the holiday’s son. If you want to say because that was on a Sabbath, you cannot do this, because then the Great Fast would have been on a Sunday. And what about this? Does not Rebbi Onias make light of him who would move it from its place? Rebbi Joḥanan ben Madia said, I computed it and it was not on a Sabbath.

The colleagues say, the reason of Rebbi Ismael is because of the holiday’s son. Rebbi Abba said, because he knows that it is forbidden to you to trade with him, he reduces the enjoyment of his holiday. What is the difference between them? To sell them things which do not keep. In the opinion of the colleagues it is forbidden. In the opinion of Rebbi Abba it is allowed. Rebbi Yudan said, a verse supports what the colleagues said. On the twenty-fourth day of the seventh month the sons of Israel assembled in fasting, and crying, and in sackcloth, and dirt on them. Why does it not say, on the twenty-third? Because of the holiday’s son. If you want to say because that was on a Sabbath, you cannot do this, because then the Great Fast would have been on a Sunday. And what about this? Does not Rebbi Onias make light of him who would move it from its place? Rebbi Joḥanan ben Madia said, I computed it and it was not on a Sabbath.

The colleagues say, the reason of Rebbi Ismael is because of the holiday’s son. Rebbi Abba said, because he knows that it is forbidden to you to trade with him, he reduces the enjoyment of his holiday. What is the difference between them? To sell them things which do not keep. In the opinion of the colleagues it is forbidden. In the opinion of Rebbi Abba it is allowed. Rebbi Yudan said, a verse supports what the colleagues said. On the twenty-fourth day of the seventh month the sons of Israel assembled in fasting, and crying, and in sackcloth, and dirt on them. Why does it not say, on the twenty-third? Because of the holiday’s son. If you want to say because that was on a Sabbath, you cannot do this, because then the Great Fast would have been on a Sunday. And what about this? Does not Rebbi Onias make light of him who would move it from its place? Rebbi Joḥanan ben Madia said, I computed it and it was not on a Sabbath.

MISHNAH: The following are the holidays of the Gentiles: Calendae, Saturnalia, and Cratesis, and the king’s birthday, and birthday, and the day of death, the words of Rebbi Meïr. But the Sages say, any death for which there is burning is idolatrous; if there is no burning it is not idolatrous.

Rav said, Adam, the first man, instituted Calendas. When he saw that the night was getting longer, he said, woe to me, maybe this is what is written for, he shall smite your head, you will sneak to his heel, maybe it will come to bite me. I said, but darkness will smite me. When he saw that days were getting longer, he said calendas, καλόνdies. This follows him who said that the world was created in Tishre. But following him who said that the world was created in Nisan, he would have known. Rebbi Yose ben Rebbi Abun said, who thinks that the world was created in Tishre? Rav! As we have stated in the composition for shofar blowing from the House of Rav: “This is the day of the beginning of Your works, a remembrance of the first day.” This implies that the world was created on New Year’s Day.

Rav said, Adam, the first man, instituted Calendas. When he saw that the night was getting longer, he said, woe to me, maybe this is what is written for, he shall smite your head, you will sneak to his heel, maybe it will come to bite me. I said, but darkness will smite me. When he saw that days were getting longer, he said calendas, καλόνdies. This follows him who said that the world was created in Tishre. But following him who said that the world was created in Nisan, he would have known. Rebbi Yose ben Rebbi Abun said, who thinks that the world was created in Tishre? Rav! As we have stated in the composition for shofar blowing from the House of Rav: “This is the day of the beginning of Your works, a remembrance of the first day.” This implies that the world was created on New Year’s Day.

Rebbi Joḥanan does not say so, but the empire of Egypt and the empire of Rome were fighting with one another. They said, how long are we killing one another in this war? Let us institute the rule that the empire should be preeminent which will tell its army commander, fall on your sword, and he will obey. The Egyptian did not obey. In Rome there was an old man by the name of Januarius who had twelve sons. They told him, if you obey us we shall make your sons dukes, eparchoi, and generals. He listened to them. Therefore, it is called Calendae Januarii. The next day they mourn him, a black day. Rebbi Yudan from Antodra said, if one sows lentils on that day, they will not succeed.

Rebbi Joḥanan does not say so, but the empire of Egypt and the empire of Rome were fighting with one another. They said, how long are we killing one another in this war? Let us institute the rule that the empire should be preeminent which will tell its army commander, fall on your sword, and he will obey. The Egyptian did not obey. In Rome there was an old man by the name of Januarius who had twelve sons. They told him, if you obey us we shall make your sons dukes, eparchoi, and generals. He listened to them. Therefore, it is called Calendae Januarii. The next day they mourn him, a black day. Rebbi Yudan from Antodra said, if one sows lentils on that day, they will not succeed.

Rav said, Calendae are forbidden for everybody. Rebbi Joḥanan said, it is forbidden only for those worshipping on them. Saturnalia are forbidden for everybody. Rebbi Joḥanan said, both Calendae and Saturnalia are forbidden only for those worshipping on them. The colleagues asked: are wives of worshippers like worshippers? Rebbi Abbahu asked: is the parade of Caesarea like worship, since it is full of Samaritans? The parade of Duqim is questionable. Rebbi Ze‘ira sent Rebbi Bevai that he should buy him a small web from the Saturnalia of Bet-Shean. He came to Rebbi Yose. He thought that he would instruct him following Rebbi Joshua ben Levi who permitted it. But he instructed him following Rebbi Joḥanan that it was forbidden. Rav said, Calends are eight days before the solstice, Saturnalia eight days after the solstice. Rebbi Joḥanan said, prwqṭw is the head of the turning point.

Rav said, Calendae are forbidden for everybody. Rebbi Joḥanan said, it is forbidden only for those worshipping on them. Saturnalia are forbidden for everybody. Rebbi Joḥanan said, both Calendae and Saturnalia are forbidden only for those worshipping on them. The colleagues asked: are wives of worshippers like worshippers? Rebbi Abbahu asked: is the parade of Caesarea like worship, since it is full of Samaritans? The parade of Duqim is questionable. Rebbi Ze‘ira sent Rebbi Bevai that he should buy him a small web from the Saturnalia of Bet-Shean. He came to Rebbi Yose. He thought that he would instruct him following Rebbi Joshua ben Levi who permitted it. But he instructed him following Rebbi Joḥanan that it was forbidden. Rav said, Calends are eight days before the solstice, Saturnalia eight days after the solstice. Rebbi Joḥanan said, prwqṭw is the head of the turning point.

Rav said, Calendae are forbidden for everybody. Rebbi Joḥanan said, it is forbidden only for those worshipping on them. Saturnalia are forbidden for everybody. Rebbi Joḥanan said, both Calendae and Saturnalia are forbidden only for those worshipping on them. The colleagues asked: are wives of worshippers like worshippers? Rebbi Abbahu asked: is the parade of Caesarea like worship, since it is full of Samaritans? The parade of Duqim is questionable. Rebbi Ze‘ira sent Rebbi Bevai that he should buy him a small web from the Saturnalia of Bet-Shean. He came to Rebbi Yose. He thought that he would instruct him following Rebbi Joshua ben Levi who permitted it. But he instructed him following Rebbi Joḥanan that it was forbidden. Rav said, Calends are eight days before the solstice, Saturnalia eight days after the solstice. Rebbi Joḥanan said, prwqṭw is the head of the turning point.

Rav said, Calendae are forbidden for everybody. Rebbi Joḥanan said, it is forbidden only for those worshipping on them. Saturnalia are forbidden for everybody. Rebbi Joḥanan said, both Calendae and Saturnalia are forbidden only for those worshipping on them. The colleagues asked: are wives of worshippers like worshippers? Rebbi Abbahu asked: is the parade of Caesarea like worship, since it is full of Samaritans? The parade of Duqim is questionable. Rebbi Ze‘ira sent Rebbi Bevai that he should buy him a small web from the Saturnalia of Bet-Shean. He came to Rebbi Yose. He thought that he would instruct him following Rebbi Joshua ben Levi who permitted it. But he instructed him following Rebbi Joḥanan that it was forbidden. Rav said, Calends are eight days before the solstice, Saturnalia eight days after the solstice. Rebbi Joḥanan said, prwqṭw is the head of the turning point.

Rav said, Calendae are forbidden for everybody. Rebbi Joḥanan said, it is forbidden only for those worshipping on them. Saturnalia are forbidden for everybody. Rebbi Joḥanan said, both Calendae and Saturnalia are forbidden only for those worshipping on them. The colleagues asked: are wives of worshippers like worshippers? Rebbi Abbahu asked: is the parade of Caesarea like worship, since it is full of Samaritans? The parade of Duqim is questionable. Rebbi Ze‘ira sent Rebbi Bevai that he should buy him a small web from the Saturnalia of Bet-Shean. He came to Rebbi Yose. He thought that he would instruct him following Rebbi Joshua ben Levi who permitted it. But he instructed him following Rebbi Joḥanan that it was forbidden. Rav said, Calends are eight days before the solstice, Saturnalia eight days after the solstice. Rebbi Joḥanan said, prwqṭw is the head of the turning point.

Rav said, Calendae are forbidden for everybody. Rebbi Joḥanan said, it is forbidden only for those worshipping on them. Saturnalia are forbidden for everybody. Rebbi Joḥanan said, both Calendae and Saturnalia are forbidden only for those worshipping on them. The colleagues asked: are wives of worshippers like worshippers? Rebbi Abbahu asked: is the parade of Caesarea like worship, since it is full of Samaritans? The parade of Duqim is questionable. Rebbi Ze‘ira sent Rebbi Bevai that he should buy him a small web from the Saturnalia of Bet-Shean. He came to Rebbi Yose. He thought that he would instruct him following Rebbi Joshua ben Levi who permitted it. But he instructed him following Rebbi Joḥanan that it was forbidden. Rav said, Calends are eight days before the solstice, Saturnalia eight days after the solstice. Rebbi Joḥanan said, prwqṭw is the head of the turning point.

Rav said, Calendae are forbidden for everybody. Rebbi Joḥanan said, it is forbidden only for those worshipping on them. Saturnalia are forbidden for everybody. Rebbi Joḥanan said, both Calendae and Saturnalia are forbidden only for those worshipping on them. The colleagues asked: are wives of worshippers like worshippers? Rebbi Abbahu asked: is the parade of Caesarea like worship, since it is full of Samaritans? The parade of Duqim is questionable. Rebbi Ze‘ira sent Rebbi Bevai that he should buy him a small web from the Saturnalia of Bet-Shean. He came to Rebbi Yose. He thought that he would instruct him following Rebbi Joshua ben Levi who permitted it. But he instructed him following Rebbi Joḥanan that it was forbidden. Rav said, Calends are eight days before the solstice, Saturnalia eight days after the solstice. Rebbi Joḥanan said, prwqṭw is the head of the turning point.

Rav said, Calendae are forbidden for everybody. Rebbi Joḥanan said, it is forbidden only for those worshipping on them. Saturnalia are forbidden for everybody. Rebbi Joḥanan said, both Calendae and Saturnalia are forbidden only for those worshipping on them. The colleagues asked: are wives of worshippers like worshippers? Rebbi Abbahu asked: is the parade of Caesarea like worship, since it is full of Samaritans? The parade of Duqim is questionable. Rebbi Ze‘ira sent Rebbi Bevai that he should buy him a small web from the Saturnalia of Bet-Shean. He came to Rebbi Yose. He thought that he would instruct him following Rebbi Joshua ben Levi who permitted it. But he instructed him following Rebbi Joḥanan that it was forbidden. Rav said, Calends are eight days before the solstice, Saturnalia eight days after the solstice. Rebbi Joḥanan said, prwqṭw is the head of the turning point.

Rav said, Calendae are forbidden for everybody. Rebbi Joḥanan said, it is forbidden only for those worshipping on them. Saturnalia are forbidden for everybody. Rebbi Joḥanan said, both Calendae and Saturnalia are forbidden only for those worshipping on them. The colleagues asked: are wives of worshippers like worshippers? Rebbi Abbahu asked: is the parade of Caesarea like worship, since it is full of Samaritans? The parade of Duqim is questionable. Rebbi Ze‘ira sent Rebbi Bevai that he should buy him a small web from the Saturnalia of Bet-Shean. He came to Rebbi Yose. He thought that he would instruct him following Rebbi Joshua ben Levi who permitted it. But he instructed him following Rebbi Joḥanan that it was forbidden. Rav said, Calends are eight days before the solstice, Saturnalia eight days after the solstice. Rebbi Joḥanan said, prwqṭw is the head of the turning point.

Rebbi Abba in the name of Rav: There are three times in Babylonia, three times in Media. Three times in Babylonia, מהורי וכנוני וכוונתה. Three in Media, נוסרדי ותירייסקי ומהירקנה. Rebbi Huna in the name of Rab Naḥman bar Jacob: New Year’s Day is on the second of March in Persia, on the 20th of March in Media.

Rebbi Abba in the name of Rav: There are three times in Babylonia, three times in Media. Three times in Babylonia, מהורי וכנוני וכוונתה. Three in Media, נוסרדי ותירייסקי ומהירקנה. Rebbi Huna in the name of Rab Naḥman bar Jacob: New Year’s Day is on the second of March in Persia, on the 20th of March in Media.

“Saturnalia,” “hidden hatred; hating, taking revenge, preserving [hatred].” This is what you say, Esau hated Jacob. Rebbi Isaac ben Rebbi Eleazar said, in Rome they call it “senate of Esau.”

“Saturnalia,” “hidden hatred; hating, taking revenge, preserving [hatred].” This is what you say, Esau hated Jacob. Rebbi Isaac ben Rebbi Eleazar said, in Rome they call it “senate of Esau.”

“Cratesis.” The day when Rome took hold of the Empire. Was this not stated already? Rebbi Yose ben Rebbi Abun said, for the second time. Rebbi Levi said, on the day when Solomon married the daughter of Pharao Necho, the king of Egypt, Michael descended and put a stick into the Sea which attracted debris and formed a forest; that is the great fortification in Rome. On the day when Jeroboam put up two golden calves, Remus and Romulus built two sheds in Rome. On the day Eliahu disappeared a king was installed at Rome; a king, there is no king appointed in Edom.

“Cratesis.” The day when Rome took hold of the Empire. Was this not stated already? Rebbi Yose ben Rebbi Abun said, for the second time. Rebbi Levi said, on the day when Solomon married the daughter of Pharao Necho, the king of Egypt, Michael descended and put a stick into the Sea which attracted debris and formed a forest; that is the great fortification in Rome. On the day when Jeroboam put up two golden calves, Remus and Romulus built two sheds in Rome. On the day Eliahu disappeared a king was installed at Rome; a king, there is no king appointed in Edom.

“Cratesis.” The day when Rome took hold of the Empire. Was this not stated already? Rebbi Yose ben Rebbi Abun said, for the second time. Rebbi Levi said, on the day when Solomon married the daughter of Pharao Necho, the king of Egypt, Michael descended and put a stick into the Sea which attracted debris and formed a forest; that is the great fortification in Rome. On the day when Jeroboam put up two golden calves, Remus and Romulus built two sheds in Rome. On the day Eliahu disappeared a king was installed at Rome; a king, there is no king appointed in Edom.

It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.

It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.

It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.

It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.

It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

Rebbi Abbahu in the name of Rebbi Joḥanan: If one bartered an animal for an idol it becomes forbidden. Rav Ḥisda asked: If he had worshipped it he would not have made it forbidden. Because he bartered an animal for an idol he made it forbidden? Maybe it was said about merchandise assembled before the fair. There came Rebbi Ze‘ira, Rebbi Abbahu in the name of Rebbi Joḥanan: If one bartered an animal for an idol it becomes forbidden. This was said about merchandise assembled before the fair. Rebbi Abbahu said, it is forbidden to make a group visit to a fair, as we have stated: “One should not greet him at a place where it gives him prestige. If he meets him on his way, he greets him gravely.”

Rebbi Abbahu in the name of Rebbi Joḥanan: If one bartered an animal for an idol it becomes forbidden. Rav Ḥisda asked: If he had worshipped it he would not have made it forbidden. Because he bartered an animal for an idol he made it forbidden? Maybe it was said about merchandise assembled before the fair. There came Rebbi Ze‘ira, Rebbi Abbahu in the name of Rebbi Joḥanan: If one bartered an animal for an idol it becomes forbidden. This was said about merchandise assembled before the fair. Rebbi Abbahu said, it is forbidden to make a group visit to a fair, as we have stated: “One should not greet him at a place where it gives him prestige. If he meets him on his way, he greets him gravely.”