Jerusalem Talmud Sotah Chapter 9

עֶגְלָה עֲרוּפָה בִּלְשׁוֹן הַקּוֹדֶשׁ. שֶׁנֶּאֱמַר כִּי יִמָּצֵא חָלָל בָּאֲדָמָה וגו׳. וְיָצְאוּ זְקֵנֶיךָ וְשׁוֹפְטֶיךָ. שְׁלֹשָׁה מִבֵּית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלֵם הָיוּ יוֹצְאִין. רִבִּי יְהוּדָה אוֹמֵר חֲמִשָּׁה שֶׁנֶּאֱמַר זְקֵנֶיךָ שְׁנַיִם וְשׁוֹפְטֶיךָ שְׁנַיִם וְאֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. עֶגְלָה עֲרוּפָה כול׳. לֹא מִסְתַּבְּרָא דְלָא וְעָנוּ וְאָמְרוּ בָּא לְהַתְחִיל מִתְּחִילַּת הַפָּרָשָׁה. כִּי יִמָּצֵא. לֹא בְּשָׁעָה שֶׁהֵן מְצוּיִין. כִּי יִמָּצֵא. לֹא שֶׁתְּהֵא חוֹזֵר וּמְצוֹתֵת עָלָיו. כִּי יִמָּצֵא. אֵין מְצִיאָה בְּכָל מָקוֹם אֶלָּא בְּעֵדִים. לֹא נוֹדַע מִי הִכָּהוּ. הָא אִם נוֹדַע מִי הִכָּהוּ אֲפִילוּ עֶבֶד אֲפִילוּ שִׁפְחָה לֹא הָיוּ עוֹרְפִין. [תַּמָּן אַתְּ אָמַר. אֲפִילוּ עֶבֵד אֲפִילוּ שִׁפְחָה לֹא הָיוּ עוֹרְפִין] וָכָא אַתְּ אָמַר אָכֵין. כָּאן לָהוֹרֵג כָּאן לַנֶּהֱרָג. וְדָא דְאַתְּ אָמַר אֲפִילוּ עֶבֶד אֲפִילוּ שִׁפְחָה לֹא הָיוּ עוֹרְפִין. בְּאוֹתָן שֶׁאָמְרוּ. אִם רוֹאִין אָנוּ אוֹתוֹ מַכִּירִין אָנוּ אוֹתוֹ. אֲבָל בְּאוֹתָן שֶׁאָמְרוּ. אִם רוֹאִין אָנוּ אוֹתוֹ אֵין אָנוּ מַכִּירִין אוֹתוֹ. [לֹא] הָיוּ עוֹרְפִין. דִּכְתִיב וְעֵינֵינוּ לֹא רָאוּ. וַהֲרֵי רָאוּ. מִכָּל מָקוֹם. בֵּית דִּין [שֶׁרָאוּ] אֶת הַהוֹרֵג. אִית תַּנָּיֵי תַנֵּי. יַעַמְדּוּ שְׁנַיִם וְיָעִידוּ לִפְנֵיהֶם. אִית תַּנָּיֵי תַנֵּי. יַעַמְדּוּ כוּלָן וְיָעִידוּ בְּמָקוֹם אֶחָד. רִבִּי יְהוּדָה בֶּן פָּזִי בְשֵׁם רִבִּי זְעִירָא. כְּשֵׁם שֶׁהֵן חֲלוּקִין כָּאן כָּךְ הֵן חֲלוּקִים בְּעֵדוּת הַחוֹדֶשׁ. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי זְעִירָא. [חָלָל וְלֹא מְפַרְפֵּר.] חָלָל וְלֹא מְפַרְכֵּס. רָאוּהוּ מְפַרְפֵּר כָּאן וּבָא לְאַחַר זְמָן וְלֹא מְצָאוֹ. אֲנִי אוֹמֵר. נַעֲשׂוּ לֹו נִיסִּים [וְחָיָיה]. רָאוּהוּ מְפַרְכֵּס כָּאן וּבָא וּמְצָאוֹ מֵת בְּמָקוֹם אַחֵר. מוֹדְדִין מִמָּקוֹם שֶׁנִּמְצָא. אֲשֶׁר יי אֱלֹהֶיךְ נוֹתֵן לְךָ. פְּרָט לְחוּצָה לָאָרֶץ. לְרִשְׁתָּהּ. פְּרָט לִירוּשָׁלֵם שֶׁהִיא לְכָל הַשְּׁבָטִים. וּכְרִבִּי יִשְׁמָעֵאל. דְּרִבִּי יִשְׁמָעֵאל אָמַר. כָּל בִּיאוֹת שֶׁנֶּאֶמְרוּ בַתּוֹרָה לְאַחַר אַרְבַּע עֶשְׂרֶה שָׁנָה נֶאֶמְרוּ. שֶׁבַע שֶׁכִּיבְּשׁוּ וְשֶׁבַע שֶׁחִילְּקוּ. אָמַר רִבִּי פִינְחָס בֵּירִבִּי בּוּן. נֹאמַר כָּל אוֹתָן אַרְבַּע עֶשְׂרֶה שָׁנָה [לֹא הָיוּ עוֹרְפִים. דִּכְתִיב כִּי יִמָּצֵא. לֹא בְּשָׁעָה שֶׁהֵן מְצוּיִין. וְכָל אוֹתָן אַרְבַּע עֶשְׂרֶה שָׁנָה מְצוּיִים] הָיוּ. תַּנֵּי. כֵּיצַד הָיוּ עוֹשִׂין. שְׁלוּחֵי בֵית דִּין יוֹצְאִין וּמְלַקְּטִין אֶת סִימָנָיו וְקוֹבְרִים אוֹתוֹ. וּמְצַיְינִין עַל קִבְרוֹ כְּדֵי שֶׁיֵּצְאוּ בֵית דִּין מִלִּישְׁכַּת הַגָּזִית וְיָמוֹדוּ. מְנַיִין לְצִיּוּן. רִבִּי בְּרֶכְיָה וְרִבִּי יַעֲקֹב בַּר בַּת יַעֲקֹב בְּשֵׁם רִבִּי חוֹנִיָיא דִבְרַת חַוְורָן. רִבִּי יוֹסֵי אָמַר לָהּ רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי חוֹנִיָּא דִבְרַת חַוְורָן. רִבִּי חִזְקִיָּה רִבִּי עוּזִּיאֵל בְּרֵיהּ דְּרִבִּי חוֹנִיָּה דִבְרַת חַוְורָן בְּשֵׁם רִבִּי חוֹנִיָיא דִבְרַת חַוְורָן וְטָמֵא טָמֵא יִקְרָא. כְּדֵי שֶׁתְּהֵא טוּמְאָה קוֹרָא לָךְ בְּפִיהָ וְהִיא אוֹמֶרֶת לָךְ. פְּרוֹש. רִבִּי אִילָא בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. וְעָבְרוּ הָעוֹבְרִים בָּאָרֶץ וְרָאָה עֶצֶם. מִיכָּן שֶׁמְצַיְינִין עַל הָעֲצָמוֹת. אָדָם מִיכָּן שֶׁמְצַיְינִין עַל הַשִּׁזְרָה וְעַל הַגּוּלְגּוֹלֶת. וּבָנָה. מִיכָּן שֶׁמְצַיְינִין עַל אֶבֶן קְבוּעָה. אִם אוֹמֵר אַתְּ עַל גַּבֵּי אֶבֶן תְּלוּשָׁה. אַף הִיא הוֹלֶכֶת וּמְטַמָּא בְּמָקוֹם אַחֵר. אֶצלוֹ. בְּמָקוֹם טָהֳרָה. צִיּוּן. מִיכָּן לְצִיּוּן. מָצָא אֶבֶן מְצוּיֶינֶת. אַף עַל פִּי שֶׁאֵין מְקַיְימִין כֵּן. הַמַּאֲהִיל עָלֶיהָ טָמֵא. אֲנִי אוֹמֵר מֵת קַמְצוֹץ הָיָה נָתוּן תַּחְתֶּיהָ. הָיוּ שְּׁתַּיִם. הַמַּאֲהִיל עֲלֵיהֶן טָהוֹר. בֵּינֵיהֶן טָמֵא. הָיָה חָרוּשׁ בֵּנְתַיִים. הֲרֵי הֵן כִּיחִידִיּוֹת. בֵּינֵיהֶן טָהוֹר. סְבִיבוֹתֵיהֶן טָמֵא. תַּנֵּי. אֵין מְצַיְינִין עַל הַבָּשָׂר שֶׁמָּא נִתְאַכֵּל הַבָּשָׂר. רִבִּי יוּסְטֵא בַּר שׁוּנֵם בְּעָא קוֹמֵי רִבִּי מָנָא. לֹא נִמְצָא מְטַמֵּא טַהֲרוֹת לְמַפְרֵעַ. אָמַר לֵיהּ. מוּטָּב שֶּׁיִּתְקַלְקְלוּ בוֹ לְשָּׁעָה וְלֹא יִתְקַלְקְלוּ בוֹ לְעוֹלָם. תַּמָּן תַּנִּינָן. סְמִיכַת זְקֵנִים וָעֲרִיפַת הָעֶגְלָה בִשְׁלֹשָׁה. דִּבְרֵי רִבִּי שִׁמְעוֹן. רִבִּי יְהוּדָה אוֹמֵר. בַּחֲמִשָּׁה. מַה טַעֲמָא דְּרִבִּי שִׁמְעוֹן. וְסָמְכוּ [זִקְנֵי] שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל. מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. הֲרֵי שְׁלֹשָׁה. מַה טַעֲמָא דְּרִבִּי יְהוּדָה. וְסָמְכוּ שְׁנַיִם. זִקְנֵי שְׁנַיִם. אֵין בֵּית דִּין שָָׁקוּל. מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. הֲרֵי חֲמִשָּׁה. וּבְעֶגְלָה עֲרוּפָה [מַה טַעֲמָא דְּרִבִּי שִׁמְעוֹן. זְקֵינֶיךָ וְשׁוֹפְטֶיךָ שְׁנַיִם אֵין בֵּית דִּין שָָׁקוּל. מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. הֲרֵי שְׁלוֹשָׁה. מַה טַעֲמָה] דְּרִבִּי יְהוּדָה. וְיָצְאוּ זְקֵינֶיךָ שְׁנַיִם. וְשׁוֹפְטֶיךָ שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל. מוֹסִיפִין עֲלֵיהֶן. הֲרֵי כָּאן חֲמִשָּׁה. אָמַר רִבִּי. נִרְאִין דִּבְרֵי רִבִּי שִׁמְעוֹן בִּסְמִיכָה וְדִבְרֵי רִבִּי יְהוּדָה בָּעֲרִיפָה. נִרְאִין דִּבְרֵי רִבִּי שִׁמְעוֹן בִּסְמִיכָה. דְּלֹא דָרַשׁ וְסָמְכוּ. וְדִבְרֵי רִבִּי יְהוּדָה בָּעֲרִיפָה. דְּלֹא דָרַשׁ וְיָצְאוּ. אִין תֵּימַר. נִרְאִין דִּבְרֵי רִבִּי יוּדַה בְּעֶגְלָה עֲרוּפָה. דְּדָרַשׁ וְסָמְכוּ וְדָרַשׁ וְיָצְאוּ. אַשְׁכָּחַת אַתְּ אֲמַר. וְיָצְאוּ. שְׁנַיִם. זְקֵינֶךָ. שְׁנַיִם. וְשׁוֹפְטֶיךָ. שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל. מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. הֲרֵי כָּאן שִׁבְעָה. מַה מְקַיְימִין רַבָּנִין זְקֵינֶיךָ וְשׁוֹפְטֶיךָ. זְקֵינֶיךָ שֶׁהֵן שׁוֹפְטֶיךָ. תַּנֵּי רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. זְקֵינֶיךָ. זֶה בֵּית דִּין הַגָּדוֹל. וְשׁוֹפְטֶיךָ. זֶה מֶלֶךְ וְכֹהֵן גָּדוֹל.

MISHNAH: [The portion of] the calf whose neck was broken, in the holy language. For it is said. 21:1 . : “If a murder victim be found on the land, etc. . 21:2 . Then your Elders and judges should go out.” Three from the High Court in Jerusalem had to go out 1:3 and Sifry Deut , 205, this opinion is ascribed to R. Simeon. . Rebbi Jehudah says five, since it is written “your Elders”, two, “and your judges”, two, in: Confrontations with Judaism, P. Longworth, ed., London 1966; pp. 174–175). . Since no court may have an even number of members, one adds another one. HALAKHAH: “The calf whose neck was broken,” etc. It is reasonable only from “they begin and say”. He starts from the beginning of the paragraph. “If there be found,. 21:1 . ” not in a time when they are frequent. 205. . “If there be found,” not that you have to search. “If there be found,” finding anywhere is only by witnesses. “It is not known who killed him”, therefore if it was known, even by a male or female slave, one did not break the neck. There, you say, if it was known, even by a male or female slave, one did not break the neck, and here, you say so? One for the killer, one for the victim. 3:1 (58c 1. 73), partially in Sanhedrin 1:2 (18c 1. 17). And that which you say that if it was known, even by a male or female slave, one did not break the neck, [is it only] if they say that if we see him we will be able to identify him. Even those who say, if we see him we will not be able to identify him, one did not break the neck since it is written: “Our eyes did not see.” But somebody did see! If the court saw the killer. Some Tannaïm state, two of them should stand up and testify before them. There are Tannaïm who state that they all should go and testify at another place 25b , Baba qama 90b , makes it clear that a judge who is an accidental witness is by that fact disqualified as judge in the case. There, the baraitot are interpreted to mean that R. Ṭarphon holds that a judge can appear as witness before his colleagues, but R. Aqiba states that a judge as witness has to appear before a different court. . Rebbi Jehudah ben Pazi in the name of Rebbi Ze‘ira: As they differ here, so they differ about testimony for the New Moon. Rebbi Jehudah bar Pazi in the name of Rebbi Ze‘ira: “A slain one”, not one in convulsions; “a slain one”, not one in death-throes. 205. . If one saw him in convulsions and after some time he came back and did not find him, I say that a miracle occurred and he survived. If one saw him in death-throes here and then found him at another place, one measures from the place where he was found. “Which the Eternal, your God, is giving to you,” this excludes places outside the Land. “To inherit it,” this excludes Jerusalem 1:2, Note 64 . which belongs to all tribes, and following Rebbi Ismael. For Rebbi Ismael said, any “comings” which were said in the Torah mean after fourteen years, seven during which they conquered and seven during which they distributed 1:2, Note 56 and the sources mentioned there; Babli Qiddušin 37a–38a ; Seder ‘Olam Chapter 11. . Rebbi Phineas ben Rebbi Abun said, we may say that all these fourteen years they were not breaking the neck, for it is written “if there be found,. 21:1 . ” not in a time when they are frequent. 205. . And all these fourteen years they were frequent: נֹאמַר כָּל־אוֹתָן אַרְבַּע עֶשְׂרֶה שָׁנָה מְצוּייָנִים הָיוּ “we may say, all these fourteen years they were identified” (the case simply never happened). There are no conclusive arguments for or against either reading. . It was stated: How is it done? The emissaries of the court come out, collect all his signs and bury him. They put up a marker on his grave so that the court who come from the stone hall may measure. 5:1, explained there in Notes 14–25 ; Šeqalim 1:1, fol. 46a; Mo‘ed Qaṭan 1:1, fol. 80b/c. Similar arguments, in the name of different authorities, in Babli Mo‘ed Qaṭan 5a . From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it in the name of Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran ( Lev . 13:45 ): “impure, impure, he shall call out;” the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman ( Ez . 39:15 ): “The emissaries shall crisscross the land; if one sees a bone”, from here that one makes markers for bones. A human , from here that one makes markers for spine and skull. He builds , from here that one makes markers on fixed stones. If you say on loose stones, it would move and make other places impure. Near it , on a place of purity. A marker , from here the marks. 1:5 . The Tosephta follows the other Yerushalmi sources which read “pure” in the first sentence, against the mss. here and the Babli, Moëd Qaṭan 6a , which read “impure”. If one found a single marked stone, even though one should not keep it so, if somebody forms a tent over it he is impure; I say a compressed corpse was under it. If there were two, he who forms a tent over any one of them is pure; between them he is impure. If between them was a ploughed strip they are single stones, between them the area is pure and around them impure. It was stated 1:5 . The Tosephta follows the other Yerushalmi sources which read “pure” in the first sentence, against the mss. here and the Babli, Moëd Qaṭan 6a , which read “impure”. : One does not mark flesh, for perhaps it will decompose. Rebbi Justus bar Shunem asked before Rebbi Mana: Will that not cause pure foods to be retroactively made impure? He said to him, it is better that these should become unusable for a limited time than that [the earth] become unusable forever. 1:3 . There 1:3 . , we have stated: The leaning of the hands of the Elders. 4:15 . If the entire community (or their representative, the High Court) have erred, the purification offering requires that the Elders shall lean their hands on the head of the bull. and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean. 4:15 ; Babli 44b . The quote of the verb is unnecessary. The plural “Elders” means “at least two Elders,”, cf. Note 5 . ,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,. 21:2 ; Sifry Deut . 205. ” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated 14b . : Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

נִמְצָא טָמוּן בַּגַּל אוֹ תָלוּי בָּאִילָן אוֹ צָף עַל פְּנֵי הַמַּיִם לֹא הָיוּ עוֹרְפִין. שֶׁנֶּאֱמַר בָּאֲדָמָה וְלֹא טָמוּן בַּגַּל. נוֹפֵל וְלֹא תָלוּי בָּאִילָן. בַּשָּׂדֶה וְלֹא צָף עַל פְּנֵי הַמַּיִם. נִמְצָא סָמוּךְ לַסְּפָר. לְעִיר שֶׁיֵּשׁ בָּהּ גּוֹיִם אוֹ לְעִיר שֶׁאֵין בָּהּ בֵּית דִּין לֹא הָיוּ מוֹדְדִין אֶלָּא מֵעִיר שֶׁיֵּשׁ בָּהּ בֵּית דִּין. נִמְצָא מְכוּוָּן בֵּין שְׁתֵּי עֲיָירוֹת שְׁתֵּיהֶן מְבִיאוֹת שְׁתֵּי עֲגָלוֹת דִּבְרֵי רִבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים עִיר אַחַת מְבִיאָה עֲגְלָה עֲרוּפָה. וְאֵין שְׁתֵּי עֲיָירוֹת מְבִיאוֹת שְׁתֵּי עֲגָלוֹת. וְאֵין יְרוּשָׁלֵם מְבִיאָה עֶגְלָה עֲרוּפָה. תַּנֵּי. רִבִּי אֱלִיעֶזֶר אוֹמֵר. נִמְצָא חָנוּק וְתָלוּי בָּאִילָן לֹא הָיוּ עוֹרְפִין. אָמַר רִבִּי יוֹסֵי בַּר יוּדָה. אֵין צָריךְ לוֹמַר חָנוּק וְתָלוּי בָּאִילָן. מְנַיִין אֲפִילוּ מוּשְׁלָךְ. תַּלְמוּד לוֹמַר נוֹפֵל. מַה תַלְמוּד לוֹמַר חָלָל. אֶלָּא אֲפִילוּ הָרוּג וְתָלוּי בָּאִילָן לֹא הָיוּ עוֹרְפִין. תַּנֵּי רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. נִמְצָא עוֹמֵד עַל מִיטָּתוֹ וְהַסַּכִין תְּקוּעָה בְלִיבּוֹ אֵין עוֹרְפִין. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. הָיוּ עוֹרְפִין. דְּהָדָא דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי מִן אִילֵּין דְּהָכִין הָכִין. דְּאָמַר רִבִּי יוֹחָנָן. כָּל אִילֵּין דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי מִן אִילֵּין דְּהָכִין הָכִין יְחִידִין אִינּוּן וְלֹא סָמְכִין עֲלֵיהוֹן. נִמְצָא בְּעָלִיל לָעִיר הָיוּ עוֹרְפִין כְּדֵי לְקַיֵים בּוֹ מִצְוַת עִיסּוּק מְדִידָה. רַב נְחַת לְתַמָּן אָמַר אֲנָא הוּא בֶּן עַזַּאי דְּהָכָא. אֲתָא חַד סָב שְּׁאַל לֵיהּ שְּׁנֵי הֲרוּגִין זֶה עַל גַּב זֶה. סְבַר שֶׁהֵן עוֹרְפִין. אֲמַר לֵיהּ אֵין עוֹרְפִין. אֲמַר לֵיהּ. לָמָּה. אֲמַר לֵיהּ. הַתַּחְתּוֹן מִשּׁוּם טָמוּן וְהָעֶלְיוֹן מִשּׁוּם צָף. כַּד סְלַק לְהָכָא אֲתָא לְקַמֵּיהּ דְּרִבִּי. אֲמַר לֵיהּ. יְאוּת אֲמַר לָךְ. כִּי יִמָּצֵא. לֹא כִי יִמָּצְאוּ. לֹא מִסְתַּבְּרָא דְּלָאו בָּאֲדָמָה. לֹא צָף עַל פְּנֵי הַמַּיִם. בַּשָּׂדֶה. לֹא טָמוּן בַּגַּל. וְתַנֵּיי דְבֵית רִבִּי כֵן. מִחְלְפָא שִׁיטַּתּוֹן דְּרַבָּנִין. תַּמָּן אִינּוּן אָמְרִין. [לְרַבּוֹת אֶת הַטָּמוּן]. וְכֹא אִינּוּן אָמְרִין [פְּרָט לְטָמוּן]. תַּמָּן שָׂדְךָ בְגָלוּי. פְּרָט לְטָמוּן. וּקְצִירְךָ בְגָלוּי. פְּרָט לְטָמוּן. מִיעוּט אַחַר מִיעוּט. לְרַבּוֹת אֶת הַטָּמוּן. בְּרַם הָכָא בָּאֲדָמָה. לֹא צָף עַל פְּנֵי הַמַּיִם. נִמְצָא סָמוּךְ לכפר. אֲנִי אוֹמֵר סַרַקִיִים הָרְגוּהוּ. לְעִיר שֶׁיֵּשׁ בָּהּ גּוֹיִם. אֲנִי אוֹמֵר. גּוֹיִם הָרְגוּהוּ. אוֹ לְעִיר שֶׁאֵין בָּהּ בֵּית דִּין. לֹא הָיוּ מוֹדְדִין אֶלָּא מֵעִיר שֶׁיֵּשׁ בָּהּ בֵּית דִּין. דִּכְתִיב יָדֵינוּ לֹא שָׁפְכוּ אֶת הַדָּם הַזֶּה וגו׳. מַה טַעֲמוֹן דְּרַבָּנִין. דִּכְתִיב וְהָיְתָה הָעִיר הַקְּרוֹבָה אֶל הֶחָלָל. מַה טַעֲמָא דְּרִבִּי אֱלִעֶזֶר. דִּכְתִיב וּמָדְדוּ אֶל הֶעָרִים אֲשֶׁר סְבִיבוֹת הֶחָלָל. עָרֵי מִקְלָט מַה הֵן. אִין תֵּימַר. לְמַחֲלוֹקֶת נִיתְּנוּ. מֵבִיאוֹת עֶגְלָה עֲרוּפָה. אִין תֵּימַר. לְבֵית דִּירָה נִיתְּנוּ. אֵינָן מֵבִיאוֹת עֶגְלָה עֲרוּפָה.

MISHNAH: If [the corpse] was found hidden in a heap, or hanging from a tree, or floating on the water, one did not break the neck as it is written. 21:1 . If there only had been written “if one finds a corpse and the murderer is unknown”, one would have had to bring a calf in any case. The added details should be interpreted as necessary conditions in whose absence the rules do not apply. “on the earth” but not hidden in a heap, “fallen” but not hanging from a tree, “on the field” but not floating on the water. If he was found close to the border, a town in which Gentiles live, or a town without a court, one did measure only from a town with a court. 205 show that the clause “one did not measure” does double duty and the meaning of the sentence is: “If it was found close to the border, a town in which Gentiles live, or a town without a court, one did not measure; one did measure only from a town with a court.” . If he was found exactly in the middle between two towns, both bring a total of two calves, the words of Rebbi Eliezer; . 206; not in the Rome ms. nor in the Babli. Since the Yerushalmi discusses the position of the Sages but the Babli does not, it is clear that the omission in the Babylonian Mishnah is original. but the Sages say that one town brings one calf whose neck is broken but two towns do not bring two calves, and Jerusalem does not bring a calf whose neck is broken. HALAKHAH: It was stated: Rebbi Eliezer. 205, and the Babli (45b ) except for Ashkenazic mss.: R. Eleazar. says, if he was found strangled and hanging from a tree they did not break its neck. Rebbi Yose ben Rebbi Jehudah said, one does not have to say strangled and hanging from a tree, from where even if he was found cast away? The verse. 21:1 . If there only had been written “if one finds a corpse and the murderer is unknown”, one would have had to bring a calf in any case. The added details should be interpreted as necessary conditions in whose absence the rules do not apply. says “fallen”, why does the verse say “slain”? But even if he was found strangled or hanging from a tree they did not break its neck. Rebbi Yose ben Rebbi Abun stated on the authority of R. Joḥanan. In the version of the Genizah, this is an amoraic statement intended to brand a contradicting tannaitic one as unreliable. in the name of Rebbi Joḥanan: “If he was found standing on his bed and the knife was sticking in his heart, one did not break its neck. Rebbi Simeon ben Ioḥai stated, one did break its neck.” But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so collection, nor does it contain a name of a tradent which would vouchsafe the text for the 100 years between R. Simeon and R. Joḥanan. . As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them. If he was found at the entrance of the city one did break its neck in order to perform the commanded measurement. 6:3, Notes 78–80 . When Rav descended there, he declared: I am this place’s Ben Azai because a few paragraphs down hidden sheaves will be discussed. . There came an old man and asked him, two slain people, one on top of the other? Rav was of the opinion that one breaks its neck. He told him, one does not break its neck. He asked him, why? He said to him, not the lower one for he is hidden. , not the upper one because he floats. When he ascended here, he came to Rebbi, who told him: He told you correctly, “if he is found,” and not “if they are found.” It is reasonable to say “on the land,” not floating on the water, “on a field”, not hidden in a heap. That is how it was stated in the House of Rebbi. The argument of the rabbis seems inverted; there they say to exclude the hidden things 6:9, Sifry Deut . 283, interpreting Deut . 24:19 : If you cut your harvest on your field and you forget a sheaf on the field , you may not return to take it. R. Jehudah says, this excludes anything hidden, the Sages say this includes everything hidden. But in Deut . 21:1 , on your field is interpreted as “not hidden in a heap,” excluding any hidden corpse. , but here they say to include the hidden things. There, “your field,” in the open, to exclude that which is hidden; “your harvest,” in the open, to exclude that which is hidden. It is a restriction after a restriction 1:1 it is generalized to the statement that any sequence of restrictions of an even number of elements is an extension; for an odd number of elements it is a restriction. to add the hidden things. But here, “on the land,” not floating on the water. “If he was found close to the border,” I say that Saracens killed him. “To a town in which Gentiles live,” I say that Gentiles killed him. “Or a town without a court, one did measure only from a town with a court,” as it is written. 21:7 . Since the members of the local court have to recite the declaration which acknowledges that the crime was perpetrated within the domain of their authority, it is clear that they must come from the seat of the court. : “Our hands did not spill this blood.” What is the reason of the rabbis? As it is written. 21:3 . : “It shall be the town close to the slain.” What is the reason of Rebbi Eliezer? As it is written. 21:2 . The Babli, Bekhorot 16b , which never quotes the Sages, disagrees, and holds that for R. Eliezer it is possible to determine lengths with the utmost precision because if it were possible to measure only with limited precision, the two towns together could bring one calf and stipulate that it should count for that town which really is closest if unlimited precision were possible. : “They shall measure to the towns which surround the slain.” What is the status of cities of refuge2:7 (fol. 32a); the statement is alluded to in Ma‘aser Šeni 5:8 (fol. 56d, Note 165 ). If the Levitical cities and the cities of refuge were parcelled out to their inhabitants, they would own land given by God and would be under the obligation of the calf, Deut . 21:1 . But if the cities were tribal property and the houses given to the inhabitants as living quarters by the tribal council, not as property, then individual Levites and Cohanim never obtained land and their court cannot participate in the ceremony. ? If you say, they were given as distribution, they bring a calf whose neck is broken. If you say, they were given as living quarters, they do not bring a calf whose neck is broken.

מֵאַיִין הָיוּ מוֹדְדִין. רִבִּי אֱלִיעֶזֶר אוֹמֵר מִטִּיבּוּרוֹ. רִבִּי עֲקִיבָה אוֹמֵר מֵחוֹטְמוֹ. רִבִּי אֱלִיעזֶר בֶּן יַעֲקֹב אוֹמֵר מִמְּקוֹם שֶׁנַעֲשֶׂה חָלָל מִצַּוָּארוֹ. וּמֵאַיִין הָיוּ מוֹדְדִין. רִבִּי אֱלִיעֶזֶר אוֹמֵר מִטִּיבּוּרוֹ. מִמְּקוֹם שֶׁהַוְולָד נוֹצָר. רַבַּי עֲקִיבָה אוֹמֵר מֵחוֹטְמוֹ. מִמְּקוֹם הַכָּרַת פָּנִים. וָאַתְיָיא כַּיי דָמַר רַב יְהוּדָה בְשֵׁם רַב. הַכָּרַת פְּנֵיהֶם עָנְתָה בָם. זֶה הַחוֹטֶם. אָמַר רִבִּי חִיָיא בַּר בָּא. מָאן דְבָעֵי דְלָא מִתְחַכְּמָה יְהַב סִיפְּלָנִי עַל נְחִירֵיהּ וְהוּא לָא מִתְחַכֵּם. כְּהָדָא בְּיוֹמוֹי דְאֻרְסִקִּינָס מַלְכָּא הֲווֹן צִפּוֹרָאֵי מִתְבָּעיָין. וַהֲווֹן יְהָבִין סְיפְּלֵינִי עַל נְחִירֵיהוֹן וְלָא מִתְחַכְּמִין. וּבְסוֹפָא אִיתְמַר עֲלֵיהוֹן לִישָׁן בִּישׁ. וְאִתְצַיְּדוֹן כּוּלְּהוֹן מִן בִּידָא. רִבִּי אֱלִיעזֶר בֶּן יַעֲקֹב אוֹמֵר מִמְּקוֹם שֶׁנַעֲשֶׂה חָלָל מִצַּוָָּארוֹ. מַה טַעֲמָא. רִבִּי סִימוֹן בְשֶׁם רִבִּי יְהוֹשֻׁעַ [בֶּן לֵוִי]. לָתֵת אוֹתָהּ עַל צַוְארֵי חַלְלֵי רְשָׁעִים.

MISHNAH: From where did they measure? Rebbi Eliezer says, from his navel. Rebbi Aqiba says, from his nose. Rebbi Eliezer ben Jacob said, from the place which makes him slain, from his neck. HALAKHAH: “From where did they measure? Rebbi Eliezer says, from his navel”, from the place the child is formed. “Rebbi Aqiba says, from his nose,” from the place from which one is identified. 16:3, Notes 39–44 . This follows what Rav Jehudah: R. Jeremiah. said in the name of Rav: “The recognition of their faces testified about them. 3:9 . ,” that is the nose. Rebbi Ḥiyya bar Abba said, if somebody does not want to be recognized, he should put a patch on his nostrils, then he will not be recognized. As in the following: In the times of king Ursicinus, some people from Sepphoris were under arrest warrants. They put patches on their nostrils and were not recognized. Finally they were denunciated and all were caught because of lies. “Rebbi Eliezer ben Jacob said, from the place which makes him slain, from his neck.” What is the reason? Rebbi Simon in the name of Rebbi Joshua ben Levi: “To put you. 21:34 . The implication is that חלל means “slain by the sword” and that most victims of the sword have their throats cut. The Babli agrees, 45b . on the throats of the corpses of sinners.”

נִמְצָא רֹאשׁוֹ בְּמָקוֹם אֶחָד וְגוּפוֹ בְמָקוֹם אַחֵר מוֹלִיכִין הָרֹאשׁ אֵצֶל הַגּוּף דִּבְרֵי רִבִּי אֱלִיעֶזֶר. רִבִּי עֲקִיבָה אוֹמֵר הַגּוּף אֵצֶל הָרֹאשׁ. אָמַר רִבִּי לָעְזָר. לִקְבוּרָה נֶחְלְקוּ. רִבִּי שְׁמוּאֵל [בַּר נַחְמָן] בְּשֵׁם רִבִּי יוֹנָתָן. מַה פְלִיגִין. כְּשֶׁהָיָה הָרֹאשׁ מִלְּמַעֲלָן וְהַגּוּף מִלְּמַטָּן. אֲבָל אִם הָיָה הָרֹאשׁ מִלְּמַטָּן וְהַגּוּף מִלְּמַעֲלָן כָּל עַמָּא מוֹדֵיי שֶׁמּוֹלִיכִין אֶת הָרֹאשׁ אֵצֶל הַגּוּף. הָיָה מוֹנְדְּרָן מִיכָּן וּמִיכָּן. אֲנָא אָמַר. רֵישָׁה אֲזַל לְחַד אָתָר וְגוּפָא אֲזַל לְחַד אָתָר. אוֹ הָרֹאשׁ הַזֶּה אֵין לוֹ גוּף אוֹ הַגּוּף הַזֶּה אֵין לוֹ רֹאשׁ. הָיָה שָׁוֶה. כָּל מָקוֹם שֶׁדַּרְכּוֹ לִיתּוֹז גּוּף אֶחָד הוּא. וְאִם לָאו. הָרֹאשׁ הַזֶּה אֵין לוֹ גוּף וְהַגּוּף הַזֶּה אֵין לוֹ רֹאשׁ.

MISHNAH: If his head is found at another place than his body, one brings his head to his body, the words of Rebbi Eliezer; Rebbi Aqiba says, the body to his head. HALAKHAH: Rebbi Eleazar said, they disagree about burial. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: When do they disagree? If the head was higher but the body lower. But if the head was lower and the body higher everybody agrees that one brings the head to the body. If there was an incline on both sides, do I say that the head fell to one side and the body to the other or does this head have no body and that body no head? If it was level, any distance it is usual to chop it off is one body; otherwise, the head has no body and the body no head.

נִפְטְרוּ זִקְנֵי יְרוּשָׁלֵם וְהָלְכוּ לָהֶן. זִקְנֵי אוֹתָהּ הָעִיר מְבִיאִין עֶגְלַת בָּקָר אֲשֶׁר לֹא עוּבַּד בָּהּ אֲשֶׁר לֹא מָשְׁכָה בְעוֹל. וְאֵין הַמּוּם פּוֹסֵל בָּהּ. וּמוֹרִידִין אוֹתָה לְנַחַל אֵיתָן וְאֵיתָן כְּמַשְׁמָעוֹ קָשֶׁה. אַף עַל פִּי שֶׁאֵין אֵיתָן כָּשֵׁר. עוֹרְפִין אוֹתָהּ בַּקּוֹפִּיץ מֵאֲחוֹרֶיהָ. וּמְקוֹמָהּ אָסוּר מִלִּזְרוֹעַ וּמִלַּעֲבוֹד וּמוּתָּר לִסְרוֹק שָׁם פִּשְׁתָּן וּלְנַקֵּר שָׁם אֲבָנִים. אֲשֶׁר לֹא עוּבַּד בָּהּ. לְדַעַת. אֲשֶׁר לֹא מָשְׁכָה בְעוֹל. בֵּין לְדַעַת בֵּין שֶׁלֹּא לְדַעַת. רִבִּי יוֹנָה פָתַר מַתְנִיתָא. אֲשֶׁר לֹא עוּבַּד בָּהּ. לְדַעַת. אֲשֶׁר לֹא מָשְׁכָה בְעוֹל. בֵּין לְדַעַת בֵּין שֶׁלֹּא לְדַעַת. וְהוּא שֶׁיִּמְשׁוֹךְ. רִבִּי יוֹסֵי פָתַר מַתְנִיתָא. לְדַעַת. אֲפִילוּ לֹא מָשַׁךְ. וְשֶׁלֹּא לְדַעַת. וְהוּא שֶׁיִּמְשׁוֹךְ. וָאַתְיָיא דְּרִבִּי יוֹנָה כְּרִבִּי יִשְׁמָעֵאל וּדְרִבִּי יוֹסֵי כְּרַבָּנִן. דְּרִבִּי יוֹנָה כְּרִבִּי יִשְׁמָעֵאל. דְּרִבִּי יִשְׁמָעֵאל אָמַר. כָּל דָּבָר שֶׁהָיָה בִּכְלָל וְיָצָא מִן הַכְּלָל לְלַמֵּד נֶעֱקַר מִכְּלָלוֹ וַהֲרֵי הוּא בְחִידּוּשׁוֹ. לְפוּם כֵּן צָרִךְ מֵימַר. אֲשֶׁר לֹא עוּבַּד בָּהּ. לְדַעַת. אֲשֶׁר לֹא מָשְׁכָה בְעוֹל. בֵּין לְדַעַת בֵּין שֶׁלֹּא לְדַעַת. וְהוּא שֶׁיִּמְשׁוֹךְ. וּדְרִבִּי יוֹסֵי כְּרַבָּנִן. דְּרַבָּנִין אָמְרִין. הֲרֵי הוּא בִכְלָלוֹ וַהֲרֵי הוּא בְחִידּוּשׁוֹ. לְפוּם כֵּן צָרִךְ מֵימַר. לְדַעַת. אֲפִילוּ לֹא מָשַׁךְ. וְשֶׁלֹּא לְדַעַת. וְהוּא שֶׁיִּמְשׁוֹךְ. כַּמָּה יִמְשׁוֹךְ. רִבִּי אוֹמֵר כִּמְלוֹאוֹ. רִבִּי יוֹסֵי בֵּירִבִּי יוּדָה אוֹמֵר. שָׁלֹשׁ אֶצְבָּעוֹת. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יוֹסֵי בֶן נְהוֹרַאי. מְלוֹא הָעוֹל לְרָחְבּוֹ. רִבִּי בּוּן בַּר חִיָיה בְּעָא קוֹמֵי רִבִּי זְעִירָא. אֲשֶׁר לֹא עוּבַּד בָּהּ. כְּלָל. אֲשֶׁר לֹא מָשְׁכָה בְעוֹל. פְּרָט. כְּלָל וּפְרָט אֵין בִּכְלָל אֶלָּא מַה שֶׁבִּפְרָט. אָמַר לֵיהּ. אִילּוּ הֲוָה כְתִיב אֲשֶׁר לֹא עוּבְּדָה וַאֲשֶׁר לֹא מָשְׁכָה. יְאוּת. לֵית כְּתִיב אֶלָּא אֲשֶׁר לֹא עוּבַּד בָּהּ. אֵין כָּאן כְּלָל וּפְרָט אֶלָּא רִיבּוּיִין עוֹל עוֹל לִגְזֵירָה שָׁוָה. מַה עוֹל הָאָמוֹר בָּעֶגְלָה עָשָׂה בָהּ שְׁאָר כָּל הָעֲבוֹדוֹת כְּעוֹל. אַף עוֹל הָאָמוֹר בַּפָּרָה נַעֲשֶׂה בָהּ שְׁאָר כָּל הָעֲבוֹדוֹת כְּעוֹל. מַה עוֹל הָאָמוֹר בָּעֶגְלָה עֲבוֹדָה פוֹסֶלֶת בָּהּ בֵּין לְדַעַת בֵּין שֶׁלֹּא לְדַעַת. אַף עוֹל הָאָמוֹר בַּפָּרָה עֲבוֹדָה פוֹסֶלֶת בָּהּ בֵּין לְדַעַת בֵּין שֶׁלֹּא לְדַעַת. מַה עוֹל הָאָמוֹר בַּפָּרָה הָעוֹל פּוֹסֵל בָּהּ. אַף עוֹל הָאָמוֹר בָּעֶגְלָה הָעוֹל פּוֹסֵל בָּהּ. אִי מַה עוֹל הָאָמוֹר בַּפָּרָה הַמּוּמִין פּוֹסְלִין בָּהּ. אַף עוֹל הָאָמוּר בָּעֶגְלָה הַמּוּמִין פּוֹסְלִין בָּהּ. תַּלְמוּד לוֹמַר אֲשֶׁר אֵין בָּהּ מוּם. הַמּוּמִין פּוֹסְלִין בַּפָּרָה. אֵין הַמּוּמִין פּוֹסְלִין בָּעֶגְלָה. וְאָמַר אֲשֶׁר לֹא עוּבַּד בָּהּ. בָּהּ עֲבוֹדָה פוֹסֶלֶת אֵין עֲבוֹדָה פוֹסֶלֶת בַּפָּרָה. הָכָא אֲשֶׁר לֹא עוּבַּד בָּהּ. בָּהּ עֲבוֹדָה פוֹסֶלֶת אֵין עֲבוֹדָה פוֹסֶלֶת בַּפָּרָה. אִית לָךְ מֵימַר תַּמָּן. אֲשֶׁר אֵין בָּהּ מוּם. בָּהּ הַמּוּמִין פּוֹסְלִין אֵין הַמּוּמִין פּוֹסְלִין בַּמּוּקְדָּשִׁין. מְחוֹסְּרֵי אֵיבָרִין מַהוּ שֶׁיִּפְסְלוּ בָהּ. אֲפִילוּ כְקָרְבְּנוֹת בְּנֵי נֹחַ אֵינָם. לֹא כֵן אָמַר רִבִּי יָסָא. פָּשַׁט רִבִּי לָעְזָר לַחֲבֵרַיָיא. וּמִכָּל הַחַי מִכָּל בָּשָׂר. [שֶׁיְּהוּ] שְׁלֵימִין בְּאֵיבָרֵיהֶן. תַּמָּן. יֵשׁ מֵהֶן לַמִּזְבֵּחַ. בְּרַם הָכָא. אֵין מֵהֶן לַמִּזְבֵּחַ. רִבִּי חוּנָה בְשֵׁם רִבִּי יִרְמְיָה. מִכֵּיוָן דְּאַתְּ אָמַר. כַּפָּרָה כְּתִיב בָּהּ כְּקֳדָשִׁים. כְּמִי שֶׁיֵּשׁ מֵהֶן לִמִּזְבֵּחַ. טְרֵיפָה מַהוּ שֶׁתִּיפָּסֵל בָּהּ. מִכֵּיוָן דְּאַתְּ אָמַר. יֵשׁ מֵהֶן לַמִּזְבֵּחַ. טְרֵיפָה פּוֹסֶלֶת בָּהּ. בְּהַי פְּשִׁיטָא לָךְ שֶׁהַטְּרֵיפָה פּוֹסֶלֶת בָּהּ. הָיְתָה רַגְלָהּ קְלוּטָה כְשֶׁלְּחַמּוֹר מַה אַתְּ עֲבַד לָהּ. כִּמְחוּסֶרֶת אֵבֶר אוֹ כְבַעֲלַת מוּם. אִין תַּעַבְדִּינָהּ כִּמְחוּסֶרֶת אֵבֶר. כְּשֵׁירָה. אִין תַּעַבְדִּינָהּ כְּבַעֲלַת מוּם. פְּסוּלָה. דָּמָהּ מַהוּ שֶׁיַּכְשִׁיר. מִן מַה דְתַנֵּי רִבִּי חִיָיה. דָּמָהּ טָמֵא. דָּמָהּ מַכְשִׁיר. חַד סַב שְׁאַל לְרַבָּנִין דְּקַיְסָרִין. עֲרִיפָתָהּ מַהוּ שֶׁתְּטָהֵר טְרֵיפָתָהּ מִטּוּמְאָתָהּ. אָמְרִין לֵיהּ. וְלָאו מַתְנִיתָא הִיא. הַשּׁוֹחֵט וְנִמְצָא טְרֵיפָה. אָמַר לוֹן. מָה אֲנָן בְּעַיָין עֲרִיפָה וְאַתּוֹן מָיְיתוּ לֵיהּ שְׁחוּטָה. אָמְרוּן לֵיהּ. לֹא כֵן אָמַר רִבִּי יַנַּאי. דִּבְרֵי רִבִּי מֵאִיר. אֲפִילוּ טְרֵיפָה חַיָיב. וְאָמַר לוֹן. וּמִן הָדָא דְּרִבִּי יַנַּאי אַתּוֹן מְגִיבִין לִי. אֵיתָן כִּשְׁמוּעוֹ קָשֶׁה. אֵיתָן מוֹשָׁבֶיךְ וְשִׂים בַּסֶּלַע קִינֶּךָ. אַף עַל פִּי שֶׁאֵין אֵיתָן כָּשֵׁר. וְדִכְוָותָהּ. אַף עַל פִּי שֶׁאֵין הַנַּחַל כָּשֵׁר. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. הוֹרִידוּ וְהוֹרִידוּ. אַף עַל פִּי שֶׁאֵין נַחַל. דְּהָדָא רִבִּי שִׁמְעוֹן בֶּן יוֹחַי מִן אִילֵּין דְּהָכָא הָכִן. דְּאָמַר רִבִּי יוֹחָנָן. כָּל אִילֵּין דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי מִן אִילֵּין דְּהָכִן אָכִן יְחִידִין אִינּוּן וְלֹא סָמְכִין עֲלֵיהוֹן. וְצָרִיךְ לַעֲרוֹף בָּהּ שְׁנַיִם אוֹ רוֹב שְׁנַיִם. נִישְׁמְעִינָהּ מִן הָדָא. דְּאָמַר רִבִּי זְעִירָא רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. עַד מָקוֹם שֶׁהַצַוָּאר כָּשֵׁר לִשְׁחִיטָה כְּנֶגְדּוֹ הָעוֹרֶף כָּשֵׁר לִמְלִיקָה. וְכָן הוּא אָמַר אָכֵן. תַּמָּן תַּנִּינָן. יֵשׁ חוֹרֵשׁ תֶּלֶם אֶחָד וְחַיָיב עָלָיו מִשּׁוּם שְׁמוֹנֶה לָאוִין. רִבִּי הוֹשַׁעְיָה בָּעֵי. נִיתְנֵי הַחוֹרֵשׁ מְקוֹם עֲרִיפָתָהּ שֶׁלָּעֶגְלָה הֲרֵי תִשְׁעָה. אָמְרִין חֲבֵרַיָיא קוֹמֵי רִבִּי יוֹסֵי. תִּיפְתָּר לְשֶׁעָבַר. אָמַר לוֹן. מַה דְאִית לָהּ לְשֶׁעָבַר כָּל שֶׁכֵּן לָבֹא. מְקוֹם גִּיסָתָהּ וּתְפִיסָתָהּ הֲרֵי אֵילּוּ אֲסוּרִין. וְכַמָּה הִיא תְפִיסָתָהּ. אַרְבַּע אַמּוֹת. רִבִּי אוֹמֵר. אוֹמֵר אֲנִי שֶׁתְּפִיסָתָהּ חֲמִשִּׁים אַמָּה. רִבִּי שְׁמוּאֵל בְּרֵיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אֲשֶׁר לֹא יֵעָבֵד בּוֹ כְּלָל. וְלֹא יִזָּרֵעַ. פְּרָט. כְּלָל וּפְרָט אֵין בִּכְלָל אֶלָּא מַה שֶׁבִּפְרָט. אָמַר לֵיהּ. אִילּוּ הֲוָה כְתִיב. אֲשֶׁר לֹא יֵעָבֵד בּוֹ אֲשֶׁר לֹא יִזָּרֵעַ יְאוּת. לֵית כְּתִיב אֶלָּא אֲשֶׁר לֹא יֵעָבֵד בּוֹ. כִּי הָא דָמַר רִבִּי זְעִירָא. אֵין כָּאן כְּלָל וּפְרָט אֶלָּא רִיבּוּיִין.

MISHNAH: When the Elders of Jerusalem had completed their work and left, the Elders of that town bring “a cattle calf, one which never had been used for work, which never had drawn under a yoke.. 21:3 . ” Bodily defects do not disqualify it. One brings it down to an etan valley; the meaning of etan is “hard”. Even if it is not hard it is qualified. One breaks its neck with a stiletto from behind. Its place is forbidden to be used for sowing or agricultural works; it may be used to card flax or to hew stones. HALAKHAH: “One which never had been used for work,” intentionally, “which never had drawn under a yoke,” intentionally or unintentionally 26a/b , gives as example that if the farmer lets the calf accompany its mother while she is threshing and by this helps in threshing, it remains acceptable but if the farmer intends that the calf should suckle and thereby help in threshing, it becomes disqualified. . Rebbi Jonah explains the Mishnah: “One which never had been used for work,” intentionally, “which never had drawn under a yoke,” intentionally or unintentionally, if it actually had drawn. Rebbi Yose explained the Mishnah: Intentionally even if it had not drawn, unintentionally if it actually had drawn. It turns out that Rebbi Jonah follows Rebbi Ismael and Rebbi Yose the rabbis. Rebbi Jonah follows Rebbi Ismael, since Rebbi Ismael says, anything which was in a set and left the set to teach leaves its set and stands in its new meaning; cf. Chapter 7, Note 108 . Drawing ploughs or carts was part of the set of works for which cattle are used. If drawing is singled out for separate attention, in this opinion the general rules valid for agricultural works, that the animal has to be made to work, indicated by the passive, are no longer valid. The active mode seems to imply that if the calf drew something on its own initiative, it still will be disabled. This rule is not to be identified with the 12th rule ( Sifra Introduction , Babli Temurah 13b , Šebuot 25b ): “Anything which was in a set and was taken out to be judged by different rules you cannot restore into the set unless the verse does this explicitly.” Once an animal was dedicated as sacrifice, it is forbidden to exchange it ( Lev . 27:10 ). The same is true for animal tithes ( Lev . 27:33 ), which are sacrifices. The fact that the rules are spelled out again for tithes (whose status of sanctity is automatic) shows that the differences in the rules are intended; one cannot infer from the rules of one for those of the other. . Therefore, he has to spell out “one which never had been used for work,” intentionally, “which never had drawn under a yoke,” intentionally or unintentionally, if it actually had drawn. Rebbi Yose follows the rabbis, since the rabbis say, anything which was in a set and left the set to teach remains in its set and in its new meaning, Introduction ): “Anything which was in a set and left the set to teach did not leave to teach about itself alone but to teach about the entire set.” The new teaching is that active drawing automatically disables even if not desired by the farmer. This implies that drawing is only an example; the same rule will be valid for any agricultural work. . Therefore, he has to spell out: intentionally even if it had not drawn, unintentionally if it actually had drawn. How far would it have to draw? Rebbi said, its width. Rebbi Yose ben Rebbi Jehudah said, three finger breadths. Rebbi Simon in the name of Rebbi Yose ben Nehorai said, the entire length of the yoke in its width. Rebbi Abun bar Ḥiyya asked before Rebbi Ze‘ira: “One which never had been used for work,” a general statement, “which never had drawn under a yoke,” a detailed statement. If a general statement is followed by a detail, the general does not contain more than the detail. He said to him, if it were written “which never had worked, which never had drawn,” you would be justified; but it is written “one which never had been used for work.” This does not describe general and detail, but the additional reference to “yoke” for an equal cut, i. e., not needed to derive other rules. It is difficult to construct the word “yoke” as free in the case of the red cow. . Since relative to “yoke” said for the calf He treated all work as a yoke invoked by R. Ze‘ira strictly follows the interpretation of (the later) R. Yose. The interpretation of R. Jonah therefore is rejected implicitly. , so for the “yoke” said for the cow. 19 . Verse 19:2 states that the cow (1) must be unblemished and (2) cannot have borne a yoke. Condition (1) is not mentioned for the calf and is explicitly excluded by the Mishnah. (2) implies that the cow is disabled even if no work was ever done or intended. In rabbinic interpretation, the cow had “borne a yoke” if she was mounted by a male. we have to treat all work as a yoke. 19:2 ; its prohibition is inferred from the case of the calf. . Since relative to “yoke” said for the calf work disables whether intentional or unintentional, so for the “yoke” said for the cow work disables whether intentional or unintentional. Since relative to “yoke” said for the cow, the yoke disables. 19:2 makes it clear that even if a yoke accidentally fell on the cow, it disables permanently. , also for the “yoke” said for the calf the yoke disables. Then since for the “yoke” said for the cow blemishes disable, so also for the “yoke” said for the calf blemishes disable? The verse. 19:2 . says, “where this one has no blemish.” Blemishes disable the cow, blemishes do not disable the calf. 123. . Then it also says. 21:3 . “ one which never had been used for work,” for this one work disables, does for the cow work not disable? Can you say there, “where this one has no blemish,” this one is disabled by blemishes, sacrifices are not disabled by blemishes?. 22:17–25 . Therefore, the only case which the emphatic this one excludes is that of the calf. In Sifry Num . 123, it is concluded that the cow must be unblemished but not the Cohen who burns it in a ceremony outside the sanctuary. Would missing limbs disable it? That would not be even like sacrifices of the descendants of Noah 9:4 36d line 71, Megillah 1:13 72b line 39) and in the Babli ( Avodah zarah 5b , 51a , Zebaḥim 116a , Temurah 7a ) that a Gentile’s sacrifice on his own altar is accepted by Heaven if only the animal is of the pure kinds and not missing anything observable from the outside. Only in the Temple are Gentile sacrifices subject to the rules of Lev . 21:21–25 . The same verse is quoted in the Babli as in the Yerushalmi. ! Did not Rebbi Yasa say that Rebbi Eleazar explained to the colleagues: “From all living, from all flesh. 6:19 . The interpretation of the verse is: From all living creatures, each one with his entire flesh, i. e., a whole body. ,” that they should be complete in their limbs? There, some were for the altar. 8:20 ) it is inferred that all pure animals entering his ark were acceptable sacrifices. , but here, the altar has no part. Rebbi Ḥuna in the name of Rebbi Jeremiah: Since you say, purgation is written there as for sacrifices. 21:8 ; the purpoise of the entire ceremony is to purge the Land from the guilt of innocent blood. The goal of purgation is spelled out for all purification and reparation offerings in Lev . 4 ff. , it is as if some of it were for the altar. Does ṭerefa . 22:30 ) “Flesh torn on the field you shall not eat,” meaning that a carcass torn by a predator is forbidden as food. From this root, the technical term ṭerefa means that any life-threatening injury forbids the afflicted animal as food. There is no difference whether the injury is caused by outside action or sickness. For example, tuberculous lesions of the lung are a main source of ṭerefa . Obviously there are two kinds of ṭerefa : those that can be observed by outward inspection and those which can only be noted when the animal is cut up after slaughter. Since all animals offered on the altar (except birds) must be offered in pieces, it is clear that all kinds of ṭerefa are forbidden for the altar. But in the case of the calf, only what is verifiable on the living animal is intended. The position of the Babli, Ḥulin 11a , is that most animals do not have life-threatening internal injuries and, therefore, one may assume that a healthy-looking calf is healthy. (The list of what is considered life-threatening is in Mishnah Ḥulin 3:1 , 3 ). disable it? Since you say, it is as if some of it were for the altar, in that it should be clear to you that ṭerefa disables it. If its foot was undeveloped, as a donkey’s foot, how do you treat that? If you treat it as if missing a limb, can it be enabled? If you treat it as a bodily defect, can it be disabled? Does its blood prepare 2, Note 141 , Terumot 1, Note 9 , Mishnah Makhširin 6:4 . ? Since Rebbi Ḥiyya stated that its blood is impure, its blood prepares. An old man asked the rabbis of Caesarea: Does the breaking of its neck clear its ṭerefa from its impurity? They said to him, is that not a Mishnah: “He who cuts the throat and it turns out to be ṭerefa. 6:2 . This refers to the obligation to cover a wild animal’s blood with earth if it was slaughtered for food ( Lev . 17:13 ). R. Meïr holds that the intent is all that counts, even if it should turn out in the end that the animal could not be used as food. The argument here is that the animal was slaughtered in the way prescribed and the fact that it is forbidden for consumption (or for any use) should be irrelevant. ” He said to them, but I asked about breaking the neck and you answer me cutting the throat! They said to him, but did not Rebbi Yannai say. 22:28 : “Cattle or sheep, you should not cut their and their calves throats on the same day”. There is one opinion which holds that guilt is incurred only if both animals are validly slaughtered as food on the name day. It is generally acknowledged in both Talmudim that R. Meïr considers even ineffective cutting the throat as falling under all rules of “cutting the throat.” In Halakhah 6 , the reading of the mss. is אפילו עריפה חייב “even for breaking its neck he is guilty.” It seems that this should be the reading here also, but unfortunately the Genizah fragment is illegible at this spot. Since the reading as written is not impossible, it is better not to disturb the text. , the words of Rebbi Meïr, even if it was ṭerefa he is guilty? He said to them, you answer me from that of Rebbi Yannai 70b , argues that the dead calf must be pure since “purification is written there as for sacrifices” ( Note 110 ). ? “The meaning of etan is “hard”, “Hard is your seat, make your nest in the rock. 24:21 . The same quote in the Babli. 46a/b . .” “Even if it is not hard it is qualified.” Similarly, if there is no brook? Rebbi Simeon ben Ioḥai stated, “they shall bring down, and they shall bring down,” even if there is no brook. 21:4 . While the vaw starting the sentence is quite necessary as vaw consecutive , R. Simeon wants to construe it as unnecessary addition which enlarges the domain in which the calf could have its neck broken. There are no parallels to this opinion. . But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so collection, nor does it contain a name of a tradent which would vouchsafe the text for the 100 years between R. Simeon and R. Joḥanan. . As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them. Does he break its neck until he has cut two blood arteries or most of them? Let us hear from the following, that Rebbi Ze‘ira said, Rav Jehudah in the name of Samuel: Any place the bottom of the neck is acceptable for slaughtering, the back of the neck is acceptable for breaking. 5:8 ), it is clear that the Cohen has to cut the arteries and the windpipe. In the absence of an indication to the contrary, this requirement may be transferred to the breaking of the calf’s neck. ; here he would say the same. There 3:9 . A person who is both a Cohen and a Nazir ploughing in a graveyard in which both vines and grain grow, on a holiday of a Sabbatical year, with an ox and a donkey together which both were dedicated to the Temple. , we have stated: “One might plough one furrow and infringe thereby on eight prohibitions.” Rebbi Hoshaia asked: Could one not state “one who ploughs the place where the calf’s neck was broken,” for a total of nine 22a . The obvious answer is that this could not be a graveyard in which both vines and grain grow. ? The colleagues said before Rebbi Yose: Explain it by the past. He said to them, since it was for the past, so certainly for the future. The place where it falls down and its surroundings are forbidden. How much are its surroundings? Four cubits גיסה in the opinion of S. Lieberman may be Syriac. In the two Tosephta mss. (9:1) the readings are גיתה, גיזתה. . Rebbi says, I am saying that its surroundings are fifty cubits. Rebbi Samuel the son of Rebbi Yose ben Rebbi Abun: “which would not be worked on,” a general statement. “And would not be sown,” a detail. If a general statement is followed by a detail, the general does not contain more than the detail. He said to him, if it were written “which would not be worked on, which would not be sown,” you would be justified; but it is written “which would not be worked on.” This does not describe general statement and detail, but an additional reference.

זִקְנֵי אוֹתָהּ הָעִיר רוֹחֲצִים יְדֵיהֶם בַּמַּיִם בִּמְקוֹם עֲרִיפָתָהּ שֶׁלָּעֶגְלָה וְאוֹמְרִים יָדֵינוּ לֹא שָׁפְכוּ אֶת הַדָּם הַזֶּה וגו׳. וְכִי עָלָה עַל לִבֵּינוּ שֶׁבֵּית דִּין שׁוֹפְכֵי דָמִים הֵן. אֶלָּא שֶׁלֹּא בָא לְיָדֵינוּ וּפְטַרְנוּהוּ וְלֹא רְאִינוּהוּ וְהִנַּחְנוּהוּ. הַכֹּהֲנִים אוֹמְרִים כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר פָּדִיתָ יי וְלֹא הָיוּ צְרִיכִין לוֹמַר וְנִכַּפֵּר לָהֶם הַדָּם אֶלָּא רוּחַ הַקּוֹדֶשׁ מְבַשְּׂרָתָן אֵימָתַי שֶׁתַּעֲשׂוּ כָּכָה הַדָּם מִתְכַּפֵּר לָכֶם. נִמְצָא הַהוֹרֵג עַד שֶׁלֹּא תֵיעָרֵף הָעֶגְלָה תֵצֵא וְתִרְאֶה בָעֵדֶר. מִשֶּׁנֶּעֶרְפָה הָעֶגְלָה תִּיקָּבֵר בִּמְקוֹמָהּ שֶׁעַל סָפֵק בָּאָה מִתְּחִילָּתָהּ כִּיפְּרָה סְפֵיקָהּ וְהָלְכָה לָהּ. נֶעֶרְפָה הָעֶגְלָה וְאַחַר כָּךְ נִמְצָא הַהוֹרֵג הֲרֵי זֶה יֵיהָרֵג. רַבָּנִין דְּהָכָא פָּתְרִין קִרְיָיה בָּהוֹרֵג. וְרַבָּנִין דְּתַמָּן פָּתְרִין קִרְיָיה בַּנֶּהֱרַג. רַבָּנִין דְּהָכָא פָּתְרִין קִרְיָיא בָּהוֹרֵג. שֶׁלֹּא בָא עַל יָדֵינוּ וּפֻטַרְנוּהוּ. וְלֹא הָרַגְנוּהוּ. וְלֹא רְאִינוּהוּ וְהִנַּחְנוּהוּ. וְעִימְעַמְנוּ עַל דִּינוֹ. וְרַבָּנִין דְּתַמָּן פָּתְרִין קִרְיָיא בַּנֶּהֱרַג. לֹא בָא עַל יָדֵינוּ וּפְטַרְנוּהוּ. בְּלֹא הַלְוָיָיה. וְלֹא רְאִינוּהוּ וְהִנַּחְנוּהוּ. בְּלֹא פַרְנָסָה. וְהַזְּקֵנִים רוֹחֲצִין אֶת יְדֵיהֶן בַּמַּיִם עַל מְקוֹם עֲרִיפָתָהּ שֶׁלָּעֶגְלָה. וְאוֹמְרִים יָדֵינוּ לֹא שָׁפְכוּ אֶת הַדָּם הַזֶּה וגו׳. וְהַכֹּהֲנִים אוֹמְרִים כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל. וְרוּחַ הַקּוֹדֶשׁ אוֹמֶרֶת וְנִכַּפֵּר לָהֶם הַדָּם. שְׁלֹשָׁה מִקְרִיּוֹת נֶאֶמְרוּ בְעִנְיָין אֶחָד. מַה שֶׁאָמַר זֶה לֹא אָמַר זֶה וּמַה שֶׁאָמַר זֶה לֹא אָמַר זֶה. כְּיוֹצֵא בַדָּבָר אַתָּה אוֹמֵר. וַתֹּאמֶר הַכֵּר נָא לְמִי הַחוֹתֶמֶת וְהַפְּתִילִים וְהַמַּטֶּה הָאֵלֶּה. עַד כָּאן אָמְרָה תָמָר. וַיַּכֵּר יְהוּדָה וַיֹּאמֶר צָדְקָה מִמֶּנִּי כִּי עַל כֵּן לֹא נְתַתִּיהָ לְשֵׁלָה בְּנִי. עַד כָּאן אָמַר יְהוּדָה. וְרוּחַ הַקּוֹדֶשׁ אָמְרָה. וְלֹא יָסַף עוֹד לְדַעְתָּהּ. שְׁלֹשָׁה מִקְרִיּוֹת נֶאֶמְרוּ בְעִנְיָין אֶחָד. מַה שֶׁאָמַר זֶה לֹא אָמַר זֶה [וּמַה שֶׁאָמַר זֶה לֹא אָמַר זֶה]. כְּיוֹצֵא בַדָּבָר אַתָּה אוֹמֵר. וַיְסַפְּרוּ לוֹ וַיֹּאמְרוּ בָּאנוּ אֶל הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ וְגַם זָבַת חָלָב וּדְבַשׁ הִיא וְזֶה פִּירְיָיהּ. עַד כָּאן אָמַר יְהוֹשֻׁעַ. אֶפֶס כִּי עַז הָעָם הַיּוֹשֵׁב בָּאָרֶץ וְהֶעָרִים בְּצוּרוֹת גְּדוֹלוֹת מְאֹד וְגַם יְלִידֵי הָעֲנַק רָאִינוּ שָׁם. עַד כָּאן אָמְרוּ הַמְרַגְּלִים. וַיַּהַס כָּלֵב אֶת הָעָם אֶל מֹשֶׁה וַיֹּאמֶר עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אוֹתָהּ כִּי יָכוֹל נוּכַל לָהּ. עַד כָּאן אָמַר כָּלֵב. שָׁלֹשׁ מִקְרִיּוֹת נֶאֶמְרוּ בְעִנְיָין אֶחָד. מַה שֶׁאָמַר זֶה לֹא אָמַר זֶה וּמַה שֶׁאָמַר זֶה לֹא אָמַר זֶה. כְּיוֹצֵא בַדָּבָר אַתָּה אוֹמֵר. בְּעַד הַחֲלוֹן נִשְׁקְפָה וַתְּיַבֵּב אֵם סִיסְרָא וגו׳. עַד כָּאן אָמְרָה אִמּוֹ שֶׁלְּסִיסְרָא. חַכְמוֹת שָׂרוֹתֶיהָ תַּעֲנֶינָה. הֲלֹא יִמְצְאוּ יְחַלְּקוּ שָׁלָל. [עַד כָּאן] אָמְרוּ כַלּוֹתֵיהָ. וְרוּחַ הַקּוֹדֶשׁ אוֹמֶרֶת. כֵּן יוֹבְדוּ כָּל אוֹיְבֵי יי. אָמַר רִבִּי פִּינחָס. כְּדַיי הִיא שֶׁתְּכַפֵּר עַד יְצִיאַת מִצְרַיִם. אָמַר רִבִּי יַנַּאי. דִּבְרֵי רִבִּי מֵאִיר. אֲפִילוּ עָרְפָה חַיָיב. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אִמִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דִּבְרֵי רִבִּי מֵאִיר. אֲפִילוּ עָרְפָה [חַיָיב. דִּבְרֵי רִבִּי שִׁמְעוֹן. אֲפִילוּ שְׁחָטָהּ] פָּטוּר. אָמַר רִבִּי יַנַּאי. שָׁמַעְתִּי לָהּ גְּבוּל מֵאֵימָתַי הִיא נֶאֱסֶרֶת. וְהוֹרִידוּ. מִשְׁעַת הוֹרָדָה. אָמַר רִבִּי אִילָא. לְפוֹטְרָהּ מִשּׁוּם אוֹתוֹ וְאֶת בְּנוֹ כְּרִבִּי שִׁמְעוֹן. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. עַד שֶׁהִיא בַחַיִּים הִיא קְדוֹשָׁה. מַתְנִיתָא אָמְרָה כֵן. תֵּצֵא וְתִרְעֶה בָעֵדֶר. מַהוּ תֵצֵא. תֵּצֵא מִקְּדוּשָּׁתָהּ. אָמַר רִבִּי מַתַּנְיָא. וְיֵאוּת. מַה כְתִיב וְנִכַּפֵּר לָהֶם הַדָּם וְשָׁתָק. אֶלָּא אֲפִילוּ כֵן וְאַתָּה תְבָעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ.

MISHNAH: The Elders of that town wash their hands with water at the place where the calf's neck was broken and say: "Our hands did not spill this blood," etc. Did we ever think that the court was spilling blood? But, that he did not come to our attention and we sent him away, or that we did not see him and left him. The priests say. 21:8 . : “Purge for Your people Israel which You did redeem, o Eternal.” They did not have to say that. 21:8 . “the blood was purged for them,” but the Holy Spirit announces to them that when they follow this procedure the blood will be purged for them. If the killer was found before the calf should have its neck broken, it should leave and graze in the flock. If after the calf’s neck was broken it should be buried at its place because if came from the start in a doubtful case; it purged its doubt and left. If the killer was found after the calf’s neck was broken, he should be executed. HALAKHAH: The rabbis here explain the verse about the murderer, the rabbis there explain the verse about the murder victim. The rabbis here explain the verse about the murderer, "he did not come to our attention and we sent him away," and did not execute him; "or that we did not see him and left him," and muddled his trial. But the rabbis there explain the verse about the murder victim, "he did not come to our attention and we sent him away," without company; "or that we did not see him and left him," without provisions. The Elders wash their hands with water at the place where the calf’s neck was broken and say: “Our hands did not spill this blood,” etc. The priests say. 21:8 . : “Purge for Your people Israel.” The Holy Spirit says, “the blood was purged for them.” Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say. 38:25–26 . A different version in the Babli, Makkot 23b . : “She said, please recognize this seal, strings, and staff,” so far Tamar spoke. “Jehudah recognized and said, she is more just than I am because I did not give her to my son Shelah,” so far Jehudah spoke. The Holy Spirit said, “he never knew her again.” Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say. 13:27–30 . The interpretation saves Joshua’s reputation, who is silent in the biblical narrative. : “They told him and said, we came to the land you sent us to; it really is flowing of milk and honey and that is its fruit;” so far Joshua spoke. “But the people are strong who dwell in the land, the cities are very highly fortified, and also the young giants we saw there;” so far said the spies. “Caleb silenced the people to Moses and said, we certainly can mount and inherit it, for certainly we can do it;” so far Caleb spoke. Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say. 5:28–31 . : “Sisera’s mother looked out and whimpered, etc.;” so far Sisera’s mother spoke. “Her wise princesses answered her, …, will they not find and distribute booty;” so far said her daughters-in-law. And the Holy Spirit says, “so all enemies of the Eternal will be lost.” Rebbi Phineas said, it is worthy to provide purification all the time back to the Exodus. 210, this is an anonymous tannaitic statement. A comment which there entered the text from the margin explains: “This (the response of the Holy Spirit to the priest’s prayer) teaches that the homicide sins against the Jewish people in all generations going back to those who left Egypt.” . Rebbi Yannai said, the words of Rebbi Meïr: Even if one broke its neck he is guilty. Rebbi Jacob bar Aḥa, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: The words of Rebbi Meïr: Even if one broke its neck he is guilty. The words of Rebbi Simeon: Even if he cut its throat, he is not punishable 82a ). Since the verse which forbids slaughtering mother and young on the same day uses the word תשחטו, it follows that for him only the provision of food either for the altar or humans is forbidden; nothing done with an atoning calf falls under that law. . Rebbi Yannai said, I heard about a boundary, from when it is forbidden: “They shall bring it down,” from the time of bringing down 82a , R. Yannai stated only that he heard that there is a well defined moment in which the calf becomes sanctified and loses its quality as potential food; the members of his Academy determined that moment to be when the calf enters the unworkable area of the valley. . Rebbi Ila said, to free it from “it and its young” following Rebbi Simeon. Rebbi Samuel bar Rav Isaac said, it is holy while still alive. The Mishnah said so: “it should leave and graze in the flock.” What shall it leave? It shall leave its holiness. Rebbi Mattania said, this is correct. What is written? “The blood shall be purged for them ;” then it is silent. Nevertheless, “but you shall eliminate innocent blood from your midst”. 21:9 . Babylonian sources ( Soṭah 47b , Ketubot 37b , Tosephta Keritut 4:3 ) quote an unrelated verse, Num . 35:33 . .

עַד אֶחָד אוֹמֵר רָאִיתִי אֶת הַהוֹרֵג וְעַד אֶחָד אוֹמֵר לֹא רָאִיתִי אִשָּׁה אוֹמֶרֶת רָאִיתִי וְאִשָּׁה אוֹמֶרֶת לֹא רָאִיתִי הָיוּ עוֹרְפִין. עַד אֶחָד אוֹמֵר רָאִיתִי וּשְׁנַיִם אוֹמְרִים לֹא רָאִינוּ הָיוּ עוֹרְפִין. שְׁנַיִם אוֹמְרִים רְאִינוּ וְאֶחָד אוֹמֵר לָהֶן לֹא רְאִיתֶם לֹא הָיוּ עוֹרְפִין. גִּידוּל בַּר בִּנְיָמִין בְּשֵׁם רַב. כָּל מָקוֹם שֶׁהִכְשִׁירוּ עֵדוּת הָאִשָּׁה בָאִישׁ. הָאִישׁ מַכְחִישׁ אֶת הָאִשָּׁה וְהָאִשָּׁה מַכְחֶשֶׁת אֶת הָאִישׁ. נִיתְנֵי. עֵד אוֹמֵר. רָאִיתִי אֶת הַהוֹרֵג. אִשָּׁה אָמְרָה. לֹא רְאִיתָהּ. אִשָּׁה אָמְרָה רָאִיתִי. וְעֵד אוֹמֵר. לֹא רְאִיתָהּ. כִּדְתַנֵּי בְשֵׁם רִבִּי נְחֶמְיָה. הוֹלְכִין אַחַר רוֹב הַדֵּיעוֹת. הֵיךְ עֲבִידָא. שְׁתַּיִם נָשִׁים וְאִישׁ אֶחָד עָשׂוּ אוֹתָן כִּשְׁנֵי עֵדִים וְעֵד אֶחָד. הָדָא דְּאַתְּ אָמַר בְאִשָּׁה וְנָשִׁים. אֲבָל אִם הָיוּ מֵאָה נָשִׁים וְעֵד אֶחָד כְּעֵד בְּעֵד אִינּוּן.

MISHNAH: If one witness says, I saw the murderer, and one witness says, I did not see him; or a woman said, I saw, but another woman said, I did not see, they did break the neck. If one witness said I saw, but two said, we did not see, they did break the neck. I two said, we saw, but one said to them, you did not see, they did not break the neck. HALAKHAH: 15, Notes 135–138 ; Soṭah 6:4 ; Babli 47b . Gidul bar Benjamin in the name of Rav: Anywhere they accepted the testimony of a woman parallel to that of a man, a man can contradict a woman and a woman can contradict a man. One should state: “A witness says that he saw the murderer, and a woman says that she did not see; a woman said that he saw and a witness said that he did not see,” as it was stated in the name of Rebbi Neḥemiah: One follows the majority of the testimonies. How is that? Two women against one woman they considered as if there were two witnesses against one witness. What you say refers to a woman and women. But if there were a hundred women against one [male] witness, they are like one witness.

מִשֶּׁרַבּוּ הָרוֹצְחָנִין בָּטְלָה עֶגְלָה עֲרוּפָה. מִשֶּׁבָּא אֶלְעָזָר בֶּן דִּינַאי וּתְחִינָה בֶּן פְּרִישָׁה הָיָה נִקְרָא. חָזְרוּ לִקְרוֹתוֹ בֶּן הָרַצְחָן. בֶּן הָרַצְחָן. בְּרָא קְטוֹלָה.

MISHNAH: When professional murderers prevailed, breaking of the calf’s neck became obsolete, when Eleazar ben Dinai came XX, 6,1; Jewish War II, 12,4; 13,6; VII, 8,1. who was called Teḥina ben Perisha. They turned to call him murderous son. HALAKHAH: “Murderous son,” son, professional murderer were felt to be Aramaic, not Hebrew. .

מִשֶׁרַבּוּ הַמְנָאֲפִים פָּסְקוּ הַמַּיִם הַמְּאָרְרִין וְרַבָּן יוֹחָנָן בֶּן זַכַּיי הִפְסִיקָן שֶׁנֶּאֱמַר לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וגו׳. דִּכְתִיב כִּי הֵם עִם הַזּוֹנוֹת יִפָּרֵדוּ. וּכְתִיב וְהָיְתָה הָאִשָּׁה לְאָלָה בְקֶרֶב עַמָּהּ. בִּזְמַן שֶׁעַמָּהּ שָׁלוֹם. לֹא בִזְמַן שֶׁעַמָּהּ פְּרוּצִים. וְנִקָּה הָאִישׁ מֵעָוֹן. אֵימָתַי הָאִשָּׁה נוֹשָׂא אֶת עֲווֹנָהּ. בִּזְמַן שֶׁהָאִישׁ נָקִי מֵעַוֹן.

MISHNAH: When the adulterers prevailed, the spell-inducing water stopped and Rabban Joḥanan ben Zakkai abolished it, as it is said. 4:14 . : “I shall not care if your daughters are whoring,” etc. HALAKHAH: For it is written. 4:14 . , “for they behave like donkeys with the prostitutes,” and it is written 5:27 . : “The woman will be a swearword among her people.” In times when her people are peaceful, not in times when her people are dissolute. “The man shall be free from sin. 5:31 . In the Genizah ms., the entire verse is copied, as required by the following homily: “The man shall be free from sin, then this woman will bear her iniquity.” ” When does the woman carry her iniquity? If the man is free from sin 9(53); Sifry Num . 21. An opposing opinion Sifry zuṭa Naśo 31. .

מִשֶּׁמֵּת יוֹסֵי בֶּן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶּן יוֹחָנָן אִישׁ יְרוּשָׁלֵם בָּטְלוּ הָאֶשְׁכּוֹלוֹת שֶׁנֶּאֱמַר אֵין אֶשְׁכּוֹל לֶאֱכּוֹל בִּיכּוּרָה עִוְּתָה נַפְשִׁי. וְלֹא עָמַד אֶשְׁכּוֹל עַד שֶׁעָמַד רִבִּי עֲקִיבָה. וְכָל הַזּוּגּוֹת לֹא הָיוּ אֶשְׁכּוֹלוֹת. אֶלָּא אֵילּוּ שִׁימְּשׁוּ פַּרְנָסוּת. וְאֵילּוּ לֹא שִׁימְּשׁוּ פַּרְנָסוּת. תַּנֵּי. כָּל הַזּוּגוֹת שֶׁעָמְדוּ מִשֶּׁמֵּת מֹשֶׁה וְעַד שֶׁעָמַד יוֹסֵי בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה וְיוֹסֵף בֶּן יוֹחָנָן אִישׁ יְרוּשָׁלֵם אֶיפְשַׁר לִיתֵּן בָּהֶן דּוֹפִי. [מִשֶּׁמֵּת יוֹסֵי בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה וְיוֹסֵף בֶּן יוֹחָנָן אִישׁ יְרוּשָׁלֵם] עַד שֶעָמַד רִבִּי יְהוּדָה בֶּן בָּבָא אֶיפְשַׁר לִיתֵּן בָּהֶן דּוֹפִי. אָמְרוּ עַל רִבִּי יְהוּדָה בֶּן בָּבָא שֶׁהָיוּ כָל מַעֲשָׂיו לְשׁוּם שָׁמַיִם אֶלָּא שֶׁגִּידֵּל בְּהֵמה דַקָּה. וְכָךְ הָיָה מַעֲשֶׂה. פַּעַם אַחַת חָלָה וְנִכְנְסוּ הָרוֹפְאִים אֶצְלוֹ לְבַקְּרוֹ. אָמְרוּ לוֹ. אֵין לָךְ רְפוּאָה אֶלָּא חָלָב רוֹתֵחַ. שֶׁהָיָה גוֹנֵחַ. מֶה עָשָׂה. לָקַח עֵז וּקְשָׁרָהּ לְכַרְעֵי מִיטָּתוֹ וְהָיָה יוֹנֵק מִמֶּנָּה חָלָב רוֹתֵחַ בְּשָׁעָה שֶׁהָיָה גוֹנֵחַ. וּכְשֶׁבִּיקְּשׁוּ חֲכָמִים לְהִיכָּנֵס אֶצְלוֹ אָמְרוּ. הֵיאַךְ אָנוּ יְכוֹלִין לְהִיכָּנֵס וְהַלֵיסְטֵיס עִמּוֹ בַבַּיִת. וּבְשָׁעַת מִיתָתוֹ אָמַר. אֵין בְּיָדִי עָוֹן אֶלָּא זֶה שֶׁעָבַרְתִּי עַל דִּבְרֵי חֲבֵירַיי. וּכְשֶׁמֵּת דִּיקְדְּקוּ חֲכָמִים עַל כָּל מַעֲשָׂיו. וְלֹא מָצְאוּ בְיָדוֹ אֶלָּא עָוֹן אוֹתָהּ הָעֵז בִּלְבָד. אָמַר רִבִּי שִׁמְעוֹן שְׁזוּרִי. שֶׁלְּבֵית אַבָּא הָיוּ בַעֲלֵי בָתִּים בַּגָּלִיל. וְלָמָּה חָרְבוּ. שֶׁהָיוּ דָנִין דִּינֵי מָמוֹנוֹת בְּאֶחָד וּמְגַדְּלִין בְּהֵמָה דַקָּה. וְכָךְ הָיָה. חוֹרֵשׁ אֶחָד הָיָה לָנוּ סָמוּךְ לָעִיר וְהָיְתָה הַשָּׂדֶה בֵּינֵינוּ וּבֵינָהּ. וְהָיְתָה הַצֹּאן נִכְנֶסֶת וְיוֹצְאָה וְהַדֶּרֶךְ עָלֶיהָ.

MISHNAH: When Yose ben Yo‘ezer from Ṣereda and Yose ben Joḥanan from Jerusalem died (1:4). , the grape bunches disappeared, as it was said 7:1 . The reference is to v. 2 : “The devout man has perished from the earth, there is no upright person among humankind.” : “There is no bunch to eat, no early ripe fig that my soul desires.” HALAKHAH: There did not arise another grape bunch until Rebbi Aqiba rose. Were the other couples after the two Yose. not also grape bunches? But these served in a position of leadership; the others did not serve in a position of leadership. It was stated: It is possible to raise questions about all couples 15b ) which states that the couples who held office between Moses and the two Yoses either taught Torah as well as Moses did or that it was impossible to find anything questionable about them. from the time that Moses died until Yose ben Yoezer from Ṣereda and Joseph ben Joḥanan from Jerusalem. It is possible to raise questions about all couples from the time that Yose ben Yoezer from Ṣereda and Joseph ben Joḥanan from Jerusalem died until Rebbi Jehudah ben Baba arose. They said about Rebbi Jehudah ben Baba that all he did was in the name of Heaven except that he raised an animal of the flock 15b , Baba qama 80a ) which forbids raising sheep and goats in agricultural lands because their destructive feeding habits. . This happened the following way. Once he fell sick and the medical men went to visit him. They told him: there is no healing for you except freshly warm milk, because he had angina pectoris . What did he do? He bought a goat and bound it to the legs of his bed and when he had an attack of angina he sucked from it freshly warm milk. But when the Sages wanted to visit him, they said how could we enter when the robber dwells with him in the house? When he died, he said: I did never sin except that in this case I disregarded the words of my colleagues. After his death they checked all he had done and did not find any sin except that goat alone 15b , tells this story about “a pious man” and doubts whether it is about R. Jehudah ben Baba, who was executed by the Roman government in the aftermath of the war of Bar Kokhba, or R. Jehudah bar Ilai, known simply as R. Jehudah. . Rebbi Simeon from Shezur said, my father’s family were landowners in Galilee. Why were they ruined? Because they judged civil matters alone 1:1 ). and were raising animals of the flock. And this was so: We had a copse close to the village but a field was between it and us, and the flock entered it going and coming there.

יוֹחָנָן כֹּהֵן גָּדוֹל הֶעֱבִיר הוֹדָיַית הַמַּעֲשֵׂר. אַף הוּא בִּיטֵּל אֶת הַמְּעוֹרְרִים וְאֶת הַנּוֹקְפִים עַד יָמָיו הָיָה פַּטִּישׁ מַכֶּה בִירוּשָׁלֵם וּבְיָמָיו אֵין אָדָם צָרִיךְ לִשְׁאוֹל עַל הַדְּמַיי. רִבִּי יִרְמְיָה רִבִּי חִיָיה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מַתְנִיתָא מִשֶּׁנֶּחְשְׁדוּ לִהְיוֹת נוֹתְנִין מַעֲשֵׂר לִכְהוּנָה. הָדָא מְסַיְיעָא לֵיהּ לְרִבִּי יוֹחָנָן בְּחָדָא וּפְלִיגָא עָלֵיהּ בְּחָדָא. [פְּלִיגָה עֲלוֹי] דְּתַנִּינָן תַּמָּן וּבַת כֹּהֵן לְלֵוִי לֹא תֹאכַל לֹא יֹאכְלוּ לֹא בִתְרוּמָה וְלֹא בְמַעֲשֵׂר. נִיחָא בִתְרוּמָה לֹא תֹאכֵל. בְּמַעֲשֵׂר מַה נַפְשָׁךְ כֹּהֶנֶת הִיא תֹאכֵל לְוִיָיה הִיא תֹאכֵל. רִבִּי אִילָא בְשֵּׁם רִבִּי יוֹחָנָן כְּמָאן דְּמַר אֵין נוֹתְנִין מַעֲשֵׂר לִכְהוּנָה. הֲוֵי דּוּ אָמַר נוֹתְנִין מַעֲשֵׂר לִכְהוּנָה. מְסַיְיעָא לֵיהּ דּוּ אָמַר. כּוּלָּן לִשְׁבָח. דְּאָמַר רִבִּי יוֹחָנָן. יוֹחָנָן כֹּהֵן גָּדוֹל שָׁלַח וּבָדַק בְּכָל עָרֵי יִשְׂרָאֵל וּמְצָאָן שֶׁלֹּא הָיוּ מַפְרִישִׁין אֶלָּא תְרוּמָה גְדוֹלָה בִּלְבַד. אֲבָל מַעֲשֵׂר רִאשׁוֹן וּמַעֲשֵׂר שֵׁינִי מֵהֶן הָיוּ מִפְרִישִׁין וּמֵהֶן לא הָיוּ מִפְרִישִׁין. אָמַר הוֹאִיל וּמַעֲשֵׂר רִאשׁוֹן בַּעֲוֹן מִיתָה. וּמַעֲשֵׂר שֵׁינִי בַּעֲוֹן טֵבֵל יְהֵא אָדָם קוֹרֵא שֵׁם לִתְרוּמָה וְלִתְרוּמַת מַעֲשֵׂר וְנוֹתְנָן לְכֹהֵן. וּמַעֲשֵׂר שֵׁינִי מְחַלְּלוֹ עַל הַמָּעוֹת וְהַשְּׁאָר מַעֲשֵׂר עָנִי שֶׁהַמּוֹצִיא מֵחֲבֵירוֹ עָלָיו הָרְאַיָיה. וְיִתְוַדֶּה. אָמַר רִבִּי אִילָא כַּעַס הוּא לִפְנֵי הַמָּקוֹם מִי שֶׁהוּא אוֹמֵר עָשִׂיתִי וְהוּא לֹא עָשָׂה. מֵעַתָּה מִי שֶׁהוּא מַפְרִישׁ יִתְוַדֶּה. וּמִי שֶׁאֵינוֹ מַפְרִישׁ לא יִתְוַדֶּה. כְּהָדָא דְתַנֵּי. עַד הַשְׁקִיפָה הָיוּ אוֹמְרִים קוֹל נָמוּךְ. מִיכָּן וְאֵילָךְ הָיוּ אוֹמְרִים קוֹל גָּבוֹהַּ. אֶת הַמְּעוֹרְרִין. אוֹתָן שֶׁהָיוּ אוֹמְְרִים עוּרָה לָמָּה תִישַׁן יי וגו׳. וְכִי יֵשׁ שֵׁינָה לִפְנֵי הַמָּקוֹם. וַהֲלֹא כְּבָר נֶאֱמַר הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל. מָה תַלְמוּד לוֹמַר וַיִּקַץ כְּיָשֵׁן יי. אֶלָּא כִבְיָכוֹל כְּאִילּוּ יֵשׁ לְפָנָיו שֵׁינָה בְּשָׁעָה שֶׁיִּשְׂרָאֵל בְּצָרָה וְאוּמּוֹת הָעוֹלָם בִּרְוָוחָה. וְכֵן הוּא אוֹמֵר וּבְהַמְּרוֹתָם תָלַן עֵינִי. אֶת הַנּוֹקְפִים. אוֹתָן שֶׁהָיוּ מַכִּין עַל גַּבֵּי הָעֶגֶל בֵּין קַרְנָיו. אָמַר לָהֶן יוֹחָנָן כֹּהֶן גָּדוֹל עַד מָתַי אַתֶּם מַאֲכִילִין אֶת הַמִּזְבֵּחַ נְבֵילוֹת. וְעָמַד וְעָשָׂה לָהֶן טַבָּעוֹת. אָמַר רִבִּי בָּא בְשֵׁם רִבִּי יוֹחָנָן טַבָּעוֹת עָשָׂה לָהֶן. רְחָבוֹת מִלְּמַטָּן וְצָרוֹת מִלְּמַעֲלָן. עַד יָמָיו הָיָה פַּטִּישׁ מַכֶּה בִירוּשָׁלֵם עַד תְּחִילַּת יָמָיו. וּבְיָמָיו אֵין אָדָם צָרִיךְ לִשְׁאוֹל עַל הַדְּמַאי שֶׁהֶעֱמִיד זוּגוֹת. מִילְתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמְרָה מֵהֶן לִגְנַאי וּמֵהֶן לְשֶׁבַח. דְּאָמַר רִבִּי יוֹסֵי בְשֵׁם רִבִּי תַנְחוּם רִבִּי חִיָיה בְשֵׁם רִבִּי יְהוֹשֻּׁעַ בֶּן לֵוִי. בָּרִאשׁוֹנָה הָיָה מַעֲשֵׂר נַעֲשֶׂה לִשְׁלֹשָׁה חֲלָקִים. שְׁלִישׁ לְמַכָּרֵי כְהוּנָה וּלְוִיָּיה. וּשְׁלִישׁ לָאוֹצָר. וּשְׁלִישׁ לָעֲנִיִים וְלַחֲבֵירִים שֶׁהָיוּ בִירוּשָׁלֵם. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מָאן דַּהֲוָה סְלִק לְמֵידוֹן בִּירוּשָׁלֵם עַד תְלָת אִיגְרָן הֲוָה יְהִיב מִדִּילֵיהּ. מִיכָּן וְאֵילָךְ מִשֶּׁלָּאוֹצָר. מִשֶּׁבָּא אֶלְעָזָר בֶּן פְּחוֹרָה וִיהוּדָה בֶּן פְּכוֹרָה הָיוּ נוֹטְלִין אוֹתָן בִזְרוֹעַ. וְהָיְתָה סִפֵּיקָה בְּיָדוֹ לִמְחוֹת וְלֹא מִיחָה. וְהֶעֱבִיר הוֹדָיַית הַמַּעֲשֵׂר. וְזוֹ לִגְנַאי. אֶת הַמְּעוֹרְרִין לְשֶׁבַח. וְאֶת הַנּוֹקְפִין לְשֶׁבַח. עַד יָמָיו הָיָה פַּטִּישׁ מַכֶּה בִירוּשָׁלֵם עַד תְּחִילַּת יָמָיו. רִבִּי חֲסִידָה שָׁאַל לְרִבִּי חִזְקִיָּה לֹא מִסְתַּבְּרָא עַד סוֹף יָמָיו. אָמַר לֵיהּ אַף אֲנָא סָבַר כֵּן. דְּמַאי רִבִּי יוֹסֵי בְשֵּׁם רִבִּי אַבָּהוּ רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יוּדָה בֶּן פָּזִי דְּמַאי דָּמִי תִיקֵּן. דָּמִי לֹא תִיקֵּן.

MISHNAH: 5, Mishnah 13, explained there in Notes 171ff . to the end of that Tractate. The High Priest Joḥanan disestablished the declaration of tithes. He also eliminated the arousers and the hitters. Up to his days the hammer was hitting in Jerusalem and in his days nobody had to ask about demay . HALAKHAH: Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: Our Mishnah after the people were suspected of giving tithe to Cohanim. There is support for Rebbi Joḥanan in one and disagreement with him in one. Disagreement with him as we have stated there: “Similarly, the daughter of a Cohen [married] to a Levite should eat neither heave nor tithe.” We understand that she should not eat heave. But tithe any way you take it, if she is a Cohen’s daughter she should eat, if she is a Levite’s wife she should eat. Rebbi Hila in the name of Rebbi Joḥanan: [It follows] him who says one does not give tithe to Cohanim. That means, he himself says one gives heave to Cohanim. It supports him because he says it is all praise, as Rebbi Joḥanan said, Joḥanan the High Priest sent and checked in all localities of Israel and found that they separated only Great Heave. But First and Second Tithes some were separating and some did not. He said, since [omitting] First Tithe is a deadly sin and [omitting] Second Tithe [implies] the sin of ṭevel , a person should give a name to heave and heave of the tithe and give them to the Cohen; Second Tithe he exchanges for coins. About the remaining tithe of the poor, he who has a claim on another person must bring proof. Why should he not make the declaration? Rebbi Hila said, he causes anger before the Omnipresent by saying “I did” when he did not. If it is so, he who separated should make the declaration, he who did not separate should not make the declaration, as we have stated: “Up to ‘Look down’ they were saying it in an undertone, from ‘Look down’ onwards in a high voice.” “The arousers.” Those who were saying ( Ps . 44:24 ): “Be roused, why do You sleep, o Eternal, etc.” Does there exist sleep before the Omnipresent? Has it not already been said ( Ps . 121:4 ): “Lo, He will not slumber nor sleep, the Guardian of Israel!” Why does the verse say ( Ps . 78:65 ): “Like a sleeper awoke the Eternal, like a hero exhilarated by wine.” But in a symbolic way it is as if sleep were before Him when Israel is in trouble and the other peoples are at ease. So it says ( Job 17:2 ): “When they apostasize, My Eye will rest.” “The hitters.” Those who were hitting the calf between its horns. Joḥanan the High Priest said to them, how long will you feed torn animals to the altar? He went and made them rings. Rebbi Abba in the name of Rebbi Jehudah: He made rings for them, wide below and narrow at the top. “Up to his days the hammer was hitting in Jerusalem,” up to his early days. “And in his days nobody had to ask about demay ” because he sent out teams The word of Rebbi Joshua ben Levi implies some are censure and some praise. Since Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, Rebbi Ḥizqiah, Rebbi Eleazar ben Rebbi Yose, Rebbi Tanḥum, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi, originally tithe was split into three parts. One third to his acquaintances among Cohanim and Levites, one third to the public treasury, one third to the poor and the fellows in Jerusalem. Rebbi Yose ben Rebbi Abun said, a person who went to court in Jerusalem, up to three letters he paid for himself, from there on from the public treasury. When Eleazar ben Paḥora and Judah ben Pakora came, they took it by force and it would have been in his hand to stop this but he did not but disestablished the declaration of tithes, and this is for censure. But the arousers for praise and the hitters for praise. “Up to his days the hammer was hitting in Jerusalem,” up to his early days. Rebbi Ḥasida asked Rebbi Ḥizqiah, is it not reasonable to the end of his days. He said, I also am of that opinion. {What means] demay? Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah in the name of Rebbi Jehudah ben Pazi: Maybe he put in order, maybe he did not put in order.

מִשֶּׁבָּטְלָה סַנְהֶדְרִין בָּטַל הַשִּׁיר מִבֵּית הַמִּשְׁתָּאוֹת שֶׁנֶּאֱמַר בַּשִּׁיר לֹא יִשְׁתּוּ יָיִן. אָבָּא בַּר רַב יִרְמְיָה אָמַר. זְקֵינִים מִשַּׁעַר שָׁבָתוּ וגו׳. אָמַר רַב חִסְדָּא. בָּרִאשׁוֹנָה הָיְתָה אֵימַת סַנְהֶדְרִין עֲלֵיהֶן וְלֹא הָיוּ אוֹמְרִים דִּבְרֵי נְבָלָה בְשִׁיר. אֲבָל עַכְשָׁיו שֶׁאֶין אֵימַת סַנְהֶדְרִין עֲלֵיהֶן הֵן אוֹמְרִים דִּבְרֵי נְבָלָה בְשִׁיר. בָּרִאשׁוֹנָה לֹא הָיוּ נִפְרָעִין אֶלָּא מֵאוֹתוֹ הָאִישׁ בִּלְבַד. אֲבָל עַכְשָׁיו נִפְרָעִין מִמֶּנּוּ וּמִמִּשְׁפַּחְתּוֹ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב חוּנָה. בָּרִאשׁוֹנָה כָּל צָרָה שֶׁהָיְתָה בָאָה עַל הַצִּיבּוּר הָיוּ פּוֹסְקִין שִׂמְחָה כְנֶגְדָּהּ. וּמִשֶׁבָּטְלָה סַנְהֶדְרִין בָּטַל הַשִּׁיר מִבֵּית הַמִּשְׁתָּיוֹת. מִשֶּׁבָּטְלוּ אֵילּוּ וָאֵילּוּ שָׁבַת מְשׂוֹשׂ לִבֵּנוּ נֶהְפַּךְ לָאֵבֶל מְחוֹלֵינוּ. וְכִי מַה הָיְתָה סַנְהָדְרִין גְּדוֹלָה מוֹעֶלֶת. אֶלָּא לְפִי שֶׁנֶּאֱמַר וְאִם הַעְלֵם יַעְלִימוּ עַם הָאָרֶץ אֶת עֵינֵיהֶם מִן הָאִישׁ הַהוּא בְּתִתּוֹ מִזַּרְעוֹ לַמּוֹלֶךְ לְבִלְתִּי הָמִית אוֹתוֹ. בְּכָל מִיתָה שֶׁיִּרְצוּ. מָשְׁלוּ מָשָׁל. לְמַה הַדָּבָר דוֹמֶה. לְאֶחָד שֶׁקִּילְקֵל בְּעִיר. מָסְרוּ לְבַעַל הָאַגְמוֹן וַחֲבָשׁוֹ. וְהָיָה קָשֶׁה מִבַּעַל הָאַגְמוֹן. מָסְרוּ לְבַעַל הַזְּמוֹרָה וַחֲבָשׁוֹ. וְהָיָה קָשֶׁה מִבַּעַל הַזְּמוֹרָה. מָסְרוּ לְבַעַל הָרְצוּעָה וּסְטָרוֹ. וְהָיָה קָשֶׁה מִבַּעַל הָרְצוּעָה. מָסְרוּ לְשִׁלְטוֹן וְהִטִּילוֹ לְקָמִין. כָּךְ צָרוֹת הָאַחֲרוֹנוֹת מְשַׁכְּחוֹת אֶת הָרִאשׁוֹנוֹת.

MISHNAH: When the Synhedrion was disestablished, the epithalamium stopped at wedding feasts as it was said 24:9 . : “They shall not drink wine in song.” HALAKHAH: Abba bar Rav Jeremiah said: “The Elders are no longer at the gate 5:14: “The Elders are no longer at the gate, [therefore not] the young men at their songs.” The same in the Babli, 48a, in the name of Rav Huna ben Rav Joshua, 2 generations after Abba bar Rav Jeremiah. ” etc. Rav Ḥisda said, in earlier times the fear of the court was on them and they did not include lewd language in song. But now when the fear of the court is no longer on them they include lewd language in song. In earlier times they required payment only from a person alone. But now they require payment from him and his family 20:5 , alluded to later. A court punishes only the criminal but God’s justice is against “that man (who sacrifices his children to the Moloch) and his family.” This proves that if the courts can no longer enforce biblical law, the Heavenly Court will enforce it in a much harsher way. . Rebbi Yose ben Rebbi Abun said in the name of Rav Ḥuna: In earlier times, for every trouble that came over the community they have a joyous occasion to make up for it the catalogue of days when fasting was forbidden. But now, in the words of the Tosephta (15:6 ): Rabban Simeon ben Gamliel says, for every trouble that comes over the community, the court disestablishes another joyous occasion. . But after the Synhedrion was abolished, song disappeared from wedding feasts. After both disappeared, 5:15 . “our heart’s joy stopped, our dance turned into mourning.” But what was the high court good for? But because it was said 20:4 . It is implied that the real reason is the following v. 5. “if the people of the Land consistently turn away their eyes from that man when he is giving of his seed to the Moloch, not to kill him,” in any death they would choose. They gave a parable, to what can this be compared? To one who was a criminal in a town. They delivered him to the one wielding reeds, who jailed him, but he turned out to be stronger than the one wielding reeds. They delivered him to the one wielding sticks who hit him, but he turned out to be stronger than the one wielding sticks. They delivered him to the wielder of leather straps who whipped him, but he turned out to be stronger than the wielder of leather straps. They delivered him to the ruler who hung him in the kiln. So the later troubles cause the earlier ones to be forgotten.

מִשֶּׁמֵּתוּ נְבִיאִים הָרִאשׁוֹנִים בָּטְלוּ אוּרִים וְתוּמִּים. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ בָּטַל הַשָּׁמִיר וְנוֹפֶת צוּפִים וּפָסְקוּ אַנְשֵׁי אֲמָנָה שֶׁנֶּאֱמַר הוֹשִׁיעָה יי כִּי גָמַר חָסִיד כִּי פַסּוּ אֱמוּנִים מִבְּנֵי אָדָם. מִשֶּׁמֵּתוּ נְבִיאִים הָרִאשׁוֹנִים פָּסְקוּ אוּרִים וְתוּמִּים. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. זֶה שְׁמוּאֵל וְדָוִד. רִבִּי בָּא בַּר כָּהֲנָא בְשֵׁם רַב. זֶה גַּד וְנָתָן. רִבִּי יִרְמְיָה רִבִּי שְׁמוּאֵל בַּר יִצְחָק בְּשֵׁם רַב. זֶה יִרְמְיָה וּבָרוּךְ. מִילְתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמְרָה. זֶה יִרְמְיָה וּבָרוּךְ. דְּאָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וַיְהִי לִדְרוֹשׁ אֱלֹהִים בִּימֵי זְכַרְיָהוּ הַמֵּבִין בִּירְאֹת אֱלֹהִים. מָאן קָם מִבַּתְרֵיהּ. יִרְמְיָה וּבָרוּךְ. מִשֶׁמֵּתוּ נְבִיאִים הָאַחֲרוֹנִים חַגַּי זְכַרְיָה וּמַלְאָכִי פָּסְקָה מֵהֶן רוּחַ הַקּוֹדֶשׁ. אַף עַל פִּי כֵן מִשְׁתַּמְּשִׁין הָיוּ בְּבַת קוֹל. מַעֲשֶׂה שֶׁשָּׁמַע שִׁמְעוֹן הַצַּדִּיק בַּת קוֹל יוֹצֵא מִבֵּית קוֹדֶשׁ הַקֳּדָשִׁים וְאָמַר. נֶהֱרַג גַּיֻיס גוליקס וּבָטְלוּ גְזֵירוֹתָיו. מַעֲשֶׂה שֶׁיָּצְאוּ נְעָרִים לְהִלָּחֵם בְּאַנְטִוֹכִיָּא וְשָׁמַע יוֹחָנָן כֹּהֵן גָּדוֹל בַּת קוֹל יוֹצֵא מִבֵּית קוֹדֶשׁ הַקֳּדָשִׁים וְאוֹמֶרֶת. נִצְחוּ טַליָיא דִּאַגְחוּ קְרָבָא בְּאַנְטִוֹכִיָּא. וְכָתְבוּ אוֹתָהּ הָעֵת וְנָתְנוּ בוֹ זְמָן וְכִיוְונוּ שֶׁבְּאוֹתָהּ שָׁעָה הָיְתָה. מַעֲשֶׂה שֶׁנִּכְנְסוּ זְקֵינִים אֵצֶל בֵּית גַּדְיָא בִירִיחוֹ. וְיָצְתָה בַת קוֹל וְאָמְרָה לָהֶן. יֵשׁ בֵּינֵיכֶם אָדָם אֶחָד רָאוּי לְרוּחַ הַקּוֹדֶשׁ אֶלָּא שֶׁאֵין הַדּוֹר כְּדַיי. וְנָתְנוּ עֵינֵיהֶן בְּהִילֵּל הַזָּקֵן. וּכְשֶׁמֵּת הָיוּ אוֹמְרִים עָלָיו. הוֹי עָנָיו חָסִיד תַּלְמִידוֹ שֶׁל עֶזְרָא. וְשׁוּב נִכְנְסוּ זְקֵינִים לָעֲלִיָיה בְיַבְנֶה וְיָצָאת בַּת קוֹל וְאָמְרָה לָהֶן. יֵשׁ בֵּינֵיכֶם אֶחָד רָאוּי לְרוּחַ הַקּוֹדֶשׁ אֶלָּא שֶׁאֵין הַדּוֹר כְּדַיי. וְנָתְנוּ עֵינֵיהֶם בִּשְׁמוּאֵל הַקָּטָן. וְלָמָּה נִקְרָא שְׁמוֹ קָטָן. לְפִי שֶׁהוּא מַקְטִין עַצְמוֹ. וְיֵשׁ אוֹמְרִים. לְפִי שֶׁמְעַט הָיָה קָטָן מִשְּׁמוּאֵל הָרָמָתִי. וּכְשֶׁמֵּת הָיוּ אוֹמְרִים עָלָיו. הוֹי עָנָיו חָסִיד תַּלְמִידוֹ שֶׁל הִלֵּל הַזָּקֵן. וּבְשָׁעַת מִיתָתוֹ אָמַר. שִׁמְעוֹן וְיִשְׁמָעֵאל לְחַרְבָּא. וּשְׁאָר כָּל עַמָּא לְבִיזָּה. וַעֲקִין סַגִּיאִין יְהַוְיָין. וּבִלְשׁוֹן אֲרָמִית אָמְרָן. וְלֹא יָדְעוּ מַה אָמַר. וְעַל רִבִּי יְהוּדָה בֶן בָּבָא הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים. הוֹי עָנָיו חָסִיד. אֶלָּא שֶׁנִּטְרְפָה הַשָּׁעָה. תַּנֵּי. אָמַר רִבִּי יוּדָה. מַה טִיבוֹ שֶׁלַּשָׁמִיר הַזֶּה. בִּירְיָיה הִיא מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית. וְכֵיוָן שֶׁהָיוּ מַרְאִין אוֹתוֹ לָאֲבָנִים הָיוּ מִתְפַּתְּחוֹת לְפָנָיו כִּלְוָוחִין שֶׁלַּפִּינַקְס. וּבוֹ בָנָה שְׁלֹמֹה בֵּית הָעוֹלָמִים. הָדָא הִיא דִכְתִיב וְהַבַּיִת בְּהִבָּנוֹתוֹ אֶבֶן שְׁלֵימָה מַסַּע נִבְנָה וּמַקָּבוֹת וְהַגַּרְזֵן וְכָל כְּלִי בַרְזֶל לֹא נִשְׁמַע בַּבַּיִת בְּהִבָּנוֹתוֹ. רִבִּי נְחֶמְיָה אוֹמֵר. מְגוּרָרוֹת הָיוּ. הָדָא הִיא דִכְתִיב כָּל אֵלֶּה אֲבָנִים יְקָרוֹת כְּמִידּוֹת גָּזִית מְגוּרָרוֹת בַּמְגֵירָה מִבַּיִת וּמֵחוּץ. אֱמוֹר מֵעַתָּה. מִפְּנִים לֹא הָיָה עוֹשֶׂה לָהֶן כְּלוּם. אֶלָּא מְתַקֵּן מִבַּחוּץ וּמַכְנִיס לִפְנִים. רִבִּי אוֹמֵר. נִרְאִין דִּבְרֵי רִבִּי יוּדָה בְּאַבְנֵי בֵית הַמִּקְדָּשׁ. וְדִבְרֵי רִבִּי נְחֶמְיָה בְּאַבְנֵי בֵיתוֹ שֶׁלִּשְׁלֹמֹה. וְאֵין כָּל דָּבָר יָכוֹל לַעֲמוֹד בּוֹ. אֲפִילוּ נָתוּן עַל גַּבֵּי הָאֶבֶן אוֹ לְתוֹךְ טַס שֶׁלַּמַּתֶּכֶת מִיּד הָיָה בוֹקֵעֵ וְיוֹרֵד. מַה הָיוּ עוֹשִׂין לוֹ לְהַעֲמִידוֹ. הָיוּ כוֹרְכִין אוֹתוֹ מוּכִּין שֶׁלַּצֶּמֶר וְנוֹתְנִין אוֹתוֹ לְתוֹךְ טַנִּי שֶׁלָּאֵבֶר מָלֵא סוּבִּין שֶׁלַּשְּׂעוֹרִין. הָדָא הִיא דִכְתִיב הַמַּבְלִיג שׁוֹד עַל עָז. וְנוֹפֶת צוּפִים. אָמַר רִבִּי לָעְזָר. דְּבַשׁ הַבָּא בִצְפִיָיה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה. סוֹלֶת צָפָה עַל גַּבֵּי נָפָה לוּשָׁה בִדְבַשׁ וְחֶמְאָה. אָמַר רִבִּי יוֹנָתָן יָפֶה סִיפְסוּף שֶׁאָכַלְנוּ בְּנַעֲרוֹתֵינוּ מִפֶּנְקְרִסִין שֶׁאָכַלְנוּ בְּזִקְנוֹתֵינוּ. דִּבְיוֹמוֹי אִישְׁתַּנֵּי עָלְמָא. אָמַר רִבִּי חִיָיה בַּר בָּא. בָּרִאשׁוֹנָה סְאָה אַרְבֵּלִית הָיְתָה מוֹצִיאָה סְאָה סוֹלֶת סְאָה קֶמַח סְאָה קֵיבָר סְאָה מוּרְסָן סְאָה סוּבִּין. וּכְדּוֹן אֲפִילוּ חָדָא עַל חָדָא לָא קַיְימָא. וּפָסְקוּ אַנְשֵׁי אֲמָנָה. אָמַר רִבִּי זְעִירָא. אַנְשֵׁי אֲמָנָה תוֹרָה. כְּהָדָא חַד רְבִי הֲוָה קְרֵי לֵיהּ לְאַחֲוָה בְּצוֹר וַהֲווֹן צְוָוחִין בִּפְרַגְמַטַּיָּא וָהֲוָה אֲמַר. לֵית אֲנָא מְבַטְּלָה עֹנָתִי. אִין חֲמֵי לְמֵיתֵי. מֵיתֵי הוּא.

MISHNAH: After the earlier prophets died, Urim and Tummim stopped. When the Temple was destroyed, the shamir and flowing bee’s honey stopped and trusting men disappeared, as it was said 12:2 . : “Help, o Eternal, for the pious man is finished, for the trusting have vanished from mankind.” HALAKHAH: “After the earlier prophets died, Urim and Tummim stopped.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: These are Samuel and David In the Babli, 48b , this is the opinion of Rav Huna, the most prominent of Rav’s students. . Rebbi Abba bar Cahana in the name of Rav: These are Gad and Nathan. Rebbi Jeremiah, Rebbi Samuel bar Isaac in the name of Rav: These are Jeremiah and Barukh. The word of Rebbi Joshua ben Levi implies that these are Jeremiah and Barukh. For Rebbi Joshua ben Levi said 26:5 . The quote proves that oracles were used by kings after David (even though Zacariah is not mentioned in the list of high priests in Ezra 7 and Urim and Tummim were high-priestly oracles), as pointed out in the Babli by Rabba bar Samuel, a slightly younger contemporary of R. Joshua ben Levi. The Tosephta, 13:3 , states that the oracle disappeared only with the destruction of the first Temple. In many quotes in Babli and Yerushalmi (e. g., Ta‘aniot 2:1 65a line 64, Yoma 21b ) the oracle is mentioned in the list of five things missing in the second Temple. , “it was when he asked God in the days of Zacariah who understood God’s visions.” After the last prophets, Haggai, Zacariah, and Malachi, died, the Holy Ghost stopped from them, but nevertheless they were using the disembodied voice. If happened that Simeon the Just heard a disembodied voice coming out of the holiest-of-holies saying: Gaius Caligula was killed and his decisions became void. It happened that young men went to fight at Antiochia when Joḥanan the High Priest heard a disembodied voice coming out of the holiest-of-holies saying: The young people are victorious who fought at Antiochia. At that time they wrote down the exact time and found that it happened exactly at that hour. 11a , Berakhot 57a ; Yerushalmi Avodah zarah 3:1 (42c 1. 32), Horaiot 3:7 (48c 1. 41). It happened that Elders came together in the house Gadia in Jericho, when a disembodied voice came and said to them: There is among you one man who would be worthy that the Holy Spirit should rest on him, only the generation is not worthy. They all looked at Hillel the Elder. When he died, they said about him, o meek, pious student of Ezra. Again it happened that Elders came together in a second floor at Jabne, when a disembodied voice came and said to them: There is among you one man who would be worthy that the Holy Spirit should rest on him, only the generation is not worthy. They all looked at Samuel Minor. Why was he called Minor? Because he effaced himself. Some say, because he was slightly below Samuel from Ramah. When he died, they said about him o meek, pious student of Hillel the Elder. When he was dying he said: Simeon and Ismael18, Šemaḥot 8). to the sword, the rest of the people to plunder, immense troubles will be. He said that in Aramaic and they did not understand what he was saying. For Rebbi Jehudah ben Baba they intended to say o meek, pious, but the time was torn. It was stated is listed as a creature whose existence was part of the plan of Creation but which came into being only at its appointed time (the expression being: it was created Friday evening at dusk): Mishnah Abot 5:6, Babli Pesaḥim 54a , Sifry Deut. 355, Mekhilta Bešallaḥ Wayyissa‘ 5, Abot dR. Nathan B 37, Pirqe R. Eliezer 19,31, Tanḥuma Wayyera 23, Pseudo-Jonathan Num. 22:28, Midraš Ma‘aśeh Torah (Jellinek vol. 2, p. 100). Cf. also the story of Solomon and the shamir in Babli Giṭṭin 68b . : Rebbi Jehudah said, what was this shamir? It is a creature that existed from the creation of the world and if one shows it stones those would open themselves like the two boards of a pinax , and Solomon built the Temple with it. That is what is written 6:7 . : “During the building of the House, it was built from whole carried stones, and hammers or axe or any iron implement was not heard in the House when it was built.” Rebbi Nehemiah says, they were sawed. That is what is written 7:9 . : “All these were expensive stones, in the measure of ashlars, sawed with a saw inside and out.” Say now, at the building site they were not treated at all but they were finished outside and then brought inside 20:25. . Rebbi says, the words of Rebbi Jehudah are convincing for the stones of the Temple and those of Rebbi Nehemiah for the stones of Solomon’s palace. But since nothing can withstand it, and even when it was put on a stone or a box sheet it would split it and fall down, what did they do to restrain it? One was binding it with wool fibers and put it into a lead cylinder filled with barley bran. That is what is written: “He enjoys robbing the strong.” “And flowing bee’s honey”. Rebbi Eleazar said, honey that comes with floaters. Rebbi Yose ben Rebbi Ḥanina said, farina which floats on the sieve kneaded with honey and butter. Chapter 7, Notes 71–75 . Rebbi Joḥanan said, the second quality fruit we ate in our youth tasted better that the peaches we ate in our old age, because during his lifetime the world changed. Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one. “Trusting men disappeared.” Rebbi Ze‘ira said, men who trusted in Torah, as one teacher who was teaching Bible to his brother in Tyre when they were calling on him for a business deal. He said, I do not push aside my set time. If it is destined to come to me, it will come to me.

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רִבִּי יְהוֹשֻׁעַ מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ אֵין יוֹם שֶׁאֵין בּוֹ קְלָלָה וְלֹא יָרַד הַטַּל לִבְרָכָה וְנִיטֵּל טַעַם הַפֵּירוֹת. רִבִּי יוֹסֵי אוֹמֵר אַף נִיטַּל שׁוֹמֶן הַפֵּירוֹת. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר הַטַּהֲרָה נָטְלָה אֶת הָרֵיחַ הַמַּעְשְׂרוֹת נָטְלוּ אֶת שׁוֹמֶן הַדָּגָן הַזְּנוּת וְהַכְּשָׁפִים כִּילּוּ אֶת הַכֹּל. כְּתִיב וְאֵל זוֹעֵם בְּכָל יוֹם. אָמַר רִבִּי זְעִירָא. רִאשׁוֹנָה רִאשׁוֹנָה מִתְקַיֶימֶת. מִי מְבַטֵּל. רִבִּי אָבִין בְּשֵׁם רִבִּי אָחָא. בִּרְכַת כֹּהֲנִים מְבַטֶּלֶת. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל תֵּדַע לָךְ שֶׁנִּתְאָרְרוּ הַטְּלָלִים. בָּרִאשׁוֹנָה עִיר שֶׁטְּלָלֶיהָ מְרוּבִּין פֵּירוֹתֶיהָ מְרוּבִּין. אֲבָל עַכְשָׁיו עִיר שֶׁטְּלָלֶיהָ מְרוּבִּין פֵּירוֹת מוּעֲטִין. בָּרִאשׁוֹנָה הָיָה הַטַּל יוֹרֵד עַל הַקַּשׁ וְעַל הַתֶּבֶן וְהֶם מִלְבִּינִים. אֲבָל עַכְשָׁיו יוֹרֵד עַל הַתֶּבֶן וְהַקַּשׁ וְהֶן מַשְׁחִירִין. תַּנֵּי. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר הַטַּהֲרָה נָטְלָה אֶת הַטַּעַם וְאֶת הָרֵיחַ. מַעְשְׂרוֹת נָטְלוּ אֶת שׁוֹמֶן הַדָּגָן. וּמִמִּי נִיטַּל יוֹתֵר. אָמַר רִבִּי לֵוִי בַּר חַיְתָה. נִשְׁמְעִינָהּ מִן הָדָא. מִהְיוֹתָם בָּא אֶל עֲרֵמַת עֶשְׂרִים וְהָיְתָה עֲשָׂרָה. בָּא אֶל הַיֶּקֶב לַחֲשֹף חֲמִשִׁים פּוֹרָה. וְהָיְתָה עֶשְׂרִים וַחֲמִשָּׁה אֵין כְּתִיב כָּאן אֶלָּא וְהָיְתָה עֶשְׂרִים. וַחֲכָמִים אוֹמְרִים הַזְּנוּת וְהַכְּשָׁפִים כִּילּוּ אֶת הַכֹּל.

MISHNAH: Rabban Simeon ben Gamliel says in the name of Rebbi Joshua: Since the day the Temple was destroyed there is no day without a curse, and the dew did not descend for a blessing; and the taste of fruits disappeared. Rebbi Yose says, also the fat of fruits disappeared. Rebbi Simeon ben Eleazar says, purity took away taste, tithes. took away the fat of grain, immorality and sorcery killed everything. HALAKHAH: It is written. 7:12 . : “But God is angry every day.” Rebbi Ze‘ira said, the earlier ones all continue. What can do away with them? Rebbi Abin in the name of Rebbi Aḥa: The priestly blessing does away with them. Rabban Simeon ben Gamliel said, you can observe that dew has become cursed. In earlier times, a village abundant in dew was abundant in produce but today, a village abundant in dew is poor in produce 7:4, Notes 66 ff. ! In earlier times, dew descended on chaff and straw and whitened it, but today it descends on chaff and straw and blackens it. It was stated: “Rebbi Simeon ben Eleazar says, purity took away taste and smell, tithes. took away the fat of grain.” From what was taken most? Rebbi Levi ben Ḥaita said, let us hear from the following. 2:16 . Grain shrank from 1 to .5 but wine from 1 to .4, which is 20% less. : “One thought to come to a heap of twenty and it was ten. He came to the winepress to draw 50 pitchers,” it does not say ‘and there were 25’ but “and there were 20.” “ But the Sages say, immorality and sorcery killed everything.”

בְּפוֹלֶמוֹס שֶׁלְּאֶסְפַּסְיָנוּס גָּזְרוּ עַל עַטְרוֹת חֲתָנִים וְעַל הָאֵרוּס. בְּפוֹלֶמוֹס שֶׁלְּטִיטוּס גָּזְרוּ עַל עַטְרוֹת כַּלּוֹת וְשֶׁלֹּא יְלַמֵּד אָדָם אֶת בְּנוֹ יְוָנִית. בְּפוֹלֶמוֹס הָאַחֲרוֹן גָּזְרוּ שֶׁלֹּא תֵצֵא כַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר. וְרַבּוֹתֵינוּ הִתִּירוּ שֶׁתֵּצֵא כַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר. נָפְלָה עֲטֶרֶת רֹאשֵׁינוּ. אֵילּוּ הֵן עֲטָרוֹת חֲתָנִים. זוֹ זְהוֹרִית הַמּוּזְהֶבֶת. רִבִּי בָא בְשֵׁם רַב. שֶׁלְּמֶלַח וְשֶׁלְּגָפְרִית. רַב יִרְמְיָה בְשֵׁם רַב. שֶׁלְּמֶלַח וְשֶׁלְּזַיִת. רַב נַחְמָן בַּר יַעֲקֹב אָמַר. אֲפִילוּ דְחִילְפֵי. רַב יִרְמְיָה שִׁיבְּשֵׁב ולָבַשׁ עֲטָרָה שֶׁלְּזַיִת. שָׁמַע שְׁמוּאֵל וְאָמַר. נַיַיח לֵיהּ אִילּוּ אִיתְרִים רֵישֵׁיהּ וְלָא עֲבַד כֵּן. וַהֲוָות כֵּן. כִּשְׁגָגָה שֶׁיָּצָא לִפְנֵי הַשַּׁלִּיט. אֵילּוּ הֵן חוּפּוֹת חֲתָנִים. סַדִּינִים מְצוּיָירִין וְסַהֲרוֹנֵי זָהָב תְּלוּיִין בָּהֶם. תַּנֵּי. אֲבָל עוֹשֶׂה הוּא אפיפיירות וְתוֹלֶה בָהֶן כָּל מִין שֶׁיִּרְצֶה. מַתְנִיתָא. וְעַל הָאִירוּס. רְסִיסָה. אֵילּוּ הֵן עֲטָרוֹת כַּלּוֹת. זוֹ עִיר שֶׁלְּזָהָב. רִבִּי עֲקִיבָה עָשָׂה לְאִשְׁתּוֹ עִיר שֶׁלְּזָהָב. וּקְנִיאַת בָּהּ אִיתְּתֵיהּ דְּרַבָּן גַּמְלִיאָל. אֲמַר לָהּ. מַה הֲוֵית עַבְדָּת הֵיךְ מַה דַהֲוָות עַבְדָּה. דַּהֲוָות מְזַבְּנָה קְלִיעֲתָא דְשַׂעֲרָהּ וִיהֲבַה לֵיהּ וְהוּא לָעֵי בְאוֹרַיתָא. שָׁאֲלוּ אֶת רִבִּי יְהוֹשֻׁעַ. מַהוּ שֶׁיְּלַמֵּד אָדָם אֶת בְּנוֹ יְוָונִית. אָמַר לָהֶן. יְלַמְּדֶינּוּ בְשָׁעָה שֶׁאֵינָהּ לֹא יוֹם וְלֹא לַיְלָה. דִּכְתִיב וְהָגִיתָ בוֹ יוֹמָם וָלַיְלָה. מֵעַתָּה אָסוּר לְאָדָם לְלַמֵּד אֶת בְּנוֹ אוֹמָנוּת. בְּגִין דִּכְתִיב וְהָגִיתָ בוֹ יוֹמָם וָלַיְלָה. וְהָתַנֵּי רִבִּי יִשְׁמָעֵאל וּבָחַרְתָּ בַּחַיִים. זוֹ אוֹמָנוּת. רִבִּי בָּא בְּרֵיהּ דְּרִבִּי חִיָיה בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי הַמְסוֹרוֹת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מוּתָּר לְאָדָם לְלַמֵּד אֶת בִּתּוֹ יְוָונִית מִפְּנֵי שֶׁהִיא תַכְשִׁיט לָהּ. שָׁמַע שִׁמְעוֹן בַּר בָּא וְאָמַר. בְּגִין דְּרִבִּי אַבָּהוּ בָּעֵי מֵילַף בְּרַתֵּיהּ הוּא תָלֵי לָהּ בְּרִבִּי יוֹחָנָן. יָבוֹא עָלַי אִם לֹא שְׁמַעְתִּיהָ מֵרִבִּי יוֹחָנָן. מִי מַתִּיר אֶת הָרִאשׁוֹנוֹת. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִי שֶׁהוּא מַתִיר אֶת אֵילּוּ הוּא מַתִיר אֶת אֵילּוּ. כְּהָדָא רֵישׁ גָּלוּתָא שָׁלַח שָׁאַל לְרַב חִסְדַּאי. מָהוּ הָדֵין דִּכְתִיב כֹה אָמַר יי הָסִיר הַמִּצְנֶפֶת וְהָרִים הָעֲטָרָה. אָמַר לֵיהּ. הוּסְּרָה הַמִּצְנֶפֶת הוּרְמָה הָעֲטָרָה. שֶׁמַע רִבִּי יוֹחָנָן וְאָמַר. הוּא חֶסֶר וּמִילּוֹי חֶסֶר.

MISHNAH: During Vespasian’s war they decided about grooms’ crowns and the erus a tymbal or tambourine. The Yerushalmi explanation is unintelligible. . During Quietus’s (cf. the author’s edition, Northvale NJ 1998, p. 260 ff.), and of a Gaonic responsum ( Ginze Schechter 2, No. 17, p. 244, 249). That reading has been chosen for the translation. Cf. H. Graetz, Geschichte der Juden , vol. 4, Note 14 . war they decided about brides’ crowns and that nobody should teach Greek to his son. During the last war they decided that a bride should not be carried in a litter through the city; our teachers permitted that a bride should be carried in a litter through the city. HALAKHAH: “Our head’s crown fell”; these are the grooms’ crowns, that is gilded woolen strips. Rebbi Abba in the name of Rav: Of salt and sulfur. Rav Jeremiah in the name of Rav: Of salt and olives. Rav Naḥman bar Jacob said, even of willows. Rav Jeremiah of Šibšeb wore a crown of olive branches. Samuel heard this and said, it would have been better for him it he had been beheaded but not done this thing. That happened to him, as “an error coming from before the ruler.. 10:5 . ” The following are grooms’ chambers: Ornamented sheets on which hang golden halfmoons. It was stated: But he makes papyrus 6:3, Note 38 . ropes and hangs on them anything he wants. Mishnah: “And the erus .” resisa might be Accadic erēšum “smell, perfume” and רסיסה good Hebrew ריסוס “spraying (with perfume erēšum ṭābum )”. . The following are brides’ crowns, that is a city of gold. Rebbi Aqiba made for his wife a city of gold 86a . , which made Rabban Gamliel’s wife jealous. He said to her, did you ever do what she did? She sold her braided hair, gave the money to him so he could study Torah. 1:1, Notes 94–97 . Cf. Babli Menaḥot 99b . They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written ( Jos . 1:8 ): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated ( Deut . 30:19 ): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan. Who permits the earlier ones? Rebbi Yose ben Rebbi Bun said, the one who permitted these permitted those. As the following: The Head of the Diaspora sent and asked Rav Ḥisdai: what is the meaning of “taking away the head cover, removing the crown”. 21:31 . ? He said to him, when the head cover was taken away, the crown was removed. 28:37 ) was taken away, then the grooms’ crowns should be removed. He found a biblical reason for the rabbinic decision. . Rebbi Joḥanan heard this and said, he is grace and his words are gracious 7a , based on the same etymological pun. A totally different interpretation of the verse, also endorsed by R. Joḥanan, in Ruth rabba 3(1). .

מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּיי בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טַהֲרָה וּפְרִישׁוּת. מִשֶּׁמֵּת יִשְׁמָעֵאל בֶּן פִּיָּאבִּי בָּטַל זִיו הַכְּהוּנָּה. מִשֶּׁמֵּת רִבִּי בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. מִשֶּׁמֵּת רִבִּי מֵאִיר בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת רִבִּי עֲקִיבָה בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת בֶּן עַזַּאי בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא בָּטְלוּ הַתַּלְמִידִים. מִשֶּׁמֵּת רִבִּי יְהוֹשֻׁעַ פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה פָּסַק הָעוֹשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל בָּא גוֹבַיי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רִבִּי חֲנִינָה בֶן דוֹסָא וְרִבִּי יוֹסֵי קִיטְוֹנְתָא פָּסְקָה הַחֲסִידוּת וְלָמָּא נִקְרָא שְׁמוֹ יוֹסֵי בֶן קִיטְוֹנְתָא שֶׁהָיָה תַּמְצִיתָן שֶׁלַּחֲסִידִים. רִבִּי פִינְחָס בֶּן יָאִיר אוֹמֵר מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין וְחָפוּ רֹאשָׁם וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה וְגָבְרוּ בַּעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ וְאֵין שׁוֹאֵל. עַל מִי לָנוּ לְהִשָּׁעֵן עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. רִבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ שְׁרוֹ חֲכִימַיָּא לְמֶהְוֵי כְסָפְרַיָּא וְסָפְרַיָּא כְּחַזָּנָא וְחַזָּנָא כְּעַמָּא דְאַרְעָא וְעַמָּא דְאַרְעָא אָזְלָה וְדִּלְדְּלָה וְאֵין שׁוֹאֵל וְאֵין מְבַקֵּשׁ. עַל מִי יֵשׁ לְהִשָּׁעֵן עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. בְּעִקְבוֹת מְשִׁיחָא חוּצְפָּא יִסְגֵּא וְיוֹקֶר יַאֲמִיר הַגֶּפֶן תִּתֵּן פִּרְיָיהּ וְהַיַּיִן בְּיוֹקֶר וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת וְאֵין תּוֹכַחַת בֵּית וַועַד יִהְיֶה לִזְנוּת וְהַגָּלִיל יֵחָרֵב וְהַגַּבְלָן יִישׁוֹם וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָנוּ וְחָכְמַת סוֹפְרִים תִּסְרַח וְיִרְאֵי חֵטְא יִמָּאֵסוּ וְהָאֱמֵת תְּהֵא נֶעֱדֶרֶת נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ זְקֵנִים יַעַמְדּוּ מִפְּנֵי קְטַנִּים בֵּן מְנַוֵול אָב בַּת קָמָה בְאִמָּהּ כַּלָּה בַחֲמוֹתָהּ אוֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב הַבֵּן אֵינוֹ מִתְבַּיֵישׁ מֵאָבִיו. וְעַל מָה יֵשׁ לְהִשָּׁעֵן עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. מִשֶּׁמֵּת רִבִּי אֱלִיעֶזֶר נִגְנַז סֵפֶר הַחָכְמָה. מִשֶּׁמֵּת רִבִּי יְהוֹשֻׁעַ פָּסְקוּ עֵצוֹת טוֹבוֹת וּמַחֲשָׁבוֹת טוֹבוֹת מִיִּשְׂרָאֵל. מִשֶּׁמֵּת רִבִּי עֲקִיבָה פָּסְקוּ מַעְיָינוֹת חָכְמָה. מִשֶּׁמֵּת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה פָּסַק הָעוֹשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רִבִּי יוֹסֵי פָּסְקָה הַבִּינָה. מִשֶּׁמֵּת בֶּן עַזַּאי פָּסְקוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא פָּסְקוּ הַדַּרְשָׁנִין. מִשֶּׁמֵּת רִבִּי חֲנִינָה בֶן דוֹסָא פָּסְקוּ אַנְשֵׁי הַמַּעֲשֶׂה. מִשֶּׁמֵּת רִבִּי יוֹסֵי חֲסִידָא וְרִבִּי יוֹסֵי קָטוֹנְתָא פָּסְקוּ אַנְשֵׁי חֲסִידוּת. וְלָמָּה נִקְרָא קָיטוֹנְתָא שֶׁהָיָה תַּמְצִיתָן שֶׁלַּצַּדִּיקִים וְשֶׁלַּחֲסִידִים. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בָּא גוֹבַיי וְרַבּוּ הַצָּרוֹת. מִשֶּׁמֵּת רִבִּי הוּכְפְּלוּ הַצָּרוֹת. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. רַבָּן יוֹחָנָן בֶּן זַכַּאי מִי דְמִיךְ פְּקִיד וַאֲמַר. פַּנּוּ חָצֵר מִפְּנֵי הַטּוּמְאָה וְהַתְקִינוּ כִסֵּא לְחִזְקִיָּה מֶלֶךְ יְהוּדָה. רִבִּי לִיעֶזֶר תַּלְמִידֵיהּ מִי דְמִיךְ פְּקִיד וַאֲמַר. פַּנּוּ חָצֵר מִפְּנֵי הַטּוּמְאָה וְהַתְקִינוּ כִסֵּא לְרַבָּן יוֹחָנָן בֶּן זַכַּאי. וְאִית דְּאָמְרִין. מָן דְּחָמָא רַבֵּיהּ חָמָא. חַד מִן אִילֵּין דְּבֵית פָּזִי הֲווֹן בָּעֵי מְחַתַּנְתֵּיהּ לִנִיסְיוּתָיה וְלָא הֲוָה מְקַבֵּל. אֲמַר. דְּלָא יְהַוּוֹן בָּהַתּוֹן. מִי דְמִךְ פְּקִיד וַאֲמַר. פַּנּוּ חָצֵר מִפְּנֵי הַטּוּמְאָה וְהַתְקִינוּ כִסֵּא לִיהוֹשָׁפָט מֶלֶךְ יְהוּדָה. אָמְרוּ. יָבוֹא זֶה שֶׁרָץ אַחַר הַכָּבוֹד אַחַר זֶה שֶׁבָּרַח מִן הַכָּבוֹד. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מַעֲשֶׂה שֶׁנִּכְנְסוּ זְקֵינִים לַעֲלִיַּית בֵּית גַּדְיָא בִירִיחוֹ. וְיָצָאת בַּת קוֹל וְאָמְרָה לָהֶן. יֵשׁ בֵּינֵיכֶם שְׁנַיִם רְאוּיִין לְרוּחַ הַקּוֹדֶשׁ וְהִלֵּל הַזָּקֵן אֶחָד מֵהֶן. וְנָתְנוּ עֵינֵיהֶן בִּשְׁמוּאֵל הַקָּטָן. וְשׁוּב נִכְנְסוּ זְקֵינִים לַעֲלִיָּיה בְיַבְנֶה וְיָצָאת בַּת קוֹל וְאָמְרָה לָהֶן. יֵשׁ בֵּינֵיכֶם שְׁנַיִם רְאוּיִין לְרוּחַ הַקּוֹדֶשׁ וּשְׁמוּאֵל הַקָּטָן אֶחָד מֵהֶן. וְנָתְנוּ עֵינֵיהֶן בְּרִבִּי אֱלִיעֶזֶר בֶּן הוּרְקָנוֹס. וְהָיוּ שְׂמֵיחִין שֶׁהִסְכִּימָה דַּעְתָּן לְדַעַת הַמָּקוֹם.

MISHNAH: /Tosephta quoted in the Halakhah as alternative version. The mention of Rebbi and R. Phineas ben Yaïr characterizes the entire Mishnah as a late addition. When Rabban Joḥanan ben Zakkai died, the splendor of wisdom disappeared. When the elder Rabban Gamliel died, the honor of Torah disappeared, purity and self-discipline died. When Ismael ben Phiabi died, the splendor of priesthood died. When Rebbi died, meekness and fear of sin died. When Rebbi Meїr died, the inventors of parables disappeared. When Rebbi Aqiba died, the preachers disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the students disappeared. When Rebbi Joshua died, good disappeared from the world When Rebbi Eleazar ben Azariah died, wealth disappeared from the Sages. When Rabban Gamliel died, locusts came and troubles increased. When Rebbi Ḥanina ben Dosa and Yose the small died, piety disappeared. Why was he called Yose of the small room? For he was the concentrate of pious men. Rebbi Phineas ben Yaїr says, after the Temple was destroyed, fellows and freeborn were ashamed and covered their heads, people of [good] deeds shrivelled, strong-armed people and informers became dominant, nobody explains, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. The great Rebbi Eliezer says, from the day the Temple was destroyed, the Sages were diminished to be like scribes, the scribes like community servants, the community servants like common people; the common people go and degenerate, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. On the heels of the Messiah impertinence will grow, inflation will lead, the vine will give its fruit but the wine will be expensive, the government will turn heretic, nobody rebukes, the assembly hall will be a brothel, Galilee will be destroyed and Gaulanitis 6:1, Notes 31–51 . become deserted, frontier dwellers will move from city to city and nobody will have mercy on them, the wisdom of scholars will be defective, those who fear sin will be despised, truth will be absent, young men will insult Elders, Elders will stand before the young, “a son will abuse his father, a daughter rebel against her mother and a daughter-in-law against her mother-in-law, the enemies of a person are his family” 7:6 . , the generation is dog-faced, a son is not ashamed before his father. What do we have to rely on? Our Father in Heaven. HALAKHAH: “When Rebbi Eliezer died, the book of wisdom was hidden. When Rebbi Joshua died, good counsel and good deeds disappeared from Israel. When Rebbi Aqiba died, the souces of wisdom disappeared. When Rebbi Eleazar ben Azariah died, wealth disappered from the Sages. When Rebbi Yose died, insight disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the preachers disappeared. When Rebbi Joshua died, good disappeared from the world. When Rebbi Ḥanina ben Dosa died, the workers [of wonders] disappeared. When Rebbi Yose the pious and Rebbi and in a few Mishnah mss., he is called Abba Yose, placing him before the destruction of the Temple. In Baba qama 3:7 (3d, 1. 37) he is called Yose the Babylonian or Yose ben Jehudah, without title. Yose the minor died, pious men disappeared. Why is he called minor? For he was the concentrate of the just and the pious. When Rabban Simeon ben Gamliel died, locusts came and troubles increased. When Rebbi died, troubles were doubled.” 3:1 (42c, 1. 42). The first sentence is also in the Babli, Berakhot 28b . Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw. They proposed marriage into the family of the Patriarch to one of the family Pazi, but he did not accept and said that they should not be ashamed. When he was dying, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Josaphat, the king of Judah. They said, the one who ran after honor should come for him who fled before honor. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that Elders came together in the upper floor of the house Gadia in Jericho, when a disembodied voice came and said to them: There are among you two who would be worthy that the Holy Spirit should rest on them, and one of them is Hillel the Elder. They all looked at Samuel Minor. Again it happened that Elders came together in a second floor at Jabne, when a disembodied voice came and said to them: There are among you two who would be worthy that the Holy Spirit should rest on them, and one of them is Samuel Minor. They all looked at Rebbi Eliezer ben Hyrkanos and were happy that their opinion coincided with that of the Omnipresent.