yose

Rebbi Yose ben Rebbi Abun said, Rebbi Simeon ben Laqish was passing by the school when he heard them reciting the verse, they sacrificed animal sacrifices and brought elevation sacrifices the next day. He said, he who interrupts follows the House of Shammai; he who reads it as one sentence follows the House of Hillel. One understands elevation sacrifices the next day; but well-being sacrifices the next day? Are not well-being sacrifices brought following the House of Shammai? Rebbi Yose ben Rebbi Abun said, David died on Pentecost; all of Israel were deep mourners and they brought the next day.

“One does not raise the candelabrum on the holiday.” What you are saying is about a composite candelabrum, but not about a candelabrum which is not composite. As the following: Rebbi Yose’s students were sitting together. The candelabrum fell down before them; each single one slipped off by himself and went away.

“And one makes a helmeted kid-goat in the Passover night, but the Sages forbid.” “What is a helmeted kid-goat? Entirely roasted, its head, on its hooves, and on its innards. If he parboiled part of it, or cooked part of it, this is not a helmeted kid-goat. One serves helmeted kid-goat in the evening of the first day of Tabernacles, (and on the first day of) [and in the night of the last day of] Passover. One serves helmeted calf on the first night of Passover but not helmeted kid-goat.” It was stated: Rebbi Yose said, Theudas of Rome led the people of Rome to eat helmeted kid-goat in the Passover nights. The Sages sent and said to him, if you were not Theudas, would we not put you in the ban? Who was Theudas? Rebbi Ḥananiah said, because he was providing for the rabbis. Are you not causing the public to eat sancta outside the Temple? And anybody causing the public to eat sancta outside the Temple has to be put in the ban.

HALAKHAH: Rebbi Abba: Both Rav and Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Ze`ira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Jonathan, Rebbi Tanḥum bar Ḥiyya: A badly behaved donkey goes out with his bridle. Rebbi Illa, Rav Jehudah in the name of Rebbi Simeon ben Rebbi Ḥiyya: A dog goes out with his muzzle. If to punish him it is forbidden, if so he should not eat his bridle it is permitted.

Ganiva said, he was continuing teaching as ruling. Rebbi Jonah from Bostra asked, if he was continuing teaching as ruling, is that what we were stating: “against the will of the Sages”? Rebbi Jehudah bar Pazi: Bar Delaya stated, they told him, either remove yourself from between us or remove the strip from between its horns. Rebbi Yose ben Rebbi Abun said, he was shielding himself against them. Rebbi Ḥananiah said, it went out once and his teeth became black from the fasts and mortification. Rebbi Idi from Ḥotra said, it was his wife. And from where that his wife is called “calf”? “Had you not ploughed with my calf you would not have solved my riddle” There, they are saying, it was his neighbor. Is anybody punished for his neighbor’s behavior? Rebbi Qiris from Irma: To teach you that if anybody has the possibility to protest and he does not protest, the damage is attached to him.

HALAKHAH: We have stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rav Ḥuna, Rebbi Ḥaggai in the name of Rebbi Ze`ira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it compresses.”

HALAKHAH: We have stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rav Ḥuna, Rebbi Ḥaggai in the name of Rebbi Ze`ira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it compresses.”

HALAKHAH: We have stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rav Ḥuna, Rebbi Ḥaggai in the name of Rebbi Ze`ira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it compresses.”

HALAKHAH: We have stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rav Ḥuna, Rebbi Ḥaggai in the name of Rebbi Ze`ira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it compresses.”

“One may slaughter from containers, one may not slaughter from fishermen’s nets or from traps.” Rebbi Yose bar Abun in the name of Rebbi Immi: a net of warp. Samuel said, one may catch with a barrel. Rav said, the sluice of a water canal is permitted. Rebbi Yudan said, those between the plates

HALAKHAH: Who informs? If the trap was sprung, it is certain that they were caught when it still was daytime. But if the trap was not sprung, it is certain that they were not caught when it still was daytime. And even if the trap was sprung, in worry one may say that they were not caught when it still was day. Rebbi Yose ben Rebbi Abun said, if it was set in a forest. You should know that it is so since we have stated “fish”. Are fish not there where they are found? Also here at a place where game and birds are found.

HALAKHAH: The argument of Rebbi Jehudah seems inverted since we stated there, “Rebbi Jehudah says, if it was not a cadaver before the Sabbath it is forbidden since it is not prepared.” And here he says so? Rebbi Jehudah follows his own opinion since Rebbi Jehudah said, the expert is not from the Torah. Rebbi Ḥuna in the name of Rebbi Abba: It is Rebbi Jehudah’s since Rebbi Jehudah gives the same rules for inspecting a firstling as inspecting ṭerefah. As you are saying there, one inspects for ṭerefah on a holiday, similarly one inspects a firstling on the holiday. Rebbi Yudan asked: Demay is from their words. and inspecting for terefah is from their words. Since you are saying that one inspects for ṭerefah on a holiday, does one separate demay on a holiday? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Any whose defect was visible on the eve of a holiday but the expert permitted it only on the holiday is not prepared. But was it not stated, a [firstling] calf which was born from a terefah animal on the holiday is permitted. Rav Ḥisda said, explain it if the expert transgressed and saw it. There came a case before Rebbi Immi who wanted to say, between Rebbi Jehudah and Rebbi Simeon, practice follows Rebbi Jehudah. Rav Hoshaia brought a baraita of Bar Qappara from the South and stated: But the Sages say, any whose defect was visible on the eve of a holiday but the expert permitted it only on the holiday is not prepared. He changed his opinion.

It and its young fell into a cistern. Rebbi Eliezer said, he should lift the first one for the purpose of slaughtering it and slaughter it. The second one has to be provided for at its place so it should not die. Rebbi Joshua says, he should lift the first one for the purpose of slaughtering it and not slaughter it, and be cunning and lift the second one. Even though he had no intention of slaughtering either of them, he is permitted. Rebbi Abun bar Ḥiyya asked: Is the argument of Rebbi Eliezer not inverted? Here he says, one is prohibited from cunning but there he says, one is permitted to be cunning. There it is because “not to be seen nor found”; here, what do you have? Is the argument of Rebbi Joshua not inverted? Here he says, one is permitted to be cunning, but there he says, one is prohibited from cunning. Rebbi Idi said, here it is a rabbinic Sabbath prohibition, but there liability for a purification offering. Rebbi Yose ben Rebbi Bun said, here it is to protect Jews’ money; there what do you have? Rebbi Isaac and Rebbi Joshia, one like one of them, the other like the other.

HALAKHAH: Samuel said, the five Elders who instructed Rebbi Tarphon in Lydda erred. Rav Mattanah said, the case concerned a firstling Rebbi Abbin said, the Mishnah says so: “about this and about ḥallah which became impure.” Since that one was holy, so also this one was holy. They asked before Levi, may one inspect a torn animal in a dark house? He said, bring it outside. Rebbi Immi asked, we heard that one does not inspect cases of skin disease in a dark house. Did we hear that one does not inspect a torn animal in a dark house? Rebbi Yose ben Rebbi Abun said, it is not because of this reason, but lest it would be found ṭerefah and be forbidden to be moved. It turns out that Rav Mattanah follows Samuel, and Levi Rav. Rebbi Abba, Rav Jehudah in the name of Samuel said, practice follows Rebbi Jehudah.

It was stated: “A person may not say to another, I participate with you for a tetradrachma, I participate with you for a sheqel; but he may say to him, I am standing for half, third, or quarter.” The great Rebbi Ḥiyya and Rebbi Simeon ben Rebbi did weigh a firstling piece against piece. When was this said? On a weekday. Therefore on a holiday it is forbidden because “one does not use scales at all.” Rav Avun, Rav Jehudah in the name of Samuel: Even to hang it on the scales because of the rats is forbidden. Rebbi Yose ben Rebbi Abun said, not because of this reason but because we did state, “Rebbi Jehudah says a person may weigh against a vessel or against a dagger, but the Sages are saying that one does not use scales at all.” Therefore a first Tanna is of the opinion that one may use them, and therefore to hang it on the scales because of the rats is permitted.

It was stated: One does not strip by the feet on the holiday, nor on a weekday of a firstling or disqualified sancta. Rebbi Abun said, so he should not be like one who uses it for work when it is still living. Rebbi Justus bar Shunem said, they decided that one should not form herds from them. Rebbi Mana said, everybody agrees that to make bellows is permitted, to beat them, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said it is forbidden, the other said it is permitted. Rebbi Yose ben Rebbi Abun said, everybody agrees that to beat them is permitted, to make bellows, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said it is forbidden, the other said it is permitted.

Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written, His surroundings are very hairy. He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written, He is awesome on His surroundings, His fear on those near Him is greater than those far away.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the upper floor. He said to him, is it not forbidden because of muqṣeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sosartai: Because they stink in between. Rebbi Ze`ira asked before Rebbi Yasa: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

“He said to him, nothing but figs and grapes can be forbidden because of muqṣeh!” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: that is, concerning the Sabbath. But concerning tithes, everything may pass through a stage of muqṣeh. Rebbi Yose said, the Mishnah said so: “Dried figs when he presses them and in a bin if he planes with a roller.”

MISHNAH: One does not take wood from a hut but only from what is leaning on it. One brings wood from the field from what was collected, but from a corral even what is strewn about. What is a corral? Any close to the village, the words of Rebbi Jehudah. Rebbi Yose says, any into which one enters with a key, even inside the Sabbath domain.

Rebbi Nathan said, The House of Shammai agrees with the House of Hillel that one brings wood from the field from what was collected, and from a corral what was collected. Where did they disagree? About what is strewn about in a corral, where the House of Shammai forbid but the House of Hillel permit.” Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥaninah brings it in the name of Rav: practice follows the person who restricts, [including] what was strewn about in a corral. The opinion of Rebbi Jehudah seems inverted, as we have stated there, “[Rebbi Jehudah says], even if it only contains a cistern, or an irrigation ditch, or a cave, one carries in it..” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

“Neither with a hatchet.” In the House of Rebbi Yannai they are saying, one splits with a hatchet. Rebbi Hoshaia stated, one splits with a hatchet. Samuel said, practice follows him who said, one splits with a hatchet. It was stated: Rebbi Yose ben Kipper said in the name of Rebbi Eleazar ben Shamua, the House of Shammai forbid but the House of Hillel permit.

Rebbi Bisna in the name of Rebbi Yose bar Ḥanina: It is forbidden to move the weaver’s beam weaving fine cloth. The hunters were spreading traps and these were damaged by the sun. They came to ask Rav, may one move them? He told them, [it is forbidden to touch them.] Intend to put them under your heads and it is permitted for you to move them.

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There, he says, God puts singles in a house; To rise on scales; they all are of vapor! And here, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

“All these were said on a holiday, so much more on the Sabbath..” Are these it? Are there no others? There is stoning on the Sabbath, there is no stoning on a holiday. There is extirpation on the Sabbath, there is no extirpation on a holiday. There is flogging on a holiday, there is no flogging on the Sabbath. If you would say, we are coming to state cases connected with food, did we not state: “one lowers produce through a skylight on the holiday but not on the Sabbath”? In addition from the following, one grinds aromatic wood for a circumcision on a holiday but not on the Sabbath. Rebbi Yose said, only if he circumcised. In addition from what was stated, “The Sages agree with Rebbi Meïr about seals in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.”

HALAKHAH: [A well] between two Sabbath domains. Rebbi Joḥanan said, one makes an iron wall for it. Rebbi Yose ben Ḥanina said, even a partition made of reeds, on condition that the water not flow in both directions. Rebbi Yudan said, they were more strict with their words than with words of the Torah. Rebbi Ḥanina said, is it not {mixture of} kind in its own kind? But they were strict with their words as with words of the Torah.

It is written Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word. Rebbi Berekhia said, Rebbi Yose and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew, from: Go, appear before Aḥab and I shall give rain on the face of the earth. He who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥum from Edrei said, they are of the opinion that a vow that was dissolved partially is dissolved totally. Some want to say, on the occasion of the son of the woman from Sarepta: He called on the Eternal and said, o Eternal, my God, also the widow with whom I am dwelling You are doing evil to kill her son. Rebbi Judah ben Pazi said, about one who stole a doctor’s bag. When he left, his son was injured. He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew, וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל. What means וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל? Rebbi Tanḥum from Edrei said, “the earth will give up what is deposited in it.”

Rebbi Jacob from Kefar Ḥanan in the name of Rebbi Simeon ben Laqish: When Abraham their forefather did My will, I swore to him that I never shall remove dew from his descendants forever; what is the reason? The Eternal swore and He will not change His intention, you are appointed forever. And it is written there, you have the dew of your youth. Rebbi Judah ben Pazi said, by a will I gave it to Abraham: God may give you from the dew of Heaven. Rebbi Samuel bar Naḥman said, when Israel comes to sin by their evil deeds the rains are arrested. They bring an old man like Rebbi Yose the Galilean, he prays for them and immediately the rains come. But dew does not descend by the merit of any creature, what is the reason? Which do not listen to anybody nor wait for humans.

Rebbi Ze`ira in the name of Rav Ḥuna: If he did not ask in the benediction “for years” he says it in “He Who hears prayer”. If he did not mention the power of rains in “resurrection of the dead” he says it in “He Who hears prayer”. If the request, made under duress, may be recited in “He Who hears prayer,” the mention, made under easy circumstances, so much more! But is it not stated: If he did not ask in the benediction “for years” or that he did not mention the power of rains in “resurrection of the dead”, one makes him repeat from the start? Rebbi Abbamari the brother of Rebbi Yose, said, if he did not say it in “He Who hears prayer”!

At Nineveh they needed to make a fastday after Passover. They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer. Where may he say it? Rebbi Jeremiah thought to say that he says it in “He Who hears prayer.” Rebbi Yose said to him: Did not Rebbi Ze`ira say in the name of Rav Ḥuna: If he did not ask in the benediction “for years”, or that he failed to mention the power of rains in “resurrection of the dead”, he says it at “He Who hears prayer”? But Rebbi said to them, go ahead and make one but do not change the form of prayer! According to the opinion of Rebbi Yose, where does one say it? In the six that he adds. That works for the public which has six. A private person who does not have six, where? Rebbi Ḥinena said, did not Rebbi Ze`ira say in the name of Rav Ḥuna, a private person asks for his personal needs in “He Who hears prayer,” and these are his needs.

At Nineveh they needed to make a fastday after Passover. They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer. Where may he say it? Rebbi Jeremiah thought to say that he says it in “He Who hears prayer.” Rebbi Yose said to him: Did not Rebbi Ze`ira say in the name of Rav Ḥuna: If he did not ask in the benediction “for years”, or that he failed to mention the power of rains in “resurrection of the dead”, he says it at “He Who hears prayer”? But Rebbi said to them, go ahead and make one but do not change the form of prayer! According to the opinion of Rebbi Yose, where does one say it? In the six that he adds. That works for the public which has six. A private person who does not have six, where? Rebbi Ḥinena said, did not Rebbi Ze`ira say in the name of Rav Ḥuna, a private person asks for his personal needs in “He Who hears prayer,” and these are his needs.

“Rebbi Joshua said, since rain during Tabernacles is not a sign of blessing, why should he mention? Rebbi Eliezer said to him, he only says ‘He Who makes the wind blow and brings down the rain’, in its appropriate time.” In its time it is desirable like the resurrection of the dead. Rebbi Yose said, I am wondering how the rabbis could compare rainfall to the resurrection of the dead, but they are not comparable. A person prays all the time for the dead to become alive. Does a person pray for rain to fall all the time?

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

It was stated: Rebbi Jehudah said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in a month and trees will produce in two months. Rebbi Yose said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in fifteen days and trees will produce in a month, for so we find that grain grew in the days of Joel in fifteen days, and the ‘Omer was brought from it. What is the reason? The people of Zion shall enjoy and be happy in the Eternal, your God, for He in truth gave you strong rain, early rain and late rain in the first {month}. How does Rebbi Yose satisfy Rebbi Jehudah’s reason, in its months it shall produce first fruits? Every month it shall produce first fruits.

It was stated: Rebbi Jehudah said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in a month and trees will produce in two months. Rebbi Yose said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in fifteen days and trees will produce in a month, for so we find that grain grew in the days of Joel in fifteen days, and the ‘Omer was brought from it. What is the reason? The people of Zion shall enjoy and be happy in the Eternal, your God, for He in truth gave you strong rain, early rain and late rain in the first {month}. How does Rebbi Yose satisfy Rebbi Jehudah’s reason, in its months it shall produce first fruits? Every month it shall produce first fruits.

HALAKHAH: The Mishnah is Rebbi Meïr’s, as it was stated, “what is the time of rainfall? Rebbi Meïr says, the early one on the Third, the average one on the Seventh, and the late one on the Seventeenth. Rebbi Jehudah says, the early one on the Seventh, the average on on the Seventeenth, and the late one on the Twenty-third. Rebbi Yose said, the early one on the Seventeenth, the average one on the Twenty-third, and the late one on the Thirtieth day, since we find that particular people only start to fast on the New Moon of Kislev.” Rebbi Abbamari, the brother of Rebbi Yose, said: everybody agrees that the Seventeenth is the time for the pleiads to disappear, since on it the Deluge came over the world. What is the reason? On this day all sources of the deep abyss were opened. Rebbi Abba bar Zamina, Rebbi Eleazar in the name of Rebbi Hoshaia: Practice follows him who says, “on the Third of Marḥeshwan one prays for rain”. And why did he not say, following Rebbi Meïr? There are Tannaim who switch.

HALAKHAH: The Mishnah is Rebbi Meïr’s, as it was stated, “what is the time of rainfall? Rebbi Meïr says, the early one on the Third, the average one on the Seventh, and the late one on the Seventeenth. Rebbi Jehudah says, the early one on the Seventh, the average on on the Seventeenth, and the late one on the Twenty-third. Rebbi Yose said, the early one on the Seventeenth, the average one on the Twenty-third, and the late one on the Thirtieth day, since we find that particular people only start to fast on the New Moon of Kislev.” Rebbi Abbamari, the brother of Rebbi Yose, said: everybody agrees that the Seventeenth is the time for the pleiads to disappear, since on it the Deluge came over the world. What is the reason? On this day all sources of the deep abyss were opened. Rebbi Abba bar Zamina, Rebbi Eleazar in the name of Rebbi Hoshaia: Practice follows him who says, “on the Third of Marḥeshwan one prays for rain”. And why did he not say, following Rebbi Meïr? There are Tannaim who switch.

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

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

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.

Rav Jehudah bar Ezechiel said, so was my father Ezechiel used to recite for rainfall: May Your Name be magnified, sanctified, praised, and elevated, our King, for every drop that You bring down to us, and you make them refrain one from the other. [As it is said,] for He reduces water drippings; they combine as rain for a flood, as one says, the valuation will be reduced. Rebbi Yudan, the father of Rebbi Mattaniah, said, not only that, but He brings them down in measure, as it is said: Water He determined by measure.” Rebbi Yose bar Jacob went to visit Rebbi Yudan from Migdal. While he was there, rain started to come down and he heard his voice saying: Thousands of thousands we are obliged to thank Your Name, our King, for every drop that You bring down to us, for You do good things for the guilty ones. He said to him: From where do you have this? He said to him: This is the benediction that Rebbi Simon recited for rainfall.

“Washing”. Ze`urah bar Ḥama, Yose the son of Rebbi Joshua ben Levi in the name of Rebbi Joshua ben Levi: On a public fast-day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher, or to his daughter, and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi.: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. There, we did state: “On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden”? And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Ḥalaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi.: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. There, we did state: “On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden”? And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Ḥalaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

Rebbi Jehudah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac: On his entrance to the Ark Noe was forbidden sexual relations. What is the reason? You shall come into the Ark, you, your sons, your wife, and your sons’ wives. On his exit sexual relations were permitted to him. What is the reason? Leave the Ark, you, your wife, your sons, and your sons’ wives with you. Rebbi Ḥiyya bar Abba said, by their families they left the Ark; since they refrained from their relations they merited to be saved from the Deluge. You may know that it is so since we stated, Ham, the dog, and the raven misbehaved. Ham exited charcoal colored. The dog exited public in his relations. The raven exited different from the creatures. Rebbi Abun said, it is written, in want and hunger infertile. If you see that want comes into the world make your wife infertile. Rebbi Levi said, to Joseph were born two sons, when? Before the start of the year of famine. It was stated in the name of Rebbi Jehudah: those who desire to have children do have sexual relations. Rebbi Yose said, only on the day she immersed herself.

HALAKHAH: Rebbi Yudan son of Rebbi Ḥama of Kefar Teḥamin, like the forty which Moses spent on the Mountain. Rebbi Yose said, because one does not excessively impose on the community. Rebbi Ḥiyya bar Abba said, for if there were two causes, for example a lack of rain and locusts, one blows for both. And why for these two occasions? Rebbi Yose ben Rebbi Abun said, for these two cause prices to increase.

HALAKHAH: Rebbi Yudan son of Rebbi Ḥama of Kefar Teḥamin, like the forty which Moses spent on the Mountain. Rebbi Yose said, because one does not excessively impose on the community. Rebbi Ḥiyya bar Abba said, for if there were two causes, for example a lack of rain and locusts, one blows for both. And why for these two occasions? Rebbi Yose ben Rebbi Abun said, for these two cause prices to increase.

Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There, he says, God puts singles in a house; To rise on scales; they all are of vapor! And here, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

“After the end of Nisan it is a sign of curse.” Rebbi Yose ben Rebbi Abun said, only after a Nisan of equinox. Rebbi Samuel ben Rav Isaac said, this you are saying if it did not rain earlier. But if it rained earlier it is a sign of blessing.

It is written: May the bridegroom leave his room, and the bride her bridal chamber. May the bridegroom leave his room, that is the Ark, and the bride her bridal chamber, that is the Torah. Another word: May the bridegroom leave his room, that is the Patriarch, and the bride her bridal chamber, that is the presiding judge. Rebbi Ḥelbo said to Rebbi Yudan the Patriarch, come with us and your pain will be gone. Rebbi Yose said, this implies that our fasts are no real fasts. Why? since the Patriarch is not with us.

Rebbi Aḥa in the name of Rav: Today there is no fast-day. Rebbi Yose said, does this mean that the fast-days which we are arranging are not those? He said to him, so says Rav: The verse says about any fast-day which does not follow its rules, she was noisy around me, therefore I hated her.

Rebbi Levi said, corresponding to the eighteen Divine Names written in Give to the Eternal, sons of the mighty. Rebbi Ḥuna said: If it were said that they are seventeen, tell him the one against sectarians the Sages fixed already at Jabneh. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written the God of Glory thundered? He said to him: Has it not been stated: “He takes together the one against sectarians and sinners in ‘He Who subdues offenders’, the one for elders and proselytes in ‘Assurance to the righteous’, and the one for David in ‘He Who builds Jerusalem.’” Then you have enough to have ˂a Divine Name˃ for each one of them.

Rebbi Levi said, corresponding to the eighteen Divine Names written in Give to the Eternal, sons of the mighty. Rebbi Ḥuna said: If it were said that they are seventeen, tell him the one against sectarians the Sages fixed already at Jabneh. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written the God of Glory thundered? He said to him: Has it not been stated: “He takes together the one against sectarians and sinners in ‘He Who subdues offenders’, the one for elders and proselytes in ‘Assurance to the righteous’, and the one for David in ‘He Who builds Jerusalem.’” Then you have enough to have ˂a Divine Name˃ for each one of them.

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.”

HALAKHAH: All benedictions after their seals; one does not say a verse as [after a] benediction. Rebbi Isaac (bar) <ben rebbi> Eleazar objected before Rebbi Yose: Because you say after their seals, one does not say a verse as benediction? They said, (that young man is intelligent,) [so is the matter] because he thinks what is the meaning of “after their seals”? It is that when he was standing in the morning prayer and mentioned the text of evening prayers but he caught himself and finished with the text of morning prayers, then he did his duty. Rebbi Aḥa said, all benedictions in the kind of their seals. But those who say: Jubilate and sing, inhabitant of Zion, for great is in your midst the Holy One of Israel do not violate the rule that no benediction is a verse.

“The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.” Therefore on all other days they are forbidden? Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan; Rebbi Abun, Rebbi Yasa in the name of Ḥizqiah: They decreed about them so they should not enter their week badly groomed. There, we have stated: “The following do (wash their garments) [shave] on the holiday: He who comes from overseas, or from captivity, or who leaves the jail, or the excommunicated one from whom the Sages lifted {the excommunication.}” Therefore all other people are forbidden? Rebbi Simon said, they decreed about them so they should not enter the holiday badly groomed.

MISHNAH: Anywhere it is written in the Scroll “not to deliver eulogies”, before it is forbidden, afterwards is permitted. Rebbi Yose says, before and after are forbidden. “Not to fast”, before and after it is permitted; Rebbi Yose says, before is forbidden, afterwards permitted

MISHNAH: Anywhere it is written in the Scroll “not to deliver eulogies”, before it is forbidden, afterwards is permitted. Rebbi Yose says, before and after are forbidden. “Not to fast”, before and after it is permitted; Rebbi Yose says, before is forbidden, afterwards permitted

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

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, vituperated, and blasphemed and said, when I shall return in peace I shall destroy this tower. One of the dynasty of the Hasmoneans went out against him, killed his soldiers until he came to his car. When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hung it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden. [And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed.]

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, vituperated, and blasphemed and said, when I shall return in peace I shall destroy this tower. One of the dynasty of the Hasmoneans went out against him, killed his soldiers until he came to his car. When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hung it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden. [And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed.]

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, vituperated, and blasphemed and said, when I shall return in peace I shall destroy this tower. One of the dynasty of the Hasmoneans went out against him, killed his soldiers until he came to his car. When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hung it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden. [And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed.]

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? [The day before? Is not the day itself forbidden for him?] Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is he not already forbidden because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What is your reason to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Jonathan both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Joshua ben Levi said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? [The day before? Is not the day itself forbidden for him?] Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is he not already forbidden because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What is your reason to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Jonathan both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Joshua ben Levi said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? [The day before? Is not the day itself forbidden for him?] Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is he not already forbidden because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What is your reason to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Jonathan both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Joshua ben Levi said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

MISHNAH: One does not decide about a public fast on Thursdays in order not to inflate prices, but the first three fast days on Monday, Thursday, and Monday, and the second three on Thursday, Monday, Thursday. Rebbi Yose says, just as the first one not on Thursdays so not the second ones. Nor the last ones.

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: that is if an individual disagrees with an individual. But in the case of an individual following the {anonymous} Sages, practice does not follow the anonymous text.

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: that is if an individual disagrees with an individual. But in the case of an individual following the {anonymous} Sages, practice does not follow the anonymous text.

(Rebbi Yose agrees for the seven last ones.)

HALAKHAH: How much is “started”? Rebbi Abba said, once. Rebbi Yose said, twice. It was acted on following Rebbi Abba. And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah bar Pazi; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”

HALAKHAH: How much is “started”? Rebbi Abba said, once. Rebbi Yose said, twice. It was acted on following Rebbi Abba. And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah bar Pazi; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”

HALAKHAH: How much is “started”? Rebbi Abba said, once. Rebbi Yose said, twice. It was acted on following Rebbi Abba. And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah bar Pazi; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”

HALAKHAH: How much is “started”? Rebbi Abba said, once. Rebbi Yose said, twice. It was acted on following Rebbi Abba. And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah bar Pazi; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”

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

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

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

HALAKHAH: Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: One blows the shofar for the failure of the flax crop. What is the reason? Horrible and execrable things happened in the land. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One blows the shofar about hot East wind. What is the reason? I went black without sun, I rose in the assembly to pray. Rebbi Eleazar said, honor your healer before you need him. What is the reason? If your prayer had preceded your need, and all efforts of power. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, [if you prayed, no one up high will begrudge you, but all will reinforce your power, and all efforts of power. Rebbi Simeon ben Laqish said, if you prayed,] do not keep your mouth narrow, but open your mouth and I shall fill it.

MISHNAH: It happened that Elders left Jerusalem for their cities to decree a fast since blight to fill an oven was seen in Ascalon. Also they decreed a fast the following day because wolves ate two children in Transjordan. Rebbi Yose says, not that they ate but that they were seen.

HALAKHAH: That is, if collected. But dispersed even less than that. Rebbi Mana said, if the are seen one pursues them. Rebbi Yose ben Rebbi Abun said, they were seen at a place inappropriate for them.

MISHNAH: About the following one blows the shofar on a Sabbath: About a town surrounded by Gentiles or a river, and a ship in danger in the ocean. Rebbi Yose said, to help but not to vociferation. Simeon from Timna says, also about an epidemic but the Sages did not agree with him.

HALAKHAH: Rav said, answer me, Eternal, answer me. The Mishnah disagrees with Rav: “Rebbi Yose said, to help but not to vociferation.” Therefore the first Tanna holds even for vociferation.

“He prayed but no rain fell..” Rebbi Yose ben Rebbi Abun said, because he did not come in meekness. Rebbi Yudan son of proselytes said, this Onias the circle drawer was the grandson of Onias the circle-drawer {who lived} close to the destruction of the Temple. He went to a mountain to his workers. While he was there, rain fell. He went to a cave; when he was sitting down he slumbered and fell asleep. He stayed in his sleep for 70 years, while the Temple was destroyed and rebuilt. At the end of 70 years he awoke from his sleep. He left the cave and found the world changed. At a place where there had been vineyards were olive trees. At a place were there had been olive trees was a field. He asked about the province, and said to them, what is news in the world? They answered him, do you not know what is news in the world? He said, no. They asked him, who are you? He answered them, Onias the circle-drawer. They told him, we heard that when he entered the Temple courtyard it lit up. He went there and it lit up. He recited about himself, when the Eternal leads back the return of Zion we were like sleepers.

“About you the verse says, your father and mother will enjoy and the one who bore you jubilate.” Why does the verse say, “the one who bore you”? Rebbi Mana said, your nation. Rebbi Yose ben Rebbi Abun said, your time. But the rabbis are saying, just as he brings double curse, so he brings double joy. [As it is said:] a silly son is anger to his father and bitterness to the one who bore him. A wise son brings joy to his father but a silly son is sadness to his mother. What means tugah of his mother? Rebbi Ludah said, it is encrypted language, ashes in his mother’s eyes. And from where that he brings double joy to her? Your father and mother will enjoy and the one who bore you jubilate.

Rebbi Aḥa, Rebbi Abbahu, in the name of Rebbi Yose ben Ḥanina: One is forbidden to fast until the sixth hour on the Sabbath. Rebbi Yose ben Rebbi Abun said, the Mishnah states this: “before noon they should not finish,” because it is morning; “after noontime they should finish,” since most of the day already was spent in holiness.

Rebbi Aḥa, Rebbi Abbahu, in the name of Rebbi Yose ben Ḥanina: One is forbidden to fast until the sixth hour on the Sabbath. Rebbi Yose ben Rebbi Abun said, the Mishnah states this: “before noon they should not finish,” because it is morning; “after noontime they should finish,” since most of the day already was spent in holiness.

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

From where Ne`ilah? Rebbi [Levi] said: Even if you prolong your prayers I shall not hear. From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi: In all excitement there is something superfluous; and the word of the lips is but for deficit. Hannah, because she prayed too long, reduced the years of Samuel because she said, he shall dwell there forever but “forever” for a Levite is only 50 years, as it is written: at age fifty he should return from the worshipping hosts. But in fact it was 52. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? One for private, the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Joḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr: when she prayed very long; it follows that everyone who extends his prayers will be answered.

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

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

And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah bar Pappai; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”

And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah bar Pappai; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”

And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah bar Pappai; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”

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 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.

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuṣpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him: Certainly, on whom did your evil not pass always? They immediately appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there: “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There we have stated: “This inference did Rebbi Eleazar ben Azariah present before the Sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

Rebbi used to ordain double ordinations. If they were worthy of it they were continuing; if not they were disappearing. When he was to die, he commanded his son; he said, do not act thus but ordain all of them together, and ordain Rebbi Ḥama bar Ḥanina first. Why did he not ordain him himself? Rebbi Derosa said, because the Sepphoreans complained about him. And because of complaints one acts? Rebbi Eleazar ben Rebbi Yose said, because he corrected him in public. Rebbi was sitting, stating: Their refugees will remember Me, on the mountains like valley doves, all of them cooing. He said to him, all of them cooing. He asked him, where did you study this text? He said, before the Babylonian Rav Hamnuna. He said to him, if you will descend there, tell him that he should ordain you as Ḥakham. He understood that he never would be ordained in his lifetime. After he died, his son wanted to ordain him, but he did not accept to be ordained unless Rebbi Ephes the Southerner was ordained before him. There was there an old man who said, if Ḥanina precedes me, I have to be the second; if Rebbi Ephes the Southerner precedes me, I have to be the second. Rebbi Ḥanina accepted to be ordained as third.