substitutes

They said an important general principle with regard to the sabbatical year: anything that is food for man or beast, or a species [of plants] used for dyeing, and cannot be left growing in the soil, the law of the sabbatical year is applied both to it and to its money substitute and the law of removal applies both to it and to its money substitute. Which are they? The leaves of the wild luf, the leaf of ceterach, endives, leeks, portulaca, and netz hahalav. What is the food for cattle? Thorns and thistles. What is species of dyeing matter? Aftergrowths of woad and madder. The law of the seventh year applies both to them and to their money-substitutes and the law of removal applies both to them and to their money substitute.

And they said yet another general principle: Anything that is not food for man or beast, or is used for dyeing, but can be left in the soil, the law of the sabbatical year applies both to it and to its money substitute but the law of removal does not apply to it or to its money substitute. Which are these? The root of wild luf, the root of ceterach, scolopendrium, the root of netz hahalav and buchreyah. What is the species of dyeing matter? Puah (madder) and reseda. The law of the sabbatical year applies both to them and to their money substitute but the law of removal does not apply to them or to their money substitute. Rabbi Meir says: their money substitutes must be removed by Rosh Hashanah. They said to him: since this law does not apply to the plants themselves, all the more so it does not apply to their money-substitute.

The peels and the blossom of the pomegranate, the nutshells, and fruit seeds the laws of sabbatical produce apply to them and to their money substitutes. The dyer may use them for himself, but he may not dye with them for a wage, since one may not engage in business with seventh year produce, or with first-born animals, or with terumah, or with nevelah, or with trefah, or with reptiles or with creeping things. One should not buy field-vegetables and sell them in the market. But he may gather them and have his son sell them on his behalf. If he gathered them for his own use, and some remains over, he may sell them.

The lulavim of hawthorn trees and carobs the laws of sheviit apply to them and to their money substitutes, the law of removal applies to them and to their money substitutes. The lulavim of the terebinth, the pistachio tree and the white thorn, the laws of sheviit apply to them and to their money substitutes, but the law of removal does not apply to them and to their money substitutes. But as for the leaves the law of removal applies, since they fall from their stem.

The lulavim of hawthorn trees and carobs the laws of sheviit apply to them and to their money substitutes, the law of removal applies to them and to their money substitutes. The lulavim of the terebinth, the pistachio tree and the white thorn, the laws of sheviit apply to them and to their money substitutes, but the law of removal does not apply to them and to their money substitutes. But as for the leaves the law of removal applies, since they fall from their stem.

The lulavim of hawthorn trees and carobs the laws of sheviit apply to them and to their money substitutes, the law of removal applies to them and to their money substitutes. The lulavim of the terebinth, the pistachio tree and the white thorn, the laws of sheviit apply to them and to their money substitutes, but the law of removal does not apply to them and to their money substitutes. But as for the leaves the law of removal applies, since they fall from their stem.

The lulavim of hawthorn trees and carobs the laws of sheviit apply to them and to their money substitutes, the law of removal applies to them and to their money substitutes. The lulavim of the terebinth, the pistachio tree and the white thorn, the laws of sheviit apply to them and to their money substitutes, but the law of removal does not apply to them and to their money substitutes. But as for the leaves the law of removal applies, since they fall from their stem.

The rose, henna, balsam, the lotus tree the laws of sheviit apply to them and to their money substitutes. Rabbi Shimon says: sheviit does not apply to the balsam, since it is not a fruit.

They may change shekels into darics because of the load of the journey. Just as there were shofar-shaped chests in the Temple so there were shofar-shaped chests in the provinces. The townspeople who had sent their shekels and they were stolen or lost: If the appropriation had already been made [the messengers] swear an oath to the treasurers; But if the appropriation had not yet been made they swear to the townspeople, and the townspeople must pay [new] shekels in the place of the [lost] shekels. [If the lost shekels] were found, or if the thieves restored them, then both [the first shekels and their substitutes] are [sacred] shekels and they cannot be credited [to the account] of the coming year.

All the substitutes for vows have the validity of vows. Those for haramim have the validity of haramim, And those for oaths have the validity of oaths, And those for nazirite [vows] have the validity of nazirite [vows]. If one says to his fellow, “I am forbidden from you by a vow”; “I am separated from you”; “I am distanced from you”, “that I should eat from yours”, “that I should taste from yours”, he is prohibited. If he says: “I am banned to you”, Rabbi Akiba was inclined to rule stringently. [If one says] “As the vows of the wicked”, he has vowed in respect of being a nazirite, or a sacrifice, or an oath. [If he says] “As the vows of the fit”, he has said nothing. [But if he said] “As their freewill-offerings” he has vowed in respect of being nazirite and a sacrifice.

One who says, “konam” “qonah” or “qonas”: these are the substitutes for korban. “Herek” “herech” or “heref,” these are substitutes for herem. “Nazik” “naziah” “paziah” these are substitutes for nazirite vows. “Shevuthah” “shekukah” or one who vows with the word “mota” these are substitutes for shevuah (an oath).

One who says, “konam” “qonah” or “qonas”: these are the substitutes for korban. “Herek” “herech” or “heref,” these are substitutes for herem. “Nazik” “naziah” “paziah” these are substitutes for nazirite vows. “Shevuthah” “shekukah” or one who vows with the word “mota” these are substitutes for shevuah (an oath).

One who says, “konam” “qonah” or “qonas”: these are the substitutes for korban. “Herek” “herech” or “heref,” these are substitutes for herem. “Nazik” “naziah” “paziah” these are substitutes for nazirite vows. “Shevuthah” “shekukah” or one who vows with the word “mota” these are substitutes for shevuah (an oath).

One who says, “konam” “qonah” or “qonas”: these are the substitutes for korban. “Herek” “herech” or “heref,” these are substitutes for herem. “Nazik” “naziah” “paziah” these are substitutes for nazirite vows. “Shevuthah” “shekukah” or one who vows with the word “mota” these are substitutes for shevuah (an oath).

All the substitutes for vows have the validity of vows. If one says, “I shall be [one]” he is a nazirite. “I shall be comely”, he is a nazirite. “A nazik”, “a naziah”, “a paziah”, he is a nazirite. [If one says,] “Behold I shall be like this one,” or “Behold I shall curl [my hair]” or “Behold, I shall tend [my hair]” or “Behold, I shall grow my hair long,” he is a nazirite. [If one says] “Behold, I shall [bring] birds [as offerings]” Rabbi Meir says he is a nazirite, but the sages say he is not a nazirite.

How was the procedure in connection with the portion read by the king? At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.

[If he said]: "I adjure you"; "I command you"; "I bind you"; they are liable. "By heaven and earth!", they are exempt. "By Alef Daleth"; "By Yod He"; "By God Almighty"; "By The Lord of Hosts; "By the Merciful and Gracious one"; "By the Long Suffering One"; "By the One Abounding in Kindness"; or by any of the substitutes [for the name], they are liable. He who blasphemes by any of them is liable, according to the words of Rabbi Meir. And the Sages exempt him. He who curses his father or mother by any of them is liable according to the words of Rabbi Meir. And the Sages exempt him. He who curses himself or his neighbor by any of them transgresses a negative precept. [If he said,] "May God smite you"; or "Yea, may God smite you"; this is the curse written in the Torah. "May [God] not smite you"; or "May he bless you"; Or "May he do good unto you [if you bear testimony for me]": Rabbi Meir makes [them] liable, and the Sages exempt [them].

Birds and menahot do not make a substitute, since it only says “a beast” (Leviticus 27:10). A congregation or partners cannot make a substitute, since it says: “He shall not substitute for it” an individual can make a substitute but a congregation or partners cannot make substitute. One cannot make a substitute with [objects] dedicated for Temple repairs. Rabbi Shimon said: Now is not tithe included [in the laws of substitutes]? Then why was it specially mentioned? In order to make a comparison with it: tithe is a private offering, it thus excludes congregational offerings. And tithe is a dedication for the altar, it thus excludes offerings dedicated for Temple repairs.

The following are sacrifices whose offspring and substitutes are the same as them: The offspring of shelamim and their substitutes, their offspring and the offspring of their offspring, till the end of time, are regarded as shelamim, and they require the laying on of hands, libations and the waving of the breast and shoulder. Rabbi Eliezer says: the offspring of a shelamim must not be offered as a shelamim. The sages say: it is offered. Rabbi Shimon said: there is no dispute between them as regards the offspring of the offspring of a shelamim or the offspring of the offspring of a substitute that they are not offered. What did they dispute? The offspring [of a shelamim]: Rabbi Eliezer says: it is not offered, But the sages say: it is offered. Rabbi Joshua and Rabbi Papias testified regarding the offspring of a shelamim that it is offered as a shelamim. Rabbi Papias said: I testify that we had a cow of a shelamim and we ate it on Pesah and we ate its offspring as a shelamim on the festival [of Sukkot].

The following are sacrifices whose offspring and substitutes are the same as them: The offspring of shelamim and their substitutes, their offspring and the offspring of their offspring, till the end of time, are regarded as shelamim, and they require the laying on of hands, libations and the waving of the breast and shoulder. Rabbi Eliezer says: the offspring of a shelamim must not be offered as a shelamim. The sages say: it is offered. Rabbi Shimon said: there is no dispute between them as regards the offspring of the offspring of a shelamim or the offspring of the offspring of a substitute that they are not offered. What did they dispute? The offspring [of a shelamim]: Rabbi Eliezer says: it is not offered, But the sages say: it is offered. Rabbi Joshua and Rabbi Papias testified regarding the offspring of a shelamim that it is offered as a shelamim. Rabbi Papias said: I testify that we had a cow of a shelamim and we ate it on Pesah and we ate its offspring as a shelamim on the festival [of Sukkot].

The substitute of a first-born and an animal tithed, their young and the young of their young until the end of time, they are all treated like a first-born and an animal tithed, and are eaten by the owners when blemished. What is the difference between a first-born and an animal tithed [on the one hand] and other dedications [on the other]? All [blemished] dedications are sold in the market, killed in the market, and weighed by the pound, but not a first-born and an animal tithed. They [other dedications] and their substitutes are redeemed, but not a first-born and an animal tithed. They [other dedications] come from outside the land [to the land], but not a first-born and an animal tithed. [If] they however came from [outside the holy land] unblemished, they are offered, if blemished they are eaten by their owners with their blemishes. Rabbi Shimon: what is the reason? Because a first-born and an animal tithed have a remedy wherever they are, whereas all other dedications, although a blemish has occurred in them, remain holy.

MISHNAH: Anyone whose dead is lying before him is free from reciting Shema‘ and from tefillin. The carriers of the bier, their substitutes, and the substitutes of their substitutes, in front of the bier or behind the bier, those that are needed by the bier are free, those that are not needed by the bier are obligated. All of them are free from the obligation to pray.

MISHNAH: Anyone whose dead is lying before him is free from reciting Shema‘ and from tefillin. The carriers of the bier, their substitutes, and the substitutes of their substitutes, in front of the bier or behind the bier, those that are needed by the bier are free, those that are not needed by the bier are obligated. All of them are free from the obligation to pray.

MISHNAH: Anyone whose dead is lying before him is free from reciting Shema‘ and from tefillin. The carriers of the bier, their substitutes, and the substitutes of their substitutes, in front of the bier or behind the bier, those that are needed by the bier are free, those that are not needed by the bier are obligated. All of them are free from the obligation to pray.

This is the Mishnah: “Their tithes are tithes for each basket in the other one, he gave it a name,” because he declared both names at the same time. One after the other you accept only the very first version. Rebbi Abuna said, the Sages agree with Rebbi Meïr about him who says “this heave substitutes for Second” (that he is guilty). “This animal instead of well-being offerings,” he is obligated for two since he declared two names at the same time; hence, one after the other you accept only the very first version. Not so, said Rebbi Samuel bar Rav Isaac who said in the name of Rav Huna: “This one shall be a substitute for a burnt offering,” he may retract that within the time for speech. That is, if he wants to retract, there if he wants to add. If one said, “this is heave,” even within the time of speech he cannot retract. A person can be asked about his dedication but nobody can be asked about his heave.

MISHNAH: And he reads from the beginning of “These are the words” to Šema‘,Šema‘, “And it shall be if you listen,” “tithing you shall tithe,” “when you will have finished tithing,” blessings and curses [and the paragraph of the king], until he finishes the entire paragraph. The benedictions which the High Priest recites, the king recites, except that he substitutes “for the holidays of pilgrimage” instead of “forgiving of sins”.

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

It was stated: “The House of Shammai say, both substitute names and substitutes of substitutes are forbidden. But the House of Hillel say, substitute names are forbidden, substitutes of substitutes are permitted.” What are substitutes of substitutes? Rebbi Abba bar Zavda said, menazaqa,menaziqna,mefaḥazna. Rebbi Yose said, these are not substitutes of substitutes, they are really substitute names, for is somebody who said menadarna not a nazir? But one who says menadarna is like one who said mefaḥazna. Following Rebbi Yose, these are substitutes of substitutes, as we have stated: “I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir. “Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.”

“ ‘I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir.” Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.” Rebbi Simeon ben Laqish said, because an impure nazir brings birds. Does he bring birds? He brings turtledoves or young pigeons. There are some Tannaïm who state that all pure birds are called צפור, and there are some Tannaïm who state that all birds, whether pure or impure, are called צפור. He who says that all pure birds are called צפור, “you may eat any pure bird.” He who says that all birds, whether pure or impure, are called צפור, “say to any winged bird. “What is the rabbi’s reason? He is like somebody offering birds for the upkeep of the Temple. What is Rebbi Meïr’s reason? He is like somebody offering a reparation sacrifice for the upkeep of the Temple. What is the difference between them? If somebody says, “I take upon myself to bring a reparation sacrifice.” In the opinion of Rebbi Meïr he is a nazir since one cannot bring a reparation sacrifice for the upkeep of the Temple. In the opinion of the rabbis he is a nazir since an impure nazir brings a reparation sacrifice.

“ ‘I have to bring birds’, Rebbi Meïr says, he is a nazir, but the Sages say, he is not a nazir.” Rebbi Joḥanan said, because of substitutes of substitutes: “Until his hair became mighty as an eagle’s and his fingernails like those of birds.” Rebbi Simeon ben Laqish said, because an impure nazir brings birds. Does he bring birds? He brings turtledoves or young pigeons. There are some Tannaïm who state that all pure birds are called צפור, and there are some Tannaïm who state that all birds, whether pure or impure, are called צפור. He who says that all pure birds are called צפור, “you may eat any pure bird.” He who says that all birds, whether pure or impure, are called צפור, “say to any winged bird. “What is the rabbi’s reason? He is like somebody offering birds for the upkeep of the Temple. What is Rebbi Meïr’s reason? He is like somebody offering a reparation sacrifice for the upkeep of the Temple. What is the difference between them? If somebody says, “I take upon myself to bring a reparation sacrifice.” In the opinion of Rebbi Meïr he is a nazir since one cannot bring a reparation sacrifice for the upkeep of the Temple. In the opinion of the rabbis he is a nazir since an impure nazir brings a reparation sacrifice.

HALAKHAH: “I shall be a nazir [abstaining] from dried figs and fig cake,” etc. Rebbi Joḥanan said, the reason of the House of Shammai: because he mentioned the state of nazir. Rebbi Simeon ben Laqish said, because of substitutes of substitutes. Rebbi Jehudah ben Pazi said, a verse supports Rebbi Simeon ben Laqish: “So says the Eternal, as cider is found in the grape bunch, etc.” The Torah called a grape bunch “cider”. And people call a dried fig cider, because of substitutes of substitutes. What is the difference between them? If he said, “I shall be a nazir[abstaining] from dried figs and fig cake.” In Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon’s opinion he is not a nazir. “I shall be a nazir[abstaining] from a loaf of bread,” in Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon ben Laqish’s opinion he is not a nazir. “From a loaf of bread,” he did not say anything. Rebbi Uqba asked before Rebbi Mana: The opinion of Rebbi Simeon ben Laqish seems to be inverted, as we have stated there: “ ‘I take upon myself the obligation to bring a flour offering from barley.’ He shall bring from wheat.” And Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish, because he mentioned “flour offering.” And here, he says so? He accepts one and he accepts the other. He accepts because he mentioned the state of nazir, and he accepts because of substitutes of substitutes. You should know that it is so since we have stated: “If he said, the cow said.” She did not say anything; it is because he mentioned the state of nazir, and here he mentioned the state of nazir.

HALAKHAH: “I shall be a nazir [abstaining] from dried figs and fig cake,” etc. Rebbi Joḥanan said, the reason of the House of Shammai: because he mentioned the state of nazir. Rebbi Simeon ben Laqish said, because of substitutes of substitutes. Rebbi Jehudah ben Pazi said, a verse supports Rebbi Simeon ben Laqish: “So says the Eternal, as cider is found in the grape bunch, etc.” The Torah called a grape bunch “cider”. And people call a dried fig cider, because of substitutes of substitutes. What is the difference between them? If he said, “I shall be a nazir[abstaining] from dried figs and fig cake.” In Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon’s opinion he is not a nazir. “I shall be a nazir[abstaining] from a loaf of bread,” in Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon ben Laqish’s opinion he is not a nazir. “From a loaf of bread,” he did not say anything. Rebbi Uqba asked before Rebbi Mana: The opinion of Rebbi Simeon ben Laqish seems to be inverted, as we have stated there: “ ‘I take upon myself the obligation to bring a flour offering from barley.’ He shall bring from wheat.” And Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish, because he mentioned “flour offering.” And here, he says so? He accepts one and he accepts the other. He accepts because he mentioned the state of nazir, and he accepts because of substitutes of substitutes. You should know that it is so since we have stated: “If he said, the cow said.” She did not say anything; it is because he mentioned the state of nazir, and here he mentioned the state of nazir.

HALAKHAH: “I shall be a nazir [abstaining] from dried figs and fig cake,” etc. Rebbi Joḥanan said, the reason of the House of Shammai: because he mentioned the state of nazir. Rebbi Simeon ben Laqish said, because of substitutes of substitutes. Rebbi Jehudah ben Pazi said, a verse supports Rebbi Simeon ben Laqish: “So says the Eternal, as cider is found in the grape bunch, etc.” The Torah called a grape bunch “cider”. And people call a dried fig cider, because of substitutes of substitutes. What is the difference between them? If he said, “I shall be a nazir[abstaining] from dried figs and fig cake.” In Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon’s opinion he is not a nazir. “I shall be a nazir[abstaining] from a loaf of bread,” in Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon ben Laqish’s opinion he is not a nazir. “From a loaf of bread,” he did not say anything. Rebbi Uqba asked before Rebbi Mana: The opinion of Rebbi Simeon ben Laqish seems to be inverted, as we have stated there: “ ‘I take upon myself the obligation to bring a flour offering from barley.’ He shall bring from wheat.” And Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish, because he mentioned “flour offering.” And here, he says so? He accepts one and he accepts the other. He accepts because he mentioned the state of nazir, and he accepts because of substitutes of substitutes. You should know that it is so since we have stated: “If he said, the cow said.” She did not say anything; it is because he mentioned the state of nazir, and here he mentioned the state of nazir.

HALAKHAH: “I shall be a nazir [abstaining] from dried figs and fig cake,” etc. Rebbi Joḥanan said, the reason of the House of Shammai: because he mentioned the state of nazir. Rebbi Simeon ben Laqish said, because of substitutes of substitutes. Rebbi Jehudah ben Pazi said, a verse supports Rebbi Simeon ben Laqish: “So says the Eternal, as cider is found in the grape bunch, etc.” The Torah called a grape bunch “cider”. And people call a dried fig cider, because of substitutes of substitutes. What is the difference between them? If he said, “I shall be a nazir[abstaining] from dried figs and fig cake.” In Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon’s opinion he is not a nazir. “I shall be a nazir[abstaining] from a loaf of bread,” in Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon ben Laqish’s opinion he is not a nazir. “From a loaf of bread,” he did not say anything. Rebbi Uqba asked before Rebbi Mana: The opinion of Rebbi Simeon ben Laqish seems to be inverted, as we have stated there: “ ‘I take upon myself the obligation to bring a flour offering from barley.’ He shall bring from wheat.” And Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish, because he mentioned “flour offering.” And here, he says so? He accepts one and he accepts the other. He accepts because he mentioned the state of nazir, and he accepts because of substitutes of substitutes. You should know that it is so since we have stated: “If he said, the cow said.” She did not say anything; it is because he mentioned the state of nazir, and here he mentioned the state of nazir.

HALAKHAH: “I shall be a nazir [abstaining] from dried figs and fig cake,” etc. Rebbi Joḥanan said, the reason of the House of Shammai: because he mentioned the state of nazir. Rebbi Simeon ben Laqish said, because of substitutes of substitutes. Rebbi Jehudah ben Pazi said, a verse supports Rebbi Simeon ben Laqish: “So says the Eternal, as cider is found in the grape bunch, etc.” The Torah called a grape bunch “cider”. And people call a dried fig cider, because of substitutes of substitutes. What is the difference between them? If he said, “I shall be a nazir[abstaining] from dried figs and fig cake.” In Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon’s opinion he is not a nazir. “I shall be a nazir[abstaining] from a loaf of bread,” in Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon ben Laqish’s opinion he is not a nazir. “From a loaf of bread,” he did not say anything. Rebbi Uqba asked before Rebbi Mana: The opinion of Rebbi Simeon ben Laqish seems to be inverted, as we have stated there: “ ‘I take upon myself the obligation to bring a flour offering from barley.’ He shall bring from wheat.” And Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish, because he mentioned “flour offering.” And here, he says so? He accepts one and he accepts the other. He accepts because he mentioned the state of nazir, and he accepts because of substitutes of substitutes. You should know that it is so since we have stated: “If he said, the cow said.” She did not say anything; it is because he mentioned the state of nazir, and here he mentioned the state of nazir.

HALAKHAH: “I shall be a nazir [abstaining] from dried figs and fig cake,” etc. Rebbi Joḥanan said, the reason of the House of Shammai: because he mentioned the state of nazir. Rebbi Simeon ben Laqish said, because of substitutes of substitutes. Rebbi Jehudah ben Pazi said, a verse supports Rebbi Simeon ben Laqish: “So says the Eternal, as cider is found in the grape bunch, etc.” The Torah called a grape bunch “cider”. And people call a dried fig cider, because of substitutes of substitutes. What is the difference between them? If he said, “I shall be a nazir[abstaining] from dried figs and fig cake.” In Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon’s opinion he is not a nazir. “I shall be a nazir[abstaining] from a loaf of bread,” in Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon ben Laqish’s opinion he is not a nazir. “From a loaf of bread,” he did not say anything. Rebbi Uqba asked before Rebbi Mana: The opinion of Rebbi Simeon ben Laqish seems to be inverted, as we have stated there: “ ‘I take upon myself the obligation to bring a flour offering from barley.’ He shall bring from wheat.” And Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish, because he mentioned “flour offering.” And here, he says so? He accepts one and he accepts the other. He accepts because he mentioned the state of nazir, and he accepts because of substitutes of substitutes. You should know that it is so since we have stated: “If he said, the cow said.” She did not say anything; it is because he mentioned the state of nazir, and here he mentioned the state of nazir.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

This is the principle: One flogs for any prohibition involving an action, but one does not flog if there is no action except for one who substitutes, or swears, or curses a fellow man by the Name. Rebbi Abbahu in the name of Rebbi Joḥanan: This does not include one who substitutes; substituting implies speech and action. From where one who swears falsely? Rebbi Joḥanan in the name of Rebbi Yannai: For the Eternal will not cleanse; but the judges will cleanse him. From where one who cursed his fellow man by the Name? Rebbi Simeon ben Laqish in the name of Rebbi Hoshaia: To fear the Name, etc. The one who swears falsely in the opinion of Rebbi Simeon ben Laqish from where? Since he swore falsely, he does not fear. The one who cursed his fellow man by the Name in the opinion of Rebbi Simeon ben Laqish from where? Since he cursed, he does not fear. What is the difference between them? If one swore falsely and cursed a fellow man by the Name. In Rebbi Joḥanan’s opinion he is liable for two [punishments]. In Rebbi Simeon ben Laqish’s opinion he is only liable for one.

This is the principle: One flogs for any prohibition involving an action, but one does not flog if there is no action except for one who substitutes, or swears, or curses a fellow man by the Name. Rebbi Abbahu in the name of Rebbi Joḥanan: This does not include one who substitutes; substituting implies speech and action. From where one who swears falsely? Rebbi Joḥanan in the name of Rebbi Yannai: For the Eternal will not cleanse; but the judges will cleanse him. From where one who cursed his fellow man by the Name? Rebbi Simeon ben Laqish in the name of Rebbi Hoshaia: To fear the Name, etc. The one who swears falsely in the opinion of Rebbi Simeon ben Laqish from where? Since he swore falsely, he does not fear. The one who cursed his fellow man by the Name in the opinion of Rebbi Simeon ben Laqish from where? Since he cursed, he does not fear. What is the difference between them? If one swore falsely and cursed a fellow man by the Name. In Rebbi Joḥanan’s opinion he is liable for two [punishments]. In Rebbi Simeon ben Laqish’s opinion he is only liable for one.

“One who curses himself or another person by any of these violates a prohibition.” What about flogging? The colleagues say, he cannot be flogged. Rebbi Yose said to them, why? Because it is a prohibition not involving an action. But is not one who substitutes and one who swears falsely also a prohibition which involves no action?

Everybody agrees that substitutes are forbidden. What about substitutes of substitutes? Rebbi Ḥanina said, a disagreement between Rebbi Ismael and the rabbis. Rebbi Ismael ben Rebbi Yose said, forbidden. But the rabbis say, permitted. Rebbi Eleazar ben Hoshaia, the reason of the rabbis, you would be banned like itself. Anything which you can keep from it is like itself. What about it? Rebbi Yose ben Rebbi Bun said, like itself, like itself two times, because of nothing should cling to your hand from the ban.

Everybody agrees that substitutes are forbidden. What about substitutes of substitutes? Rebbi Ḥanina said, a disagreement between Rebbi Ismael and the rabbis. Rebbi Ismael ben Rebbi Yose said, forbidden. But the rabbis say, permitted. Rebbi Eleazar ben Hoshaia, the reason of the rabbis, you would be banned like itself. Anything which you can keep from it is like itself. What about it? Rebbi Yose ben Rebbi Bun said, like itself, like itself two times, because of nothing should cling to your hand from the ban.

Everybody agrees that substitutes are forbidden. What about substitutes of substitutes? Rebbi Ḥanina said, a disagreement between Rebbi Ismael and the rabbis. Rebbi Ismael ben Rebbi Yose said, forbidden. But the rabbis say, permitted. Rebbi Eleazar ben Hoshaia, the reason of the rabbis, you would be banned like itself. Anything which you can keep from it is like itself. What about it? Rebbi Yose ben Rebbi Bun said, like itself, like itself two times, because of nothing should cling to your hand from the ban.