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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.

“That was the error of Naḥum from Media.” What was his error? That he found for them an opening due to changed circumstances. “Naḥum from Media 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 prophets already had prophesied that eventually the Temple 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 distant future: “The vision he sees is for many years.”

“That was the error of Naḥum from Media.” What was his error? That he found for them an opening due to changed circumstances. “Naḥum from Media 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 prophets already had prophesied that eventually the Temple 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 distant future: “The vision he sees is for many years.”

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

Rebbi Aḥa and Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Simai: In a city of only Cohanim, all of them lift their hands. For whom do they recite the blessing? For their brothers to the North and South. Who answers after them? Women and children. Abbaie bar Benjamin stated: People who stand behind the Cohanim are not included in the blessing. For those in front of them, Rebbi Ḥiyya bar Abba said that even an iron wall does not interrupt. Those who stand to their side? Let us hear from the following: “If he intended to sprinkle before himself but sprinkled behind himself, behind himself but sprinkled before himself; his sprinkling is invalid. Before himself but sprinkled sideways, his sprinkling is valid.” This implies that those who stand to their side are included in the blessing. Rav Ḥisda said, it is necessary that the organizer be an Israel. Rav Ḥisda said, if there was one Cohen, he says “Cohen.” For two, he says “Cohanim.” But Rav Huna said, even for one he says “Cohanim” since he only calls the tribe, lest you say, probably person X is an adulterer or a murderer, and he shall bless us? The Holy, praise to Him, said: Who blesses you? Am not I blessing you? As it was said: “They shall put My name over the Children of Israel and I shall bless them.”

“If 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 recognize the grandson like a son but here you do not recognize the grandson like a son? Rebbi Ze‘ira said, if anybody explains this matter, I shall pour him spiced wine. Rebbi Naḥum answered: In matters of inheritance where the brother can take the place of a son and all others can take the place of the son, the grandson takes the place of a son. But here, where neither the brother nor any other relative can take the place of a son, the grandson cannot take the place of a son. The rabbis of Caesarea answered: In matters of impurity you consider a brother like a son and all [near] relatives like a son but not a grandson like a son. They said, there went the spiced wine.

Rebbi Yasa in the name of Rebbi Mana; Rebbi Tanḥum, Rebbi Abbahu in the name of Rebbi Joḥanan: Real estate cannot be bought for less than a peruṭah. What is the reason? “Fields will be bought by money.” This disagrees with what Rebbi Ḥanina said: Any šeqalim mentioned in the Torah are tetradrachmas, in the Prophets pounds, and in the Hagiographs centenarii. Rebbi Jehudah bar Pazi said, except for the šeqalim paid to Ephron, which were centenarii. What is the reason? “For full money he shall give it to me.” There is no comparison since here it is written “money” but there “šeqalim”. They objected, is there not the rapist, for whom “money” is written and you say “šeqalim”?

Rebbi Yasa in the name of Rebbi Mana bar Tanḥum, Rebbi Abbahu in the name of Rebbi Joḥanan: Real estate cannot be bought for less than a peruṭah. What is the reason? “Fields will be bought by money.” This disagrees with what Rebbi Ḥanina said: All šeqalim mentioned in the Torah are tetradrachmas, in the Prophets pounds, and in the Hagiographs centenarii, except for the šeqalim paid to Ephron. What is the reason? “For full money he shall give it to me.” There is no comparison since here it is written “money” but there “šeqalim”. They objected, is there not the rapist, for whom “money” is written and you say “šeqalim”.

Rebbi Jacob bar Aḥa said: There, they state that the one who disqualifies, disqualifies from an unmarried woman, and the one who qualifies, qualifies even from a married woman. Rebbi Tanḥum bar Pappus sent and asked Rebbi Yose about two cases from Alexandria, one involving an unmarried woman, the other a married woman. About the married woman, he wrote him: “A bastard shall not come into the Eternal’s congregation.” About the unmarried woman he wrote, be inventive, for your are not forewarned about the holy daughters of Israel. He said to Rebbi Mana, take and sign; he signed. He said to Rebbi Berekhiah, take and sign, but he did not agree. After they ended the session Rebbi Mana was standing with Rebbi Berekhiah and asked him, why did you not sign? He answered, did not Rebbi Jacob bar Aḥa say that there, they state that the one who disqualifies, disqualifies from an unmarried woman, and the one who qualifies, qualifies even from a married woman? He said, praised be the Merciful that I had not heard this doctrine, for if I had heard this doctrine I would not have signed and people would have said that the student disagrees with his teacher. Mar Uqban said, here, you say that the one who disqualifies, disqualifies from an unmarried woman, and the one who qualifies, qualifies from an unmarried woman, but about a married woman, nothing was said. The next morning he came and wanted to sign. He said to him, there is no space.

HALAKHAH: “One who sells a house,” etc. Rebbi Naḥum in the name of Rebbi Ḥiyya bar Abba: Only if it is four by four [cubits] and ten [handbreadths] high, and only if it is roofed and waterproofed. Rebbi Ze‘ira told them, did Rebbi Ḥiyya bar Abba explain all this to you?

Rebbi Tanḥum from Kefar Gun in the name of Rebbi Eleazar ben Rebbi Yose: Four. One collects grasses from everywhere on condition that one not uproot. And one relieves himself behind a wall. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Tanḥum: Up to a place where he lets wind and is not heard. And one grazes in forests, even the tribe of Jehudah in the tribe of Naftali, and one gives Naftali an entire region South of the lake, as it is said, “lake and South of it he inherits,” the words of Rebbi Yose the Galilean. Rebbi Aqiba says, “lake” is Lake Samokhonites, “and South” is Lake Tiberias. And one may step to one side. Rav Jehudah in the name of Rav: Even into a field full of saffron. How? Does one have to pay or not? Since Rav Jehudah said, even into a field full of saffron, that means, one pays. Rebbi La said, since Rav Jehudah said, even into a field full of saffron, that means, one does not pay. But one cannot deviate more than necessary. Let us hear from the following: Rabban Gamliel and Rebbi Joshua were on the road [and stepped aside because of obstacles on the road] when they saw Jehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Jehudah ben Pappos, all whose deeds are done for Heaven’s sake.

Rebbi Tanḥum from Kefar Gun in the name of Rebbi Eleazar ben Rebbi Yose: Four. One collects grasses from everywhere on condition that one not uproot. And one relieves himself behind a wall. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Tanḥum: Up to a place where he lets wind and is not heard. And one grazes in forests, even the tribe of Jehudah in the tribe of Naftali, and one gives Naftali an entire region South of the lake, as it is said, “lake and South of it he inherits,” the words of Rebbi Yose the Galilean. Rebbi Aqiba says, “lake” is Lake Samokhonites, “and South” is Lake Tiberias. And one may step to one side. Rav Jehudah in the name of Rav: Even into a field full of saffron. How? Does one have to pay or not? Since Rav Jehudah said, even into a field full of saffron, that means, one pays. Rebbi La said, since Rav Jehudah said, even into a field full of saffron, that means, one does not pay. But one cannot deviate more than necessary. Let us hear from the following: Rabban Gamliel and Rebbi Joshua were on the road [and stepped aside because of obstacles on the road] when they saw Jehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Jehudah ben Pappos, all whose deeds are done for Heaven’s sake.

There is no lengthening of the month, but sanctification of the month. Samuel says, sanctification of the month needs no less than ten [participants]120. Should Fellows be able to enter for the sanctification of the month? Rebbi Hoshaia said, I was a Fellow and Rebbi Samuel bar Rav Isaac took me to the sanctification of the month, but I do not know whether I was counted or not. It is obvious that he was not counted, but why? Was it because he was his son-in-law, or because Fellows are nor able to enter for the sanctification of the month? Rebbi Cahana said, I was a Fellow when Rebbi Tanḥum bar Ḥiyya took me to the sanctification of the month and I was counted. This implies that Fellows enter for the sanctification of the month.

Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: Look at the expression which the Torah taught you, Moloch; anything that you make king over yourself, even a chip of wood, even a pebble. I shall extirpate him from amidst his people, to include all other foreign worship in extirpation. Rebbi Nasa in the name of Rebbi Eleazar: to include all other foreign worship relating to sons and daughters, as it was stated: He is guilty whether for the Moloch or any other foreign worship, whether he worshipped them with sons and daughters, or worshipped them with fathers and mothers. Rebbi Zeˋira said: if its worship did not prescribe this; but if its worship did prescribe it, he is free from prosecution. Rebbi Hila said, even if its worship did prescribe it, he is twice guilty. A baraita supports Rebbi Hila: The Moloch was included in all other foreign worships; it is mentioned separately to be lenient in this regard that he be guilty only for his descendants. Rebbi Tanḥum bar Jeremiah said, it follows that Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon. Just as Rebbi Simeon said, the Moloch was included in all other foreign worships; it is mentioned separately to be lenient in this regard that he be guilty only for his descendants, so Rebbi Eleazar ben Rebbi Simeon said, the Moloch was included in all other foreign worships; it is mentioned separately to be lenient in this regard that he be guilty only for his descendants.

Rebbi Tanḥum ben Yudan said, even though Rebbi Eleazar ben Rebbi Simeon said, if one sacrificed, and burned incense, and poured a libation in one forgetting he is liable only for one; he agrees that if one worshipped it in its proper worship which is identical to the worship of Heaven like prostrating, he is liable for each single action. From where that if one sacrificed, and burned incense, and poured a libation in one forgetting he is liable only for one; he agrees that if one worshipped it in its proper worship which is identical with the worship of Heaven like prostrating, he is liable for each single action? As Rebbi Samuel said in the name of Rebbi Zeˋira: They should not continue to offer their sacrifices to spirits. They said to him, turn and refer it to sacrifices.

Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar: When in the Future World the proselytes come, Antoninus comes at the head of all of them. How do you understand this? Since they saw him walking with a slight shoe on the Day of Atonement, what do you infer since even God-fearing people go outside thus. There is information that Antoninus did not become a proselyte, and there is information that Antoninus did become a proselyte. Antoninus came to Rebbi and asked him, can you see me eating from the Leviathan in the World to Come? He said, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat in the World to Come? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it. This implies that Antoninus did not become a proselyte. When he heard this, he went and became a proselyte. 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? This implies that Antoninus became a proselyte. 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. Antoninus came to Rebbi; he said to him, pray for me. He said to him, may He save you from the cold, as it is written, who can withstand His cold? He said, is that not a superfluous prayer? You cover yourself with an outer garment and the cold will go away. He said to him, may He save you from the hot wind that comes into the world. He said, that is a prayer; may your prayer be heard, as it is written, nothing is hidden from His heat.

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

“Ben Bathyra permits horses.” Ben Bathyra said this only about a male horse because it kills its owner in war. Some say, because it runs after females, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after females, it does not run. 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 Huna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried out 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 (small) [large] domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Rebbi Ḥanan bar Abba in the name of Rav: A wild animal is like a (large) [small] domestic animal.

HALAKHAH: “Also in a case where they said to lease,” etc. Therefore, at a place where one is used to sell, he may sell even a dwelling and lease a dwelling. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Eleazar ben Rebbi Yose: Even a small room as in the tannery of Sidon. Not only all of it, but even one room. “If there were two, one inside the other, the inner one is liable, the outer one is not liable.” If there was one and it was subdivided into two, two and combined into one? Rebbi Abin in the name of the rabbis there: This implies that if there was a field adjacent to a road it is forbidden to lease it to Gentiles because it is known by the name of the Jew and they plough there on Sabbaths and holidays.

HALAKHAH: “Fish sauce, cheese,” etc.“Wine in muries, Rebbi permits but Rebbi Eleazar ben Rebbi Simeon forbids.” Therefore, if somebody transgressed and put it in, Rebbi forbids it to laymen but Rebbi Eleazar ben Rebbi Simeon permits it to laymen.” Rebbi Mana bar Tanḥum asked: Following him who permits for laymen, why is muries of Gentiles forbidden? Rebbi Jeremiah in the name of Rebbi Ḥiyya ber Abba, it is forbidden as being cooked by Gentiles. But did not [Rebbi Yose] state: “From a professional it is permitted, from a non-professional it is forbidden.” From a professional it is permitted, is that not if it is not cooked? Similarly, from a non-professional it is forbidden even if cooked. What about it? If it is to remove contamination it is forbidden because of pagan worship. This implies that usufruct of pagan worship is forbidden, usufruct of heave is permitted. Rebbi Joḥanan bar Madia said, following him who said from a professional it is permitted, only if he knows him.

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

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Ḥanina, but some say in the name of Rebbi Joshua ben Levi: They were climbing up King’s Mountain and were killed about it. Isaac bar Samuel bar Martha went down to Nisibis. He met Simlai the Southerner who sat and expounded: Rebbi and his court permitted the oil. Samuel said, true! Rav did not accept on himself to eat. Samuel told him, eat! Otherwise I shall declare you a rebellious Elder. He answered him, when I still was there I knew who complained about it, Simlai the Southerner. He told him, he said it in the name of himself, not in the name of Rebbi Jehudah the Prince. He bothered him and he ate.

What is the status of their lupines? Rebbi forbids, Ganiba permits. Rebbi said, I am an Elder and he is an Elder. It came to my mind to forbid; it was his opinion to permit. Rebbi Mana bar Tanḥum went to Tyre and permitted their lupines. Rebbi Ḥiyya bar Abba went to Tyre and found that Rebbi Mana had permitted their lupines. He returned to Rebbi Joḥanan who asked him, what case came to your hands? He told him, I found that Rebbi Mana had permitted their lupines. He asked him, did you not hit him? He answered, he is an important personality and knows how to sweeten the waters of the Great Sea. He told him, no, my son. He knows how to compute the waters; when the waters come together to acclaim their Creator they sweeten themselves. Rebbi Isaac bar Eleazar said, he starts to speak his disgrace and tells his praise! Rebbi Yose ben Rebbi Abun said, it is a difficult computation; Rebbi Zakkai of Alexandria knows it. He said, if you want, you may learn it from him.

Rebbi Aha, Rebbi Tanḥum in the name of Rebbi Joshua ben Levi: If one sent asa foetida he is trustworthy. Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Joṣhua ben Levi: If one sent dark blue wool he is trustworthy. The lad of Levi of Ṣanbar was selling produce. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: The slave of a trustworthy person is trustworthy. Germanus the slave of Rebbi Jehudah the Prince had dark blue wool. Rebbi Yasa in the name of Rebbi Joḥanan: The slave of an expert is like an expert.

When Rebbi Naḥum bar Simai expired, the pictures were covered by bast mats. Just as he did not see them during his lifetime, so he should not see them in his death. But do they know anything? Rebbi Simeon ben Laqish said, the only difference between us and the just is speech. Rebbi Ze‘ira said, the dead person hears his eulogy as in a dream. Rebbi Ashian said, the dead person hears his eulogy as in a dream. Why was he called “Naḥum the most holy man”? because he never in his life looked at the form on a coin. Why was he called “our holy teacher”? Because he never looked at his circumcision.

When Rebbi Naḥum bar Simai expired, the pictures were covered by bast mats. Just as he did not see them during his lifetime, so he should not see them in his death. But do they know anything? Rebbi Simeon ben Laqish said, the only difference between us and the just is speech. Rebbi Ze‘ira said, the dead person hears his eulogy as in a dream. Rebbi Ashian said, the dead person hears his eulogy as in a dream. Why was he called “Naḥum the most holy man”? because he never in his life looked at the form on a coin. Why was he called “our holy teacher”? Because he never looked at his circumcision.

Gamliel the Twin was supporting Rebbi Simeon ben Laqish. They came to this statue. He asked him, may we pass in front of it? He said, pass by it and blind its eye. Rebbi Isaac bar Mattanah was supporting Rebbi Joḥanan. They came to the statue of the city council He asked him, may we pass in front of it? He said, pass by it and blind its eye. Rebbi Jacob bar Idi was supporting Rebbi Joshua ben Levi. They came to the statue of Herod. He told him, Naḥum the most holy man passed by it and you do not want to pass by? Pass by it and blind its eye!

They are not liable unless they void part and confirm part. Samuel said, only if they ruled that it was permitted; but not if they ruled that it was not prosecutable. They are not liable unless instruction was given from the ashlar hall. Rebbi Joḥanan said, the reason of this Tanna: From that place which the Eternal will choose. Rebbi Mana bar Tanḥum said, if a hundred came together, only if they ruled unanimously. There, Rebbi Zeˋira said, only if they all rule for the same reason. And here, what?

HALAKHAH: “If the Court gave an instruction; then they realized that they erred,” etc. Rebbi Immi in the name of Rebbi Simeon ben Laqish: Our Mishnah, for example, if Simeon ben Azzai was sitting before them. Where do we hold? If he removed them, their instruction would be invalid. If they removed him, his instruction would be invalid. But we hold in the case that each side stands by its answer. For him, their instruction is no instruction, for they did not remove him. For others it is an instruction, for he did not remove them. Does this not disagree with Rebbi Mana bar Tanḥum, since Rebbi Mana bar Tanḥum said, if a hundred came together, only if they instructed unanimously? One explains it, that he was not present. Does this invalidate? He explains it following Rebbi, since Rebbi said, no one invalidates but the distinguished member of the Court (at Lydda) [only]. Since Rebbi Mana bar Tanḥum said, if a hundred came together, only if they instructed unanimously; is it the same in retraction or by majority? If it is obvious for you by majority, what kind of majority? The majority of those who instructed or the majority of those remaining? How is this? If there were a hundred but ten of them had died. If you say, a majority of those who instructed, 51. If you say, a majority of those remaining, 46.

HALAKHAH: “If the Court gave an instruction; then they realized that they erred,” etc. Rebbi Immi in the name of Rebbi Simeon ben Laqish: Our Mishnah, for example, if Simeon ben Azzai was sitting before them. Where do we hold? If he removed them, their instruction would be invalid. If they removed him, his instruction would be invalid. But we hold in the case that each side stands by its answer. For him, their instruction is no instruction, for they did not remove him. For others it is an instruction, for he did not remove them. Does this not disagree with Rebbi Mana bar Tanḥum, since Rebbi Mana bar Tanḥum said, if a hundred came together, only if they instructed unanimously? One explains it, that he was not present. Does this invalidate? He explains it following Rebbi, since Rebbi said, no one invalidates but the distinguished member of the Court (at Lydda) [only]. Since Rebbi Mana bar Tanḥum said, if a hundred came together, only if they instructed unanimously; is it the same in retraction or by majority? If it is obvious for you by majority, what kind of majority? The majority of those who instructed or the majority of those remaining? How is this? If there were a hundred but ten of them had died. If you say, a majority of those who instructed, 51. If you say, a majority of those remaining, 46.

HALAKHAH: “If the Court gave an instruction; then they realized that they erred,” etc. Rebbi Immi in the name of Rebbi Simeon ben Laqish: Our Mishnah, for example, if Simeon ben Azzai was sitting before them. Where do we hold? If he removed them, their instruction would be invalid. If they removed him, his instruction would be invalid. But we hold in the case that each side stands by its answer. For him, their instruction is no instruction, for they did not remove him. For others it is an instruction, for he did not remove them. Does this not disagree with Rebbi Mana bar Tanḥum, since Rebbi Mana bar Tanḥum said, if a hundred came together, only if they instructed unanimously? One explains it, that he was not present. Does this invalidate? He explains it following Rebbi, since Rebbi said, no one invalidates but the distinguished member of the Court (at Lydda) [only]. Since Rebbi Mana bar Tanḥum said, if a hundred came together, only if they instructed unanimously; is it the same in retraction or by majority? If it is obvious for you by majority, what kind of majority? The majority of those who instructed or the majority of those remaining? How is this? If there were a hundred but ten of them had died. If you say, a majority of those who instructed, 51. If you say, a majority of those remaining, 46.

R. Tanḥum b. Ḥanilai said: No rain falls unless the sins of Israel first have been forgiven, as it is said (Ps. 85.2-3): "Lord, Thou hast been favourable unto Thy land; Thou hast turned the captivity of Jacob. Thou hast forgiven the iniquity of Thy people, Thou hast pardoned all their sin, Selah." Said Ze'iri of Dahabat to Rabina: You derive this teaching from that verse, we derive it from this verse (I Kings, 8.36): "Then hear Thou in heaven and forgive the sin of Thy servants, and of Thy people Israel, when Thou teachest them the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance."

R. Tanḥum son of R. Ḥiyya of Kefar 'Akko said: Rain is not withheld unless the enemies of Israel have been condemned to destruction, as it is said (Job, 24, 19): "Drought and heat consume the snow waters, so doth the nether-world those that have sinned." Said Ze'iri of Dahabat to Rabina: You derive this teaching from that verse, we derive it from this (Deut., 11.17): "And He will shut up the heaven, that there be no rain, etc., and ye perish quickly."