yose

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should also serve me in death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and gold vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should also serve me in death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of what is written: “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

Rebbi dwelt in Sepphoris seventeen years and applied to himself (Gen. 47:28): “Jacob lived in Egypt seventeen years,” Jehudah lived in Sepphoris seventeen years. Of these he suffered from toothache for thirteen years. {Rebbi Yose ben Rebbi Abun said, all these thirteen years no woman lying-in died in the Land of Israel and no pregnant woman had a miscarriage in the Land of Israel.} Why did he have a toothache? Once he saw a calf to be slaughtered when it bellowed and said to him, Rebbi, save me! He said to it, for that you were created. At the end, how was he healed? He saw them killing a burrow of rats. He said to them, let them live, it is written (Ps. 145:9) “His mercy extends to all His creatures.”

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi Yose ben Rebbi Abun said, not only that she claims, but even if she mentions [her claims], as we have stated there: “If she died, her heirs can mention her ketubah for up to 25 years.” He tells you more: Even if she let 25 years minus one day go by before claiming, and then claimed, one gives her another 25 years.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

If somebody together with his wife left for overseas, then she returns and says, my husband died, she shall be supported and collect her ketubah. My husband divorced me, she shall be supported from her ketubah since, as you take it, if she be a married woman, she must be supported from her husband’s; if she is no longer a married woman, she can be supported from her ketubah. “If somebody returns from overseas and his wife requests support but he says, let her earnings cover her sustenance, one listens to him. But if the court had allotted, what they allotted, they have allotted.” Rebbi Jeremiah said, if her earnings are not enough for her support. In this case, does one listen to him? Following him who says, there is no support for the wife in biblical law, as we have stated: “The court will not determine food for a wife from Sabbatical money, but she may be given Sabbatical produce to eat at her husband’s.” Rebbi Yose says, if her earnings are sufficient for her support. In that case, why what they allotted, they have allotted? Explain it, if they allotted excess.

HALAKHAH: “If somebody went overseas,” etc. Rebbi Abba bar Mamal asked: If somebody pays off somebody else’s debt without the latter’s knowledge, is that the disagreement of Ḥanan and the High Priests’ sons? Rebbi Yose said, there the reason of the High Priest’s sons is that he would not expect his wife to starve. But here, [the debtor could say:] “I could negotiate with him and he would forgive some.” Think of it, if [the loan] was on a pledge! “I could negotiate with him and he would return my pledge.” So far about a creditor who does not push [for repayment]. Even for a creditor who pushes, we can hear from the following: “He may give his šeqel.” If somebody does not pay his šeqel, does one not take a pledge from him? This says, even for a creditor who pushes. You should know that this is so, as we have stated: “He can bring for him nests for males or females suffering from genital discharges, nests for childbirth, purification and reparation offerings” since nothing of these comes to [the other person’s] hand. And here also, that nothing should come into his hand.

Rebbi Joshua ben Levi says, nobody is held responsible for his neighbor except for annona and head-tax. Rav said, anything for which one is held responsible for one’s neighbor has to be repaid. The strength of Rav is from the following: “He who appropriated a field and oppressors took it.” He did not hear that Rebbi Joḥanan said, they exacted a fine from a robber. Rebbi Abin asked, what is greater? Rebbi Yose ben Rebbi Abun, and Rebbi Ḥiyya ben Julianus both said in the name of Samuel; one said, it is like annona and head-tax; the other said, it is not like annona and head-tax.

There, we have stated: “He heals him in the sense of personal healing but not in the sense of financial healing.” Rebbi Judan and Rebbi Yose. One of them said, here if the vow refers to his body, there if the vow refers to his property. But the other said, here if he has somebody else who can heal him, there if there is nobody else who can heal him. If he has somebody else who can heal him, he should not be able to heal him personally! Not by everybody is a person successfully healed.

As it was stated: “If somebody went overseas and another person provided for his wife.” Rebbi Ḥaggai said, they said only, another. Therefore, the father can recover. Rebbi Yose says, neither the father nor a third party can recover. There is a parallel disagreement, as we have stated there: “He has the right to what she finds and to her earnings, to dissolve her vows, and to receive her bill of divorce, but cannot eat usufruct in her lifetime… He is required to pay for her upkeep, her ransom, and her burial.” Rebbi Ḥaggai said, they said only, the father. Therefore, a third party cannot recover. Rebbi Yose says, both the father or a third party can recover. In the opinion of Rebbi Ḥaggai, both for burial as for upkeep the father can recover, a third party cannot recover. In the opinion of Rebbi Yose, for burial both the father and also a third party can recover because it is unthinkable that his wife should be thrown to the dogs. For sustenance, neither the father nor a third party can recover.

As it was stated: “If somebody went overseas and another person provided for his wife.” Rebbi Ḥaggai said, they said only, another. Therefore, the father can recover. Rebbi Yose says, neither the father nor a third party can recover. There is a parallel disagreement, as we have stated there: “He has the right to what she finds and to her earnings, to dissolve her vows, and to receive her bill of divorce, but cannot eat usufruct in her lifetime… He is required to pay for her upkeep, her ransom, and her burial.” Rebbi Ḥaggai said, they said only, the father. Therefore, a third party cannot recover. Rebbi Yose says, both the father or a third party can recover. In the opinion of Rebbi Ḥaggai, both for burial as for upkeep the father can recover, a third party cannot recover. In the opinion of Rebbi Yose, for burial both the father and also a third party can recover because it is unthinkable that his wife should be thrown to the dogs. For sustenance, neither the father nor a third party can recover.

As it was stated: “If somebody went overseas and another person provided for his wife.” Rebbi Ḥaggai said, they said only, another. Therefore, the father can recover. Rebbi Yose says, neither the father nor a third party can recover. There is a parallel disagreement, as we have stated there: “He has the right to what she finds and to her earnings, to dissolve her vows, and to receive her bill of divorce, but cannot eat usufruct in her lifetime… He is required to pay for her upkeep, her ransom, and her burial.” Rebbi Ḥaggai said, they said only, the father. Therefore, a third party cannot recover. Rebbi Yose says, both the father or a third party can recover. In the opinion of Rebbi Ḥaggai, both for burial as for upkeep the father can recover, a third party cannot recover. In the opinion of Rebbi Yose, for burial both the father and also a third party can recover because it is unthinkable that his wife should be thrown to the dogs. For sustenance, neither the father nor a third party can recover.

HALAKHAH: “Admon promulgated seven [rules],” etc. How large is a large estate? Rebbi Ze‘ura, Rav Jehudah in the name of Rav: That there should be twelve months of sustenance for all of them. Samuel heard this and said, this is the opinion of Rabban Gamliel ben Rebbi, but the Sages say, until they reach adulthood or are married. They asked before Rebbi Yose, what did you hear from Rebbi Joḥanan? He said to them, let us explain the words of the Sages by their words! Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone.

It was stated: Rebbi Yose ben Rebbi Jehudah said, Admon and the rabbis did not disagree about one for whom the father had promised money but went bankrupt that she may sit until her hair grows white. Where did they disagree? If she promised herself. Admon says, she might say, “I was of the opinion that my father wants to give, but now my father does not want to give, what can I do? Marry definitively or divorce!” Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement.

HALAKHAH: “If somebody went overseas,” etc. Rebbi Yose ben Ḥanina said, if he sues with reasons. This means, only if four [owners] surround him. Samuel says, even if one surrounds him on all sides. Joshua’s stipulation! “If he was lost in vineyards or fields, he crosses and leaves until he reaches a road to his house, even a plot full of vineyards, for this is one of the conditions under which Joshua distributed the Land to Israel.” Joshua stated this to leave, maybe to enter? Joshua stipulated for a person, perhaps for his cow? Rebbi Yose said, his cow usually returns; since a swarm of bees does not usually return, they treated it as if it were his body.

HALAKHAH: “If somebody went overseas,” etc. Rebbi Yose ben Ḥanina said, if he sues with reasons. This means, only if four [owners] surround him. Samuel says, even if one surrounds him on all sides. Joshua’s stipulation! “If he was lost in vineyards or fields, he crosses and leaves until he reaches a road to his house, even a plot full of vineyards, for this is one of the conditions under which Joshua distributed the Land to Israel.” Joshua stated this to leave, maybe to enter? Joshua stipulated for a person, perhaps for his cow? Rebbi Yose said, his cow usually returns; since a swarm of bees does not usually return, they treated it as if it were his body.

HALAKHAH: “If somebody produces a promissory note on another person,” etc. Rebbi Jonah says, if it is worth it; Rebbi Yose says, even if it is not worth it. Think of it, if he had real estate! He can say to him, I want good real estate. Think of it, if he had good real estate! He can say to him, I want mine. In addition, he can say to him, to care for two parcels overtaxes my powers.

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Eleazar disagree, for Rebbi Joḥanan said, one whips for prohibitions and Rebbi Eleazar said, one does not whip. Rebbi Jacob bar Aḥa said, so did Rebbi Joḥanan answer Rebbi Eleazar: According to you, who says one does not whip on prohibitions, did we not state: “If somebody has vowed not to have any usufruct from another and he goes to visit him,” let him not enter! Rebbi Jeremiah said, there is a difference there because of the ways of peace. Rebbi Yose asked: If it is because of the ways of peace, should he not also be permitted in case of an oath? But we have stated: “Vows are forbidden, oaths permitted.”

“What is a prohibition? This loaf is for me as the day of my father’s death, as the day X was killed, as the day I saw Jerusalem in ruins; that is the prohibition the Torah spoke of.” Rebbi Abba in the name of Rebbi Joḥanan and Rav: Both say, only if he had made a vow about that day. Rebbi Yose asked: If only he had made a vow about that day, why a separate prohibition? He should say on that day!

“ ‘Prohibition’, is an oath. ‘Expression’, is an oath. If you say prohibition is an oath, he is guilty for every single prohibition and for every single oath. If you say prohibition is a kind of oath, he is guilty for this separately and that separately.” “Prohibition is an oath”, and you say “if you say so”? Rebbi Eleazar said, these are two Tannaїm. Rebbi Jeremiah said, it is from one Tanna. If he said it in the language of a vow you catch him in the language of a vow. If he said it in the language of an oath you catch him in the language of an oath. If you say, prohibition is a kind of oath, he is guilty for every single prohibition and for every single oath. Rebbi Yose said, this comes only for five loaves. But for a single loaf, from the moment he mentioned “oath” for it, he made it a cadaver. Furthermore, he may want to have oaths apply to prohibited items, but oaths cannot apply to prohibitited items. Rebbi Ḥananiah said, it applies even to a single loaf. As we have stated, “in that the past is more stringent than the future, if he said I did not eat, I did not eat, he is guilty for every statement; I shall not eat, I shall not eat, he is guilty only once.” Rebbi Yudan said, only if he first mentioned “vow” and then mentioned “oath”. But if he mentioned oath and then vow, vows can apply to prohibitions but oaths cannot apply to prohibitions.

Rebbi Yose explained “to forbid”: That should be forbidden to me; there should be a prohibition on it, it is forbidden. An oath is on me, it is forbidden, there should be an oath on it, it is forbidden. Rebbi Yudan said, in vows it is forbidden, in oaths it is permitted. There is a prohibition on me, it is forbidden. There is a prohibition on it, it is forbidden. An oath is there on me, it is forbidden. There is an oath on (me) [it] is permitted.

“I am vowed away from you”. Rebbi Yose ben Ḥanina said, both of them are mutually forbidden; as if [the other person] had said: and I from you. If he said, this loaf is vowed away from me and I from it, or I am vowed away from this loaf and it from me. It does not make any difference whether he said “from me” in Aramaic (מינך) or in Hebrew (מימך), or he said “I am to you [forbidden]” or “I am on you [forbidden]”, “you are to me [forbidden]” or “you are on me [forbidden].” It was stated: “I am jailed away from you, I am separated away from you”. Rebbi Jeremiah asked, why did one not state “taken away from”? Rebbi Yose said, that was stated at the end, “I am taken away from the Jews.”

“I am vowed away from you”. Rebbi Yose ben Ḥanina said, both of them are mutually forbidden; as if [the other person] had said: and I from you. If he said, this loaf is vowed away from me and I from it, or I am vowed away from this loaf and it from me. It does not make any difference whether he said “from me” in Aramaic (מינך) or in Hebrew (מימך), or he said “I am to you [forbidden]” or “I am on you [forbidden]”, “you are to me [forbidden]” or “you are on me [forbidden].” It was stated: “I am jailed away from you, I am separated away from you”. Rebbi Jeremiah asked, why did one not state “taken away from”? Rebbi Yose said, that was stated at the end, “I am taken away from the Jews.”

“That I will not eat from yours, that I will not taste from yours.” Rebbi Eleazar in the name of Rebbi Hoshaiah. One catches him because of a handle for qorbān. Rebbi Abun bar Ḥiyya asked, if he said, I shall not eat from you, does one catch him because of a handle of an oath? Rebbi Yose said, people usually say “handle of an axe”, do they ever say “axe of a handle”?

Rebbi Jeremiah asked: May a person bind himself by a word which has both a profane and a sacral meaning? Did we not state קוֹנָס? Its name is קונסה. Did we not state שְּׁבוּתָה? Its name is שְׁפוּתָה. But did not Bar Qappara state ḥeres? Rebbi Ze‘ira said, that is a name relating to the High One: “If He commands the sun: would it not shine?”. Rebbi Simeon ben Laqish said, these are Gentile words, like those Nabateans who say khaspa for ḥaspa. Rebbi Yose said, it is reasonable in other places, but in a place where the nazir is called naziq, do I say that a nazir of people with speech defects should not be a nazir?

“Like a sheep.” Rebbi Joḥanan said, like the sheep of the daily offering. There, they say, like the young of a purification offering. Rebbi Simeon ben Laqish said, like our father Abraham’s ram. What Rebbi Ḥiyya stated supports Rebbi Simeon ben Laqish: Like a sheep which never suckled. Following the opinions of the rabbis there, one could state: Like the Temple courtyard. Rebbi Abin said, following the opinion of Rebbi Simeon ben Laqish one could state: Like the sacrifices on the altar. Rebbi Yose ben Abun said, following Rebbi Joḥanan one could state: Like the cleansing of the inner altar and the candelabra.

“Rebbi Jehudah says, he who says ‘like Jerusalem’ did not say anything,” since this one intended to refer only to its wood and stones. “Like the Torah,” that is permitted. “Like the sanctity of the Torah, like what is written in it,” that is forbidden like the sacrifices written in it. There are Tannaїm who state, “like the Torah and what is written in it,” is permitted. Rebbi Abin bar Cahana said, that is Rebbi Simeon’s, as Rebbi Joḥanan said, by the words of Rebbi Simeon, if it turns out that he had no wheat, he is free also for the rest. Rebbi Yose said, it is everybody’s opinion. “Like the Torah”, like the sanctity of the Torah. “Like what is written in it,” like the sanctity of the verses.

“That is more restrictive for oaths than for vows. What is more restrictive for vows than for oaths?” “Or a person who swears to lightly express with his lips for bad or for good.” Just as doing good is a matter of choice, so doing bad is a matter of choice; that excludes any prohibition which is a commandment. They wanted to say, inadvertently, but not intentionally. It was found stated: Rebbi Ismael says, “anything that comes out of his mouth he shall do,” not what comes out of Heaven’s mouth. Should we say that this is the same for vows of sanctification? Rebbi Yose in the name of Rebbi Hila: For a man may vow his sukkah to Heaven.

HALAKHAH: “A vow inside a vow is possible,” etc. Rebbi Yose asked: An oath, an oath, an oath that I shall not eat, but he ate? Rebbi Yose ben Rebbi Abun said, let us hear from the following: “An oath that I shall not eat this loaf, an oath that I shall not eat, an oath that I shall not eat. If he ate, he is guilty only once.” Because he said this. Therefore, if he had not said this, he would be guilty for each of the oaths. Avime the brother of Ḥefa said, I studied vows, I studied oaths. Ḥefa wanted to examine him: There were five loaves before him and he said, an oath that I shall not eat this loaf. Then he said, these two loaves. Then he said, these three loaves. Then he said, these four loaves. Then he said, these five loaves. Then he ate the first, what are the rules? He said to him, he is guilty for each [oath] separately. He said to him, he is guilty only once. From the moment he mentioned “oath” about it, he made it like carcass meat. From there on he is as if he wanted to apply oaths to prohibitions, but no oath can be applied to prohibitions. He examined him a second time. There were five loaves and he said, an oath about these five loaves. Then he said, these four. Then he said, these three. Then he said, these two. Then he said, this single one. Then he ate all of them? He said to him, he is guilty only once. He said to him, he is guilty for each [oath] separately. If somebody had said, an oath that I shall not eat five, and he ate four, would he be free from punishment? Rebbi Yose said, it is reasonable following Ḥefa’s brother in the last case, following Ḥefa in the first.

HALAKHAH: “A vow inside a vow is possible,” etc. Rebbi Yose asked: An oath, an oath, an oath that I shall not eat, but he ate? Rebbi Yose ben Rebbi Abun said, let us hear from the following: “An oath that I shall not eat this loaf, an oath that I shall not eat, an oath that I shall not eat. If he ate, he is guilty only once.” Because he said this. Therefore, if he had not said this, he would be guilty for each of the oaths. Avime the brother of Ḥefa said, I studied vows, I studied oaths. Ḥefa wanted to examine him: There were five loaves before him and he said, an oath that I shall not eat this loaf. Then he said, these two loaves. Then he said, these three loaves. Then he said, these four loaves. Then he said, these five loaves. Then he ate the first, what are the rules? He said to him, he is guilty for each [oath] separately. He said to him, he is guilty only once. From the moment he mentioned “oath” about it, he made it like carcass meat. From there on he is as if he wanted to apply oaths to prohibitions, but no oath can be applied to prohibitions. He examined him a second time. There were five loaves and he said, an oath about these five loaves. Then he said, these four. Then he said, these three. Then he said, these two. Then he said, this single one. Then he ate all of them? He said to him, he is guilty only once. He said to him, he is guilty for each [oath] separately. If somebody had said, an oath that I shall not eat five, and he ate four, would he be free from punishment? Rebbi Yose said, it is reasonable following Ḥefa’s brother in the last case, following Ḥefa in the first.

HALAKHAH: “A vow inside a vow is possible,” etc. Rebbi Yose asked: An oath, an oath, an oath that I shall not eat, but he ate? Rebbi Yose ben Rebbi Abun said, let us hear from the following: “An oath that I shall not eat this loaf, an oath that I shall not eat, an oath that I shall not eat. If he ate, he is guilty only once.” Because he said this. Therefore, if he had not said this, he would be guilty for each of the oaths. Avime the brother of Ḥefa said, I studied vows, I studied oaths. Ḥefa wanted to examine him: There were five loaves before him and he said, an oath that I shall not eat this loaf. Then he said, these two loaves. Then he said, these three loaves. Then he said, these four loaves. Then he said, these five loaves. Then he ate the first, what are the rules? He said to him, he is guilty for each [oath] separately. He said to him, he is guilty only once. From the moment he mentioned “oath” about it, he made it like carcass meat. From there on he is as if he wanted to apply oaths to prohibitions, but no oath can be applied to prohibitions. He examined him a second time. There were five loaves and he said, an oath about these five loaves. Then he said, these four. Then he said, these three. Then he said, these two. Then he said, this single one. Then he ate all of them? He said to him, he is guilty only once. He said to him, he is guilty for each [oath] separately. If somebody had said, an oath that I shall not eat five, and he ate four, would he be free from punishment? Rebbi Yose said, it is reasonable following Ḥefa’s brother in the last case, following Ḥefa in the first.

HALAKHAH: “If somebody made a vow of ḥerem,” etc. A person made a vow by one of these expressions. He came before Rebbi Meїr who sent him to Rebbi Jehudah and told him, inform him that you came to me and I sent you to him. He came before Rebbi Jehudah who sent him to Rebbi Yose and told him, inform him that you came to Rebbi Meïr who sent you to me and I sent you to him. He came to Rebbi Yose, who told him, if the first one does not permit it, nobody else can permit it to you, for he holds that “if they do question, one punishes them and makes it difficult for them.” He returned before Rebbi Meïr and said to him, since you knew that, why did you not tell me from the start? He said to him, I saw you flippant and made it difficult for you.

HALAKHAH: “If somebody made a vow of ḥerem,” etc. A person made a vow by one of these expressions. He came before Rebbi Meїr who sent him to Rebbi Jehudah and told him, inform him that you came to me and I sent you to him. He came before Rebbi Jehudah who sent him to Rebbi Yose and told him, inform him that you came to Rebbi Meïr who sent you to me and I sent you to him. He came to Rebbi Yose, who told him, if the first one does not permit it, nobody else can permit it to you, for he holds that “if they do question, one punishes them and makes it difficult for them.” He returned before Rebbi Meïr and said to him, since you knew that, why did you not tell me from the start? He said to him, I saw you flippant and made it difficult for you.

It was found stated about both cases: It is more restrictive for oaths than for vows that an erroneous oath is forbidden but an erroneous vow is permitted. Rebbi Simeon ben Laqish asked before Rebbi [ ], does Rebbi Aqiba add to the words of the House of Hillel? As we have stated there, “until Rebbi Aqiba came and taught that a vow of which any part was permitted is totally permitted.” He said to him, if you say that there, in the case of a vow which has to be investigated by a Sage, you say that a vow of which any part was invalidated is totally invalidated, here, where it does not need investigation by a Sage, so much more! Rebbi Yose in the name of Rebbi Hila: Because of an erroneous vow; if I had known that my father and my brothers were there I would not have made the vow.

HALAKHAH: “Vows in connection with acts of God: His friend made him vow,” etc. because he fell ill. Therefore, if he did not fall ill, no. Rebbi Jeremiah said, this is Rebbi Meïr’s, since Rebbi Meïr said, “he is forbidden until he gives.” Rebbi Yose said, why do we not explain it according to everybody? As my teacher said, they disagree when it was indeterminate. Where do we hold? If each one of them said, because of my honor, everybody agrees that he is forbidden. If one of them said, because of my honor, and the other said, I said it in your honor, everybody agrees he is permitted. Rebbi Hila said, is it the way of people to say χαρίζεσθαι βίᾳ?

Ḥizqiah said, if he redeemed them they revert to their sanctity. Rebbi Joḥanan said, if he redeemed them they are redeemed. The Mishnah disagrees with Rebbi Joḥanan: “These have no redemption.” He explains thus: After they have been cut they do not need redemption. Rebbi Yose said, what Ḥizqiah said refers to the case that he himself redeemed them. But if another person redeemed them, the sanctity is removed from them. The argument of Rebbi Yose is switched: There, he says that if [another] redeemed them, the sanctity is removed from them, but here, he says that if she was married to another man the qiddušin [of the first] were not removed! All that is questionable for him is if he gave her two peruṭot, one for the moment and one for after he has divorced her, what is the situation?

Ḥizqiah said, if he redeemed them they revert to their sanctity. Rebbi Joḥanan said, if he redeemed them they are redeemed. The Mishnah disagrees with Rebbi Joḥanan: “These have no redemption.” He explains thus: After they have been cut they do not need redemption. Rebbi Yose said, what Ḥizqiah said refers to the case that he himself redeemed them. But if another person redeemed them, the sanctity is removed from them. The argument of Rebbi Yose is switched: There, he says that if [another] redeemed them, the sanctity is removed from them, but here, he says that if she was married to another man the qiddušin [of the first] were not removed! All that is questionable for him is if he gave her two peruṭot, one for the moment and one for after he has divorced her, what is the situation?

MISHNAH: A qônām that I shall not enjoy from the uncircumcized, he is permitted uncircumcized Jews and forbidden circumcized peoples of the world. That I shall not enjoy from the circumcized, he is forbidden uncircumcized Jews and permitted circumcized peoples of the world, since the prepuce is simply a name for Gentiles as it was said: “For all Gentiles are uncircumcized and all the House of Israel are uncircumcised of heart.” Rebbi Ismael says, circumcision is great, for its covenant was concluded thirteenfold. Rebbi Yose says, circumcision is great, for it pushes aside the stringencies of the Sabbath. Rebbi Joshua ben Qorḥa says, circumcision is great, for it was not suspended even one hour for Moses the Just. Rebbi Neḥemiah says, Rebbi Yose says, circumcision is great, for it pushes aside skin disease. Rebbi says, circumcision is great, for with all the commandments which Abraham fulfilled he was not called whole until he circumcized himself as it is written: “Walk before me and be perfect.” Another word: Circumcision is great, for without it the Holy One, praise to Him, would not have created his world as it is said: “So says the Eternal, if it were not for my covenant day and night, I would not have put in place the laws of heaven and earth.” Another word: Circumcision is great, for it is weighty corresponding to all other commandments of the Torah, as it is said: “Behold the blood of the covenant which the Eternal concluded with you about all these words.”

MISHNAH: A qônām that I shall not enjoy from the uncircumcized, he is permitted uncircumcized Jews and forbidden circumcized peoples of the world. That I shall not enjoy from the circumcized, he is forbidden uncircumcized Jews and permitted circumcized peoples of the world, since the prepuce is simply a name for Gentiles as it was said: “For all Gentiles are uncircumcized and all the House of Israel are uncircumcised of heart.” Rebbi Ismael says, circumcision is great, for its covenant was concluded thirteenfold. Rebbi Yose says, circumcision is great, for it pushes aside the stringencies of the Sabbath. Rebbi Joshua ben Qorḥa says, circumcision is great, for it was not suspended even one hour for Moses the Just. Rebbi Neḥemiah says, Rebbi Yose says, circumcision is great, for it pushes aside skin disease. Rebbi says, circumcision is great, for with all the commandments which Abraham fulfilled he was not called whole until he circumcized himself as it is written: “Walk before me and be perfect.” Another word: Circumcision is great, for without it the Holy One, praise to Him, would not have created his world as it is said: “So says the Eternal, if it were not for my covenant day and night, I would not have put in place the laws of heaven and earth.” Another word: Circumcision is great, for it is weighty corresponding to all other commandments of the Torah, as it is said: “Behold the blood of the covenant which the Eternal concluded with you about all these words.”

Because Moses was lazy for circumcision, the angel tried to kill kim. That is what is written: “The Eternal met him and wanted to kill him.” Rebbi Yose said, far be the thought that Moses was lazy for circumcision but he argued on his own: To perform circumcision and leave would be dangerous. To wait, the Holy One, praise to Him, told him: “Go, return to Egypt.” But because he was lazy in preparing for the overnight stay before circumcision; that is what is written: “It was on the way, at the overnight stay.” Rabban Simeon ben Gamliel said, far be the thought that the angel wanted to kill Moses; it was the baby. Come and see, who is called ḥātān? Moses or the baby? There are Tannaïm who state that Moses is called ḥātān. There are Tannaïm who state that the baby is called ḥātān. He who said that Moses is called ḥātān: Ḥātān, blood is required from you. And he said that the baby is called ḥātān: Ḥātān, in blood you are preserved for me. “Ṣippora took a flintstone and cut her son’s prepuce and touched his feet.” Rebbi Jehudah, Rebbi Neḥemiah, and the rabbis. One said, Moses’s feet. Another said, the angel’s feet. Another said, the baby’s feet. He who said Moses’s feet: Here I cut your obligation for you. He who said, the angel’s feet: Here your mission was accomplished. He who said the baby’s feet, she touched the baby’s body. “He left off from him; then she said, a blood ḥātān for circumcisions.” From here that there are two circumcisions; one for baring the gland and one for the fibers.

“The flesh of his prepuce should be circumcized.” Even if it has white skin disease. How can I confirm: “Beware of skin disease to watch it carefully and to do …”? Also at a circumcision. Then how can I confirm: “The flesh of his prepuce should be circumcized”? If there is no white skin disease? The verse says, “the flesh”, even if it has white skin disease. This is simple in the opinion of Rebbi Jonah, who says that a positive commandment supersedes a prohibition even if they are not written together. But in the opinion of Rebbi Yose, who says that a positive commandment supersedes a prohibition only if they are written together? Since it is written “the flesh of his prepuce,” it is as if it were written together.

HALAKHAH: “If one is under a vow [not to have] usufruct from another,” etc. Rebbi Abba bar Mamal asked: If somebody pays off somebody else’s debt without the latter’s knowledge, is that the disagreement of Ḥanan and the High Priests’ sons? Rebbi Yose said, there the reason of the High Priest’s sons is that nobody expects his wife to die from hunger. But here, [the debtor could say:] “I could negotiate with him and he would forgive some.” Think of it, if [the loan] was on a pledge! “I could negotiate with him and he would return my pledge.” So far about a creditor who does not push [for repayment]. Even for a creditor who pushes, we can hear from the following: “He may give his šeqel. If somebody does not pay his šeqel, does one not take a pledge from him? This says, even for a creditor who pushes. You should know that this is so, as we have stated: “He can bring for him nests for males or females suffering from genital discharges, nests for childbirth, purification and reparation offerings” since nothing of these comes to [the other person’s] hand. And here also, that nothing should come into his hand.

Rebbi Joshua ben Levi says, nobody is held responsible for his neighbor except for annona and head-tax. Rav said, anything for which one is held responsible for one’s neighbor has to be repaid. The strength of Rav is from the following: “He who appropriated a field and oppressors took it.” He did not hear that Rebbi Joḥanan said, they exacted a fine from a robber. Rebbi Abin asked, (who was the father of) Rebbi Yose ben Rebbi Abun, and Rebbi Ḥiyya ben Julianus both said in the name of Samuel; one said, it is like annona and head-tax; the other one said, it is not like annona and head-tax.

There, we have stated: “He heals him in the sense of personal healing but not in the sense of financial healing.” Rebbi Judan and Rebbi Yose. One of them said, here if the vow refers to his body, there if the vow refers to his property. But the other one said, here if he has somebody else who can heal him, there if there is nobody else who can heal him. If he has somebody else who can heal him, he should not be able to heal him personally! Not by everybody is a person successfully healed.

Rebbi Joḥanan explained the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he can enter his field and eat of the fruits. If he vowed during the Sabbatical year, he enters and eats. Rebbi Simeon ben Laqish explains the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat of its fruits. If he made the vow in the Sabbatical year, he cannot enter his field but he can eat of the fruits. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. If he made the vow during the Sabbatical year he enters and eats. That statement of Rebbi Simeon ben Laqish follows Rebbi Yose, for Rebbi Yose said, for his vow preceded his abandoning, his abandoning his vow. Rebbi Jonah, Rebbi Abba bar Ḥiyya, in the name of Rebbi Joḥanan: Rebbi Yose agrees that he is permitted in the case of biblical abandoning.

Rebbi Joḥanan explained the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he can enter his field and eat of the fruits. If he vowed during the Sabbatical year, he enters and eats. Rebbi Simeon ben Laqish explains the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat of its fruits. If he made the vow in the Sabbatical year, he cannot enter his field but he can eat of the fruits. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. If he made the vow during the Sabbatical year he enters and eats. That statement of Rebbi Simeon ben Laqish follows Rebbi Yose, for Rebbi Yose said, for his vow preceded his abandoning, his abandoning his vow. Rebbi Jonah, Rebbi Abba bar Ḥiyya, in the name of Rebbi Joḥanan: Rebbi Yose agrees that he is permitted in the case of biblical abandoning.

Rebbi Joḥanan explained the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he can enter his field and eat of the fruits. If he vowed during the Sabbatical year, he enters and eats. Rebbi Simeon ben Laqish explains the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat of its fruits. If he made the vow in the Sabbatical year, he cannot enter his field but he can eat of the fruits. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. If he made the vow during the Sabbatical year he enters and eats. That statement of Rebbi Simeon ben Laqish follows Rebbi Yose, for Rebbi Yose said, for his vow preceded his abandoning, his abandoning his vow. Rebbi Jonah, Rebbi Abba bar Ḥiyya, in the name of Rebbi Joḥanan: Rebbi Yose agrees that he is permitted in the case of biblical abandoning.

HALAKHAH: “If he had his house to build, his fence to repair,” etc. May he say, he who works will not lose? Let us hear from the following. In the days of Rebbi Immi there was a fire in the village. Rebbi Immi sent a crier to the markets of the Gentiles saying: “He who works will not lose.” Rebbi Eleazar ben Rebbi Yose said, that was danger to life. But if there was danger to life, Rebbi Immi himself should have fought the fire! Did we not state, in any case of danger to life one does not say that [the necessary work] be done by Gentiles or minors, but [it should be done] even by important Jewish persons. It happened that there was a fire in the courtyard of Yose ben Simai in Šiḥin, and the garrison of the barracks of Sepphoris came to fight it but he did not let them fight it; he said, let the collector collect his due. Immediately there formed a cloud, there was rain which extinguished it. After the Sabbath he sent to each of them a tetradrachma and to their commander 50 denarii. Rebbi Ḥanina said, there was no need for him to do that A Samaritan was a neighbor of Rebbi Jonah. There was a fire in Rebbi Jonah’s neighborhood; he wanted to fight it but Rebbi Jonah did not let him. He said to him, because of my property! He said, yes. And everything was saved. Rebbi Jonah from Kefar-Immi spread his garment over the grain stack and the fire retreated from it.

HALAKHAH: “If he had his house to build, his fence to repair,” etc. May he say, he who works will not lose? Let us hear from the following. In the days of Rebbi Immi there was a fire in the village. Rebbi Immi sent a crier to the markets of the Gentiles saying: “He who works will not lose.” Rebbi Eleazar ben Rebbi Yose said, that was danger to life. But if there was danger to life, Rebbi Immi himself should have fought the fire! Did we not state, in any case of danger to life one does not say that [the necessary work] be done by Gentiles or minors, but [it should be done] even by important Jewish persons. It happened that there was a fire in the courtyard of Yose ben Simai in Šiḥin, and the garrison of the barracks of Sepphoris came to fight it but he did not let them fight it; he said, let the collector collect his due. Immediately there formed a cloud, there was rain which extinguished it. After the Sabbath he sent to each of them a tetradrachma and to their commander 50 denarii. Rebbi Ḥanina said, there was no need for him to do that A Samaritan was a neighbor of Rebbi Jonah. There was a fire in Rebbi Jonah’s neighborhood; he wanted to fight it but Rebbi Jonah did not let him. He said to him, because of my property! He said, yes. And everything was saved. Rebbi Jonah from Kefar-Immi spread his garment over the grain stack and the fire retreated from it.

MISHNAH: If they were walking on the road and he had nothing to eat, the other gives something to a third person as a gift, and this one is permitted it. If nobody is with them, he puts it on a rock or a fence and says, this is ownerless for everyone to take and this one can come and eat, but Rebbi Yose forbids.

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

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

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

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

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

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

“This one can come and eat, but Rebbi Yose forbids.” What is Rebbi Yose’s reason? Because his vow preceded his abandonment. Therefore, not if his abandonment preceded his vow. They asked before Rebbi Yose: What is the difference if his vow preceded his abandonment? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah said, so they asked before him: That means, not if it applies to a single person? But did we not state: “This one can come and eat, but Rebbi Yose forbids”? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Simeon ben Joṣadaq: If somebody abandons his field to ten persons he cannot retract. Rebbi Yose said, that follows Rebbi Meïr. Rebbi Mana asked: When you said, “to three,” [did you not mean] “in the presence of three”? Instead of asking about Rebbi Meïr, ask about Rebbi Yose! When you said, “to ten,” [did you not mean] “in the presence of ten”? He said to him, if he abandoned it before two persons, he can retract and it remains subject to tithes. If he abandoned it before three persons, he cannot retract and it is free from tithes.

“This one can come and eat, but Rebbi Yose forbids.” What is Rebbi Yose’s reason? Because his vow preceded his abandonment. Therefore, not if his abandonment preceded his vow. They asked before Rebbi Yose: What is the difference if his vow preceded his abandonment? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah said, so they asked before him: That means, not if it applies to a single person? But did we not state: “This one can come and eat, but Rebbi Yose forbids”? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Simeon ben Joṣadaq: If somebody abandons his field to ten persons he cannot retract. Rebbi Yose said, that follows Rebbi Meïr. Rebbi Mana asked: When you said, “to three,” [did you not mean] “in the presence of three”? Instead of asking about Rebbi Meïr, ask about Rebbi Yose! When you said, “to ten,” [did you not mean] “in the presence of ten”? He said to him, if he abandoned it before two persons, he can retract and it remains subject to tithes. If he abandoned it before three persons, he cannot retract and it is free from tithes.

“This one can come and eat, but Rebbi Yose forbids.” What is Rebbi Yose’s reason? Because his vow preceded his abandonment. Therefore, not if his abandonment preceded his vow. They asked before Rebbi Yose: What is the difference if his vow preceded his abandonment? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah said, so they asked before him: That means, not if it applies to a single person? But did we not state: “This one can come and eat, but Rebbi Yose forbids”? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Simeon ben Joṣadaq: If somebody abandons his field to ten persons he cannot retract. Rebbi Yose said, that follows Rebbi Meïr. Rebbi Mana asked: When you said, “to three,” [did you not mean] “in the presence of three”? Instead of asking about Rebbi Meïr, ask about Rebbi Yose! When you said, “to ten,” [did you not mean] “in the presence of ten”? He said to him, if he abandoned it before two persons, he can retract and it remains subject to tithes. If he abandoned it before three persons, he cannot retract and it is free from tithes.

“This one can come and eat, but Rebbi Yose forbids.” What is Rebbi Yose’s reason? Because his vow preceded his abandonment. Therefore, not if his abandonment preceded his vow. They asked before Rebbi Yose: What is the difference if his vow preceded his abandonment? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah said, so they asked before him: That means, not if it applies to a single person? But did we not state: “This one can come and eat, but Rebbi Yose forbids”? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Simeon ben Joṣadaq: If somebody abandons his field to ten persons he cannot retract. Rebbi Yose said, that follows Rebbi Meïr. Rebbi Mana asked: When you said, “to three,” [did you not mean] “in the presence of three”? Instead of asking about Rebbi Meïr, ask about Rebbi Yose! When you said, “to ten,” [did you not mean] “in the presence of ten”? He said to him, if he abandoned it before two persons, he can retract and it remains subject to tithes. If he abandoned it before three persons, he cannot retract and it is free from tithes.

“This one can come and eat, but Rebbi Yose forbids.” What is Rebbi Yose’s reason? Because his vow preceded his abandonment. Therefore, not if his abandonment preceded his vow. They asked before Rebbi Yose: What is the difference if his vow preceded his abandonment? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah said, so they asked before him: That means, not if it applies to a single person? But did we not state: “This one can come and eat, but Rebbi Yose forbids”? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Simeon ben Joṣadaq: If somebody abandons his field to ten persons he cannot retract. Rebbi Yose said, that follows Rebbi Meïr. Rebbi Mana asked: When you said, “to three,” [did you not mean] “in the presence of three”? Instead of asking about Rebbi Meïr, ask about Rebbi Yose! When you said, “to ten,” [did you not mean] “in the presence of ten”? He said to him, if he abandoned it before two persons, he can retract and it remains subject to tithes. If he abandoned it before three persons, he cannot retract and it is free from tithes.

“This one can come and eat, but Rebbi Yose forbids.” What is Rebbi Yose’s reason? Because his vow preceded his abandonment. Therefore, not if his abandonment preceded his vow. They asked before Rebbi Yose: What is the difference if his vow preceded his abandonment? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah said, so they asked before him: That means, not if it applies to a single person? But did we not state: “This one can come and eat, but Rebbi Yose forbids”? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Simeon ben Joṣadaq: If somebody abandons his field to ten persons he cannot retract. Rebbi Yose said, that follows Rebbi Meïr. Rebbi Mana asked: When you said, “to three,” [did you not mean] “in the presence of three”? Instead of asking about Rebbi Meïr, ask about Rebbi Yose! When you said, “to ten,” [did you not mean] “in the presence of ten”? He said to him, if he abandoned it before two persons, he can retract and it remains subject to tithes. If he abandoned it before three persons, he cannot retract and it is free from tithes.

“Both are forbidden to put a grindstone or an oven up there, or to raise chickens there.” This is needed for Rebbi Eliezer ben Jacob, for what he states about “partners who mutually made vows not to have usufruct from one another.” Because they mutually made vows not to have usufruct from one another, does this imply that if they had not made vows not to have usufruct from one another, they would be presumed to concede one to the other? Rebbi Jeremiah said, partners have the custom to concede one to the other in these matters. There, we have stated: “The following establish presumption of ownership.” Rebbi Eleazar said, if somebody raises chickens in a courtyard in which he does not dwell, this establishes presumption of ownership. Rebbi Yose said, this is correct. As you look at it, if he had the right to raise them, he raised them. If he had no right to raise them, he established a presumption of ownership. Rebbi Joḥanan in the name of Rebbi Benaiah: Partners can veto any activity of the other party in a courtyard except for washing, for the honor of the daughters of Israel. Rebbi Mattaniah said, that is, at a place where women wash, but not at a place where men wash. And what you say except for washing in the courtyard [applies to] the entire courtyard except for the four cubits of that party where one cannot hinder anything. But if the place was at an incline, one can veto even within the four cubits of another party since one might say to him, you pour out and it flows down to my place. It was stated: The place of an oven or a hearth does not establish a presumption of ownership, but roofing of any size on top of them establishes a presumption of ownership. Rebbi Ze‘ira said, only if the wall is useful for the oven.

“This, your house,” because of what do you catch him? Because of “your house,” “this”? If it collapsed and he himself rebuilt it, is it not “this”? Let us hear from the following: “If somebody said to his heirs, give a wedding house to my son or a widow’s house to my daughter, if it collapsed, the heirs are required to rebuild it.” There, we have stated: “If somebody says to his son, ‘a qônām that you can not enjoy anything from me,’ if he dies, [the son] inherits. ‘During my lifetime and after my death,’ if he dies, [the son] does not inherit.” [Did we not state, ‘during my lifetime’, [the son] inherits; ‘after my death’, [the son] inherits?] What is the difference between the one who says it one by one and the one who says it by twos? Rav Jeremiah and Rebbi Yose [ben Ḥanina] both say, ‘a qônām that I cannot enjoy these my properties during my lifetime and after my death,’ from the moment he said “these” he forbade to him during his lifetime and after his death. Rebbi Yose said, we have stated in Nedarim what we did not state in S̄ebuot: “A qônām that I shall not enter your house, or that I shall not buy your field, if the owner died or sold it, the other is permitted. That I shall not enter this house, or that I shall not buy this field, if the owner died or sold it, the other is forbidden.” Because he said “this”. Therefore, if he had not said “this”, he would have forbidden to him both during his lifetime and after his death.

“This, your house,” because of what do you catch him? Because of “your house,” “this”? If it collapsed and he himself rebuilt it, is it not “this”? Let us hear from the following: “If somebody said to his heirs, give a wedding house to my son or a widow’s house to my daughter, if it collapsed, the heirs are required to rebuild it.” There, we have stated: “If somebody says to his son, ‘a qônām that you can not enjoy anything from me,’ if he dies, [the son] inherits. ‘During my lifetime and after my death,’ if he dies, [the son] does not inherit.” [Did we not state, ‘during my lifetime’, [the son] inherits; ‘after my death’, [the son] inherits?] What is the difference between the one who says it one by one and the one who says it by twos? Rav Jeremiah and Rebbi Yose [ben Ḥanina] both say, ‘a qônām that I cannot enjoy these my properties during my lifetime and after my death,’ from the moment he said “these” he forbade to him during his lifetime and after his death. Rebbi Yose said, we have stated in Nedarim what we did not state in S̄ebuot: “A qônām that I shall not enter your house, or that I shall not buy your field, if the owner died or sold it, the other is permitted. That I shall not enter this house, or that I shall not buy this field, if the owner died or sold it, the other is forbidden.” Because he said “this”. Therefore, if he had not said “this”, he would have forbidden to him both during his lifetime and after his death.

HALAKHAH: “What are the institutions of the returnees from Babylonia,” etc. So is the Mishnah: A town square which is crossed by a public road is as if from the returnees from Babylonia. A man used a Torah scroll for his preliminary marriage to a woman. Rebbi Sabbatai and Rebbi Ḥasida brought the matter before Rebbi Yose who said, she is not married. Rebbi Ḥizqiah said, you read the letter and there is written in it “not only”. Rebbi Mana said, I asked before Rebbi Ḥizqiah, what means “not only”? Did he marry with a Torah scroll which is private property? He said to us, she is not married. That comes to tell you, even if he used the public Torah scroll to marry, that is “not only”. But that means, even if he used a privately owned Torah scroll to marry, that is “she is not married.”

“Rabbi Joḥanan said, it is obvious that this one was learned.” Rebbi Yose ben Rebbi Abun said, that is what happened: Jonathan ben Uzziel’s father vowed not to let him have any usufruct from him and in his will gave his part to Shammai. What did Shammai do? He sold some, gave some to the sacred fund, gave him the remainder as a gift, and said: He who wants to attack this gift, let him first get back [the merchandise] from the buyers and from the sacred fund; after that he can get [the remainder] back from this one.

May one who made a vow not to have anything cooked be permitted smoked? May he be permitted fried? May he be permitted anything cooked in the hot springs of Tiberias? The rabbis of Caesarea asked: Is anything smoked forbidden because of Gentile cooking? Is it forbidden because of cooking on the Sabbath? Is it forbidden because of meat and milk? Does it cause ṭevel for tithes? If somebody made a vow not to have anything smoked, is he permitted cooked? Rebbi Abba, Rav Jehudah in the name of the House of Rav Assi: Ḥabiṣ is unproblematic as Gentile cooking and is acceptable as eruv tavšīlīn. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Anything which can be eaten raw is unproblematic as Gentile cooking and is acceptable as eruv tavšīlīn.

MISHNAH: If somebody vows not to drink milk, he is permitted curd but Rebbi Yose forbids. But from curd, he is permitted milk. Abba Shaul says, if he vows not to have cheese, it is forbidden to him whether salted or unsalted.

HALAKHAH: “If somebody vows not to drink milk, he is permitted curd,” etc. What is curd? Curdled milk. What is the reason of Rebbi Yose? The name of its father is called over it. In the opinion of Rebbi Yose, is one who vows not to taste wine permitted cooked wine? Cooked wine”.

HALAKHAH: “If somebody vows not to drink milk, he is permitted curd,” etc. What is curd? Curdled milk. What is the reason of Rebbi Yose? The name of its father is called over it. In the opinion of Rebbi Yose, is one who vows not to taste wine permitted cooked wine? Cooked wine”.

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

MISHNAH: One who makes a vow to abstain from cabbage is forbidden cabbage shoot, from cabbage shoot he is permitted cabbage. From groats, he is forbidden groat soup but Rebbi Yose permits it; from groat soup he is permitted groats. From soup he is forbidden garlic but Rebbi Yose permits it; from garlic he is permitted soup.

MISHNAH: One who makes a vow to abstain from cabbage is forbidden cabbage shoot, from cabbage shoot he is permitted cabbage. From groats, he is forbidden groat soup but Rebbi Yose permits it; from groat soup he is permitted groats. From soup he is forbidden garlic but Rebbi Yose permits it; from garlic he is permitted soup.

HALAKHAH: : What is Rebbi Yose’s reason? Is its father’s name called upon it? In the opinion of Rebbi Yose, if somebody makes a vow to abstain from wine, he is permitted spiced wine.

HALAKHAH: : What is Rebbi Yose’s reason? Is its father’s name called upon it? In the opinion of Rebbi Yose, if somebody makes a vow to abstain from wine, he is permitted spiced wine.

MISHNAH: From lentils, he is is forbidden ašišim, but Rebbi Yose permits. From ašišim he is permitted lentils.

HALAKHAH: Rebbi Yasa went to Rebbi Yose who brought roasted lentils out for him, ground them, formed them into a dough with honey, and fried them. He said to him, these are the ašišim mentioned by the Sages.

“Wheat” and you say so? Rebbi Yose said, so is the way of people, if they see white bread they say, blessed Who created this wheat.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

He who makes a vow not to use bread or produce is forbidden them, the words of Rebbi Meїr. Therefore, is he who makes a vow not to use bread or produce forbidden everything according to the rabbis? Rebbi Ḥiyya in the name of Rebbi Joḥanan, so is the Mishnah: “He who makes a vow not to use flour is only forbidden these.” How do we hold? If he uses “bread” in the biblical sense, then also if he says “produce” it is meant in the biblical sense. He should be forbidden everything since it is written (Deut. 22:9): “The produce of the vineyard.” If he simply says “bread”; only from wheat or barley is it simply called “bread”. Rebbi Yose said, I confirmed it, at a place where one eats bread from all [kinds], only from the five kinds it is simply called “bread”.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

HALAKHAH: “One who vows not to use the bed,” etc. It was stated: “A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlwnṭryn and that is enough.” Rebbi Yosa in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yose, if a couch has posts which are upright and removed together with it, he takes them off and that is enough.

Rebbi Aḥa, Rebbi Abbahu, in the name of Rebbi Yose ben Ḥanina: On the Sabbath, a person is forbidden to fast until the sixth hour. Rebbi Yose said, a Mishnah states this: “If they fasted when it started to rain, before noon they should not finish,” because until then it is morning; “after noon 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: On the Sabbath, a person is forbidden to fast until the sixth hour. Rebbi Yose said, a Mishnah states this: “If they fasted when it started to rain, before noon they should not finish,” because until then it is morning; “after noon they should finish,” since most of the day already was spent in holiness.