tan

O my boy! thou art like the gazelle who was eating the roots of the madder, and it add me to-day and to-morrow they will tan they hide in my roots."

What is dusk? Rebbi Tanḥuma said (it is comparable) to a drop of blood on the tip of a sword. The drop splits here and there, that is dusk. What is dusk? From after sundown the time a man needs to walk half a mil, the words of Rebbi Neḥemiah. Rebbi Yose said: dusk is a moment and the sages could not determine it.

Rebbi Tanḥum the scholar prayed: May it please You, o Eternal, my God and God of my fathers, that You may break and remove the yoke of evil inclinations from our hearts since so You created us to do Your will, and we are required to do Your will. You desire it and we desire it, who obstructs? The sour matter in the dough! It is obvious and known that we have no power to resist. But may it be Your pleasure, o Eternal, my God and God of my fathers, that You may remove it from us, subdue it, so that we may do Your will as our own with a willing heart.

Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Yoḥanan: A person has to pray at a place that is dedicated for prayer. What is the reason? (Ex. 20:24) “At every place where I shall let My name be mentioned.” It does not say “where you will mention” but “at every place where I shall let My name be mentioned.” Rebbi Tanḥum bar Ḥanina said: A person has to select a fixed place in the synagogue where he prays. What is the reason? (2Sam. 15:32) “David came to the top”, it does not say “where he prostrated himself before God” but “where he was used to prostrate himself before God.”

There we have stated: Rabban Gamliel says, the reader frees the public from their obligation. The older Rebbi Huna from Sepphoris in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar. Rebbi Zeïra and Rav Ḥisda were sitting there for the blowing of the Shofar. After they finished the prayer, Rav Ḥisda got up and prayed. Rebbi Zeïra said to him: Did we not pray just now? He said to him, I prayed and I am repeating the prayer, because Westerners came down and said in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar, but I was inattentive. If I had been attentive, I would have fulfilled my duty. Rebbi Zeïra said, that is fine. All Tannaïm state it in the name of Rabban Gamliel, Rebbi Hoshaia states it in the name of the Sages. Rebbi Ada from Caesarea in the name of Rebbi Yoḥanan: This is only if he attended from the start. Rebbi Tanḥum said, the Mishnah expresses this: The order of benediction, one says “Forefathers”, “Greatness”, and “Sanctification of the Name”.

Rebbi Yoḥanan said: A covenant is sealed that he who labors at his studies in the synagogue will not quickly forget. Rebbi Ḥanina from Ein Tana said: A covenant is sealed that he who labors at his studies in modesty will not quickly forget. What is the reason? (Prov. 11:2) “Wisdom is with the modest.” Rebbi Yoḥanan said: A covenant is sealed that he who studies homiletics from a book will not quickly forget. Rebbi Tanḥum said: He who understands what he has learned will not quickly forget. What is the reason? (Deut. 4:9) “That you shall not forget the things your eyes understood.”

Rebbi Jonah in the name of Rebbi Tanḥum ben Rebbi Ḥiyya, He who sees a disquieting dream must say: “May it be Your pleasure, o Eternal, my God and God of my fathers, that all my dreams that I dreamed, in this night or in any other night, whether I dreamed or others dreamed about me, if they are good they should be fulfilled for me in enjoyment and joy, blessing and life. If they are something else then, just as You turned bitter water to sweet waters, the waters of Jericho to sweet ones through Elisha, and the curse of the son of Beör to a blessing, so may You turn all bad dreams, including what others dreamed about me, to good, blessing, healing, life, joy and enjoyment, and peace. (Ps. 30:12–13) ‘You turned my wailing into a dance, you opened my sackcloth and girded me with joy. So that the liver may sing to You and never be silent; o Eternal, my God, I shall eternally thank You! (Deut. 23:6) The Eternal, your God, refused to listen to Bileam, the Eternal, your God, turned curse into blessing since the Eternal, your God, loves you. (Jer. 31:12) Then the maiden will rejoice in dance, young and old men together; I shall turn their mourning to enjoyment and I shall console them and give them joy out of their hurt.’ ”

It is written (1Kings 17:1) “Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word.” Rebbi Berekhia said, Rebbi Yasa and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew, from (1Kings 18:1): “Go, appear before Aḥab and I shall give rain, etc.” And he who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥuma from Edreï said, they are of the opinion that a vow that was dissolved partially is dissolved totally. Some want to say, on the occasion of the son of the woman from Sarepta, (1Kings 17:20) “He called on the Eternal and said, o Eternal, my God, etc.” Rebbi Judah ben Pazi said, about one who stole a doctor’s bag. When he left, his son was injured.He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? (Is. 26:19) “Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew, וְאֶרֶץ רְפָאִים תַּפִּיל.” Rebbi Tanḥum from Edreï said, “the earth will give up those that are deposited in it.”

It is written (1Kings 17:1) “Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word.” Rebbi Berekhia said, Rebbi Yasa and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew, from (1Kings 18:1): “Go, appear before Aḥab and I shall give rain, etc.” And he who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥuma from Edreï said, they are of the opinion that a vow that was dissolved partially is dissolved totally. Some want to say, on the occasion of the son of the woman from Sarepta, (1Kings 17:20) “He called on the Eternal and said, o Eternal, my God, etc.” Rebbi Judah ben Pazi said, about one who stole a doctor’s bag. When he left, his son was injured.He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? (Is. 26:19) “Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew, וְאֶרֶץ רְפָאִים תַּפִּיל.” Rebbi Tanḥum from Edreï said, “the earth will give up those that are deposited in it.”

Rebbi Aḥa, Rebbi Tanḥuma ben Rebbi Ḥiyya in the name of Rebbi Simlai: They lift their hands in a town where all are Cohanim. Whom do they bless? Their brethren in North, South, East, and West. Who answers Amen after them? Women and small children.

Rebbi Ḥaggai and Rebbi Jeremiah went to the Bazaar. Rebbi Ḥaggai was quick to recite a blessing. Rebbi Jeremiah said to him: You acted correctly because all commandments need a benediction. And from where that all commandments need a benediction? Rebbi Tanḥuma, Rebbi Abba bar Cahana in the name of Rebbi Eleazar: (Ex. 24:12) “I want to give you the stone tablets, the Torah and the commandment.” It brackets Torah and commandment. Just as Torah needs a benediction, a commandment also needs benediction.

Rebbi Zeriqan said: Rebbi Zeïra asked: He who took a lupine and was reciting the benediction over it when it fell from his hand, does he have to recite a second benediction? What is the difference between that and a water canal? They said, there he intended it from the start, but here he did not intend it from the start. Rebbi Ḥiyya stated: One recites the benediction on bread only when one breaks it. Rebbi Ḥiyya bar Abba said: This means that he who took a loaf and pronounced the benediction on it before it came to his hand, must recite a second benediction. Rebbi Tanḥum bar Yudan said, he must say “Praised be the Name of the Glory of His kingdom forever and ever,” in order not to utter the Name of Heaven in vain.

Rebbi Abba bar Zamina waited upon Zeïra and mixed him a cup. He said to him: Old man, make the benediction, and have the intention of drinking another one, as we have stated: The waiter makes a benediction for every single cup but not for every morsel. He answered him: Just as I have the intention of absolving you of your obligation by the benediction so you must have the intention of absolving me of my obligation by “Amen”. Rebbi Tanḥum bar Jeremiah said, a Mishnah (Rosh Hashanah 4:8) states this: The absent-minded did not fulfill his obligation and he who heard from the absent-minded did not fulfill his obligation.

Rebbi Tanḥum bar Yudan said: The honor of the day takes precedence over the honor of the night. The Qiddush of the night takes precedence over the Qiddush of the day. What is the honor of the day? Rebbi Yosi in the name of Rebbi Jacob bar Aḥa, and Rebbi Eleazar bar Joseph in the name of Rav: “He Who created the fruit of the vine.”

“Also, one does not recite the benediction over a lamp unless one has profited from its light.” Rebbi Zeïra, the son of Rebbi Abbahu, preached: (Gen. 1:4) “God saw the light that it was good” and after that, “God separated between the light and the darkness.”. Rebbi Berekhiah said: The following was preached by the two greats of the world, Rebbi Yoḥanan and Rebbi Simeon ben Laqish: “God separated,” a true separation. Rebbi Yehudah, the son of Rebbi Simon, said: He separated it for Himself. But the rabbis say, He separated it for the just in the future world. They gave a parable, to what can this situation be compared? To a king who had two generals; both of them said: “I want to command during the day.” He called the first one and told him: day shall be your domain. He called the second one and told him: night shall be your domain. That is what is written: (Gen. 1:5) “God called the light ‘day’, etc.” To the light he said: day shall be your domain; but to the darkness he said: night shall be your domain. Rebbi Yoḥanan said, that it is which the Holy One, praise to Him, said to Job: (Job 38:12) “Did you ever command the morning, did you inform the morning of its place?” Do you know the place where the light of the Six Days of Creation was hidden? Rebbi Tanḥuma said: I shall give its reason. (Is. 45:7) “He Who fashioned the light and created darkness, He makes peace.” When it left, it made peace between them.

Rebbi Phineas gave on this subject two sermons, one in the name of Rebbi Zeïra, the other in the name of Rebbi Tanḥum bar Ḥanilai. Rebbi Phineas said in the name of Rebbi Zeïra, flesh and blood has a protector. If he bothers him too much, he will say: “There is X who will bother me.” But the Holy One, praise to Him, is not like that; He will receive you with all that you might bother him with. That is what is written (Ps. 55:23) “Throw on the Eternal your burden and He will provide for you!” Rebbi Phineas said in the name of Rebbi Tanḥum bar Ḥanilai, flesh and blood has a protector. Enemies come and grab him at the door of his protector’s courtyard. While he is crying and before someone could come out, the sword already passes over his neck and kills him. But the Holy One, praise to Him, saved Jehoshaphat from the sword of the Syrians as it is written (2Chr. 18:34): “Jehoshaphat cried, the Eternal helped him and God turned them away from him.” That shows that only the cutting off of the head was missing, but God deflected them from him.

Rebbi Phineas gave on this subject two sermons, one in the name of Rebbi Zeïra, the other in the name of Rebbi Tanḥum bar Ḥanilai. Rebbi Phineas said in the name of Rebbi Zeïra, flesh and blood has a protector. If he bothers him too much, he will say: “There is X who will bother me.” But the Holy One, praise to Him, is not like that; He will receive you with all that you might bother him with. That is what is written (Ps. 55:23) “Throw on the Eternal your burden and He will provide for you!” Rebbi Phineas said in the name of Rebbi Tanḥum bar Ḥanilai, flesh and blood has a protector. Enemies come and grab him at the door of his protector’s courtyard. While he is crying and before someone could come out, the sword already passes over his neck and kills him. But the Holy One, praise to Him, saved Jehoshaphat from the sword of the Syrians as it is written (2Chr. 18:34): “Jehoshaphat cried, the Eternal helped him and God turned them away from him.” That shows that only the cutting off of the head was missing, but God deflected them from him.

Rebbi Tanḥuma said: A happening with a ship of Gentiles that sailed the great sea and on it was a Jewish child. There came upon them a big storm; each one got up, took his idol in his hand and called upon it, without result. When they saw that it was of no use, they said to that Jew: Son, get up, call on your God, for we heard that He answers you when you cry and He is strong. The child immediately got up with a full heart and cried; the Holy One, praise to Him, received his prayer and the sea quited down. When they came to dry land, each one descended to buy his needs. They said to that child, do you not want to buy anything for yourself? He said to them, what do you want from that unhappy stranger. They said to him: Are you an unhappy stranger? They are an unhappy stranger; they are here and their errors are in Babylonia, they are here and their errors are in Rome, they are here and their errors are with them, but are of no use to them. But you, everywhere you go, your God is with you. That is what is written (Deut. 4:7): “Like the Eternal, our God, always when we call on Him!”

Rebbi Tanḥuma ben Yehudah said, (Ps. 56:11) “In God I will praise words, in the Eternal I will praise words.” On measures of judgment as on measures of mercy I shall praise words.

“And Torah study.” Rebbi Berekhiah and Rebbi Ḥiyya from Kefar Teḥumin. One said that the entire world is not worth even one saying of the Torah. The other said that even all commandments of the Torah are not worth even one saying of the Torah. Rebbi Tanḥuma and Rebbi Yose ben Zimra, one said like the first and one said like the second. Rebbi Abba, father of Rebbi Abba bar Mari, in the name of Rebbi Aḥa: One verse says (Prov. 8:11) “all desirables do not equal it;” the other verse says (Prov. 3:15) “your desirables do not equal it.” “Desirables” are gems and pearls, “your desirables” are the words of the Torah, for it is written (Jer. 9:23): “For these I desire - saying of the Eternal.”

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, three may tithe without permission: He whose ṭevel was mixed with profane produce. And he who buys from the division of the Samaritans. Rebbi Zeïra said, this implies that he does not take money from the tribe. If you say that he takes money from the tribe, he tithed with permission!

HALAKHAH: (Is. 61:11) “Its sown seeds,” the minimum of seeds are two. Rebbi Samuel bar Sisarṭa said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: “Its seed, its seeds, its sown seeds.” That follows Rebbi Jehudah, since Rebbi Jehudah said six, “seed, its seed, its seeds, its sown seeds.” Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו,י I delete them. This was asked of Rav Huna, the scribe of the assembly, and he said, זרועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: All inside of six. Cahana in the name of Rebbi Simeon ben Laqish: All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joḥanan: If somebody lent his measuring cup and found him using it, he does not have to say anything; much less if he rented it out.

It was stated: A student who gave instructions about practice in front of his teacher has committed a deadly sin. It was stated in the name of Rebbi Eliezer: Nadab and Abihu died only because they determined practice in the presence of their teacher Moses. It happened that a student gave instructions about practice in front of his teacher Rebbi Eliezer. The latter said to his wife Imma Shalom: That one will not live out his week. The week was not completed when he died. His students said to him: Rebbi, you are a prophet. He said to them (Amos 7:14) “I am neither a prophet nor the disciple of a prophet” but I have received a tradition that any student who gives instructions about practice in front of his teacher has committed a deadly sin. It was stated: A student is forbidden to give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel. What is the reason? (Num. 33:49) “They encamped along the Jordan from Bet Hayyešimot to Abel Haššiṭṭim”; how far is this? Twelve mil. Like this: Rebbi Tanḥum ben Ḥiyya was in Ḥefer; they asked him repeatedly and he gave instructions about practice. They said to him, did the rabbi not teach us that a student may not give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel; and your teacher Rebbi Mana sits at Sepphoris! He said to them, so it should come over me that I did not know! From that moment on he did no longer give instructions.

Rebbi Isaac bar Naḥman: Did not Rebbi Simeon ben Laqish ask Rebbi Ḥaninah: What is the status of one who buys in Ammon and Moab? Rebbi Zeïra said, I asked this question before Rebbi Assi: Are not Ammon and Moab from Moses? Rebbi Mana asked this question before Rebbi Ḥaggai: Are not Ammon and Moab from Moses? Ammon and Moab are not from Rebbi Eleazar ben Azariah! Rebbi Yose ben Rebbi Abun said, it is written (Num. 22:26): “For Ḥešbon is the city of Siḥon, the king of the Amorites.” Rebbi Simeon was not sure whether it was purified from the hand of Siḥon and Og or not. If you say it was purified it is obligated, if you say it was not purified it is free. Rebbi Tanḥuma said (Deut. 2:31): “Make profane for inheritance, to inherit his land.” I made his land profane before you.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

It was stated: If the heave became a plurality it is as if he had added intentionally. But did we not state: “If it contained 40 seah, he added a seah and removed a seah, it is in order.” How far? Rebbi Assi in the name of Rebbi Mana bar Tanḥum, Rebbi Abbahu in the name of Rebbi Joḥanan, up to the larger part of the miqweh. And here you say so? There it was a plurality, you add to it and it is in order. But here, every single seah needs 100 seah. Rebbi Yose said, this means that anything becoming insignificant by biblical law is activated by its own kind to become forbidden.

How long? Rebbi Mana bar Tanḥum said, until the soap-wort blossoms. Rebbi Eleazar ben Rebbi Yose in the name of Rav: Until they become like goose feet. Rebbi Jacob bar Aḥa said, when it became permitted on the field, it became permitted in the house. Rebbi Hoshaiah stated: [The rules of] uncovering apply in the Land and outside the Land, in summer and in winter.

Rebbi Mana ben Rebbi Tanḥum asked: Following him who permits to laymen, why is muries of Gentiles forbidden? Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, it is forbidden as being cooked by Gentiles. Rebbi Yose objected: Did we not state: “From a professional it is permitted, not from a professional it is forbidden.” From a professional it is permitted even if it is cooked; similarly, from a non-professional it is forbidden even if not cooked. Rebbi Joḥanan bar Maria said, even according to him who says from a professional it is permitted, only if he knows. This implies that usufruct of heave is permitted, usufruct of paganism is forbidden.

HALAKHAH: What means ביחילו? Rebbi Ḥiyya bar Abba said, if it comes alive, as you say (Zach. 11:8): “And their souls were too much for me.” Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: When they start to become red outside. Do all figs become red on the outside? Rebbi Tanḥum bar Marion said in the name of Rebbi Joḥanan: He takes one and puts it somewhere. If that one ripens within 24 hours they are obligated, otherwise they are free.

New section. “Grapes and wild grapes when they start to produce sap.” Rebbi Zeїra in the name of Rebbi Yasa: When they are called wretched grapes. Rebbi Ayvo bar Nagari, Rebbi Tanḥum bar Ilaї in the name of Rebbi Naḥum bar Simai: Only if their seeds are visible from the outside.

Rebbi Ḥiyya in the name of Rebbi Ḥanina: From when are olives subject to tithes? When the quickly growing summer fruit first ripens. If no quickly growing summer fruit ripens, when white figs first ripen. If there are no white figs to ripen, when the second batch is seen in the muqẓeh. Rebbi Eleazar ben Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, when the first really white white figs ripen. Rebbi Yose ben Rebbi Abun said, this refers only to white figs of the same place.

Rebbi Jeremiah asked: Is crocus permitted as aftergrowth? Rebbi Tanḥum bar Jeremiah asked, did we not state: “One does not buy flax from anybody suspect in matters of the Sabbatical, not even combed?” Is flax not like wood chips? Rebbi Ḥinena said, because of its seed. Rebbi Mana said, if it were because of its seed, did we not state: “ One does not buy water or salt from anybody suspect of selling heave as profane?” Can you say, water or salt because of their seeds? No, as a fine. Here also as a fine.

“A tetradrachma and an as is preferred since he adds to the capital”. Rebbi Jacob bar Idi in the name of Rebbi Simai: One does not add a fifth for any Second Tithe which itself is not worth a peruṭa. Rebbi Yose ben Rebbi Simon in the name of Rebbi Joḥanan: One does not add a fifth for any Second Tithe for which the fifth is not worth a peruṭa. Rebbi Abba bar Mamai objected: Did we not state “there are five peruṭot”, should one not state “six” according to Rebbi Simai, “Second Tithe which is worth a peruṭa!” And “seven” according to Rebbi Joḥanan, “the fifth of Second Tithe worth a peruṭa.” In addition, from what Rebbi Yose said in the name of Rebbi Mana bar Tanḥum, Abbahu in the name of Rebbi Joḥanan: Real estate cannot be acquired for less than a peruṭa. In addition, from the following: If the value of Second Tithe is not known, it is enough that one say: it and its fifth shall be exchanged for this tetradrachma. Rebbi Yose in the name of Rebbi Crispus, Rebbi Jonah in the name of Rebbi Zeïra: this baraita deals with a tetradrachma of tithe money where it is impossible that it not contain some profane.

The word of Rebbi Joshua ben Levi implies some are censure and some praise. Since Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, Rebbi Ḥizqiah, Rebbi Eleazar ben Rebbi Yose, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, originally tithe was split into three parts. One third to his acquaintances among Cohanim and Levites, one third to the public treasury, one third to the poor and the fellows in Jerusalem. Rebbi Yose ben Rebbi Abun said, a person who went to court in Jerusalem, up to three letters he paid for himself, from there on from the public treasury. When Eleazar ben Paḥora and Judah ben Patora came, they took it by force and it would have been in his hand to stop this but he did not but disestablished the declaration of tithes, and this is for censure. But the arousers for praise and the hitters for praise.

The word of Rebbi Joshua ben Levi implies some are censure and some praise. Since Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, Rebbi Ḥizqiah, Rebbi Eleazar ben Rebbi Yose, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, originally tithe was split into three parts. One third to his acquaintances among Cohanim and Levites, one third to the public treasury, one third to the poor and the fellows in Jerusalem. Rebbi Yose ben Rebbi Abun said, a person who went to court in Jerusalem, up to three letters he paid for himself, from there on from the public treasury. When Eleazar ben Paḥora and Judah ben Patora came, they took it by force and it would have been in his hand to stop this but he did not but disestablished the declaration of tithes, and this is for censure. But the arousers for praise and the hitters for praise.

For him who holds it is obligated, if he used it as heave of the tithe for some other produce, how do you treat it? Like a heap of sheaves which became dema‘ or like a dough which became dema‘? A heap of sheaves which became dema‘ you say is obligated, a dough which became dema‘ you say is free! Rebbi Tanḥuma in the name of Rebbi Ḥuna: Concerning a heap of sheaves which became dema‘ if he transgressed and gave heave before it became obligated, is it not heave? A dough which became dema‘ if he transgressed and gave ḥallah from it before it became obligated is not ḥallah as we have stated there: “If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen.”

“And honey”. This refers to dates. Rebbi Tanḥuma in the name of Rebbi Isaac ben Rebbi Eleazar: It is written (2Chr. 31:5) “When the thing expanded, the Children of Israel did increase the first gifts of grain, cider, oil, and honey.” Is honey subject to tithes? But this refers to dates which are subject to tithes.

Rebbi Joḥanan in the name of Rebbi Hoshaia: Putting down prevents, making the declaration does not prevent. But did we not state: “He who eats First Fruits before the declaration was made for them”? Rav Hoshaiah, Rav Jehudah in the name of Samuel: That is Rebbi Aqiba’s. Rebbi Yose asked, which statement of Rebbi Aqiba? Rebbi Mana said, I heard my father state: Putting down prevents, making the declaration does not prevent; Rebbi Aqiba says, making the declaration does prevent. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: Why did they say that putting down prevents? Because it applies to everybody. Rebbi Tanḥuma, Rebbi Huna in the name of Rebbi Eleazar: Because it is repeated. Rebbi Abba Mari said both, one following Rebbi Jehudah, the other following the rabbis. For Rebbi Judah who said it had to be repeated, because it applies to everybody. For the rabbis who instruct that it did not need to be repeated, because it was repeated.

From where do you understand that if somebody dies at age 50, he dies of extirpation? It is written (Num. 4:18–19): “Do not extirpate the tribe of the families of (Levi), etc. Do the following for them that they should live and not die.” Organize them that they should not enjoy seeing the holiest of holies. And it is written (Num. 4:20): “They should not come to look, when the holies are wrapped, and die.” And it is written (Num. 8:25): “At age 50, he should retire from the work force.” Rebbi Abin, the son of Rebbi Tanḥum ben Rebbi Tryphon, understood it from here (Ps. 90:10): “The days of our lives here are 70 years.” Subtract from these 20 years during which the Heavenly Court does neither punish not extirpate, and you will find that one who dies at up to 50 years dies in extirpation.

Their oil. Who forbade the oil? Rav Jehudah said, Daniel forbade it. Daniel was careful not to defile himself by the king’s repast and the wine he drank. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joḥanan, but some say it in the name of Rebbi Joshua ben Levi: For it they were climbing up King’s Mountain and were killed for it.

HALAKHAH: Mishnah: “One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight,” etc. Rebbi Bun bar Cahana in the name of the rabbis: A dish which is fully cooked one may leave on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: Meat, onion, and egg shrink and it is bad for them. This one is shrinking and it is good for it, and you say so? Maybe this was said only for hot water. Rebbi Samuel came, Rebbi Zeˋira asked: It is forbidden to leave hot water which was fully heated on a cooking stove which is not covered with ashes. Rebbi Bevai in the name of Rebbi Joḥanan: A dish of beef which was cooked as Ben Derosai’s food one may return on a cooking stove covered with ashes. This comes like what Rebbi Aḥa said in the name of Rebbi Joḥanan: One warns somebody who puts a pot on top of coals. When it will be cooked as Ben Derosai’s food it is forbidden. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of the important Rebbi Simeon: Hot water which was fully heated one may return on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: To leave on is forbidden but to return is permitted? Maybe it was only said for the Passover sacrifice. There Rebbi Aḥa in the name of the important Rebbi Simeon: The Passover sacrifice which was fully roasted one may return on a cooking stove which is not covered with ashes.

Rebbi Levi said, at three places the Satan usually accuses: one who is on the road alone, one who sleeps in a dark house alone, and one who sets sail on the ocean. Rebbi Isaac bar Marion said, if it had not been written, so says the Eternal Who makes a path in the Sea, if a person would set out on it he would die. But the rabbis say, Who makes a path in the Sea, from Pentecost to Tabernacles, and in great waters a trail, from Tabernacles to Ḥanukkah. Rebbi Yose ben Rebbi Tanḥum from Kefar Agin (a case) was in Essia. He wanted to set sail between Tabernacles and Ḥanukkah. A matron saw him and said to him, now one sets sail? His father appeared to him, but he had no burial; he listened to neither and travelled by sea. Rebbi Cohen the brother of Rebbi Ḥiyya bar Abba was a sailor. He came to sail between Tabernacles and Ḥanukkah. He said to his brother, pray for me. He answered him yes, I prayed for you, but if you see the public praying for rain do not trust my prayer. Since you bound your lulav, bind your feet.

“They came back to say, a dish which will improve the more it shrinks is forbidden; a dish which will deteriorate the more it shrinks is permitted. What is a dish which improves the more it shrinks? For example cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of beets and heads of of leeks as dishes which improve the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found hot water and permitted it, eggs and forbade them. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like crab apples and they tasted delicious like sweetbread.

Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose: One may put a dressing on a healed wound since it is only protective. Rebbi Abun in the name of the rabbis there: One may put it on a wound on the Sabbath since it is only protective. Rebbi Tanḥuma said, except vine leaves which only are for healing.

Rebbi Onias, Jacob from Afartaim in the name of Rebbi: The Eternal will remove from you all sickness, that is fever. Rebbi Ḥuna who stated it in the name of Rebbi Eliezer ben Jacob, the Eternal will remove from you all sickness, that is worry, as Rebbi Eleazar said, he will put an iron yoke on your neck, this is worry. Rebbi Abun said, the Eternal will remove from you all sickness, that is the evil impulse whose start is sweet but whose end is bitter. Rebbi Tanḥuma in the name of Rebbi Eleazar, Rebbi Menaḥema in the name of Rav: The Eternal will remove from you all sickness, that is the gall bladder, as Rebbi Eleazar said, ninety-nine die because of gall and one by the hand of Heaven.

HALAKHAH: “The following are the knots,” etc. What tying was in the Tabernacle? They were tying down the ropes. But was this not temporary? Rebbi Yose says, because they were travelling and camping by the Word, was it not permanent? Rebbi Yose ben Rebbi Abun said, since the Holy One, praise to Him, has promised them that he will bring them into the Land, it is as if it were temporary. Rebbi Phineas said, they learned it from the gobelin needle-workers. If a thread broke, he was tying it. If it broke again, it was impossible to make many knots but he would untie the first one. Rebbi Ḥizqiah said, an expert tailor merges the two heads. And where was this said? As Rebbi Yose ben Ḥanina said, they learned it from the weavers of the gobelins. What is the reason? The length of one gobelin, that it should be an entity. If [a thread] broke, he was tying it. When he came to the weave, he untied it and brought it in. Rebbi Tanḥuma in the name of Rav Ḥuna: Even on its warp there was neither knot nor connection.

Samuel said, if he runs a fever [for one hour] one waits with him one month. May one feed him with milk-substitute from heave? May one rub him with heave oil? Let us hear from the following: “The uncircumcised and any impure persons may not eat heave; their wives and slaves may eat.” Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: The prepuce is counted only from the eighth day onward. It was stated so: For the entire thirty days it is forbidden to feed him with milk-substitute from heave and forbidden to rub him with heave oil. How do you treat the night of the eighth day? Since it was stated: In the night of the eighth day it enters the corral to be tithed, that means that the night of the eighth is treated like the eighth day. And it was stated so: All seven days long one is permitted to feed him with milk-substitute from heave and permitted to rub him with heave oil.

It was stated: A plaster which was swollen one puts back on the Sabbath. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: Only if it was swollen over the wound, as it was stated: If it slipped below one puts it back from above, if it slipped above one puts it back from below on condition that it not leave the entire domain of the wound. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose: One may put a dressing on a healed wound since it is only protective. Rebbi Abun in the name of the rabbis there: One may put it on a wound on the Sabbath since it is only protective. Rebbi Tanḥuma said, except vine leaves which only are for healing.

It was stated: “Rebbi Simeon ben Eleazar said, Cohanim, Levites, Israel, and song invalidate the sacrifice.” Rebbi Abbin in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: The entire congregationwere bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song, so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

Rebbi Immi in the name of Rebbi Simeon ben Laqish: For ruling they went after the population of the Land of Israel; for impurity they went after a majority of those entering the Temple courtyard. Does one estimate according to all groups or does one estimate only for the first group? Rebbi Yose ben Rebbi Abun said, they have to estimate by themselves as long as they are outside. Rebbi Joshua ben Levi said, for appearance they went from Lavo-Hamat to the Brook of Egypt. Rebbi Tanḥuma in the name of Rebbi Ḥuna: The reason of Rebbi Joshua ben Levi, At that time Solomon made the pilgrimage holiday, and all of Israel with him, etc.

Rebbi Levi said, he who eats mazzah on Passover Eve is like one who sleeps with his betrothed in his father-in-law’s house, and he who sleeps with his betrothed in his father-in-law’s house is flogged. It was stated: Rebbi Jehudah ben Bathyra says, both bread and mazzah are forbidden. Rebbi Simon in the name of Rebbi Joshua ben Levi: Rebbi ate neither bread nor mazzah. No mazzah because of that of Rebbi Levi, and no bread because of that of Rebbi Jehudah ben Bathyra. Was Rebbi a student of Rebbi Jehudah ben Bathyra? No, he was a student of Rebbi Jacob ben Qorshai. But it was because he was a firstborn. Rebbi Mana said, my father Rebbi Jonah was a firstborn and he ate. Rebbi Tanḥuma said, it is neither for this nor for that reason; Rebbi was asthenic and when he ate during the day, he could not eat in the night. Why did he not eat during this day? To enter the Sabbath with appetite.

It was stated: One says “time” only at the three festivals of pilgrimage. Rebbi Mana said, a baraita says so, on the festival of mazzot, the festival of weeks, and the festival of booths. It was stated: For any {day} where it is stated “declaration as holy” one has to say ”time”. Rebbi Tanḥuma said, this is correct. If somebody saw a fig as first fruit, does he not have to recite “time”? This applies to New Year’s Day and the Day of Atonement

Rebbi Eleazar ben Rebbi Yose said, it is clear to us that Moses officiated in the High Priesthood in a white robe. Rebbi Tanḥum bar Yudan said, it was stated: “All seven days of initiation did Moses officiate in the High Priesthood but the Divine Presence was not drawn through him. When Aaron dressed in the priestly garments and officiated, the Divine Presence was drawn through him.” What is the reason? For today the Eternal will appear to you.

Rebbi Yose ben Ḥanina asked, how was the tenth of an epha brought? Was it brought half or [brought] whole? Since it is written, Moses and Aaron came to the Tent of Meeting, this teaches that he only came with him to teach him the work of incense. [This implies that] half it was brought. If you are saying that it was brought whole, one should have stated, about he work of incense and the tenth of an epha. Rebbi Tanḥum bar Yudan said, are we not concerned with service inside? He already had taught him about service outside.

It was stated “Rebbi Jehudah said, from where that kindling fire wood may only be done by a qualified Cohen and with a vessel of service? The verse says, Aaron’s the priest’s sons shall put fire on the altar. Rebbi Simeon said, could anybody think that a non-Cohen might approach the top of the altar? Then why is it said, Aaron’s the priest’s sons shall put fire on the altar? This teaches that kindling the fire may only be done on top of the altar” They objected, is it not written “and the fire on the altar shall burn there, it shall not go out, from here that kindling the fire may only be done on top of the altar, the words of Rebbi Jehudah”? The argument of Rebbi Jehudah is inverted. There it needs a qualified Cohen, but here it does not need a qualified Cohen. Rebbi Tanḥum bar Yudan said, what do you understand from here? Could we say on top of the altar and a non-Cohen?

If one slaughtered outside the two he-goats of the Day of Atonement, there are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who said that he is liable, if the he-goat who is chosen for inside was sacrificed; he who said that he is not liable, if the he-goat who is chosen for outside was not sacrificed. Rebbi Yose said, Rav Ḥisda wants to compare it to Pesaḥ but it is not comparable. Rebbi Mana bar Tanḥum said, Rebbi Eleazar and Rebbi Joḥanan both are saying, a Pesaḥ whose time passed is changed automatically, but here it changes by slaughter. How is it? He who said liable wanted to say that drawing lots is obstructive; he who said not liable wanted to say that drawing lots is not obstructive. There is only one here for Hashem. Rebbi Samuel the brother of Rebbi Berekhiah said, either one of them, after he drew lots is liable for the Eternal’s and is not liable for Azazel’s. Rebbi Abba said, only if he gave the bull’s gift. But if he did not give the bull’s gift he is not liable since the slaughter of the he-goat obstructs giving the bull’s blood.

And why six kinds? Corresponding to the six quotes of “deprivation” in the Chapter. But there are only five? Rebbi Tanḥuma said, one is with musaf.

Rebbi Joḥanan said, because they are the periods of birth. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi: That animals be available for the pilgrims on the holidays. Rebbi Yudan said, that he should not come to do not tarry. Rebbi Yose said, anybody who is late with his ṭevel transgresses. There, we have stated: “Rebbi Meïr says, on the first of Elul is the New Year for animal tithes. Ben Azzai says, those born in Elul are to be tithed separately.” Rebbi Ḥuna said, The reason of Rebbi Meïr: Up to that point they finish to give birth from the old ones; after that they start to give birth from the new ones. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: The reason of Rebbi Eleazar and Rebbi Simeon, the rams are mounting the ewes, these are the early ones, and the valleys are clothed in grain, these are the late ones, they are friends and also are tithed, both enter the corral to be tithed. Ben Azzai said, since these are saying this and those are saying that, those born in Elul should be tithed by themselves. How is this? If there were born in his flock five in Av, five in Elul, and five in Tishre, they do not combine. If there were born in his flock five in Av and five in Tishre, they combine. Could Ben Azzai decide between his students? Rebbi Jeremiah, Rebbi Miasha in the name of Rebbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rebbi Jonah stated before Rebbi Jeremiah: Rebbi Ismael and Rebbi Aqiba. This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, “since these are saying this and those are saying that”? Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac understood it from the following: “Ben Azzai said to him, we are sorry about their disagreement, and you come to find us disagreement where they are concurring.” This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, “you come to find us disagreement”?

[“Lest he become poor and people would say,” etc.] Rebbi Ismael stated, a curly head should not disburse because of the suspicion. It was stated, “the treasurers were rubbing with Cilician cloth.” It was stated, “they were talking with him from the time he entered to the time he left.” Should he not fill his mouth with water? Rebbi Tanḥuma said, because of the benediction.

Rav Jehudah in the name of Samuel: The scholars who teach the priests the rules of slaughter, rules of receiving, rules of sprinkling, take their wages from the disbursement from the lodge. Rebbi Isaac bar Redifa in the name of Immi: The inspectors of defects of sancta take their wages from the disbursement from the lodge. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Simlai: Those who correct the scroll of the Temple courtyard take their wages from the disbursement from the lodge. Giddul bar Benjamin in the name of Assi: The two judges of robberies take their wages from the disbursement from the lodge. Samuel said, women who are weaving the gobelins take their wages from the disbursement from the lodge; Rav Ḥuna said, from disbursements for repair of the House. How do they disagree? Samuel makes it a sacrifice, Rav Huna makes it part of the building. Rebbi Ḥizqiah said that Rebbi Jehudah Dried Figs stated: The incense and all public sacrifices come from the disbursement from the lodge. The golden altar and vessels for the Service come from the excess of libations. The altar for elevation sacrifices, the building, and the courtyards come from the leftover in the lodge. The outside of the courtyards come from the lodge for maintenance of the House. But was it not stated: One commits me`ilah with stones of the Temple or the courtyards. How can one commit me`ilah with leftovers? But it must follow Rebbi Meïr, for Rebbi Meïr said, one commits me`ilah with leftovers. Rebbi Ḥinena said, Rebbi Meïr said this only during its year. But here we are after its year.

Rebbi Joḥanan said, when you collect from your threshing floor and your wine press. From the waste of the threshing floor and the wine press you make your thatching. Rebbi Simeon ben Laqish said, and mist rose from the earth. Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from when you collect. Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself.

HALAKHAH: It is written, a fruit of the splendor tree, a tree whose fruit is splendor and its wood is splendor. Which one is that? This is the etrog. If you would say, the pomegranate, its (wood) [fruit] is splendor but its (fruit) [wood] is not splendor. If you would say, the carob, its wood is splendor but its fruit is not splendor. Which one is it? The etrog. Hadar; Rebbi Levi said, for it stays on its tree from one year to the next. Rebbi Tanḥuma said, Aquila translated הדָר by ‘ύδωρ ; a tree which grows on the water. “Rebbi Simeon ben Ioḥai stated: You shall take for yourselves . . a fruit of the splendor tree, a tree whose fruit is splendor and its wood is splendor; the smell of its fruit is the smell of its wood, the smell of its wood is the smell of its fruit; its fruit looks like its wood, its wood looks like its fruit. Which one is it? The etrog.”

Rebbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated: “One answers neither an orphan Amen, nor a plucked Amen. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, but if he recited a benediction with the Name one does not answer. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written Those who curse you are cursed, but those who bless you are blessed.

HALAKHAH: What is Moṣa? Memsia. Rebbi Tanḥuma said, its name was Colonia.

“Rabban Gamliel says, the public reader absolves the public from their obligation.” The great Rabbi Ḥuna of Sepphoris in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel in this prayer combined with shofar blowing. Rebbi Ze`ira and Rav Ḥisda were sitting there during the prayer combined with shofar blowing. After they finished praying the prayer, Rav Ḥisda got up and prepared to pray. Rebbi Ze`ira said to him, did we not pray already? He said to him, we prayed and I am going back to pray, for Westerners came down and said (there) in the name of Rebbi Joḥanan, practice follows Rabban Gamliel in this prayer combined with shofar blowing; but I did not concentrate. If I had concentrated I would have fulfilled my obligation. Rebbi Ze`ira said, this is correct. All Tannaim state this in the name of Rabban Gamliel, but Rebbi Hoshaia states it in the name of the Sages. Rebbi Ada from Caesarea in the name of Rebbi Joḥanan: But only if he is present from the start of the prayer. Rebbi Tanḥum ben Rebbi Jeremiah said, the Mishnah implies this: “The order of benedictions: One recites “fathers”, “mightiness”, and “Sanctification of the name.”

HALAKHAH: Rebbi Abba: Both Rav and Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Ze`ira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Jonathan, Rebbi Tanḥum bar Ḥiyya: A badly behaved donkey goes out with his bridle. Rebbi Illa, Rav Jehudah in the name of Rebbi Simeon ben Rebbi Ḥiyya: A dog goes out with his muzzle. If to punish him it is forbidden, if so he should not eat his bridle it is permitted.

It is written, and tear your hearts instead of your garments and return to the Eternal, your God, for He is compassionate and merciful. Rebbi Joshua ben Levi said, if you tear up your hearts in repentance you will not have to tear your garments about your sons or daughters, only about the Eternal, your God. Why? For He is compassionate and merciful, slow in anger, full of love, and sorrow about evil. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: It is not written here “slow in one anger” but “slow in anger”. He is slow in anger with the just ones, and slow in anger with the evil ones. Rebbi Aḥa, Rebbi Tanḥum ben Rebbi Ḥiyya in the name of Rebbi Joḥanan: It is not written here “slow in one anger” but “slow in anger”. He is slow in anger before he starts to collect. Once He starts to collect he is slow to complete His collection. Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Levi said, what means “forbearing”? He is far from being angry. {A parable of} a king who had two violent legions. Said the king, if they dwell with me at the capital, if the people of the capital would anger me they would get up and decimate them. Therefore I shall send them to a faraway place. Then if the people of the capital would anger me, until I shall send for them the people of the capital will pacify me and I will accept their excuses. [So the Holy One, praise to Him, said, anger and rage are angels of destruction. Therefore I shall send them to a faraway place. Therefore if Israel would anger me, until I shall send for them and bring them, Israel will repent and I shall accept their repentance.] That is what is written, they come from a far country, from the ends of heaven, etc. Rebbi Isaac said, not only that but He locked them up. That is what is written, the Eternal opened His storehouse and removed the vessels of his wrath. By the time He opened and He took pains, His mercies take over. It was stated in the name of Rebbi Meïr: For the Eternal left His place, He went from mode to mode. He left the mode of judgement and came to the mode of mercy for Israel.

HALAKHAH: “If they were fasting and it rained before sunrise, they do not finish,” as it is said, before they will call I shall answer. “After sunrise they finish,” still they are talking and I shall hear. Or may be the other way around? Rebbi Tanḥuma said, it was stated so: there is no answer but close to calling, and no calling but close to answering. In the days of Rebbi Yudan they decided on a fast; then rain fell in the night. Rebbi Mana went up to him; he said to him: since I am thirsty, may I drink? He said to him, wait. Maybe they will take counsel to finish.

It was stated: “Rebbi Simeon said, Cohanim, Levites, Israel, and song invalidate the sacrifice.” Rebbi Abun in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: The entire congregation were bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song, so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

It was stated: The people of the watch are fasting every day. On Monday they were fasting for travellers at sea; God commanded, there shall be a spread in midst of the water. On Tuesday they are fasting for road travellers; God commanded, the waters under the sky shall congregate. On Wednesday they are fasting for children that diphteria should not develop in their mouths; God commanded, there shall be lights. “Curses” is written. On Thursday they are fasting that pregnant women should not miscarry and that the children of nursing women should not die; God commanded, let the waters teem with living creepers. They fasted neither on Friday nor on Sunday in order to honor the Sabbath. It was stated: The Great Synhedrion was fasting with them. Can the Synhedrion fast every day? They split themselves into clans. “One does not fast for two reasons simultaneously, from the following: we rose and asked of our God for this.” Rebbi Tanḥuma said, not because of this but because of the following, to ask for mercy from the God of Heaven for this secret. For if there were two reasons, such as a drought and locusts, one blows the shofar about them. When Rebbi Ḥaggai went for a fast, he said before them: Our brothers, even though in our hearts are many worries, this is for what we came.

“And the city was breached.” It is written, on the Ninth of the month the city was breached, and you are saying so? Rebbi Tanḥum bar Ḥanilai said, here is an erroneous computation. That is what is written, it was in the eleventh year, on the first of the month, was the Eternal’s word to me, saying: Son of man, since Tyre said about Jerusalem hurrah. What “hurrah”? If you are saying on the first of Av, it still was not burned. If you are saying on the first of Ellul, cannot in one day and night the messenger leave Jerusalem and arrive at Tyre? But here is an erroneous computation. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, {a parable} of a king who was sitting and computing computations. They came and told him, your son was kidnapped; his computations became erroneous. He said, let this be the beginning of computations. Rebbi Simeon ben Laqish said, {a parable} of a king who was sitting and computing computations. They came and told him, your son was kidnapped and incapacitated; his computations became erroneous. He said, let this be the beginning of computations. Rebbi Mana asked, one understands this that they were erroneous for the past; maybe for the future? Whether one follows him who said on the ninth of the month, or the one who said on the seventeenth, [in what do they differ?] there are twenty-one days from the day the city was breached to the day the Temple was destroyed. Rebbi Abuna said, an indication, I am seeing an almond stick. Since this almond tree from sprouting its flower to finishing its fruit needs twenty-one days, so from the day the city was breached to the day the Temple was destroyed twenty-one days. He who says on the Ninth of the month, the Temple was destroyed on the first of Av. He who says on the Seventeenth, the Temple was destroyed on the Ninth of Av.

Rebbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated: “One answers neither an orphan Amen, nor a plucked Amen. Ben Azai said, if one answered an orphan Amen, may his children be orphans; hurried, may the end of his days be hurried; plucked, may his soul be plucked off. For a long Amen, they lengthen his days and years in a good way. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal. By the Name, one does not answer Amen after him. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written Those who curse you are cursed, but those who bless you are blessed.

Rebbi Ḥelbo, Rav Mattanah, Yose bar Menashia in the name of Rav: Following whom who says, all of it, or who says from a Jewish man, or whom who said from after these matters, but only from a complete scroll. Rebbi Ḥelbo, Rav Mattanah, Yose bar Menashia in the name of Rav: If it was written like fifths one does not read from it in public. Rebbi Tanḥuma said, because of the uneducated. Ulla from Bireh, Rebbi Eleazar in the name of Rebbi Ḥanina: The learned fundraiser has to read it in the night and to repeat during the day. We were of the opinion to say, to teach its Mishnah. Rebbi Abba Mari the Babylonian said, to repeat its reading.

Rebbi Samuel bar Naḥman said, Rebbi Jonathan passed by the synagogue. He heard their voices reading without benedictions. He said to them, how long are you making the Torah out of bald spots! Moses instituted that the Torah should be read on Sabbath, holidays, New Moons, and on the intermediate days of holidays. Ezra instituted that the Torah should be read on Mondays and Thursdays, and on Sabbath afternoon. He instituted immersion for people with emissions of semen. He instituted that law courts should sit in large villages on Mondays and Thursdays. He instituted that peddlars make the circuit of villages because of the honor of the daughters of Israel. He instituted that one should wash on Thursdays for the honor of the Sabbath. He instituted that one should bake bread on Fridays so that a piece be available for the poor. He instituted that one eat garlic on Friday Night, because it brings love and removes desire. He instituted that women should talk with one another in the toilet. He instituted that a woman wear an apron front and back. Rebbi Tanḥum bar Ḥiyya said, because of what had happened. It happened that a woman was raped by an ape, both regular and irregular intercourse. He instituted that a woman may wash and comb her hair up to three days before her purity. Rebbi Yose in the name of the House of Rebbi Yannai, Rebbi Abba bar Cohen in the name of Rav Ḥuna: Corresponding to the Sabbath and the two days of holiday in the Diaspora. Rebbi Ze`ira in the name of Rav Jehudah: only if the time of her immersion is in the meantime. Rebbi Abba in the name of Rav Jehudah: even if the time of her immersion is at the end. Then Rebbi Ze`ira was looking at him. He said to him, what are you looking at me? What do you know that we do not know, you understand what is not with us? There came Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya and reported the reason: even if the time of her immersion is at the end; I am saying that maybe her spring is far away and she is lazy and not pure.

Rebbi Samuel bar Naḥman said, Rebbi Jonathan passed by the synagogue. He heard their voices reading without benedictions. He said to them, how long are you making the Torah out of bald spots! Moses instituted that the Torah should be read on Sabbath, holidays, New Moons, and on the intermediate days of holidays. Ezra instituted that the Torah should be read on Mondays and Thursdays, and on Sabbath afternoon. He instituted immersion for people with emissions of semen. He instituted that law courts should sit in large villages on Mondays and Thursdays. He instituted that peddlars make the circuit of villages because of the honor of the daughters of Israel. He instituted that one should wash on Thursdays for the honor of the Sabbath. He instituted that one should bake bread on Fridays so that a piece be available for the poor. He instituted that one eat garlic on Friday Night, because it brings love and removes desire. He instituted that women should talk with one another in the toilet. He instituted that a woman wear an apron front and back. Rebbi Tanḥum bar Ḥiyya said, because of what had happened. It happened that a woman was raped by an ape, both regular and irregular intercourse. He instituted that a woman may wash and comb her hair up to three days before her purity. Rebbi Yose in the name of the House of Rebbi Yannai, Rebbi Abba bar Cohen in the name of Rav Ḥuna: Corresponding to the Sabbath and the two days of holiday in the Diaspora. Rebbi Ze`ira in the name of Rav Jehudah: only if the time of her immersion is in the meantime. Rebbi Abba in the name of Rav Jehudah: even if the time of her immersion is at the end. Then Rebbi Ze`ira was looking at him. He said to him, what are you looking at me? What do you know that we do not know, you understand what is not with us? There came Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya and reported the reason: even if the time of her immersion is at the end; I am saying that maybe her spring is far away and she is lazy and not pure.

HALAKHAH: The sacrifice of appearance is elevation offerings, but the festival sacrifice is well-being offerings. The House of Shammai are saying, one increases elevation offerings and diminishes well-being offerings. The House of Hillel are saying, one diminishes elevation offerings and increases well-being offerings. Rebbi Tanḥum bar Ilai in the name of Rebbi Yose ben Ḥanina: The House of Shammai infer from the sacrifices [of Pentecost; the House of Hillel infer from the sacrifices] of the princes. The House of Hillel said to the House of Shammai, is it not better to be instructed from a private offering about private offerings and not to be instructed from public offerings about a private offering? The House of Shammai said to them, it is better to be instructed by something applicable to the future; do not refer to the sacrifice of the princes which is not applicable to the future.

Rebbi Jeremiah asked, what is the status of uninterrupted rest-water? Let us hear from the following: “What is rest-water? All the time that it rains and the mountains are muddy; after the rain stopped and the mountains still are muddy it is rest-water. When they are no longer muddy it is like cistern water.” How far? Ḥiyya bar Abun in the name of Rebbi Joḥanan: Until the soft soil produces flowers. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Tanḥum ben Rebbi Ḥiyya: Until they become like goose feet. Rebbi Jeremiah asked: If the soft soil produced flowers before it stopped? Is it considered like a source retroactively or only for the future? In which respect? If he immersed in it needles and hooks. If you are saying that retroactively it is considered like a source they are pure, only for the the future they are impure. Rebbi Eleazar ben Rebbi Yose asked, how do you treat these waterfalls? Like pumped water or not like pumped water? May one irrigate from a pond which was filled from a well, but water supply from the well stopped? Let us hear from the following: “but one irrigates neither from rain water nor from pumped water.” Where do we hold? If in a time when it rains, is it not as if irrigating the ocean? But we must hold in the time when the rain stopped. If it is in the time when the rain stopped, is this not like a pond which was filled from a well, but water supply from the well stopped? Since you are saying that one does not irrigate from it this implies that one does not irrigate from a pond which was filled from a well, but water supply from the well stopped. May one irrigate from a pond which was filled with pumped water but one channelled well water into it? Let us hear from the following: One irrigates from an irrigated field which drips into another irrigated field. Rebbi Jeremiah said, as long as it drips. Is one able to irrigate because of the dripping, is it not rather because it is full? This implies that one irrigates from a pond which was filled with pumped water but one channelled well water into it. Samuel stated thus: One does not irrigate on a holiday from pools and ponds which were filled before the holiday. But one irrigates without hesitation if a water channel passes through them.

Who permits? Did we not state, if one of the excommunicators died one may not permit him? Rebbi Joshua ben Levi said, this you are saying in the absence of a Patriarch. But if there is a Patriarch, the Patriarch permits. Rebbi Jacob bar Aḥa in the name of Rebbi Abba bar Mamal: It happened that one of the excommunicators died and they did not permit him. Did not Rebbi Joshua ben Levi say, this you are saying in the absence of a Patriarch, but if there is a Patriarch, the Patriarch permits? What Rebbi Jacob bar Aḥa in the name of Rebbi Abba bar Mamal said is confirmed if he did not reform. Rebbi Jacob bat Abbay in the name of Rav Sheshet: At Usha they voted not to excommunicate an ordained rabbi. This parallels what Rebbi Samuel said in the name of Rebbi Abbahu: One does not strip an ordained rabbi who is guilty of something of his title but tells him, respect yourself and sit in your house. Rebbi Jacob bat Abbay in the name of Rebbi Aḥa: One treats an ordained rabbi who forgot his learning by an act of God with the holiness of the Ark. Rebbi Aḥa, Rebbi Tanḥum, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Excommunication by an ordained rabbi who excommunicated for his personal benefit is no excommunication.

Rebbi Ḥinena bar Pappus went to visit Rebbi Tanḥum ben Rebbi Ḥiyya. He went out to him in dishonorable garb. What is dishonorable garb? Garments which are short-sleeved. He said to him, from where do you have this? He said to him, so acted my teacher Rebbi Simon. He said to him, pray for me. He said, may your breach be fenced in. For all of this year judgment is directed towards this family, as Rebbi Joḥanan said: All Seven the sword is drawn. Up to Thirty it wavers. After twelve months it returns to its sheath. To what can this be likened? To a stone cupola. If one becomes loose, all are loose. But Rebbi Eleazar aid, if a male child was born to this family, the entire family is healed.

For no deceased he does bare his heart except for his father and his mother, the words of Rebbi Meïr. Rebbi Samuel in the name of Rebbi Eudaimon bar Tanḥum: Because the commandment “honor” became inactive for him.

HALAKHAH: Rebbi Tanḥum bar Illai expired on Ḥanukkah. Rebbi Dosa expired on the New Month of Nisan. They made them outside. They thought, with the agreement of the rabbis. They investigated and found, not with the agreement of the rabbis. Rebbi Crispus expired on the holiday. They made him outside. They thought, with the agreement of Rebbi Immi. They investigated and found, not with the agreement of Rebbi Immi. Rebbi Ḥelbo, Rebbi Abba bar Zavda in the name of Rav: Even momentarily, from this: And Miriam died there and was buried there. But we see that the rabbis repeat the words. Rebbi Jeremiah said, the colleagues are careful and they will not deliver eulogies.

A Gentile came to a Gentile woman and she gave birth. Rebbi Joḥanan said, Gentiles have family relationships. Rebbi Simeon ben Laqish said, Gentiles have no family relationships. But is it not written: “At that time, Merodakh-Baladan, son of Baladan, king of Babylon, sent letters and a gift to Ḥizqiah.” Since he honored his elder, he was honored with a family relationship. But is it not written: “At that time, king Asa sent to Ben-Hadad, son of Tabrimon, son of Ḥezayon, king of Damascus, as follows.” Destroyer son of a destroyer. As you say: “For Haman ben Hamedata was”. Was he the son of Hamedata? That means, oppressor son of an oppressor. So here also, destroyer son of a destroyer. Rebbi Tanḥuma said, so did Rebbi Simeon ben Laqish answer Rebbi Joḥanan, but is there not written: “Ṣiba had sixteen sons and twenty slaves.” Do slaves have family relationships? It is to enumerate those who served Mephiboshet together.

There, we have stated: “One does not circumcise a sick baby until he gets well.” Samuel said, even if he runs a fever for one hour one waits with him up to one month. May one feed him with milk-substitute from heave? May one rub him with heave oil? Let us hear from the following: “The uncircumcised and any impure persons may not eat heave; their wives and slaves may eat.” Rebbi Aḥa in the name of Rebbi Tanḥum: The prepuce is counted only from the eighth day onward. It was stated so: For the entire thirty days it is forbidden to feed him with milk-substitute from heave and forbidden to rub him with heave oil. How do you treat the night of the eighth day? Since it was stated: In the night of the eighth day it enters the corral to be tithed, that means that the night of the eighth is treated like the eighth day. It was stated so: All seven days long one is permitted to feed him with milk-substitute from heave and permitted to rub him with heave oil.

From where that no betrothal is valid for a married woman? Rebbi Immi in the name of Rebbi Yannai: “She left his house, went, and became another man’s.” When she leaves his house she may be with another. And from where that no betrothal is valid for incestual relations? Rebbi Tanḥuma in the name of Rav Huna: “She left his house, went, and became another man’s.” Why does the verse say “another”? To exclude the list of incest relations.

“If he allots her to his son;” he allots her to his son but he may not allot her to his grandson. Samuel bar Abba asked before Rebbi Ze‘ira: In matters of inheritance you take the grandson like the son but here you do not take the grandson like the son? Rebbi Ze‘ira said, if anybody explains this matter, I shall pour him spiced wine. Rebbi Tanḥum answered: In matters of inheritance where the brother can take the place of the son and all others can take the place of the son, the grandson takes the place of the son. The rabbis of Caesarea answered: In matters of impurity you consider the brother like the son and all [near] relatives like the son but not the grandson like the son. He said, there went the spiced wine.

So is the Mishnah: Or she should repudiate him and marry. Therefore, she cannot get herself betrothed. That means, if she transgresses and repudiated after marriage, the House of Shammai recognize her act of repudiation. Rebbi Abba in the name of Rebbi Tanḥum bar Ḥiyya: A rumor spreads for a married woman but not for a betrothed one. A woman might hide herself and say, I was not betrothed, but she will not be able to hide herself and say, I did not marry.

Rebbi Ḥizqiah in the name of Rebbi Aḥa: Rebbi Ḥiyya explains three verses as praise. “She sat at the entrance to the source.” Is that possible? Even the most depraved prostitute would not do that. But she lifted her eyes to the door to which all eyes are looking. She said before Him: Master of the Universe, let me not leave this family empty-handed. Another explanation, “at the entrance to the eyes”, that she opened his eyes saying, I am unmarried and pure. “And Eli was very old,” “they would make them lie” is written. That women would bring them their bird-sacrifices to be purified for their houses but since they were dragging their feet, the Holy One, praise to Him, found them guilty as if they had slept with them. Rebbi Tanḥuma said, here, he needles them: “why do you disregard my slaughter-sacrifice and my flour-sacrifice?” If you say that they committed a serious crime, why should he absolve them from the serious crime and needle them for a minor one? “But his sons did not follow in his ways and turned after lucre.” That they took tithe but remained judging. Rebbi Berekhia: A camel-caravan came by, they put aside the needs of Israel and were going and attending to business affairs.

HALAKHAH: : “He does not write on a wooden plank,” etc. Rebbi Eleazar in the name of Rebbi Yose ben Zimra: “Amen” [is said] for acceptance, “Amen” for an oath, “Amen”, may the words be confirmed. “Amen” [is said] for acceptance, from the suspected wife. “Amen” for an oath: “To keep the oath I had sworn to your forefathers”, etc. “Amen”, may the words be confirmed: “Benaiah ben Yehoyada (the priest) answered the king and said Amen”, etc. Rebbi Tanḥuma said, that does not prove that Amen means an oath, it implies nothing. But the following says: “that you pass by the covenant of your God and His curse,” because oath means curse, as you say: “The Cohen has to administer to the woman the oath of the curse.”

There, we have stated: “A she-ram, an old woman, or a sterile one neither drinks nor collects her ketubah,” as it is said: “She will be declared innocent and bear seed,” [this refers to] one able to bear seed; it excludes one who is unable to bear seed. They objected, is there not the widow [married to] the High Priest, is she not able to bear seed? There is a difference, since it is written: “He may not desecrate his seed among his people.” There, we have stated: “A bastard disables and enables to eat. How is this?” And here he says so? Rebbi Tanḥuma said, there, “she has no issue” of any kind, but here one requires enabled seed, not disabled seed. Rebbi Yose ben Rebbi Abun said, the water only serves to permit her to her house; but about this one one tells him to divorce once she went to a secluded place.

“The spell acting”. Rebbi Tanḥuma said, what is the count of “the spell acting”? It corresponds to the 248 parts of her body and the 248 parts of his body.

Rebbi Tanḥuma, Rebbi Phineas, in the name of Rebbi Levi: He asked them about the fifth degree of sanctified food. “Assume a man carries holy meat in the corner of his garment.” The corner is of primary impurity, the holy meat of second degree, bread and soup third, wine and oil fourth, and the food of the fifth degree. Does there exist fifth degree impurity for sanctified food? “The Cohanim answered, and said: No.” They did answer correctly, since there is no fifth degree impurity for sanctified food. Then why did he curse them? As a person who looks for a pretext against his neighbor. What difference does it make for the House? Is that not what Rebbi Simon bar Zavdi said, they found the skull of Ornan the Jebusite under the altar.

So far subjects which were stated in general and in detail. Subjects which were stated in general but not in detail? He said to him: So says Rebbi Joḥanan in the name of Rebbi Simeon. Anything which was in a set and and left the set to teach, not to teach only about itself did it leave but to teach about the entire set. He said to him: Is that not about a single subject? Perhaps for two subjects? And here, we deal with two different subjects. Rebbi Tanḥuma said, since at the end is written “Amen”, it is as if everything were one subject.

Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya. If somebody studied and taught, kept and did, and it was in his power to strengthen, but he did not strengthen, that one is in the set of the cursed. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: If somebody did not study, did not teach, did not keep and did not do, and it was not in his hand to strengthen but he did strengthen, that one is in the set of the blessed. And Rebbi Ḥana, Rebbi Jeremiah, said in the name of Rebbi Ḥiyya bar Abba: In the future [world], the Holy One, praise to Him, will make shadow of those who perform commandments in the shadow of those who study Torah. What is the reason? “For in the shadow of Torah, in the shadow of money”. And it is said, “it is a tree of life for those who support it.”

Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.”

The word of Rebbi Joshua ben Levi implies some are censure and some praise. Since Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, Rebbi Ḥizqiah, Rebbi Eleazar ben Rebbi Yose, Rebbi Tanḥum, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi, originally tithe was split into three parts. One third to his acquaintances among Cohanim and Levites, one third to the public treasury, one third to the poor and the fellows in Jerusalem. Rebbi Yose ben Rebbi Abun said, a person who went to court in Jerusalem, up to three letters he paid for himself, from there on from the public treasury. When Eleazar ben Paḥora and Judah ben Pakora came, they took it by force and it would have been in his hand to stop this but he did not but disestablished the declaration of tithes, and this is for censure. But the arousers for praise and the hitters for praise.

The word of Rebbi Joshua ben Levi implies some are censure and some praise. Since Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, Rebbi Ḥizqiah, Rebbi Eleazar ben Rebbi Yose, Rebbi Tanḥum, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi, originally tithe was split into three parts. One third to his acquaintances among Cohanim and Levites, one third to the public treasury, one third to the poor and the fellows in Jerusalem. Rebbi Yose ben Rebbi Abun said, a person who went to court in Jerusalem, up to three letters he paid for himself, from there on from the public treasury. When Eleazar ben Paḥora and Judah ben Pakora came, they took it by force and it would have been in his hand to stop this but he did not but disestablished the declaration of tithes, and this is for censure. But the arousers for praise and the hitters for praise.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not say “his” but [ ]. In which respect? In case the heir took it, one removes it from his hand. Does one have the same rule for the creditor? Was it not stated: If either the heir or the creditor took it, one takes it from their hands? Rebbi Aḥa bar Ulla said, let us hear from the following: “If he dedicated 90 minas but his debt was 100 minas, [the creditor] adds another denar and redeems these properties.” Not necessarily a denar, but anything, that a dedication should not be seen to be profanated without redemption. Rebbi Abbahu in the name of Rebbi Joḥanan: One would be guilty of complete larceny. That is difficult. If one would be guilty of complete larceny, should if not be redeemed for its full value? If it can be redeemed for less than its full value, one should not be guilty of complete larceny! What are we talking about? If it is connected to the ground, can there be larceny about real estate? But we talk about standing grain. Since if the administrator misbehaved and took it, one does not take it from his hand; the administrator and the heir follow the same rule. Also if the heir misbehaved and took it, one does not take it from his hand. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: The same rule holds for an ox. Can you say that an ox is real estate? Rebbi Tanḥum bar Mari in the name of Rebbi Yose: They made the rules for an ox parallel those of dedications that lost their value. Here, you say one takes it from his hand, but there you say, one does not take it from his hand. Since you diminished the woman’s power in that her ketubah is a lien only on the properties of her first husband, you strengthened her power in this matter that if the heir came and took it, one removes it from his hand. It was stated thus: Trees and cutting, old or young, one removes from their hands.

Rebbi Ḥizqiya in the name of Rebbi Aḥa: Rebbi used to explain three verses for praise. “She sat at the entrance to the double spring.” Is this possible? Even the most brazen whore would not do that. But she lifted her eyes to the door to which all hope is directed; she said before Him: Master of the universe, do not let me leave this house empty. Another explanation: “She sat at the entrance to the double spring;” she opened his eyes and told him, I am single and pure. “And Eli was very old; …, that they slept with.” It is written “they bedded them”. Rebbi said, the women were bringing their nests to become purified for their husbands and they were deferring the sacrifices; the verse counts it as if they had slept with them. Rebbi Tanḥuma said, that is what he scolds them for: “Why do you disregard my slaughter sacrifice and my flour sacrifice?” Could he remove them from the serious sin and scold them for the simple one? “His sons did not walk in his ways,” that they were taking tithe and judging. Rebbi Berekhiah said, a camel caravan was passing by, they neglected public needs and dealt in merchandise.

It was stated: A student who gave instructions about practice in front of his teacher has committed a deadly sin. It was stated in the name of Rebbi Eliezer: Nadab and Abihu died only because they determined practice in the presence of their teacher Moses. It happened that a student gave instructions about practice in front of his teacher Rebbi Eliezer. The latter said to his wife Imma Shalom: That one will not live out his week. The week was not completed when he died. His students said to him: Rebbi, you are a prophet. He said to them (Amos 7:14) “I am neither a prophet nor the disciple of a prophet” but I have received a tradition that any student who gives instructions about practice in front of his teacher has committed a deadly sin. It was stated: A student is forbidden to give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel. What is the reason? (Num. 33:49) “They encamped along the Jordan from Bet Hayyešimot to Abel Haššiṭṭim in the plains of Moab”; how far is this? Twelve mil. Like this: Rebbi Tanḥum ben Jeremiah was in Ḥefer; they asked him and he gave instructions about practice. They said to him, did the Rabbi not teach us that a student may not give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel; and your teacher Rebbi Ḥana sits at Sepphoris! He said to them, so it should come over me that I did not know! From that moment on he did no longer give instructions.