rebbi

Rebbi Jeremiah asked before Rebbi Zeˋira: Maybe following Rebbi? If the Anointed, error in action it is. But if the rabbis, oblivion of a topic it is. Rebbi Huna said, it was needed for the rabbis. That you should not say, the Anointed and idolatry: Rebbi said, in acting in error; the rabbis said, in forgetting a topic. He said [ ], because we did not state about the Anointed. But in the former, we did not state about the Anointed but the Anointed is included, and here, even though we did not state about the Anointed, the Anointed is included.

Rebbi Jeremiah asked before Rebbi Zeˋira: Maybe following Rebbi? If the Anointed, error in action it is. But if the rabbis, oblivion of a topic it is. Rebbi Huna said, it was needed for the rabbis. That you should not say, the Anointed and idolatry: Rebbi said, in acting in error; the rabbis said, in forgetting a topic. He said [ ], because we did not state about the Anointed. But in the former, we did not state about the Anointed but the Anointed is included, and here, even though we did not state about the Anointed, the Anointed is included.

Rebbi Jeremiah asked before Rebbi Zeˋira: Maybe following Rebbi? If the Anointed, error in action it is. But if the rabbis, oblivion of a topic it is. Rebbi Huna said, it was needed for the rabbis. That you should not say, the Anointed and idolatry: Rebbi said, in acting in error; the rabbis said, in forgetting a topic. He said [ ], because we did not state about the Anointed. But in the former, we did not state about the Anointed but the Anointed is included, and here, even though we did not state about the Anointed, the Anointed is included.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

HALAKHAH: “They are not liable for a positive commandment or a prohibition in the Temple,” etc. Cahana said, is it impossible that there was knowledge at the beginning and knowledge at the end and oblivion in between? Rebbi Samuel ben Eudaimon objected before Rebbi Mana: Could that be for the teachers? He told him, we have a problem with those entering and you bring us teachers? What about it? Rebbi Samuel bar Rav Isaac said, commandments, commandments. Since commandments mentioned there are about fixed-value [offerings], here also about fixed-value [offerings].

HALAKHAH: “They are not liable for a positive commandment or a prohibition in the Temple,” etc. Cahana said, is it impossible that there was knowledge at the beginning and knowledge at the end and oblivion in between? Rebbi Samuel ben Eudaimon objected before Rebbi Mana: Could that be for the teachers? He told him, we have a problem with those entering and you bring us teachers? What about it? Rebbi Samuel bar Rav Isaac said, commandments, commandments. Since commandments mentioned there are about fixed-value [offerings], here also about fixed-value [offerings].

HALAKHAH: “They are not liable for a positive commandment or a prohibition in the Temple,” etc. Cahana said, is it impossible that there was knowledge at the beginning and knowledge at the end and oblivion in between? Rebbi Samuel ben Eudaimon objected before Rebbi Mana: Could that be for the teachers? He told him, we have a problem with those entering and you bring us teachers? What about it? Rebbi Samuel bar Rav Isaac said, commandments, commandments. Since commandments mentioned there are about fixed-value [offerings], here also about fixed-value [offerings].

But one never is liable for any positive commandment in the Torah! Rebbi Mattaniah said, we only came to state matters similar to the matter. How is that? If he entered the Temple impure, he is liable. If he entered pure but became impure, if he leaves on a long path he is liable, on a short one not liable. Similarly, if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he leaves on a long path he is liable, on a short one not liable. What is his shortcut? He shall cool down.

“What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be, even if her secretion starts with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down.

“What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be, even if her secretion starts with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down.

“What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be, even if her secretion starts with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down.

“What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be, even if her secretion starts with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down.

“What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be, even if her secretion starts with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down.

“What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be, even if her secretion starts with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down.

“What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be, even if her secretion starts with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down.

“What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be, even if her secretion starts with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down.

It is written: His bow was sitting immobile. Rebbi Samuel bar Naḥman: his bow was spanned and relaxed. Rebbi Abun said, his semen spread out and came out from under his fingernails, the arms of his hands were excited. Rav Ḥuna in the name of Rav Mattanah, he lifted his eyes, saw the picture of his father, and cooled down immediately, from the hands of the noble Jacob. Rebbi Abin said, he also saw the picture of Rachel, from there the shepherd, the rock of Israel.

It is written: His bow was sitting immobile. Rebbi Samuel bar Naḥman: his bow was spanned and relaxed. Rebbi Abun said, his semen spread out and came out from under his fingernails, the arms of his hands were excited. Rav Ḥuna in the name of Rav Mattanah, he lifted his eyes, saw the picture of his father, and cooled down immediately, from the hands of the noble Jacob. Rebbi Abin said, he also saw the picture of Rachel, from there the shepherd, the rock of Israel.

It is written: His bow was sitting immobile. Rebbi Samuel bar Naḥman: his bow was spanned and relaxed. Rebbi Abun said, his semen spread out and came out from under his fingernails, the arms of his hands were excited. Rav Ḥuna in the name of Rav Mattanah, he lifted his eyes, saw the picture of his father, and cooled down immediately, from the hands of the noble Jacob. Rebbi Abin said, he also saw the picture of Rachel, from there the shepherd, the rock of Israel.

MISHNAH: They are not liable for hearing a sound, or expression of the lips, or the impurity of the Temple and its sancta. The same applies to the Prince, the words of Rebbi Yose the Galilean. Rebbi Aqiba says, the Prince is liable for all of them except the hearing of a sound since the king does not judge, nor may one judge him; he does not testify, nor may one testify against him.

MISHNAH: They are not liable for hearing a sound, or expression of the lips, or the impurity of the Temple and its sancta. The same applies to the Prince, the words of Rebbi Yose the Galilean. Rebbi Aqiba says, the Prince is liable for all of them except the hearing of a sound since the king does not judge, nor may one judge him; he does not testify, nor may one testify against him.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.

MISHNAH: For all commandments of the Torah where one is liable to extirpation for willful infraction and a purification sacrifice for unintentional infraction, the individual brings a sheep or a she-goat, the Prince a he-goat, and the Anointed or the Court bring a bull. For idolatry the individual, the Prince, and the Anointed bring a she-goat, the Court bring a bull as elevation offering and a goat as purification sacrifice. For a suspended reparation sacrifice the individual and the Prince are liable but the Anointed and the Court are not liable. For a certain reparation sacrifice the individual, and the Prince, and the Anointed are liable but the Court is not liable. For hearing a sound, or expression of the lips, or the impurity of the Temple and its sancta, the Court is not liable, the individual, and the Prince, and the Anointed are liable but the Anointed is not liable for the impurity of the Temple and its sancta, the words of Rebbi Simeon. What do they bring? A variable sacrifice. Rebbi Eliezer says, the Prince brings a goat.

MISHNAH: For all commandments of the Torah where one is liable to extirpation for willful infraction and a purification sacrifice for unintentional infraction, the individual brings a sheep or a she-goat, the Prince a he-goat, and the Anointed or the Court bring a bull. For idolatry the individual, the Prince, and the Anointed bring a she-goat, the Court bring a bull as elevation offering and a goat as purification sacrifice. For a suspended reparation sacrifice the individual and the Prince are liable but the Anointed and the Court are not liable. For a certain reparation sacrifice the individual, and the Prince, and the Anointed are liable but the Court is not liable. For hearing a sound, or expression of the lips, or the impurity of the Temple and its sancta, the Court is not liable, the individual, and the Prince, and the Anointed are liable but the Anointed is not liable for the impurity of the Temple and its sancta, the words of Rebbi Simeon. What do they bring? A variable sacrifice. Rebbi Eliezer says, the Prince brings a goat.

HALAKHAH: “For all commandments of the Torah,” etc. Halakhah 8:“For a suspended sacrifice the individual and the Prince are liable,” etc. A person, to include the Prince. Should it include the Anointed? “And sinned inadvertently.” Any depending on acting inadvertently. This excludes the Anointed who is not depending on acting inadvertently. But following Rebbi who said, the Anointed is depending on acting inadvertently? One dependent on acting inadvertently in any situation. This excludes the Anointed who is not dependent on acting inadvertently in any situation. A person, to include the Prince and the Anointed. Here you say, to include the prince, and there you say, to include the Anointed? Like the purification sacrifices is the reparation sacrifice. Just as the purification sacrifice atones and wipes clean, also the reparation sacrifice atones and wipes clean. This excludes the suspended reparation sacrifice which atones but leaves a residue.

So is the Mishnah: “but the Anointed is not liable for the impurity of the Temple and its sancta, everybody’s opinion, and neither is the Prince for hearing a sound, the words of Rebbi Simeon.” Rebbi Joḥanan said, and the Sanctuary he shall not leave, nor desecrate. Therefore, if he left, he would not desecrate. Rebbi Ashian, Rebbi Jonah: Rebbi Abun bar Cahana found a difficulty. Is it not written, a widow, or a divorcee, or a desecrated, a harlot, these he shall not marry, therefore if he married he would not desecrate? What about it? Ḥizqiah said, this person would be extirpated from the community. One whose sacrifice is identical to that of the community. This excludes the Anointed whose sacrifice is not equal to that of the community. They objected, is not also the Prince’s sacrifice not equal to that of the community? It is equal on the day of Atonement. But his brothers the priests are not equal on the day of Atonement! They are equal on the other days of the year. Rebbi Yudan bar Shalom said, they are equal in that the blood is given outside.

So is the Mishnah: “but the Anointed is not liable for the impurity of the Temple and its sancta, everybody’s opinion, and neither is the Prince for hearing a sound, the words of Rebbi Simeon.” Rebbi Joḥanan said, and the Sanctuary he shall not leave, nor desecrate. Therefore, if he left, he would not desecrate. Rebbi Ashian, Rebbi Jonah: Rebbi Abun bar Cahana found a difficulty. Is it not written, a widow, or a divorcee, or a desecrated, a harlot, these he shall not marry, therefore if he married he would not desecrate? What about it? Ḥizqiah said, this person would be extirpated from the community. One whose sacrifice is identical to that of the community. This excludes the Anointed whose sacrifice is not equal to that of the community. They objected, is not also the Prince’s sacrifice not equal to that of the community? It is equal on the day of Atonement. But his brothers the priests are not equal on the day of Atonement! They are equal on the other days of the year. Rebbi Yudan bar Shalom said, they are equal in that the blood is given outside.

So is the Mishnah: “but the Anointed is not liable for the impurity of the Temple and its sancta, everybody’s opinion, and neither is the Prince for hearing a sound, the words of Rebbi Simeon.” Rebbi Joḥanan said, and the Sanctuary he shall not leave, nor desecrate. Therefore, if he left, he would not desecrate. Rebbi Ashian, Rebbi Jonah: Rebbi Abun bar Cahana found a difficulty. Is it not written, a widow, or a divorcee, or a desecrated, a harlot, these he shall not marry, therefore if he married he would not desecrate? What about it? Ḥizqiah said, this person would be extirpated from the community. One whose sacrifice is identical to that of the community. This excludes the Anointed whose sacrifice is not equal to that of the community. They objected, is not also the Prince’s sacrifice not equal to that of the community? It is equal on the day of Atonement. But his brothers the priests are not equal on the day of Atonement! They are equal on the other days of the year. Rebbi Yudan bar Shalom said, they are equal in that the blood is given outside.

So is the Mishnah: “but the Anointed is not liable for the impurity of the Temple and its sancta, everybody’s opinion, and neither is the Prince for hearing a sound, the words of Rebbi Simeon.” Rebbi Joḥanan said, and the Sanctuary he shall not leave, nor desecrate. Therefore, if he left, he would not desecrate. Rebbi Ashian, Rebbi Jonah: Rebbi Abun bar Cahana found a difficulty. Is it not written, a widow, or a divorcee, or a desecrated, a harlot, these he shall not marry, therefore if he married he would not desecrate? What about it? Ḥizqiah said, this person would be extirpated from the community. One whose sacrifice is identical to that of the community. This excludes the Anointed whose sacrifice is not equal to that of the community. They objected, is not also the Prince’s sacrifice not equal to that of the community? It is equal on the day of Atonement. But his brothers the priests are not equal on the day of Atonement! They are equal on the other days of the year. Rebbi Yudan bar Shalom said, they are equal in that the blood is given outside.

So is the Mishnah: “but the Anointed is not liable for the impurity of the Temple and its sancta, everybody’s opinion, and neither is the Prince for hearing a sound, the words of Rebbi Simeon.” Rebbi Joḥanan said, and the Sanctuary he shall not leave, nor desecrate. Therefore, if he left, he would not desecrate. Rebbi Ashian, Rebbi Jonah: Rebbi Abun bar Cahana found a difficulty. Is it not written, a widow, or a divorcee, or a desecrated, a harlot, these he shall not marry, therefore if he married he would not desecrate? What about it? Ḥizqiah said, this person would be extirpated from the community. One whose sacrifice is identical to that of the community. This excludes the Anointed whose sacrifice is not equal to that of the community. They objected, is not also the Prince’s sacrifice not equal to that of the community? It is equal on the day of Atonement. But his brothers the priests are not equal on the day of Atonement! They are equal on the other days of the year. Rebbi Yudan bar Shalom said, they are equal in that the blood is given outside.

So is the Mishnah: “but the Anointed is not liable for the impurity of the Temple and its sancta, everybody’s opinion, and neither is the Prince for hearing a sound, the words of Rebbi Simeon.” Rebbi Joḥanan said, and the Sanctuary he shall not leave, nor desecrate. Therefore, if he left, he would not desecrate. Rebbi Ashian, Rebbi Jonah: Rebbi Abun bar Cahana found a difficulty. Is it not written, a widow, or a divorcee, or a desecrated, a harlot, these he shall not marry, therefore if he married he would not desecrate? What about it? Ḥizqiah said, this person would be extirpated from the community. One whose sacrifice is identical to that of the community. This excludes the Anointed whose sacrifice is not equal to that of the community. They objected, is not also the Prince’s sacrifice not equal to that of the community? It is equal on the day of Atonement. But his brothers the priests are not equal on the day of Atonement! They are equal on the other days of the year. Rebbi Yudan bar Shalom said, they are equal in that the blood is given outside.

Rebbi Joḥanan said, Rebbi Eliezer said this only because of his extirpation. Rebbi Hoshaia asked: If so, then even for a fixed [sacrifice]? Rebbi Jonah said, Rebbi Hoshaia is of the opinion that he is uprooted from the entire paragraph; but Rebbi Eliezer treats him like a rich commoner. Rebbi Mana said, if Rebbi Eliezer treats him like a rich commoner, then also for hearing a sound, or expression of the lips, as it was stated: Rebbi (Eleazar) [Eliezer] and the Sages did not differ about hearing a sound, or expression of the lips, that he does not bring a male goat but a she-goat. About what did they differ? About impurity of the Sanctuary and its sancta, where Rebbi Eliezer says since he is subject to extirpation why should he not bring a male goat instead of a she-goat? They objected: Is there not the Anointed in the case of idolatry where he does not bring a male goat but a she-goat.

Rebbi Joḥanan said, Rebbi Eliezer said this only because of his extirpation. Rebbi Hoshaia asked: If so, then even for a fixed [sacrifice]? Rebbi Jonah said, Rebbi Hoshaia is of the opinion that he is uprooted from the entire paragraph; but Rebbi Eliezer treats him like a rich commoner. Rebbi Mana said, if Rebbi Eliezer treats him like a rich commoner, then also for hearing a sound, or expression of the lips, as it was stated: Rebbi (Eleazar) [Eliezer] and the Sages did not differ about hearing a sound, or expression of the lips, that he does not bring a male goat but a she-goat. About what did they differ? About impurity of the Sanctuary and its sancta, where Rebbi Eliezer says since he is subject to extirpation why should he not bring a male goat instead of a she-goat? They objected: Is there not the Anointed in the case of idolatry where he does not bring a male goat but a she-goat.

Rebbi Joḥanan said, Rebbi Eliezer said this only because of his extirpation. Rebbi Hoshaia asked: If so, then even for a fixed [sacrifice]? Rebbi Jonah said, Rebbi Hoshaia is of the opinion that he is uprooted from the entire paragraph; but Rebbi Eliezer treats him like a rich commoner. Rebbi Mana said, if Rebbi Eliezer treats him like a rich commoner, then also for hearing a sound, or expression of the lips, as it was stated: Rebbi (Eleazar) [Eliezer] and the Sages did not differ about hearing a sound, or expression of the lips, that he does not bring a male goat but a she-goat. About what did they differ? About impurity of the Sanctuary and its sancta, where Rebbi Eliezer says since he is subject to extirpation why should he not bring a male goat instead of a she-goat? They objected: Is there not the Anointed in the case of idolatry where he does not bring a male goat but a she-goat.

Rebbi Joḥanan said, Rebbi Eliezer said this only because of his extirpation. Rebbi Hoshaia asked: If so, then even for a fixed [sacrifice]? Rebbi Jonah said, Rebbi Hoshaia is of the opinion that he is uprooted from the entire paragraph; but Rebbi Eliezer treats him like a rich commoner. Rebbi Mana said, if Rebbi Eliezer treats him like a rich commoner, then also for hearing a sound, or expression of the lips, as it was stated: Rebbi (Eleazar) [Eliezer] and the Sages did not differ about hearing a sound, or expression of the lips, that he does not bring a male goat but a she-goat. About what did they differ? About impurity of the Sanctuary and its sancta, where Rebbi Eliezer says since he is subject to extirpation why should he not bring a male goat instead of a she-goat? They objected: Is there not the Anointed in the case of idolatry where he does not bring a male goat but a she-goat.

Rebbi Joḥanan said, Rebbi Eliezer said this only because of his extirpation. Rebbi Hoshaia asked: If so, then even for a fixed [sacrifice]? Rebbi Jonah said, Rebbi Hoshaia is of the opinion that he is uprooted from the entire paragraph; but Rebbi Eliezer treats him like a rich commoner. Rebbi Mana said, if Rebbi Eliezer treats him like a rich commoner, then also for hearing a sound, or expression of the lips, as it was stated: Rebbi (Eleazar) [Eliezer] and the Sages did not differ about hearing a sound, or expression of the lips, that he does not bring a male goat but a she-goat. About what did they differ? About impurity of the Sanctuary and its sancta, where Rebbi Eliezer says since he is subject to extirpation why should he not bring a male goat instead of a she-goat? They objected: Is there not the Anointed in the case of idolatry where he does not bring a male goat but a she-goat.

Rebbi Joḥanan said, Rebbi Eliezer said this only because of his extirpation. Rebbi Hoshaia asked: If so, then even for a fixed [sacrifice]? Rebbi Jonah said, Rebbi Hoshaia is of the opinion that he is uprooted from the entire paragraph; but Rebbi Eliezer treats him like a rich commoner. Rebbi Mana said, if Rebbi Eliezer treats him like a rich commoner, then also for hearing a sound, or expression of the lips, as it was stated: Rebbi (Eleazar) [Eliezer] and the Sages did not differ about hearing a sound, or expression of the lips, that he does not bring a male goat but a she-goat. About what did they differ? About impurity of the Sanctuary and its sancta, where Rebbi Eliezer says since he is subject to extirpation why should he not bring a male goat instead of a she-goat? They objected: Is there not the Anointed in the case of idolatry where he does not bring a male goat but a she-goat.

Rebbi Joḥanan said, Rebbi Eliezer said this only because of his extirpation. Rebbi Hoshaia asked: If so, then even for a fixed [sacrifice]? Rebbi Jonah said, Rebbi Hoshaia is of the opinion that he is uprooted from the entire paragraph; but Rebbi Eliezer treats him like a rich commoner. Rebbi Mana said, if Rebbi Eliezer treats him like a rich commoner, then also for hearing a sound, or expression of the lips, as it was stated: Rebbi (Eleazar) [Eliezer] and the Sages did not differ about hearing a sound, or expression of the lips, that he does not bring a male goat but a she-goat. About what did they differ? About impurity of the Sanctuary and its sancta, where Rebbi Eliezer says since he is subject to extirpation why should he not bring a male goat instead of a she-goat? They objected: Is there not the Anointed in the case of idolatry where he does not bring a male goat but a she-goat.

Rebbi Joḥanan said, Rebbi Eliezer said this only because of his extirpation. Rebbi Hoshaia asked: If so, then even for a fixed [sacrifice]? Rebbi Jonah said, Rebbi Hoshaia is of the opinion that he is uprooted from the entire paragraph; but Rebbi Eliezer treats him like a rich commoner. Rebbi Mana said, if Rebbi Eliezer treats him like a rich commoner, then also for hearing a sound, or expression of the lips, as it was stated: Rebbi (Eleazar) [Eliezer] and the Sages did not differ about hearing a sound, or expression of the lips, that he does not bring a male goat but a she-goat. About what did they differ? About impurity of the Sanctuary and its sancta, where Rebbi Eliezer says since he is subject to extirpation why should he not bring a male goat instead of a she-goat? They objected: Is there not the Anointed in the case of idolatry where he does not bring a male goat but a she-goat.

Rebbi Joḥanan said, Rebbi Eliezer said this only because of his extirpation. Rebbi Hoshaia asked: If so, then even for a fixed [sacrifice]? Rebbi Jonah said, Rebbi Hoshaia is of the opinion that he is uprooted from the entire paragraph; but Rebbi Eliezer treats him like a rich commoner. Rebbi Mana said, if Rebbi Eliezer treats him like a rich commoner, then also for hearing a sound, or expression of the lips, as it was stated: Rebbi (Eleazar) [Eliezer] and the Sages did not differ about hearing a sound, or expression of the lips, that he does not bring a male goat but a she-goat. About what did they differ? About impurity of the Sanctuary and its sancta, where Rebbi Eliezer says since he is subject to extirpation why should he not bring a male goat instead of a she-goat? They objected: Is there not the Anointed in the case of idolatry where he does not bring a male goat but a she-goat.

Rebbi Joḥanan said, Rebbi Eliezer said this only because of his extirpation. Rebbi Hoshaia asked: If so, then even for a fixed [sacrifice]? Rebbi Jonah said, Rebbi Hoshaia is of the opinion that he is uprooted from the entire paragraph; but Rebbi Eliezer treats him like a rich commoner. Rebbi Mana said, if Rebbi Eliezer treats him like a rich commoner, then also for hearing a sound, or expression of the lips, as it was stated: Rebbi (Eleazar) [Eliezer] and the Sages did not differ about hearing a sound, or expression of the lips, that he does not bring a male goat but a she-goat. About what did they differ? About impurity of the Sanctuary and its sancta, where Rebbi Eliezer says since he is subject to extirpation why should he not bring a male goat instead of a she-goat? They objected: Is there not the Anointed in the case of idolatry where he does not bring a male goat but a she-goat.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

MISHNAH: If they sinned before being appointed; when afterwards they were appointed, they remain commoners. Rebbi Simeon says, if it became known to them before they were appointed, they are obligated; if after they were appointed they are not liable. Who is the Prince? This is the king, as it is said, if he transgressed one of the commandments of the Eternal, his God; a Prince who has none above him but the Eternal, his God. And who is the Anointed? This is one anointed with the anointing oil, not one clothed in multiple garb. The only difference between the priest anointed with the anointing oil and the one clothed in multiple garb is the bull brought for all commandments. And the only difference between an officiating High Priest and a deposed one is the bull of the Day of Atonement and the tenth of an ephah. Both are equal in the office of the day of Atonement, commanded about the virgin, and prohibited for a widow, and do not defile themselves for close relatives, and may not let their hair grow or rend their garments, and let the homicide return.

HALAKHAH: “If they sinned before being appointed,” etc. The colleagues say that the reason of Rebbi Simeon is because greatness atones. Rebbi Yose said, because his sin and his knowledge are not equal. What is the difference between them? Referring to the beginning of the Chapter: “An Anointed Priest who sinned and then was removed from his anointed status, or a Prince who sinned and then was removed from his exalted status. The Anointed Priest brings a bull and the Prince brings a goat;” if there is any doubt whether they sinned. He who said, because greatness atones; just as it atones for the certain [sin] so it atones for the doubt. He who said. because his sin and his knowledge are not equal; his sin and his knowledge are not equal. If they sinned before they were appointed and after they were appointed they breached, for him who said, because greatness atones, greatness atoned for the first, but he is liable for the second and the third. For him who said, because his sin and his knowledge are not equal. If they sinned regarding hearing a sound, or expression of the lips, or the impurity of the Temple and its sancta, for him who said, because his sin and his knowledge are not equal, here his sin and his knowledge are equal. For him who said, because greatness atones, even in this case greatness atones.

HALAKHAH: “If they sinned before being appointed,” etc. The colleagues say that the reason of Rebbi Simeon is because greatness atones. Rebbi Yose said, because his sin and his knowledge are not equal. What is the difference between them? Referring to the beginning of the Chapter: “An Anointed Priest who sinned and then was removed from his anointed status, or a Prince who sinned and then was removed from his exalted status. The Anointed Priest brings a bull and the Prince brings a goat;” if there is any doubt whether they sinned. He who said, because greatness atones; just as it atones for the certain [sin] so it atones for the doubt. He who said. because his sin and his knowledge are not equal; his sin and his knowledge are not equal. If they sinned before they were appointed and after they were appointed they breached, for him who said, because greatness atones, greatness atoned for the first, but he is liable for the second and the third. For him who said, because his sin and his knowledge are not equal. If they sinned regarding hearing a sound, or expression of the lips, or the impurity of the Temple and its sancta, for him who said, because his sin and his knowledge are not equal, here his sin and his knowledge are equal. For him who said, because greatness atones, even in this case greatness atones.

Rebbi Mattania said: Greatness cannot atone (until his greatness becomes known to him) [unless his error became known to him.] If he ate half the volume of an olive before he was appointed and half the volume of an olive after he was appointed, even in one oblivion he is not liable. A doubt of half the volume of an olive before he was appointed and a doubt of half the volume of an olive after he was appointed: he brings a suspended reparation offering. Do we find anything where for the actual offense he is not liable but for a doubt he is liable? We do not find this! If he ate the volume of two olives, the true nature of one of them became known to him, the other remained for him in doubt. Rebbi Jacob the Southerner asked before Rebbi Yose: As you take it, if he ate forbidden fat, it atoned. [If he ate permitted fat, it atoned.] Rebbi Yose said, anything which convinced him to bring a suspended reparation offering, the knowledge of the doubt establishes his transgression. So we find a case where for the actual offense he is not liable but for a doubt he is liable.

Rebbi Mattania said: Greatness cannot atone (until his greatness becomes known to him) [unless his error became known to him.] If he ate half the volume of an olive before he was appointed and half the volume of an olive after he was appointed, even in one oblivion he is not liable. A doubt of half the volume of an olive before he was appointed and a doubt of half the volume of an olive after he was appointed: he brings a suspended reparation offering. Do we find anything where for the actual offense he is not liable but for a doubt he is liable? We do not find this! If he ate the volume of two olives, the true nature of one of them became known to him, the other remained for him in doubt. Rebbi Jacob the Southerner asked before Rebbi Yose: As you take it, if he ate forbidden fat, it atoned. [If he ate permitted fat, it atoned.] Rebbi Yose said, anything which convinced him to bring a suspended reparation offering, the knowledge of the doubt establishes his transgression. So we find a case where for the actual offense he is not liable but for a doubt he is liable.

Rebbi Mattania said: Greatness cannot atone (until his greatness becomes known to him) [unless his error became known to him.] If he ate half the volume of an olive before he was appointed and half the volume of an olive after he was appointed, even in one oblivion he is not liable. A doubt of half the volume of an olive before he was appointed and a doubt of half the volume of an olive after he was appointed: he brings a suspended reparation offering. Do we find anything where for the actual offense he is not liable but for a doubt he is liable? We do not find this! If he ate the volume of two olives, the true nature of one of them became known to him, the other remained for him in doubt. Rebbi Jacob the Southerner asked before Rebbi Yose: As you take it, if he ate forbidden fat, it atoned. [If he ate permitted fat, it atoned.] Rebbi Yose said, anything which convinced him to bring a suspended reparation offering, the knowledge of the doubt establishes his transgression. So we find a case where for the actual offense he is not liable but for a doubt he is liable.

Rebbi Mattania said: Greatness cannot atone (until his greatness becomes known to him) [unless his error became known to him.] If he ate half the volume of an olive before he was appointed and half the volume of an olive after he was appointed, even in one oblivion he is not liable. A doubt of half the volume of an olive before he was appointed and a doubt of half the volume of an olive after he was appointed: he brings a suspended reparation offering. Do we find anything where for the actual offense he is not liable but for a doubt he is liable? We do not find this! If he ate the volume of two olives, the true nature of one of them became known to him, the other remained for him in doubt. Rebbi Jacob the Southerner asked before Rebbi Yose: As you take it, if he ate forbidden fat, it atoned. [If he ate permitted fat, it atoned.] Rebbi Yose said, anything which convinced him to bring a suspended reparation offering, the knowledge of the doubt establishes his transgression. So we find a case where for the actual offense he is not liable but for a doubt he is liable.

One ate the volume of three olives but was of the opinion that he ate only two. {He selected a sacrifice following Rebbi Joḥanan.} [If he selected one sacrifice, this atones.] For Rebbi Joḥanan said, if part of the sin was atoned for, all of the sin was atoned for. Rebbi Simeon ben Laqish said, if part of the sin was atoned for, not all of the sin was atoned for.

One ate the volume of three olives but was of the opinion that he ate only two. {He selected a sacrifice following Rebbi Joḥanan.} [If he selected one sacrifice, this atones.] For Rebbi Joḥanan said, if part of the sin was atoned for, all of the sin was atoned for. Rebbi Simeon ben Laqish said, if part of the sin was atoned for, not all of the sin was atoned for.

One ate the volume of three olives but was of the opinion that he ate only two. {He selected a sacrifice following Rebbi Joḥanan.} [If he selected one sacrifice, this atones.] For Rebbi Joḥanan said, if part of the sin was atoned for, all of the sin was atoned for. Rebbi Simeon ben Laqish said, if part of the sin was atoned for, not all of the sin was atoned for.

One ate five times the volume of an olive; he separately realized a doubt about each one. Afterwards it became known to him (in court) [as a certainty.] Rebbi Simeon ben Laqish said, the knowledge about his doubt determines his kind of transgression. Rebbi Joḥanan said, the knowledge about his doubt does not determine his kind of transgression. Rebbi Yose bar Abun in the name of Rebbi Samuel bar Rav Isaac: Rebbi Simeon ben Laqish agrees that for the Anointed Priest the knowledge about his doubt does not determine his kind of transgression. What is the reason? Like purification offering, like reparation offering. The knowledge about his doubt determines his kind of transgression for one who brings a suspended reparation offering. The knowledge about his doubt does not determine his kind of transgression for one who does not bring a suspended reparation offering.

One ate five times the volume of an olive; he separately realized a doubt about each one. Afterwards it became known to him (in court) [as a certainty.] Rebbi Simeon ben Laqish said, the knowledge about his doubt determines his kind of transgression. Rebbi Joḥanan said, the knowledge about his doubt does not determine his kind of transgression. Rebbi Yose bar Abun in the name of Rebbi Samuel bar Rav Isaac: Rebbi Simeon ben Laqish agrees that for the Anointed Priest the knowledge about his doubt does not determine his kind of transgression. What is the reason? Like purification offering, like reparation offering. The knowledge about his doubt determines his kind of transgression for one who brings a suspended reparation offering. The knowledge about his doubt does not determine his kind of transgression for one who does not bring a suspended reparation offering.

One ate five times the volume of an olive; he separately realized a doubt about each one. Afterwards it became known to him (in court) [as a certainty.] Rebbi Simeon ben Laqish said, the knowledge about his doubt determines his kind of transgression. Rebbi Joḥanan said, the knowledge about his doubt does not determine his kind of transgression. Rebbi Yose bar Abun in the name of Rebbi Samuel bar Rav Isaac: Rebbi Simeon ben Laqish agrees that for the Anointed Priest the knowledge about his doubt does not determine his kind of transgression. What is the reason? Like purification offering, like reparation offering. The knowledge about his doubt determines his kind of transgression for one who brings a suspended reparation offering. The knowledge about his doubt does not determine his kind of transgression for one who does not bring a suspended reparation offering.

One ate five times the volume of an olive; he separately realized a doubt about each one. Afterwards it became known to him (in court) [as a certainty.] Rebbi Simeon ben Laqish said, the knowledge about his doubt determines his kind of transgression. Rebbi Joḥanan said, the knowledge about his doubt does not determine his kind of transgression. Rebbi Yose bar Abun in the name of Rebbi Samuel bar Rav Isaac: Rebbi Simeon ben Laqish agrees that for the Anointed Priest the knowledge about his doubt does not determine his kind of transgression. What is the reason? Like purification offering, like reparation offering. The knowledge about his doubt determines his kind of transgression for one who brings a suspended reparation offering. The knowledge about his doubt does not determine his kind of transgression for one who does not bring a suspended reparation offering.

One ate five times the volume of an olive; he separately realized a doubt about each one. Afterwards it became known to him (in court) [as a certainty.] Rebbi Simeon ben Laqish said, the knowledge about his doubt determines his kind of transgression. Rebbi Joḥanan said, the knowledge about his doubt does not determine his kind of transgression. Rebbi Yose bar Abun in the name of Rebbi Samuel bar Rav Isaac: Rebbi Simeon ben Laqish agrees that for the Anointed Priest the knowledge about his doubt does not determine his kind of transgression. What is the reason? Like purification offering, like reparation offering. The knowledge about his doubt determines his kind of transgression for one who brings a suspended reparation offering. The knowledge about his doubt does not determine his kind of transgression for one who does not bring a suspended reparation offering.

The argument of Rebbi Simeon ben Laqish seems to be inverted. There he says, the knowledge about his doubt determines his kind of transgression. But here he says, the knowledge about his doubt does not determine his kind of transgression. There, his reparation offering determines it. Here what do you have?

The argument of Rebbi Joḥanan seems to be inverted. There, he said, if part of the sin was atoned, all of the sin was atoned. And here he says so? Rebbi Joḥanan said this only for the last realization which does not require any sacrifice.