una

It was stated: “On a Ninth of Av which falls on a Friday he eats even an egg and drinks even a cup full, in order not to enter the Sabbath being deprived, the words of Rebbi Jehudah. Rebbi Yose says, he fasts and finishes.” Rebbi Ze`ira in the name of Rav Jehudah, Rebbi Immi bar Ezechiel in the name of Rav: Practice follows him who says, he fasts and finishes. Why does he not say, practice follows Rebbi Yose? There are Tannaim who switch the names of the sages. Rebbi Ze`ira in the name of Rav Ḥuna: Even an individual who decided for himself to fast on a Friday fasts and finishes. As the following: Rebbi Bevai was sitting before Rebbi Yasa; he wanted to learn from him this matter. He said, let me go home a little bit. He said to him, it is afternoon. He answered, I am fasting. He said to him, I have lupines with me. He answered, and one finishes following Rebbi Yose.

But was it not stated, if he was known in his town he is permitted? As the following: The finger of Rebbi Naftali was bent. He came and asked Rebbi Mana, who said to him, since you are known in your town it is permitted. Rav Ḥuna disqualified one with sparse facial hair. But was it not stated, if he was known in his town he is permitted? Rebbi Mana said, it was a holiday; so they should not say, we saw a minor lifting his hands. Rebbi Yose said, this implies that one is forbidden to look at the Cohanim at the moment when they are blessing. Rebbi Ḥaggai, when they said, one does not look, was it not because of inattention? By Moses, I shall look and my attention will not be diverted.

May Ne`ilah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Ne`ilah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult; they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Ne`ilah does not free one from evening prayers. Rebbi Simon in the name of Rebbi <joshua ben> Levi: Ne`ilah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this? “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Ne`ilah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Ne`ilah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult; they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Ne`ilah does not free one from evening prayers. Rebbi Simon in the name of Rebbi <joshua ben> Levi: Ne`ilah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this? “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Moses instituted eight watches, four from Eleazar and four from Ithamar, until David and Samuel the Seer added another eight, four from Eleazar and four from Ithamar. They wanted to add another eight to bring them to 24, and found from Eleazar but did not find from Ithamar. This is what is written: it was found that the descendants of Eleazar were more heads than the descendants of Ithamar, etc. Rebbi Jacob bar Aḥa, the Elder Rebbi Ḥuna from Sepphoris in the name of Rebbi Joḥanan: One clan, one clan selected from Eleazar, other clans were added for him; and selected, selected for Ithamar, what he had, he had. Rebbi Ze`ira in the name of Rav Ḥuna: For Ḥezir, seventeen. The cycle came back to Eleazar.

Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Moses instituted eight watches, four from Eleazar and four from Ithamar, until David and Samuel the Seer added another eight, four from Eleazar and four from Ithamar. They wanted to add another eight to bring them to 24, and found from Eleazar but did not find from Ithamar. This is what is written: it was found that the descendants of Eleazar were more heads than the descendants of Ithamar, etc. Rebbi Jacob bar Aḥa, the Elder Rebbi Ḥuna from Sepphoris in the name of Rebbi Joḥanan: One clan, one clan selected from Eleazar, other clans were added for him; and selected, selected for Ithamar, what he had, he had. Rebbi Ze`ira in the name of Rav Ḥuna: For Ḥezir, seventeen. The cycle came back to Eleazar.

HALAKHAH: Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses. Ḥizqiah said, corresponding to the Ten Commandments. But did we not state, “on Sunday, In the Beginning and there shall be a spread”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed. One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits it was evening, it was morning, as a separate verse. But did we not state, “on Monday, there shall be a spread and the waters shall come together”? One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he could not split. Rebbi Philippos ben Perita objected before Rebbi Ze`ira, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day. Rebbi Eleazar from Merom asked before Rebbi Jonah; was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses?

Rav Ḥuna said, when the slain of Bettar were permitted to be buried, “the good and the benefactor” was fixed. “The good” that they did not decompose, “the benefactor” that they were permitted for burial. It was stated, Rebbi Yose said, 52 years Bettar existed after the destruction of the Temple. And why was it destroyed? For they lit lights after the destruction of the Temple. Why did they light lights? Because the council members of Jerusalem were dominating the center of the city. When they were seeing a person moving to Jerusalem they said to him, since we heard about you that you are aspiring to be made judge or councillor; he would say to them, that is not my intention. Because we heard about you that you intend to sell your property; he would say to them, that is not my intention. His colleague would say to him, what are you arguing with this one, write and I shall sign. He would write and his colleague would sign. They would send the sale document to his house companion and told him, if X comes to enter his property, do not let him, because it is sold to us. When he heard this from them he said, if only this man’s leg had been broken before he came to Jerusalem. That is what is written, they caught our steps, not to walk in our streets. They caught our steps, destroy the way to that House, our end is near, the end of this House is near, our days are fulfilled, the days of this House are fulfilled. They also did not come out well, he who enjoys disaster will not be acquitted.

There grew two cedars on the Mount of Olives. Under one of them there were four shops selling in purity; from the other they were bringing 40 seah of pigeon chicks every single month and from there were providing all of Israel with nests. Mount Simon was producing 200 barrels of fig pieces every Friday. Why was it destroyed? Some say, because of whoring; but some say it was because they were playing ball. 10’000 towns were on King’s Mountain; Rebbi Eleazar ben Ḥarsom owned 1’000 of them, and correspondingly 1’000 ships on the Sea. And all of them were destroyed. Of three villages was the qtmos brought to Jerusalem in carts, Kabul, Shiḥin, and Magdala of the dyers All three were destroyed. Kabul because of quarrel, Sḥihin because of sorcery, and Magdala of the dyers because of whoring. Three villages of which each one was populated by twice the number of those leaving Egypt, the evil village, the cress village, and the boys’ village. Why was it called evil village? Because they did not receive travellers. Why was it called cress village? Because they were growing children like cress. Why was it called boys’ village? Because all their women gave birth to boys. If one of them never left from there she would not give birth to a girl. Rebbi Joḥanan said, 80 pairs of priestly brothers married 80 pairs of priestly sisters at Gufna in one night, not counting brothers but not sisters, sisters but not brothers, not counting Levites, not counting Israel. Rebbi Joḥanan said, in Magdala of the dyers there were 80 establishments of fustian. Rebbi Ḥiyya bar Abba said, 80 stores selling in purity were in Kefar Imra. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, 80 metal shidda were in Shiḥin. Rebbi Yannai said, in our time was no shidda. Rebbi Ze`ira in the name of Rav Ḥuna: Immer was the smallest of the watches, and it was producing 85’000 young priests.

It was stated: Rebbi Yose says, for 52 years no bird was flying in the Land of Israel. What is the reason? From the bird <of the sky> to the domesticated animal, they moved, they went away. Rebbi Ḥanina said, 40 years before Israel was exiled to Babylonia they planted date palms in Babylonia, so they should be ardent after sweets since this accustoms the tongue to Torah. Rebbi Ḥanina the son of Rebbi Abbahu said, 700 kinds of pure fish and 800 kinds of pure locusts and innumerable birds all were exiled with Israel to Babylonia; and when they returned, all of them returned, except the fish called turbot. How did fish migrate? Rebbi Ḥuna (bar Joseph) <in the name of rav joseph> said, they went into exile through the abyss end returned through the abyss.

It was stated in the name of Rebbi Nathan: The entire month is qualified for reading the scroll. What is the reason? The month which for them was turned from sorrow to joy. Rebbi Ḥelbo said, but only up to the Fifteenth. As Rebbi Abbahu said in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass. That is what you are saying to read the scroll. But making a dinner one makes only on the Fourteenth and the Fifteenth; and one distributes [to the poor] only on the Fourteenth and the Fifteenth. The eyes of the poor are only directed to the Fourteenth and the Fifteenth. Then these should be for reading and those for the dinner? Rebbi Ḥelbo, Rebbi Ḥuna in the name of Rav: These days are remembered and executed. Remembered by reading. And executed by dinner. This implies that the Scroll is given to be analyzed Rebbi Ḥelbo, Rebbi Yasa in the name of Rebbi Eleazar: It is said here, words of peace and truth. And it is said there, truth buy but do not sell. It is like the truth of the Torah. This one needs ruling, that one needs ruling. This one is given to be analyzed, that one is given to be analyzed. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: The scroll which Samuel handed to David is given to be analyzed. What is the reason? Everything in writing, that is the Masora. For the hand of the Eternal, that is the Holy Spirit. To me for understanding, from here that it is given to be analyzed. Rebbi Jeremiah asked, and why do we not say, the plan of everything was in spirit with him? Rebbi Mana said, what is בָר֨וּחַ֙? by the wind of his mouth.

Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya. Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. It only comes to teach you that the obligations apply to the Second Adar. Rebbi Yose and Rebbi Aḥa were sitting together. Rebbi Yose said to Rebbi Aḥa, it is only reasonable for the past; but for the future? And did we not state, at a place where one is used to read it on two days, one reads it on two days? He said to him, I also am of this opinion. Rebbi Mana said, this is correct. If somebody read it on the Fourteenth and read it again on the Fifteenth, would one not listen to him? If you are saying so, with your hand you uproot the time of walled places.

They asked before Rebbi Ze`ira: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday? But the Mishnah must be by two Tannaim. The first Tanna is of the opinion that any which is pushed away is pushed to the market day. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.] He said to them, so says Rav: it is one Tanna. Why did they say, if for walled cities it falls on a Sabbath, one reads it on Friday? Because Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. And similarly, if for villages it would fall on the Sabbath; as Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rebbi Yose said, it is impossible, but if one would be possible, following the Mishnah.

Rebbi Abba in the name of Rav Jehudah: In any case they said, it should be pushed away from its place, only with ten. But we see Rabbis even single? Rebbi Abuna in the name of Rebbi Assi: In any case they said, any that is pushed to the market day, only with ten. Rebbi Ḥanania said, Rav Ḥuna and Rav Jehudah disagree. One says, only with ten; the other one says, even singly. The one who said only for ten objected to the one who said even singly: then why does he not read at his place?

The Mishnah is Rebbi Meïr’s, since Rebbi Meïr said, “not to eulogize” one is forbidden to fast, “not to fast” one is permitted to eulogize. “Not to” unspecified is as “not to fast.” Rebbi Jonah said, “these are the days not to fast on them, and partially not to eulogize on them.” Rabban Simeon ben Gamliel said, why does it say “on them” twice? To teach that the night is permitted but the day forbidden. As it was stated, “therefore a person who takes it on himself has to forbid himself in prayer.” Rebbi Yose ben Rebbi Abun said, that he must mention it on the preceding evening. This comes following what Rebbi Ze`ira said in the name of Rav Ḥuna: Similar to Friday night and Sabbath day.

It was stated: Rabban Simeon ben Gamliel says, Obligations which apply to the Second Adar do not apply to the First Adar except for eulogy and for fasting which are equal for both. Rebbi Abba, Rebbi Jeremiah in the name of Rav, Rebbi Simeon in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. Rebbi Ḥuna, the rabbi of Sepphoris said, Rebbi Ḥanina made it a custom in Sepphoris following Rabban Simeon ben Gamliel. He only said custom, therefore not as practice. But in matters of documents one writes the First Adar, the Second Adar, only that for the Second Adar one writes תִינָייָן. Rebbi Jehudah says, the Second Adar one writes ת, and it is enough.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.

Rebbi Eleazar and Rebbi Yose ben Ḥanina. Rebbi Eleazar said, the Sons of Noah brought well-being offerings. Rebbi Yose ben Ḥanina said, the Sons of Noah brought elevation offerings. Rebbi Eleazar objected to Rebbi Yose ben Ḥanina: Is it not written, and Abel also brought from the firstlings of his sheep and of their excellence. What does Rebbi Yose ben Ḥanina do with this? From their luxurious ones. Rebbi Eleazar objected to Rebbi Yose ben Ḥanina: Is it not written, he sent the young men of Israel and they offered elevation offerings, etc.? What does Rebbi Yose ben Ḥanina do with this? Entire in their bodies, without stripping and partitioning. Rebbi Eleazar objected to Rebbi Yose ben Ḥanina: [Is it not written, Jethro, Moses’s in-law, took elevation and well-being offerings for God?] What does Rebbi Yose ben Ḥanina do with this? Following him who said that Jethro came after the giving of the Torah. Rebbi Ḥuna said, Jehudah the great one and Rebbi Yannai disagreed. One said, Jethro came before the giving of the Torah; but the other one said, Jethro came after the giving of the Torah. We did not know who said what. Let us hear from the following: Jethro, the priest of Midyan, Moses’s in-law, heard. What did he hear? Ḥizqiah said, he heard the parting of the Reed Sea. Rebbi Joshua said, he heard the parting of the Reed Sea. [Rebbi Levi said, he heard the war of Amaleq.] The Great Jehudah said, he heard the giving of the Torah. Therefore he must be the one who said, Jethro came after the giving of the Torah. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joḥanan, the following supports Rebbi Yose ben Ḥanina: Awake North, and come South. Awake North refers to the elevation sacrifice which is slaughtered in the North. What means “awake”? What was sleeping and awoke. And come South refers to well-being sacrifices which are slaughtered in the South. What means “come”? Something new. What does Rebbi Yose ben Ḥanina do with this? When the diasporas in the North awake and build the Temple in the South. Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: also the following verse supports Rebbi Yose ben Ḥanina: This is the teaching about the elevation sacrifice. This is the elevation sacrifice which the Sons of Noah were sacrificing. When he comes to well-being sacrifice he says, this is the teaching about the well-being sacrifice. It is not written “which one brought” but shall bring from now on..

Rebbi Mana said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean: If one interrupted so that he would have been able to read all of it, he did not fulfill his duty. Rebbi Abba, Rav Jeremiah in the name of Rav: The practice follows Rebbi Mana who said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean, “if one interrupted.”. Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: The same applies to Hallel and the Esther Scroll. Abba bar Rav Huna and Rav Ḥisda sat together and said, the same rule applies to blowing the Shofar. They went up to (Rebbi’s) <rav’s> Yeshivah and heard Rav Ḥuna in the name of Rav: Even if one heard it in up to nine hours he fulfilled his obligation. Rebbi Ze`ira said: When I was there, this was a problem for me. When I came here, I heard Rebbi Yasa in the name of Rebbi Joḥanan: Even if one heard it during an entire day, one has fulfilled one’s obligation. But only if one heard it in the correct order. Rebbi Yose investigated: If one needed to hear the initial simple tone and another one the final simple tone, one blow of the Shofar serves the requirements of both of them. Rebbi Abun bar Ḥiyya investigated: The recitation of Shema` with its benedictions, the recitation of Shema` without its benedictions, its benedictions without it? If he interrupted after a third, interrupted after a second third? Does one estimate by the reader’s speed or by the average speed of all men? Rebbi Mattaniah said, is it not reasonable by the reader’s?

May a village dweller free a city dweller of his obligation? Should it follow “anybody not obligated for something may not free the public from their obligation”? May a city dweller free a village dweller of his obligation? Should it follow “anybody not obligated for something may not free the public from their obligation”? Or should it follow what “Rebbi Ḥelbo said, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading”? Rebbi Yudan asked. [A village dweller who] decided to move in the night of the Fifteenth? Is that not the Mishnah, “a villager who went to a walled city”? The Mishnah if he was in the walled city. What is problematic for him, if he was in a village. But those on an ocean trip or passing through deserts read normally on the Fourteenth. Rebbi Mana said, if he intended to return to his place. Rebbi Phineas said, therefore the dispersed Jews, in that hour he was dispersed.

HALAKHAH: “One does not interrupt curses.” Rebbi Ḥiyya bar Gamda said, do not be repelled by his reproach, do not split it into many thorns. Rebbi Levi said, the Holy One, praise to Him, said that it is not logical that My children be cursed and I praised. Rebbi Yose ben Rebbi Abun said, not because of that reason but because one who stands up to read in the Torah needs to start with something good and conclude with something good. Levi bar Paṭi asked Rav Ḥuna: these curses which we read as one, should one recite a benediction before and after? He said to him, nothing needs a benediction before and after except the curses in Leviticus and the curses in Deuteronomy. Rebbi Jonathan the scribe of Gufta came down here; he saw Bar Abuna reading the Song of the Well and recite a benediction before and after. He said to him, does one do this? He answered him, you still are about this? All songs need a benediction before and after. Rebbi Simon was asked. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, only the Song on the Sea, and the Ten Commandments, and the curses [in Leviticus and the curses] in Deuteronomy need a benediction before and after. Rebbi Abbahu said, I did not hear. It seems reasonable for the Ten Commandments. Rebbi Yose ben Rebbi Abun: the eight verses in Deuteronomy need a benediction before and after. Without this do not the one who starts and the one who finishes recite the benediction before and after? But it is needed for a New Moon which falls on a Sabbath.

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: Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses. Ḥizqiah said, corresponding to the Ten Commandments [But did we not state, “on Sunday, In the Beginning and there shall be a spread”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed. One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits it was evening, it was morning, as a separate verse. But did we not state, “on Monday, there shall be a spread and the waters shall come together”? He who says that he repeats, he repeats two verses. He who says he splits, he could not split. Rebbi Philippos ben Protos objected before Rebbi Jonah, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day.] Rebbi Eleazar from Merom asked, was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses. Should there not be 23? Three for ten, three for ten, and one three.

HALAKHAH: It was stated, in his face. But was it not stated, if he was known in his town he is permitted? As the following: The finger of Rebbi Naftali was bent. He came and asked Rebbi Mana, who said to him, since you are known in your town it is permitted. Rav Ḥuna disqualified one with sparse facial hair. But was it not stated, if he was known in his town he is permitted? Rebbi Mana said, it was a crowded holiday; so they should not say, we saw a minor lifting his hands. Rebbi Yose said, this implies that one is forbidden to look at the Cohanim at the moment when they are blessing Israel. Rebbi Ḥaggai, when they said, one does not look, was it not because of inattention? By Moses, I shall look and my attention will not be diverted.

It follows what Rebbi Ḥelbo said in the name of Rav Ḥuna: The priestly blessings are read but not translated. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the reason? He told him, so you shall bless, it was given as blessing, it was not given to be read.

Where does one put this mezuzah? Rebbi Ze`ira in the name of Samuel: one divides it into three parts and puts it at the start of the uppermost third. Rebbi Ḥelbo in the name of Rav Ḥuna: One divides the door into half, then into thirds, and puts it at the top of the lowest third. What is between them? The place of the mezuzzah is between them. Bar Tabari asked Rebbi Isaac, think of it, if it was a high gate? He said to him, he puts it at his shoulder’s height. The house of study of Rebbi Ḥanina was made so. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the container of Rebbi’s mezuzzah was made like a bolt. If it was hung on the door, a danger and it is no meritorious deed. If he excavated the top of a stick and put it at an unbecoming place, a danger and it is no meritorious deed. Rebbi Abba in the name of Rav Jehudah: even if he (nailed) [did not nail] it. But did we not state, on condition that he nailed it? Rebbi Yose said, on condition that he dedicated {the place} for it. Those of the family Malwan did so in the wars. Samuel said, if it was put inside more than a hand-breadth it is disqualified. Rebbi Ze`ira in the name of Samuel: It is necessary that its shema` see the door. Rebbi Jeremiah in the name of Rebbi Ze`ira: So is the baraita, a doorpost serving two doors he puts it on the one he chooses. How can its shema` see the door? If a house has two doors, he puts it on the one usually used. If both were usually used he puts it in front. If both were in front he puts it on the one he chooses. A door which opens to the roof or to a garden is as if open to a wall, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages are saying, it is as open to the market.

Tefillin and mezuzzah, which one has precedence? Samuel said, mezuzzah has precedence. Rav Ḥuna said, tefillin have precedence. What is Samuel’s reason? Since it applies on holidays and Sabbath. What is Rav Ḥuna’s reason? Since it applies to travellers on the Seas and those who cross deserts. A baraita supports Samuel: “A worn-out tefillah one may make into mezuzzah, a worn out mezuzzah one may not make into a tefillah. Why? Because one increases in holiness but may not decrease.”

Tefillin and mezuzzah, which one has precedence? Samuel said, mezuzzah has precedence. Rav Ḥuna said, tefillin have precedence. What is Samuel’s reason? Since it applies on holidays and Sabbath. What is Rav Ḥuna’s reason? Since it applies to travellers on the Seas and those who cross deserts. A baraita supports Samuel: “A worn-out tefillah one may make into mezuzzah, a worn out mezuzzah one may not make into a tefillah. Why? Because one increases in holiness but may not decrease.”

It was stated: “There is about the sacrifice of appearance what does not apply to the festival sacrifice, and about the festival sacrifice what does not apply to the sacrifice of appearance. For the sacrifice of appearance is totally for the High; this does not apply to the festival sacrifice. The festival sacrifice was in use before the Word and after the Word; this does not apply to the sacrifice of appearance.” Was the festival sacrifice in use before the Word? The language of festival sacrifice was in use before the Word: send My people that they present Me with festival sacrifices in the desert.“ And joy applies to matters which are his property and matters which are others’ property; whether matters usually used for the purpose or matters not usually used for the purpose. But those apply only to his own property and matters usually used for the purpose.” Rebbi Yose said, and why do we not say, anybody liable for a sacrifice of appearance is liable for joy but there are those liable for joy but not liable for a sacrifice of appearance: “Women are liable for joy but not liable for a sacrifice of appearance”? Rebbi Joshua ben Levi said, and you shall enjoy, even from a butcher shop. Rebbi Eleazar said, joy is mentioned here and joy in mentioned there. Since the joy mentioned there refers to well-being sacrifices so also joy mentioned here refers to well-being sacrifices. Rav Ḥuna ate (deflated things) [simply] all seven days.

Rebbi Ḥuna, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: We find that the Holy One, praise to Him, did forego for Israel about idol worship, incest and adultery, and bloodshed. But for their rejection of the Torah he did not forego. What is the reason? It is not written here “The Eternal said, because they committed idol worship, incest and adultery, and bloodshed,” but the Eternal said, because they abandoned My Torah. Rebbi Ḥiyya bar Abba said, that they abandoned Me I could forego, maybe they would keep My Torah, since if they abandoned Me but kept My Torah, the leavening in it would bring them close to Me. Rav Ḥuna said, study Torah even not for its own merit, since through {studying} not for its own merit you come to {study} for its own.

Rebbi Ḥuna, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: We find that the Holy One, praise to Him, did forego for Israel about idol worship, incest and adultery, and bloodshed. But for their rejection of the Torah he did not forego. What is the reason? It is not written here “The Eternal said, because they committed idol worship, incest and adultery, and bloodshed,” but the Eternal said, because they abandoned My Torah. Rebbi Ḥiyya bar Abba said, that they abandoned Me I could forego, maybe they would keep My Torah, since if they abandoned Me but kept My Torah, the leavening in it would bring them close to Me. Rav Ḥuna said, study Torah even not for its own merit, since through {studying} not for its own merit you come to {study} for its own.

Rebbi Ze`ira, Rav Jehudah, Jeremiah bar Abba in the name of Samuel: Three who know how to find an opening may permit like an Elder. They thought, at a place where no Elder was available. The rabbis of Caesarea are saying: Even at a place where there is an Elder. They said before Rebbi Yasa: Is Rav Ḥuna “head of tribes”? He answered them, if Rav Ḥuna is not head of tribes, who are the heads of tribes? Rav Ḥuna is head of the heads of tribes.

Rebbi Ze`ira, Rav Jehudah, Jeremiah bar Abba in the name of Samuel: Three who know how to find an opening may permit like an Elder. They thought, at a place where no Elder was available. The rabbis of Caesarea are saying: Even at a place where there is an Elder. They said before Rebbi Yasa: Is Rav Ḥuna “head of tribes”? He answered them, if Rav Ḥuna is not head of tribes, who are the heads of tribes? Rav Ḥuna is head of the heads of tribes.

Rebbi Ze`ira, Rav Jehudah, Jeremiah bar Abba in the name of Samuel: Three who know how to find an opening may permit like an Elder. They thought, at a place where no Elder was available. The rabbis of Caesarea are saying: Even at a place where there is an Elder. They said before Rebbi Yasa: Is Rav Ḥuna “head of tribes”? He answered them, if Rav Ḥuna is not head of tribes, who are the heads of tribes? Rav Ḥuna is head of the heads of tribes.

May one permit wearing a coat? Rebbi Abbahu in the name of Rebbi Joḥanan: One permits wearing a coat. Rebbi permitted wearing a coat. Rebbi Joshua ben Levi permitted wearing a coat. Rebbi Ḥuna in the name of Rebbi Jeremiah: At a place where one does not wear a toga. Rebbi Yose ben Abun said, for easy vows.

There we have stated: “They entered the storage room of the vessels and brought out 93 silver and gold vessels.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Corresponding to the 93 Names written in the Chapters of Haggai, Zacharia, and Malachi. Rebbi Ḥuna said, I computed them and they are only 83, corresponding to the 83 signatures written in Ezra where each of them declared the Unity of the Name of the Holy One, praise to Him, and signed. Some want to say, corresponding to the day when the daily sacrifices were the most, corresponding to thirteen bulls, fourteen sheep, two rams, and one goat.

HALAKHAH: “One waters irrigated plots,” etc. One understands a well which does not flow newly. A well which flows newly? Is that not requiring effort? But it follows Rebbi Meïr, as Rebbi Meïr says, one uses it to irrigate even a field depending on rain water. Rebbi Yose said, it is the opinion of everybody if it was one and became two or its waters were few and it was blessed. We have stated thus: “From a well which flowed newly one irrigates even a field depending on rain water, the words of Rebbi Meïr; but the Sages are saying one uses it to irrigate only an irrigated plot which dried up.” In the opinion of Rebbi Meïr one irrigates from it something not in danger of loss and something requiring effort. In the opinion of the rabbis one irrigates from it only something in danger of loss and only if not requiring effort. What do the rabbis say if there is danger of loss but it requires effort? Let us hear from the following: Anything which is continuously losing value is an irrigated plot. When it stopped weakening it is a field depending on rain water; the disagreement between Rebbi Meïr and the Sages. How long does it have to be irrigated to become an irrigated field? Only if was irrigated two, three days before the holiday? Let us hear from the following: The Qabray dried up three days before the holiday, and it came back on the holiday. The case came before Rav Ḥuna who said, those weakened shall be irrigated, those not weakened may not be irrigated. Rebbi Jonah and Rebbi Yose instructed about that cool shadowy place which was sown with barley that it should be cut on the holiday to avoid their cracking and being lost.

“One fixes the broken ones on the holiday.” If it is for the needs of the holiday, but anything not for the needs of the holiday is forbidden for an individual, however for the public even not for the needs of the holiday it is permitted. As the following: the baths of Sakuta were damaged on the holiday and Rebbi Abbahu permitted them to be repaired on the holiday. If it needs exertion and he planned it, we would not say so, only if he did not intend his work for the holiday. They said, if it is not done now it never will be done. The cauldron of Sepphoris was damaged on the holiday. The colleagues wanted to say that it is permitted from the following, “one repairs all defects in the public water system.” Rebbi Phineas said, Rebbi Jeremiah only forbade because of the rules of the hammer. The cemetery of Bar Meqatia was damaged on the holiday. Rav Ḥuna was of the opinion that it is permitted from the following: “and one looks after all public needs.” Rebbi Mana told him, but did not Rebbi Samuel state, “only to smooth its fissures.”

HALAKHAH: “The decree of seven”, sandal and soap. “The decree of thirty,” mending, and pressing, and shaving. What is pressing? New pressed woolen garments, and pressed white linen garments. Rebbi Ḥelbo, Rav Ḥuna in the name of Rav: If his eighth day fell on a Sabbath, he shaves on Friday. How is this possible? Explain it if he had been dragged away by a wild animal and they gave up hope to look after him. It was stated thus: When do you start to count for somebody who was dragged away by a wild animal? When they gave up hope to look after him. If they found separate limbs of him one counts when his head and most of his body had been found. Rebbi Jehudah says, spine and skull form the majority. Rebbi Abun said, explain it that the cover plate was laid Friday evening at the start of darkness. How is this possible? Rebbi Aḥa said, explain it if it was closed by a Gentile. Some wanted to say that he received a current notice on the Sabbath.

Something happened to Rebbi Immi and he shaved on the 30th day. Something happened [to one rabbi] and he shaved on the 31st day. Rebbi Zeriqan said, Rebbi Immi learned this from our Mishnah, as we have stated there: “If somebody vowed two neziriot, he shaves for the first on the 31st day, for the second on the 61st day.” Rebbi Yose said, there after it happened, here from the start. Rebbi Jeremiah instructed Rebbi Isaac from Aṭoshia, and some say, Rav Ḥiyya ben Rebbi Isaac from Aṭoshia, to shave on the 30th day, following the Mishnah: “Eight days, the decree of 30 days is waived for him.” The eighth has the same status as the 30th day. Rebbi Yose said, there is a difference; there they permitted in order to honor the holiday. You should know this, since Rebbi Ḥelbo, Rav Ḥuna said in the name of Rav: If his eighth day fell on the Sabbath, he shaves Friday. If you say that they did permit not in order to honor the holiday, then even if his 30th day falls on the Sabbath, he should shave Sabbath eve. In addition, from what was stated: “For all deceased he stitches together after seven days and mends after 30.” Why should he not stitch on the seventh day and mend on the 30th day? Rebbi Ḥaggai said, this has been transmitted in this way and that has been transmitted in that way.

It was stated: These are the words of Abba Shaul. Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows Abba Shaul. Rebbi Abba in the name of Rav: The word of Abba Shaul: both days and decrees are cancelled. But the words of the Sages: the days are cancelled but the decrees are not cancelled. What is the difference between them? Rav Ḥuna said, the eve of a holiday is between them. If he shaved before the holiday he may shave after the holiday. If he did not shave before the holiday he may not shave after the holiday. Rebbi Joḥanan said, even if he did not shave before the holiday he may shave after the holiday. Rebbi Eleazar instructed Rebbi Simeon bar Abba to shave after the holiday, but we do not know whether following Abba Shaul or following the consensus of the rabbis.

<If he was> exchanging garments all the Seven he is obligated to rend all of them. The Great Rebbi Ḥiyya and Rebbi Ḥama the father of Rebbi Hoshaia both say, all of them are forbidden to mend. Bar Qappara says, only the one of the first day is forbidden to mend. Rebbi Ḥuna said, there is another disagreement between them. He who says, all of them are forbidden to mend, makes the following days like the first day. Even if he wears several garments, he has to rend all of them. [Text of the Leiden scribe: He who says, only the one of the first day is forbidden to mend, makes the other days supplement. Even if he wears several garments, he rends only the outermost. Text of the Genizah scribe: For him who says, only the one of the first day is forbidden to mend, the other days are supplement; he rends only the outermost.]

It turns out that Rebbi Ḥuna follows Abba Shaul, as we have stated: “Abba Shaul says, one who brings his sister-in-law into his house because of beauty or another reason commits intercourse of prostitution and the child is close to be a bastard.”

How can one prove secondary prohibitions? Rebbi Ḥuna said: “These”, the strong ones. This implies that there are weaker ones. The following are the secondary prohibitions: His paternal grandmother and his maternal grandmother, his paternal grandfather’s wife and his maternal grandfathers wife, his grandson’s wife whether from son or daughter, the wife of his mother’s brother and the wife of his father’s maternal brother.

Rebbi Ḥuna understood all of them from this verse: “The genitals of a woman and her daughter you should not uncover; her son’s daughter or her daughter’s daughter.” Taboo - taboo, for an equal cut. Since there are three generations downwards, so there are three generations upwards. Since there is a prohibition downwards, so there is a prohibition upwards. Since upwards one requires marriage, so downwards one requires marriage. Since upwards they are burned, so downwards they are burned. Since downwards, He gave the male’s daughter the same status as the female’s daughter, so upwards He gave the male’s mother the same status as the female’s mother. What is this about? His father-in-law’s mother and his mother-in-law’s mother. Should not his father’s mother be like his father-in-law’s mother? Should not his mother’s mother be like his mother-in-law’s mother? They forbade his father’s father’s wife because of his father’s mother. They forbade his mother’s father’s wife because of his mother’s mother. Should not his son’s son’s wife be like his wife’s son’s daughter? Should not his daughter’s son’s wife be like his wife’s daughter’s daughter?

HALAKHAH: “Who is injured in his lower parts,” etc. “Injured,” I would have said in his eye. The verse says “discharge pipe”, he is injured in the neighborhood of the discharge pipe. If he is injured in the neighborhood of the discharge pipe it might be his eye in the neighborhood of his nose! The verse says, “the lowly”. What comes between his heels. Rebbi Ḥaggai said before Rebbi Mana, a man’s lowest part when he sits down are his testicles. Rebbi Yose ben Rebbi Abun said, that is correct. You should know that this is so since in all other cases “generations” are written except in this case since he is infertile. And not only if [a testicle] is injured but also if it is gangrenous, or dried up, or missing. It was stated: Rebbi Ismael ben Rebbi Joḥanan ben Beroqa says: I heard in the vineyard at Jabne that nobody [born] with only one testicle can be fertile and he is a “sun eunuch”. Rebbi Yose said, I heard that practice follows Rebbi Joḥanan ben Beroqa but I do not remember from whom I heard it. Rebbi Immi said, certainly Rebbi Yose did not hear it from a minor personality. Samuel said, if a person with only one testicle will come before me, I shall declare him qualified. Rebbi Ḥuna said, because he thinks like Rebbi Ismael ben Rebbi Joḥanan. Rebbi Yudan ben Ḥanin said, but only the one of the right hand side. There came a case before Rebbi Immi. He said, yes, my daughter, you are permitted to him. But you should know that he is infertile. Rebbi Ze‘ira praised him for making the case clear.

Rebbi Ḥuna understood all of them from this verse: “The genitals of a woman and her daughter you should not uncover, etc.” Taboo - taboo, for an equal cut. Since there are three generations downwards, so there are three generations upwards. Since there is a prohibition downwards, so there is a prohibition upwards. Since upwards one requires marriage, so downwards one requires marriage. Since upwards they are burned, so downwards they are burned. Since downwards, He gave the male’s daughter the same status as the female’s daughter, so upwards we give the male’s mother the same status as the female’s mother.

A Mishnah supports Rav: “Profane food which is impure primarily is impure and defiles, secondarily it invalidates but does not defile, but the tertiary can be eaten in heave broth.” This implies that it is forbidden to turn it into heave. And it is said after that: “Heave which is impure primarily or secondarily is impure and defiles, tertiarily impure it invalidates but does not defile, but the fourth degree can be eaten in sacrificial broth.” If you say that it is forbidden to turn it into sacrificial food, you would find that Rav’s statements are contradictory since Rebbi Abba said in the name of Rav: The tertiary comes because of the reptile but the fourth degree can be turned into sacrificial food, because they spoke about fourth degree [of impurity] for sacrifices only for dedicated sacrifices of the Temple! Rebbi Ḥuna said, are we not talking about heave? But it is forbidden to turn heave into sacrificial food in order to avoid accidents! And it was said after that: “Sacrifices which are impure primarily, secondarily, or tertiarily are impure and defile, impurity in the fourth degree invalidates but does not defile, but the fifth degree can be eaten in sacrificial broth.” If you say, it is forbidden to turn it into sacrificial food, is there any impurity of the fifth degree in sacrifices? But you say there is not. So here also, there is not.

It is written: “Cursed be he who would not raise all the words of this Torah.” Can the Torah fall down? Simeon ben Yaqim says, that is the ḥazzan who stands. Rebbi Simeon ben Ḥalaphta says, that is the earthly house, as Rav Ḥuna, Rav Jehudah said in the name of Samuel: Josia tore [his garments] about this verse and said, I have to raise.

Would missing limbs disable it? That would not be even like sacrifices of the descendants of Noah! Did not Rebbi Yasa say that Rebbi Eleazar explained to the colleagues: “From all living, from all flesh,” that they should be complete in their limbs? There, some were for the altar, but here, the altar has no part. Rebbi Ḥuna in the name of Rebbi Jeremiah: Since you say, purgation is written there as for sacrifices, it is as if some of it were for the altar. Does ṭerefa disable it? Since you say, it is as if some of it were for the altar, in that it should be clear to you that ṭerefa disables it. If its foot was undeveloped, as a donkey’s foot, how do you treat that? If you treat it as if missing a limb, can it be enabled? If you treat it as a bodily defect, can it be disabled? Does its blood prepare? Since Rebbi Ḥiyya stated that its blood is impure, its blood prepares.

In earlier times they required payment only from a person alone. But now they require payment from him and his family. Rebbi Yose ben Rebbi Abun said in the name of Rav Ḥuna: In earlier times, for every trouble that came over the community they have a joyous occasion to make up for it. But after the Synhedrion was abolished, song disappeared from wedding feasts. After both disappeared, “our heart’s joy stopped, our dance turned into mourning.” But what was the high court good for? But because it was said “if the people of the Land consistently turn away their eyes from that man when he is giving of his seed to the Moloch, not to kill him,” in any death they would choose. They gave a parable, to what can this be compared? To one who was a criminal in a town. They delivered him to the one wielding reeds, who jailed him, but he turned out to be stronger than the one wielding reeds. They delivered him to the one wielding sticks who hit him, but he turned out to be stronger than the one wielding sticks. They delivered him to the wielder of leather straps who whipped him, but he turned out to be stronger than the wielder of leather straps. They delivered him to the ruler who hung him in the kiln. So the later troubles cause the earlier ones to be forgotten.

There came a case before Rebbi Ḥanina of a woman whose ketubah was less than 200 zuz, and he said, she should take what he had written for her. He said to Rebbi Mana, sit down and sign. He answered, follow your argument and sign yourself, did not Rebbi Ḥiyya say in the name of Samuel, by the Temple šeqel? Rebbi Eudaimon of Sepphoris in the name of Rebbi Ḥuna: Because of a renunciation. Now, should a woman whose ketubah was for less than 200 [zuz] not hide her ketubah in order to collect by the Temple šeqel? They said in the name of Rebbi Ḥuna, at a place where one does not write a ketubah. But at a place where one writes a ketubah, what she presents she collects. Rebbi Joḥanan said, it was stated thus: If a deaf-mute man married a hearing wife, she has no claim for support nor ketubah, but if she died, he inherits from her, for she wanted to connect him with her property, but he could not want to connect her with his property. If a hearing male married a deaf-mute woman, she has a claim to support and ketubah, but if she died, he does not inherit, for he wanted to connect her with his property, but she could not want to connect him with her property. But can a deaf-mute woman acquire and have ketubah? Rebbi Jeremiah in the name of Rebbi Eleazar, explain it that at the moment he married her, she was hearing. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, he married her when she was hearing but she turned deaf-mute. In any case, did he not marry her when she was hearing? Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, explain it that she was deaf-mute and turned hearing; he married her when she was hearing and she turned deaf. That you should not say, because at the start she was deaf-mute she has [no] ketubah, therefore it is necessary to say that she (does not have) [has]. Rebbi Yose does not say so, but since if one has sexual relations with a deaf-mute, is he not liable for a fine? Only if there were no fine would there be no ketubah. Rebbi Yudan said, does that depend on a fine? Look, the adult woman collects no fine but her ketubah is 200, the virgin after marriage collects a fine but her ketubah is a mina!

There came a case before Rebbi Ḥanina of a woman whose ketubah was less than 200 zuz, and he said, she should take what he had written for her. He said to Rebbi Mana, sit down and sign. He answered, follow your argument and sign yourself, did not Rebbi Ḥiyya say in the name of Samuel, by the Temple šeqel? Rebbi Eudaimon of Sepphoris in the name of Rebbi Ḥuna: Because of a renunciation. Now, should a woman whose ketubah was for less than 200 [zuz] not hide her ketubah in order to collect by the Temple šeqel? They said in the name of Rebbi Ḥuna, at a place where one does not write a ketubah. But at a place where one writes a ketubah, what she presents she collects. Rebbi Joḥanan said, it was stated thus: If a deaf-mute man married a hearing wife, she has no claim for support nor ketubah, but if she died, he inherits from her, for she wanted to connect him with her property, but he could not want to connect her with his property. If a hearing male married a deaf-mute woman, she has a claim to support and ketubah, but if she died, he does not inherit, for he wanted to connect her with his property, but she could not want to connect him with her property. But can a deaf-mute woman acquire and have ketubah? Rebbi Jeremiah in the name of Rebbi Eleazar, explain it that at the moment he married her, she was hearing. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, he married her when she was hearing but she turned deaf-mute. In any case, did he not marry her when she was hearing? Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, explain it that she was deaf-mute and turned hearing; he married her when she was hearing and she turned deaf. That you should not say, because at the start she was deaf-mute she has [no] ketubah, therefore it is necessary to say that she (does not have) [has]. Rebbi Yose does not say so, but since if one has sexual relations with a deaf-mute, is he not liable for a fine? Only if there were no fine would there be no ketubah. Rebbi Yudan said, does that depend on a fine? Look, the adult woman collects no fine but her ketubah is 200, the virgin after marriage collects a fine but her ketubah is a mina!

It was stated: A person may write down his testimony and testify about it even some years later. Rav Ḥuna said, only if he remembers his testimony. Rebbi Joḥanan said, even if he does not remember his testimony. It turns out that Rav Ḥuna follows Rebbi and Rebbi Joḥanan the Sages.

It was stated: A person may write down his testimony and testify about it even some years later. Rav Ḥuna said, only if he remembers his testimony. Rebbi Joḥanan said, even if he does not remember his testimony. It turns out that Rav Ḥuna follows Rebbi and Rebbi Joḥanan the Sages.

Rebbi Ze‘ira, Rav Ḥuna, in the name of Rav: One witness and someone from the market place cannot together certify the signature of the second witness. How is that? If one identified his own signature and that of his colleague, but that second witness’s signature was not known to anybody except his colleague, may that colleague together with somebody from the market place testify on that signature? That is what Rebbi Ze‘ira, Rav Ḥuna, said in the name of Rav: One witness and someone from the market cannot together certify the signature of the second witness. Another case where there are no two persons: The signature of one is known by everybody, but that second witness’s signature is not known to anybody except his colleague. Can that colleague testify on his signature as if he were someone from the market place? If you say so, the entire testimony is confirmed by one witness. Rebbi Yudan said, that is correct. If two people come from a town that is mostly Gentile, like Hippos. One is known by everybody as a Jew, but the other is not known by anybody except his companion. Can the latter be considered one from the market place to testify about him? If you say so, the entire testimony would be confirmed by one witness! And in the prior case, the entire testimony would be confirmed by one witness.

Rebbi Ze‘ira, Rav Ḥuna, in the name of Rav: One witness and someone from the market place cannot together certify the signature of the second witness. How is that? If one identified his own signature and that of his colleague, but that second witness’s signature was not known to anybody except his colleague, may that colleague together with somebody from the market place testify on that signature? That is what Rebbi Ze‘ira, Rav Ḥuna, said in the name of Rav: One witness and someone from the market cannot together certify the signature of the second witness. Another case where there are no two persons: The signature of one is known by everybody, but that second witness’s signature is not known to anybody except his colleague. Can that colleague testify on his signature as if he were someone from the market place? If you say so, the entire testimony is confirmed by one witness. Rebbi Yudan said, that is correct. If two people come from a town that is mostly Gentile, like Hippos. One is known by everybody as a Jew, but the other is not known by anybody except his companion. Can the latter be considered one from the market place to testify about him? If you say so, the entire testimony would be confirmed by one witness! And in the prior case, the entire testimony would be confirmed by one witness.

HALAKHAH: “If a woman said, I was married,” etc. It was stated: If the witnesses came after she remarried, she should not leave. Rav Ḥuna and Rebbi Ḥanina both say, not only after she remarried but even after the court authorized her to remarry. As the following: A woman came to Rebbi Joḥanan and said to him, I was married but I am divorced, and he permitted her. After she left, they said to him, are not her witnesses at Lod? He said, so I am saying: Should she wait even if her witnesses are at קסוסנון? Rebbi Yose bar Rebbi Abun said, there were two cases. In one case, they said to him, are not her witnesses at Lod? In the other case, they said to him, are not her witnesses at Caesarea? And so it was!He said to them, so I am saying: Should she wait even if her witnesses are at קסוסנון?

HALAKHAH: “If a woman said, I was kidnapped,” etc. Rav Ḥuna said, not only after she remarried but even after the court authorized her to remarry.

HALAKHAH: “Rebbi Jehudah says, one does not elevate,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan: A complaint needs at least two [plaintiffs]. Rebbi Abun bar Ḥiyya asked, how do we hold? If they elevated him on the testimony of one person, they should demote him on the testimony of one person. If they elevated him on the testimony of two persons, even if there are many [opposed] they should not demote him! Rebbi Ḥuna said, it follows the rabbis there. But following the rabbis here and Rav Naḥman bar Jacob, just as one elevates him on the testimony of two persons, one demotes him on the testimony of two persons.

HALAKHAH: “If somebody causes a vow of his wife,” etc. Can anybody cause somebody else’s vow during his lifetime? It must be that the wife made a vow, the husband heard it, and said to her: If you will eat from such and such, my property will be forbidden to you. If she ate from such and such, why should his property not be forbidden to her? Is that not the case from the beginning of the chapter? But if his wife made a vow, her husband was informed, and did not dissolve it, following him who says that he put his finger between her teeth, he has to divorce her and pay the ketubah. Rebbi Ḥuna said, even he who said that she put his finger between her teeth, and should be divorced without ketubah, will agree in case he provoked her to make the vow.

HALAKHAH: “If the estate contained expected property,” etc. Rebbi Mana said, they disagree about the basic claim of the two ketubot. Rebbi Simeon says, real estate, but the rabbis say, movables. But for the excess denar everybody agrees that it is movable. Rebbi Yose ben Rebbi Abun said, everybody agrees about the basic claim of the two ketubot that it must be real estate. Where do they disagree? About the excess denar, where Rebbi Simeon says, real estate, but the rabbis say, movables. Rebbi Abba bar Zavda in the name of Rav: But in Syria they routinely collect from bronze and bedspreads. Rebbi Abbahu in the name of Rebbi Joḥanan: Only from bedspreads of that night. Rav Samuel bar Naḥman in the name of Rebbi Joḥanan: The people in Arabia routinely collect from camels and spices. Similarly, only from spices of that night? Rebbi Ḥuna’s widow collected from movables following her place’s custom.

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him lower [your eyes], turn around. Rebbi Ḥiyya the elder [who said to] his son Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there eighty years old and his years were doubled.

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him lower [your eyes], turn around. Rebbi Ḥiyya the elder [who said to] his son Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there eighty years old and his years were doubled.

HALAKHAH: “A qônām that I shall not enjoy from the descendants of Noah; he is permitted Jews and forbidden Gentiles. That I shall not enjoy from the descendants of Abraham; he is forbidden Jews and permitted Gentiles,” etc. Is Ismael not part of Abraham’s seed? “ For in Isaac will be called your seed.” And is not Esaw part of Isaac’s seed? Rebbi Yudan bar Shalom said, “in Isaac,” in part of Isaac. Rebbi Huna said, “ב” are two, the son who will be inheriting two worlds, this world and the world to come. Rebbi Gershom in the name of Rebbi Aḥa, “ a star did step out from Jacob,” from whom did a star step out and will appear in the future? From Jacob! Rebbi Aḥa in the name of Rebbi Ḥuna: In the future world, evil Esaw will put on his prayer shawl and sit with the Just in Paradise, but the Holy One, Praise to Him, draws him away. Why? “ If you climb as high as an eagle or if you would make your nest between stars, from there I would take you down, says the Lord.” But “stars” are only the Just. As you say, “those who justify the many are like stars, eternally.”

Something happened to Rebbi Immi and he shaved on the 30 day, and something happened to Rebbi Immi and he shaved on the 31 day. Rebbi Zeriqa said, Rebbi Immi learned this from the Mishnah, as we have stated there: “If somebody vowed two neziriot, he shaves for the first on the 31 day, for the second on the 61 day.” Rebbi Yose said, there when it happened, here from the start. Rebbi Jeremiah instructed Rebbi Isaac Aṭoshia, and some say, Rav Ḥiyya bar Rav Isaac Aṭoshia, to shave on the 30th day, following the Mishnah: “Eight days, the decree of 30 days is waived for him.” The eighth has the same status as the 30 day. Rebbi Yose said, there is a difference; there they permitted in order to honor the holiday. You should know this, since Rebbi Ḥelbo bar Ḥuna said in the name of Rebbi Joḥanan: If his eighth day falls on the Sabbath, he shaves Sabbath eve. If you say that they did not permit in order to honor the holiday, then even if his 30 day falls on the Sabbath, he should shave Sabbath eve. In addition, from what Rebbi Joḥanan had said: “For all deceased he stitches together after seven days and mends after 30.” Why should he not stitch on the seventh day and mend on the 30 day? Rebbi Ḥaggai said, this has been transmitted in this way and that has been transmitted in that way.

Rebbi Jeremiah in the name of Rebbi Ḥuna; Rebbi Ḥizqiah, Rebbi Aḥa, in the name of Rebbi Joḥanan: Everybody agrees that nobody can ask about his substitution. Where do they disagree? About his dedication; for the House of Shammai say, since a person cannot ask about his substitution, he cannot ask about his dedication, but the House of Hillel say, a person can ask about his dedication but not about his substitution.

How is this? One says, all sources of flavor by one in 100; the other says, all sources of flavor by one in 60. For him who says all sources of taste by one in 100, you take the foreleg as one in 100 of the ram. For him who says all sources of taste by one in 60, you take the foreleg as one in 60 of the ram. For him who says one in 100, you remove the bones from the foreleg. But if you remove the bones from the foreleg, remove them from the ram! This you cannot do, as it was stated: “The waste of heave does not combine with heave to forbid the profane, but the waste of profane combines with the profane to lift the heave.” Rebbi Vivian asked: Does the waste of heave combine with profane to lift the heave? Since Rav Ḥuna said, the husks of what is forbidden combine to permit; that means waste of heave combines with profane to lift the heave.

Rebbi Ḥiyya [bar] Abba said: If one sold a slave into Acco, the latter was set free. Rebbi Ismael, the father of Rebbi Yudan, asked: Even from Acco to Acco? This follows what Rebbi Aḥa bar Jacob said in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you knead [the dough]? They said to him, a student came here and instructed us that egg water does not prepare. We are boiling eggs and use their water to knead. They thought he was talking about cooking water of eggs when he spoke only of the eggs themselves. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

Rebbi Ze‘ira asked: So far if she said, bring me, but [the agent] said [to the husband] “receive for me”. If she said, receive for me but [the agent] said [to the husband] “bring me”? If was found stated in both cases, this is a bill of divorce and if he wants to retract he cannot retract. But did we not state: “He shall deliver into her hand,” that includes not only her hand, from where through his agent’s hand, into her agent’s hand, from his agent to her agent, and from her agent to his agent; the verse says, “he shall deliver, he shall deliver.” Who said, “it is impossible for me”? Rebbi! As it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me: If he brought it to her, gave it to her, he acquired it for her, it was received for her; if he wants to retract, he may not retract, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ [if he wants to retract, he may retract; ‘acquire it for her, receive it for her’, if he wants to retract, he may not retract. Rebbi says, in any of these cases] he may not retract except if he says, ‘It is impossible for me that you accept it for her, but give it to her.’” It is difficult for Rebbi, “here you have it from my word”, if he wants to retract, he may retract. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to retract, he may retract! Rav Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is both divorced and not divorced.

It was stated: Also the sick person. Rebbi Jacob bar Idi in the name of Rebbi Jonathan: Practice follows Rebbi Simeon from Shezur about the dangerously ill. What is the difference between a dangerously ill and a sick person? A sick person is a normal case; any who gets sick suddenly is dangerously ill. In a normal case, the relatives visit him immediately; unrelated persons visit him after three days. If he falls ill suddenly, everybody visits him immediately. An example: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yose after three days. He said to them: Do you want to sustain the baraita in my case?

So we have established that Gentiles have no preliminary marriage. Do they have divorce? Rebbi Jehudah ben Pazi and Rebbi Ḥanin in the name of the great Rebbi Ḥuna of Sepphoris: Either they have no divorce, or either of them may divorce the other. Rebbi Joḥanan from Sepphoris, Rebbi Aḥa, Rebbi Ḥinena, in the name of Rebbi Samuel bar Naḥman: “For the divorcer is hateful, says the Eternal, Israel’s God.” In Israel I gave divorce, I did not give divorce among the nations of the world. Rebbi Ḥananiah in the name of Rebbi Phineas: In the entire paragraph it is written “the Eternal, Sabaot”; only here it is written “Israel’s God.” To teach you that the Holy One, praise to Him, did lend his name only to Jewish divorce.

“She regains her autonomy by a bill of divorce,” as it is written: “He shall write her a bill of divorce.” “Or the husband’s death,” as it is written: “Or if the latter husband dies.” So far, if the latter one dies, [what about] the death of the former? Since the latter’s death releases her, even though his death does not cause a complete release, it is only logical that the former’s death should release her since his death will cause a complete release. Rebbi Ḥuna said, the verse implies that death releases, as it is written: “If brothers live together and one of them dies childless, etc.” Therefore, if he had a child, death releases. Rebbi Yose bar Abun said, if you would say that death does not release, how could we find a widow for a High priest, a divorcee or one who has received ḥalîṣah for a common priest? Rebbi Joḥanan bar Marius said, explain it for a sister-in-law.

It is written: “Six years he shall work.” How much does he work? I could think that he leaves at the end of six [years]. The verse says, “and in the seventh he shall leave.” I could think that he leave at the end of seven [years]. The verse says, “six years he shall work.” How is that? He works the entire six and leaves at the start of the seventh. “And in the seventh he shall leave.” The seventh from the sale and not the Seventh of the world. Do you say, the seventh from the sale and not the Seventh of the world? Since it says, “six years he shall work,” this spells out six years. How can I confirm “and in the seventh he shall leave?” The seventh from the sale and not the Seventh of the world. Say it is the opposite. Rebbi Ze‘ira said in the name of Rav Huna: It is written: “and in the seventh,” “and in the seventh”. Rebbi Ḥuna said, if you say, in the Seventh of the world, what would the Jubilee free? Rebbi Joḥanan bar Marius said, this follows him who said that the Jubilee does not become part of a Sabbatical period. But following him who said that the Jubilee becomes part of a Sabbatical period, sometimes it falls in the middle of a Sabbatical period. The rabbis of Caesarea say, even following him who said that the Jubilee becomes part of a Sabbatical period, we could deduce from here that the Sabbatical year frees the slaves and the Jubilee the pierced ones.

“She leaves gratis,” these are the days of adulthood; “without money,” these are the indicators [of adolescence.] Could He not have mentioned only one of them? If only one of them were mentioned, would I not have said that if she leaves with indicators [of adolescence], then certainly in the days of adulthood? But in that case I would have said that they are identical with the days of adulthood. Would this not be logical? She is emancipated from the power of the father and she is emancipated from the power of the master; since she is emancipated from the power of the father by some indicators [of adulthood], she is emancipated from the power of the master by the same indicators. Therefore, it was necessary to say, “she leaves gratis,” these are the days of adulthood, “without money,” these are the indicators [of adolescence.] Or maybe the other way around? Rebbi Tanḥuma in the name of Rebbi Ḥuna: “Without money.” At a place where there is money for the father, there is no money for the master.

“By money.” Rebbi Abba was of the opinion, by money if there was no intention to write a deed. But if money was given with the intention to write a deed for him, possession was transferred only when the deed was written. Rebbi Jonah and Rebbi Yose disagree. It follows that Rebbi Abba parallels Samuel and Rav Huna Rebbi Joḥanan. Rebbi Abba parallels Samuel. Samuel asked Rav Ḥuna: He was slaughtering sacrifices while being occupied? He answered, “for your intention,” this excludes one otherwise occupied. If one wrote a gift in the language of a sale? He answered, he made it ride on two racing horses; Rebbi Abba said this; Samuel did not accept it. What means “he made it ride on two shining racing horses”? They wanted to say, one brings two crazy horses and makes it ride on both. One goes in one direction and the other in another; he has nothing in his hand. Rebbi Yose from Mamelia said, he doubly empowered him, for there is a title guarantee in a sale but none for a gift; the seller did not sell everything but the giver of a gift gave everything. And Rav Ḥuna parallels Rebbi Joḥanan. A person, when he lay dying, said: my property should be given to X. Afterwards he said: write and deliver. Rebbi Eleazar and Rebbi Simeon bar Yaqim brought the case before Rebbi Joḥanan who said: If he said to transfer to him, everybody agrees that he entered into possession. If the transfer was to be in writing, everybody agrees that nobody transfers rights in writing after his death. Who would notify the greatness? Explain it if witnesses know. Think of it, if no witnesses know it? Rebbi Yose said, the field remains in the hand of its proprietors; the burden of proof is on the claimant.

“By money.” Rebbi Abba was of the opinion, by money if there was no intention to write a deed. But if money was given with the intention to write a deed for him, possession was transferred only when the deed was written. Rebbi Jonah and Rebbi Yose disagree. It follows that Rebbi Abba parallels Samuel and Rav Huna Rebbi Joḥanan. Rebbi Abba parallels Samuel. Samuel asked Rav Ḥuna: He was slaughtering sacrifices while being occupied? He answered, “for your intention,” this excludes one otherwise occupied. If one wrote a gift in the language of a sale? He answered, he made it ride on two racing horses; Rebbi Abba said this; Samuel did not accept it. What means “he made it ride on two shining racing horses”? They wanted to say, one brings two crazy horses and makes it ride on both. One goes in one direction and the other in another; he has nothing in his hand. Rebbi Yose from Mamelia said, he doubly empowered him, for there is a title guarantee in a sale but none for a gift; the seller did not sell everything but the giver of a gift gave everything. And Rav Ḥuna parallels Rebbi Joḥanan. A person, when he lay dying, said: my property should be given to X. Afterwards he said: write and deliver. Rebbi Eleazar and Rebbi Simeon bar Yaqim brought the case before Rebbi Joḥanan who said: If he said to transfer to him, everybody agrees that he entered into possession. If the transfer was to be in writing, everybody agrees that nobody transfers rights in writing after his death. Who would notify the greatness? Explain it if witnesses know. Think of it, if no witnesses know it? Rebbi Yose said, the field remains in the hand of its proprietors; the burden of proof is on the claimant.

HALAKHAH: “If anything is given instead of money,” etc. There, we have stated: “This is the principle: All movables acquire one another.” Rebbi Abba, Rav Ḥuna in the name of Rav: Even heaps among heaps. Rebbi Eleazar said to him, we have stated only: “If anything is given instead of money,” anything that needs estimation. It turns out that Rebbi Abba follows Rebbi Joḥanan and Rebbi Eleazar his own opinion, as we have stated there: “Brothers having common property who are obligated for agio are free from animal tithe, but if they are obligated for animal tithe they are free from agio.” Rebbi Eleazar said, only if they exchanged kid goats against rams and rams against kid goats. But if they exchanged kid goats against kid goats and rams against rams, that was [the recipient’s] part from the first moment. Rebbi Joḥanan said, even if they exchanged kid goats against kid goats and rams against rams, they are buyers. But we have stated there: “The buyer and the recipient of a gift are free from animal tithe. Brothers having common property who are obligated for agio are free from animal tithe.” When they split and then joined again. “But if they are obligated for animal tithe they are free from agio.” If they never split.

Rebbi Abba in the name of Rav Jehudah in the name of Samuel: One has a cow and one a donkey. They exchanged one for the other. The donkey’s owner took the cow. When the cow’s owner came to take the donkey and found that it had died, the donkey’s owner has to bring proof that his donkey was alive at the moment he took the cow. For the burden of proof is on the claimant except for barter. And anybody who does not agree to this does not know anything about civil law. Rebbi Ze‘ira said, I do not agree. Rebbi Abba said to Rebbi Ze‘ira: A Mishnah disagrees with Samuel. “If she had bodily defects, as long as she is in her father’s house, the father has to prove.” Not the husband has to prove to regain the [money given] for preliminary marriage from the father. The students of Rebbi Jonah said, explain it if little money was involved. An example: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yosef to learn from him. They said to him, the Mishnah supports Samuel: “Once she entered the husband’s domain, the husband has to prove.” Would not the father have to prove, to extract the ketubah from the husband’s possession? He answered them, does not Samuel agree that if the cow’s owner took possession of the donkey, he has to prove that it was defective before it came into his possession? And this one, when he took her in it is as if he drew close.

Rebbi Zeïra said, but only if the person does not revert. What is the reason? It does not say “The triple thread will never snap” but rather “The triple thread will not quickly snap.” If you work on it, it will split. Rebbi Ḥuna said in the name of Rebbi Abbahu: There is no forgetting before the Holy One, praise to Him, but for Israel He becomes forgetful. What is the reason? It is written “He forgets sin.” And so David says: “You forgot Your people’s sin, You covered up all their misdeeds, Selah.”

HALAKHAH: “I am preliminarily married to your daughter,” etc. Rav Ḥuna said, one induces him to give a bill of divorce, and one forces him to pay a fine. Think of it, if he was a Fellow and knew that he would be obligated for a bill of divorce and a fine; if he went and married her sister, would one force the divorce of the certain because of the doubtful?

HALAKHAH: “If two persons were riding on an animal,” etc. Rebbi Ḥuna said: It was stated there: “A woman comes riding on an animal and two men lead her. She says: these are my slaves; the donkey and the load are mine. Each of them says: this is my wife, the other is my slave, and the donkey and the load are mine. She needs a bill of divorce from both of them and has to manumit both of them. They have to manumit one another. In the donkey and the load they are equal co-owners.

Rebbi Ze‘ira, Rav Jehudah in the name of Samuel: One had a cow and one a donkey. They exchanged one for the other. The donkey’s owner took the cow. When the cow’s owner came to take the donkey and found that it had a fracture, the donkey’s owner had to bring proof that his donkey was well at the moment he took the cow. Anybody who does not agree to this does not know anything about civil law. Rebbi Ze‘ira said, I do not agree, I do not know anything about civil law. There, we have stated: “If she had bodily defects, as long as she was in her father’s house,” etc. Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yose to sharpen wits. They quoted the statement and he told them, look at the next statement: “Once she entered the husband’s domain, the husband has to prove.” Would not the father have to prove? But you are saying that the husband has to prove; here also, the owner has to prove.

Rebbi wanted to permit the ocean’s absorption but Rebbi Ismael ben Rebbi Yose did not admit it; some say that Rebbi Ismael ben Rebbi Yose wanted to permit but Rebbi did not admit it. What is the ocean’s absorption? A person gave 100 denars to another. [He tells him, my yield is 20 denars. If it is less, it is on your account, if it is more, it is for your account. If it is lost, it is of both. Rebbi Ḥuna said,] for instance those who give merchandise to those who depart overseas to the stadia for two or three xestes. That is not interest but property.

“When was this said? Before they started. But if he accepted to harvest a field for two tetradrachmas, harvested half and left half uncut, a garment to weave for two tetradrachmas, wove half and left half unwoven, one estimates for him. How does one estimate what he did? If what he did was worth six denar, he gives him a sela‘ or he has to finish his work. If it was worth a tetradrachma he gives him a tetradrachma; Rebbi Dosa says, one estimates what remains to be done. If what remains to be done was worth three denar, he gives him a šeqel or he has to finish his work. If it was a šeqel, he gives him a šeqel.” Rebbi Ze‘ira in the name of Rav Ḥuna, Rebbi Bina, Rebbi Jeremiah in the name of Rav: practice follows Rebbi Dosa.

“If it died or broke a limb, he has to provide him with a donkey.” Rebbi Joḥanan said, if [the lessee] requested “a donkey” without specifications. But if he requested “this donkey”, [the lessor] may tell him, you wanted this one, bring it before us. Rav Ḥuna said, he has to deal with it on place. Rebbi Ze‘ira said, if he can get enough from his effort to lease a small donkey, he does not need to provide him with another donkey. Otherwise, he has to provide him with another donkey. Rebbi Ḥuna said, if the cadaver is worth enough to buy a small donkey, he does not need to provide him with another donkey. Otherwise, he has to provide him with another donkey.

“If it died or broke a limb, he has to provide him with a donkey.” Rebbi Joḥanan said, if [the lessee] requested “a donkey” without specifications. But if he requested “this donkey”, [the lessor] may tell him, you wanted this one, bring it before us. Rav Ḥuna said, he has to deal with it on place. Rebbi Ze‘ira said, if he can get enough from his effort to lease a small donkey, he does not need to provide him with another donkey. Otherwise, he has to provide him with another donkey. Rebbi Ḥuna said, if the cadaver is worth enough to buy a small donkey, he does not need to provide him with another donkey. Otherwise, he has to provide him with another donkey.

HALAKHAH: “Somebody’s [property] surrounded another’s,” etc. Halakhah 5: “If the wall of a courtyard collapsed,” etc. Rav Ḥuna said, only at the rate he is building now. For if he built it arched, he had to build arched. But here if it was built arched and he built it with bricks, he can collect the cost of arches, and if it should collapse, he has to rebuild it.

“Rebbi Yose said, if the latter then fenced in the fourth side, one rolls everything over to him.” Rav Ḥuna said, one rolls over the length of the wall to him.

Rebbi Huna handed a document to Rebbi Shammai. Ὸγδοή- was on an erasure, -κοντα was not on an erasure. Rebbi Ḥuna told Rebbi Shammai, find out what is the minimum with which -κοντα is used. He went out and said, τριάκοντα. After they left, he said, this one wanted to gain 30 and lost 20.

The haughtiness of Jeroboam damned him absolutely. Rebbi Yose ben Jacob said, Jeroboam became king at the end of a Sabbatical year. This refers to what is written, at the end of seven years, at the time of the Sabbatical year, on the festival of Tabernacles, when all of Israel comes to appear before the Eternal, your God, at the place which He shall choose, you shall read this Torah in the presence of all of Israel to their ears. He said, if I am asked to read, I have to stand. They will say, the local king has precedence. But if I am reading as second, it is a shame for me. If I do not read, it is a disgrace for me. And if I let them go, they will ascend and desert me. They will go to Rehabeam, Solomon’s son. This is what is written: If this people would go up to sacrifice in the Temple in Jerusalem will this people’s heart return to their master, to Rehabeam. What did he do? He made two golden calves and wrote on their hearts, “they will kill you.” He said, any king who will succeed me will look at them. Rebbi Ḥuna said, companions of ingenious conjurations. Anybody who joined with him he will make a coconspirator. Rebbi Ḥuna said, a slaughtering place deepened by seducers, for he deepened in crime. He said, anybody, I shall kill anybody who makes this public.

The haughtiness of Jeroboam damned him absolutely. Rebbi Yose ben Jacob said, Jeroboam became king at the end of a Sabbatical year. This refers to what is written, at the end of seven years, at the time of the Sabbatical year, on the festival of Tabernacles, when all of Israel comes to appear before the Eternal, your God, at the place which He shall choose, you shall read this Torah in the presence of all of Israel to their ears. He said, if I am asked to read, I have to stand. They will say, the local king has precedence. But if I am reading as second, it is a shame for me. If I do not read, it is a disgrace for me. And if I let them go, they will ascend and desert me. They will go to Rehabeam, Solomon’s son. This is what is written: If this people would go up to sacrifice in the Temple in Jerusalem will this people’s heart return to their master, to Rehabeam. What did he do? He made two golden calves and wrote on their hearts, “they will kill you.” He said, any king who will succeed me will look at them. Rebbi Ḥuna said, companions of ingenious conjurations. Anybody who joined with him he will make a coconspirator. Rebbi Ḥuna said, a slaughtering place deepened by seducers, for he deepened in crime. He said, anybody, I shall kill anybody who makes this public.

How does he do it? He tears its heart out from the living animal for pagan worship. How does one know? Rebbi Ḥuna said, if it is torn out from the living animal it rebounds and becomes circular; after slaughter it becomes stretched. Rebbi Yose said, one can infer from this that if he slaughtered one sign, even though one says that nothing living can become prohibited, here it becomes prohibited.

HALAKHAH: [“Rebbi Ḥananiah ben Aqashiah says: The Holy One,praise to Him,wanted etc.” Why does one use a substitute name for the Name of the Holy One, praise to Him, and calls Him Place? To say that He is the Place of the world but the world is not His place. Rebbi Ḥuna in the name of Rebbi Immi: It is written, dwelling is the Primordial God, to say that He is the dwelling of the world but the world is not His dwelling. Rebbi Yose ben Ḥalaphta said, it is written: The Eternal said, there is a place with Me; to say that He is the Place of the world but the world is not His place. Rebbi Isaac said, it is written: The Eternal is there, Sinai in the Holy. Would “the Holy in Sinai” not have been more reasonable? To say that He is the Place of the world but the world is not His place. Rebbi Yudan said, [a parable of] a hero riding on a horse with his weapons hanging down at both sides. It is not that the horse puts up with the hero, but the hero puts up with the horse.

Rebbi Immi in the name of Rebbi Simeon ben Laqish. For instructions they considered the settlement of the Land of Israel. For impurity they considered the majority of those coming to the Temple precinct. How? Do they estimate every group or only the first group? Rebbi Yose ben Rebbi Abun said, when they are still outside they estimate themselves. Rebbi Joshua ben Levi: For appearance they consider from Levo- Ḥamat to the brook of Egypt. Rebbi Tanḥuma in the name of Rebbi Ḥuna: The reason of Rebbi Joshua ben Levi is, at that time Solomon celebrated the holiday, and all of Israel, etc.

HALAKHAH: “If the Court ruled but one of them knew that it was in error,” etc. The Mishnah is Rebbi’s, since Rebbi said, no one invalidates but the distinguished member of the Court (at Lydda) [only]. It is written: If from the eyes of the congregation, from him who is appointed as eyes of the congregation. It is written, they shall stand there with you. Just as you are neither proselyte, nor Gibeonite, nor a bastard. Proselytes are reasonable, but bastards? does the court appoints bastards? Rav Ḥuna said, when they breached the rules and appointed. Rebbi Ḥanania, Rebbi Mana. One said, as part of the Seventy; the other said, apart from the Seventy. He who said, apart from the Seventy, is understandable. But he who said, as part of the Seventy, therefore not apart from the Seventy? Since he is not suitable for ordination, he is considered like a stone.

“What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be, even if her secretion starts with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down.

“What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be, even if her secretion starts with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down.

It is written: His bow was sitting immobile. Rebbi Samuel bar Naḥman: his bow was spanned and relaxed. Rebbi Abun said, his semen spread out and came out from under his fingernails, the arms of his hands were excited. Rav Ḥuna in the name of Rav Mattanah, he lifted his eyes, saw the picture of his father, and cooled down immediately, from the hands of the noble Jacob. Rebbi Abin said, he also saw the picture of Rachel, from there the shepherd, the rock of Israel.

Rebbi Abba bar Cahana went to a certain place where he found Rebbi Levi installed and preaching: A man to whom God gives riches, and properties, and honor,and nothing is missing of anything he might desire, but God does not let him take possession to eat from it, for a stranger will eat from it.Riches, that is Scripture. Properties, these are practices. And honor, these are the additions. And nothing is missing of anything he might desire, these are the great Mishnah collections, such as the Mishnah of Rebbi Ḥuna, the Mishnah of Rebbi Hoshaia, or the Mishnah of Bar Qappara. But God does not let him take possession to eat from it, that is the master of Aggadah who neither prohibits nor permits, neither declares impure nor pure. For a stranger will eat from it, that is the master of Talmud. Rebbi Abba bar Cahana got up and kissed him on his head, saying, just as you were worthy to preach this standing, may you be worthy preaching this sitting.