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And Semjâzâ, who was their leader, said unto them: 'I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.'

And these are the names of their leaders: Sêmîazâz, their leader, Arâkîba, Râmêêl, Kôkabîêl, Tâmîêl, Râmîêl, Dânêl, Êzêqêêl, Barâqîjâl, Asâêl, Armârôs, Batârêl, Anânêl, Zaqîêl, Samsâpêêl, Satarêl, Tûrêl, Jômjâêl, Sariêl.

And these are the names of their leaders: Sêmîazâz, their leader, Arâkîba, Râmêêl, Kôkabîêl, Tâmîêl, Râmîêl, Dânêl, Êzêqêêl, Barâqîjâl, Asâêl, Armârôs, Batârêl, Anânêl, Zaqîêl, Samsâpêêl, Satarêl, Tûrêl, Jômjâêl, Sariêl.

And Azâzêl taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures.

Semjâzâ taught enchantments, and root-cuttings, Armârôs the resolving of enchantments, Barâqîjâl, (taught) astrology, Kôkabêl the constellations, Ezêqêêl the knowledge of the clouds , Araqiêl the signs of the earth, Shamsiêl the signs of the sun, and Sariêl the course of the moon.

Thou seest what Azâzêl hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which men were striving to learn :

And Semjâzâ, to whom Thou hast given authority to bear rule over his associates.

And again the Lord said to Raphael: 'Bind Azâzêl hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Dûdâêl, and cast him therein.

And the whole earth has been corrupted through the works that were taught by Azâzêl: to him ascribe all sin.'

And the Lord said unto Michael: 'Go, bind Semjâzâ and his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness.

And Enoch went and said: 'Azâzêl, thou shalt have no peace: a severe sentence has gone forth against thee to put thee in bonds:

And he said unto me: 'These are being prepared for the hosts of Azâzêl, so that they may take them and cast them into the abyss of complete condemnation, and they shall cover their jaws with rough stones as the Lord of Spirits commanded.

Ye mighty kings who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azâzêl, and all his associates, and all his hosts in the name of the Lord of Spirits.'

And behold the names of those angels and these are their names: the first of them is Samjâzâ, the second Artâqîfâ, and the third Armên, the fourth Kôkabêl, the fifth Tûrâêl, the sixth Rûmjâl, the seventh Dânjâl, the eighth Nêqâêl, the ninth Barâqêl, the tenth Azâzêl, the eleventh Armârôs, the twelfth Batarjâl, the thirteenth Busasêjal, the fourteenth Hanânêl, the fifteenth Tûrêl, and the sixteenth Sîmâpêsîêl, the seventeenth Jetrêl, the eighteenth Tûmâêl, the nineteenth Tûrêl, the twentieth Rumâêl, the twenty-first Azâzêl.

And behold the names of those angels and these are their names: the first of them is Samjâzâ, the second Artâqîfâ, and the third Armên, the fourth Kôkabêl, the fifth Tûrâêl, the sixth Rûmjâl, the seventh Dânjâl, the eighth Nêqâêl, the ninth Barâqêl, the tenth Azâzêl, the eleventh Armârôs, the twelfth Batarjâl, the thirteenth Busasêjal, the fourteenth Hanânêl, the fifteenth Tûrêl, and the sixteenth Sîmâpêsîêl, the seventeenth Jetrêl, the eighteenth Tûmâêl, the nineteenth Tûrêl, the twentieth Rumâêl, the twenty-first Azâzêl.

And behold the names of those angels and these are their names: the first of them is Samjâzâ, the second Artâqîfâ, and the third Armên, the fourth Kôkabêl, the fifth Tûrâêl, the sixth Rûmjâl, the seventh Dânjâl, the eighth Nêqâêl, the ninth Barâqêl, the tenth Azâzêl, the eleventh Armârôs, the twelfth Batarjâl, the thirteenth Busasêjal, the fourteenth Hanânêl, the fifteenth Tûrêl, and the sixteenth Sîmâpêsîêl, the seventeenth Jetrêl, the eighteenth Tûmâêl, the nineteenth Tûrêl, the twentieth Rumâêl, the twenty-first Azâzêl.

And these are the names of the leaders which are under them: Berka'êl, Zêlebs'êl, and another who is added a head of a thousand, called Hîlûjâsĕph: and the days of the dominion of this (leader) are at an end.

[…] There was a girdle of pearls [round about his loins], … and a great multitude of angels [were singing to him] songs of heaven. [Rays of light shot] forth out of [his] eyes of diamonds which were like unto [the splendour] that I saw in the tabernacle of the Father. And characters and signs were written upon his forehead, the which flesh and blood were unable [to read]. And the Name[s] of the Father, and the Son, and the Holy Spirit were written upon his body in seven [symbolic signs?]. And the thongs of the sandals which were on the feet of the father shone brighter than the sun and the moon twice seven times. Eve herself was adorned with the adornments of the Holy Spirit, and the Powers and the Virgins sang hymns to her in the celestial language, calling her 'Zôê', the mother of all the living.

And it came to pass when Alagar Zagâr, king of Assyria, had come and captured Samaria and taken the nine (and a half) tribes captive, and led them away to the mountains of the Medes and the rivers of Tâzôn;

The fourteenth said: "I am called Kumeatêl, and I inflict shivering fits and torpor. If only I hear the words: 'Zôrôêl, imprison Kumentaêl,' I at once retreat."

But on the earth shall be signs; the birth of dragons from mankind, and likewise also of wild beasts; and young women newly wedded shall bring forth babes who speak perfectly and announce the last times, and pray to be put to death. And their looks shall be the looks of [men] far advanced in years; they shall be grey-headed when they are born. Also women shall bear babes with four feet: some shall bear spirits only, and some shall bear their progeny with unclean spirits. Others [there] shall [be who] practise divination in the womb, and shall speak with familiar spirits; and there shall be many other horrible signs. z.

And that same fire which was found in the pit became the holy fire in the house of the Lord. And Zerubbabel reigned in Jerusalem, and Joshua, the son of Y6zadak, was high-priest, and Ezra was the scribe of the Law and the Prophets. And the children of Israel celebrated a Passover when they went up from Babel. These are the three Passovers which the children of Israel kept; the first was [kept] in Egypt in the days of Moses; the the second was [kept] in the reign of Josiah; the third was [kept] when they went up from the land of Babel. And now an end hath been made to the Passover for them for ever. From the first captivity of Jerusalem, that in which Daniel went down into captivity, to the reign of Cyrus the Persian, was seventy years according to the prophecy of Jeremiah. And the children of Israel began the [re]building of the Temple in the days of Zerubbabel, and Joshua, the son of Y6z4dék, and Ezra the scribe, and the building thereof was finished in six and forty years, even as it is written in the holy Gospel (John ii. 19).

Rebbi Joshua ben Levi said, his name is Ẓemaḥ. Rebbi Yudan, the son of Rebbi Aivu, said his name is Menaḥem. Ḥanina the son of Rebbi Abbahu said: they have no disagreement since the numerical value of one is the numerical value of the other: Ẓemaḥ is equal to Menaḥem. Since Rebbi Yudan the son of Rebbi Aivu said, it happened to a Jew who was plowing in the valley of Arbel that his ox was bellowing. An Arab passed by and heard the bellowing of the ox. He said to him: Jew, Jew, unharness your ox, unharness your plow because the Temple was destroyed. The ox bellowed a second time. He said: Jew, Jew, harness your ox, fix your plow because King Messiah has been born. He said to him: What is his name? Menaḥem. He said to him: What is his father’s name? Ḥizqiah. He said to him: Where is he? He said to him: At the king’s palace in Bethlehem in Judea. He went and sold his ox and plow and made himself a vendor of baby linens. He went to towns and left towns until he came to that town. All the women bought from him but the mother of Menaḥem did not buy. He heard the women say: Menaḥem’s mother, Menaḥem’s mother, come and buy for your son! She said: I would rather strangle him like a hater of Israel because he was born on the day the Temple was destroyed. He said to her: I like him, because for him it was destroyed and for him it will be rebuilt. She said to him, I have no money. He said to her, that does not bother me, come and buy for him! If you have nothing with you today, I shall return another day and I will take it then. After some time he went up to that town and said to her: How is your baby doing? She said to him: After you had seen me there came storms and raised him and tore him from my hands. Rebbi Abun said: We do not need to learn from that Arab, is it not a full verse (Is. 10:35): “The Lebanon will fall through a noble one”? And the next verse is (11:1) “A sprout will come from the stem of Jesse.”

Rebbi Joshua ben Levi said, his name is Ẓemaḥ. Rebbi Yudan, the son of Rebbi Aivu, said his name is Menaḥem. Ḥanina the son of Rebbi Abbahu said: they have no disagreement since the numerical value of one is the numerical value of the other: Ẓemaḥ is equal to Menaḥem. Since Rebbi Yudan the son of Rebbi Aivu said, it happened to a Jew who was plowing in the valley of Arbel that his ox was bellowing. An Arab passed by and heard the bellowing of the ox. He said to him: Jew, Jew, unharness your ox, unharness your plow because the Temple was destroyed. The ox bellowed a second time. He said: Jew, Jew, harness your ox, fix your plow because King Messiah has been born. He said to him: What is his name? Menaḥem. He said to him: What is his father’s name? Ḥizqiah. He said to him: Where is he? He said to him: At the king’s palace in Bethlehem in Judea. He went and sold his ox and plow and made himself a vendor of baby linens. He went to towns and left towns until he came to that town. All the women bought from him but the mother of Menaḥem did not buy. He heard the women say: Menaḥem’s mother, Menaḥem’s mother, come and buy for your son! She said: I would rather strangle him like a hater of Israel because he was born on the day the Temple was destroyed. He said to her: I like him, because for him it was destroyed and for him it will be rebuilt. She said to him, I have no money. He said to her, that does not bother me, come and buy for him! If you have nothing with you today, I shall return another day and I will take it then. After some time he went up to that town and said to her: How is your baby doing? She said to him: After you had seen me there came storms and raised him and tore him from my hands. Rebbi Abun said: We do not need to learn from that Arab, is it not a full verse (Is. 10:35): “The Lebanon will fall through a noble one”? And the next verse is (11:1) “A sprout will come from the stem of Jesse.”

There (Mishnah Qiddushin 1:7) we have stated: “Every positive commandment that is activated by time, men are obliged by it but women are exempt. Every positive commandment that is not activated by time, both men and women are obliged by it.” (Tosephta Qiddushin 1:10): “What is a positive commandment that is activated by time? For example sukkah, lulab, shofar, and tefillin. What is a positive commandment that is not activated by time? For example lost articles, sending away the nest, railing, and ẓiẓit. Rebbi Simeon exempts women from ẓiẓit because it is a positive commandment activated by time.” Because a nightgown is exempt from ẓiẓit. Rebbi Lia said: The reason of the rebbbis is that, if a garment is designated both for daytime and for night, it needs ẓiẓit.

There (Mishnah Qiddushin 1:7) we have stated: “Every positive commandment that is activated by time, men are obliged by it but women are exempt. Every positive commandment that is not activated by time, both men and women are obliged by it.” (Tosephta Qiddushin 1:10): “What is a positive commandment that is activated by time? For example sukkah, lulab, shofar, and tefillin. What is a positive commandment that is not activated by time? For example lost articles, sending away the nest, railing, and ẓiẓit. Rebbi Simeon exempts women from ẓiẓit because it is a positive commandment activated by time.” Because a nightgown is exempt from ẓiẓit. Rebbi Lia said: The reason of the rebbbis is that, if a garment is designated both for daytime and for night, it needs ẓiẓit.

There (Mishnah Qiddushin 1:7) we have stated: “Every positive commandment that is activated by time, men are obliged by it but women are exempt. Every positive commandment that is not activated by time, both men and women are obliged by it.” (Tosephta Qiddushin 1:10): “What is a positive commandment that is activated by time? For example sukkah, lulab, shofar, and tefillin. What is a positive commandment that is not activated by time? For example lost articles, sending away the nest, railing, and ẓiẓit. Rebbi Simeon exempts women from ẓiẓit because it is a positive commandment activated by time.” Because a nightgown is exempt from ẓiẓit. Rebbi Lia said: The reason of the rebbbis is that, if a garment is designated both for daytime and for night, it needs ẓiẓit.

There (Mishnah Qiddushin 1:7) we have stated: “Every positive commandment that is activated by time, men are obliged by it but women are exempt. Every positive commandment that is not activated by time, both men and women are obliged by it.” (Tosephta Qiddushin 1:10): “What is a positive commandment that is activated by time? For example sukkah, lulab, shofar, and tefillin. What is a positive commandment that is not activated by time? For example lost articles, sending away the nest, railing, and ẓiẓit. Rebbi Simeon exempts women from ẓiẓit because it is a positive commandment activated by time.” Because a nightgown is exempt from ẓiẓit. Rebbi Lia said: The reason of the rebbbis is that, if a garment is designated both for daytime and for night, it needs ẓiẓit.

Does one have to recite a benediction for the wonders that were done for his father or his teacher? Or if he was a famous person like Joab ben Ẓeruiah and his companions? Or a man through whom the Name of Heaven was sanctified, for example Ḥananiah, Mishael, and Azariah? About wonders done for one of the tribes? According to him who said that each tribe is called “assembly”, one has to recite the benediction; but according to him who said that only all tribes together are called “assembly”, one does not have to recite the benediction.

Rebbi Ismael stated: (Ex. 15:2) “This is my God and I will glorify Him!” Is it possible for a human to glorify his God? Rather I shall appear beautiful before Him with religious articles. I shall make before Him a beautiful lulab, a beautiful sukkah, a beautiful shofar, beautiful ẓiẓit, beautiful tefillin. Abba Shaul said, I want to be like Him! Just as He is merciful and gracious, so you also should be merciful and gracious!

MISHNAH: Everything separates for seeds but only a fence separates for trees. But if hair was pressing down it does not separate and he gives one peah for all. : But for carob trees all that see one another. Rabban Gamliel said, in my father’s house they used to give one peah for the olive trees they had in every direction and for all carobs that saw one another. Rebbi Eleazar ben Rebbi Ẓadoq said in the former’s name: also for all carob trees they had in the entire town.

MISHNAH: Wheat and zěwānîn are not kilaim one with the other. Barley and fox tail, spelt and oats, beans and Indian peas and grass peas and chick peas and fava beans and green beans are not kilaim one with the other.

“Wheat and zĕwānîn are not kilaim one with the other.” Hence, with barley they would constitute kilaim. “Wheat and zĕwānîn are not kilaim one with the other;” could anybody err about something that is not food and state it as kilaim? Rebbi Abba bar Zavda said, because there are places where they are collected as food for pigeons. Rebbi Abba bar Zavda said, this follows Rebbi Eliezer, as we have stated there: “If somebody lets thorns grow in his vineyard, they become ‘sanctified’, the words of Rebbi Eliezer. But the Sages say, they do not become ‘sanctified’.” Rabbi Abbahu said, the reason of Rebbi Eliezer is that at some places in Arabia one stores them for camels. Does this imply that the Sages think that there are no places in Arabia where one stores them for the camels? Let them check it out! The Sages say, where one stores them they are forbidden, but at places where one does not store them they are permitted. But Rebbi Abba bar Zavda cannot follow Rebbi Eliezer! There, people do not transport horns from place to place. But here, people do transport zewānîn from place to place.

“Wheat and zĕwānîn are not kilaim one with the other.” Hence, with barley they would constitute kilaim. “Wheat and zĕwānîn are not kilaim one with the other;” could anybody err about something that is not food and state it as kilaim? Rebbi Abba bar Zavda said, because there are places where they are collected as food for pigeons. Rebbi Abba bar Zavda said, this follows Rebbi Eliezer, as we have stated there: “If somebody lets thorns grow in his vineyard, they become ‘sanctified’, the words of Rebbi Eliezer. But the Sages say, they do not become ‘sanctified’.” Rabbi Abbahu said, the reason of Rebbi Eliezer is that at some places in Arabia one stores them for camels. Does this imply that the Sages think that there are no places in Arabia where one stores them for the camels? Let them check it out! The Sages say, where one stores them they are forbidden, but at places where one does not store them they are permitted. But Rebbi Abba bar Zavda cannot follow Rebbi Eliezer! There, people do not transport horns from place to place. But here, people do transport zewānîn from place to place.

MISHNAH: A prozbol does not remit. This is one of the ordinances of Hillel the elder. When he saw that the people refrained from giving loans to one another and transgressed what is written in the Torah, as it is said (Deut. 15:9): “Guard yourself, lest there be in your heart an unworthy thought saying, etc.”, he instituted the prozbol. This is the essence of prozbol: I declare before you, judges X and Y at place Z, that I shall collect any debt due me any time I wish. The judges sign at the bottom or the witnesses.

MISHNAH: Also, one may give oil olives as heave for pickling olives but not pickling olives for oil olives, uncooked wine for cooked wine but not cooked wine for uncooked wine. This is the rule: All that is kilaim with another kind, one may not give as heave one for the other, not even good for bad. But all that is not kilaim with another kind, one may give the good as heave for the bad but not the bad for the good; if he gave bad for good, his heave is heave except for zĕwānîn for wheat because they are not food. Green melons and sweet melons are one kind; Rebbi Jehudah says two kinds.

It was stated: It is forbidden to recite a benediction over a robbed maẓẓah. Rebbi Hoshaia said, because of (Ps. 10:3): “He who recites the blessing over a piece of bread blasphemes.” Rebbi Jonah said, that is, originally. But in the end, does he not incur a monetary obligation? Rebbi Jonah said, no sin can be a good deed. Rebbi Yose said, no good deed can be a sin. Rebbi Hila said, (Lev. 27:34): “These are the commandments.” If you did them they way they were commanded they are a good deeds; otherwise they are not good deeds.

Rebbi Jehudah ben Shalom, Rebbi Jehudah bar Pazy in the name of Rebbi Joḥanan. They formulated the symphon according to Rebbi Meïr in Qiddušin. Rebbi Jeremiah: Rebbi Ḥananiah, the colleague of the rabbis, asked: Why does it have to follow Rebbi Meïr but not also the rabbis? Did not Rebbi Abbahu say in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A and definitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” Why can he not say “on condition” but not double his stipulation? If he did not double his stipulation, could this eliminate the preliminary marriage? Rebbi Yose ben Rebbi Abun said, everywhere Rebbi Meïr holds that from “no” you infer “yes”, except here? Rebbi Mattaniah said, one is more restrictive in matters of incest and adultery.

HALAKHAH: Rebbi Jacob bar Aḥa in the name of Rebbi Yasa. Power was given to Moses’s voice and his voice went through the entire land of Egypt, a distance of 40 days of travel. What did he say? From place X to place Y one group, from place Z to place U one group. You should not be astonished. If about dust, which does not usually move, it is said, it will bedust in the entire land of Egypt, voice which usually is moving, not so much more? Rebbi Levi said, just as power was given to Moses’s voice, so power was given to Pharao’s voice, [and his voice went through the entire land of Egypt, a distance of forty days of travel.] What did he say? Get up, leave from the midst of my people. In the past you were servants of Pharao, from now on you are servants of the Eternal. At that moment, they were saying, Hallelujah, give praise, servants of the Eternal, but not servants of Pharao.

Samuel said, PḤZ are obligatory, NTR meritorious. Uncovering the head, turning around the tear, turning the couch upright, are obligatory. Wearing shoes, sexual relations, washing, are meritorious. A student of Samuel had sexual relations. Samuel heard, was offended by him, and he died. He said, this was said as legal rule; maybe to be acted on? Rav said, ḤZ are obligatory, PN meritorious. Turning around the tear, turning the bed upright, are obligatory; uncovering the head, wearing shoes, are meritorious. Two of Rebbi’s sons went out, one with his head uncovered having taken off his shoes; the other with his head covered wearing shoes. Rebbi Jonah went up to Rebbi Gorion, who came out to him wearing shoes. He said to him, what are you thinking? That one will adopt action from you? One does not learn action from an unimportant personality.

Samuel said, PḤZ are obligatory, NTR meritorious. Uncovering the head, turning around the tear, turning the couch upright, are obligatory. Wearing shoes, sexual relations, washing, are meritorious. A student of Samuel had sexual relations. Samuel heard, was offended by him, and he died. He said, this was said as legal rule; maybe to be acted on? Rav said, ḤZ are obligatory, PN meritorious. Turning around the tear, turning the bed upright, are obligatory; uncovering the head, wearing shoes, are meritorious. Two of Rebbi’s sons went out, one with his head uncovered having taken off his shoes; the other with his head covered wearing shoes. Rebbi Jonah went up to Rebbi Gorion, who came out to him wearing shoes. He said to him, what are you thinking? That one will adopt action from you? One does not learn action from an unimportant personality.

Where do we hold? If about him who heard and did not know from whom he heard, it is like a bird flying by. If about him who heard and knew from whom he heard, it is a witness reporting the words of another witness. But here we deal with the case that X [heard] from Y and Y from Z; a word without foundation.

Would they be trustworthy to say, we went out to collect unripe figs in the sabbatical year and heard X talking about his wife Y, or woman Z talking about her children?

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

Rebbi Hillel bar Pazi asked before Rebbi Yose: If he sold and then she died? He said to him, his sale is invalid; it is as if a son sold during his father’s lifetime and then the father died. If she sold and then he died? He said to him, her sale is valid; it is as if a father sold during his son’s lifetime and then the son died. Rebbi Ḥiyya bar Marius asked before Rebbi Jonah: What is the situation if she sold to her husband? He said, since Ḥizqiah said, practice follows Rebbi Judah, this implies that her sale is a sale. It was stated: “If somebody says, my property should be given to X, if X died to Y, [if Y died to Z]. If the first one died the properties should be given to the second, if the second died they should be given to the third. If the second one died during the first’s lifetime; since the second never acquired them, the third cannot acquire them.” He said to him, so did Rebbi Hoshaia, the father of the Mishnah, explain: After him to X, after him to Y; it is as if stated: if the third died during the second’s lifetime, since the second one did not acquire his heirs cannot acquire, one really could say: After him to X, after him to Y. It was stated: “Rebbi says, the first one may sell the real estate and buy movables. Rabban Simeon ben Gamliel says, he has only the usufruct.” Ḥizqiah said, practice follows Rebbi. Rebbi Mana said, since Ḥizqiah said, practice follows Rebbi, that implies that he cannot dispose of it by a death-bed will. So said Rebbi Mana before Rebbi Yose: Since this woman’s upkeep is her husband’s responsibility, is it not like a gift of sick persons? He said to him, her upkeep is what is necessary for her: food, oil, and salt. But she wants to sell and buy chickens. This means that if the first one wanted to sell and buy chickens, he may sell. Rebbi Jacob bar Aḥa said, her burial is equal to her upkeep. Since you said there, he may sell real estate and buy food, so he may sell real estate and buy a burial.

MISHNAH: If somebody says qônām, or qônāḥ, or qônās, these are substitute names for qorbān. Ḥēreq, ḥērek, ḥēreph, these are substitute names for ban. Nāzîq, nāzîaḥ, pāzîaḥ, these are substitute names for nazir. Šĕbûtâ, šĕqûqâ, or he made a vow of Moy, these are substitute names for an oath.

MISHNAH: If somebody says qônām, or qônāḥ, or qônās, these are substitute names for qorbān. Ḥēreq, ḥērek, ḥēreph, these are substitute names for ban. Nāzîq, nāzîaḥ, pāzîaḥ, these are substitute names for nazir. Šĕbûtâ, šĕqûqâ, or he made a vow of Moy, these are substitute names for an oath.

MISHNAH: If somebody says qônām, or qônāḥ, or qônās, these are substitute names for qorbān. Ḥēreq, ḥērek, ḥēreph, these are substitute names for ban. Nāzîq, nāzîaḥ, pāzîaḥ, these are substitute names for nazir. Šĕbûtâ, šĕqûqâ, or he made a vow of Moy, these are substitute names for an oath.

MISHNAH: Every bill of divorce which was not written for a particular wife is invalid. How? If one was walking in the market and heard the scribes dictating “Mr. X divorces his wife Y from place Z” and said, these are mine and my wife’s names, it is invalid and cannot be used to divorce by. In addition, if he wrote [a bill] to divorce his wife but had second thoughts, and a fellow townsman came and said to him, my name is identical with yours and my wife’s name is identical with your wife’s, it is invalid and cannot be used to divorce by. In addition, if he had two wives with identical names and wrote a document to divorce the older one by, he cannot use it to divorce the younger. In addition, if he said to the scribe: write that I may divorce either one I wish, it is invalid and cannot be used to divorce either one.

HALAKHAH: “If somebody sells his slave to Gentiles,” etc. To a Gentile even in the Land. Who frees him? His original owner pays for him and the second frees him. “Or outside the Land,” even to a Jew. Let us say that if the second owner knew, both of them split the price; otherwise the first pays for him and the second frees him. “I X ben Y sold my slave Z to Antiochia”, he gains his freedom. But if he is in Lydda, he did not gain his freedom. It was stated: A slave goes outside the Land with his master. Therefore, if he sold him there, he is sold. If he came from outside the Land to the Land with the intention to return, one forces him to return. With the intention not to return, one does not force him to return. If he fled from outside the Land to the Land, he may return him. If he fled from the Land to outside the Land, Rebbi Joshia in the name of the Elder Rebbi Ḥiyya said, it is permigtted. The great Rebbi Hoshaia said, it is permitted. Rebbi Marinos, the son of the great Rebbi Hoshaia said, it is forbidden. Rebbi Ze‘ira said, they do not disagree. He who says, it is permitted, if he is used to flee there. But he who says, it is forbidden, if he is not used to flee there. Rebbi Yose said, they do not disagree. He who says, it is permitted, if he can return him from there; but he who says, it is forbidden, if he cannot return him from there.

HALAKHAH: “If they said to him, shall we write a bill of divorce for your wife,” etc. If he said to two people, say to X that he shall write and to Y and Z that they shall sign. Rebbi Ze‘ira in the name of Rebbi Jeremiah, this happened in the days of Rebbi, and he said, such a thing should not be done in Israel. Samuel said, it certainly should be done. Rav Jeremiah asked Samuel: If he said to two people, say to X that he write and you sign. He said to him, that is a bill of divorce but it needs study. The opinion of Samuel seems inverted. There, he said, it certainly should be done, and here, he says so? There is a difference, because they changed their testimony.

Rebbi Abbahu in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A anddefinitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” If anything intervened beyond his control? Rebbi Joḥanan said, matters beyond his control are as if he were inactive. Rebbi Simeon ben Laqish said, matters outside his control are as if he had acted. In the opinion of Rebbi Simeon ben Laqish, what would be necessary? “If that day should pass without you having taken me in, I shall have no claim on you.” When Rebbi Joḥanan was dying, he told his daughters to act following Rebbi Simeon ben Laqish. He said, maybe in the future there might be a court which follows him; then his descendants might be in danger of bastardy.

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

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

The words of Rebbi Ḥiyya bar Abba disagree, for Rebbi Ḥiyya bar Abba said that Rebbi Yudan, son of Rebbi Simeon bar Ioḥai’s daughter, stated that Rebbi Simeon bar Ioḥai stated: Honoring father and mother is great because the Holy One, praise to Him, preferred it over His own honor. It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” How do you honor Him? From your property! One gives gleanings, forgotten sheaves, and peah, one gives terumah, the First and Second Tithes and the tithe for the poor, ḥallah, one makes a sukkah, and lulav,shofar, and tefillin, and ẓiẓit, one feeds the hungry and gives to drink to the thirsty. If you have the wherewhithal, you are obliged for all of these; if you have nothing, you are not obliged even for one of them. But when it comes to honoring father and mother, whether you own property or you do not, you must honor father and mother, even if you are a beggar at people’s doors.

“What is a positive commandment that is activated by time? For example sukkah, and shofar, and lulab, and tefillin. What is a positive commandment that is not activated by time? For example lost articles, sending away the [mother from the] nest, railing, and ẓiẓit. Rebbi Simeon exempts women from ẓiẓit because it is a positive commandment activated by time.” Rebbi Simeon said to them: Do you not agree with me that it is a positive commandment activated by time? Because a nightgown is exempt from ẓiẓit. Rebbi Hila said: The reason of the rebbis is that, if a garment is designated both for daytime and for night, it needs ẓiẓit.

“What is a positive commandment that is activated by time? For example sukkah, and shofar, and lulab, and tefillin. What is a positive commandment that is not activated by time? For example lost articles, sending away the [mother from the] nest, railing, and ẓiẓit. Rebbi Simeon exempts women from ẓiẓit because it is a positive commandment activated by time.” Rebbi Simeon said to them: Do you not agree with me that it is a positive commandment activated by time? Because a nightgown is exempt from ẓiẓit. Rebbi Hila said: The reason of the rebbis is that, if a garment is designated both for daytime and for night, it needs ẓiẓit.

“What is a positive commandment that is activated by time? For example sukkah, and shofar, and lulab, and tefillin. What is a positive commandment that is not activated by time? For example lost articles, sending away the [mother from the] nest, railing, and ẓiẓit. Rebbi Simeon exempts women from ẓiẓit because it is a positive commandment activated by time.” Rebbi Simeon said to them: Do you not agree with me that it is a positive commandment activated by time? Because a nightgown is exempt from ẓiẓit. Rebbi Hila said: The reason of the rebbis is that, if a garment is designated both for daytime and for night, it needs ẓiẓit.

“What is a positive commandment that is activated by time? For example sukkah, and shofar, and lulab, and tefillin. What is a positive commandment that is not activated by time? For example lost articles, sending away the [mother from the] nest, railing, and ẓiẓit. Rebbi Simeon exempts women from ẓiẓit because it is a positive commandment activated by time.” Rebbi Simeon said to them: Do you not agree with me that it is a positive commandment activated by time? Because a nightgown is exempt from ẓiẓit. Rebbi Hila said: The reason of the rebbis is that, if a garment is designated both for daytime and for night, it needs ẓiẓit.

Rebbi Abbahu in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I give you property A and definitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” If anything intervened beyond his control? Rebbi Joḥanan said, matters beyond his control are as if he were inactive. Rebbi Simeon ben Laqish said, matters outside his control are as if he had acted. In the opinion of Rebbi Simeon ben Laqish, what would be necessary? “If that day should pass without you having taken me in, I shall have no claim on you.” When Rebbi Joḥanan was dying, he told his daughters to act following Rebbi Simeon ben Laqish. He said, sometime in the future there might be a court which follows him; then his descendants might be in danger of bastardy.

Rebbi Jehudah bar Sisin, Rebbi Jehudah bar Pazy in the name of Rebbi Aḥa. They formulated the symphōn according to Rebbi Meïr. Rebbi Ḥananiah, the colleague of the rabbis, asked: Why does it have to follow Rebbi Meïr but not also the rabbis? Did not Rebbi Abbahu say in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A and definitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” Why can he not say “on condition” but not double his stipulation? If he did not double his stipulation, could this eliminate the preliminary marriage? Rebbi Yose ben Rebbi Abun said, everywhere Rebbi Meïr holds that from “no” you infer “yes”, except here? Rebbi Mattaniah said, one is more restrictive in matters of incest and adultery.

HALAKHAH: It was stated: If somebody says to another: I am selling you half a field, and X and Y and half of Z surround you. Rav Huna, and Rav Jehudah, and Rebbi Jeremiah. One said, he gives him [an area shaped] like a pandur. And one said, he gives him something like a strip of cloth. And one said, he gives him something like patches.

One who said, my property should be given to X, if X died to Y, if Y died to Z. The one who was mentioned earlier receives the property earlier. If the second died during the first’s lifetime, the first one has the usufruct; when he dies the property reverts to heirs of the bequeather. If the third died during the second’s lifetime, the first one has the usufruct; when he dies the property reverts to heirs of the bequeather. If both the second and the third die during the first’s lifetime, the first has the usufruct and acquired the real estate, the words of Rebbi. Rabban Simeon ben Gamliel said, he only has the usufruct. Ḥizqiah said, practice follows Rebbi. Rebbi Yannai said, Rebbi agrees that he cannot dispose of it by a death-bed will. Rebbi Joḥanan said, not even as a gift from a healthy person. As in the following: A woman wrote her properties over to a certain man. She needed money and sold it to her husband. Rebbi Ḥiyya bar Madia brought the case before Rebbi Yose. Did not Rebbi Yannai say, Rebbi agrees that he cannot dispose of it by a death-bed will? Rebbi Joḥanan said to him, is that not the gift of a healthy person? Since the husband of this woman is obligated to provide for her food, is that not like a death-bed will? So far, he is obligated to provide for her bread and legumes. Maybe eggs? Maybe chicken? Since it was stated that the first has the usufruct and acquired the real estate, that means that she may sell the property even in order to eat delicacies. Rebbi Aḥa bar Jacob said, it was stated there that her burial is part of her upkeep. If she did not have a burial site, since it was stated that the first has the usufruct and acquired the real estate, it means that he may sell the real estate and acquire a burial site.

MISHNAH: If somebody paid off part of his debt, deposited his bond with a third party, and told him, if I have not paid him by date x, return the bond to him. If the time has passed while he did not pay, Rebbi Yose says, he shall return it; Rebbi Jehudah says, he shall not return it. If somebody’s bond became illegible, he presents witnesses about it to the court and they confirm for him: The bond of Mr. X, son of Mr. Y, dated from day Z became illegible; U and V were his witnesses.

“If two people lived in the same town,” etc. “They cannot write a bond one on the other.” As one formulates, “I, X ben Y, am taking a loan from you, Z, and U is guarantor.”

HALAKHAH: “Somebody who lent to another by a document,” etc. Rav Huna said, predating is invalid but the document is valid. But did we not state: “A predated prozbol is valid, postdated it is invalid”? That means, Rav Huna, Rebbi Eleazar, and Rebbi Simeon ben Yaqim. Rav Huna, quoted here. “Rebbi Eleazar said, it is valid even if there are no signatures of witnesses on it if only he delivered it in the presence of witnesses; and she can use it to collect from encumbered property. For the witnesses sign on the bill of divorce only for the public good.” How? If about those who denied their testimony, the denied testimony is as if nonexistent, and the document should be valid? If about those who did not deny their testimony, did not Rebbi Simeon ben Laqish say, that they considered witnesses who signed a document as if their testimony had been cross-examined in court? What about it: As one formulates, “I, X ben Y, am taking a loan from you, Z, and U is guarantor.”

It was stated: From earlier times, one was writing documents of ḥalîṣah: Before X and V did Z daughter of U perform ḥalîṣah for V son of W, by coming before us, removing his shoe from his right foot, spitting before us visible spittle on the ground, and saying: So shall be done to the man unwilling to build his brother’s house.

It was stated: From earlier times one was writing documents of repudiation: Before X and Y did Z daughter of U repudiate V son of W, by coming before us: I do not like him, I do not want to stay with him, I do not agree to be married to him.

MISHNAH: If they found him innocent, they free him, otherwise he is led to be stoned. The herald goes before him: “X ben Y is led to be stoned because he committed crime Z; U and V testified against him. Anybody who knows of his innocence shall come and argue.”

Rebbi Ḥiyya said that Rebbi Yasa asked: We have stated: “The herald goes before him: ‘X ben Y is led to be stoned because he committed crime Z; U and V testified against him. Anybody who knows of his innocence shall come and argue.’ ” We inferred that he who hears from one who heard has to rend. Does he who hears from one who heard from one who heard have to rend?

It is written The rage of the Eternal was kindled against Israel. The Eternal said to Moses: Take all the heads of the people and hang them for the Eternal before the sun. What he told him was, install their heads as judges over them and let them execute the sinners at daytime. That is what is written: Moses told the judges of Israel: each one should kill his men who cling to the Baˋal Peˋor. How many were the judges of Israel? 78’600. Heads of thousands, 600. Heads of hundreds, 6'000. Heads of fifties, 12’000. heads of tens, 60’000. It turns out that the judges of Israel were 78’600. He told them, each of you should execute two. It turns out that the number of the killed was 157’200. Behold, a man from the Children of Israel came and introduced to his brothers the Midianite woman, to the eyes of Moses. What means to the eyes of Moses? Like a man who says, that is in your eyes, Moses. He told him, is not Ẓippora a Midianite, and are not her hooves split? This one is pure, that one is impure? There, Phineas was present. He said, is there nobody who would kill him or be killed? Where are the lions? A lion whelp is Jehudah; Dan is a lion whelp; Benjamin a rapacious wolf. When Phineas saw that nobody of Israel did anything, he immediately rose from his court, took the spear in his hand, and put its iron under his belt. He was leaning on its wood until he arrived at his door. When he arrived at his door, they asked him, where to, Phineas? He said to them, do you not agree that everywhere the tribe of Levi is with the tribe of Simeon? They said, let him, maybe the Pharisees permitted the matter. When he entered, the Holy One, praise to Him, performed six wonders for him. The first miracle: usually they would separate, but the angel glued the one to the other. The second miracle: He directed the spear into her belly to that his penis should be seen inside her belly because of the fault-finders, lest they say that he muscled himself in with them and satisfied himself. The third miracle: the angel closed their mouths, so they could not cry. The fourth miracle: they did not slip from the weapon but stayed in place. The fifth miracle: The angel lifted the lintel so that both of them were carried out between his shoulders. The sixth miracle: When the plague started to destroy the people, what did he do? He threw them on the ground and prayed. That is what is written: Phineas stood and prayed; the plague was arrested.

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

MISHNAH: If somebody escaped after sentence was passed, if he is returned to the same court, his case is not reopened. Anywhere two [people] will come forward and say, we testify against this man that he was condemned in court X on the testimony of Y and Z, he shall be executed. Criminal courts apply in the Land and outside the Land. A criminal court which hands out a death sentence once in a Sabbatical period is called terrorist. Rebbi Eleazar ben Azariah said, once in seventy years. Rebbi Tarphon and Rebbi Aqiba say, if we had been members of a criminal court, nobody ever would have been condemned to death there. Rabban Simeon ben Gamliel said, they would have increased the number of murderers in Israel.

is a separate festival with regard to P’Z’R’ K’SH’B': with regard to drawing (p) it is a separate festival, with regard to the blessing of the season it is a separate festival (z), with regard to the nature of the festival it is a separate festival (r), with regard to its sacrifice it is a separate festival (k), with regard to its psalm it is a separate festival (sh), and with regard to its blessing it is a separate festival (b).

is a separate festival with regard to P’Z’R’ K’SH’B': with regard to drawing (p) it is a separate festival, with regard to the blessing of the season it is a separate festival (z), with regard to the nature of the festival it is a separate festival (r), with regard to its sacrifice it is a separate festival (k), with regard to its psalm it is a separate festival (sh), and with regard to its blessing it is a separate festival (b).

And R. Jeremiah — or you may also say R. Hiyya b. Abba —said: The [alternative forms of the] letters M’N’Z’P’K were prescribed by the Watchmen.

Two amoraim in the West [Palestine] differed over this: R. Yose b. Abin and R. Yose b. Z’vida. One said, it is because he creates jealousy in the work of the creation, and the other says it is because he makes the qualities of the Holy One, blessed be He, acts of mercy, whereas they are only decrees.

(Mnemonic Z’L’P’N’).

A mnemonic: SHNAB"Y SHNA"Z: