1113 As the concurrent testimony of ג and the scribe’s text show, the following text is not part of the original Halakhah. It was added by the corrector from B; both its Aramaic and the names appearing are Babylonian. A somewhat different Yerushalmi text is in Berakhot 2:1 (Notes 53–67 ) and Mo`ed Qaṭan 3:7 (83c l. 40–83d l. 8). Rebbi Joḥanan was leaning on Rebbi Ḥiyya bar Abba when Rebbi Eliezer 114 This should read: Eleazar. saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he hides himself. Rebbi Jacob bar Idi said to him, thus they behave among themselves; Rebbi Ze`ira did not greet Rabba since they observe 115 Job 29:8 . Boys see me and hide themselves; elders rise and stand . He asked him, may one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eliezer 114 This should read: Eleazar. did well that he did not pass before you. The other thing the Babylonian does, that he does not mention my tradition in my name. Rebbi Immi and Rebbi Assi 116 He is R. Yasa in Yerushalmi texts. came to him. They said to him, Rabbi, so it happened that it was a synagogue of weavers, about a bolt topped by a lock 117 Mishnah Eruvin 10:9 . about which Rebbi Eleazar and Rebbi Yose disagreed until they tore a Torah scroll in their rage. Would you think that they tore a Torah scroll? But that a Torah scroll was torn. There was an old man there, Rebbi Yose ben Qisma, who said, I wonder whether this synagogue will not be a place of foreign worship. He came back and asked, where is the colleague? Rebbi Jacob bar Idi came and said to him, it is written 118 Jos . 11:15 . , all that the Eternal commanded to His servant Moses so Joshua commanded . When Joshua explained, did he mention every time “so said Moses”? No, he explained and they knew that it was Moses’s teaching. So also Eleazar sits and explains and everybody knows that it is your teaching. He said to them 119 R. Immi (Ammi) and R. Assi (Yasa). , why do you not know to pacify like our colleague Ben Idi?
2Why did Rebbi Joḥanan insist to require that traditions should be reported in his name? For also David begged for divine mercy in this respect, as it says, may I dwell in Your tent forever, I shall seek shelter under the cover of Your wings, Selah 120 Ps. 61:5 . . Could David think of living forever? Rather, David said before the Holy One, praise to Him: Master of the World, may I have the merit that my words will be mentioned in synagogues and houses of study. What good does that do to him? Simeon, the son of the Nazir said in the name of Rebbi Isaac If a Sage’s pronouncement in matters of practice is mentioned in this world, the latter’s lips whisper with him in the grave for it is said 121 Cant. 7:10 . Note that in Accadic the root dbb means “to speak”. , dripping from the lips of the sleeping ones . Like that softened bunch of grapes, if a person puts his finger on it immediately it drips, so also the lips of the just drip, for if one mentions their pronouncements in matters of practice the latter’s lips whisper in the grave. What good does that do to them? The son of the Nazir says, like one who drinks spiced wine; Rebbi Isaac said, like one who drinks old wine, even though he cannot taste it.
3122 This paragraph is from Šabbat 1, Notes 188–191 . Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him, for it is said 123 Ps. 39:7 . , only in image a man wanders. It is written 124 Prov . 20:6 . many a man professes good will, this is the rest of mankind; but where will you find one you can trust , that is Rebbi Ze`ira. As Rebbi Ze`ira said, should we take the traditions of Rav Sheshet into account since he is blind? Rebbi Ze`ira said to Rebbi Assi, does the Rabbi know Bar Petaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Ze`ira said to Rebbi Assi 116 He is R. Yasa in Yerushalmi texts. , does the Rabbi know Rav that you quote traditions in his name? He said to him, Rebbi 125 Read: Rav. Ada bar Ahavah quoted them in his name.
4126 This again is the Babylonian version of the text in Berakhot and Mo`ed Qaṭan . There is no generation without scoffers. What did the hooligans of David’s generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Eternal’s house? David said, even though they intend to enrage me, something should come over me were I not happy, I enjoy it when they say to me: let us go to the Lord’s house 127 Ps. 122:1 . . When your days will be complete and you will lie with your forefathers 128 2Sam. 7:12 . . The Holy One, praise to Him, said to David:, I am counting full days for you, I am not counting missing days for you. Will not your son Solomon build the Temple for public sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said 129 Prov . 21:3 . , upholding justice and law is preferred by the Eternal to sacrifice .]
5MISHNAH: Three times a year one disburses from the lodge 1 The room where the sheqalim were stored, to be disbursed as will be described in Mishnah 2 . ; half a month before Passover, half a month before Pentecost, and half a month before Tabernacles, and these are threshing floors 2 Tithe from grain is due once the grain has been threshed and the grain kernels collected to form an orderly heap. Therefore “threshing floor” is the technical term for the term when tithe becomes due by biblical standards. All lambs and calves born after one of these terms and before the next become forbidden as food on the next term until they are counted and tithe was given. for animal tithe, the words of Rebbi Aqiba. Ben Azzai says, on the 29 th of Adar 3 15 days before Pesaḥ , the festive Passover Eve. , the first of Sivan4, and the 29 th of Av 5 35 days before Tabernacles. . Rebbi Eleazar and Rebbi Simon say, on the first of Nisan, the first of Sivan, and the 29 th of Elul 6 The last day of the year counting from the first of Tishre. . Why did they say on the 29th of Elul and did not say on the first of Tishre? Because that is a holiday and it is impossible to tithe on a holiday; therefore they advanced it to the 29 th of Elul.
6HALAKHAH: “Three times a year,” etc. Rebbi Abbahu said, everywhere we have stated pars , it is one half 7 If no numbers are given, the Latin pars “a part” means one part of two; in this case of the month preceding the holiday. . [Half of the thirty days before a holiday when one explains its rules. 8 Corrector’s addition from B. Cf. Babli Pesaḥim 6b , Megillah 4a ; Sifry Num . 66. ]
7Rebbi Joḥanan said, because they are the periods of birth 9 Different kinds of livestock produce their young at different times. . Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi: That animals be available for the pilgrims on the holidays 10 Babli Bekhorot 57b/58a . It is explained later that the main time for animal tithe is early fall. The other two times are introduced for the convenience of the farmer that he may take his tithe animal to the Temple when he makes his pilgrimage anyhow. . Rebbi Yudan said, that he should not come to do not tarry 11 It is sinful to give tithes too late ( Ex. 22:28 ). This is interpreted to mean that one disregards a positive commandment if one does not hand over (for produce) or sacrifices (for animals) his tithes on or before the next holiday, and one transgresses the prohibition on the third holiday after the start of the obligation. . Rebbi Yose said, anybody who is late with his ṭevel transgresses 12 Ṭevel is untithed produce for which heave and tithes are due. . There, 13 Mishnah Bekhorot 8:5 . The text quoted here is the Mishnah text; nevertheless it seems that the statement from Mishnah Roš Haššanah 1:1 , quoted in B, that R. Eleazar (ben Shamua) and R. Simeon fix the date at the first of Tishre, has to be included here. From here on the text is copied in Roš Haššanah 1:1 (Note 148 ). we have stated: “Rebbi Meïr says, on the first of Elul is the New Year for animal tithes. Ben Azzai says, those born in Elul are to be tithed separately.” Rebbi Ḥuna said, The reason of Rebbi Meïr: Up to that point they finish to give birth from the old ones; after that they start to give birth from the new ones 14 Since the gestation period for sheep is 5 months, those born in Av were conceived before the start of Nisan, those in Elul after the first of Nisan. If the start of the year is fixed in spring, the natural date for a new year of animal tithes is the start of Elul. . Rebbi Yose ben Rebbi Abun in the name of Rav Huna: The reason of Rebbi Eleazar and Rebbi Simeon, the rams are mounting the ewes , these are the early ones, and the valleys are clothed in grain , these are the late ones, they are friends and also are tithed 15 Ps. 65:14 . The last word is read as if it were יְעַשְׂרוּ. Babli Roš Haššanah 8a . , both enter the corral to be tithed. Ben Azzai said, since these are saying this and those are saying that, those born in Elul should be tithed by themselves. How is this? If there were born in his flock five in Av, five in Elul, and five in Tishre, they do not combine 16 The tenth lamb is animal tithe. If there are 5 in Av and 5 in Elul, they cannot add up to 10 since practice may follow R. Meïr; 5 in Elul and 5 in Tishre cannot combine since practice may follow R. Simeon. . If there were born in his flock five in Av and five in Tishre, they combine 17 This really should be: 5 in Tishre and 5 in the following Av, so they belong to the same fiscal year ( Tosephta Bekhorot 7:9 , Babli Bekhorot 58a .) . Could Ben Azzai decide between his students 18 The reference to Ben Azzai in a dispute between R. Aqiba’s last students is anachronistic; Ben Azzai died young, before these became independent scholars. ? Rebbi Jeremiah, Rebbi Miasha in the name of Rebbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rebbi Jonah stated before Rebbi Jeremiah: Rebbi Ismael and Rebbi Aqiba 19 Ben Azzai considers the points of view of R. Aqiba and R. Ismael as equivalent even though he never was R. Ismael’s student. If he does not follow his teacher, he must be an independent authority. . This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, “since these are saying this and those are saying that”? Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac understood it from the following 20 Mishnah Bava batra 9:14. The testimony of a Mishnah is preferable to that of a baraita . : “Ben Azzai said to him, we are sorry about their disagreement, and you come to find us disagreement where they are concurring.” This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, “you come to find us disagreement”?