yannai

Rebbi Simeon ben Rebbi Yannai said: I did not hear from my father; my sister told me in his name. An egg which was laid on a holiday one props up against a vessel so it should not roll off. But one does not cover it with a vessel. But Samuel says, one may cover it with a vessel. Rebbi Mana said, only if the vessel not touch the body of the egg.

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

A person came to a relative of Rebbi Yannai and said to him: Rabbi, acquire merit with me. He said to him, did your father not have money? He answered, no. He told him, it is deposited with me. He told him, I heard about it that it was [repayment]. He said to him, you are worthy to pray and be heard.

Rebbi Ze`ira in the name of (Rebbi) <rav> Jeremiah, a private person has to mention the occasion on a public fast day. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.” What does he say? “Answer us, Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, Eternal, will answer in time of trouble, redeem and save in any time of distress. They cried to the Eternal in their trouble, He led them out from their distress. Praise to You, Eternal, Answering in times of trouble.” Rebbi Yannai ben Rebbi Ismael in the name <of the house of rebbi yannai says: in “he who hears prayer.”The Fifteenth benediction, place of all personal additions to the weekday prayers. <Rebbi Jonah> in the name of (Rebbi Simeon ben Laqish) <rav>: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Ze`ira in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rebbi Mana said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion.” Rebbi Yose objected that a baraita disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts. Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

Rebbi Ze`ira in the name of (Rebbi) <rav> Jeremiah, a private person has to mention the occasion on a public fast day. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.” What does he say? “Answer us, Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, Eternal, will answer in time of trouble, redeem and save in any time of distress. They cried to the Eternal in their trouble, He led them out from their distress. Praise to You, Eternal, Answering in times of trouble.” Rebbi Yannai ben Rebbi Ismael in the name <of the house of rebbi yannai says: in “he who hears prayer.”The Fifteenth benediction, place of all personal additions to the weekday prayers. <Rebbi Jonah> in the name of (Rebbi Simeon ben Laqish) <rav>: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Ze`ira in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rebbi Mana said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion.” Rebbi Yose objected that a baraita disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts. Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

Rebbi Ze`ira in the name of (Rebbi) <rav> Jeremiah, a private person has to mention the occasion on a public fast day. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.” What does he say? “Answer us, Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, Eternal, will answer in time of trouble, redeem and save in any time of distress. They cried to the Eternal in their trouble, He led them out from their distress. Praise to You, Eternal, Answering in times of trouble.” Rebbi Yannai ben Rebbi Ismael in the name <of the house of rebbi yannai says: in “he who hears prayer.”The Fifteenth benediction, place of all personal additions to the weekday prayers. <Rebbi Jonah> in the name of (Rebbi Simeon ben Laqish) <rav>: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Ze`ira in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rebbi Mana said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion.” Rebbi Yose objected that a baraita disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts. Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

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

HALAKHAH: Rebbi Simeon ben Laqish in the name of Rebbi Yannai: The Holy One, praise to Him, associated His great Name with Israel. {A parable} of a king who had the small key of a jewelry box. The king said, if I leave it as it is, it is apt to be lost. Therefore I shall put in on a chain. Then if it were lost the key would prove where it is. So the Holy One, praise to Him, said, if I leave Israel as they are, they would be absorbed by the nations. Therefore I shall associate My great Name with them and they will survive. What is the reason? The Canaanites and all inhabitants of the Land will hear, and encircle us, and eradicate our Name from the Land; then what would You do for Your great Name?[Immediately], the Eternal said to Joshua, get up. Rise for what You mentioned.

The younger Rebbi Yannai in the name of his ancestors: Anybody who is not qualified like Joshua that in case he falls on his face the Eternal, praise to Him, will tell him, “get up”, should not fall down. This applies to a single person {praying for} the community.

Rebbi commanded (Abba who was) his speaker <abdan>: Proclaim before them that he who wants to pray, should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Sabbath {Friday night} prayers on Friday. Rebbi Immi said: Rebbi Joḥanan disagrees but he should not have disagreed since one adds from the profane to the holy time; in addition, donkey drivers come from Arab to Sepphoris and say, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me, here my father prayed Saturday night prayers on the Sabbath. But even with that he should not have disagreed, since Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. In the house of Rebbi Yannai they said: If a man went to bed, one does not bother him to get up. Rebbi Ze`ira said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight.

Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin from Ahab, Ben Kalba Savua` from Kaleb, Rebbi Yannai from Eli, Men Yehudah from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal, Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor.

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.

“All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards.” Rebbi Yannai ben Rebbi Ismael said, even if put in a box. Put in a box and you are saying so? Because you are doing that, he will lend them.

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

Rebbi Joḥanan in the name of Rebbi Yannai: The House of Shammai and the House of Hillel explain the same verse. The House of Shammai are saying, one verse says your males, and another verse says, walking occasions. Take in between them the one able to ride on his father’s shoulder. But even a {very} small one can ride on his father’s shoulder; must he fulfill his obligation? But one who sees his father’s shoulder and runs to him. The House of Hillel explain: one verse says your males, and another verse says, walking occasions. Take in between them the one able to grab his father’s hand. But in matters of purity you are saying, if he grabs his father’s hand, in matters of doubt he is treated as intelligent being. If his father grabs his hand, [in case of doubt] he is treated as deaf-and-dumb. But here in both cases he is liable.

Rebbi Jonathan in the name of Rebbi: If somebody eats food which is third degree impure for heave, his body is disqualified from eating heave. Rebbi Samuel bar Rav Isaac asked, how? Rebbi follows Rebbi Eliezer? As we have stated there, “He who eats food impure in the first degree is impure in the first degree. He who eats food impure in the second degree is impure in the second degree. He who eats food impure in the third degree is impure in the third degree.” It is everybody’s opinion, so he should stay away from heave. And similarly, if somebody eats food which is second degree impure for tithe, is his body disqualified from eating tithe? Let us hear from the following: “But the Sages forbid for tithe.” They had not heard that Rebbi Samuel said in the name of Rebbi Ze`ira, what means “but the Sages forbid for tithe”? His body is disqualified from eating tithe. And similarly, if somebody eats food which is fourth degree impure for sancta, is his body disqualified from eating sancta? Let us hear from the following, as Rebbi Jeremiah said in the name of Rebbi Abba bar Mamal, they made him like one eating fourth degree impure food for sancta. This implies, if somebody eats food which is fourth degree impure for sancta, his body is disqualified from eating sancta. So far in Temple sancta which were sanctified. Or also for profane food prepared in the standards of sancta? Let us hear from the following, [as we stated there]: “If somebody slaughters domestic animals, wild animals, or birds, and no blood came out from them, they are qualified and may be eaten with unclean hands, since they were not prepared by blood. Rebbi Simeon says, they were prepared by slaughter.” Rebbi Eleazar in the name of Rebbi Hoshaia: The Mishnah is about profane food prepared in the standards of sancta following Rebbi Joshua. Rebbi Ze`ira, Rebbi Yasa, Rebbi Joḥanan, Rebbi Yannai in the name of Rebbi: If somebody eats food which is third degree impure for heave, his body is disqualified from eating heave. Is that not a Mishnah that third degree impurity is second degree impurity for sancta? The Mishnah is about Temple sancta which were sanctified. He tells you in addition, even for profane food prepared in the standards of sancta. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: The Mishnah says so, “loaves of sancta bread; the water in their cavities is sanctified.” Does it displease you that it comes to tell you that he makes fluid by your pronouncement like sanctified fluid? Rebbi Ze`ira said, as you are saying there, one made one pure for the ashes of the Red Cow equal to the water for the ashes of the Red Cow and to the ashes of the Red Cow, and here one made fluid by your pronouncement like sanctified fluid. Rebbi Ze`ira, Rebbi Yasa, Rebbi Joḥanan, Rebbi Yannai, and it is unknown whether this is in the name of Rebbi: There is a Mishnah which is both confirmation and disproof. From it confirmation: “For third degree impurity is second degree impurity for sancta, but not second degree impurity for heave, if it was prepared by the standards of heave.” But if it was prepared in the standards of sancta, his body is second degree impure for sancta. From it disproof: For third degree impurity is second degree impurity for sancta, but not second degree impurity for heave, if it was prepared by the standards of sancta. But if it was prepared in the standards of heave, his body is second degree impure for heave and a fortiori for sancta.

Rebbi Jonathan in the name of Rebbi: If somebody eats food which is third degree impure for heave, his body is disqualified from eating heave. Rebbi Samuel bar Rav Isaac asked, how? Rebbi follows Rebbi Eliezer? As we have stated there, “He who eats food impure in the first degree is impure in the first degree. He who eats food impure in the second degree is impure in the second degree. He who eats food impure in the third degree is impure in the third degree.” It is everybody’s opinion, so he should stay away from heave. And similarly, if somebody eats food which is second degree impure for tithe, is his body disqualified from eating tithe? Let us hear from the following: “But the Sages forbid for tithe.” They had not heard that Rebbi Samuel said in the name of Rebbi Ze`ira, what means “but the Sages forbid for tithe”? His body is disqualified from eating tithe. And similarly, if somebody eats food which is fourth degree impure for sancta, is his body disqualified from eating sancta? Let us hear from the following, as Rebbi Jeremiah said in the name of Rebbi Abba bar Mamal, they made him like one eating fourth degree impure food for sancta. This implies, if somebody eats food which is fourth degree impure for sancta, his body is disqualified from eating sancta. So far in Temple sancta which were sanctified. Or also for profane food prepared in the standards of sancta? Let us hear from the following, [as we stated there]: “If somebody slaughters domestic animals, wild animals, or birds, and no blood came out from them, they are qualified and may be eaten with unclean hands, since they were not prepared by blood. Rebbi Simeon says, they were prepared by slaughter.” Rebbi Eleazar in the name of Rebbi Hoshaia: The Mishnah is about profane food prepared in the standards of sancta following Rebbi Joshua. Rebbi Ze`ira, Rebbi Yasa, Rebbi Joḥanan, Rebbi Yannai in the name of Rebbi: If somebody eats food which is third degree impure for heave, his body is disqualified from eating heave. Is that not a Mishnah that third degree impurity is second degree impurity for sancta? The Mishnah is about Temple sancta which were sanctified. He tells you in addition, even for profane food prepared in the standards of sancta. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: The Mishnah says so, “loaves of sancta bread; the water in their cavities is sanctified.” Does it displease you that it comes to tell you that he makes fluid by your pronouncement like sanctified fluid? Rebbi Ze`ira said, as you are saying there, one made one pure for the ashes of the Red Cow equal to the water for the ashes of the Red Cow and to the ashes of the Red Cow, and here one made fluid by your pronouncement like sanctified fluid. Rebbi Ze`ira, Rebbi Yasa, Rebbi Joḥanan, Rebbi Yannai, and it is unknown whether this is in the name of Rebbi: There is a Mishnah which is both confirmation and disproof. From it confirmation: “For third degree impurity is second degree impurity for sancta, but not second degree impurity for heave, if it was prepared by the standards of heave.” But if it was prepared in the standards of sancta, his body is second degree impure for sancta. From it disproof: For third degree impurity is second degree impurity for sancta, but not second degree impurity for heave, if it was prepared by the standards of sancta. But if it was prepared in the standards of heave, his body is second degree impure for heave and a fortiori for sancta.

There we have stated: “The deep mourner touches but may not sacrifice nor take his part of meat in the evening.” There you are saying, he may touch. But here you are saying, he is forbidden to touch. Rebbi Yannai said, here when he put his mind to other things, but there if he did not put his mind to other things. Rebbi Yose asked, if he put his mind to other things should he not also be forbidden heave? How is this? As Rebbi Jeremiah said in the name of Rebbi Abba bar Mamal: They treated him like one who ate food which was of fourth degree for sancta. This implies that one who ate food which was of fourth degree for sancta is forbidden to eat but permitted to touch. And here he is forbidden to eat but permitted to touch. There we have stated: “For the House of Shammai are saying, she needs immersion at the end, but the House of Hillel are saying, she does not need immersion at the end.” Where do we hold? If about eating heave it is difficult for the House of Shammai; if about eating sancta it is difficult for the House of Hillel. Does she not lack expiation? Do people lacking expiation not need immersion for sancta? If you are saying that there one holds about heave, regarding what we have stated here the first part is everybody’s opinion and the second part in dispute. If you are saying that here one holds about heave, regarding what we have stated there the first part is everybody’s opinion and the second part in dispute. Rebbi Samuel bar Eudaimon said before Rebbi Mana, we are dealing with heave. There the reason of the House of Shammai is because of the unlearned, that they should not say, we saw a woman losing blood and eating heave.

Rebbi Yannai said, the youngsters said, only heave prepared in the purity of sancta. Therefore not in its own. But I am saying, even if prepared in its own. Rebbi Yose follows Rebbi Yannai and Rebbi Jeremiah the youngsters.

Rebbi Yannai said, the youngsters said, only heave prepared in the purity of sancta. Therefore not in its own. But I am saying, even if prepared in its own. Rebbi Yose follows Rebbi Yannai and Rebbi Jeremiah the youngsters.

HALAKHAH: In the House of Rebbi Yannai they said, “normally”, he fills his needle. “Staples”, stitch by stitch. Rebbi Joḥanan said, “normally”, stitch by stitch. “Staples”, he jumps. A baraita supports Rebbi Joḥanan: The cobblers are stapling on the holiday. If you would say stitch by stitch, that is what they are doing professionally. But we must hold that they sew irregularly. Who is an individual and who is a professional? Rebbi Yose ben Ḥanina said, one who matches seams is a professional, but any who does not match seams is an individual. Rebbi Simon said, the Mishnah refers to those who sew pockets.

HALAKHAH: Rebbi Ze`ira said, it only says “if his wine was in the cistern.” Therefore to start is forbidden. Where do we hold? If it was time to harvest the grapes and he did not harvest, he caused the damage to himself. If it was not time for the grape harvest, what could he have done? But we must hold that the time for the grape harvest arrived and he thought that he could finish but he could not. As the following: Rebbi Simeon ben Rebbi Yannai harvested his vineyard on the holiday. Everybody saw him and harvested after him. In another year he left it and it dried up. They are learning the wrong behavior but are not learning the correct behavior.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

HALAKHAH: They said in the House of Rebbi Yannai: Pentecost is counted as seven like holidays.They asked before Rebbi Yose: Three preceding Pentecost, and Pentecost seven, is that ten? Or three preceding Pentecost are seven, and Pentecost seven, they are fourteen? Rebbi Yose the important one said, one day preceding Pentecost is counted five, two days after Pentecost are counted as four. Three, the decree of Seven is cancelled.

Rebbi Yudan asked: Following him who says that everybody agrees about the co-wife that he is guilty, if somebody from the market gave qiddushin to one of them and then the levir came and performed ḥalîṣah with her or had intercourse with her, did the qiddushin become invalid? If he performed ḥalîṣah with her companion but then had intercourse with her, were qiddushin validated retroactively? Rebbi Shammai said, did not Rebbi Yannai say the following: More than 30 elders voted, from where that qiddushin have no legal effect on a sister-in-law? The verse says, “the wife of the deceased may not belong to any outside unrelated man”, that she cannot have any existence with another man. Rebbi Joḥanan said to him, is that not a Mishnah? “Or after your levir will have performed ḥalîṣah with you, she is not preliminarily married.” And Rebbi Yannai praised him “those who pour out gold from the wallet,” “my son, they should not be removed from your eyes,” “get wise, my son, and make me happy”, “give to the wise that he shall become wiser,” “let the wise listen that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that there exists a bastard from a sister-in-law! But there is one sister-in-law, here are two sisters-in-law. The prohibition of a single sister-in-law is different from that of two sisters-in-law!

Rebbi Yudan asked: Following him who says that everybody agrees about the co-wife that he is guilty, if somebody from the market gave qiddushin to one of them and then the levir came and performed ḥalîṣah with her or had intercourse with her, did the qiddushin become invalid? If he performed ḥalîṣah with her companion but then had intercourse with her, were qiddushin validated retroactively? Rebbi Shammai said, did not Rebbi Yannai say the following: More than 30 elders voted, from where that qiddushin have no legal effect on a sister-in-law? The verse says, “the wife of the deceased may not belong to any outside unrelated man”, that she cannot have any existence with another man. Rebbi Joḥanan said to him, is that not a Mishnah? “Or after your levir will have performed ḥalîṣah with you, she is not preliminarily married.” And Rebbi Yannai praised him “those who pour out gold from the wallet,” “my son, they should not be removed from your eyes,” “get wise, my son, and make me happy”, “give to the wise that he shall become wiser,” “let the wise listen that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that there exists a bastard from a sister-in-law! But there is one sister-in-law, here are two sisters-in-law. The prohibition of a single sister-in-law is different from that of two sisters-in-law!

HALAKHAH: “If they told her, your husband died,” etc. “If they told her, your husband died; she was betrothed,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: Her only problem would be aspersion on the priesthood, but the court will not tolerate aspersion.

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

Rebbi Yannai said, if he took off [his shoe] and she put it on again, or she took it off but he had untied, the ḥalîṣah is invalid and if he wants to go back, he may not go back on it. Why? Is it since the two actions are not there together or because they are not in the right order? What is the difference? If she afterwards untied [the shoestrings]. If you say, because the two actions are not there together? They are there together! The reason therefore must be that they are not in the right order.

HALAKHAH: “If [a girl] repudiates a man, etc.” Rebbi Joḥanan in the name of Rebbi Yannai: Her only problem would be aspersion on the priesthood, but the court will not tolerate aspersion.

HALAKHAH: “If [a girl] repudiates,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: Her only problem would be aspersion on the priesthood, but the court will not tolerate aspersion.

“If she became insane he shall not divorce.” In the House of Rebbi Yannai they said, because of the fence. Rebbi Ze‘ira and Rebbi Hila both say, because she cannot preserve her bill of divorce. Rebbi Nehemiah bar Mar Uqban (the son) [in the name] of Rebbi Yose explained three cases. If he transgressed and divorced her. According to him who said because of a fence, he divorced. According to him who said because she cannot preserve her bill of divorce, it is forbidden. If she has a son, or a father, or a brother. According to him who said because of a fence, it is forbidden. According to him who said because she cannot preserve her bill of divorce, she has a father and can preserve her bill of divorce. Sometimes she is insane and sometimes of lucid mind. According to him who said because of a fence, it is forbidden. According to him who said because she cannot preserve her bill of divorce, sometimes she can preserve her bill of divorce.

There, we have stated: “Also she made a golden plate with the paragraph of the suspected wife written on it.” When the sun rose, sparks were reflected on it and one knew that the sun had risen. What was written on it? Rebbi Simeon ben Laqish said in the name of Rebbi Yannai: Alef-Bet was written on it. But did we not state: In the script there it was written here, not heavy, not thin, but average. Explain “the Alef there” by “from the Alef there”; “the Bet there” by “from the Bet there”. Rebbi Hoshaia stated: The entire paragraph of the suspected wife was written there, and from it he was reading and explaining all details of the paragraph: Why water, dust, and writing? Water, from the place she came; dust, the place she goes to; writing, before Whom she will have to be accountable in the future.

Rebbi Abba bar Mamal said, who stated “the one waiting for her levir”? Rebbi Aqiba! For Rebbi Aqiba said, there exists a bastard from a sister-in-law. Rebbi Ilai said to him, why should a bastard be relevant for jealousy? The Torah said: “He shall declare his jealousy to his wife”, even a partial wife. Rebbi Shammai said, did not Rebbi Yannai say the following: More than 30 Elders voted, from where that qiddushin have no legal effect on a sister-in-law? The verse says, “the wife of the deceased may not belong to any outside unrelated man, her levir shall come to her”, that she cannot have any existence with another man. Rebbi Joḥanan said to him, is that not a Mishnah? “Or after your levir will have performed ḥalîṣah with you, she is not preliminarily married.” And Rebbi Yannai praised him “those who pour out gold from the wallet,” “my son, they should not be removed from your eyes,” “get wise, my son, and make me happy”, “give to the wise that he shall become wiser,” “let the wise listen that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that there exists a bastard from a sister-in-law! Could he not object: Why should a bastard be relevant for jealousy? The Torah said: “He shall declare his jealousy to his wife”, even a partial wife. A woman waiting for her levir who whored, Rebbi Eleazar said she is permitted to her house, Rebbi Joshua ben Levi said she is forbidden to her house. What do the rabbis say? Rebbi Mana said, did not Rebbi Jacob bar Aḥa say in the name of Rebbi Eleazar, if a woman waiting for her levir died, her mother is permitted to [the levir], since we have stated: “This is the rule: He cannot stipulate about any intercourse she could have had and would not be forbidden to him.”

Rebbi Abba bar Mamal said, who stated “the one waiting for her levir”? Rebbi Aqiba! For Rebbi Aqiba said, there exists a bastard from a sister-in-law. Rebbi Ilai said to him, why should a bastard be relevant for jealousy? The Torah said: “He shall declare his jealousy to his wife”, even a partial wife. Rebbi Shammai said, did not Rebbi Yannai say the following: More than 30 Elders voted, from where that qiddushin have no legal effect on a sister-in-law? The verse says, “the wife of the deceased may not belong to any outside unrelated man, her levir shall come to her”, that she cannot have any existence with another man. Rebbi Joḥanan said to him, is that not a Mishnah? “Or after your levir will have performed ḥalîṣah with you, she is not preliminarily married.” And Rebbi Yannai praised him “those who pour out gold from the wallet,” “my son, they should not be removed from your eyes,” “get wise, my son, and make me happy”, “give to the wise that he shall become wiser,” “let the wise listen that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that there exists a bastard from a sister-in-law! Could he not object: Why should a bastard be relevant for jealousy? The Torah said: “He shall declare his jealousy to his wife”, even a partial wife. A woman waiting for her levir who whored, Rebbi Eleazar said she is permitted to her house, Rebbi Joshua ben Levi said she is forbidden to her house. What do the rabbis say? Rebbi Mana said, did not Rebbi Jacob bar Aḥa say in the name of Rebbi Eleazar, if a woman waiting for her levir died, her mother is permitted to [the levir], since we have stated: “This is the rule: He cannot stipulate about any intercourse she could have had and would not be forbidden to him.”

How could one state this Mishnah? Not the rabbis nor Rebbi Aqiba! But it is as follows. He who says that she is permitted to her house [follows] the rabbis against Rebbi Aqiba. He who says that she is forbidden to her house [follows] Rebbi Aqiba against the rabbis. Rebbi Yannai said, a woman waiting for her levir who whored is permitted to her house. One had stated this: “It was hidden from her husband’s eyes,” not from her levir’s eyes. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: It happened, she was the wife of a Cohen, and they permitted her to her house. Rebbi Yose ben Rebbi Abun said, no whipping is involved.

HALAKHAH: “Everybody agrees that he may not stipulate with her about before she was preliminarily married or about after she was divorced,” etc. Rebbi Yannai said, it is obvious that a man may forgive about his jealousy. If he divorced her it is as if he had forgiven. How is that? If he had declared his jealousy, divorced her, took her back, and then she was at a secluded place. If you say, if he divorced her it is as if he had forgiven, he has to declare his jealousy a second time. But if you say, if he divorced her it is as if he had not forgiven, he does not have to declare his jealousy a second time. But if he had declared his jealousy, she was at a secluded place and he knew it, then he divorced her, took her back, and then she was at a secluded place, if she drank and the water did nothing to her, she is pure. Or maybe that since the water does not check out a woman forbidden to her husband, she might be impure.

HALAKHAH: “If somebody declared his jealousy and she went to a secluded place,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: This entire chapter [deals with the case that] he warned her and said to her, do not be at a secluded place with man X, after he declared his jealousy and she went to a secluded place. Rebbi Simeon ben Laqish said, even if she did not go to a secluded place. Rebbi Ze‘ira said before Rebbi Yasa: Not that Rebbi Simeon ben Laqish disagrees, only he is lenient about witnesses to the hiding. We have stated a disagreement. Some state it anonymously. Rebbi Ze‘ira said before Rebbi Mana: Rebbi Joshua does not disagree with what Rebbi Eliezer said, only that we have stated: “Rebbi Joshua says, only if she is the subject of talk of women carding by moonlight.” Rebbi Abba Mari asked: There, Rebbi Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. And here he says so?

Simeon bar Abba in the name of Rabbi Joḥanan: Here, she did not drink but in the case of breaking the calf’s neck they did break it. Rav said, she did drink. The Mishnah disagrees with Rav: “If one [witness] says, she became impure, but two [witnesses] say, she did not become impure, she would drink.” That implies that if one witness was against another single witness, she would not drink. He explains it for those whose testimony is invalid. But if for those whose testimony is invalid, does not the end say: “If two [witnesses] say, she became impure, but one witness says, she did not become impure, she would not drink.” That implies that if one witness was against another single witness, she would drink. How could Rav say, she would drink? Rebbi Joḥanan said, she would not drink. A Mishnah disagrees with Rebbi Joḥanan. “If two [witnesses] say, she became impure, but one witness says, she did not become impure, she would not drink.” That implies that if one witness was against another single witness, she would drink. He explains it for those whose testimony is invalid. But if for those whose testimony is invalid, does not the first statement say: “If one [witness] says, she became impure, but two [witnesses] say, she did not become impure, she would drink.” That implies that if one witness was against another single witness, she would drink. How could Rebbi Joḥanan say, she would not drink? They said in the name of Rebbi Samuel, the Mishnah talks about those whose testimony is invalid. They said in the name of Rebbi Samuel: The Mishnah speaks about another rendez-vous. Rebbi Ze‘ira asked before Rebbi Mana: What does it mean, “the Mishnah speaks about another rendez-vous”? He said to him, so says Rebbi Joḥanan in the name of Rebbi Yannai: This entire chapter [deals with the case that] he had declared his jealousy and she went to a secluded place. She went to a secluded place by the testimony of two [witnesses]. If one of them said, I saw her that she became impure while in the secluded place, there [is testimony] about the seclusion and about impurity. After the time of seclusion, there [is testimony] about the seclusion but not about impurity. If there were three [witnesses]. One said, I saw her that she became impure while in the secluded place, there [is testimony] about the seclusion but not about impurity. If there were three [witnesses]. One said, I saw that she did not become impure while in the secluded place, how do you treat this? As a testimony which, if part of the testimony is thrown out, the entire testimony is thrown out, or does one accept the remainder of the testimony? They said in the name of Rebbi Abba Mari: Even he who says, if part of it is thrown out, all is thrown out, here one accepts the remainder of the testimony, since the matter has feet to stand on.

An old man asked the rabbis of Caesarea: Does the breaking of its neck clear its ṭerefa from its impurity? They said to him, is that not a Mishnah: “He who cuts the throat and it turns out to be ṭerefa.” He said to them, but I asked about breaking the neck and you answer me cutting the throat! They said to him, but did not Rebbi Yannai say, the words of Rebbi Meïr, even if it was ṭerefa he is guilty? He said to them, you answer me from that of Rebbi Yannai?

An old man asked the rabbis of Caesarea: Does the breaking of its neck clear its ṭerefa from its impurity? They said to him, is that not a Mishnah: “He who cuts the throat and it turns out to be ṭerefa.” He said to them, but I asked about breaking the neck and you answer me cutting the throat! They said to him, but did not Rebbi Yannai say, the words of Rebbi Meïr, even if it was ṭerefa he is guilty? He said to them, you answer me from that of Rebbi Yannai?

Rebbi Yannai said, the words of Rebbi Meïr: Even if one broke its neck he is guilty. Rebbi Jacob bar Aḥa, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: The words of Rebbi Meïr: Even if one broke its neck he is guilty. The words of Rebbi Simeon: Even if he cut its throat, he is not punishable. Rebbi Yannai said, I heard about a boundary, from when it is forbidden: “They shall bring it down,” from the time of bringing down. Rebbi Ila said, to free it from “it and its young” following Rebbi Simeon.

Rebbi Yannai said, the words of Rebbi Meïr: Even if one broke its neck he is guilty. Rebbi Jacob bar Aḥa, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: The words of Rebbi Meïr: Even if one broke its neck he is guilty. The words of Rebbi Simeon: Even if he cut its throat, he is not punishable. Rebbi Yannai said, I heard about a boundary, from when it is forbidden: “They shall bring it down,” from the time of bringing down. Rebbi Ila said, to free it from “it and its young” following Rebbi Simeon.

Both Rebbi Jeremiah, Rebbi Ḥama bar Uqba, say in the name of Rebbi Ḥanina in the name of Rebbi Yannai: Rebbi Joshua agrees in the case of the rape victim. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Joshua agrees in the case of the rape victim. Rav Ḥiyya bar Ashi said in the name of Rav: Practice follows Rebbi Yose who said in the name of Rebbi Yoḥanan ben Nuri. Rebbi Ze‘ira asked before Rebbi Yasa: How does one act in a practical case? He said to him, following Rebbi Yose who spoke in the name of Rebbi Yoḥanan ben Nuri.

Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. Rebbi Abba in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he disqualifies since he cohabited there. What about a thoroughfare? Rebbi Jeremiah bar Abba, Rebbi Yose says: By a majority. The force of Rebbi Jeremiah comes from the following which Rebbi Ḥiyya had said in the name of Rebbi Joḥanan: If a wall fell in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew; but in a thoroughfare one follows the majority. And what is the interpretation of what Rebbi Abba said in the name of Rebbi Yannai, if he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there? In the opinion of Rebbi Jeremiah, if one saw him coming out of a house. In the opinion of Rebbi Yose, even in a thoroughfare. If Sepphoris was locked. Rebbi Yose says, until there is proof. But here, Rebbi Yose says, by a majority! The force of Rebbi Yose comes from the following, which Rebbi Ze‘ira had said: Rebbi [Ḥiyya] (Yose) in the name of Rebbi Joḥanan: If his [box] (bread) was exchanged at the miller’s, if it was established that an am haäreẓ gave [grain] to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day. And here, I am saying that the disqualified person went to draw water only that day, and one has to worry. And here, Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. And here, Rebbi Abba said in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there.

Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. Rebbi Abba in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he disqualifies since he cohabited there. What about a thoroughfare? Rebbi Jeremiah bar Abba, Rebbi Yose says: By a majority. The force of Rebbi Jeremiah comes from the following which Rebbi Ḥiyya had said in the name of Rebbi Joḥanan: If a wall fell in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew; but in a thoroughfare one follows the majority. And what is the interpretation of what Rebbi Abba said in the name of Rebbi Yannai, if he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there? In the opinion of Rebbi Jeremiah, if one saw him coming out of a house. In the opinion of Rebbi Yose, even in a thoroughfare. If Sepphoris was locked. Rebbi Yose says, until there is proof. But here, Rebbi Yose says, by a majority! The force of Rebbi Yose comes from the following, which Rebbi Ze‘ira had said: Rebbi [Ḥiyya] (Yose) in the name of Rebbi Joḥanan: If his [box] (bread) was exchanged at the miller’s, if it was established that an am haäreẓ gave [grain] to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day. And here, I am saying that the disqualified person went to draw water only that day, and one has to worry. And here, Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. And here, Rebbi Abba said in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there.

Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. Rebbi Abba in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he disqualifies since he cohabited there. What about a thoroughfare? Rebbi Jeremiah bar Abba, Rebbi Yose says: By a majority. The force of Rebbi Jeremiah comes from the following which Rebbi Ḥiyya had said in the name of Rebbi Joḥanan: If a wall fell in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew; but in a thoroughfare one follows the majority. And what is the interpretation of what Rebbi Abba said in the name of Rebbi Yannai, if he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there? In the opinion of Rebbi Jeremiah, if one saw him coming out of a house. In the opinion of Rebbi Yose, even in a thoroughfare. If Sepphoris was locked. Rebbi Yose says, until there is proof. But here, Rebbi Yose says, by a majority! The force of Rebbi Yose comes from the following, which Rebbi Ze‘ira had said: Rebbi [Ḥiyya] (Yose) in the name of Rebbi Joḥanan: If his [box] (bread) was exchanged at the miller’s, if it was established that an am haäreẓ gave [grain] to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day. And here, I am saying that the disqualified person went to draw water only that day, and one has to worry. And here, Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. And here, Rebbi Abba said in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there.

Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. Rebbi Abba in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he disqualifies since he cohabited there. What about a thoroughfare? Rebbi Jeremiah bar Abba, Rebbi Yose says: By a majority. The force of Rebbi Jeremiah comes from the following which Rebbi Ḥiyya had said in the name of Rebbi Joḥanan: If a wall fell in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew; but in a thoroughfare one follows the majority. And what is the interpretation of what Rebbi Abba said in the name of Rebbi Yannai, if he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there? In the opinion of Rebbi Jeremiah, if one saw him coming out of a house. In the opinion of Rebbi Yose, even in a thoroughfare. If Sepphoris was locked. Rebbi Yose says, until there is proof. But here, Rebbi Yose says, by a majority! The force of Rebbi Yose comes from the following, which Rebbi Ze‘ira had said: Rebbi [Ḥiyya] (Yose) in the name of Rebbi Joḥanan: If his [box] (bread) was exchanged at the miller’s, if it was established that an am haäreẓ gave [grain] to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day. And here, I am saying that the disqualified person went to draw water only that day, and one has to worry. And here, Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. And here, Rebbi Abba said in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there.

Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. Rebbi Abba in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he disqualifies since he cohabited there. What about a thoroughfare? Rebbi Jeremiah bar Abba, Rebbi Yose says: By a majority. The force of Rebbi Jeremiah comes from the following which Rebbi Ḥiyya had said in the name of Rebbi Joḥanan: If a wall fell in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew; but in a thoroughfare one follows the majority. And what is the interpretation of what Rebbi Abba said in the name of Rebbi Yannai, if he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there? In the opinion of Rebbi Jeremiah, if one saw him coming out of a house. In the opinion of Rebbi Yose, even in a thoroughfare. If Sepphoris was locked. Rebbi Yose says, until there is proof. But here, Rebbi Yose says, by a majority! The force of Rebbi Yose comes from the following, which Rebbi Ze‘ira had said: Rebbi [Ḥiyya] (Yose) in the name of Rebbi Joḥanan: If his [box] (bread) was exchanged at the miller’s, if it was established that an am haäreẓ gave [grain] to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day. And here, I am saying that the disqualified person went to draw water only that day, and one has to worry. And here, Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. And here, Rebbi Abba said in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there.

So is the Mishnah: “Because he did only add for the love of the first night, when he had intercourse with her.” If he slept with her, divorced her, and took her back, the love of the first night is still there. If he slept with her, died, and she became available to the levir, the love of the first night is still there. Rebbi Jacob bar Aḥa, Rebbi Alexis in the name of Ḥizqiah: Practice follows Rebbi Eleazar ben Azariah who said, if they were divorced or widowed after a preliminary marriage she collects 200, after the definitive marriage she collects everything. Rebbi Ḥanania said, practice follows Rebbi Eleazar ben Azariah. Rebbi Abbai said, they said to Rebbi Ḥanania, get outside to recite. Rebbi Jonah, Rebbi Ze‘ira in the name of Rebbi Jonathan said, practice follows Rebbi Eleazar ben Azariah. Rebbi Yosa, Rebbi Ze‘ira in the name of Rebbi Jonathan said, practice does not follow Rebbi Eleazar ben Azariah. Rebbi Yose said, we had a rule that Ḥizqiah and Rebbi Jonathan said the same thing. As it was stated: If somebody’s son went overseas and one heard that he died, [the father] went and wrote his property to somebody else, and after that, the son returned. The gift remains valid; Rebbi Simeon ben Menasia says that the gift is invalid since he would not have written the deed if he had known that his son was alive. And Rebbi Jacob bar Aḥa said, practice follows Rebbi Eleazar ben Azariah, and the reason of Rebbi Eleazar ben Azariah is the reason of Rebbi Simeon ben Menasia; and Rebbi Yannai said, they said to Rebbi Ḥanania, get outside to recite. And Rebbi Yose bar Ze‘ira in the name of Rebbi Jonathan said, practice does not follow Rebbi Eleazar ben Azariah. An actual case was judged according to Rebbi Eleazar ben Azariah.

HALAKHAH: “If somebody writes to his wife: “I shall have nothing to do with your properties,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: If he did not take her in. But if he took her in, nobody can lose his rights by these expressions. Rebbi Yose ben Rebbi Abun said, this is the word of Rebbi Ḥiyya: He who says that “my hands are removed from this field, my feet are removed from this field,” did not say anything. Rebbi Abun bar Ḥiyya asked before Rebbi Ze‘ira: Does a Mishnah imply that nobody can lose his rights by these expressions? Did we not state there: “If somebody was married to two wives when he sold a field and the first one wrote for the buyer: I have no claims on you, the second one can take it away from the buyer’s hands,” this implies, not the first one. He said to him, that text itself implies that nobody can lose his rights by these expressions, but here the second wife cannot take anything away from the first, and why can the first one not take it away from the buyer’s hands? For she writes to him: For any complaint I shall have regarding this field, I shall have nothing against you.

There, we have stated: “If somebody leases a cow from another person and lends it to a third party; if it died naturally, the lessee has to swear that it died naturally and the borrower has to pay to the lessee.” Rebbi Hila in the name of Rebbi Yannai: Only if he gave permission to lend to others. Also Rebbi Ḥiyya stated thus: “The borrower cannot lend, nor the lessee lease, nor the borrower lease, nor the lessee lend, nor the trustee give to another unless they received permission from the owners. And all who changed the titles without the owners’ knowledge are liable. But the borrower is liable even if he did not change.” But it is because we stated: “An unpaid watchman can stipulate to be exempt from an oath and the borrower may stipulate that he not have to pay.” This means that even if he stipulated to be exempt that he is obligated. What if he wanted to let the borrower swear? Let us hear from the following: “If he wrote to her: ‘I have no vow or oath against you,’ he cannot make her swear, but he can ask an oath from the heirs or her business associates.” This implies that if he wanted to make the borrower swear, he can force him to swear. The first case teaches about the second and the second about the first. The first case teaches about the second, that if he wanted to make the borrower swear, he can force him to swear. The second case teaches about the first, that if he wants to force the wife to swear, that he can make her swear. Rebbi Ḥanina said, it is not necessary to derive the first case from the second, and what does one learn for the second case from the first? Following what Rebbi Hila said in the name of Rebbi Yannai: Only if he gave permission to lend to others. And here, only if he gave permission to let her sons be stewards. Rebbi Yose said, he has to pay the lease all the time it is leased to him. Rebbi Ze‘ira asked Rebbi Abuna: If the owners borrowed it and it died? He said to him, in that case we say, they ate it. Rebbi Yose bar Abun said, if they ate it, they ate their own property. Rebbi Ze‘ira asked before Rebbi Yasa: How does one act? He said to him, there are two against four; one does not act following the argument. He said to him, they are two against two! Rebbi Eleazar is the elder Rebbi Ḥiyya’s student; Rebbi Joḥanan is Rebbi Yannai’s student.

There, we have stated: “If somebody leases a cow from another person and lends it to a third party; if it died naturally, the lessee has to swear that it died naturally and the borrower has to pay to the lessee.” Rebbi Hila in the name of Rebbi Yannai: Only if he gave permission to lend to others. Also Rebbi Ḥiyya stated thus: “The borrower cannot lend, nor the lessee lease, nor the borrower lease, nor the lessee lend, nor the trustee give to another unless they received permission from the owners. And all who changed the titles without the owners’ knowledge are liable. But the borrower is liable even if he did not change.” But it is because we stated: “An unpaid watchman can stipulate to be exempt from an oath and the borrower may stipulate that he not have to pay.” This means that even if he stipulated to be exempt that he is obligated. What if he wanted to let the borrower swear? Let us hear from the following: “If he wrote to her: ‘I have no vow or oath against you,’ he cannot make her swear, but he can ask an oath from the heirs or her business associates.” This implies that if he wanted to make the borrower swear, he can force him to swear. The first case teaches about the second and the second about the first. The first case teaches about the second, that if he wanted to make the borrower swear, he can force him to swear. The second case teaches about the first, that if he wants to force the wife to swear, that he can make her swear. Rebbi Ḥanina said, it is not necessary to derive the first case from the second, and what does one learn for the second case from the first? Following what Rebbi Hila said in the name of Rebbi Yannai: Only if he gave permission to lend to others. And here, only if he gave permission to let her sons be stewards. Rebbi Yose said, he has to pay the lease all the time it is leased to him. Rebbi Ze‘ira asked Rebbi Abuna: If the owners borrowed it and it died? He said to him, in that case we say, they ate it. Rebbi Yose bar Abun said, if they ate it, they ate their own property. Rebbi Ze‘ira asked before Rebbi Yasa: How does one act? He said to him, there are two against four; one does not act following the argument. He said to him, they are two against two! Rebbi Eleazar is the elder Rebbi Ḥiyya’s student; Rebbi Joḥanan is Rebbi Yannai’s student.

There, we have stated: “If somebody leases a cow from another person and lends it to a third party; if it died naturally, the lessee has to swear that it died naturally and the borrower has to pay to the lessee.” Rebbi Hila in the name of Rebbi Yannai: Only if he gave permission to lend to others. Also Rebbi Ḥiyya stated thus: “The borrower cannot lend, nor the lessee lease, nor the borrower lease, nor the lessee lend, nor the trustee give to another unless they received permission from the owners. And all who changed the titles without the owners’ knowledge are liable. But the borrower is liable even if he did not change.” But it is because we stated: “An unpaid watchman can stipulate to be exempt from an oath and the borrower may stipulate that he not have to pay.” This means that even if he stipulated to be exempt that he is obligated. What if he wanted to let the borrower swear? Let us hear from the following: “If he wrote to her: ‘I have no vow or oath against you,’ he cannot make her swear, but he can ask an oath from the heirs or her business associates.” This implies that if he wanted to make the borrower swear, he can force him to swear. The first case teaches about the second and the second about the first. The first case teaches about the second, that if he wanted to make the borrower swear, he can force him to swear. The second case teaches about the first, that if he wants to force the wife to swear, that he can make her swear. Rebbi Ḥanina said, it is not necessary to derive the first case from the second, and what does one learn for the second case from the first? Following what Rebbi Hila said in the name of Rebbi Yannai: Only if he gave permission to lend to others. And here, only if he gave permission to let her sons be stewards. Rebbi Yose said, he has to pay the lease all the time it is leased to him. Rebbi Ze‘ira asked Rebbi Abuna: If the owners borrowed it and it died? He said to him, in that case we say, they ate it. Rebbi Yose bar Abun said, if they ate it, they ate their own property. Rebbi Ze‘ira asked before Rebbi Yasa: How does one act? He said to him, there are two against four; one does not act following the argument. He said to him, they are two against two! Rebbi Eleazar is the elder Rebbi Ḥiyya’s student; Rebbi Joḥanan is Rebbi Yannai’s student.

“If she had compromised her ketubah, she shall not be able to collect without an oath,” etc. Rebbi Joḥanan said in the name of Rebbi Yannai: One pays from an orphan’s property only a document on which interest is due, and some say, also a woman’s ketubah. Rebbi Yannai said, because of her sustenance. Rebbi Mattaniah said, who is worried about sustenance? Rebbi Simeon! Since Rebbi Simeon said, it depends on the collection. What about it? For attraction, that everybody should jump to marry her. Some say, also for robbery and torts. Rebbi Yose said, we stated both of these. Robbery from the following: “If it was mortgageable, he has to pay.” For torts from the following: “One pays from an orphan’s property only from the least valuable.” So is the Mishnah: One pays for torts from an orphan’s property only from the least valuable. But was it not stated: If the son took his father’s place, one estimates torts from the most valuable land, creditors from average quality, and a woman’s ketubah from the least valuable. Rebbi Yose ben Rebbi Abun said, here about an adult orphan, there about an underage orphan.

“If she had compromised her ketubah, she shall not be able to collect without an oath,” etc. Rebbi Joḥanan said in the name of Rebbi Yannai: One pays from an orphan’s property only a document on which interest is due, and some say, also a woman’s ketubah. Rebbi Yannai said, because of her sustenance. Rebbi Mattaniah said, who is worried about sustenance? Rebbi Simeon! Since Rebbi Simeon said, it depends on the collection. What about it? For attraction, that everybody should jump to marry her. Some say, also for robbery and torts. Rebbi Yose said, we stated both of these. Robbery from the following: “If it was mortgageable, he has to pay.” For torts from the following: “One pays from an orphan’s property only from the least valuable.” So is the Mishnah: One pays for torts from an orphan’s property only from the least valuable. But was it not stated: If the son took his father’s place, one estimates torts from the most valuable land, creditors from average quality, and a woman’s ketubah from the least valuable. Rebbi Yose ben Rebbi Abun said, here about an adult orphan, there about an underage orphan.

It was stated: “As to their free-will offerings, he did not say anything.” Does that mean that the wicked give free-will offerings? Since he gave a free-will offering, he is not wicked. The Mishnah follows Rebbi Jehudah, since it was stated in the name of Rebbi Jehudah: “It is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should not make a vow at all. Rebbi Meїr says, “it is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should make a vow and pay. And so it says, “make vows and pay to your God.” How does one handle a free-will offering? He brings his sheep to the Temple courtyard and says, that one is an elevation offering. Rebbi Abin said, Rebbi Jehudah used to open a door: If you had known that one who makes a vow is called wicked, would you have vowed? Rebbi Yannai said, “it is a trap for a human to call ‘sanctified’ and afterwards to check out the vows,” if one started to make vows, his account book is opened. Another explanation: “it is a trap for a human to call ‘sanctified’ and to be late to check out the vows,” if a person is in arrears with his vows, his account book is opened. It happened to one who said, I undertake to bring an elevation offering and he tarried to bring it. His ship sank at sea.

HALAKHAH: It was stated: Rebbi Meïr says that as soon as a person abandons anything from his property, it is no longer in his possession. Rebbi Yose says, nothing may leave the hands of its owners except if it is taken up by another person. Rebbi Jeremiah, Rebbi Abba bar Ḥiyya, both say, Rebbi Joḥanan in the name of Rebbi Yannai: The words of Rebbi Yose [deal with the case] that a person gave a gift to ten people and this one was one of them. If somebody abandoned his field, some Tannaïm say, he can retract, but some Tannaïm say, he cannot retract. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The one who says that he can retract follows Rebbi Yose. But the one who says that he cannot retract follows Rebbi Meïr. Does this mean that abandoned property in the sense of Rebbi Yose is subject to tithes? What did he say? Abandoned property, not gift! Rebbi Jacob bar Aḥa came in the name of Rebbi Simeon ben Laqish: Abandoned property in the sense of Rebbi Yose is subject to tithes. There, they say that abandoned property in the sense of Rebbi Yose is not subject to tithes, since Rebbi Joḥanan said in the name of Rebbi Yannai: “The Levite shall come,” etc. You are obliged to give him from what you have but he has not. This excludes abandoned property for which your and his hands are equal. Gleanings, forgotten sheaves, peah, and abandoned property are all equal.

HALAKHAH: It was stated: Rebbi Meïr says that as soon as a person abandons anything from his property, it is no longer in his possession. Rebbi Yose says, nothing may leave the hands of its owners except if it is taken up by another person. Rebbi Jeremiah, Rebbi Abba bar Ḥiyya, both say, Rebbi Joḥanan in the name of Rebbi Yannai: The words of Rebbi Yose [deal with the case] that a person gave a gift to ten people and this one was one of them. If somebody abandoned his field, some Tannaïm say, he can retract, but some Tannaïm say, he cannot retract. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The one who says that he can retract follows Rebbi Yose. But the one who says that he cannot retract follows Rebbi Meïr. Does this mean that abandoned property in the sense of Rebbi Yose is subject to tithes? What did he say? Abandoned property, not gift! Rebbi Jacob bar Aḥa came in the name of Rebbi Simeon ben Laqish: Abandoned property in the sense of Rebbi Yose is subject to tithes. There, they say that abandoned property in the sense of Rebbi Yose is not subject to tithes, since Rebbi Joḥanan said in the name of Rebbi Yannai: “The Levite shall come,” etc. You are obliged to give him from what you have but he has not. This excludes abandoned property for which your and his hands are equal. Gleanings, forgotten sheaves, peah, and abandoned property are all equal.

Rebbi Joḥanan in the name of Rebbi Yannai: Partners can acquire one from the other and are responsible for damages inflicted by one on the other. Rebbi Abun bar Cahana said, if he said, collect and acquire. But if they were collected he does not acquire unless he moves.

Rebbi Jeremiah asked: Since you say, one opens for him by the honor of his father and mother; in things between him and the Omnipresent, one does not open for him by the honor of the Omnipresent. But since in matters between him and his father and mother one opens for him by the honor of his father and mother; similarly, in things between him and the Omnipresent should one not open for him by the honor of the Omnipresent? What is the honor of the Omnipresent? For example, that I shall not make a tabernacle, that I shall not take a lulab, that I shall not put on phylacteries. One understands that he does it for his own benefit. As in the following: “If you are just, what are you giving Him?” “If you sinned, what would you do to Him?” Rebbi Yannai said, one who listens to his urges is as if he worshipped idols. What is the reason? “In yourself there shall be no alien force; do not bow down to a foreign god.”

Rebbi Simeon ben Laqish provided an opening: If you had known that one who makes a vow is as if he put a neck-iron on his neck, would you have made the vow? It is as if a gang of prisoners was passing by, he saw that there was one unused neck-iron and put his head into it! “To bind a prohibition onto himself”, as you say, “he was bound with chains.” Rebbi Jonathan provided an opening: If you had known that one who makes a vow is like one who builds an idolatrous altar and one who continues in it is like one who sacrifices there, would you have made the vow? That is difficult to understand. Idolatry is a capital crime but vows are a simple prohibition; how can you say that? You have only what Rebbi Yannai said, one who listens to his urges is as if he worshipped idols. Rebbi Isaac provided an opening: If you had known that one who makes a vow is like one who takes a sword and sticks it in his heart, would you have made the vow? “Some talk bluntly like sword piercings.” Rebbi Ḥanina from Sepphoris in the name of Rebbi Phineas: It does not say “piercing” but “sword piercings”. For example, one who made a vow not to eat a loaf. Woe if he eats, woe if he does not eat. If he eats he transgresses his vow. If he does not eat he sins against himself. What can he do? He goes to a Sage who will dissolve his vow, “but the speech of Sages is healing. Rebbi Eudaimon in the name of Rebbi Isaac: Is it not enough what the Torah forbade you that you want to forbid other things for yourself? “To forbid a prohibition”.

It is written: “Every vow and every oath of prohibition to mortify a person.” For example, [a qônām] if I would taste peppers, if I would taste rolls. Not only if that kind is available now; even if that kind is not available now, perhaps he might bring her some later on. Rebbi Joḥanan in the name of Rebbi Yannai: If there were two pieces before them, one nice and one not nice. If she desired the nice one and made a vow to forbid herself the less nice one, he may dissolve that. Why can he dissolve? The colleagues say, because of her mortification. Rebbi Ze‘ira and Rebbi Hila both say, because of his mortification. Rebbi Ze‘ira in the name of Samuel: A man can dissolve all vows except if she says, any benefit from me shall [be qônām] for X. That means he can dissolve: Any benefit from X shall [be qônām] for me. But did we not state: “The produce of this grocery store [is qônām] for me, he cannot dissolve.” Explain that following Rebbi Yose and they disagree with him, for we did state there: “If he can get the necessities of life only from that grocer, he may dissolve.” Rebbi Yose said, because he gives him credit, he delivers to him. Rebbi Mana said, because he gives him good quality produce.

It has been stated: 300 nezirim came in the days of Rebbi Simeon ben Shetaḥ. For 150 of them he found an opening, for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ heard and fled. After some time, important people from the Persian empire came to king Yannai. They said to him: We remember that there was an old man who gave us a rabbinic discourse. They said to him, send and bring him! He sent and gave him his word; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money.” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and seat you among princes.” He said, bring him a cup that he may recite Grace. They brought him a cup and he said: “Let us give praise for the food that Yannai and his company ate.” He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here it is obvious for him! He wondered following the Sages; it is obvious to him following Rabban Simeon ben Gamliel. We have stated about this: If one came, was lying on a couch, and dipped with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he has eaten grain the volume of an olive. But did we not formulate, “two [eating] bread and one [eating] vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.

It has been stated: 300 nezirim came in the days of Rebbi Simeon ben Shetaḥ. For 150 of them he found an opening, for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ heard and fled. After some time, important people from the Persian empire came to king Yannai. They said to him: We remember that there was an old man who gave us a rabbinic discourse. They said to him, send and bring him! He sent and gave him his word; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money.” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and seat you among princes.” He said, bring him a cup that he may recite Grace. They brought him a cup and he said: “Let us give praise for the food that Yannai and his company ate.” He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here it is obvious for him! He wondered following the Sages; it is obvious to him following Rabban Simeon ben Gamliel. We have stated about this: If one came, was lying on a couch, and dipped with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he has eaten grain the volume of an olive. But did we not formulate, “two [eating] bread and one [eating] vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.

It has been stated: 300 nezirim came in the days of Rebbi Simeon ben Shetaḥ. For 150 of them he found an opening, for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ heard and fled. After some time, important people from the Persian empire came to king Yannai. They said to him: We remember that there was an old man who gave us a rabbinic discourse. They said to him, send and bring him! He sent and gave him his word; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money.” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and seat you among princes.” He said, bring him a cup that he may recite Grace. They brought him a cup and he said: “Let us give praise for the food that Yannai and his company ate.” He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here it is obvious for him! He wondered following the Sages; it is obvious to him following Rabban Simeon ben Gamliel. We have stated about this: If one came, was lying on a couch, and dipped with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he has eaten grain the volume of an olive. But did we not formulate, “two [eating] bread and one [eating] vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.

It has been stated: 300 nezirim came in the days of Rebbi Simeon ben Shetaḥ. For 150 of them he found an opening, for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ heard and fled. After some time, important people from the Persian empire came to king Yannai. They said to him: We remember that there was an old man who gave us a rabbinic discourse. They said to him, send and bring him! He sent and gave him his word; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money.” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and seat you among princes.” He said, bring him a cup that he may recite Grace. They brought him a cup and he said: “Let us give praise for the food that Yannai and his company ate.” He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here it is obvious for him! He wondered following the Sages; it is obvious to him following Rabban Simeon ben Gamliel. We have stated about this: If one came, was lying on a couch, and dipped with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he has eaten grain the volume of an olive. But did we not formulate, “two [eating] bread and one [eating] vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.

May a Cohen defile himself for the Patriarch? When Rebbi Judah the Prince died, Rebbi Yannai proclaimed and said: “There is no priesthood today.” When Rebbi Judah the Prince, grandson of Rebbi Judah the Prince, died, Rebbi Ḥiyya bar Abba did push Rebbi Zeïra in the Gufna synagogue of Sepphoris and defiled him. When Yehudinai, the sister of Rebbi Judah the Prince, died, Rebbi Ḥanina sent for Rebbi Mana but the latter did not come. He said to him, if one does not defile himself for them during their lifetime, so much less in their death. Rebbi Nassa said, in their death they treated them like a corpse of obligation.

May a Cohen defile himself for the honor of his teacher? The father-in-law of Rebbi Yannai the Younger died. He was both his father-in-law and his teacher. He asked Rebbi Yose who forbade it. Rebbi Ḥama (?) heard it and said: His students should defile themselves for him. The students [of Rebbi Yose] defiled themselves for him but ate meat and drank wine. Rebbi Mana told them: One of two things you cannot escape. If you are mourners, why did you eat meat and drink wine; if you are not mourners, why did you defile yourselves?

Rebbi Yannai said: A Cohen defiles himself in order to see the King. When King Diocletian visited here, Rebbi Ḥiyya bar Abba was seen stepping over graves at Tyre in order to see him. Rebbi Ḥizqiah and Rebbi Jeremiah in the name of Rebbi Joḥanan: There is an obligation to see great persons of government, so that when the kingdom of the dynasty of David will return one will know how to distinguish one government from the other.

Rebbi Jonah, Rebbi Yose the Galilean, in the name of Rebbi Yose ben Ḥanina: One does not ask rulings on practice before the bier of a deceased. But Rebbi Yoḥanan asked Rebbi Yannai before the bier of Rebbi Simeon ben Yoẓadaq about him who dedicated his elevation sacrifice for the upkeep of the Sanctuary, and he answered him! Let us say when they were bringing him to the study hall. But Rebbi Jeremiah asked Rebbi Zeïra before the bier of (Rebbi Simeon and) Rebbi Samuel bar Rav Isaac! Let us say that he answered him when he was far away; when he was close he did not answer him.

We have stated: “Rebbi Yose said, dried flesh from a corpse which even if soaked will not return to its former status is pure. What is Rebbi Yose’s reason? Did he not infer this from a carcass? From a carcass, since a dried carcass is pure, so also a dried corpse should be pure. Rebbi Immi asked: Since a foul-smelling carcass is pure, would a foul-smelling corpse also be pure? Then there can be no decayed matter for Rebbi Yose! It was found stated in Rebbi Yose’s name that there was decayed matter. The colleagues asked before Rebbi Yose: Since a carcass has no decay, so a corpse should have no decay! He told them that he inferred from an animal only for the flesh, not for the bones. There is no decay from flesh, there is decay from bones, as Bar Qappara stated, “decay of bones is jealousy.” Rebbi Yannai said, “or a grave”, even if one touched the first Adam’s grave. The colleagues say, he transposes the verse: “or a grave qbr” means “or decay rqb”. Bar Qappara stated, “or a grave qbr”, “or decay rqb”.

“They shall fall away, for his vow of nazir is impure.” From here that the days of impurity fall away. Then should he invalidate? He invalidates only the days of [impurity of] the dead. Why should they not be counted? If you say that days in which he causes [impurity to] couch and seat are counted, days in which he does not cause [impurity to] couch and seat are certainly counted! What did you see to say that they are not counted? Rebbi [] said in the name of Rebbi Simeon ben Laqish: “For a wild growth of his head’s hair”. Days of hair growth are counted, days preparing for shaving are not counted. So far in his days of counting; in the days of his definite status? Rebbi Joḥanan in the name of Rebbi Yannai: “Please do not let her be like a corpse.” Since the days of a corpse are not counted, the days of quarantine are not counted. A student quoted this saying cf Rebbi Joḥanan’s before Rebbi Simeon ben Laqish, who did not accept it. He said to him: Here, you call it quarantine, but there, you want to call it absolute; you cannot do that. For Rebbi Joḥanan said in the name of Rebbi Simeon ben Laqish: “Please do not let her be like a corpse; let her be quarantined.” Just as the days of the dead are seven, so the days of quarantine are seven.

HALAKHAH: “Rebbi Eleazar said in the name of Rebbi Joshua,” etc. There, we have stated: “Two are impure from the dead, one is impure for seven days and one is impure by the impurity of evening. Three are impure from the dead, two are impure for seven days and one is impure until nightfall. Four are impure from the dead, three are impure for seven days and one is impure until nightfall. How is it for two? Any person who touches a corpse is impure for seven days; a person who touches him is impure until nightfall,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: All are biblically [impure] for heave, but for entering the Sanctuary only the second impure who touched the first impure. What is the reason? “A person who would be impure and did not purify himself;” anybody needing purification is guilty for entering the Sanctuary; anybody not needing purification is not guilty for entering the Sanctuary. They objected: But a person who touches objects which touched a corpse needs purification, but is he the second? Rebbi Abin bar Ḥiyya said, for impurity of a person from a person, not for impurity of a person from objects. The statement of Rebbi Abin bar Ḥiyya [implies that] only the first is guilty. Since [for impurity of] a person from a person only the first is guilty, so here the first is guilty. Rebbi Yose said, only if he immersed himself. That is a statement of Rebbi, since Rebbi said, all impure persons remain impure until the are immersed in water.

Rebbi Illa said: He himself, who touched the corpse, is guilty. He said it and gave its reason: “who became impure,” that refers to the impurity of a human. But is there not a third? As Rebbi Abun bar Ḥiyya said, for impurity of a person from a person a man is guilty for impurity in the Sanctuary. They objected: If objects touch the corpse, a human the objects, and objects the human. For impurity of a person from a person, not for impurity of a person from objects. Rebbi Zeriqa in the name of Rav Hamnuna: The Tanna there disagrees with Rebbi Illa: “For an object made half of cement־earth and half of dung one is not guilty for coming to the Sanctuary” Because it is half of earth and half of dung; but if it were totally of earth, one would be guilty. Who is guilty? Not the one who touches it? Is he not the second who touches the first? Rebbi Phineas said before Rebbi Yose: Explain it if he threw it. He answered him, about him who threw it we stated: For washing his body he is subject to extirpation, for washing his garments to the forty. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, do we not have the Mishnah in support of that first Tanna, as is stated: “Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” For the first, for which the nazir shaves, one is guilty if entering the Sanctuary; for the second, for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Joḥanan said, it is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty if entering the Sanctuary; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty if entering the Sanctuary. Rebbi Jeremiah said, we were of the opinion that they disagree about a sacrifice, but one whips even the third, even the fourth. Rebbi Yose from Sidon stated before Rebbi Jeremiah in opposition to Rebbi Jeremiah: “For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” Rebbi Yose ben Rebbi Abun said, Rebbi Yannai, Rebbi Joḥanan: It is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty.

So far for the people celebrating Passover. From where the nazir? Rebbi Joḥanan in the name of Rebbi [Yannai]: “If a person dies suddenly on him”. Since on him it is in the open, so everything in the open. This eliminates the grave in the abyss which is not in the open.

“What is a grave of the abyss? A corpse buried in stubble, straw, dust, or pebbles. But if it was buried in water, a dark spot, or rock crevasses, it does not create a grave of the abyss.” The principle: Any place from where it can be removed creates a grave of the abyss; any place from where it cannot be removed does not create a grave of the abyss. Can stubbles and straw not be removed? Does the Mishnah not follow Rebbi Yose, since Rebbi Yose said, straw said to be disregarded is disregarded. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: It is everybody’s opinion. What Rebbi Yose said, if he mixed it with dust. “There is straw which is treated like dust and dust which is treated like straw. Straw not to be removed is like dust; dust to be removed is like straw.” In the House of Rebbi Yannai they said: If he covered it with mats it is disregarded. Come and see: If he [filled] it with mats it is not disregarded, if he covered it with mats it is disregarded. If he filled it with branches of date palms it is problematic. Rebbi Zeriqan, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: Even thin sheets.

HALAKHAH: Rebbi Yannai said: It is written: “To all the hills which are to be worked by the harrow the fear of worm and snail will not come.” Just as the stalk fears the iron, so the hair fears the iron.

Explanation: Rebbi Dositheos ben Rebbi Yannai and Rebbi Yose ben Kipper descended to collect there for a colleague when they were slandered. They came and wanted to take it back from them. They answered, we already acquired it. They said, we wish for you to accept it in good faith; they answered, we are unpaid trustees. They approached Rebbi Dositheos ben Rebbi Yannai who told them, there it is, all of it. They took Rebbi Yose ben Kipper, whipped him with ropes, and took it from him. When they returned here, he went to his father and told him, look what your son did to me! He asked him, what did he do to you? He answered, if he had taken my position, they could not have taken anything from us. He asked him, why did you act in such a way? He said, I saw that they were a unanimous court, their hats were a cubit wide, they were directing blows, my brother Yose was bound and the whip ascended and descended. I said, does my father have another Dositheos? Rebbi Ḥaggai said, you say that for somebody who cannot give a warranty in good faith. But if somebody gives a warranty in good faith, one takes from this one and gives to the other.

Explanation: Rebbi Dositheos ben Rebbi Yannai and Rebbi Yose ben Kipper descended to collect there for a colleague when they were slandered. They came and wanted to take it back from them. They answered, we already acquired it. They said, we wish for you to accept it in good faith; they answered, we are unpaid trustees. They approached Rebbi Dositheos ben Rebbi Yannai who told them, there it is, all of it. They took Rebbi Yose ben Kipper, whipped him with ropes, and took it from him. When they returned here, he went to his father and told him, look what your son did to me! He asked him, what did he do to you? He answered, if he had taken my position, they could not have taken anything from us. He asked him, why did you act in such a way? He said, I saw that they were a unanimous court, their hats were a cubit wide, they were directing blows, my brother Yose was bound and the whip ascended and descended. I said, does my father have another Dositheos? Rebbi Ḥaggai said, you say that for somebody who cannot give a warranty in good faith. But if somebody gives a warranty in good faith, one takes from this one and gives to the other.

HALAKHAH: “If somebody sets aside produce,” etc. Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar ben Yannai: This means that nothing is in disorder for 24 hours but the last day. Rebbi Joḥanan said: Nothing is in order for 24 hours but the first day, as we have stated there: “If a miqweh was measured and found deficient.” Ḥinena the son of Rav Assi bar Mamal in the name of Rebbi Eleazar: That is to negate the words of Rebbi Eleazar, as we have stated: “If they were lost, one worries about them for 24 hours back, the words of Rebbi Eleazar.”

HALAKHAH: “One cannot collect for usufruct,” etc. Rebbi Joḥanan said in the name of Rebbi Yannai: One pays from an orphan’s property only a document on which interest is due, and some say, also a woman’s ketubah. Rebbi Yannai said, because of her sustenance. Rebbi Mattaniah said, who is worried about sustenance? Rebbi Simeon! Since Rebbi Simeon said, it depends on the collection. What about it? For attraction, that everybody should be eager to marry her. Some say, also for robbery and torts. Rebbi Yose said, we stated both of these. Robbery from the following: “If it was mortgageable, he has to pay.” For torts from the following: “One pays from an orphan’s property only from the least valuable.” So is the Mishnah: One pays for torts from an orphan’s property only from the least valuable. But was it not stated: If the son took his father’s place, one estimates torts from the most valuable land, creditors from average quality, and a woman’s ketubah from the least valuable. Rebbi Yose ben Rebbi Abun said, there about an adult orphan, here about an underage orphan.

HALAKHAH: “One cannot collect for usufruct,” etc. Rebbi Joḥanan said in the name of Rebbi Yannai: One pays from an orphan’s property only a document on which interest is due, and some say, also a woman’s ketubah. Rebbi Yannai said, because of her sustenance. Rebbi Mattaniah said, who is worried about sustenance? Rebbi Simeon! Since Rebbi Simeon said, it depends on the collection. What about it? For attraction, that everybody should be eager to marry her. Some say, also for robbery and torts. Rebbi Yose said, we stated both of these. Robbery from the following: “If it was mortgageable, he has to pay.” For torts from the following: “One pays from an orphan’s property only from the least valuable.” So is the Mishnah: One pays for torts from an orphan’s property only from the least valuable. But was it not stated: If the son took his father’s place, one estimates torts from the most valuable land, creditors from average quality, and a woman’s ketubah from the least valuable. Rebbi Yose ben Rebbi Abun said, there about an adult orphan, here about an underage orphan.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

But are her garden and her courtyard not subject to her husband’s having the usufruct? Rebbi Joshua in the name of Rebbi Yannai: Only if he writes to her, “I have nothing to do with your properties.” Rebbi Isaac bar Ḥaqulah in the name of Rebbi Hoshaiah: Even if he did not write to her, “I have nothing to do with your properties.” It turns out that Rebbi Yannai follows the rabbis and Rebbi Hoshaiah follows Rebbi Meїr. Rebbi Yannai follows the rabbis, for the rabbis say, even though the slave’s hand is his master’s hand, he can acquire his document of manumission from [his master’s] hand. But her garden and her courtyard are subject to her husband’s having the usufruct unless he writes to her, “I have nothing to do with your properties.” It is difficult for the rabbis: since the slave’s hand is his master’s hand, how can he acquire his document of manumission from [his master’s] hand? Rebbi Hoshaiah follows Rebbi Meїr, for Rebbi Meїr said since the wife’s hand is not her husband’s hand, she can acquire her bill of divorce from her husband. Her garden and her courtyard will not be subject to her husband, even if he has the usufruct, even if he did not write to her, “I have nothing to do with your properties.” If he inherited properties together with her, even if he wrote it is as if he did not write; [for example] if he had married his brother’s daughter, even if he wrote it is as if he did not write. If another person gave her a gift and told her, on condition that your husband have no rights to it, but it is for you to trade on your own account, then even if he did not write it is as if he wrote.

How close is “near”? Rav said, four cubits. Rebbi Ilai the heir said, four cubits. Rebbi Eleazar in the name of Rebbi Joḥanan in the name of Rebbi Yannai: Stretching out hands, and we have stated: “stretching out hands.” Rebbi Abba, Rebbi Jeremiah, in the name of Rav: Stretching out hands. The argument of Rav is inverted; there, he says four cubits and here he says so? There in theory, here in practice. “Rebbi Eleazar stated: Even if it was closer to her than to him but a dog came and took it away, she is not divorced.” Samuel agrees with Rebbi Eleazar and disagrees. The clearest way is that he puts it into her hand. If there was room for stretching out hands between him and her, Simeon bar Abba in the name of Rebbi Joḥanan [states]: If it was closer to her than to him she is divorced, closer to him than to her she is not divorced, half and half she is divorced and not divorced. Abba bar Rav Jeremiah said: In all cases in which we have stated “divorced and not divorced”, support is on him.

HALAKHAH: “If he wrote in the name of an inappropriate government, in the name of the government of Media,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: They declared the child a bastard because of the danger. Rav Huna in the name of Rav: This entire Chapter is Rebbi Meїr’s except for “if he changed his or her name or the name of his or her city.” Rebbi Mana asked before Rebbi Yasa: Also “if somebody divorced his wife”? He said to him, not your Chapter but our Chapter.

HALAKHAH: “If he wrote a bill to divorce his wife and then changed his mind,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: There is no problem because of the purity of the priestly line and the court will not denigrate her. There came a case before the Elder Rebbi Ḥiyya and he acted following the House of Hillel. Rav asked him, why did you bring yourself into this great doubt? He answered, Rebbi Ismael ben Rebbi Yose was with me. He quoted about them: “Two are better than one.”

Rebbi Joḥanan said, the practice follows Rebbi Simeon ben Eleazar, since Rebbi Simeon ben Eleazar said it never is a bill of divorce unless he declares at the moment of delivery: “This is your bill of divorce.” Rebbi Jacob bar Aḥa in the name of Rebbi Yannai: There is not even a hint of invalidity on her. Cahana said, this implies that they did not worry. If they did worry, might he not have said “you are permitted to any man” when it was still in her hand? Rebbi Aḥa said, this implies that they did worry. If they did not worry, could he not divorce by any power he has to divorce?

“Three kinds of bills of divorce are invalid,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: All in handwriting. Rebbi Eleazar asked: There are witnesses; why do I need handwriting? Rav Jeremiah in the name of Rav: All in handwriting except if its witnesses are with it. Rav Hamnuna said, they testified to their own sin since they agreed to lie by signing on an undated bill of divorce.

HALAKHAH: “Rebbi Eleazar says, it is valid even if there are no signatures of witnesses on it,” etc. Rav and Samuel both say that practice follows Rebbi Eleazar. Rebbi Joḥanan in the name of Rebbi Yannai: The words of the Sages: It is invalid. There came a case before Rebbi Joḥanan about a Cohen’s wife and he wanted to act on Rebbi Yannai’s statement when it was heard that Rav and Samuel disagreed. There came before him [another case] involving an Israel, and he listened to that. Rebbi Joshua ben Levi said, in the opinion of everybody it is valid. But did not Rebbi Eleazar say, it is valid, and the rabbis say, it is invalid? What is their disagreement? Rebbi Eleazar said, it is valid and she can collect from encumbered property. The rabbis said, it is invalid and she can collect only from unencumbered property.

HALAKHAH: “Rebbi Eleazar says, it is valid even if there are no signatures of witnesses on it,” etc. Rav and Samuel both say that practice follows Rebbi Eleazar. Rebbi Joḥanan in the name of Rebbi Yannai: The words of the Sages: It is invalid. There came a case before Rebbi Joḥanan about a Cohen’s wife and he wanted to act on Rebbi Yannai’s statement when it was heard that Rav and Samuel disagreed. There came before him [another case] involving an Israel, and he listened to that. Rebbi Joshua ben Levi said, in the opinion of everybody it is valid. But did not Rebbi Eleazar say, it is valid, and the rabbis say, it is invalid? What is their disagreement? Rebbi Eleazar said, it is valid and she can collect from encumbered property. The rabbis said, it is invalid and she can collect only from unencumbered property.

HALAKHAH: “Five who wrote collectively a bill of divorce,” etc. Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed regarding everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, even if he said “I am greeting X,” one can assume that he signed regarding everything. What means “collectively” for Rebbi Joḥanan? X divorces Y and Z U. What means “collectively” for Rebbi Simeon ben Laqish? We, X and Z, divorce our wives at place A. Rebbi Ze‘ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately he needs a text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit, a qorbān for this one or that one’; each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.” Samuel said, the detailed statement for Rebbi Meїr is the general statement for Rebbi Jehudah and the detailed statement for Rebbi Jehudah is the general statement for Rebbi Meїr. [Rebbi] Samuel said in the name of Rebbi Ze‘ira, the words of the rabbis show that the detailed statement for Rebbi Meїr is not the general statement for Rebbi Jehudah and the detailed statement for Rebbi Jehudah is not the general statement for Rebbi Meїr, since Rebbi Joḥanan said in the name of Rebbi Yannai: “and I am greeting X,” one can assume that he signed regarding everything; “I am greeting X,” he signed only for the greeting. If you would say that the detailed statement for Rebbi Meїr is the general statement for Rebbi Jehudah, even if he said “and I am greeting X,” can one assume that he signed regarding everything? How is this? Rebbi Yose said, a Mishnah implies that the detailed statement for Rebbi Jehudah is not the general statement for Rebbi Meїr, as we have stated there: “Rebbi Meїr says, even ‘wheat, and barley, and spelt’ makes him guilty for each one separately”, but nobody says “even” unless he refers to an earlier statement. How is this? Rebbi Ḥanina said, in Rebbi Meїr’s opinion, [whether] he said “wheat, and barley, and spelt”, [or “wheat, barley, spelt] is a general statement and particulars. [In Rebbi Jehudah’s opinion,] if he said, “wheat grains, barley grains, and spelt grains”, it is a general statement without particulars.

HALAKHAH: “Five who wrote collectively a bill of divorce,” etc. Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed regarding everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, even if he said “I am greeting X,” one can assume that he signed regarding everything. What means “collectively” for Rebbi Joḥanan? X divorces Y and Z U. What means “collectively” for Rebbi Simeon ben Laqish? We, X and Z, divorce our wives at place A. Rebbi Ze‘ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately he needs a text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit, a qorbān for this one or that one’; each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.” Samuel said, the detailed statement for Rebbi Meїr is the general statement for Rebbi Jehudah and the detailed statement for Rebbi Jehudah is the general statement for Rebbi Meїr. [Rebbi] Samuel said in the name of Rebbi Ze‘ira, the words of the rabbis show that the detailed statement for Rebbi Meїr is not the general statement for Rebbi Jehudah and the detailed statement for Rebbi Jehudah is not the general statement for Rebbi Meїr, since Rebbi Joḥanan said in the name of Rebbi Yannai: “and I am greeting X,” one can assume that he signed regarding everything; “I am greeting X,” he signed only for the greeting. If you would say that the detailed statement for Rebbi Meїr is the general statement for Rebbi Jehudah, even if he said “and I am greeting X,” can one assume that he signed regarding everything? How is this? Rebbi Yose said, a Mishnah implies that the detailed statement for Rebbi Jehudah is not the general statement for Rebbi Meїr, as we have stated there: “Rebbi Meїr says, even ‘wheat, and barley, and spelt’ makes him guilty for each one separately”, but nobody says “even” unless he refers to an earlier statement. How is this? Rebbi Ḥanina said, in Rebbi Meїr’s opinion, [whether] he said “wheat, and barley, and spelt”, [or “wheat, barley, spelt] is a general statement and particulars. [In Rebbi Jehudah’s opinion,] if he said, “wheat grains, barley grains, and spelt grains”, it is a general statement without particulars.

HALAKHAH: “If he wrote two bills of divorce side by side,” etc. “It is invalid if the witnesses are separated from the text by the width of two lines; less than that it is valid”. Simeon bar Abba in the name of Rebbi Joḥanan: An empty space of two lines in a text about one subject makes invalid in any case. Rebbi Samuel bar Rav Isaac said: The Mishnah says so: “One Hebrew- and one Greek-writing witness are under each of them, reaching from one column to the other, are all invalid.” Is not Hebrew combined with Greek one item? Rebbi Mana said, if he started at the end of the second line and ended at the fourth line, it is valid. “How far from the text should the witnesses sign? That they can be read with it, the words of Rebbi. Rebbi Simeon ben Eleazar says, one full line. Rebbi Dositheos ben Yannai says, the width of the witnesses’ handwriting.” What kind of writing does one use to estimate? Rebbi Yasa ben Rebbi Sabbatai says, the width of the witnesses’ handwriting. Rebbi Abbahu in the name of Rebbi Isaac ben Ḥaqula: Corresponding to לך ולך. Rebbi Jeremiah asked before Rebbi Ze‘ira: Does the signature of Yose ben Yannai have equal weight with the signature of Shaul ben Barukh? He said to him: For that it is needed, that the signature of Yose ben Yannai has equal weight with the signature of Shaul ben Barukh.

HALAKHAH: “If he wrote two bills of divorce side by side,” etc. “It is invalid if the witnesses are separated from the text by the width of two lines; less than that it is valid”. Simeon bar Abba in the name of Rebbi Joḥanan: An empty space of two lines in a text about one subject makes invalid in any case. Rebbi Samuel bar Rav Isaac said: The Mishnah says so: “One Hebrew- and one Greek-writing witness are under each of them, reaching from one column to the other, are all invalid.” Is not Hebrew combined with Greek one item? Rebbi Mana said, if he started at the end of the second line and ended at the fourth line, it is valid. “How far from the text should the witnesses sign? That they can be read with it, the words of Rebbi. Rebbi Simeon ben Eleazar says, one full line. Rebbi Dositheos ben Yannai says, the width of the witnesses’ handwriting.” What kind of writing does one use to estimate? Rebbi Yasa ben Rebbi Sabbatai says, the width of the witnesses’ handwriting. Rebbi Abbahu in the name of Rebbi Isaac ben Ḥaqula: Corresponding to לך ולך. Rebbi Jeremiah asked before Rebbi Ze‘ira: Does the signature of Yose ben Yannai have equal weight with the signature of Shaul ben Barukh? He said to him: For that it is needed, that the signature of Yose ben Yannai has equal weight with the signature of Shaul ben Barukh.

HALAKHAH: “If he wrote two bills of divorce side by side,” etc. “It is invalid if the witnesses are separated from the text by the width of two lines; less than that it is valid”. Simeon bar Abba in the name of Rebbi Joḥanan: An empty space of two lines in a text about one subject makes invalid in any case. Rebbi Samuel bar Rav Isaac said: The Mishnah says so: “One Hebrew- and one Greek-writing witness are under each of them, reaching from one column to the other, are all invalid.” Is not Hebrew combined with Greek one item? Rebbi Mana said, if he started at the end of the second line and ended at the fourth line, it is valid. “How far from the text should the witnesses sign? That they can be read with it, the words of Rebbi. Rebbi Simeon ben Eleazar says, one full line. Rebbi Dositheos ben Yannai says, the width of the witnesses’ handwriting.” What kind of writing does one use to estimate? Rebbi Yasa ben Rebbi Sabbatai says, the width of the witnesses’ handwriting. Rebbi Abbahu in the name of Rebbi Isaac ben Ḥaqula: Corresponding to לך ולך. Rebbi Jeremiah asked before Rebbi Ze‘ira: Does the signature of Yose ben Yannai have equal weight with the signature of Shaul ben Barukh? He said to him: For that it is needed, that the signature of Yose ben Yannai has equal weight with the signature of Shaul ben Barukh.

“Even though the House of Shammai and the House of Hillel disagreed about co-wives, and sisters, and an old bill of divorce, and a woman doubtfully married, and someone who gives qiddushin in the value of a peruṭa, and someone who divorces his wife and spends the night with her in a hostelry, and a woman who receives qiddushin for at least a denar or the value of a denar, the House of Shammai did not refrain from marrying women from the House of Hillel or the House of Hillel from the House of Shammai but they behave truthfully and in peace, as it is said: ‘Love truth and peace.’ ” Bastardy is between them and you say so? How is that? If a first man gives her qiddushin for a peruṭa and a second [gives her afterwards)] for a denar, in the opinion of the House of Shammai she is betrothed to the second and her child by the first is a bastard. In the opinion of the House of Hillel she is betrothed to the first and her child by the second is a bastard. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: The House of Shammai concede to the House of Hillel as a restriction. In that case, the House of Shammai should marry women from the House of Hillel since they concede to them. But the House of Hillel should not marry women from the House of Shammai since they do not concede to them. Rebbi Joḥanan in the name of Rebbi Yannai: They all followed the same practice. If they followed the same practice, in this case we stated: “The House of Shammai sent and diminished it, since the House of Shammai say unless most of it is missing?” Rebbi Yose ben Rebbi Abun said, the House of Shammai acted before the question came before the House of Hillel. After a question came before the House of Hillel, the House of Shammai were not touching it. Rebbi Abba Mari said, that is correct. Did we not state: “They declared impure all purities from before”, but not in the future. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagreed. One said both acted according to valid practice; the other said, each party followed their own practice. Bastardy is between them and you say so? The Omnipresent watched and no case ever happened.