um

Raum. —The Fortieth Spirit is Räum. He is a Great Earl; and appeareth at first in the Form of a Crow, but after the Command of the Exorcist he putteth on Human Shape. His office is to steal Treasures out King’s Houses, and to carry it whither he is commanded, and to destroy Cities and Dignities of Men, and to tell all things, Past, and What Is, and what Will Be; and to cause Love between Friends and Foes. He was of the Order of Thrones. He governeth 30 Legions of Spirits; and his Seal is this, which wear thou as aforesaid.

MVM, Möum; angel Mumiah

Rebbi Ismael did formulate: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sages all are severe. You can realize that this is so since we have stated (Mishnah Sanhedrin 11:5): “If he says there is no obligation of Tefillin against the words of the Torah he is not criminally liable. If he says that Tefillin have five sections, to add to the words of the Sages, he is guilty.” Rebbi Ḥananiah, the son of Rebbi Ada, in the name of Rebbi Tanḥum the son of Rebbi Ḥiyya: The words of the Sages carry more weight than those of the prophets, since it is written (Micah 2:6): “Do not preach, they preach; Do not preach to those, that shame does not reach you.” And it is written (Micah 2:11) “I shall preach to you for wine and liquor.” The relation of prophet and scholar can be compared to the case of a king who sent two of his palmatars to a province. About one of them he wrote, if he does not show you my seal and σημαντήθιον, do not believe him. About the other one he wrote, even if he does not show you my seal, believe him without seal and σημαντήθιον. So about a prophet is written (Deut. 13:2) “He gives you a sign or miracle.” But here it is written (Deut. 17:11): “According to the teachings that they will teach you”.

Rebbi Aḥa in the name of Tanḥum ben Rebbi Ḥiyya: In the days of Rebbi Joshua ben Levi they wanted to abolish this immersion because of the Galilean women who became sterile because of the cold. Rebbi Joshua ben Levi told them: Do you want to uproot something that fences Israel off from sin? What means: Fences Israel off from sin? It happened that a watchman of vinyards wanted to have an affair with a married woman. By the time they were preparing a place where they could immerse themselves, passers-by came by and the sin was not committed. It happened that someone wanted to have an affair with Rebbi’s slave girl. She said to him: If my mistress does not immerse herself, I do not immerse myself. He said to her: Are you not like an animal? She said to him: Did you not hear that one who has relations with an animal will be stoned, as it is said (Ex. 22:18): “Anyone lying with an animal shall certainly be executed.”

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 Zeïra sent Rebbi Naḥum to Rebbi Yannai ben Rebbi Ismael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him: Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years [Rebbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew], for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple with the offspring of Your servant David, because before we call You will answer as it is said (Is. 65:24): “It shall be before they call that I shall answer, they still shall be talking while I will listen.” Praise to You, o Eternal, Who hears prayer. And he says the first three and the last three benedictions. And he says (Ps. 28:6): Praised be the Eternal, Who certainly hears the voice of my supplications.

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.”

Rebbi Eleazar ben Rebbi Hoshaiah: Only one should not mention less than three separations. Rebbi Yoḥanan said, they said that he who says little should not say less than three and he who adds should not add more than seven separations. Levi said, but only separations mentioned in the Torah. Naḥum ben Rebbi Simai went out and said in his father’s name: even one separation. But Rebbi Abbahu said, one must seal with “separation”. Rebbi Mana objected, even if he started by “He Who separates between holy and worldly” and ends, seals by “He Who separates between holy and worldly”? Rebbi Yose ben Rebbi Abun said, is it not from the benedictions that one starts with “praised” and ends with “praised”?

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.”

Five things were said about burning charcoal and five about the flame. One commits larceny with the burning charcoal of the Temple; one may not use its flame but one cannot commit larceny with the latter. Burning charcoal of idolatry is forbidden, its flame is allowed. He who makes a vow not to use anything of another person may not use his burning charcoal but is allowed his flame. He who carries out burning charcoal into the public domain is guilty but for the flame he is free of punishment. One makes the benediction over the flame but not over glowing charcoal. Rav Ḥiyya bar Ashi in the name of Rav: If the charcoal was crackling one makes the benediction. Rebbi Yoḥanan from Karẓion in the name of Rebbi Naḥum bar Simai: Only if [the flame] is jumping off.

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.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start, that it should fertilize, at the end that the surface should be wet. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start, that it should fertilize, at the end that the surface should be wet. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days.

MISHNAH: He who sows one species on his field gives one peah even though he works at two different threshing floors. If he sows two species, he gives two peot even though he threshes them together. He who sows two different kinds of wheat on his field gives one peah if he processes them together, two peot if he threshes them separately. It happened that Rebbi Simeon from Miẓpah sowed before Rabban Gamliel; they ascended to the stone hall and asked. Naḥum the scribe said: I have the tradition from Rebbi Miasha, who received it from my father, who received it from the pairs, who received if from the prophets, a practice going back to Moses on Sinai, that he who sows two different kinds of wheat on his field gives one peah if he stores them together, two peot if he stores them separately.

Rebbi Zeïra said in the name of Rebbi Joḥanan: If you come to notice a practice of which you do not know the reason, do not push it aside as something alien since many practices were shown to Moses on Sinai and all of them were absorbed into the Mishnah. Rebbi Abin said, that is correct! If Naḥum had not come and explained it to us about the two kinds of wheat, could we have known?

Naḥum from Gimzo was carrying a gift to the house of his father-in-law when he met a person afflicted with boils who asked him, acquire merit from what you have on you. He said to him, when I shall return. He returned and found him dead. He said before him, his eyes which saw you and did not give to you shall go blind, his hands which did not stretch out to give to you shall be cut off, his feet which did not run to give to you shall be broken. This happened to him. Rebbi Aqiba came to visit him and said, woe to me that I see you in this state. He answered, woe to me that I do not see you in this state. He asked, why do you curse me? He answered, why are you contemptuous of suffering?

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.

“ 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.

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.

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.

MISHNAH: With what may one kindle and with what may one not kindle? One kindles neither with bast, nor with raw flax, nor with silk noil, nor with tow-cotton, nor with desert wick, nor with green from the surface of water; not with pitch, nor with wax, nor with qīq oil, nor with oil to be burned, nor with fat tail, nor with fat. Naḥum the Mede says one may kindle with cooked fat, but the Sages say whether cooked or uncooked one does not kindle with it.

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 Jeremiah in the name of Rav: Practice follows Rebbi Meïr. Samuel said, practice follows Rebbi Jehudah. Rebbi Joshua ben Levi said, practice follows Rebbi Simeon. They asked before Rebbi Joḥanan, you, what are you saying? He told them, I only have the Mishnah: “One may move any light except one which was burning on the Sabbath.” Rebbi Simeon ben Laqish instructed in al-Tarabulus, it is permitted to move a small light. Rebbi Ḥelbo and Rebbi Abbahu. Before Rebbi Ḥelbo they did not take away, before Rebbi Abbahu they took away. Rebbi Yasa visited Rebbi Tanḥum bar Ḥiyya. He wanted to remove it before him. He told him, before us? Rebbi Yose the Galilean came before Yose ben Ḥanina; he wanted to take it away, he told him, who permitted you? It is found Rav and Rebbi Joḥanan, who forbid, are one. Rebbi Joshua ben Levi and Rebbi Simeon ben Laqish, who permit, are one. Rebbi Eleazar bar Ḥanina: It happened and they moved a metal lamp instead of a pottery light on the Sabbath. Where do we hold? If following Rebbi Meїr, even the metal lamp should be forbidden. If following Rebbi Simeon, even a pottery light should be permitted. But we are following Rebbi Jehudah since Rebbi Jehudah is the one who said, a pottery light is disgusting, a metal light is not disgusting.

Anywhere one stated categories there are derivatives. There, we have stated: “There are four categories of damages. The ox”, this is the horn. Goring and pushing are main categories. Rebbi Ḥiyya stated: If it bit, lay down, kicked, these are derivatives of the horn. There, we have stated: “The categories of impurity, the crawling animal and semen.” What are derivatives of crawling animals? Rebbi Jehudah in the name of Rebbi Naḥum: pushings. What are pushings? Touching. The main category of impurity makes everything impure, derivative impurity transmits impurity only to food and drink, or clay vessels. Food and drink and [clay] vessels cannot become main categories of impurity to transmit impurity. Gonorrhea. And here, we have stated: “The categories of work are 39.” Ploughing is a category. Rebbi Ḥiyya stated: If one dug a hole, made a ditch, or dug to put in a pole, these are derivatives of ploughing.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta 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 I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה 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.

HALAKHAH: Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: Where do they differ? If he himself took them but if another took them they are disgusting. The words of the Sages, Rebbi Aḥa, Rebbi Naḥum in the name of Rav, he is never liable unless he take them with a grooming knife. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: The one who braids is liable because of building. This follows what Rebbi Joḥanan said in the name of Rebbi Banaya: At our place they call builder one who is plaiting. Rebbi Zeˋira said, would it not be reasonable that it should be because of weaving? The argument of Rebbi Zeˋira is inverted, for there said Rebbi Zeˋira, Rebbi Ḥiyya in the name of Rebbi Joḥanan, one who plaits three hairs of a human is liable because of weaving; Rebbi Zeˋira said, is it not spinning rather than weaving? And here he says so! There if they are few, here for many. That is what you say about a human, but for an animal it is pure, as it was stated: One who makes a belt under the heart, to beautify, or to fasten the bags, to hang it around an animal’s neck, is pure. That is, for simple ones. But if the are folded, whether for human or for animal they are impure. The one who applies kohl is liable because of writing; the one who puts on make-up is liable because of dyeing.

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.

HALAKHAH: Paragraph. “One gives a fore-court to the city,” etc. Rav Ḥuna in the name of [Rav]: Rebbi Meïr and the rabbis explain the same verse. Rebbi Meïr explained: From the city wall, why does the verse say, outwards? From here that one gives a fore-court to the city. The rabbis explained, outwards, why does the verse say, from the city wall? From that one does (not) give a fore-court to the city. Does this not mean that one gives a fore-court to the city? Rebbi Jacob bar Aḥa, Rebbi Abuna, Rebbi Naḥum in the name of Rebbi Samuel bar Abba, the Mishnah is finished.

How little? Should it come as what Rebbi Yasa said in the name of Rebbi Mana bar Tanḥum, Rebbi Abbahu in the name of Rebbi Joḥanan: real estate cannot be acquired with less than a peruṭa’s worth? The word of Rebbi Jacob bar Aḥa implies even a walnut, even a date.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

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?

MISHNAH: He comes to his bull; his bull was standing between the Temple Hall and the altar, its head to the South and its face to the West, and the Cohen standing in the East with his face to the West. He leans his hands on it and confesses, and thus he was saying: “Please Hashem, I acted criminally, I offended, I sinned before You, I and my house. Please Hashem, please atone the criminal acts, and the offenses, and the sins, by which I offended, acted criminally, and sinned before You, I and my house, as is written in the Torah of Your servant Moses, because on that day He will atone for you, etc.” They answer him: “Praised be the glory of His Kingdom forever and ever” He comes to the Eastern part of the courtyard, North of the altar; the executive officer to his right and the head of the serving family to his left. There were two he-goats, and an um was there with two lots in it. They were of boxwood but Ben Gamia made them from gold; he was remembered for praise.

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.

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”?

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.

Naḥum from Gimzo was carrying a gift to the house of his father-in-law when he met a person afflicted with boils who asked him, acquire merit from what you have on you. He said to him, when I shall return. He returned and found him dead. He said before him, his eyes which saw you and did not give to you shall go blind, his hands which did not stretch out to give to you shall be cut off, his feet which did not run to give to you shall be broken. This happened to him. Rebbi Aqiba came to visit him and said, woe to me that I see you in this state. He answered, woe to me that I do not see you in this state. He asked, why do you curse me? He answered, why are you contemptuous of suffering?

“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.”

Samuel pounded on the side of the mortar. Rav said, anything that is pounded may be pounded in its ordinary way. Rav Huna, Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: Garlic, and cress, and mustard seed are pounded in their ordinary way. Rebbi Abbahu in the name of Rebbi Joḥanan: He who makes oenanthium on a Sabbath is liable because of compounding. Is it therefore permitted on a holiday? Rebbi Ḥizqiah in the name of Rebbi Jeremiah: Making oenanthium on a holiday is forbidden because of compounding. Isaac Gold asked Rebbi Joḥanan, may one pound for spice wine on a holiday? He said to him, it is permitted. <rebbi isaac from atosha asked rebi simeon be laqish, may one pound to make spice wine on a holiday? he said to him, it is permitted;> give it to me and I shall drink. Rebbi Ze`ira asked before Rebbi Abbahu: Would one not act well in pounding it the day before? He said to him, yes. The argument of Rebbi Abbahu is inverted. Here he says permitted, and there he says forbidden. But since Rebbi Abbahu knew that Rebbi Ze`ira was restrictive, and that they are restrictive, therefore he agreed with them. Some want to say that so he said to him: If one wants that it be good he will not pound it the day before. Rebbi Ze`ira asked Kallidromos, the slave of Rebbi Judah the Prince, does your master pound to make spice wine on a holiday? He said to him yes, and all kinds of cuts of meat. Rebbi Isaac ben Rebbi Elazar in the name of Rebbi Immi, the father of Rebbi Eudaimon of Sepphoris. Where do they disagree? For grilling. Put for the pot it is permitted. Rebbi Naḥum said, Rebbi Samuel bar Abba asked about noodle dough. To let it dry is forbidden, for the pot it is permitted, part and part is questionable.

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.

May one light an idle candle? Ḥizqiah said, it is forbidden. A baraita disagreed with Ḥizqiah: “Do not make fire in all of your dwelling places on Sabbath day. On the Sabbath you may not make fire, but you make fire on a holiday.” If you would say, we deal with cases connected with food, is there not written, only what can be eaten by any breathing being, that alone may be made by you. Therefore what we are dealing with an idle candle. Rebbi Avuna said, it was stated there, the House of Shammai forbid but the House of Hillel permit. Rebbi Naḥum the brother of Rebbi Ila asked before Rebbi Joḥanan. He said to him, do neither forbid nor permit.

HALAKHAH: “Five things were said about burning charcoal and five about the flame. One commits larceny with the burning charcoal of the Temple; one may not use its flame but one cannot commit larceny with the latter. Burning charcoal of idolatry is forbidden, its flame is allowed. He who makes a vow not to use anything of another person may not use his burning charcoal but is allowed his flame. He who carries burning charcoal into the public domain is liable but for the flame he is free of punishment. One makes the benediction over the flame but not over glowing charcoal.” Rav Ḥiyya bar Ashi in the name of Rav: If the charcoal was crackling one makes the benediction. Rebbi Joḥanan from Karṣion in the name of Rebbi Naḥum bar Simai: Only if {the flame} is jumping off.

It is written 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 Yose 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: Go, appear before Aḥab and I shall give rain on the face of the earth. He who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥum from Edrei 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: He called on the Eternal and said, o Eternal, my God, also the widow with whom I am dwelling You are doing evil to kill her son. 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? 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, וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל. What means וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל? Rebbi Tanḥum from Edrei said, “the earth will give up what is deposited in it.”

It is written 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 Yose 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: Go, appear before Aḥab and I shall give rain on the face of the earth. He who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥum from Edrei 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: He called on the Eternal and said, o Eternal, my God, also the widow with whom I am dwelling You are doing evil to kill her son. 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? 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, וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל. What means וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל? Rebbi Tanḥum from Edrei said, “the earth will give up what is deposited in it.”

Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya: If Israel would repent on one day, David’s son would immediately come. What is the reason? Today, if you will listen to His voice. Rebbi Levi said, if Israel would keep one Sabbath following its rules, David’s son would immediately come. What is the reason? Moses said, eat it today, for Sabbath is this day to the Eternal, etc. One day. And it says, by repentance and satisfaction you will be helped. By keeping the Sabbath and staying put you will be freed.

They asked before him, or might we say, here to mention and there to ask for? He said to them, practice is that where one mentions one asks. Rebbi Yose said to Rebbi Ḥanania the brother of Rav Hoshaia, do you remember when we were standing in front of your uncle Rav Hoshaia’s store, Rebbi Ze`ira passed by and we asked him, but he said, this is still problematic for me; Rebbi Yasa passed by and we asked him, but he said, this is still problematic for me. But at the end you heard from him: there is no difference; where one mentions one asks. Rebbi Ḥiyya bar Abba came from Tyre and said in the name of Rebbi Joḥanan, practice is that where one mentions one asks. Rebbi Aḥa preached in the house of study, Rebbi Jeremiah preached in the council synagogue, practice is that where one mentions one asks. But did we not state, “[on the third of] Marḥeshwan one asks for rain”? Rebbi Tanḥum bar Ḥiyya said, that was stated in Temple times.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Joḥanan: At the start, that it should fertilize, at the end that a brick should be soaked. Rebbi Yannai ben Rebbi Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Jehudah, Rebbi Jonah, Rav Jehudah in the name of Samuel: At the start, that it should fertilize, at the end even a minimal amount. Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar (Ikoma) <abimi>> is to be adopted here also. were sitting. Rebbi Naḥum said to Rav Ada bar (Ikoma) <abimi>: Is it not reasonable that this was said for the benediction; he answered: Yes. <rebbi Ḥizqiah said to rav ada bar (ikoma) <abimi>: Is it not reasonable that this was said for the interruption of fasting; he answered: Yes.> He said to him, why did you say “yes” here? He said to him, because he follows the argumentation of his teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Ze`ira. He said to him, so we are saying: Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Joḥanan: At the start, that it should fertilize, at the end that a brick should be soaked. Rebbi Yannai ben Rebbi Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Jehudah, Rebbi Jonah, Rav Jehudah in the name of Samuel: At the start, that it should fertilize, at the end even a minimal amount. Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar (Ikoma) <abimi>> is to be adopted here also. were sitting. Rebbi Naḥum said to Rav Ada bar (Ikoma) <abimi>: Is it not reasonable that this was said for the benediction; he answered: Yes. <rebbi Ḥizqiah said to rav ada bar (ikoma) <abimi>: Is it not reasonable that this was said for the interruption of fasting; he answered: Yes.> He said to him, why did you say “yes” here? He said to him, because he follows the argumentation of his teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Ze`ira. He said to him, so we are saying: Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting.

Explanation. Rebbi Abba bar Zavda, Rebbi Tanḥum bar Ilai, and Rebbi Joshia came to the fast. Rebbi Abba bar Zavda preached: Let us lift our hearts on the palms. Is this possible? May a person take his heart and put it on his hand? So what means “let us lift”? Let us treat our hearts equal to our hands, and then to God in Heaven. So if somebody would hold a crawling animal in his hand, even if he immerses himself in the waters of Siloam or of the ocean, he never can become pure. But if he throws it from his hand he immediately is pure. Rebbi Tanḥum bar Ilai preached: The ministers of Israel and the King submitted and said, the Eternal is just. And when the Eternal saw that they submitted, the Eternal’s word was to Shemaya as oracle. It is not written “their fast” but they submitted, I shall not destroy them. Rebbi Joshia preached: Become improved and improve, let us purify ourselves before we purify others. Since here are people present who calumniate me before Rebbi Joḥanan. But every single one is called to justice. Attending were Rebbi Ḥiyya, Rebbi Issy, and Rebbi Immi. They got up and left.

Explanation. Rebbi Abba bar Zavda, Rebbi Tanḥum bar Ilai, and Rebbi Joshia came to the fast. Rebbi Abba bar Zavda preached: Let us lift our hearts on the palms. Is this possible? May a person take his heart and put it on his hand? So what means “let us lift”? Let us treat our hearts equal to our hands, and then to God in Heaven. So if somebody would hold a crawling animal in his hand, even if he immerses himself in the waters of Siloam or of the ocean, he never can become pure. But if he throws it from his hand he immediately is pure. Rebbi Tanḥum bar Ilai preached: The ministers of Israel and the King submitted and said, the Eternal is just. And when the Eternal saw that they submitted, the Eternal’s word was to Shemaya as oracle. It is not written “their fast” but they submitted, I shall not destroy them. Rebbi Joshia preached: Become improved and improve, let us purify ourselves before we purify others. Since here are people present who calumniate me before Rebbi Joḥanan. But every single one is called to justice. Attending were Rebbi Ḥiyya, Rebbi Issy, and Rebbi Immi. They got up and left.

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.

What are “seven similar to eighteen”? Rav says the end of each benediction and Samuel says the start of each benediction. Some formulate “seven similar to eighteen” and some formulate “eighteen similar to eighteen.” He who says “seven similar to eighteen” supports Samuel, he who says “eighteen similar to eighteen” supports Rav. Rebbi Ze`ira sent Rebbi Naḥum to Rebbi Yannai ben Rebbi Ismael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him: “Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years; Rebbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew; for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple, because before we call You will answer as it is said: It shall be before they call that I shall answer, they still shall be talking while I will listen. Praised be the Eternal, Who certainly hears the voice of my supplications. Praise to You, Eternal, Who hears prayer.” And he says the first three and the last three benedictions.

“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.

Antoninus asked Rebbi, may I build an altar? He said to him, build it and hide its stones. May one make incense for him? He said to him, make it without one of its ingredients. Was it not stated, you may not make for yourselves? You may not make for yourselves [but] others may make for you. Rebbi Ḥanania said, this was for Rebbi Romanos whom Rebbi sent to make it for him. There are indications implying that (Antolinus) [Antoninus] converted; there are indications implying that (Antolinus) [Antoninus] did not convert. One saw him walking with a slight shoe on the Day of Atonement. What do you infer since even God-fearing people go outside thus? (Antolinus) [Antoninus] said to Rebbi, can I eat from the Leviathan in the World to Come? He said to him, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it. When he heard this, he went and circumcized. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked, and at yours I should look? Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies? Because he never in his life looked at the figure on a coin. This implies that (Antolinus) [Antoninus] converted. The statement of the rabbis implies that (Antolinus) [Antoninus] did (not) convert, as Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar said: When in the Future World the proselytes come, (Antolinus) [Antoninus] comes at the head of all of them.

[There are indications implying that Antoninus converted; there are indications implying that Antoninus did not convert.] One saw him walking with a house shoe on the Day of Atonement, what do you infer since even God-fearing people go outside thus. Antolinus said to Rebbi, can I eat from the Leviathan in the World to Come? He said to him, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it. When he heard this, he went and circumcised. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked, and at yours I should look? Why is he called our holy teacher? Because he never in his life looked at his circumcision. [And why is his name Naḥum the holiest of holies? Because he never in his life looked at the figure on a coin.] This implies that Antolinus converted. The statement of the rabbis implies that Antolinus did (not) convert., as Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar said: When in the Future World the proselytes come, Antolinus comes at the head of all of them.

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 Ze`ira said in the name of Rebbi Joḥanan: If you come to notice a practice of which you do not know the reason, do not push it aside as something alien since many practices were said as from Moses on Sinai and all of them were absorbed into the Mishnah. Rebbi Abun said, that is correct! If Naḥum had not come and explained it to us about the two kinds of wheat, could we have known?

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.

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.

“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 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.”

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.

HALAKHAH: “Two robbery judges were in Jerusalem,” etc. Did not Rebbi Phineas say in the name of Rebbi Hoshaia: 469 synagogues were in Jerusalem and each one of them had a Book house and a study house; the Book house for Scripture and the study house for Mishnah? But these two were appointed for robberies; to teach you that if anybody has the power to intervene, if he does not exercise his power the misconduct is attributed to him. It was stated in the name of Rebbi Nathan: Naḥum the Mede also was with them. In Rebbi Nathan’s opinion, three robbery judges were in Jerusalem.

Rebbi Jeremiah said, what you say is only that there are changed circumstances before the matter is discussed. The force of Rebbi Yose is from the following: “That was the error of Naḥum the Mede.” What was his error? That he found them an opening by changed circumstances. “Naḥum the Mede said to them: ‘Would you have made a vow to become nezirim if you had known that the Temple would be destroyed at some future time?’ ” Rebbi Ze‘ira said, the following he should have said to them: Did you not know that the earlier prophets had prophesied while the Temple was standing that eventually it would be destroyed? Then there are no changed circumstances. Rebbi Hila said, still it is changed circumstances. They could have said to him, we knew it, but it seemed to us that this referred to the far future: “The vision he sees is for many years; for faraway times he prophesies.” It turns out that Rebbi Jeremiah parallels Rebbi Ze‘ira and Rebbi Yose parallels Rebbi Hila.

Rebbi Jeremiah said, what you say is only that there are changed circumstances before the matter is discussed. The force of Rebbi Yose is from the following: “That was the error of Naḥum the Mede.” What was his error? That he found them an opening by changed circumstances. “Naḥum the Mede said to them: ‘Would you have made a vow to become nezirim if you had known that the Temple would be destroyed at some future time?’ ” Rebbi Ze‘ira said, the following he should have said to them: Did you not know that the earlier prophets had prophesied while the Temple was standing that eventually it would be destroyed? Then there are no changed circumstances. Rebbi Hila said, still it is changed circumstances. They could have said to him, we knew it, but it seemed to us that this referred to the far future: “The vision he sees is for many years; for faraway times he prophesies.” It turns out that Rebbi Jeremiah parallels Rebbi Ze‘ira and Rebbi Yose parallels Rebbi Hila.

MISHNAH: A person vowed to be a nazir and went to bring his animal when he found that it was stolen; if he vowed before the animal was stolen he is a nazir, after the animal was stolen he is not a nazir. This error was made by Naḥum from Media: When nezirim came from the Diaspora and found that the Temple had been destroyed, Naḥum from Media asked them: If you had known that the Temple would be destroyed, would you have made a vow of nazir? They said to him, no, and Naḥum from Media permitted them. When the case came before the Sages they said, anyone who made his vow before the Temple was destroyed is a nazir, after the Temple was destroyed he is not a nazir.

MISHNAH: A person vowed to be a nazir and went to bring his animal when he found that it was stolen; if he vowed before the animal was stolen he is a nazir, after the animal was stolen he is not a nazir. This error was made by Naḥum from Media: When nezirim came from the Diaspora and found that the Temple had been destroyed, Naḥum from Media asked them: If you had known that the Temple would be destroyed, would you have made a vow of nazir? They said to him, no, and Naḥum from Media permitted them. When the case came before the Sages they said, anyone who made his vow before the Temple was destroyed is a nazir, after the Temple was destroyed he is not a nazir.