yohanan

What is an aris (an espalier) [which is regarded as a vineyard]? One who has planted a [single] row consisting of five vines beside a fence ten handbreadths high, or beside a trench ten handbreadths deep and four wide, they leave a space of four cubits in which to work it. Bet Shammai says: they measure the four cubits from the body of the vine to the field; But Bet Hillel says: from the fence to the field. Rabbi Yohanan ben Nuri said: all who say so are mistaken! Rather, if there are four cubits from the body of the vines to the fence, they leave a space in which to work it and they may sow the rest. And how much is the space in which work to work a vine? Six handbreadths in every direction. Rabbi Akiva says: three.

Rabbi Yose says: Anything stewed with [terumah] beets becomes forbidden, because they impart a flavor. Rabbi Shimon says: cabbage from a field artificially irrigated [that is stewed] with [terumah] cabbage from a field watered by rain, is forbidden because it absorbs. Rabbi Akiba says: all things cooked together are permitted, except those with meat. Rabbi Yohanan ben Nuri says: liver renders other things forbidden, but does not become forbidden, because it gives off [flavor] but does not absorb.

Yohanan the high priest stopped [the recitation] of the confession of the tithes. He also abolished the “wakers” and the “strikers.” Until his days the hammer used to beat in Jerusalem. And in his days one did not have to ask about demai.

What counts as a species with its same species? Wheat is not reckoned together with any [species] other than with spelt; Barley is reckoned together with all [species] except wheat. Rabbi Yohanan ben Nuri says: the rest of the species are reckoned together one with another.

One may turn a dish over a lamp so that the beams should not catch [fire], and over an infant’s excrement, and over a scorpion so that it should not bite. Rabbi Judah said: an incident came before Rabban Yohanan ben Zakkai in Arabia and he said, “I fear that he may be liable for a sin-offering.”

A man may break open a cask in order to eat dried figs from it, provided that he does not intend to make the cask into a vessel. And one may not perforate the stopper of a cask, the words of Rabbi Judah. But the sages permit it. And one may not pierce it at its side; And if it is already perforated one may not place wax upon it, because he smoothes it out. Rabbi Judah said: a case came before Rabbi Yohanan ben Zakkai in Arav and he said, “I fear [that he may be liable] to a sin-offering.”

If one slept on the road and was unaware that night had fallen, he may move two thousand cubits in any direction, the words of Rabbi Yohanan ben Nuri. But the sages say: he has only four cubits within which to move. Rabbi Eliezer says: and the man is deemed to be in the middle of them. Rabbi Judah says: he may move in any direction he desires. And Rabbi Judah agrees that once chosen his direction he may not go back on it.

What is the minimum measure [for Shabbat border eruvin]? Food for two meals for each person, for weekdays and not for Shabbat, the words of Rabbi Meir. Rabbi Judah says: for Shabbat and not for weekdays. And both intended to give a leniency. Rabbi Yohanan ben Beroka says: not less than a loaf that is purchased for a pondium when the price of wheat is four se’ah for a sela. Rabbi Shimon says: two thirds of a loaf, when three [loaves] are made from a kav [of wheat]. Half of this loaf is the size prescribed for a leprous house, and half of its half is the size that disqualifies one’s body [from eating terumah].

If a [dead] creeping thing was found in the Temple, a priest should carry it out in his girdle in order not to keep the impurity there any longer than is necessary, the words of Rabbi Yohanan ben Beroka. Rabbi Judah says: [it should be removed] with wooden tongs in order that uncleanness shall not increase. From where must it be removed? From the sanctuary, from the hall, and from between the hall and the altar, the words of Rabbi Shimon ben Nanas. Rabbi Akiva says: from any place where karet is incurred for entering intentionally and a sin-offering for entering in error from there it must be removed, and from any other place they cover it with a large pot. Rabbi Shimon says: wherever the sages have permitted you anything they have only given you what is really yours, since they have only permitted you that which is forbidden as shevut.

A pesah which went out [beyond the walls of Jerusalem] or was defiled must be burned immediately. If its owners were defiled or they died, its form must change and [then] it is burned on the sixteenth [of Nisan]. Rabbi Yohanan ben Berokah says: this too must be burned immediately, because there are none to eat it.

Rabbi Judah said: Ben Bukri testified at Yavneh that a priest who paid the shekel is not a sinner. But Rabban Yohanan ben Zakkai said to him: not so, but rather a priest who did not pay the shekel was guilty of a sin, only the priests expounded this verse for their own benefit: “And every meal-offering of the priest shall be wholly burnt, it shall not be eaten” (Leviticus 6:16), since the omer and the two loaves and the showbread are [brought] from our [contributions], how can they be eaten?

These were the officers in the Temple: Yohanan the son of Pinchas was over the seals. Ahiyah over the libations. Mattityah the son of Shmuel over the lots. Petahiah over the bird-offering. (Petahiah was Mordecai. Why was his name called Petahiah? Because he ‘opened’ matters and expounded them, and he understood the seventy tongues). The son of Ahijah over the sickness of the bowels. Nehuniah, the digger of ditches. Gevini, the crier. The son of Gever over the locking of the gates. The son of Bevai over the strips [for lighting the menorah]. The son of Arza over the cymbal. Hugras the son of Levi over the song. The house of Garmu over the making of the showbread. The house of Avtinas over the preparing of the frankincense. Elazar over the curtains. And Pinchas over the priestly vestments.

If one required libations he would go to Yohanan who was the officer over the seals, and give him money and receive from him a seal. Then he would go to Ahiyah who was the officer over the libations, and give him the seal, and receive from him the libations. And in the evening these two [officers] would come together, and Ahiyah would bring out the seals and receive money for their value. And if there was more [than their value] the surplus belonged to the sanctuary, but if there was less [than their value] Yohanan would pay [the loss] out of his own pocket; for the Temple has the upper hand.

If one required libations he would go to Yohanan who was the officer over the seals, and give him money and receive from him a seal. Then he would go to Ahiyah who was the officer over the libations, and give him the seal, and receive from him the libations. And in the evening these two [officers] would come together, and Ahiyah would bring out the seals and receive money for their value. And if there was more [than their value] the surplus belonged to the sanctuary, but if there was less [than their value] Yohanan would pay [the loss] out of his own pocket; for the Temple has the upper hand.

It once happened that they brought a dish to Rabbi Yohanan ben Zakkai to taste, and two dates and a pail of water to Rabban Gamaliel and they said, “Bring them up to the sukkah.” And when they gave Rabbi Zadok food less than the bulk of an egg, he took it in a napkin, ate it outside the sukkah and did not say a blessing after it.

One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.

In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yohanan ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].

As was its performance on a weekday, so was its performance on Shabbat, except that they would gather them on the eve of Shabbat and place them in golden basins so that they would not become wilted. Rabbi Yohanan ben Beroka says: they used to bring palm branches and they would beat them on the ground at the sides of the altar, and that day was called “[the day of] the beating of the palm branches.”

Rabban Gamaliel had diagrams of the moon on a tablet [hung] on the wall of his upper chamber, and he used to show them to the unlearned and say, “Did it look like this or this?” It happened that two witnesses came and said, “We saw it in the morning in the east and in the evening in the west.” Rabbi Yohanan ben Nuri said: they are lying witnesses. When they came to Yavneh Rabban Gamaliel accepted them. On another occasion two witnesses came and said, “We saw it at its proper time, but on the night which should have been the new moon it was not seen,” and Rabban Gamaliel accepted their evidence. Rabbi Dosa ben Harkinas said: they are lying witnesses. How can they testify that a woman has given birth when on the next day her belly is between her teeth (swollen)? Rabbi Joshua to him: I see your argument.

If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yohanan ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yohanan ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.

If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yohanan ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yohanan ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.

In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yohanan ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].

Originally they used to accept testimony with regard to the new moon during the whole day. On one occasion the witnesses were late in arriving, and the Levites went wrong in the daily hymn. They therefore decreed that testimony should be accepted only until the afternoon [sacrifice]. If witnesses came after the afternoon sacrifice that day should be kept as holy and also the next day. After the destruction of the temple Rabban Yohanan ben Zakkai decreed that testimony with regard to the new moon should be received during the whole day. Rabbi Joshua ben Korha said: this further did Rabbi Yohanan ben Zakkai decree, that not matter where the head of the court might be, the witnesses should have to go only to the place of the assembly.

Originally they used to accept testimony with regard to the new moon during the whole day. On one occasion the witnesses were late in arriving, and the Levites went wrong in the daily hymn. They therefore decreed that testimony should be accepted only until the afternoon [sacrifice]. If witnesses came after the afternoon sacrifice that day should be kept as holy and also the next day. After the destruction of the temple Rabban Yohanan ben Zakkai decreed that testimony with regard to the new moon should be received during the whole day. Rabbi Joshua ben Korha said: this further did Rabbi Yohanan ben Zakkai decree, that not matter where the head of the court might be, the witnesses should have to go only to the place of the assembly.

The order of blessings [in the Musaf Amidah of Rosh Hashanah]: He says “patriarchs”, “powers” and the “sanctification of the name” and includes the kingship verses with them and does not blow [the shofar]. The sanctification of the day and blows [the shofar], the remembrance-verses and blows [the shofar], and the shofar-verses and blows [the shofar]. Then he says the blessing of the Temple service and “thanksgiving” and the blessing of the priests, the words of Rabbi Yohanan ben Nuri. Rabbi Akiva said to him: if he does not blow the shofar for the kingship-verses, why should he say them? Rather he says: “patriarchs”, “powers” and the “sanctification of the name” and includes the kingship verse with the sanctification of the day and blows the shofar, then he says the remembrance-verses and blows, and the shofar-verses and blows. Then he says the Temple service and “thanksgiving” and the blessing of the priest.

They do not recite less than ten kingship [verses], ten remembrance [verses], and ten shofar [verses]. Rabbi Yohanan ben Nuri says: if he said three from each set he has fulfilled his obligation. They do not mention kingship, remembrance and shofar verses of punishment. He begins with [verses] from the Torah and concludes with [verses] from the prophets. Rabbi Yose says: if he concludes with [a verse] from the Torah he has fulfilled his obligation.

The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yohanan ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.

A man shall not abstain from procreation unless he already has children. Beth Shammai says: two males, And Beth Hillel says: male and a female, for it says, “Male and female created he them” (Genesis 5:2). If a man married a woman and lived with her for ten years and she bore no child, he may not abstain [any longer from the duty of propagation]. If he divorced her she is permitted to marry another, and the second husband may also live with her for ten years. If she miscarried [the period of ten years] is counted from the time of her miscarriage. A man is commanded concerning the duty of propagation but not a woman. Rabbi Yohanan ben Beroka says: Concerning both of them it is said, “And God blessed them; and said to them… “Be fruitful and multiply” (Genesis 1:28).

If she performed halitzah in the presence of two men or in the presence of three men and one of them was discovered to be a relative or in any other way unfit [to act as judge], her halitzah is invalid. R. Shimon and R. Yohanan Ha-Sandelar declare it valid. And it once happened that a man submitted to halitzah between himself and herself in a prison, and when the case came before R. Akiva he declared the halitzah valid.

If a deaf man married a woman of sound senses or a man of sound senses married a deaf woman he may, if he wishes, divorce her, and he may, if he wishes retain her; just as he marries by gestures so he divorces her by gestures. If a man of sound senses married a woman of sound senses and she became deaf, he may, if he wishes, divorce her; and he may, if he wishes, retain her. If she became insane he may not divorce her. If he became deaf or insane, he may never divorce her. Rabbi Yohanan ben Nuri says: Why may a woman who became deaf be divorced while a man who became deaf may not divorce [his wife]? They answered him: a man who divorces is not like a woman who is divorced, for while a woman may be divorced with her consent and without her consent, a man can divorce only with his consent.

Rabbi Yohanan ben Gudgada testified concerning a deaf-mute whose father had given her in marriage, that she could be sent away with a bill of divorcement; They said to him: the other also is similar to her.

Rabbi Yose said: it happened that a young girl went down to draw water from a spring and she was raped. Rabbi Yohanan ben Nuri said: if most of the inhabitants of the town marry [their daughters] into the priesthood, this [girl] may [also] marry into the priesthood.

A woman became a widow or was divorced. She says, “I was a virgin when you married me” and he says, “Not so, rather you were a widow when I married you”, If there are witnesses that she went out with a hinuma, and with her head uncovered, her ketubah is two hundred [zuz.] Rabbi Yohanan ben Beroka says: the distribution of roasted ears of corn is also evidence.

If a man consecrated his wife’s handiwork, she continues to work and to consume [that which she makes]. [Concerning the] surplus: Rabbi Meir says: it is consecrated. Rabbi Yohanan Hasandlar says: it is unconsecrated.

There were two judges of fines in Jerusalem, Admon and Hanan ben Avishalom. Hanan stated two rulings and Admon stated seven. If a man went to a country beyond the sea and his wife claimed maintenance: Hanan says: she must take an oath at the end but not at the beginning. The sons of the high priests differed from him and ruled that she must take an oath both at the beginning and at the end. Rabbi Dosa ben Harkinas agreed with their ruling. Rabbi Yohanan ben Zakkai said: Hanan has spoken well; she need take an oath only at the end.

If a man went to a country beyond the sea and someone came forward and financially supported his wife, Hanan says: he lost his money. The sons of the high priests differed from him and said: let him take an oath as to how much he spent and recover it. Rabbi Dosa ben Harkinas agreed with their ruling. Rabbi Yohanan ben Zakkai said: Hanan has spoken well [the man] put his money on the horn of a deer.

[If she vows,] “Konam that which I do for my father,” [or] “your father,” [or] “my brother,” [or] “your brother,” [the husband] cannot annul it. [“Konam] “that which I do for you,” he need not annul it. Rabbi Akiva says: he should annul it, lest she make more than is fitting for him. Rabbi Yohanan ben Nuri said: he should annul it, lest he divorce her and she thereby be forbidden to him.

On that day, Rabbi Akiva expounded, “And every earthen vessel, into which any of them falls, everything in it shall be unclean” (Leviticus 11:33), it does not state tame (is unclean) but yitma’, (shall make unclean). This teaches that a loaf which is unclean in the second degree, makes unclean [food and liquids which come into contact with it] in the third degree. Rabbi Joshua said: who will remove the dust from your eyes, Rabban Yohanan ben Zakkai, since you used to say that in the future another generation will pronounce clean a loaf which is unclean in the third degree on the grounds that there is no text in the Torah according to which it is unclean! Has not Rabbi Akiva your student brought a text from the Torah according to which it is unclean, as it is said “everything in it shall be unclean.”

On that day Rabbi Joshua ben Hyrcanus expounded: Job only served the Holy One, blessed be He, from love: as it is said, “Though he slay me, yet I will wait for him” (Job 13:15). And it is still evenly balanced whether to read “I will wait for him” or “I will not wait for him”? Scripture states, “Until I die I will maintain my integrity” (Job 27:5), this teaches that what he did was from love. Rabbi Joshua [ben Hananiah] said: who will remove the dust from your eyes, Rabban Yohanan ben Zakkai, since you had expounded all your life that Job only served the Omnipresent from fear, as it is said, “A blameless and upright man that fears God and shuns evil” (Job 1:8) did not Joshua, the student of your student, teach that what he did was from love?

When murderers multiplied, the [ceremony of] breaking a heifer’s neck ceased. That was from the time of Eliezer ben Dinai, and he was also called Tehinah ben Perisha and he was afterwards renamed “son of the murderer”. When adulterers multiplied, the ceremony of the bitter waters ceased and it was Rabban Yohanan ben Zakkai who discontinued it, as it is said, “I will not punish their daughters for fornicating, nor their daughters-in-law for committing adultery, for they themselves [turn aside with whores and sacrifice with prostitutes]” (Hosea 4:14). When Yose ben Yoezer of Zeredah and Yose ben Yohanan of Jerusalem died, the grape-clusters ceased, as it is said, “There is not a cluster [of grapes] to eat; not a ripe fig I could desire [The pious are vanished from the land, none upright are left among men” (Micah 7:1-2).

When murderers multiplied, the [ceremony of] breaking a heifer’s neck ceased. That was from the time of Eliezer ben Dinai, and he was also called Tehinah ben Perisha and he was afterwards renamed “son of the murderer”. When adulterers multiplied, the ceremony of the bitter waters ceased and it was Rabban Yohanan ben Zakkai who discontinued it, as it is said, “I will not punish their daughters for fornicating, nor their daughters-in-law for committing adultery, for they themselves [turn aside with whores and sacrifice with prostitutes]” (Hosea 4:14). When Yose ben Yoezer of Zeredah and Yose ben Yohanan of Jerusalem died, the grape-clusters ceased, as it is said, “There is not a cluster [of grapes] to eat; not a ripe fig I could desire [The pious are vanished from the land, none upright are left among men” (Micah 7:1-2).

Yohanan the high priest brought to an end the confession made at the presentation of the tithe. He also discontinued the wakers and the knockers Up to his days the hammer used to strike in Jerusalem, And in his days there was no need to inquire about doubtfully tithed produce.

When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yohanan ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”

Rabbi Yohanan ben Gudgada testified concerning a deaf-mute whose father had given her in marriage, that she could be sent away with a bill of divorcement; And concerning a minor, daughter of an Israelite who married a priest, that she could eat terumah, and if she died her husband inherited from her; And concerning a stolen beam that had been built into a palace, that it might be restored by the payment of its value, because of the enactment to encourage repentance. And concerning a sin-offering that had been stolen, and this was not known to many, that it caused atonement because of the welfare of the altar.

The following are strangled: One who strikes his father or mother; One who kidnaps a Jew; An elder who rebels against the ruling of the court; A false prophet; One who prophesies in the name of an idol; One who commits adultery; Witnesses who testified falsely [to the adultery of] a priest’s daughter, and the one who has had sexual relations with her. The one who strikes his father or his mother is liable only if he wounds them. In this respect, cursing is more stringent than striking, for one who curses [his/her parents] after death is liable, while one who strikes them after death is not. One who kidnaps a Jew is not liable unless he brings him onto his own property. Rabbi Judah said: “Until he brings him onto his own property and puts him to service, as it says, “If a man is found to have kidnapped a fellow Israelite, enslaving him or selling him” (Deut. 24:7). If he kidnaps his own son. Rabbi Ishmael the son of Rabbi Yohanan ben Beroka declares him liable, but the Sages exempt [him]. If he kidnapped one who was half a slave and half free, Rabbi Judah declares him liable, but the Sages exempt [him].

Also he used to say that there are five things that last twelve months: The judgment of the generation of the flood [continued] twelve months; The judgment of Job [continued] twelve months; The judgment of the Egyptians [continued] twelve months; The judgment of Gog and Magog in the time to come [will continue] twelve months; The judgment of the wicked in gehinom [continues] twelve months, for it is said, and “It will be from one month until its [same] month” (Isaiah 66:23). Rabbi Yohanan ben Nuri says: “[As long as] from Passover to Shavuoth, for it is said, “And from one Sabbath until its [next] Sabbath” (ibid.).

Rabbi Joshua said: I have received a tradition from Rabban Yohanan ben Zakkai, who heard it from his teacher, and his teacher [heard it] from his teacher, as a halakhah [given] to Moses from Sinai, that Elijah will not come to pronounce unclean or to pronounce clean, to put away or to bring near, but to put away those brought near by force and to bring near those put away by force. The family of Beth Tzriphah was on the other side of the Jordan and Ben Zion put it away by force; and yet another family was there, and Ben Zion brought it near by force. It is such as these that Elijah will come to pronounce unclean or to pronounce clean, to put away or to bring near. Rabbi Judah says: to bring near, but not to put away. Rabbi Shimon says: to conciliate disputes. And the Sages say: neither to put away nor to bring near, but to make peace in the world, for it is said, “Behold I send to you Elijah the prophet”, etc., “and he shall turn the heart of the fathers to the children and the heart of the children to their fathers” (Malachi 3:23-2.

Yose ben Yoezer (a man) of Zeredah and Yose ben Yohanan (a man) of Jerusalem received [the oral tradition] from them [i.e. Shimon the Righteous and Antigonus]. Yose ben Yoezer used to say: let thy house be a house of meeting for the Sages and sit in the very dust of their feet, and drink in their words with thirst.

Rabban Yohanan ben Zakkai received [the oral tradition] from Hillel and Shammai. He used to say: if you have learned much Torah, do not claim credit for yourself, because for such a purpose were you created. Rabban Yohanan ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Hananiah, Rabbi Yose, the priest, Rabbi Shimon ben Nethaneel and Rabbi Eleazar ben Arach. He [Rabbi Johanan] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Hananiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Simeon ben Nethaneel is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force. He [Rabbi Yohanan] used to say: if all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.

Rabban Yohanan ben Zakkai received [the oral tradition] from Hillel and Shammai. He used to say: if you have learned much Torah, do not claim credit for yourself, because for such a purpose were you created. Rabban Yohanan ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Hananiah, Rabbi Yose, the priest, Rabbi Shimon ben Nethaneel and Rabbi Eleazar ben Arach. He [Rabbi Johanan] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Hananiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Simeon ben Nethaneel is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force. He [Rabbi Yohanan] used to say: if all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.

Rabban Yohanan ben Zakkai received [the oral tradition] from Hillel and Shammai. He used to say: if you have learned much Torah, do not claim credit for yourself, because for such a purpose were you created. Rabban Yohanan ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Hananiah, Rabbi Yose, the priest, Rabbi Shimon ben Nethaneel and Rabbi Eleazar ben Arach. He [Rabbi Johanan] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Hananiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Simeon ben Nethaneel is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force. He [Rabbi Yohanan] used to say: if all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.

He [Rabban Yohanan] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. He [Rabban Yohanan] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.

He [Rabban Yohanan] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. He [Rabban Yohanan] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.

He [Rabban Yohanan] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. He [Rabban Yohanan] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.

He [Rabban Yohanan] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. He [Rabban Yohanan] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.

Rabbi Levitas a man of Yavneh said: be exceeding humble spirit, for the end of man is the worm. Rabbi Yohanan ben Berokah said: whoever profanes the name of heaven in secret, he shall be punished in the open. Unwittingly or wittingly, it is all one in profaning the name.

After the omer was offered they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce]; This was without the approval of the rabbis, the words of Rabbi Meir. Rabbi Judah says: it was with the approval of the rabbis. After the omer was offered the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yohanan ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: is it not so forbidden by the law of the Torah, for it is said, “Until this very day?” Why was it permitted for those that lived far away from midday? Because they know that the court would not be negligent with it.

In the following cases the skin is considered flesh: The skin of a person, The skin of the domesticated pig. Rabbi Yose says: even the skin of the wild pig. The skin of the hump of a young camel. The skin of the head of a young calf. The skin around the hooves. The skin of the pudenda. The skin of a fetus. The skin beneath the fat tail. The skin of the gecko, the monitor, the lizard and the skink. Rabbi Judah says: the lizard is like the weasel. If any of these skins was tanned or trampled upon as much as [was usual] for tanning, it becomes clean, excepting the skin of a man. Rabbi Yohanan ben Nuri says: the eight reptiles have [real] skins.

One who was flaying cattle or wild animals, clean or unclean, small or large: In order to use the hide for a covering, if he stripped as can be taken hold of [the hide is no longer considered as connected to the flesh.] In order to make a water-skin, until the breast has been flayed. If he was flaying from the feet upwards, until the whole hide [has been flayed]. [All of these measures apply] for both conveying uncleanness and becoming unclean. As for the skin that is on the neck: Rabbi Yohanan ben Nuri says: it is not connected. But the sages say it is connected until the whole hide has been flayed.

If [a first born] has no testicles or if it only has one testicle, [it is a blemish]. Rabbi Ishmael says: if it has two pouches, then it has two testicles, but if it only has one pouch, then it only has one testicle. Rabbi Akiva says: [the animal] is placed on its buttocks and he squeezes [the pouch]. If a testicle is [in there, inside the pouch] it will eventually come out. It happened that one squeezed it and [the testicle] did not come out, but when it was slaughtered [the testicle] was found attached to the loins, and Rabbi Akiva permitted [the animal] while Rabbi Yohanan ben Nuri prohibited it.

All persons can substitute, both men and women. Not that one is permitted to substitute, but that if one did so, the substitute is sacred, and he receives forty lashes. Priests have the power to substitute their own [animal] and Israelites also have the power to substitute their own [animal]. Priests do not have the power to substitute a hatat, an asham or a first-born: Rabbi Yohanan ben Nuri: what is the reason [priests] do not have the power to substitute a first-born? Rabbi Akiva said: a hatat and an asham are priestly gifts and a first-born is also a priestly gift. Just as in the case of a hatat and an asham [priests] have no power to substitute them, so in the case of a first-born [priests] have no power to substitute it. Rabbi Yohanan ben Nuri said to him: So what that priests should have no power to substitute a hatat and an asham, for there they have do not have a claim on these [offerings] while they are alive. How can you say that the same applies to a first-born upon which [the priests] do have a claim when it is alive? Rabbi Akiva replied to him: Has not Scripture already said: “Then it and its substitute shall be holy?” (Leviticus 27:10). Now where does the holiness [of the original animal] occur? In the house of the owners; so too the substitution occurs in the house of the owners.

All persons can substitute, both men and women. Not that one is permitted to substitute, but that if one did so, the substitute is sacred, and he receives forty lashes. Priests have the power to substitute their own [animal] and Israelites also have the power to substitute their own [animal]. Priests do not have the power to substitute a hatat, an asham or a first-born: Rabbi Yohanan ben Nuri: what is the reason [priests] do not have the power to substitute a first-born? Rabbi Akiva said: a hatat and an asham are priestly gifts and a first-born is also a priestly gift. Just as in the case of a hatat and an asham [priests] have no power to substitute them, so in the case of a first-born [priests] have no power to substitute it. Rabbi Yohanan ben Nuri said to him: So what that priests should have no power to substitute a hatat and an asham, for there they have do not have a claim on these [offerings] while they are alive. How can you say that the same applies to a first-born upon which [the priests] do have a claim when it is alive? Rabbi Akiva replied to him: Has not Scripture already said: “Then it and its substitute shall be holy?” (Leviticus 27:10). Now where does the holiness [of the original animal] occur? In the house of the owners; so too the substitution occurs in the house of the owners.

If one had relations with his mother-in-law he may thereby become guilty for [having relations] with his mother-in-law, his daughter-in-law, his brother's wife, the wife of his father's brother, his wife's sister, a married woman, and a menstruant. And so too, if one had intercourse with the mother of his father-in-law or of his mother-in-law. Rabbi Yohanan ben Nuri said: if one had intercourse with his mother-in-law he may thereby become guilty for [having relations] with his mother-in-law, the mother of his mother-in-law, and the mother of his father-in-law. They said to him: all these three are the same name.

As regards the smallest earthen vessels, and the bottoms and sides [of the larger but broken vessels] that can stand unsupported: The prescribed size is a capacity to hold oil sufficient for the anointing of a little finger of a child [if their former capacity] was that of a log. If [their former capacity] was from one log to a se'ah [their present capacity] must be a quarter of a log. If it was from a se'ah to two se'ah it must be half a log. If from two se'ah to three se'ah or as much as five se'ah it must be a log, the words of Rabbi Ishmael. Rabbi Akiva says: I do not prescribe any size for the unbroken vessels, rather: as regards the smallest earthen vessels, and the bottoms and sides [of larger but broken ones] that can stand unsupported: The prescribed size is a capacity to hold enough oil to anoint the little finger of a child. [This size is prescribed for pots] that are not bigger than the small cooking-pots. For small cooking-pots and for those between these and the jars from Lydda the prescribed capacity is a quarter of a log. For those which have a size between that of Lydda jars and Bethlehem jars the capacity must be that of half a log. For those between Bethlehem jars and large stone jars the capacity must be that of a log. Rabbi Yohanan ben Zakkai says: [the prescribed capacity for the fragments] of large stone jars is two logs, and that for the bottoms of broken Galilean flasks and small jars is any whatsoever, but the fragments of their sides are not susceptible to impurity

The following among earthen vessels are susceptible to impurity: A tray with a rim, An unbroken fire-pan, And a tray made up of dishes, If one of them was defiled by a [dead] creeping thing they do not all become unclean, But if it had a rim that projected above the rims of the dishes and one of them was defiled all are unclean. Similarly with an earthen spice-box and a double ink-pot, and a wooden spice-box, if one container was defiled from a liquid, the other is not unclean. Rabbi Yohanan ben Nuri says: its thickness is divided and that side which serves the unclean one is unclean while that which serves the clean one remains clean. If its rim projects above the others and one of them contracted impurity the other is unclean.

The additional piece of a householder's oven is clean, but that of bakers is unclean because he rests the roasting spit on it. Rabbi Yohanan Hasandlar said: because one bakes on it when pressed [for space]. Similarly the additional part of the boiler used by olive cookers is susceptible to impurity, but that of one used by dyers is not susceptible.

If vessels are made from iron ore, from smelted iron, from the hoop of a wheel, from sheets, from plating, from the bases, rims or handles of vessels, from chippings or filings, they are clean. Rabbi Yohanan ben Nuri says: even those made of pieces of vessels. From [vessels that are made] of fragments of vessels, from pieces of old vessels, or from nails that were known to have been made from vessels, are unclean. [If they were made] from ordinary nails: Bet Shammai says: they are unclean, And Bet Hillel says that they are clean.

The pomegranate of which they spoke refers to one that is neither small nor big but of moderate size. And why did they mention the pomegranates of Baddan? That whatever their quantity they cause [other pomegranates] to be forbidden, the words of Rabbi Meir. Rabbi Yohanan ben Nuri said: to use them as a measure for holes in vessels. Rabbi Akiva said: they were mentioned for both reasons: that they are to be used as a measure for holes in vessels and that whatever their quantity they cause [other pomegranates] to be forbidden. Rabbi Yose said: the pomegranates of Baddan and the leeks of Geba were mentioned only to indicate that they must be tithed everywhere with certain tithe.

Sometimes they stated a smaller measure: Liquid and dry measures were measured with the Italian standard which was the one that was used in the wilderness. Sometimes they stated a measure that varied according to the individual concerned: One who takes the handful of a minhah, One who takes both hands full of incense, One who drinks a cheek full on Yom Kippur, And the two meals for an eruv, The quantity being the food one eats on weekdays and not on Shabbat, the words of Rabbi Meir. Rabbi Judah says: as on Shabbat and not as on weekdays. And both intended to give the more lenient ruling. Rabbi Shimon says: two thirds of a loaf, when three [loaves] are made of a kav. Rabbi Yohanan ben Beroka says: not less than a loaf that is purchased for a pundium when the price of wheat is four se'ah for a sela’.

The laws of uncleanness can apply to what was created on the first day. There can be no uncleanness in what was created on the second day. The laws of uncleanness can apply to what was created on the third day. No there can be no uncleanness in what was created on the fourth day and on the fifth day, except for the wing of the vulture or an ostrich-egg that is plated. Rabbi Yohanan ben Nuri said: why should the wing of a vulture be different from all other wings? The laws of uncleanness can apply to all that was created on the sixth day.

The beam of a balance and a leveler that contain a receptacle for metal, carrying-stick that has a receptacle for money, a beggar's cane that has a receptacle for water, and a stick that has a receptacle for a mezuzah and for pearls are susceptible to uncleanness. About all these Rabbi Yohanan ben Zakkai said: Oy to me if I should mention them, Oy to me if I don't mention them.

The base of the goldsmiths’ anvil is susceptible to uncleanness, but that of the blacksmiths is clean. A whetting-board which has a receptacle for oil is susceptible to uncleanness, but one that has none is clean. A writing-tablet that has a receptacle for wax is susceptible to uncleanness, but one that has none is clean. A straw mat or a tube of straw: Rabbi Akiva rules it is susceptible to uncleanness; But Rabbi Yohanan ben Nuri rules that is it clean. Rabbi Shimon says: the hollow stalk of colocynth is subject to the same law. A mat of reeds or rushes is clean. A reed-tube that was cut for holding anything remains clean until all the pith has been removed.

A mirror is pure. A tray that was made into a mirror remains susceptible, but if it was originally made to serve as a mirror it is pure. A large [glass] spoon that has been placed on a table is susceptible to uncleanness if it can hold anything whatsoever. But if it cannot do so: Rabbi Akiva says that it is susceptible, And Rabbi Yohanan ben Nuri says that it is pure.

A bone the size of a barley-corn that is divided into two: Rabbi Akiva declares it unclean But Rabbi Yohanan ben Nuri declares it clean. Rabbi Yohanan ben Nuri says: they did not say 'bones’ the size of a barley-corn, but ‘bone’ the size of a barley-corn. A quarter [of a kav] of bones crushed fine, and there is not a single [bone] the size of a barley-corn: Rabbi Shimon declares it clean But the sages unclean. A limb [severed] from a living person which has been divided into two is clean. Rabbi Yose declares [it] unclean; But he agrees that if it is taken from a living person by halves it is clean.

A bone the size of a barley-corn that is divided into two: Rabbi Akiva declares it unclean But Rabbi Yohanan ben Nuri declares it clean. Rabbi Yohanan ben Nuri says: they did not say 'bones’ the size of a barley-corn, but ‘bone’ the size of a barley-corn. A quarter [of a kav] of bones crushed fine, and there is not a single [bone] the size of a barley-corn: Rabbi Shimon declares it clean But the sages unclean. A limb [severed] from a living person which has been divided into two is clean. Rabbi Yose declares [it] unclean; But he agrees that if it is taken from a living person by halves it is clean.

Vessels beneath the flowerlike top [of a pillar] remain clean. Rabbi Yohanan ben Nuri declares them unclean. [In the case of] the uncleanness and the vessels being [together] beneath the flowerlike top [of a pillar]: If there is a space of one cubic handbreadth there, [the vessels] become unclean; If not, they remain clean. [In the case of] two wall-cupboards, one beside the other, or one above the other, if one of them was opened, both it and the house become unclean, but its companion remains clean. The wall-cupboard is considered as if it is plugged up, and it is subject to the principle of halves for conveying uncleanness into the house.

Some things bring forth uncleanness and [also] a protect [against it]; [Some things] bring forth uncleanness but do not protect against it; [Some things] protect but do not bring forth; [Some things] do not bring forth nor do they protect. The following bring forth and protect against [impurity]: A chest, a box, a cupboard, a beehive of straw, a beehive of reeds, or the water-tank of an Alexandrian ship, such of which [objects] have [flat] bottoms and can contain [at least] forty seahs liquid measure or two kors dry measure. [Also] a curtain, a leather apron, a leather bedspread, a sheet, a matting underlay or a mat when made into tents. A herd of cattle, unclean or clean, packs of wild animals or birds, a resting bird, a [shady] place that [a woman] makes for her son among the ears of corn; The iris, the ivy, squirting cucumber, Greek gourds and clean foodstuffs. Rabbi Yohanan ben Nuri did not agree with regard to clean foodstuffs except in the case of a cake of dried figs.

A board placed over the mouth of a new oven, overlapping it on all sides to the extent of a handbreadth, If there is uncleanness beneath [the board], vessels above it remain clean; If there is uncleanness above it, vessels beneath it remain clean. In the case of an old oven, they become unclean. Rabbi Yohanan ben Nuri declares them clean. [If the board] is placed over the mouth of two ovens, if there is uncleanness between them, they become unclean. Rabbi Yohanan ben Nuri declares them clean.

A board placed over the mouth of a new oven, overlapping it on all sides to the extent of a handbreadth, If there is uncleanness beneath [the board], vessels above it remain clean; If there is uncleanness above it, vessels beneath it remain clean. In the case of an old oven, they become unclean. Rabbi Yohanan ben Nuri declares them clean. [If the board] is placed over the mouth of two ovens, if there is uncleanness between them, they become unclean. Rabbi Yohanan ben Nuri declares them clean.

A rod above a doorway, even if one hundred cubits higher, forms a passage for the uncleanness no matter its width, the words of Rabbi Joshua. Rabbi Yohanan ben Nuri says: don't be more stringent than the case of a projection.

Scalls may become unclean for two weeks and by two signs: by thin yellow hair and by spreading. By thin yellow hair: means stunted and short, the words of Rabbi Akiva. Rabbi Yohanan ben Nuri said: even though it is long. Rabbi Yohanan ben Nuri said: what is the meaning of the expression when people say, "This stick is thin," or "This reed is thin"? Does "thin" imply that it is stunted and short and not stunted and long? Rabbi Akiva replied: before we learn from the reed let us learn from hair, [for they say] "So and so's hair is thin": "thin" means that it is stunted and short and not stunted and long.

Scalls may become unclean for two weeks and by two signs: by thin yellow hair and by spreading. By thin yellow hair: means stunted and short, the words of Rabbi Akiva. Rabbi Yohanan ben Nuri said: even though it is long. Rabbi Yohanan ben Nuri said: what is the meaning of the expression when people say, "This stick is thin," or "This reed is thin"? Does "thin" imply that it is stunted and short and not stunted and long? Rabbi Akiva replied: before we learn from the reed let us learn from hair, [for they say] "So and so's hair is thin": "thin" means that it is stunted and short and not stunted and long.

[The priest] then took some [of the contents] of the log of oil and poured it into his colleague's hand; And if he poured it into his own hand, the obligation is fulfilled. He then dipped [his right forefinger] in the oil and sprinkled it seven times towards the Holy of Holies, dipping it for every sprinkling. He then approached the metzora, to the same places that he applied the blood he now applied the oil, as it is said, "Over the same places as the blood of the guilt offering; 29 and what is left of the oil in his palm the priest shall put on the head of the one being cleansed, to make expiation for him before the Lord." (Leviticus 14:28-29). If he "put upon," he has made atonement, but if he did not "put upon," he did not make atonement, the words of Rabbi Akiba. Rabbi Yohanan ben Nuri says: these are but the remainders of the mitzvah. Whether he "put upon" or did not "put upon," atonement is made, only it is accounted to him as if he did not make atonement. If any oil was missing from the log before it was poured out it may be filled up again; if after it was poured out, other oil must be brought anew, the words of Rabbi Akiva. Rabbi Shimon says: if any oil was missing from the log before it was applied, it may be filled up; but if after it had been applied, other oil must be brought anew.

If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yohanan the high priest prepared two each; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.

A flask for hatat waters whose outer part has become unclean, its inner part also becomes unclean, and it conveys uncleanness to another flask, and the other to another, even if they are a hundred. A bell and a clapper are regarded as connected. In the case of a spindle stick used for coarse material, one should not sprinkle on its stick or ring, but if he sprinkled on one, both are regarded as having been sprinkled upon. A spindle stick used for flax they are regarded as connected. If a leather cover of a crib is fastened to its knobs, both are regarded as connected. The base is not regarded as connected either in respect of uncleanness or cleanness. All drilled handles of utensils are regarded as connected. Rabbi Yohanan ben Nuri says: also those that are wedged into holes in the utensils.

They said a general rule with regard to clean food: whatever is designated as food for human consumption is susceptible to uncleanness unless it is rendered unfit to be food for a dog; And whatever is not designated as food for human consumption is not susceptible to uncleanness unless it is designated for human consumption. How so? If a pigeon fell into a wine-press and one intended to pick it out for an idolater, it becomes susceptible to uncleanness; but if he intended it for a dog it is not susceptible to uncleanness. Rabbi Yohanan ben Nuri rules that it is susceptible to uncleanness. If a deaf mute, one not of sound senses or a minor intended it as food, it remains insusceptible. But if they picked it up it becomes susceptible; since only an act of theirs is effective while their intention is of no consequence.

Some materials raise the mikveh up [to the required quantity] and do not make it invalid. Some make it invalid and do not raise it up [to the required quantity]; And some neither raise it up [to the required quantity] nor make it invalid. These raise it up to the required quantity and do not make the mikveh invalid. Snow, hail, frosted dew, ice, salt, and thin mud. Rabbi Akiva said: Rabbi Ishmael once argued against me saying; snow does not raise up the mikveh [to its required quantity]. But the men of Madeba testified in his name that he had once told them: go and bring snow and with it prepare a mikveh from the outset. Rabbi Yohanan ben Nuri says: hailstones are like drawn water. How do they raise it up [to the required quantity] and not render it invalid? If the mikveh contained forty seahs less one, and a se'ah of them fell in and made up [the required quantity], they thus make up [the required quantity] but do not render it invalid.

If a kortov of wine fell into three logs of water and its color became like that of wine, and the water then fell into a mikveh, it does not render it invalid. If there were three logs of water less a kortov into which a kortov of milk fell, and their color remained like the color of water, and then they fell into a mikveh, they do not render it invalid. Rabbi Yohanan ben Nuri says: everything goes by the color.

Sanctified meat over which the porridge crusted, and a tevul yom touched the crust, the slices [of meat] are permitted. But if he touched one of the slices, that slice and all [the crust] that comes up with it form a connective with the other. Rabbi Yohanan ben Nuri says: the two of them serve as connectives to each other. Similarly, with [cooked] beans that have formed a layer over pieces of bread. Beans or other foods cooked in a pot: when they are still separate, do not serve as connectives; but when they become a solid pulp, they do act as connectives. If they formed several solid masses, they are to be counted. If oil floats on wine and a tevul yom touched the oil, only the oil is disqualified. But Rabbi Yohanan ben Nuri says: each serves as a connective with the other.

Sanctified meat over which the porridge crusted, and a tevul yom touched the crust, the slices [of meat] are permitted. But if he touched one of the slices, that slice and all [the crust] that comes up with it form a connective with the other. Rabbi Yohanan ben Nuri says: the two of them serve as connectives to each other. Similarly, with [cooked] beans that have formed a layer over pieces of bread. Beans or other foods cooked in a pot: when they are still separate, do not serve as connectives; but when they become a solid pulp, they do act as connectives. If they formed several solid masses, they are to be counted. If oil floats on wine and a tevul yom touched the oil, only the oil is disqualified. But Rabbi Yohanan ben Nuri says: each serves as a connective with the other.

A jug which sunk into a cistern containing wine, and a tevul yom touched it: If [he touched it] from the rim and inwards, it serves as a connective; If from the rim and outwards, it does not serve as a connective. Rabbi Yohanan ben Nuri says: even though [the level of wine in the cistern] is the height of a man [above the sunken jar], and he touched [the wine] directly above the mouth of the jar, it serves as a connective.

A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, "And it came to pass when the ark set forward" (Numbers 10:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, "And it came to pass when the ark set forward", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yohanan ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.

On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, "Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: "The counsel of the Lord is with them that fear him: and his covenant, to make them know it" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yohanan ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.

The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yohanan ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yohanan the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.

The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yohanan ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yohanan the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.

Costus, amomum, principal spices, [roots of] crowfoot, asafoetida, pepper and lozenges made of saffron may be bought with tithe money, but they do not convey food uncleanness, the words of Rabbi Akiva. Rabbi Yohanan ben Nuri to him: if they may be bought with [second] tithe money, then why should they not impart food uncleanness? And if they do not impart food uncleanness, then they should also not be bought with [second] tithe money?

Unripe figs or grapes: Rabbi Akiva says: they convey food uncleanness; Rabbi Yohanan ben Nuri says: [this is only] when they have reached the season when they are liable to tithes. Olives and grapes that have hardened: Bet Shammai says: they are susceptible to uncleanness, Bet Hillel says: they are insusceptible. Black cumin: Bet Shammai says: is not susceptible, Bet Hillel says: it is susceptible. Similarly [they dispute with regard to their liability to] tithes.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.