rebbi

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.

Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yose said, it is suspended for atonement. Rebbi Zeˋira said, where neither itself nor its blood are usable it dies immediately.

Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yose said, it is suspended for atonement. Rebbi Zeˋira said, where neither itself nor its blood are usable it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed (and in court) [as the certainty] after he was removed. In the opinion of Rebbi Simeon ben Laqish he is not liable; in the opinion of Rebbi Joḥanan he is liable. Did Rebbi Simeon ben Laqish state to free from liability, not rather to insist on liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him before he was appointed; the certainty after he was appointed. Following the opinion of Rebbi Simeon ben Laqish who said, the knowledge about his doubt determines his kind of transgression, he must say that one is liable. Following the opinion of Rebbi Joḥanan who said, the knowledge about his doubt does not determine his kind of transgression, he must say that one is not liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither itself not its blood are usable, it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed (and in court) [as the certainty] after he was removed. In the opinion of Rebbi Simeon ben Laqish he is not liable; in the opinion of Rebbi Joḥanan he is liable. Did Rebbi Simeon ben Laqish state to free from liability, not rather to insist on liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him before he was appointed; the certainty after he was appointed. Following the opinion of Rebbi Simeon ben Laqish who said, the knowledge about his doubt determines his kind of transgression, he must say that one is liable. Following the opinion of Rebbi Joḥanan who said, the knowledge about his doubt does not determine his kind of transgression, he must say that one is not liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither itself not its blood are usable, it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed (and in court) [as the certainty] after he was removed. In the opinion of Rebbi Simeon ben Laqish he is not liable; in the opinion of Rebbi Joḥanan he is liable. Did Rebbi Simeon ben Laqish state to free from liability, not rather to insist on liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him before he was appointed; the certainty after he was appointed. Following the opinion of Rebbi Simeon ben Laqish who said, the knowledge about his doubt determines his kind of transgression, he must say that one is liable. Following the opinion of Rebbi Joḥanan who said, the knowledge about his doubt does not determine his kind of transgression, he must say that one is not liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither itself not its blood are usable, it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed (and in court) [as the certainty] after he was removed. In the opinion of Rebbi Simeon ben Laqish he is not liable; in the opinion of Rebbi Joḥanan he is liable. Did Rebbi Simeon ben Laqish state to free from liability, not rather to insist on liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him before he was appointed; the certainty after he was appointed. Following the opinion of Rebbi Simeon ben Laqish who said, the knowledge about his doubt determines his kind of transgression, he must say that one is liable. Following the opinion of Rebbi Joḥanan who said, the knowledge about his doubt does not determine his kind of transgression, he must say that one is not liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither itself not its blood are usable, it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed (and in court) [as the certainty] after he was removed. In the opinion of Rebbi Simeon ben Laqish he is not liable; in the opinion of Rebbi Joḥanan he is liable. Did Rebbi Simeon ben Laqish state to free from liability, not rather to insist on liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him before he was appointed; the certainty after he was appointed. Following the opinion of Rebbi Simeon ben Laqish who said, the knowledge about his doubt determines his kind of transgression, he must say that one is liable. Following the opinion of Rebbi Joḥanan who said, the knowledge about his doubt does not determine his kind of transgression, he must say that one is not liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither itself not its blood are usable, it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed (and in court) [as the certainty] after he was removed. In the opinion of Rebbi Simeon ben Laqish he is not liable; in the opinion of Rebbi Joḥanan he is liable. Did Rebbi Simeon ben Laqish state to free from liability, not rather to insist on liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him before he was appointed; the certainty after he was appointed. Following the opinion of Rebbi Simeon ben Laqish who said, the knowledge about his doubt determines his kind of transgression, he must say that one is liable. Following the opinion of Rebbi Joḥanan who said, the knowledge about his doubt does not determine his kind of transgression, he must say that one is not liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither itself not its blood are usable, it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed (and in court) [as the certainty] after he was removed. In the opinion of Rebbi Simeon ben Laqish he is not liable; in the opinion of Rebbi Joḥanan he is liable. Did Rebbi Simeon ben Laqish state to free from liability, not rather to insist on liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him before he was appointed; the certainty after he was appointed. Following the opinion of Rebbi Simeon ben Laqish who said, the knowledge about his doubt determines his kind of transgression, he must say that one is liable. Following the opinion of Rebbi Joḥanan who said, the knowledge about his doubt does not determine his kind of transgression, he must say that one is not liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither itself not its blood are usable, it dies immediately.

If one ate half the volume of an olive before he was appointed, half the volume of an olive after he was appointed, half the volume of an olive after he was removed from office. Since [no] obligation of a sacrifice came in between, do they combine? Let us hear from the following: Before him were three [olive sized pieces]. He ate the first but did not realize it; the second (and the third) while he was oblivious of the first. He was informed of the first but was not informed of the second. [He ate] the third while oblivious of the second. Afterwards he was informed about all of them. Rebbi Joḥanan said, he is liable for the first and the second but not liable for the third. Rebbi Yose said, the second depends on his intention. If he wishes, he atones for it with the first; if he wishes, he atones for it with the third. The colleagues compare it to four half-olives. If he was intelligent, he brings one sacrifice; otherwise, he brings two sacrifices. How is that? He brings one for the first and the second together; one for the third and fourth together. (Rebbi Yose compares it to full olive sizes. If he was intelligent, he brings two sacrifices; otherwise, he brings three sacrifices. How is that? He brings one for the first and the second together, and one for the third and fourth together.) If he brought for the middle ones, he is not liable for the first and the fourth. Rebbi Yose compares it to full olive sizes. If he was intelligent, he brings two sacrifices; otherwise, he brings three sacrifices. How is that? He brings one for the first and the second together, and one for the third and fourth together. If he brought for the middle ones, he is liable for the first separately and for the fourth separately.

If one ate half the volume of an olive before he was appointed, half the volume of an olive after he was appointed, half the volume of an olive after he was removed from office. Since [no] obligation of a sacrifice came in between, do they combine? Let us hear from the following: Before him were three [olive sized pieces]. He ate the first but did not realize it; the second (and the third) while he was oblivious of the first. He was informed of the first but was not informed of the second. [He ate] the third while oblivious of the second. Afterwards he was informed about all of them. Rebbi Joḥanan said, he is liable for the first and the second but not liable for the third. Rebbi Yose said, the second depends on his intention. If he wishes, he atones for it with the first; if he wishes, he atones for it with the third. The colleagues compare it to four half-olives. If he was intelligent, he brings one sacrifice; otherwise, he brings two sacrifices. How is that? He brings one for the first and the second together; one for the third and fourth together. (Rebbi Yose compares it to full olive sizes. If he was intelligent, he brings two sacrifices; otherwise, he brings three sacrifices. How is that? He brings one for the first and the second together, and one for the third and fourth together.) If he brought for the middle ones, he is not liable for the first and the fourth. Rebbi Yose compares it to full olive sizes. If he was intelligent, he brings two sacrifices; otherwise, he brings three sacrifices. How is that? He brings one for the first and the second together, and one for the third and fourth together. If he brought for the middle ones, he is liable for the first separately and for the fourth separately.

If one ate half the volume of an olive before he was appointed, half the volume of an olive after he was appointed, half the volume of an olive after he was removed from office. Since [no] obligation of a sacrifice came in between, do they combine? Let us hear from the following: Before him were three [olive sized pieces]. He ate the first but did not realize it; the second (and the third) while he was oblivious of the first. He was informed of the first but was not informed of the second. [He ate] the third while oblivious of the second. Afterwards he was informed about all of them. Rebbi Joḥanan said, he is liable for the first and the second but not liable for the third. Rebbi Yose said, the second depends on his intention. If he wishes, he atones for it with the first; if he wishes, he atones for it with the third. The colleagues compare it to four half-olives. If he was intelligent, he brings one sacrifice; otherwise, he brings two sacrifices. How is that? He brings one for the first and the second together; one for the third and fourth together. (Rebbi Yose compares it to full olive sizes. If he was intelligent, he brings two sacrifices; otherwise, he brings three sacrifices. How is that? He brings one for the first and the second together, and one for the third and fourth together.) If he brought for the middle ones, he is not liable for the first and the fourth. Rebbi Yose compares it to full olive sizes. If he was intelligent, he brings two sacrifices; otherwise, he brings three sacrifices. How is that? He brings one for the first and the second together, and one for the third and fourth together. If he brought for the middle ones, he is liable for the first separately and for the fourth separately.

If one ate half the volume of an olive before he was appointed, half the volume of an olive after he was appointed, half the volume of an olive after he was removed from office. Since [no] obligation of a sacrifice came in between, do they combine? Let us hear from the following: Before him were three [olive sized pieces]. He ate the first but did not realize it; the second (and the third) while he was oblivious of the first. He was informed of the first but was not informed of the second. [He ate] the third while oblivious of the second. Afterwards he was informed about all of them. Rebbi Joḥanan said, he is liable for the first and the second but not liable for the third. Rebbi Yose said, the second depends on his intention. If he wishes, he atones for it with the first; if he wishes, he atones for it with the third. The colleagues compare it to four half-olives. If he was intelligent, he brings one sacrifice; otherwise, he brings two sacrifices. How is that? He brings one for the first and the second together; one for the third and fourth together. (Rebbi Yose compares it to full olive sizes. If he was intelligent, he brings two sacrifices; otherwise, he brings three sacrifices. How is that? He brings one for the first and the second together, and one for the third and fourth together.) If he brought for the middle ones, he is not liable for the first and the fourth. Rebbi Yose compares it to full olive sizes. If he was intelligent, he brings two sacrifices; otherwise, he brings three sacrifices. How is that? He brings one for the first and the second together, and one for the third and fourth together. If he brought for the middle ones, he is liable for the first separately and for the fourth separately.

Rebbi Isaac asked: Is it the same with the eating of half loaves? Rebbi Yose said, this question of Rebbi Isaac is nothing. (Is it written) [Does] the matter depend on eating half loaves? If one ate the volume of half an olive during the time allotted for this half loaf and another volume of half an olive during the time allotted for that half loaf, is that anything? If one ate the volume of several olives during times allotted for several half-loaves in one oblivion, he is liable only for one [sacrifice]. The rabbis of Caesarea say, instead of comparing it to kinds of fat, why not compare it to [the laws of] Sabbath? If he wove a single thread for one cloth and a single thread for another cloth, is that anything? If he wove several threads for several pieces of cloth in one oblivion, he is liable only for one [sacrifice]. Was there not an obligation for a sacrifice in the meantime, and you say that they are counted together? Rebbi Abun said, there it is about the obligation of a sacrifice; but here [a change] of sacrifice.

Rebbi Isaac asked: Is it the same with the eating of half loaves? Rebbi Yose said, this question of Rebbi Isaac is nothing. (Is it written) [Does] the matter depend on eating half loaves? If one ate the volume of half an olive during the time allotted for this half loaf and another volume of half an olive during the time allotted for that half loaf, is that anything? If one ate the volume of several olives during times allotted for several half-loaves in one oblivion, he is liable only for one [sacrifice]. The rabbis of Caesarea say, instead of comparing it to kinds of fat, why not compare it to [the laws of] Sabbath? If he wove a single thread for one cloth and a single thread for another cloth, is that anything? If he wove several threads for several pieces of cloth in one oblivion, he is liable only for one [sacrifice]. Was there not an obligation for a sacrifice in the meantime, and you say that they are counted together? Rebbi Abun said, there it is about the obligation of a sacrifice; but here [a change] of sacrifice.

Rebbi Isaac asked: Is it the same with the eating of half loaves? Rebbi Yose said, this question of Rebbi Isaac is nothing. (Is it written) [Does] the matter depend on eating half loaves? If one ate the volume of half an olive during the time allotted for this half loaf and another volume of half an olive during the time allotted for that half loaf, is that anything? If one ate the volume of several olives during times allotted for several half-loaves in one oblivion, he is liable only for one [sacrifice]. The rabbis of Caesarea say, instead of comparing it to kinds of fat, why not compare it to [the laws of] Sabbath? If he wove a single thread for one cloth and a single thread for another cloth, is that anything? If he wove several threads for several pieces of cloth in one oblivion, he is liable only for one [sacrifice]. Was there not an obligation for a sacrifice in the meantime, and you say that they are counted together? Rebbi Abun said, there it is about the obligation of a sacrifice; but here [a change] of sacrifice.

Rebbi Isaac asked: Is it the same with the eating of half loaves? Rebbi Yose said, this question of Rebbi Isaac is nothing. (Is it written) [Does] the matter depend on eating half loaves? If one ate the volume of half an olive during the time allotted for this half loaf and another volume of half an olive during the time allotted for that half loaf, is that anything? If one ate the volume of several olives during times allotted for several half-loaves in one oblivion, he is liable only for one [sacrifice]. The rabbis of Caesarea say, instead of comparing it to kinds of fat, why not compare it to [the laws of] Sabbath? If he wove a single thread for one cloth and a single thread for another cloth, is that anything? If he wove several threads for several pieces of cloth in one oblivion, he is liable only for one [sacrifice]. Was there not an obligation for a sacrifice in the meantime, and you say that they are counted together? Rebbi Abun said, there it is about the obligation of a sacrifice; but here [a change] of sacrifice.

If one ate the volume of an olive before he was appointed, the volume of an olive after he was appointed, and the volume of an olive after he was removed from office. In the opinion of the colleagues who say, because high office atones, the office atoned for the first and he is liable for the second and the third. In the opinion of Rebbi Yose who said, because his sin and his knowledge are not equal, he is liable for the first and the second, but not liable for the third. He ate the size of an olive. If it is in doubt whether he ate before he was appointed or after he was appointed, or whether it was before he converted or after he converted, or whether it was before he had grown two pubic hairs or after he had grown two pubic hairs, he brings a suspended reparation sacrifice.

If he ate a full olive sized piece but there is doubt whether he ate it on the Day of Atonement or before the Day of Atonement. The atonement atones for the doubt. Whether he ate it on the Day of Atonement or after the Day of Atonement. The colleagues say, atonement atones for the doubt. Rebbi Mattaniah said, the atonement atones only for doubt of the kinds of blood. A Mishnah supports the colleagues: “Sabbath and the Day of Atonement and he worked in twilight.” As you take it, if it was the Day of Atonement, it atoned. If it was weekday, it is permitted. But did we not state “he ate”? Rebbi Yose ben Rebbi Abun said, eating permitted [food].

If he ate a full olive sized piece but there is doubt whether he ate it on the Day of Atonement or before the Day of Atonement. The atonement atones for the doubt. Whether he ate it on the Day of Atonement or after the Day of Atonement. The colleagues say, atonement atones for the doubt. Rebbi Mattaniah said, the atonement atones only for doubt of the kinds of blood. A Mishnah supports the colleagues: “Sabbath and the Day of Atonement and he worked in twilight.” As you take it, if it was the Day of Atonement, it atoned. If it was weekday, it is permitted. But did we not state “he ate”? Rebbi Yose ben Rebbi Abun said, eating permitted [food].

If he ate a full olive sized piece but there is doubt whether he ate it on the Day of Atonement or before the Day of Atonement. The atonement atones for the doubt. Whether he ate it on the Day of Atonement or after the Day of Atonement. The colleagues say, atonement atones for the doubt. Rebbi Mattaniah said, the atonement atones only for doubt of the kinds of blood. A Mishnah supports the colleagues: “Sabbath and the Day of Atonement and he worked in twilight.” As you take it, if it was the Day of Atonement, it atoned. If it was weekday, it is permitted. But did we not state “he ate”? Rebbi Yose ben Rebbi Abun said, eating permitted [food].

If he ate five times the volume of an olive; the doubt became known to him before he was appointed, and (in court) after he was appointed. In the opinion of Rebbi Simeon ben Laqish he is liable; in the opinion of Rebbi Joḥanan he is not liable. Did Rebbi Simeon ben Laqish state to insist on liability, not rather to free from liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him after he was appointed; (in court) after he was removed. Following the opinion of Rebbi Simeon ben Laqish who said, if the sin was partially atoned for it was not totally atoned, he must say that he is not liable. Following the opinion of Rebbi Joḥanan who said, if the sin was partially atoned for it was totally atoned, he must say that one is liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed, and (in court) after he was appointed. In the opinion of Rebbi Simeon ben Laqish he is liable; in the opinion of Rebbi Joḥanan he is not liable. Did Rebbi Simeon ben Laqish state to insist on liability, not rather to free from liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him after he was appointed; (in court) after he was removed. Following the opinion of Rebbi Simeon ben Laqish who said, if the sin was partially atoned for it was not totally atoned, he must say that he is not liable. Following the opinion of Rebbi Joḥanan who said, if the sin was partially atoned for it was totally atoned, he must say that one is liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed, and (in court) after he was appointed. In the opinion of Rebbi Simeon ben Laqish he is liable; in the opinion of Rebbi Joḥanan he is not liable. Did Rebbi Simeon ben Laqish state to insist on liability, not rather to free from liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him after he was appointed; (in court) after he was removed. Following the opinion of Rebbi Simeon ben Laqish who said, if the sin was partially atoned for it was not totally atoned, he must say that he is not liable. Following the opinion of Rebbi Joḥanan who said, if the sin was partially atoned for it was totally atoned, he must say that one is liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed, and (in court) after he was appointed. In the opinion of Rebbi Simeon ben Laqish he is liable; in the opinion of Rebbi Joḥanan he is not liable. Did Rebbi Simeon ben Laqish state to insist on liability, not rather to free from liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him after he was appointed; (in court) after he was removed. Following the opinion of Rebbi Simeon ben Laqish who said, if the sin was partially atoned for it was not totally atoned, he must say that he is not liable. Following the opinion of Rebbi Joḥanan who said, if the sin was partially atoned for it was totally atoned, he must say that one is liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed, and (in court) after he was appointed. In the opinion of Rebbi Simeon ben Laqish he is liable; in the opinion of Rebbi Joḥanan he is not liable. Did Rebbi Simeon ben Laqish state to insist on liability, not rather to free from liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him after he was appointed; (in court) after he was removed. Following the opinion of Rebbi Simeon ben Laqish who said, if the sin was partially atoned for it was not totally atoned, he must say that he is not liable. Following the opinion of Rebbi Joḥanan who said, if the sin was partially atoned for it was totally atoned, he must say that one is liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed, and (in court) after he was appointed. In the opinion of Rebbi Simeon ben Laqish he is liable; in the opinion of Rebbi Joḥanan he is not liable. Did Rebbi Simeon ben Laqish state to insist on liability, not rather to free from liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him after he was appointed; (in court) after he was removed. Following the opinion of Rebbi Simeon ben Laqish who said, if the sin was partially atoned for it was not totally atoned, he must say that he is not liable. Following the opinion of Rebbi Joḥanan who said, if the sin was partially atoned for it was totally atoned, he must say that one is liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed, and (in court) after he was appointed. In the opinion of Rebbi Simeon ben Laqish he is liable; in the opinion of Rebbi Joḥanan he is not liable. Did Rebbi Simeon ben Laqish state to insist on liability, not rather to free from liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him after he was appointed; (in court) after he was removed. Following the opinion of Rebbi Simeon ben Laqish who said, if the sin was partially atoned for it was not totally atoned, he must say that he is not liable. Following the opinion of Rebbi Joḥanan who said, if the sin was partially atoned for it was totally atoned, he must say that one is liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

Rebbi Joḥanan agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

Rebbi Joḥanan agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

Rebbi Joḥanan agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

Does Rebbi Joḥanan agree that if the first one was still in existence it is pushed aside? What should be done with it? Rebbi Yasa said, it is suspended for atonement. Therefore Rebbi Yose ben Rebbi Abun discussed it. If he ate five times the volume of an olive; the first became known to him and he brought a sacrifice. The second, and he brought a sacrifice. The third, and he offered a sacrifice. The fourth, and he offered a sacrifice. The fifth, and he offered a sacrifice. Rebbi Joḥanan said, his sin is atoned for by the first which precedes the eating of all of them; the remainder shall fall to voluntary offerings. Rebbi Simeon ben Laqish said, his sin is atoned for by the last which follows the eating of all of them; the others shall be set aside. Rav Ḥisda and Rav Hamnuna. Rav Ḥisda like Rebbi Joḥanan; Rav Hamnuna like Rebbi Simeon ben Laqish. Rav Ḥisda remarked to Rav Hamnuna, there is a Mishnah which seems to support you and disagrees with me: “If there was awareness in between, just as he brings a purification sacrifice for each single one, so he brings a suspended reparation sacrifice for each single one.” If he had stated the reparation sacrifice and stopped! Rebbi Ḥinena said, even so, for all eventualities you may say so.

Does Rebbi Joḥanan agree that if the first one was still in existence it is pushed aside? What should be done with it? Rebbi Yasa said, it is suspended for atonement. Therefore Rebbi Yose ben Rebbi Abun discussed it. If he ate five times the volume of an olive; the first became known to him and he brought a sacrifice. The second, and he brought a sacrifice. The third, and he offered a sacrifice. The fourth, and he offered a sacrifice. The fifth, and he offered a sacrifice. Rebbi Joḥanan said, his sin is atoned for by the first which precedes the eating of all of them; the remainder shall fall to voluntary offerings. Rebbi Simeon ben Laqish said, his sin is atoned for by the last which follows the eating of all of them; the others shall be set aside. Rav Ḥisda and Rav Hamnuna. Rav Ḥisda like Rebbi Joḥanan; Rav Hamnuna like Rebbi Simeon ben Laqish. Rav Ḥisda remarked to Rav Hamnuna, there is a Mishnah which seems to support you and disagrees with me: “If there was awareness in between, just as he brings a purification sacrifice for each single one, so he brings a suspended reparation sacrifice for each single one.” If he had stated the reparation sacrifice and stopped! Rebbi Ḥinena said, even so, for all eventualities you may say so.

Does Rebbi Joḥanan agree that if the first one was still in existence it is pushed aside? What should be done with it? Rebbi Yasa said, it is suspended for atonement. Therefore Rebbi Yose ben Rebbi Abun discussed it. If he ate five times the volume of an olive; the first became known to him and he brought a sacrifice. The second, and he brought a sacrifice. The third, and he offered a sacrifice. The fourth, and he offered a sacrifice. The fifth, and he offered a sacrifice. Rebbi Joḥanan said, his sin is atoned for by the first which precedes the eating of all of them; the remainder shall fall to voluntary offerings. Rebbi Simeon ben Laqish said, his sin is atoned for by the last which follows the eating of all of them; the others shall be set aside. Rav Ḥisda and Rav Hamnuna. Rav Ḥisda like Rebbi Joḥanan; Rav Hamnuna like Rebbi Simeon ben Laqish. Rav Ḥisda remarked to Rav Hamnuna, there is a Mishnah which seems to support you and disagrees with me: “If there was awareness in between, just as he brings a purification sacrifice for each single one, so he brings a suspended reparation sacrifice for each single one.” If he had stated the reparation sacrifice and stopped! Rebbi Ḥinena said, even so, for all eventualities you may say so.

Does Rebbi Joḥanan agree that if the first one was still in existence it is pushed aside? What should be done with it? Rebbi Yasa said, it is suspended for atonement. Therefore Rebbi Yose ben Rebbi Abun discussed it. If he ate five times the volume of an olive; the first became known to him and he brought a sacrifice. The second, and he brought a sacrifice. The third, and he offered a sacrifice. The fourth, and he offered a sacrifice. The fifth, and he offered a sacrifice. Rebbi Joḥanan said, his sin is atoned for by the first which precedes the eating of all of them; the remainder shall fall to voluntary offerings. Rebbi Simeon ben Laqish said, his sin is atoned for by the last which follows the eating of all of them; the others shall be set aside. Rav Ḥisda and Rav Hamnuna. Rav Ḥisda like Rebbi Joḥanan; Rav Hamnuna like Rebbi Simeon ben Laqish. Rav Ḥisda remarked to Rav Hamnuna, there is a Mishnah which seems to support you and disagrees with me: “If there was awareness in between, just as he brings a purification sacrifice for each single one, so he brings a suspended reparation sacrifice for each single one.” If he had stated the reparation sacrifice and stopped! Rebbi Ḥinena said, even so, for all eventualities you may say so.

Does Rebbi Joḥanan agree that if the first one was still in existence it is pushed aside? What should be done with it? Rebbi Yasa said, it is suspended for atonement. Therefore Rebbi Yose ben Rebbi Abun discussed it. If he ate five times the volume of an olive; the first became known to him and he brought a sacrifice. The second, and he brought a sacrifice. The third, and he offered a sacrifice. The fourth, and he offered a sacrifice. The fifth, and he offered a sacrifice. Rebbi Joḥanan said, his sin is atoned for by the first which precedes the eating of all of them; the remainder shall fall to voluntary offerings. Rebbi Simeon ben Laqish said, his sin is atoned for by the last which follows the eating of all of them; the others shall be set aside. Rav Ḥisda and Rav Hamnuna. Rav Ḥisda like Rebbi Joḥanan; Rav Hamnuna like Rebbi Simeon ben Laqish. Rav Ḥisda remarked to Rav Hamnuna, there is a Mishnah which seems to support you and disagrees with me: “If there was awareness in between, just as he brings a purification sacrifice for each single one, so he brings a suspended reparation sacrifice for each single one.” If he had stated the reparation sacrifice and stopped! Rebbi Ḥinena said, even so, for all eventualities you may say so.

Does Rebbi Joḥanan agree that if the first one was still in existence it is pushed aside? What should be done with it? Rebbi Yasa said, it is suspended for atonement. Therefore Rebbi Yose ben Rebbi Abun discussed it. If he ate five times the volume of an olive; the first became known to him and he brought a sacrifice. The second, and he brought a sacrifice. The third, and he offered a sacrifice. The fourth, and he offered a sacrifice. The fifth, and he offered a sacrifice. Rebbi Joḥanan said, his sin is atoned for by the first which precedes the eating of all of them; the remainder shall fall to voluntary offerings. Rebbi Simeon ben Laqish said, his sin is atoned for by the last which follows the eating of all of them; the others shall be set aside. Rav Ḥisda and Rav Hamnuna. Rav Ḥisda like Rebbi Joḥanan; Rav Hamnuna like Rebbi Simeon ben Laqish. Rav Ḥisda remarked to Rav Hamnuna, there is a Mishnah which seems to support you and disagrees with me: “If there was awareness in between, just as he brings a purification sacrifice for each single one, so he brings a suspended reparation sacrifice for each single one.” If he had stated the reparation sacrifice and stopped! Rebbi Ḥinena said, even so, for all eventualities you may say so.

Does Rebbi Joḥanan agree that if the first one was still in existence it is pushed aside? What should be done with it? Rebbi Yasa said, it is suspended for atonement. Therefore Rebbi Yose ben Rebbi Abun discussed it. If he ate five times the volume of an olive; the first became known to him and he brought a sacrifice. The second, and he brought a sacrifice. The third, and he offered a sacrifice. The fourth, and he offered a sacrifice. The fifth, and he offered a sacrifice. Rebbi Joḥanan said, his sin is atoned for by the first which precedes the eating of all of them; the remainder shall fall to voluntary offerings. Rebbi Simeon ben Laqish said, his sin is atoned for by the last which follows the eating of all of them; the others shall be set aside. Rav Ḥisda and Rav Hamnuna. Rav Ḥisda like Rebbi Joḥanan; Rav Hamnuna like Rebbi Simeon ben Laqish. Rav Ḥisda remarked to Rav Hamnuna, there is a Mishnah which seems to support you and disagrees with me: “If there was awareness in between, just as he brings a purification sacrifice for each single one, so he brings a suspended reparation sacrifice for each single one.” If he had stated the reparation sacrifice and stopped! Rebbi Ḥinena said, even so, for all eventualities you may say so.

Does Rebbi Joḥanan agree that if the first one was still in existence it is pushed aside? What should be done with it? Rebbi Yasa said, it is suspended for atonement. Therefore Rebbi Yose ben Rebbi Abun discussed it. If he ate five times the volume of an olive; the first became known to him and he brought a sacrifice. The second, and he brought a sacrifice. The third, and he offered a sacrifice. The fourth, and he offered a sacrifice. The fifth, and he offered a sacrifice. Rebbi Joḥanan said, his sin is atoned for by the first which precedes the eating of all of them; the remainder shall fall to voluntary offerings. Rebbi Simeon ben Laqish said, his sin is atoned for by the last which follows the eating of all of them; the others shall be set aside. Rav Ḥisda and Rav Hamnuna. Rav Ḥisda like Rebbi Joḥanan; Rav Hamnuna like Rebbi Simeon ben Laqish. Rav Ḥisda remarked to Rav Hamnuna, there is a Mishnah which seems to support you and disagrees with me: “If there was awareness in between, just as he brings a purification sacrifice for each single one, so he brings a suspended reparation sacrifice for each single one.” If he had stated the reparation sacrifice and stopped! Rebbi Ḥinena said, even so, for all eventualities you may say so.

Does Rebbi Joḥanan agree that if the first one was still in existence it is pushed aside? What should be done with it? Rebbi Yasa said, it is suspended for atonement. Therefore Rebbi Yose ben Rebbi Abun discussed it. If he ate five times the volume of an olive; the first became known to him and he brought a sacrifice. The second, and he brought a sacrifice. The third, and he offered a sacrifice. The fourth, and he offered a sacrifice. The fifth, and he offered a sacrifice. Rebbi Joḥanan said, his sin is atoned for by the first which precedes the eating of all of them; the remainder shall fall to voluntary offerings. Rebbi Simeon ben Laqish said, his sin is atoned for by the last which follows the eating of all of them; the others shall be set aside. Rav Ḥisda and Rav Hamnuna. Rav Ḥisda like Rebbi Joḥanan; Rav Hamnuna like Rebbi Simeon ben Laqish. Rav Ḥisda remarked to Rav Hamnuna, there is a Mishnah which seems to support you and disagrees with me: “If there was awareness in between, just as he brings a purification sacrifice for each single one, so he brings a suspended reparation sacrifice for each single one.” If he had stated the reparation sacrifice and stopped! Rebbi Ḥinena said, even so, for all eventualities you may say so.

A king of Israel and a king of Jehudah are both equal, neither of them is greater than the other. What is the reason? The king of Israel and [Josaphat] the king of Jehudah [were sitting] in the threshing floor. As in a threshing floor. Rebbi Yose ben Rebbi Abun said, but only up to Jehu ben Nimshi. What is the reason? Your descendants in the fourth generation will sit on the throne of Israel. After that they were taking it by robbery.

A king of Israel and a king of Jehudah are both equal, neither of them is greater than the other. What is the reason? The king of Israel and [Josaphat] the king of Jehudah [were sitting] in the threshing floor. As in a threshing floor. Rebbi Yose ben Rebbi Abun said, but only up to Jehu ben Nimshi. What is the reason? Your descendants in the fourth generation will sit on the throne of Israel. After that they were taking it by robbery.

It was stated: Rebbi Jehudah bar Ilai says: The anointing oil made by Moses on the Mountain was from beginning to end a series of miracles since there were only twelve log to start with, as it was said: and olive oil one hin. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, the kettle swallows, wood absorbs! From it the Tabernacle and all its vessels were anointed, the altar and all its vessels, the candelabra and all its vessels, the wash basin and its base. From it Aaron the High Priest and his sons were anointed all of the seven days of induction; from it all high priests and kings were anointed. A king who is first needs anointing; a king who is a king’s son does not need anointing, for it is said: Do anoint him, for this one is it, this one needs anointing, but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing even for ten generations. Nevertheless, it is there for the future, as it was said: a holy anointing oil will this be for Me, for all your generations.

One anoints kings only at a spring, as it was said: Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him as king over Israel. One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu, Joash because of Athaliah, Jehu because of Joram. Is it not written, do anoint him, for this one is it, this one needs anointing, but the kings of Israel do not need anointing? But did not Josiah hide it? That means that they anointed with balsamum. Joaḥaz because of his brother Joakin who was two years his elder. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings. Rebbi Jehudah Antordiya said, because of the scepter shall not be removed from Jehudah. Rebbi Ḥiyya bar Abba said, because of he shall have many days of his kingdom, he and his sons in the midst of Israel. What is written after that? The levitic Cohanim should not.

One anoints kings only at a spring, as it was said: Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him as king over Israel. One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu, Joash because of Athaliah, Jehu because of Joram. Is it not written, do anoint him, for this one is it, this one needs anointing, but the kings of Israel do not need anointing? But did not Josiah hide it? That means that they anointed with balsamum. Joaḥaz because of his brother Joakin who was two years his elder. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings. Rebbi Jehudah Antordiya said, because of the scepter shall not be removed from Jehudah. Rebbi Ḥiyya bar Abba said, because of he shall have many days of his kingdom, he and his sons in the midst of Israel. What is written after that? The levitic Cohanim should not.

Rebbi Joḥanan said, Joḥanan is Joaḥaz. But is it not written: The first born Joḥanan, the first in kingdom. The third Sedekiah, the fourth Shallum? Sedekiah, because he accepted the judgment on himself, Shallum, because in his days the dynasty of David was completed. His name was neither Shallum nor Sedekiah but Mattaniah. That is what is written: The king of Babylon made his uncle Mattaniah king in his stead etc.

“The anointed with the anointing oil,” in the first Temple. “The one clothed in multiple garb,” in the later Temple. It follows what Rebbi Ina said in the name of Rebbi Aḥa: In five things was the later Temple deficient compared with the first. What is the reason? Go to the mountain, bring wood, etc. I should be honored is missing a ה. These are the five things in which the later Temple was deficient compared with the first. And these are it: The fire, the ark, Urim and Tummim, the (holy) oil [of anointing and the holy spirit.]

“The anointed with the anointing oil,” in the first Temple. “The one clothed in multiple garb,” in the later Temple. It follows what Rebbi Ina said in the name of Rebbi Aḥa: In five things was the later Temple deficient compared with the first. What is the reason? Go to the mountain, bring wood, etc. I should be honored is missing a ה. These are the five things in which the later Temple was deficient compared with the first. And these are it: The fire, the ark, Urim and Tummim, the (holy) oil [of anointing and the holy spirit.]

It was stated: The Anointed Priest brings a bull, the one clothed in multiple garb does not bring a bull. This disagrees with Rebbi Meïr. What is Rebbi Meïr’s reason? The Anointed. Why does the verse say priest? To exclude the one clothed in multiple garb. What is the rabbis’ reason? The anointed. I could think that this is the king. Why does the verse say, priest? To include the one clothed in multiple garb. Here you say, to exclude the one clothed in multiple garb. But there you say, to include the one clothed in multiple garb. Rebbi Hila said, each inference refers to its meaning. If it had said the Anointed but not priest, I would have said, he brings a bull for forgetting a topic, but for acting in error he brings a goat. Therefore it is necessary that it mention priest. But if it had mentioned priest but not the Anointed, I would have said, this refers to the king. If you would say by a bull, preceding the paragraph about the king, assuming that for forgetting a topic he brings a bull but for acting in error he brings a goat. Therefore it is necessary that it mention the Anointed and that it mention priest.

It was stated: The Anointed Priest brings a bull, the one clothed in multiple garb does not bring a bull. This disagrees with Rebbi Meïr. What is Rebbi Meïr’s reason? The Anointed. Why does the verse say priest? To exclude the one clothed in multiple garb. What is the rabbis’ reason? The anointed. I could think that this is the king. Why does the verse say, priest? To include the one clothed in multiple garb. Here you say, to exclude the one clothed in multiple garb. But there you say, to include the one clothed in multiple garb. Rebbi Hila said, each inference refers to its meaning. If it had said the Anointed but not priest, I would have said, he brings a bull for forgetting a topic, but for acting in error he brings a goat. Therefore it is necessary that it mention priest. But if it had mentioned priest but not the Anointed, I would have said, this refers to the king. If you would say by a bull, preceding the paragraph about the king, assuming that for forgetting a topic he brings a bull but for acting in error he brings a goat. Therefore it is necessary that it mention the Anointed and that it mention priest.

It was stated: The Anointed Priest brings a bull, the one clothed in multiple garb does not bring a bull. This disagrees with Rebbi Meïr. What is Rebbi Meïr’s reason? The Anointed. Why does the verse say priest? To exclude the one clothed in multiple garb. What is the rabbis’ reason? The anointed. I could think that this is the king. Why does the verse say, priest? To include the one clothed in multiple garb. Here you say, to exclude the one clothed in multiple garb. But there you say, to include the one clothed in multiple garb. Rebbi Hila said, each inference refers to its meaning. If it had said the Anointed but not priest, I would have said, he brings a bull for forgetting a topic, but for acting in error he brings a goat. Therefore it is necessary that it mention priest. But if it had mentioned priest but not the Anointed, I would have said, this refers to the king. If you would say by a bull, preceding the paragraph about the king, assuming that for forgetting a topic he brings a bull but for acting in error he brings a goat. Therefore it is necessary that it mention the Anointed and that it mention priest.

Rebbi Joḥanan said, if he transgressed and offered his tenth of an ephah it is valid.

“One arranges for another Cohen as his replacement, maybe a disqualification of his will happen.” How? Does one leave them alone together? Rebbi Ḥaggai said, by Moses! If one would leave them alone together, he would kill him! Him. One anoints one, one does not anoint two. Rebbi Joḥanan said, because of rivalry.

“One arranges for another Cohen as his replacement, maybe a disqualification of his will happen.” How? Does one leave them alone together? Rebbi Ḥaggai said, by Moses! If one would leave them alone together, he would kill him! Him. One anoints one, one does not anoint two. Rebbi Joḥanan said, because of rivalry.

If one was incapacitated and the other officiated. The first has all the sanctity of the High Priesthood on him; the second one is qualified neither as High Priest nor as common priest. Rebbi Joḥanan said, if he transgressed and officiated, his officiating is (invalid) [valid]. Whose officiating? Let us hear from the following: It happened to Ben Illem from Sepphoris that the High Priest experienced an emission of semen on the Day of Atonement; Ben Illem entered and officiated in his stead. He went out and asked the king: “The bull and the ram which are brought today, from whose property are they offered? From his or from the High Priest’s?” The king understood what he was asking and answered him, “is it not enough for you that you served once before Him Who spoke and the world was created?” Ben Illem understood that he was removed from the High Priesthood.

I could think that the one anointed for war should (not) bring his tenth of an ephah. The verse says, in his stead, of his sons. One whose son will stand in his stead brings a tenth of an ephah. But one whose sons will not stand in his stead does not bring a tenth of an ephah. From where the anointed’s for war son will not stand in his stead? The verse says, seven days shall the priest wear them, etc. If one officiates in the Tent of Meeting, his son will stand in his stead. But one who does not officiate in the Tent of Meeting, his son will not stand in his stead. From where that he can be appointed as High Priest? [As is written,] Phineas the son of Eleazar was leader over them;in earlier times the Eternal was with him. When Rebbi Yose wanted to needle Rebbi Eleazar ben Rebbi Yose, he said to him, “before, he was with him.” In the days of Zimri, he protested. In the days of the concubine at Gibea, he did not protest.

I could think that the one anointed for war should (not) bring his tenth of an ephah. The verse says, in his stead, of his sons. One whose son will stand in his stead brings a tenth of an ephah. But one whose sons will not stand in his stead does not bring a tenth of an ephah. From where the anointed’s for war son will not stand in his stead? The verse says, seven days shall the priest wear them, etc. If one officiates in the Tent of Meeting, his son will stand in his stead. But one who does not officiate in the Tent of Meeting, his son will not stand in his stead. From where that he can be appointed as High Priest? [As is written,] Phineas the son of Eleazar was leader over them;in earlier times the Eternal was with him. When Rebbi Yose wanted to needle Rebbi Eleazar ben Rebbi Yose, he said to him, “before, he was with him.” In the days of Zimri, he protested. In the days of the concubine at Gibea, he did not protest.

I could think that the one anointed for war should (not) bring his tenth of an ephah. The verse says, in his stead, of his sons. One whose son will stand in his stead brings a tenth of an ephah. But one whose sons will not stand in his stead does not bring a tenth of an ephah. From where the anointed’s for war son will not stand in his stead? The verse says, seven days shall the priest wear them, etc. If one officiates in the Tent of Meeting, his son will stand in his stead. But one who does not officiate in the Tent of Meeting, his son will not stand in his stead. From where that he can be appointed as High Priest? [As is written,] Phineas the son of Eleazar was leader over them;in earlier times the Eternal was with him. When Rebbi Yose wanted to needle Rebbi Eleazar ben Rebbi Yose, he said to him, “before, he was with him.” In the days of Zimri, he protested. In the days of the concubine at Gibea, he did not protest.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

The priest shall atone who was anointed. Since the entire chapter is said about Aaron, from where [to include another priest? The verse says, who was anointed;] not only the anointed with the anointing oil; from where the one clothed in multiple garb? The verse says, who was inducted into office. And from where another who was appointed? The verse says, the priest shall atone. How is he being appointed? The rabbis of Caesarea in the name of Rebbi Ḥiyya bar Joseph, by mouth. Rebbi Zeˋira said, this implies that one may ordain Elders by word of mouth. Rebbi Ḥiyya bar Ada said, a Mishnah says so: “Recant the four things that you are used to say and we shall make you president of the Court for Israel.”

The priest shall atone who was anointed. Since the entire chapter is said about Aaron, from where [to include another priest? The verse says, who was anointed;] not only the anointed with the anointing oil; from where the one clothed in multiple garb? The verse says, who was inducted into office. And from where another who was appointed? The verse says, the priest shall atone. How is he being appointed? The rabbis of Caesarea in the name of Rebbi Ḥiyya bar Joseph, by mouth. Rebbi Zeˋira said, this implies that one may ordain Elders by word of mouth. Rebbi Ḥiyya bar Ada said, a Mishnah says so: “Recant the four things that you are used to say and we shall make you president of the Court for Israel.”

The priest shall atone who was anointed. Since the entire chapter is said about Aaron, from where [to include another priest? The verse says, who was anointed;] not only the anointed with the anointing oil; from where the one clothed in multiple garb? The verse says, who was inducted into office. And from where another who was appointed? The verse says, the priest shall atone. How is he being appointed? The rabbis of Caesarea in the name of Rebbi Ḥiyya bar Joseph, by mouth. Rebbi Zeˋira said, this implies that one may ordain Elders by word of mouth. Rebbi Ḥiyya bar Ada said, a Mishnah says so: “Recant the four things that you are used to say and we shall make you president of the Court for Israel.”

“Both are equal in the office of the day of Atonement,” etc.] He, not the king. He, not the chieftain. He, to include the priest Anointed for War. A woman in her virginity he shall marry; this excludes an adult whose hymen has atrophied. Rebbi Eleazar and Rebbi Simeon qualify the adult. Rebbi Isaac asked, are these things so in all other things? He takes the fist full and the other burns it; he receives and the other throws, he burns and the other sprinkles? Rebbi Jacob bar Idi in the name of Rebbi Isaac: They made it like a (great) [robbed] purification sacrifice which was not publicly known. This implies that he takes the fistful and the other burns it, he receives and the other throws, he burns and the other sprinkles. Rebbi Berekhiah, Rebbi Jacob bar Idi: Rebbi Isaac asked. If he was standing sacrificing on the altar when it became known that he was the son of a divorcee or the son of a woman having received ḥaliṣah, how do you treat him? [As if] he had died and the homicide might return to his home town or should he be treated as one whose trial had been concluded without a High Priest and he never can leave from there?

“Both are equal in the office of the day of Atonement,” etc.] He, not the king. He, not the chieftain. He, to include the priest Anointed for War. A woman in her virginity he shall marry; this excludes an adult whose hymen has atrophied. Rebbi Eleazar and Rebbi Simeon qualify the adult. Rebbi Isaac asked, are these things so in all other things? He takes the fist full and the other burns it; he receives and the other throws, he burns and the other sprinkles? Rebbi Jacob bar Idi in the name of Rebbi Isaac: They made it like a (great) [robbed] purification sacrifice which was not publicly known. This implies that he takes the fistful and the other burns it, he receives and the other throws, he burns and the other sprinkles. Rebbi Berekhiah, Rebbi Jacob bar Idi: Rebbi Isaac asked. If he was standing sacrificing on the altar when it became known that he was the son of a divorcee or the son of a woman having received ḥaliṣah, how do you treat him? [As if] he had died and the homicide might return to his home town or should he be treated as one whose trial had been concluded without a High Priest and he never can leave from there?

“Both are equal in the office of the day of Atonement,” etc.] He, not the king. He, not the chieftain. He, to include the priest Anointed for War. A woman in her virginity he shall marry; this excludes an adult whose hymen has atrophied. Rebbi Eleazar and Rebbi Simeon qualify the adult. Rebbi Isaac asked, are these things so in all other things? He takes the fist full and the other burns it; he receives and the other throws, he burns and the other sprinkles? Rebbi Jacob bar Idi in the name of Rebbi Isaac: They made it like a (great) [robbed] purification sacrifice which was not publicly known. This implies that he takes the fistful and the other burns it, he receives and the other throws, he burns and the other sprinkles. Rebbi Berekhiah, Rebbi Jacob bar Idi: Rebbi Isaac asked. If he was standing sacrificing on the altar when it became known that he was the son of a divorcee or the son of a woman having received ḥaliṣah, how do you treat him? [As if] he had died and the homicide might return to his home town or should he be treated as one whose trial had been concluded without a High Priest and he never can leave from there?

“Both are equal in the office of the day of Atonement,” etc.] He, not the king. He, not the chieftain. He, to include the priest Anointed for War. A woman in her virginity he shall marry; this excludes an adult whose hymen has atrophied. Rebbi Eleazar and Rebbi Simeon qualify the adult. Rebbi Isaac asked, are these things so in all other things? He takes the fist full and the other burns it; he receives and the other throws, he burns and the other sprinkles? Rebbi Jacob bar Idi in the name of Rebbi Isaac: They made it like a (great) [robbed] purification sacrifice which was not publicly known. This implies that he takes the fistful and the other burns it, he receives and the other throws, he burns and the other sprinkles. Rebbi Berekhiah, Rebbi Jacob bar Idi: Rebbi Isaac asked. If he was standing sacrificing on the altar when it became known that he was the son of a divorcee or the son of a woman having received ḥaliṣah, how do you treat him? [As if] he had died and the homicide might return to his home town or should he be treated as one whose trial had been concluded without a High Priest and he never can leave from there?

“Both are equal in the office of the day of Atonement,” etc.] He, not the king. He, not the chieftain. He, to include the priest Anointed for War. A woman in her virginity he shall marry; this excludes an adult whose hymen has atrophied. Rebbi Eleazar and Rebbi Simeon qualify the adult. Rebbi Isaac asked, are these things so in all other things? He takes the fist full and the other burns it; he receives and the other throws, he burns and the other sprinkles? Rebbi Jacob bar Idi in the name of Rebbi Isaac: They made it like a (great) [robbed] purification sacrifice which was not publicly known. This implies that he takes the fistful and the other burns it, he receives and the other throws, he burns and the other sprinkles. Rebbi Berekhiah, Rebbi Jacob bar Idi: Rebbi Isaac asked. If he was standing sacrificing on the altar when it became known that he was the son of a divorcee or the son of a woman having received ḥaliṣah, how do you treat him? [As if] he had died and the homicide might return to his home town or should he be treated as one whose trial had been concluded without a High Priest and he never can leave from there?

“Both are equal in the office of the day of Atonement,” etc.] He, not the king. He, not the chieftain. He, to include the priest Anointed for War. A woman in her virginity he shall marry; this excludes an adult whose hymen has atrophied. Rebbi Eleazar and Rebbi Simeon qualify the adult. Rebbi Isaac asked, are these things so in all other things? He takes the fist full and the other burns it; he receives and the other throws, he burns and the other sprinkles? Rebbi Jacob bar Idi in the name of Rebbi Isaac: They made it like a (great) [robbed] purification sacrifice which was not publicly known. This implies that he takes the fistful and the other burns it, he receives and the other throws, he burns and the other sprinkles. Rebbi Berekhiah, Rebbi Jacob bar Idi: Rebbi Isaac asked. If he was standing sacrificing on the altar when it became known that he was the son of a divorcee or the son of a woman having received ḥaliṣah, how do you treat him? [As if] he had died and the homicide might return to his home town or should he be treated as one whose trial had been concluded without a High Priest and he never can leave from there?

“Both are equal in the office of the day of Atonement,” etc.] He, not the king. He, not the chieftain. He, to include the priest Anointed for War. A woman in her virginity he shall marry; this excludes an adult whose hymen has atrophied. Rebbi Eleazar and Rebbi Simeon qualify the adult. Rebbi Isaac asked, are these things so in all other things? He takes the fist full and the other burns it; he receives and the other throws, he burns and the other sprinkles? Rebbi Jacob bar Idi in the name of Rebbi Isaac: They made it like a (great) [robbed] purification sacrifice which was not publicly known. This implies that he takes the fistful and the other burns it, he receives and the other throws, he burns and the other sprinkles. Rebbi Berekhiah, Rebbi Jacob bar Idi: Rebbi Isaac asked. If he was standing sacrificing on the altar when it became known that he was the son of a divorcee or the son of a woman having received ḥaliṣah, how do you treat him? [As if] he had died and the homicide might return to his home town or should he be treated as one whose trial had been concluded without a High Priest and he never can leave from there?

“Both are equal in the office of the day of Atonement,” etc.] He, not the king. He, not the chieftain. He, to include the priest Anointed for War. A woman in her virginity he shall marry; this excludes an adult whose hymen has atrophied. Rebbi Eleazar and Rebbi Simeon qualify the adult. Rebbi Isaac asked, are these things so in all other things? He takes the fist full and the other burns it; he receives and the other throws, he burns and the other sprinkles? Rebbi Jacob bar Idi in the name of Rebbi Isaac: They made it like a (great) [robbed] purification sacrifice which was not publicly known. This implies that he takes the fistful and the other burns it, he receives and the other throws, he burns and the other sprinkles. Rebbi Berekhiah, Rebbi Jacob bar Idi: Rebbi Isaac asked. If he was standing sacrificing on the altar when it became known that he was the son of a divorcee or the son of a woman having received ḥaliṣah, how do you treat him? [As if] he had died and the homicide might return to his home town or should he be treated as one whose trial had been concluded without a High Priest and he never can leave from there?

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he does not enter. Rebbi Jehudah says, if he was inside, he (leaves); if he was outside, he does not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon: “The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. (But they enter and he leaves). If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”

“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he does not enter. Rebbi Jehudah says, if he was inside, he (leaves); if he was outside, he does not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon: “The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. (But they enter and he leaves). If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”

“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he does not enter. Rebbi Jehudah says, if he was inside, he (leaves); if he was outside, he does not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon: “The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. (But they enter and he leaves). If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”

“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he does not enter. Rebbi Jehudah says, if he was inside, he (leaves); if he was outside, he does not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon: “The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. (But they enter and he leaves). If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”

“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he does not enter. Rebbi Jehudah says, if he was inside, he (leaves); if he was outside, he does not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon: “The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. (But they enter and he leaves). If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”

“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he does not enter. Rebbi Jehudah says, if he was inside, he (leaves); if he was outside, he does not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon: “The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. (But they enter and he leaves). If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”