sopherim

One understands this for Shilo and the Temple, as Rebbi Aḥa said in the name of Samuel bar Rav Isaac, how much did the earlier prophets exercise themselves to make the Eastern gate so that the sun be exactly on it on the summer solstice and the winter solstice. It was called by seven names: the gate “desist”, the foundation gate, the sun gate, the entrance gate, the middle gate the new gate, the upper gate. The gate “desist” since there the impure separate; that is what is written, desist, impure one calls them. The foundation gate, for there practice was founded. The sun gate, since it was directed towards sunrise, as you are saying, Who says to the sun not to shine. The entrance gate, since it serves as entry and exit. The middle gate, since it is fixed between two gates. The new gate, for there the Sopherim renewed practice. The upper gate, since it was higher than the courtyard of Israel and the courtyard of women. The Temple had another distinction.

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? [The day before? Is not the day itself forbidden for him?] Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is he not already forbidden because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What is your reason to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Jonathan both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Joshua ben Levi said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? [The day before? Is not the day itself forbidden for him?] Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is he not already forbidden because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What is your reason to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Jonathan both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Joshua ben Levi said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? [The day before? Is not the day itself forbidden for him?] Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is he not already forbidden because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What is your reason to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Jonathan both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Joshua ben Levi said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is it not already forbidden to him because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What do you understand to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Joshua ben Levi both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Jonathan said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is it not already forbidden to him because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What do you understand to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Joshua ben Levi both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Jonathan said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is it not already forbidden to him because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What do you understand to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Joshua ben Levi both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Jonathan said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

There, we have stated: [“For heave and First Fruits one incurs the penalty of death or a fine of a fifth; they are forbidden to lay persons, are property of the Cohen, may be lifted by one in 100, need washing of the hands and sundown.] This applies to heave and First Fruits but not to tithe.” There, you are saying tithe does not need washing, but here, you are saying that tithe needs washing. When you are saying that tithe needs washing, following the rabbis; but when you are saying that tithe does not need washing, following Rebbi Meïr. As we have stated there, “anything which requires immersion by the words of the Sopherim makes sancta impure and disqualifies heave but is permitted for profane food and tithe, the words of Rebbi Meïr. But the Sages forbid for tithe.” He did not understand that Rebbi Samuel said in the name of Rebbi Ze`ira: What means, “but the Sages forbid for tithe”? His body became disqualified from consuming tithe. How it that? If you are saying, tithe needs washing, [for one who intends to eat. If you are saying, tithe does not need washing,] if he intends to touch. But does not one who wants to eat also want to touch? Only because of [handwashing as discipline. But did we not state “heave”? For heave is there] handwashing as discipline? Therefore about profane food prepared in the purity of sancta. But is profane food prepared in the purity of sancta not profane food? Explain either following Rebbi Simeon ben Eleazar or Rebbi Eleazar ben Rebbi Ṣadoq. Either following Rebbi Simeon ben Eleazar, as it was stated, Rebbi Simeon ben Eleazar says in the name of Rebbi Meïr, hands are first degree impure for profane food and second degree impure for heave. Or Rebbi Eleazar ben Rebbi Ṣadoq, as we have stated there: “profane food prepared in the purity of sancta is profane food. Rebbi Eleazar ben Rebbi Ṣadoq says, it is like heave, to be impure in two stages and disqualified in the third.”

There, we have stated: “Whom did they excommunicate? Eleazar ben Hannad who questioned the purity of hands.” This implies that one who questions even one of the words of the Sopherim needs excommunication. There, we have stated: “They let her drink dikma.” What is dikma? An imitation. “They excommunicated him, he died in his excommunication, and the Court stoned his coffin. To teach you that one stones the coffin of anybody dying in his excommunication.” This implies that anybody insulting an Elder, even after his death, needs to be excommunicated. In the days of Rebbi Ze`ira they were excommunicating and readmitting. (He said to them, no.) [Rebbi La said to them:] Now one excommunicates and now one readmits? They took up the matter and voted, when he changes his opinion one readmits them.

MISHNAH: Commandment prohibition: Secondary prohibitions instituted by the Sopherim. Holiness prohibiton: A widow for the High Priest, a divorcee or one who had ḥalîṣah for a simple priest, a bastard or a Gibeoness to an Israel, a Jewish woman to a Gibeonite or a bastard.

HALAKHAH: Commandment prohibition: Incest prohibitions instituted by the Sopherim; it is a biblical commandment to listen to the words of the Sopherim. And Holiness prohibition: A widow for the High Priest, a divorcee or one who had ḥalîṣah for a simple priest. “These are the commandments,” all commandments are one. “ You should sanctify him, for he brings the bread of your God.” But some do switch: A widow for the High Priest, a divorcee or one who had ḥalîṣah for a simple priest, “you should sanctify him, for he brings the bread of your God.” “These are the commandments,” all commandments are one. And holiness prohibitions, incest prohibitions instituted by the Sopherim.

HALAKHAH: Commandment prohibition: Incest prohibitions instituted by the Sopherim; it is a biblical commandment to listen to the words of the Sopherim. And Holiness prohibition: A widow for the High Priest, a divorcee or one who had ḥalîṣah for a simple priest. “These are the commandments,” all commandments are one. “ You should sanctify him, for he brings the bread of your God.” But some do switch: A widow for the High Priest, a divorcee or one who had ḥalîṣah for a simple priest, “you should sanctify him, for he brings the bread of your God.” “These are the commandments,” all commandments are one. And holiness prohibitions, incest prohibitions instituted by the Sopherim.

HALAKHAH: Commandment prohibition: Incest prohibitions instituted by the Sopherim; it is a biblical commandment to listen to the words of the Sopherim. And Holiness prohibition: A widow for the High Priest, a divorcee or one who had ḥalîṣah for a simple priest. “These are the commandments,” all commandments are one. “ You should sanctify him, for he brings the bread of your God.” But some do switch: A widow for the High Priest, a divorcee or one who had ḥalîṣah for a simple priest, “you should sanctify him, for he brings the bread of your God.” “These are the commandments,” all commandments are one. And holiness prohibitions, incest prohibitions instituted by the Sopherim.

There, we have stated: “Rebbi Yose says, if the grandfather transgressed and married her.” What did he transgress? He transgressed the words of the Sopherim. Rebbi Yose in the name of Rebbi Abbahu, he asked Rebbi Joḥanan: Does this mean that secondary prohibitions have no limit? He said to him, did we learn “secondaries to secondaries”? No. Secondaries to the words of the Torah, and all of them because of his son’s daughter-in-law. Rebbi Ḥizqiah in the name of Rebbi Jonah, Rebbi Abbahu did not say so, but Rebbi Eleazar asked Rebbi Joḥanan, did we not learn of eight secondaries, and here they are nine! But all of them because of his son’s daughter-in-law.

MISHNAH: Secondary prohibitions instituted by the Sopherim. If she is secondarily prohibited to the husband but not to the levir, she is forbidden to the husband but permitted to the levir. Secondarily prohibited to the levir but not to the husband, she is forbidden to the levir but permitted to the husband. Secondarily prohibited to both of them, she is forbidden to both of them. She may claim neither Ketubah nor usufruct nor upkeep nor wear but the child is qualified and one forces him to divorce her. A widow married to the High Priest, a divorcee of one that performed ḥalîṣah married to a simple priest, a female bastard or a Gibeoness married to an Israel, and Israel woman married to a Gibeonite or a bastard have a claim of Ketubah.

HALAKHAH: “Secondary prohibitions instituted by the Sopherim,” etc. “If she is secondarily, rabbinically, prohibited to the husband but not to the levir, she is forbidden to the husband but permitted to the levir.” Does she have Ketubah from the levir? Since she is permitted to him, she has Ketubah, or because the Ketubah is a lien on the estate of her first husband and she was forbidden to him, does she have no Ketubah?

What is the difference between these and those? Since these are words of the Torah and the words of the Torah do not need support, therefore they have Ketubah. Those, because they are words of the Sopherim and the words of the Sopherim need support, therefore they do not have Ketubah. Some want to say since these are punished together with the child, they did not fine them, therefore they have Ketubah. Those, since they are not punished together with the child, they fined them, therefore they do not have Ketubah What is the difference between them? He who remarried his divorced wife after she had remarried. For him who says since these are words of the Torah, and this case is a word of the Torah, therefore she has Ketubah. For those who want to say since these are punished together with the child, this one, since neither she nor the child is punished, therefore, she has no Ketubah.

What is the difference between these and those? Since these are words of the Torah and the words of the Torah do not need support, therefore they have Ketubah. Those, because they are words of the Sopherim and the words of the Sopherim need support, therefore they do not have Ketubah. Some want to say since these are punished together with the child, they did not fine them, therefore they have Ketubah. Those, since they are not punished together with the child, they fined them, therefore they do not have Ketubah What is the difference between them? He who remarried his divorced wife after she had remarried. For him who says since these are words of the Torah, and this case is a word of the Torah, therefore she has Ketubah. For those who want to say since these are punished together with the child, this one, since neither she nor the child is punished, therefore, she has no Ketubah.

What is the difference between these and those? Since these are words of the Torah and the words of the Torah [do not] need support, therefore they have ketubah. Those, because they are words of the Sopherim and the words of the Sopherim need support, therefore they do not have ketubah. Some want to say since these are punished together with the child, they did not fine them, therefore they have ketubah. Those, since they are not punished together with the child, they fined them, therefore they do not have ketubah. What is the difference between them? He who remarried his divorced wife after she had remarried. For him who says since these are words of the Torah, and this case is a word of the Torah, therefore she has ketubah. For him who says since these are punished together with the child, this one, since neither she nor the child is punished, therefore, she has no ketubah.

What is the difference between these and those? Since these are words of the Torah and the words of the Torah [do not] need support, therefore they have ketubah. Those, because they are words of the Sopherim and the words of the Sopherim need support, therefore they do not have ketubah. Some want to say since these are punished together with the child, they did not fine them, therefore they have ketubah. Those, since they are not punished together with the child, they fined them, therefore they do not have ketubah. What is the difference between them? He who remarried his divorced wife after she had remarried. For him who says since these are words of the Torah, and this case is a word of the Torah, therefore she has ketubah. For him who says since these are punished together with the child, this one, since neither she nor the child is punished, therefore, she has no ketubah.

MISHNAH: [Denial] about words of the Sopherim is more serious than about words of the Torah. He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable. One executes him not at the court in his town, nor at the court at Jabneh but one transports him to the Supreme Court in Jerusalem, keeps him until a holiday of pilgrimage, and executes him on the holiday as it is said, the entire people shall see and fear, the words of Rebbi Aqiba. Rebbi Jehudah says, one does not procrastinate in his case but executes him immediately, writes, and sends messengers to all places: Mr. A son of Mr. B was found guilty to be executed by the court.

MISHNAH: [Denial] about words of the Sopherim is more serious than about words of the Torah. He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable. One executes him not at the court in his town, nor at the court at Jabneh but one transports him to the Supreme Court in Jerusalem, keeps him until a holiday of pilgrimage, and executes him on the holiday as it is said, the entire people shall see and fear, the words of Rebbi Aqiba. Rebbi Jehudah says, one does not procrastinate in his case but executes him immediately, writes, and sends messengers to all places: Mr. A son of Mr. B was found guilty to be executed by the court.

HALAKHAH: “[Denial] about words of the Sopherim is more serious,” etc. Halakhah 6:“One executes him not,” etc. The colleagues in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are pleasant like the words of Scripture; your throat is like good wine. Simeon bar Abba in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are more pleasant than the words of Scripture, for your friendship is better than wine. Rebbi Abba bar Cohen in the name of Rebbi Judah bar Pazi: You may know that he words of the Sopherim are more pleasant than the words of Scripture, because if Rebbi Tarphon did not recite at all he would only have transgressed a positive commandment. But because he transgressed the words of the House of Hillel he should have suffered death since it says, if one breaches a wall he will be bitten by a snake.

HALAKHAH: “[Denial] about words of the Sopherim is more serious,” etc. Halakhah 6:“One executes him not,” etc. The colleagues in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are pleasant like the words of Scripture; your throat is like good wine. Simeon bar Abba in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are more pleasant than the words of Scripture, for your friendship is better than wine. Rebbi Abba bar Cohen in the name of Rebbi Judah bar Pazi: You may know that he words of the Sopherim are more pleasant than the words of Scripture, because if Rebbi Tarphon did not recite at all he would only have transgressed a positive commandment. But because he transgressed the words of the House of Hillel he should have suffered death since it says, if one breaches a wall he will be bitten by a snake.

HALAKHAH: “[Denial] about words of the Sopherim is more serious,” etc. Halakhah 6:“One executes him not,” etc. The colleagues in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are pleasant like the words of Scripture; your throat is like good wine. Simeon bar Abba in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are more pleasant than the words of Scripture, for your friendship is better than wine. Rebbi Abba bar Cohen in the name of Rebbi Judah bar Pazi: You may know that he words of the Sopherim are more pleasant than the words of Scripture, because if Rebbi Tarphon did not recite at all he would only have transgressed a positive commandment. But because he transgressed the words of the House of Hillel he should have suffered death since it says, if one breaches a wall he will be bitten by a snake.

HALAKHAH: “[Denial] about words of the Sopherim is more serious,” etc. Halakhah 6:“One executes him not,” etc. The colleagues in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are pleasant like the words of Scripture; your throat is like good wine. Simeon bar Abba in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are more pleasant than the words of Scripture, for your friendship is better than wine. Rebbi Abba bar Cohen in the name of Rebbi Judah bar Pazi: You may know that he words of the Sopherim are more pleasant than the words of Scripture, because if Rebbi Tarphon did not recite at all he would only have transgressed a positive commandment. But because he transgressed the words of the House of Hillel he should have suffered death since it says, if one breaches a wall he will be bitten by a snake.

Rebbi Ismael stated: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sopherim all are severe. You can realize that this is so since we have stated: “He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable.” Rebbi Ḥinena, the son of Rebbi Ada, in the name of Rebbi Tanḥum bar Ḥiyya: The words of the Sages carry more weight than those of the prophets since it is written, do not preach, they preach. And it is written, I shall preach to you for wine and liquor. The relation of prophet and scholar can be compared to the case of a king who sent two diplomatarii to a province. About one of them it was written, if he does not show you my seal and σημαντήριον, do not believe him. About the other it was written, even if he does not show you my seal and σημαντήριον, believe him. So about a prophet is written, he gives you a sign or miracle. But here it is written, according to the teachings that they will teach you.

Rebbi Ismael stated: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sopherim all are severe. You can realize that this is so since we have stated: “He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable.” Rebbi Ḥinena, the son of Rebbi Ada, in the name of Rebbi Tanḥum bar Ḥiyya: The words of the Sages carry more weight than those of the prophets since it is written, do not preach, they preach. And it is written, I shall preach to you for wine and liquor. The relation of prophet and scholar can be compared to the case of a king who sent two diplomatarii to a province. About one of them it was written, if he does not show you my seal and σημαντήριον, do not believe him. About the other it was written, even if he does not show you my seal and σημαντήριον, believe him. So about a prophet is written, he gives you a sign or miracle. But here it is written, according to the teachings that they will teach you.

The Torah said, four compartments for four paragraphs. If he made five compartments for four paragraphs, he is punishable. Rebbi Abba, Rebbi Joḥanan in the name of Rebbi Hoshaia: He is punishable only if he instructs in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim. Rebbi Zeˋira said, he never is punishable unless he deny and instruct in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim, on condition that he simultaneously deduct in a matter which permits subtraction and addition. The face of Rav Hoshaia lit up. He told him, do I need you that you enjoy it? I do not need you, I am adding to your statement. Thirteen years he went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋura: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah objected, did we not state, “the body of baheret is the square area of a split cilician bean”? Rebbi Abba Mari said, one who said it is pure. Rebbi Abba bar Mamal objected, did we not state, “two paragraphs in the mezuzzah”? He told him, phylacteries and mezuzah are the same. Rav Hamnuna objected, was it not stated: The ṣiṣit must be four finger lengths for four threads? He told him, in that he diminished but did not add. Rebbi Ḥaggai objected before Rebbi Yose, was it not stated, one third for the scalded, one third for round cakes, one third for flat cakes. If he used it in thirds, one third for the scalded, one third for round cakes, one third for flat cakes? He told him, he subtracts from the scalded and adds for round cakes and flat cakes.

The Torah said, four compartments for four paragraphs. If he made five compartments for four paragraphs, he is punishable. Rebbi Abba, Rebbi Joḥanan in the name of Rebbi Hoshaia: He is punishable only if he instructs in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim. Rebbi Zeˋira said, he never is punishable unless he deny and instruct in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim, on condition that he simultaneously deduct in a matter which permits subtraction and addition. The face of Rav Hoshaia lit up. He told him, do I need you that you enjoy it? I do not need you, I am adding to your statement. Thirteen years he went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋura: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah objected, did we not state, “the body of baheret is the square area of a split cilician bean”? Rebbi Abba Mari said, one who said it is pure. Rebbi Abba bar Mamal objected, did we not state, “two paragraphs in the mezuzzah”? He told him, phylacteries and mezuzah are the same. Rav Hamnuna objected, was it not stated: The ṣiṣit must be four finger lengths for four threads? He told him, in that he diminished but did not add. Rebbi Ḥaggai objected before Rebbi Yose, was it not stated, one third for the scalded, one third for round cakes, one third for flat cakes. If he used it in thirds, one third for the scalded, one third for round cakes, one third for flat cakes? He told him, he subtracts from the scalded and adds for round cakes and flat cakes.

The Torah said, four compartments for four paragraphs. If he made five compartments for four paragraphs, he is punishable. Rebbi Abba, Rebbi Joḥanan in the name of Rebbi Hoshaia: He is punishable only if he instructs in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim. Rebbi Zeˋira said, he never is punishable unless he deny and instruct in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim, on condition that he simultaneously deduct in a matter which permits subtraction and addition. The face of Rav Hoshaia lit up. He told him, do I need you that you enjoy it? I do not need you, I am adding to your statement. Thirteen years he went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋura: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah objected, did we not state, “the body of baheret is the square area of a split cilician bean”? Rebbi Abba Mari said, one who said it is pure. Rebbi Abba bar Mamal objected, did we not state, “two paragraphs in the mezuzzah”? He told him, phylacteries and mezuzah are the same. Rav Hamnuna objected, was it not stated: The ṣiṣit must be four finger lengths for four threads? He told him, in that he diminished but did not add. Rebbi Ḥaggai objected before Rebbi Yose, was it not stated, one third for the scalded, one third for round cakes, one third for flat cakes. If he used it in thirds, one third for the scalded, one third for round cakes, one third for flat cakes? He told him, he subtracts from the scalded and adds for round cakes and flat cakes.

The Torah said, four compartments for four paragraphs. If he made five compartments for four paragraphs, he is punishable. Rebbi Abba, Rebbi Joḥanan in the name of Rebbi Hoshaia: He is punishable only if he instructs in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim. Rebbi Zeˋira said, he never is punishable unless he deny and instruct in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim, on condition that he simultaneously deduct in a matter which permits subtraction and addition. The face of Rav Hoshaia lit up. He told him, do I need you that you enjoy it? I do not need you, I am adding to your statement. Thirteen years he went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋura: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah objected, did we not state, “the body of baheret is the square area of a split cilician bean”? Rebbi Abba Mari said, one who said it is pure. Rebbi Abba bar Mamal objected, did we not state, “two paragraphs in the mezuzzah”? He told him, phylacteries and mezuzah are the same. Rav Hamnuna objected, was it not stated: The ṣiṣit must be four finger lengths for four threads? He told him, in that he diminished but did not add. Rebbi Ḥaggai objected before Rebbi Yose, was it not stated, one third for the scalded, one third for round cakes, one third for flat cakes. If he used it in thirds, one third for the scalded, one third for round cakes, one third for flat cakes? He told him, he subtracts from the scalded and adds for round cakes and flat cakes.

“Because they curdle it,” etc. The colleagues in the name of Rebbi [Joḥanan]: The words of the Sopherim are related to the words of Scripture and are (more pleasant than) [pleasant like] the words of Scripture; your throat is like good wine. Simeon bar Abba in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are more pleasant than the words of Scripture, for your friends are better than wine. Rebbi Abba bar Cohen in the name of Bar Pazi: You may know that the words of the Sopherim are more pleasant than the words of Scripture, because if Rebbi Tarphon did not recite at all he would only have transgressed a positive commandment. But because he transgressed the words of the House of Hillel he should have suffered death since it says, if one breaches a wall he will be bitten by a snake.

“Because they curdle it,” etc. The colleagues in the name of Rebbi [Joḥanan]: The words of the Sopherim are related to the words of Scripture and are (more pleasant than) [pleasant like] the words of Scripture; your throat is like good wine. Simeon bar Abba in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are more pleasant than the words of Scripture, for your friends are better than wine. Rebbi Abba bar Cohen in the name of Bar Pazi: You may know that the words of the Sopherim are more pleasant than the words of Scripture, because if Rebbi Tarphon did not recite at all he would only have transgressed a positive commandment. But because he transgressed the words of the House of Hillel he should have suffered death since it says, if one breaches a wall he will be bitten by a snake.

“Because they curdle it,” etc. The colleagues in the name of Rebbi [Joḥanan]: The words of the Sopherim are related to the words of Scripture and are (more pleasant than) [pleasant like] the words of Scripture; your throat is like good wine. Simeon bar Abba in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are more pleasant than the words of Scripture, for your friends are better than wine. Rebbi Abba bar Cohen in the name of Bar Pazi: You may know that the words of the Sopherim are more pleasant than the words of Scripture, because if Rebbi Tarphon did not recite at all he would only have transgressed a positive commandment. But because he transgressed the words of the House of Hillel he should have suffered death since it says, if one breaches a wall he will be bitten by a snake.

Rebbi Ismael stated: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sopherim all are severe, since we have stated: “He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable.” Rebbi Ḥanina in the name of Rebbi Idi in the name of Rebbi Tanḥum bar Ḥiyya: The words of the Sages carry more weight than those of the prophets since it is written, do not preach, they preach. And it is written,I shall preach to you for wine and liquor. The relation of prophet and scholar can be compared to the case of a king who sent two seals to a province. About one of them he wrote, if he does not show you my seal and σημαντήριον, do not believe him. About the other he wrote, even if he does not show you my seal and σημαντήριον, believe him. So about a prophet is written, he gives you a sign or miracle. But here it is written, according to the teachings that they will teach you.

Rebbi Ismael stated: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sopherim all are severe, since we have stated: “He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable.” Rebbi Ḥanina in the name of Rebbi Idi in the name of Rebbi Tanḥum bar Ḥiyya: The words of the Sages carry more weight than those of the prophets since it is written, do not preach, they preach. And it is written,I shall preach to you for wine and liquor. The relation of prophet and scholar can be compared to the case of a king who sent two seals to a province. About one of them he wrote, if he does not show you my seal and σημαντήριον, do not believe him. About the other he wrote, even if he does not show you my seal and σημαντήριον, believe him. So about a prophet is written, he gives you a sign or miracle. But here it is written, according to the teachings that they will teach you.