zachariah

And Jeroboam slept with his fathers, even with the kings of Israel; and Zachariah his son reigned in his stead.

In the thirty and eighth year of Azariah king of Judah did Zachariah the son of Jeroboam reign over Israel in Samaria six months.

And the rest of the acts of Zachariah, behold, they are written in the book of the chronicles of the kings of Israel.

Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother’s name also was Abi, the daughter of Zachariah.

The following are the names of the elders: Of the first tribe, Joseph, Ezekiah, Zachariah, John, Ezekiah, Elisha.

Of the tenth tribe, Jeremiah, Eleazar, Zachariah, Baneas, Elisha, Dathaeus.

When Jeroboam the king had passed his life in great happiness, and had ruled forty years, he died, and was buried in Samaria, and his son Zachariah took the kingdom. After the same manner did Uzziah, the son of Amaziah, begin to reign over the two tribes in Jerusalem, in the fourteenth year of the reign of Jeroboam. He was born of Jecoliah, his mother, who was a citizen of Jerusalem. He was a good man, and by nature righteous and magnanimous, and very laborious in taking care of the affairs of his kingdom. He made an expedition also against the Philistines, and overcame them in battle, and took the cities of Gath and Jabneh, and brake down their walls; after which expedition he assaulted those Arabs that adjoined to Egypt. He also built a city upon the Red Sea, and put a garrison into it. He, after this, overthrew the Ammonites, and appointed that they should pay tribute. He also overcame all the countries as far as the bounds of Egypt, and then began to take care of Jerusalem itself for the rest of his life; for he rebuilt and repaired all those parts of the wall which had either fallen down by length of time, or by the carelessness of the kings, his predecessors, as well as all that part which had been thrown down by the king of Israel, when he took his father Amaziah prisoner, and entered with him into the city. Moreover, he built a great many towers, of one hundred and fifty cubits high, and built walled towns in desert places, and put garrisons into them, and dug many channels for conveyance of water. He had also many beasts for labor, and an immense number of cattle; for his country was fit for pasturage. He was also given to husbandry, and took care to cultivate the ground, and planted it with all sorts of plants, and sowed it with all sorts of seeds. He had also about him an army composed of chosen men, in number three hundred and seventy thousand, who were governed by general officers and captains of thousands, who were men of valor, and of unconquerable strength, in number two thousand. He also divided his whole army into bands, and armed them, giving every one a sword, with brazen bucklers and breastplates, with bows and slings; and besides these, he made for them many engines of war for besieging of cities, such as cast stones and darts, with grapplers, and other instruments of that sort.

Now when Zachariah, the son of Jeroboam, had reigned six months over Israel, he was slain by the treachery of a certain friend of his, whose name was Shallum, the son of Jabesh, who took the kingdom afterward, but kept it no longer than thirty days; for Menahem, the general of his army, who was at that time in the city Tirzah, and heard of what had befallen Zachariah, removed thereupon with all his forces to Samaria, and joining battle with Shallum, slew him; and when he had made himself king, he went thence, and came to the city Tiphsah; but the citizens that were in it shut their gates, and barred them against the king, and would not admit him: but in order to be avenged on them, he burnt the country round about it, and took the city by force, upon a siege; and being very much displeased at what the inhabitants of Tiphsah had done, he slew them all, and spared not so much as the infants, without omitting the utmost instances of cruelty and barbarity; for he used such severity upon his own countrymen, as would not be pardonable with regard to strangers who had been conquered by him. And after this manner it was that this Menahem continued to reign with cruelty and barbarity for ten years. But when Pul, king of Assyria, had made an expedition against him, he did not think meet to fight or engage in battle with the Assyrians, but he persuaded him to accept of a thousand talents of silver, and to go away, and so put an end to the war. This sum the multitude collected for Menahem, by exacting fifty drachmae as poll-money for every head; after which he died, and was buried in Samaria, and left his son Pekahiah his successor in the kingdom, who followed the barbarity of his father, and so ruled but two years only, after which he was slain with his friends at a feast, by the treachery of one Pekah, the general of his horse, and the son of Remaliah, who laid snares for him. Now this Pekah held the government twenty years, and proved a wicked man and a transgressor. But the king of Assyria, whose name was Tiglath-Pileser, when he had made an expedition against the Israelites, and had overrun all the land of Gilead, and the region beyond Jordan, and the adjoining country, which is called Galilee, and Kadesh, and Hazor, he made the inhabitants prisoners, and transplanted them into his own kingdom. And so much shall suffice to have related here concerning the king of Assyria.

Now when Zachariah, the son of Jeroboam, had reigned six months over Israel, he was slain by the treachery of a certain friend of his, whose name was Shallum, the son of Jabesh, who took the kingdom afterward, but kept it no longer than thirty days; for Menahem, the general of his army, who was at that time in the city Tirzah, and heard of what had befallen Zachariah, removed thereupon with all his forces to Samaria, and joining battle with Shallum, slew him; and when he had made himself king, he went thence, and came to the city Tiphsah; but the citizens that were in it shut their gates, and barred them against the king, and would not admit him: but in order to be avenged on them, he burnt the country round about it, and took the city by force, upon a siege; and being very much displeased at what the inhabitants of Tiphsah had done, he slew them all, and spared not so much as the infants, without omitting the utmost instances of cruelty and barbarity; for he used such severity upon his own countrymen, as would not be pardonable with regard to strangers who had been conquered by him. And after this manner it was that this Menahem continued to reign with cruelty and barbarity for ten years. But when Pul, king of Assyria, had made an expedition against him, he did not think meet to fight or engage in battle with the Assyrians, but he persuaded him to accept of a thousand talents of silver, and to go away, and so put an end to the war. This sum the multitude collected for Menahem, by exacting fifty drachmae as poll-money for every head; after which he died, and was buried in Samaria, and left his son Pekahiah his successor in the kingdom, who followed the barbarity of his father, and so ruled but two years only, after which he was slain with his friends at a feast, by the treachery of one Pekah, the general of his horse, and the son of Remaliah, who laid snares for him. Now this Pekah held the government twenty years, and proved a wicked man and a transgressor. But the king of Assyria, whose name was Tiglath-Pileser, when he had made an expedition against the Israelites, and had overrun all the land of Gilead, and the region beyond Jordan, and the adjoining country, which is called Galilee, and Kadesh, and Hazor, he made the inhabitants prisoners, and transplanted them into his own kingdom. And so much shall suffice to have related here concerning the king of Assyria.

Rebbi Jacob bar Idi and Rebbi Isaac bar Naḥman were providers and gave a denar to Rebbi Ḥama the father of Rabbi Oshaia, but he gave it away to others. All were saying evil things about Rebbi Zachariah, the son-in-law of Rebbi Levi; they said that he was taking while he did not need it. When he died, they checked and found that he was splitting it up for others.

Rebbi Jonah in the name of Rebbi Simeon ben Zachariah: The kinds forbidden in Paneas: Walnuts, rice, sesame, and Egyption beans. Gamliel the twin says, early ripening atriplex. Rebbi Jonah said, that means, higher than the Rooster of Caesarea. But below the Rooster of Caesarea it has the status of the Land of Israel. Rebbi Jonah asked: If his field was sown with vegetables and he came and found it full of rice, is the vegetable permitted and the rice forbidden? If the rice is high and the vegetable low, is the vegetable permitted and the rice forbidden? In fact, most of these fields produce these species! Even if you say that most of these fields produce these species, most of these kinds only come from forbidden areas.

HALAKHAH: Rebbi Zachariah, son-in-law of Rebbi Levy, asked: Apart from that, is it not forbidden because of seeds under a vine? Rebbi Yose said, explain it if he sets its root down more than three hand-breadths, distant more than six hand-breadths [from the vine], following what was stated: “roots of madder that enter within four cubits of a vineyard are permitted below three hand-breadths.”

Rebbi Yose asked: The courtyards in Jerusalem where one eats the bread of thanksgiving offerings and the wafers of a nazir, do they need checking? Are they not checked anyhow for leftovers? It should be parallel to what Rebbi Zachariah the son-in-law of Rebbi Levi stated: A menstruating woman washes her hair and combs. A priestly woman does not wash her hair and comb. A menstruating priestly woman washes her hair and combs, not to differentiate between one menstruating woman and another. So also here, not to differentiate between elimination and elimination. Rabbi Gamliel bar Inyany stated before Rebbi Mana: A menstruating woman who interrupts for seven days washes her hair and combs. A priestly woman who immerses herself every day does not wash her hair and comb. He told him, it is necessary for one who watches one day for a day.

Rebbi Jehudah bar Pazi said, I asked: What if he handed him the key? Rebbi Zachariah the son-in-law of Rebbi Levi said, this is the disagreement between Rebbi Simeon and the Sages, as we have stated there: “If somebody hands over his key to a vulgar person, the house remains pure since he only entrusted him with safekeeping the key.” It was stated: Rebbi Simeon declares it impure.

“One does not knead mazzah with fluids but one may rub it with them. Rebbi Aqiba said, I was with Rebbi Eliezer and Rebbi Joshua on a ship and kneaded their mazzah with fluids. One may not knead mazzah with boiling water since it parboils, nor with lukewarm water because this makes leavened, but one kneads with cold water.” But did we not state: “All flour offerings are kneaded with lukewarm water and one guards them lest they become leavened”? Rebbi Immi in the name of Rebbi Simeon ben Laqish: There the matter is in the hands of the Cohanim and Cohanim are quick; here it is in the hands of women and women are slow. Then it is a problem about Cohanim themselves, may they knead their mazzah with lukewarm water? It should be parallel to what Rebbi Zachariah the son-in-law of Rebbi Levi stated: A menstruating woman washes her hair and combs. A priestly woman does not wash her hair and combs. A menstruating priestly woman washes her hair and combs, not to differentiate between one menstruating woman and another. So also here, not to differentiate between mazzah and mazzah.

HALAKHAH: Rebbi Jacob bar Idi and Rebbi Isaac bar Naḥman were providers and gave a denar to Rebbi Ḥama the father of Rabbi Oshaia, but he gave it away to others. All were saying evil things about Rebbi Zachariah, the son-in-law of Rebbi Levi; they said that he was taking while he did not need it. When he died, they checked and found that he was splitting it up for others.

Rebbi Joḥanan said, 80’000 young priests were slaughtered for the blood of Zachariah. Rebbi Yudan asked Rebbi Aḥa, where did they kill Zachariah? In the women’s courtyard or in Israel’s courtyard? He said to him, neither in Israel’s courtyard nor in the women’s courtyard but in the priests’ courtyard. They treated his blood neither as ram’s blood nor as gazelle’s blood. There is written, he shall pour out its blood and cover it with dust. But here, for its blood was in its midst, on a bare rock he put it. Why all this? To arise rage, to avenge vengeance, I put its blood on a bare rock, without being covered. Seven sins did Israel commit on that day. They killed a priest, prophet, and judge, spilled innocent blood, defiled the Temple courtyard, and it was a Sabbath and Day of Atonement. When Nebuzaraddan came here and saw the blood bubbling, he asked them, what is the matter with this? They told him, it is the blood of bulls, sheep, and rams, which we were sacrificing on the altar. Immediately he brought bulls, rams, and sheep and slaughtered them on it, but the blood still was bubbling. Since they did not confess, he hung them on gallows. They said, since the Holy One, praise to Him, wants to ask for his blood from us, they told him, it is the blood of a priest, prophet, and judge who was prophesying for us [all that you are doing to us.] We conspired against him and killed him. Immediately he brought 80’000 young priests and slaughtered them on it, but the blood was still bubbling. At this moment he got angry with him, and said to him, do you want to destroy your entire people because of you? Immediately the Holy One, praise to Him, was filled with mercy and said, if this one who is flesh and blood, and cruel, is filled with mercy for My children, I, where it is written about Me, for a compassionate power is the Eternal, your God, He will not destroy you nor forget the covenant of your forefathers, not so much more? Immediately he indicated to the blood and it was absorbed on its place.

Rebbi Joḥanan said, 80’000 young priests were slaughtered for the blood of Zachariah. Rebbi Yudan asked Rebbi Aḥa, where did they kill Zachariah? In the women’s courtyard or in Israel’s courtyard? He said to him, neither in Israel’s courtyard nor in the women’s courtyard but in the priests’ courtyard. They treated his blood neither as ram’s blood nor as gazelle’s blood. There is written, he shall pour out its blood and cover it with dust. But here, for its blood was in its midst, on a bare rock he put it. Why all this? To arise rage, to avenge vengeance, I put its blood on a bare rock, without being covered. Seven sins did Israel commit on that day. They killed a priest, prophet, and judge, spilled innocent blood, defiled the Temple courtyard, and it was a Sabbath and Day of Atonement. When Nebuzaraddan came here and saw the blood bubbling, he asked them, what is the matter with this? They told him, it is the blood of bulls, sheep, and rams, which we were sacrificing on the altar. Immediately he brought bulls, rams, and sheep and slaughtered them on it, but the blood still was bubbling. Since they did not confess, he hung them on gallows. They said, since the Holy One, praise to Him, wants to ask for his blood from us, they told him, it is the blood of a priest, prophet, and judge who was prophesying for us [all that you are doing to us.] We conspired against him and killed him. Immediately he brought 80’000 young priests and slaughtered them on it, but the blood was still bubbling. At this moment he got angry with him, and said to him, do you want to destroy your entire people because of you? Immediately the Holy One, praise to Him, was filled with mercy and said, if this one who is flesh and blood, and cruel, is filled with mercy for My children, I, where it is written about Me, for a compassionate power is the Eternal, your God, He will not destroy you nor forget the covenant of your forefathers, not so much more? Immediately he indicated to the blood and it was absorbed on its place.

Samuel said, if he entered without intending to use it as a short-cut he may use it as short-cut. It was stated: “One may not behave unbecomingly in synagogues and houses of study. One neither eats nor drinks in them, nor takes walks in them, nor sleeps in them, nor enters into them because of the sun in summer or because of the rain in winter, but one studies and preaches in them.” Rebbi Joshua ben Levi said, synagogues and houses of study are for the sages and their students. Rebbi Ḥiyya, Rebbi Yasa were received in the synagogue. Rebbi Immi commanded to the teachers, if a person comes to you who is dirtied by study, accept him and his donkey and his implements. Rebbi Berekhiah went to the synagogue of Bet-Shean. He saw a man washing his hands and feet from its pail. He told him, it is forbidden to you. On the next day this man saw him washing his hands and feet from its pail. He said to him, Rabbi, to you it is permitted and to me it is forbidden? He answered him, yes. He asked, why? He said to him, so says Rebbi Joshua ben Levi: synagogues and houses of study are for the sages and their students. These fore-courts, may one pass through them? Rebbi Abbahu passed through its fore-court. Is it permitted? Rebbi Zachariah the son-in-law of Rebbi Levi said, the teacher was intimidating and if Rebbi Abbahu had not passed through he would not have let go the children.

MISHNAH: Just as the water checks her out so it checks him out, as it is said, “it will come, it will come”. Just as she is forbidden to the husband so she is forbidden to her paramour as it is said, “she was impure, she was impure,” the words of Rebbi Aqiba. Rebbi Joshua said, that was the inference of Zachariah the butcher’s son. Rebbi said, the two times it said, “she became impure, she became impure,” once for the husband and once for the paramour.

It was stated: The claim of virginity is based on any amount (of blood). It happened that for a certain woman nothing was found except for [a stain the size of] a mustard seed. She came before Rebbi Ismael ben Rebbi Yose, who said to her, there should be many like you in Israel. Rebbi Zachariah the son-in-law of Rebbi Levi: He cursed her, like people who, when they see a blind man, call him “much light”. The colleagues said, he needled her, any woman with little blood has few children. Rebbi Yose said, he praised her, any woman with little blood will not cause impurity to food prepared in purity.

MISHNAH: A woman who was jailed by Gentiles, if because of money matters, she is permitted to her husband; if because of criminal matters, she is prohibited to her husband. If a city was conquered after a siege, all wives of priests in it are disqualified; but if they have witnesses, even a slave, even a slave girl, those are trustworthy; but nobody is trustworthy about himself. Rebbi Zachariah, the son of the butcher, said, by the Temple! Her hand did not leave my hand from the moment the Gentiles entered Jerusalem until they left! They said to him, nobody testifies on his own behalf.

HALAKHAH: “A woman who was jailed by Gentiles,” etc. There, we have stated: “Rebbi Yose the Cohen and Rebbi Zachariah the son of the butcher testified about a girl who was given as a pledge in Ascalon and her family excluded her, but her witnesses testified that she never was in a secret place and was not impure.” Because the witnesses testified that she never was in a secret place and was not impure; therefore, not if no witnesses testified that she never was in a secret place and was not impure! Rebbi Eleazar said, there is a difference about a pledge, because many treat her as permitted.

The Mishnah follows Rebbi Eleazar ben Azariah, as it was stated: “Rebbi Simeon ben Eleazar said, earlier the courts were divided; some said, a quartarius of blood, a quarter bones; some said, half a log of blood, a half a log of bones, for nezirut and the impurity of the Sanctuary and its sacred offerings.” Rebbi Jacob bar Idi in the name of Rebbi Simeon: They said this as explanation from the mouths of Ḥaggai, Zachariah, and Malachi.

Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: If somebody sell a cistern, when he handed over its pail [the buyer] took possession. Rebbi Immi in the name of Rebbi Joḥanan: If somebody sell a house, when [the buyer] stored there, he took possession. Rebbi Jehudah ben Pazi asked, what if he handed over the key? Rebbi Zachariah, son-in-law of Rebbi Levi, said: This is a disagreement between Rebbi Simeon and the Sages, as we have stated there: “If somebody hand over the key to his house to an ‘am ha’areṣ, the house is pure since he handed to him only the guarding of the key.” It was stated: “Rebbi Simeon declares impure.”

So far a daughter. A son? Since the daughter, whose power is diminished regarding the father’s property, has her power increased regarding the mother’s property, should the son’s power not be increased regarding the mother’s property, since his power is increased regarding the father’s property? It turns out that for the daughter one infers from the verse and for the son from an argument de minore ad majus. Does the son precede the daughter? Rebbi Simeon ben Eleazar said in the name of Rebbi Zachariah the butcher’s son: So did Rebbi Simeon ben Jehudah say in the name of Rebbi Simeon: Both son and daughter are equal for the mother’s tribe Rebbi Mallukh in the name of Rebbi Joshua ben Levi: Practice follows Rebbi Zachariah. Rebbi Yannai the Kappadokian had a case; the judges were Rav Huna, Rebbi Jehudah ben Pazi, and Rebbi Aḥa. Rebbi Aḥa told them: Our brothers outside the Land are unqualified and err in practice; in particular they rely on Rebbi Mallukh in the name of Rebbi Joshua ben Levi, but it is not so. Rebbi Simon in the name of Rebbi Joshua ben Levi: Practice does not follow Rebbi Zachariah. Rebbi Abba the son of Rebbi Ḥiyya in the name of Rebbi Joḥanan: Practice does not follow Rebbi Zachariah. Rebbi Eleazar the father of Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaiah: Practice does not follow Rebbi Zachariah. Rebbi Yannai and Rebbi Joḥanan were sitting when Rebbi Yudan the Prince came and asked concerning: “Any daughter who is an heiress of the tribes,” what is the rule? He said to him, it binds the father’s tribe together with the mother’s tribe. Since from the father’s tribe there is nothing for the daughter when there is a son, so also from the mother’s tribe there is nothing for the daughter when there is a son. Or is it the other way around? Since from the mother’s tribe there is something for the daughter when there is a son, so also from the father’s tribe is there something for the daughter when there is a son? Rebbi Joḥanan said to him, let us leave; that man does not want to listen to words of instruction.

So far a daughter. A son? Since the daughter, whose power is diminished regarding the father’s property, has her power increased regarding the mother’s property, should the son’s power not be increased regarding the mother’s property, since his power is increased regarding the father’s property? It turns out that for the daughter one infers from the verse and for the son from an argument de minore ad majus. Does the son precede the daughter? Rebbi Simeon ben Eleazar said in the name of Rebbi Zachariah the butcher’s son: So did Rebbi Simeon ben Jehudah say in the name of Rebbi Simeon: Both son and daughter are equal for the mother’s tribe Rebbi Mallukh in the name of Rebbi Joshua ben Levi: Practice follows Rebbi Zachariah. Rebbi Yannai the Kappadokian had a case; the judges were Rav Huna, Rebbi Jehudah ben Pazi, and Rebbi Aḥa. Rebbi Aḥa told them: Our brothers outside the Land are unqualified and err in practice; in particular they rely on Rebbi Mallukh in the name of Rebbi Joshua ben Levi, but it is not so. Rebbi Simon in the name of Rebbi Joshua ben Levi: Practice does not follow Rebbi Zachariah. Rebbi Abba the son of Rebbi Ḥiyya in the name of Rebbi Joḥanan: Practice does not follow Rebbi Zachariah. Rebbi Eleazar the father of Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaiah: Practice does not follow Rebbi Zachariah. Rebbi Yannai and Rebbi Joḥanan were sitting when Rebbi Yudan the Prince came and asked concerning: “Any daughter who is an heiress of the tribes,” what is the rule? He said to him, it binds the father’s tribe together with the mother’s tribe. Since from the father’s tribe there is nothing for the daughter when there is a son, so also from the mother’s tribe there is nothing for the daughter when there is a son. Or is it the other way around? Since from the mother’s tribe there is something for the daughter when there is a son, so also from the father’s tribe is there something for the daughter when there is a son? Rebbi Joḥanan said to him, let us leave; that man does not want to listen to words of instruction.

So far a daughter. A son? Since the daughter, whose power is diminished regarding the father’s property, has her power increased regarding the mother’s property, should the son’s power not be increased regarding the mother’s property, since his power is increased regarding the father’s property? It turns out that for the daughter one infers from the verse and for the son from an argument de minore ad majus. Does the son precede the daughter? Rebbi Simeon ben Eleazar said in the name of Rebbi Zachariah the butcher’s son: So did Rebbi Simeon ben Jehudah say in the name of Rebbi Simeon: Both son and daughter are equal for the mother’s tribe Rebbi Mallukh in the name of Rebbi Joshua ben Levi: Practice follows Rebbi Zachariah. Rebbi Yannai the Kappadokian had a case; the judges were Rav Huna, Rebbi Jehudah ben Pazi, and Rebbi Aḥa. Rebbi Aḥa told them: Our brothers outside the Land are unqualified and err in practice; in particular they rely on Rebbi Mallukh in the name of Rebbi Joshua ben Levi, but it is not so. Rebbi Simon in the name of Rebbi Joshua ben Levi: Practice does not follow Rebbi Zachariah. Rebbi Abba the son of Rebbi Ḥiyya in the name of Rebbi Joḥanan: Practice does not follow Rebbi Zachariah. Rebbi Eleazar the father of Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaiah: Practice does not follow Rebbi Zachariah. Rebbi Yannai and Rebbi Joḥanan were sitting when Rebbi Yudan the Prince came and asked concerning: “Any daughter who is an heiress of the tribes,” what is the rule? He said to him, it binds the father’s tribe together with the mother’s tribe. Since from the father’s tribe there is nothing for the daughter when there is a son, so also from the mother’s tribe there is nothing for the daughter when there is a son. Or is it the other way around? Since from the mother’s tribe there is something for the daughter when there is a son, so also from the father’s tribe is there something for the daughter when there is a son? Rebbi Joḥanan said to him, let us leave; that man does not want to listen to words of instruction.

So far a daughter. A son? Since the daughter, whose power is diminished regarding the father’s property, has her power increased regarding the mother’s property, should the son’s power not be increased regarding the mother’s property, since his power is increased regarding the father’s property? It turns out that for the daughter one infers from the verse and for the son from an argument de minore ad majus. Does the son precede the daughter? Rebbi Simeon ben Eleazar said in the name of Rebbi Zachariah the butcher’s son: So did Rebbi Simeon ben Jehudah say in the name of Rebbi Simeon: Both son and daughter are equal for the mother’s tribe Rebbi Mallukh in the name of Rebbi Joshua ben Levi: Practice follows Rebbi Zachariah. Rebbi Yannai the Kappadokian had a case; the judges were Rav Huna, Rebbi Jehudah ben Pazi, and Rebbi Aḥa. Rebbi Aḥa told them: Our brothers outside the Land are unqualified and err in practice; in particular they rely on Rebbi Mallukh in the name of Rebbi Joshua ben Levi, but it is not so. Rebbi Simon in the name of Rebbi Joshua ben Levi: Practice does not follow Rebbi Zachariah. Rebbi Abba the son of Rebbi Ḥiyya in the name of Rebbi Joḥanan: Practice does not follow Rebbi Zachariah. Rebbi Eleazar the father of Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaiah: Practice does not follow Rebbi Zachariah. Rebbi Yannai and Rebbi Joḥanan were sitting when Rebbi Yudan the Prince came and asked concerning: “Any daughter who is an heiress of the tribes,” what is the rule? He said to him, it binds the father’s tribe together with the mother’s tribe. Since from the father’s tribe there is nothing for the daughter when there is a son, so also from the mother’s tribe there is nothing for the daughter when there is a son. Or is it the other way around? Since from the mother’s tribe there is something for the daughter when there is a son, so also from the father’s tribe is there something for the daughter when there is a son? Rebbi Joḥanan said to him, let us leave; that man does not want to listen to words of instruction.

So far a daughter. A son? Since the daughter, whose power is diminished regarding the father’s property, has her power increased regarding the mother’s property, should the son’s power not be increased regarding the mother’s property, since his power is increased regarding the father’s property? It turns out that for the daughter one infers from the verse and for the son from an argument de minore ad majus. Does the son precede the daughter? Rebbi Simeon ben Eleazar said in the name of Rebbi Zachariah the butcher’s son: So did Rebbi Simeon ben Jehudah say in the name of Rebbi Simeon: Both son and daughter are equal for the mother’s tribe Rebbi Mallukh in the name of Rebbi Joshua ben Levi: Practice follows Rebbi Zachariah. Rebbi Yannai the Kappadokian had a case; the judges were Rav Huna, Rebbi Jehudah ben Pazi, and Rebbi Aḥa. Rebbi Aḥa told them: Our brothers outside the Land are unqualified and err in practice; in particular they rely on Rebbi Mallukh in the name of Rebbi Joshua ben Levi, but it is not so. Rebbi Simon in the name of Rebbi Joshua ben Levi: Practice does not follow Rebbi Zachariah. Rebbi Abba the son of Rebbi Ḥiyya in the name of Rebbi Joḥanan: Practice does not follow Rebbi Zachariah. Rebbi Eleazar the father of Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaiah: Practice does not follow Rebbi Zachariah. Rebbi Yannai and Rebbi Joḥanan were sitting when Rebbi Yudan the Prince came and asked concerning: “Any daughter who is an heiress of the tribes,” what is the rule? He said to him, it binds the father’s tribe together with the mother’s tribe. Since from the father’s tribe there is nothing for the daughter when there is a son, so also from the mother’s tribe there is nothing for the daughter when there is a son. Or is it the other way around? Since from the mother’s tribe there is something for the daughter when there is a son, so also from the father’s tribe is there something for the daughter when there is a son? Rebbi Joḥanan said to him, let us leave; that man does not want to listen to words of instruction.

Rebbi Zachariah asked before Rebbi Immi: Does one act following that Tanna, as it was stated: “Rebbi Simeon ben Menassiah says, sometimes you are empowered to propose a compromise, sometimes you are not empowered to propose a compromise. How is this? Two come before a judge; before he heard their arguments, or after he heard their arguments but does not know how to correctly apply the law, he may tell them, go and work out a compromise. After you heard their arguments and know how to correctly apply the law, you may not propose a compromise, as it is said: One may remove the beginning of a quarrel like water; before it becomes manifest, the quarrel may be abandoned. Before the quarrel became manifest, you are permitted to abandon it; after the quarrel became manifest, you are not permitted to abandon it.” Rebbi Mattaniah said, even compromise needs intelligent decision.