Jerusalem Talmud Kiddushin 1:7

משנה: כָּל־מִצְוַת הָאָב עַל הַבֵּן הָאֲנָשִׁים חַייָבִין וְהַנָּשִׁים פְּטוּרוֹת. כָּל־מִצְוַת הַבֵּן עַל הָאָב אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַייָבִין. כָּל־מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא הָאֲנָשִׁים חַייָבִין וְהַנָּשִׁים פְּטוּרוֹת. כָּל־מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמַן גְּרָמָא אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַייָבִין. כָּל־מִצְוָה בְלֹא תַעֲשֶׂה בֵּין שֶׁהַזְּמַן גְּרָמָא בֵּין שֶׁלֹּא הַזְּמַן גְּרָמָא אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַייָבִין חוּץ מִבַּל תַּשְׁחִית וּבַל תַּקִּיף וּבַל תִּיטַּמֵּא לַמֵּתִים. הַסְּמִיכוֹת וְהַתְּנוּפוֹת הַהַגָּשׁוֹת הַקְּמִיצוֹת הַהַקְטָרוֹת וְהַמְּלִיקוֹת הַהַזָּאוֹת וְהַקַּבָּלוֹת נוֹהֲגוֹת בָּאֲנָשִׁים וְאֵינָן נוֹהֲגוֹת בַּנָּשִׁים חוּץ מִמִּנְחַת סוֹטָה וּנְזִירָה שֶׁהֵן מְנִיפוֹת. MISHNAH: For any commandment a father has to fulfill towards his son, men are obligated but women are free. For any commandment the son has to fulfill towards his father, men and women are equally obligated. For any positive commandment activated by time⁵⁵⁴Which either depends on the time of day or the calendar date. This rule admits of quite a few exceptions., men are obligated but women are free. For any positive commandment not activated by time⁵⁵⁵E. g., the obligation to give charity and do charitable work., men and women are equally obligated. For any prohibition, whether or not activated by time, men and women are equally obligated except for “do not destroy”, “do not shear,”⁵⁵⁶Not to destroy one’s beard or shear the sideburns, Leviticus.19.27">Lev. 19:27, inappropriate for women. and “do not become impure for the dead.⁵⁵⁷Leviticus.21.1">Lev. 21:1. In general, holiness prohibitions valid for priests do not apply to their daughters and only partially to their wives.”
Leanings⁵⁵⁸The obligatory leaning on the head of the sacrifice (Leviticus.1.4">Lev. 1:4, Leviticus.3.2">3:2,Leviticus.1.8">8, Leviticus.1.13">13; Kiddushin 4:4:2-3" href="/Jerusalem_Talmud_Kiddushin.4.4.2-3">4:4,15,24,29,33). and weavings⁵⁵⁹The prescribed motions for selected sacrifices of purification (Leviticus.8.27">Lev. 8:27; 14:12,24; Numbers.5.25">Num. 5:25; 6:19)., presentations⁵⁶⁰Presentations to the altar, mainly of flour offerings (Leviticus.2.6">Lev. 2:6; 6:7)., taking of fistfuls⁵⁶¹The fistful burned on the altar of flour offerings; Leviticus.6.8">Lev. 6:8., burnings⁵⁶²Bringing meat, flour, or incense and putting it in the fire on the altar. and neck breakings⁵⁶³Of bird sacrifices; Leviticus.1.15">Lev. 1:15, Leviticus.5.8">5:8., sprinklings⁵⁶⁴Of blood on the walls of the altar, Leviticus.1.5">Lev. 1:5,Leviticus.1.11">11; Kiddushin 3:2:2-7" href="/Jerusalem_Talmud_Kiddushin.3.2.2-7">3:2,8,Kiddushin 3:11:2" href="/Jerusalem_Talmud_Kiddushin.3.11.2">13; Kiddushin 4:6:2-7" href="/Jerusalem_Talmud_Kiddushin.4.6.2-7">4:6,Kiddushin 4:7:2-3" href="/Jerusalem_Talmud_Kiddushin.4.7.2-3">7,17,18, 25,30,34; 5:9. and receptions⁵⁶⁵Receiving the blood of slaughtered sacrifices in a sanctified vessel. All these actions are restricted to male Aharonides except for leanings and weavings, which are prescribed for the public. apply to men but not to women except for the flour offerings of the suspected wife and the nezirah; those do weave.

הלכה: כָּל־מִצְוַת הָאָב עַל הַבֵּן כול׳. מִצְוֹת שֶׁהָאָב חַייָב לַעֲשׂוֹת לִבְנוֹ. לְמוֹהֲלוֹ לִפְדוֹתוֹ לְלַמְּדוֹ תוֹרָה וּלְלַמְּדוֹ אוֹמָנוּת לְהַשִּׂיאוֹ אִשָּׁה. רִבִּי עֲקִיבָה אוֹמֵר. אַף לְלַמְּדוֹ לָשׁוֹט עַל פְּנֵי הַמַּיִם. לְמוֹהֲלוֹ. בַּיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ. לִפְדוֹתוֹ דִּכְתִיב וְכָל־בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה. לְלַמְּדוֹ תוֹרָה. וְלִמַּדְתֶּם אוֹתָם אֶת בְּנֵיכֶם. לְלַמְּדוֹ אוֹמָנוּת. תַּנֵּי רִבִּי יִשְׁמָעֵאל. וּבָחַרְתָּ בַחַיִים. זוֹ אוֹמָנוּת. לְהַשִּׂיאוֹ אִשָּׁה. וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ. אֵימָתַי אַתָּה זוֹכֶה לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ. בְּשָׁעָה שֶׁאַתְּ מַשִּׂיא אֶת בָּנֶיךָ קְטַנִּים. רִבִּי עֲקִיבָה אוֹמֵר. אַף לָשׁוֹט עַל פְּנֵי הַמַּיִם. דִּכְתִיב לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ. מַה. לְמִצְוָה אוֹ לְעִיכּוּב. נִישְׁמְעִינָהּ מִן הָדָא. בַּר תָּרִימָה אָתָא לְגַבֵּי רִבִּי אִימִּי. אָמַר לֵיהּ. פַּייֵס לְאַבָּא דְּיַסְבֵּינִי אִתָא. פַּייְסֵיהּ וְלָא קְבִיל עֲלוֹי. הָדָא אָֽמְרָה לְמִצְוָה. אִין תֵּימַר לְעִיכּוּב. הֲוָה לֵיהּ לְכוֹפְנֵיהּ. מְנַיִין שֶׁאִם לֹא עָשָׂה לוֹ אָבִיו שֶׁהוּא חַייָב לַעֲשׂוֹת לְעַצְמוֹ. תַּלמוּד לוֹמַר אָדָם תִּפְדֶּה. וּנְמַלְתֶּם אוֹתָם. וְלִמַּדִתֶם אוֹתֶם. וְהוֹדַעְתָּ אַתָּה. לְמַעַן תִּחְיֶה אַתָּה. HALAKHAH: “Any commandment the father has to fulfill towards his son,” etc. ⁵⁶⁶Kiddushin.29a">Babli 29a,Kiddushin.30b">30b; Tosephta 1:11; Mekhilta dR.Ismael,Pisḥa 18.“To circumcise him, to redeem him, to teach him Torah, to teach him a trade, and to marry him to a wife. Rebbi Aqiba says, also to teach him to swim in water.” To circumcise him, “on the eighth day, he shall circumcise the flesh of his foreskin.⁵⁶⁷Leviticus.12.3">Lev. 12:3. The masculine form of the verb implies that the father, who otherwise is not mentioned in the paragraph, is obligated to circumcise his son.” “To redeem him,” as is written: “Any firstborn human among your sons you shall redeem.⁵⁶⁸Exodus.13.13">Ex. 13:13.” To teach him Torah, “you shall teach them to your sons.⁵⁶⁹Deuteronomy.11.19">Deut. 11:19. Cf. Berakhot 2:3:2-19" href="/Jerusalem_Talmud_Berakhot.2.3.2-19">Berakhot 2:3. Kiddushin 1:1:24" href="/Jerusalem_Talmud_Kiddushin.1.1.24">Note 110, where the verse is quoted to show that daughters do not have to be instructed in Torah (Babli 29b).” To teach him a trade, Rebbi Ismael stated: “Choose life⁵⁷⁰Deuteronomy.30.19">Deut. 30:19.,” that is a trade. To marry him to a wife, “make it known to your children and grandchildren⁵⁷¹Deuteronomy.4.9">Deut. 4:9..” When do you have children and grandchildren: if you marry off your sons when young. Rebbi Aqiba says, also to swim in water. “That you shall live together with your descendants⁵⁷⁰Deuteronomy.30.19">Deut. 30:19..” How is this? Is it a commandment⁵⁷²A meritorious deed. or is it obligatory? Let us hear from the following: Bar Tarima came to Rebbi Immi and said to him, talk to my father that he should marry me to a woman. He talked to [the father], but the latter refused. That means it is a commandment, for if it were obligatory, he should have forced him. From where that if his father did not do these things for him, he is required to do them himself? The verse says a human you shall redeem⁵⁶⁸Exodus.13.13">Ex. 13:13.”, “you shall circumcise” them⁵⁷³Genesis.17.11">Gen. 17:11., “you shall study them⁵⁷⁴Deuteronomy.4.9">Deut. 4:9; reading וְלָמַדְתֶּם instead of וְלִמַּדְתֶּם.”, “you shall know⁵⁷¹Deuteronomy.4.9">Deut. 4:9.” yourself, “that you shall live⁵⁷⁰Deuteronomy.30.19">Deut. 30:19..”⁵⁷⁵The Kiddushin.29a-30a">Babli, 29a–30a, in most cases quotes different verses to the same effects.

תַּמָּן תַּנִּינָן. הָאָב זָכָה לַבֵּן בְּנוֹי בַּכֹּחַ בָּעוֹשֶׁר וּבַחָכְמָה וּבַשָּׁנִים. בְּנוֹי מְנַיִין יֵירָאֶה אֶל עֲבָדֶיךָ פָּעֳלֶיךָ וַהֲדָֽרְךָ עַל בְּנֵיהֶם. בַּכּוֹחַ. גִּיבּוֹר בָּאָרֶץ יִהְיֶה זַרְעוֹ וגו׳. בָּעוֹשֶׁר. נַעַר הָיִיתִי גַם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֵּשׁ לָחֶם. בַּחָכְמָה. וְלִמַּדְתֶּם אוֹתָם אֶת בְּנֵיכֶם לְדַבֵּר בָּם. בַּשָׁנִים. לְמַעַן יִרְבּוּ יְמֵיכֶם וִימִי בְנֵיכֶם. וּכְשֵׁם שֶׁהוּא זָכָה לוֹ בַּחֲמִשָּׁה דְבָרִים כָּךְ הוּא חַייָב לוֹ בַּחֲמִשָּׁה דְבָרִים. וְאֵלּוּ הֵן. מַאֲכִיל וּמַשְׁקֶה מַלְבִּישׁ מַנְעִיל מַנְהִיג. הָדָא הוּא דִּכְתִיב יָחוּלוּ עַל רֹאשׁ יוֹאָב. זָב וּמצוֹרָע וּמַחֲזִיק בַּפֶּלֶךְ וְנוֹפֵל בַּחֶרֶב וַחֲסַר לֵב. זָב תָּשִׁישׁ. וּמְצוֹרָע עָזִיב. וּמַחֲזִיק בַּפֶּלֶךְ בּוֹרִיי. נוֹפֵל בַּחֶרֶב קְצַר יָמִים. וַחֲסַר לֶֶחֶם מִסְכֵּן. כַּד אֲתָא שְׁלֹמֹה מִיקְטוֹל לְיוֹאָב אֲמַר לֵיהּ. אָבִיךָ גָּזַר עָלַי חָמֵשׁ גְּזֵירוֹת. קַבְּלִין וַאֲנָא מִיתְקַטִּיל. וְקַבְּלִין. וְכוּלְּהוֹן קָמִין מִן דְּבֵית דָּוִד. זָב הָיָה רְחַבְעָם. וְהַמֶּלֶךְ רְחַבְעָם הִתְאַמֵּץ לַעֲלוֹת בַּמֶּרְכָּבָה לָנוּס לִירוּשָׁלִַם. מָאן דְּאָמַר. זָב. מָאן דְּאָמַר. אִיסְטְּנֵיס. מְצוֹרָע זֶה עוּזִּיָּהוּ. וַיְהִי עֻזִּיָּהוּ הַמֶּלֶךְ מְצוֹרָע עַד יוֹם מוֹתוֹ. מַחֲזִיק בַּפֶּלֶךְ זֶה יוֹאָשׁ. וְאֶת יוֹאָשׁ עָשׂוּ שְׁפָטִים. תַּנֵּי רִבִּי יִשְׁמָעֵאל. מְלַמֵּד שֶׁהֶעֱמִידוּ עָלָיו בִּירָנִיּוֹת קָשִׁים שֶׁלֹּא הִכִּירוּ אִשָּׁה מִימֵיהֶם וְהָיוּ מְעַנִּין בּוֹ כְּדֶרֶךְ שֶׁמְּעַנִּין אֶת הָאִשָּׁה. הָדָא הוּא דִּכְתִיב וְעָנָה גְאוֹן יִשְׂרָאֵל בְּפָנָיו. וְעִינָּה גְּאוֹן יִשְׂרָאֵל בְּפָנָיו. וְנוֹפֵל בַּחֶרֶב זֶה יֹאשִׁיָּהוּ. דִּכְתִיב וְיּוּרוֹ הַמּוֹרִים לַמֶּלֶךְ יֹאשִׁיָּהוּ. וְאָמַר רִבִּי יוֹחָנָן. מְלַמֵּד שֶׁעָשׂוּ גוּפוֹ כַכֲּבָרָה. תַּנֵּי רִבִּי יִשְׁמָעֵאל. שְׁלֹשׁ מֵאוֹת חִיצִּים יוֹרוּ בִּמְשִׁיחַ י֙י. וַחֲסַר לֶחֶם. זֶה יוֹיָכִין. וַאֲרוּחָתוֹ אֲרוּחַת תָּמִיד נִתְּנָה לוֹ וגו׳. There, we have stated⁵⁷⁶Eduyot 2:9" href="/Mishnah_Eduyot.2.9">Mishnah Idiut 2:9.: “The father bestows on his son beauty, strength, riches, wisdom, and years.” From where beauty? “May Your deeds appear on Your servants, and Your glory on their sons.⁵⁷⁷Psalms.90.16">Ps. 90:16.” Strength, “strong on earth will be his descendants.⁵⁷⁸Psalms.112.2">Ps. 112:2.” Riches, “I was young and became old, but never saw a just man abandoned and his descendants in need of bread.⁵⁷⁹Psalms.37.25">Ps. 37:25.” Wisdom, “you shall teach your sons to argue about them.⁵⁶⁹Deuteronomy.11.19">Deut. 11:19. Cf. Berakhot 2:3:2-19" href="/Jerusalem_Talmud_Berakhot.2.3.2-19">Berakhot 2:3. Kiddushin 1:1:24" href="/Jerusalem_Talmud_Kiddushin.1.1.24">Note 110, where the verse is quoted to show that daughters do not have to be instructed in Torah (Babli 29b).” Years, “that your and your sons’ days be many.⁵⁸⁰Deuteronomy.11.21">Deut. 11:21.” And just as he inherits five qualities, so he owes him the following five things. He feeds him, he gives him to drink, he clothes him, he puts on his shoes, he leads him⁵⁸¹Peah 1:1:28" href="/Jerusalem_Talmud_Peah.1.1.28">Peah 1:1, Note 119; Kiddushin.31b">Babli 31b.. That is what is written⁵⁸²2S. 3:29.: “This should fall on Joab’s head: sufferer from flux and from skin disease, holding the distaff, falling by the sword, and senseless.⁵⁸³This is a slip of the pen; later it is quoted in the language of the verse, “without bread”.” Sufferer from flux, weak. From skin disease, abandoned⁵⁸⁴Cf. Leviticus.13.46">Lev. 13:46.. Holding the distaff, uneducated. Falling by the sword, short lived. Without bread, poor. ⁵⁸⁵The Babylonian version is in the Sanhedrin.48b">Babli, Sanhedrin 48b, and Num.rabba23(13). When Solomon came to kill Joab, he said to him: Your father gave me five sentences; accept them and I can be killed. He accepted them and all of them came to pass on the House of David. Sufferer from flux was Rehabeam: “King Rehabeam with difficulty climbed on his chariot to flee to Jerusalem;⁵⁸⁶1K. 12:18.” some say, he suffered from flux; some say, he was weak. Suffering from skin disease was Uziahu: “King Uziahu suffered from skin disease until the day of his death⁵⁸⁷2Chr. 26:21..” Holding the distaff was Joash: “They punished Joash⁵⁸⁸2Chr. 24:24..” Rebbi Ismael stated: ⁵⁸⁹Mekhilta dR.Ismael,Amaleq 1; Tanḥuma Bešallaḥ 25 This teaches that they gave him over to hardened hoodlums who had never known a woman and they raped him the way women are raped. That is what is written: “Israel’s pride will testify against it,⁵⁹⁰Hosea.5.5">Hos. 5:5, repunctuating עָנָה to עִנָּה.” Israel’s pride will be raped in its face. Falling by the sword, this is Josiah, as is written: “The archers shot at king Josia,⁵⁹¹2Chr. 35:23. In the text: הַיֹּרִים.” and Rebbi Joḥanan said, this teaches that they made his body like a sieve⁵⁹²Babli Mo‘ed qaṭan 28b; Thr.rabbati on 1:18.. Rebbi Ismael stated: 300 arrows were shot at the Eternal’s anointed. Without bread, that is Jehoiachin: “And his meal, a permanent meal was given to him,⁵⁹³2K. 25:30. He never had any money of his own. A completely different interpretation of the verse in Midrash Shemuel 18(5)..”

תַּמָּן תַּנִּינָן. אִם הִתְחִילוּ אֵין מַפְסִיקִין. הַתְחָלַת הַמֶּרְחָץ אֵי זוֹ הִיא. רִבִּי זְרִיקָן בְּשֵׁם רִבִּי חֲנִינָה. מִשֶּׁיַּתִּיר אֵיזוֹרוֹ. רַב אָמַר. מִשֶּׁיַּתִּיר מִנְעָלוֹ. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה יְלִיף שְׁמַע פַּרְשָׁתָה דְּבַר בְּרֵיהּ בְּכָל־עֲרוּבַת שׁוּבְתָּא. חַד זְמָן אִינְשֵׁי וְעָאַל מִיסְחֵי בְּהָהֵין דֵּימוֹסִין דְּטִיבֵּרִיָּא. וַהֲוָה מִיסְתַּמִּיךְ עַל כָּֽתְפֵיהּ דְּרִבִּי חִייָה בַּר בָּא. אִנְחָר וּנְפַק לֵיהּ מִן דֵּימוֹסָא. אָמַר. כָּךְ הֲוָה. רִבִּי לָֽעְזָר בַּר יוֹסֵי אָמַר. שְׁלִיחַ מטי. אָמַר לֵיהּ רִבִּי חִייָה בַּר בָּא. לֹא כֵן אַלְפָּן רִבִּי. אִם הִתְחִילוּ אֵין מַפְסִיקִין. אָמַר לֵיהּ. חִייָה בְּנִי. וְקַלָּה הִיא בְעֵינֶיךָ. שֶׁכָּל־מִי שֶׁהוּא שׁוֹמֵעַ פָּרָשָׁה מִבֶּן בְּנוֹ כְּאִילּוּ הוּא שׁוֹמְעָהּ מֵהַר סִינַי. מַאי טַעֲמָא. וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ וגו׳. יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי י֙י אֱלֹהֶיךָ בַּחוֹרֵב. כְּיוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי י֙י אֱלֹהֶיךָ בַּחוֹרֵֵב. רִבִּי חִזְקִיָּה בַּר יִרְמְיָה רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. אִם יָכוֹל אַתְּ לְשַׁלְשֵׁל שְׁמוּעָה עַד מֹשֶׁה שַׁלְשְּׁלָהּ. וְאִם לָאו תְּפוֹשׂ אוֹ רִאשׁוֹן רִאשׁוֹן אוֹ אַחֲרוֹן אַחֲרוֹן. גִּידּוּל אָמַר. כָּל־הָאוֹמֵר שְׁמוּעָה מִשֵּׁם אוֹמְרָהּ יְהֵא רוֹאֶה בְעַצְמוֹ כְּאִילּוּ בַּעַל הַשְּׁמוּעָה עוֹמֵד לְפָנָיו. מַה טַעֲמָא. אַךְ בְּצֶלֶם יִתְהַלֵּךְ אִישׁ וגו׳. רָב אָדָם יִקְרָא אִישׁ חַסְדּוֹ וְאִישׁ אֱמוּנִים מִי יִמְצָא. זֶה רִבִּי זְעִירָא. דְּאָמַר רִבִּי זְעִירָא. לֵית אֲנָן חָשִׁין עַל שְׁמוּעָתָה דְּרַב שֵׁשֶׁת דְּהוּא גַבְרָא מְפַתְחָא. וְאָמַר רִבִּי זְעִירָא לְרִבִּי יָסָא. חַכִּם רִבִּי לְבַר פְּדָייָה דְּאַתְּ אֲמַר שְׁמוּעָתָא מִן שְׁמֵיהּ. אָמַר לֵיהּ. רַב אָדָא בַּר אַחֲוָה אָֽמְרִין מִשְּׁמוֹ. ⁵⁹⁴This origin of this text is in Šabbat1, to Kiddushin 1:2:1" href="/Jerusalem_Talmud_Kiddushin.1.2.1">Mishnah 2. There, we have stated: “If they started⁵⁹⁵The Mishnah contains a list of things one should not do on Friday afternoon, but if one started one does not have to interrupt. One of these is going to the public bathhouse., one does not interrupt.” What is the start of bathing? Rebbi Zeriqan in the name of Rebbi Ḥanina: When he opened his belt. Rav said, when he took off his shoe. Rebbi Joshua ben Levi used to hear the lesson⁵⁹⁶The portion of the Torah to be read on the Sabbath. of his grandson every Friday. Once he forgot and went bathing in the public baths of Tiberias; he was leaning on Rebbi Ḥiyya bar Abba’s shoulder. He remembered⁵⁹⁷In Šabbat: He remembered that he had not heard the lesson from his grandson, returned and left. and left the public bath. ⁵⁹⁸In Šabbat: How was it? Rebbi Derose said, he was anointing himself. Rebbi Eleazar … He said, so it was: Rebbi Eleazar bar Yose said, he had taken off [his clothes]⁵⁹⁹Fom Šabbat, instead of the unintelligible מטי written here.. Rebbi Ḥiyya bar Abba said to him, did our teacher not teach us, “if they started, one does not interrupt”? He said to him, Ḥiyya my son, is that unimportant in your eyes? For anyone who hears the lesson from his grandson is as if he heard it from Mount Sinai. What is the reason? “⁶⁰⁰Deuteronomy.4.10">Deut. 4:10. You shall make them known to you sons and grandsons,” etc., ⁶⁰¹Missing in Šabbat, probably correctly.“the day when you stood before the Eternal, your God, at Horeb.” Like the day when you stood before the Eternal, your God, at Horeb. Rebbi Ḥizqiah bar⁶⁰²In Šabbat: R. Ḥizqiah, R. Jeremiah, R. Ḥiyya. This is the only correct text. Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise take either the very first or the very last [source]⁶⁰³In Šabbat added: What is the reason? “The day when you stood,” Up to the day when you stood before the Eternal, your God, at Horeb. (Referring to the verse quoted earlier, Kiddushin 1:7:4" href="/Jerusalem_Talmud_Kiddushin.1.7.4">Note 600. Since Moses was speaking to the second generation, not present at Sinai, it proves that a person can be present at Sinai by connecting with the teachings from Sinai.). Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? “Only in image a man wanders.⁶⁰⁴Psalms.39.7">Ps. 39:7.” “Many a man professes good will, but where will you find one you can trust?” ⁶⁰⁵This is a non sequitur. The intelligible text is in Šabbat: “Many a man professes good will,” these are all other people, “but where will you find one you can trust?” That is R. Ze‘ira. That is Rebbi Ze‘ira, as Rebbi Ze‘ira said, we do take the traditions of Rav Sheshet into account since he is blind. ⁶⁰⁶This text is unacceptable for reasons of chronology. The correct text is in Šabbat: “He said to him, R. Joḥanan said it in his name. R. Ze‘ira asked R. Abba bar Zavda: Did you know Rav (a chronological impossibility), that you are quoting in his name? He answered, Rav Ada bar Ahava said it in his name.” And Rebbi Ze‘ira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah, that you quote in his name? He said to him, Rav Ada bar Aḥawa said it in his name.

מִצְוֹת שֶׁהַבֵּן חַייָב לַעֲשׂוֹת לְאָבִיו. אֵי זֶהוּ מוֹרָא. לֹא יוֹשֵׁב בִּמְקוֹמוֹ. וְלֹא מְדַבֵּר בִּמְקוֹמוֹ. וְלֹא סוֹתֵר אֶת דְּבָרָיו. אֵי זֶהוּ כִיבּוּד. מַאֲכִיל וּמַשְׁקֶה מַלְבִּישׁ וּמְכַסֶּה וּמַנְעִיל מַכְנִיס וּמוֹצִיא. מִן דְּמַאן. חוּנָה בַּר חִייָה אָמַר מִשֶּׁלְּזָקֵן. וְאִית דְּבָעֵי מֵימַר. מִשֶּׁלּוֹ. לֹא כֵן אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֵּרִבִּי חֲנִינָה. מְנַייִן אֲפִילוּ אָמַר לוֹ אָבִיו. הַשְׁלֵךְ אֶת הָאַרְנַקִי הָזוֹ לַיָּם. שֶׁשּׁוֹמֵעַ לוֹ. בְּהַהוּא דְּאִית לֵיהּ חוֹרָנִין וּבְעוֹשֶׂה הֲנָחַת רוּחוֹ שֶׁלְּאָבִיו. אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה. אֶלָּא שֶׁהָאִישׁ סִפֵּיקָה בְיָדוֹ. הָאִשָּׁה אֵינָהּ סִפֵּיקָה בְיָדָהּ מִפְּנֵי שֶׁיֵּשׁ רְשׁוּת לָאֲחֵרִים עָלֶיהָ. נִתְאַלְמְנָה אוֹ נִתְגָּֽרְשָׁה כְּמִי שֶׁהִיא סִפֵּיקָה בְיָדָהּ לַעֲשׂוֹת. Commandments which the son is obligated to fulfill towards his father. ⁶⁰⁷This is from Peah 1:1:28-29" href="/Jerusalem_Talmud_Peah.1.1.28-29">Peah 1:1, Notes 117–124. Leiden ms. text פ, Rome ms. R. This is a quote out of context, repeated in the following paragraphs which copy Peah 1:1:22-32" href="/Jerusalem_Talmud_Peah.1.1.22-32">Peah 1:1, Notes 98–137.
A few sentences from Peah which are missing in the text have been given in brackets. What is fear? He may not sit in his place and may not speak in his stead nor contradict his words. What is honor? He feeds and gives him to drink, clothes him, covers him, and puts on his shoes, leads him out and in. From whose money? Huna bar Ḥiyya said, from the old man’s. Some want to say, from his own. Did not Rebbi Abbahu say in the name of Rebbi Yose bar Ḥanina: From where do we know that even if his father tells him to throw the wallet into the sea that he should obey him? That is, if he has another one and if it helps to quiet his father’s spirit. Both men and women. Only the man has the power in his hand, but the woman does not have the power in her own hand because others have disposition over her. If she is widowed or divorced, the power is in her own hand.

עַד אֵיכַן הוּא כִּיבּוּד אַב וְאֵם. אָמַר לָהֶן. וְלִי אַתֶּם שׁוֹאֲלִין. לְכוּ שַׁאֲלוּ לְדָּמָה בֶן נְתִינָה. דָּמָה בֶן נְתִינָה רֹאשׁ פַּטֵרכּוּלֵי הֲוָה. פַּעַם אַחַת הָֽיְתָה אִמּוֹ מְסַטְּרָתוֹ לִפְנֵי כּוּלֵי שֶׁלּוֹ וְנָפַל קוֹרְדִּקְסִין שֶׁלָּהּ מִיָּדָהּ וְהוֹשִׁיט לָהּ כְּדֵי שֶׁלֹּא תִצְטָעֵר. אָמַר רִבִּי חִזְקִיָּה. הַגּוֹי האַשְׁקְלוֹנִי הָיָה וְרֹאשׁ כָּל פַּטֵרכּוּלֵי הָיָה. וְאֶבֶן שֶׁיָּשַׁב עָלֶיהָ אָבִיו לֹא יָשַׁב עָלֶיהָ מִיָּמָיו. וְכֵיוָן שֶׁמֵּת עָשָׂה אוֹתָה יִרְאָה מִשֶּׁלּוֹ. פַּעַם אַחַת אָֽבְדָה יָֽשְׁפֶה שֶׁלְּבִנְיָמִן. אָמְרִין מַאן דְּאִית לֵיהּ טָבָא דִּכְווָתָהּ. אָֽמְרִין דְּאִית לְדָמָה בֶּן נְתִינָה. אָֽזְלוּן לְגַבֵּיהּ וּפָֽסְקוּ לֵיהּ עִמֵּיהּ בְּמֵאָה דֵּינָרין. סְלִיק בְּעָא מַייְתִיתָא לְהוֹן וְאַשְׁכָּח לְאָבוֹי דָּמַךְ. וְאִית דַּאֲמְרִין מַפְתְחָא דְּתֵיבוּתָא הֲוָה יְהִיב גַּוא אֶצְבָּעֵיהּ דְּאָבוּהּ. וְאִית דַּאֲמָרִין רִיגְלֵיהּ הֲווַת פְּשִׁיטָה עַל תֵּיבוּתָא. נְחַת לְגַבֵּיהוֹן. אֲמַר לוֹן. לָא יְכִילִית מַיְיתִיתָהּ לְכוֹן. אָֽמְרִין. דִּילְמָא דְּהוּא בְּעֵי פְרִיטִין תּוּבָן. אַסְקִינֵיהּ לְמָאתַיִם. אַסְקִינֵיהּ לְאֶלֶף. כֵּיוָן דְּאִיתְעִיר אָבִיו מִן שִׁינְתֵּיהּ סְלִק וְאֵייתִיתָהּ לְהוֹן. בְעוּ מִיתַּן לֵיהּ כִּדְפָֽסְקוּ לֵהּ לָאֲחַרָייָא וְלָא קְבִיל. אֲמַר. מַה אֲנָא מַזְבְּנָא לְכוֹן אִיקְרָא דְּאָבָהָתִי בִפְרִיטִין. אֵינִי נֶהֱנֶה מִכִּיבּוּד אֲבוֹתַיי כְּלוּם. מַה פָרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שָׂכָר. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בוּן. בּוֹ בַלַּיְלָה יָֽלְדָה פָרָתוֹ אֲדוּמָה. וְשָֽׁקְלוּ לוֹ יִשְׂרָאֵל מִשְׁקָלָהּ זָהָב וּשְׁקָלוּהָ. אָמַר רִבִּי שַׁבְּתַי. כְּתִיב וּמִשְׁפָּט וְרֹב צְדָקָה לֹא יַעֲנֶה. אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁהֵא מַתַּן שְׂכָרָן שֶׁלְּעוֹשֵׂה מִצְוֹת בַּגּוֹיִם. [They asked Rebbi Eliezer,] how far does honoring father and mother go? He said to them, you are asking me? Go and ask Dama ben Netinah. Dama ben Netinah was the head of the city council. Once his mother was slapping him in front of the entire council and a slipper fell from her hand, and he handed it back to her so that she should feel no inconvenience. Rebbi Ḥizqiah said: He was a Gentile from Ascalon and the head of the city council. He never sat on the stone on which his father used to sit and when his father died, he worshipped the stone. Once the jaspis of Benjamin was lost. They inquired, who would have one of similar quality? They were informed that Dama ben Netinah did. They went to him and agreed on 100 denars. He went to the upper floor to bring it and found his father sleeping. Some say that the key to the chest was in his father’s fingers; some say his father’s foot was resting on the chest. He descended to them and told them: I could not bring it to you. They thought, maybe he wants more money, and raised the price to two hundred, then to a thousand. When his father woke up from his sleep, he went up and brought it to them. They wanted to give him according to the amount last mentioned, but he refused. He said: Do I sell my father’s honor for money? I will not have any advantage from honoring my father. What reward did the Holy One, praise to Him, give him? Rebbi Yose bar Abun said: The following night, his cow gave birth to a red heifer and Israel gave him its weight in gold and took it. Rebbi Sabbatai said (Job.37.23">Job 37:23), it is written: “Justice and much charity He will not suppress.” The Holy One, praise to Him, will not wait to give the reward for good deeds to the Gentiles.

אִמּוֹ שֶׁלְּרִבִּי טַרְפוֹן יָֽרְדָה לְטַייֵל לְתוֹךְ חֲצֵירָהּ בְּשַׁבָּת וְנִפְסַק קוֹרְדְּייָקִין שֶׁלָּהּ. וְהָלַךְ רִבִּי טַרְפוֹן וְהִנִּיחַ שְׁתֵּי יָדָיו תַּחַת פַּרְסוֹתֶיהָ וְהָֽיְתָה מְהַלֶּכֶת עֲלֵיהֶן עַד שֶׁהִגִּיעָה לְמִיטָּתָהּ. פַּעַם אַחַת נִכְנְסוּ חֲכָמִים לְבַקְּרוֹ. אָֽמְרָה לָהֶן. הִתְפַּלְלוּ עַל טַרְפוֹן בְּנִי שֶׁהוּא נוֹהֵג בִּי בְּכִיבּוּד יוֹתֵר מִדַּאי. אָֽמְרִין לָהּ מָה הוּא עֲבִיד לֵיךְ. וְתַנְייַת לְהוֹן עוּבְדָּא. אָֽמְרִין לָהּ. אֲפִילוּ הוּא עוֹשֶׂה כֵן אֶלֶף אֲלָפִים אַדַּיִין לַחֲצִי הַכִּיבּוּד שֶׁאָֽמְרָה הַתּוֹרָה לֹא הִגִּיעַ. Rebbi Tarphon’s mother went to promenade in her backyard on the Sabbath when her slipper broke. Rebbi Tarphon went and put his two hands under her feet and she walked on them until she got to her couch. Once the Sages came to visit him. She told them: Pray for my son Tarphon because he honors me too much. They asked her, what did he do for you? She told them what had happened. They said to her, even if he did this a million times, he did not yet reach even half of the honor that the Torah requires.

אִמּוֹ שֶׁלְּרִבִּי יִשְׁמָעֵאל בָּאָת וְאָֽמְרָה וְקָֽבְלָה עָלָיו לְרַבּוֹתֵינוּ. אָֽמְרָה. גְּעוּרוּ בְיִשְׁמָעֵאל בְּנִי שֶׁאֵינוֹ נוֹהֵג בִּי כָבוֹד. בְּאוֹתָהּ שָׁעָה נִתְכַּרְכְּמוּ פְנֵיהֶן שֶׁלְּרַבּוֹתֵינוּ. אָֽמְרִין. אֵיפְשָׁר לֵית רִבִּי יִשְׁמָעֵאל נוֹהֵג בִּכְבוֹד אֲבֹתָיו. אָֽמְרוּ לָהּ. מַהוּ עֲבִיד לֵיךְ. אָֽמְרָה. כַּד נְפִיק מִבֵּית וַועֲדָא אֲנָא בְּעָיָא מִשְׁזְגָה רִיגְלוֹי וּמִישְׁתֵּי מֵהֶן וְלָא שְׁבַק לִי. אָֽמְרִין. הוֹאִיל וְהוּא רְצוֹנָהּ הוּא כִיבּוּדָהּ. Rebbi Ismael’s mother came, spoke, and complained to our teachers about him. She said to them: Scold my son Ismael because he does not honor me! At that, the faces of our teachers became saffron colored. They said, is it possible that Rebbi Ismael does not honor his parents? They said to her, what did he do to you? She said, when he comes from the house of assembly, I want to wash his feet and drink from it, and he refuses. They said, since it is her wish it is her honor.

אָמַר רִבִּי מָנָא. וְיֵאוּת אִילֵּין טְחוֹנָייָא אָֽמְרִין. כָּל־בַּר נַשׁ וּבַר נַשׁ זִכְווָתֵיהּ גַּו קוּפָּתֵיהּ. אִימֵּיהּ דְּרִבִּי טַרְפוֹן אָֽמְרָה לוֹן אָכֵין וַאֲגִיבוּנְתָהּ אָכֵין. אִימֵּיהּ דְּרִבִּי יִשְׁמָעֵאל אָֽמְרָה לוֹן אָכֵן וַאֲגִיבוּנָהּ אָכֵן. רִבִּי זְעִירָא הֲוָה מִצְטָעֵר וַאֲמַר. הַלְּוַאי הֲוָה לִי אַבָּא וְאִימָּא דְּאוֹקְרִינוֹן וְאִירַת גַּן עֵדֶן. כַּד שְׁמַע אִילֵּין תְּרֵין אוּלְפָּנָייָא אֲמַר. בְּרִיךְ רַחְמָנָא דְּלֵית לִי לָא אַבָּא וְלָא אִימָּא. לָא כְּרִבִּי טַרְפוֹן הֲוִינָא יְכִיל עֲבִיד וְלָא כְּרִבִּי יִשְׁמָעֵאל הֲוִינָא מְקַבְּלָה עָלוֹי. אָמַר רִבִּי אָבוּן. פָּטוּר אֲנִי מִכִּיבּוּד אָב וְאֵם. אָֽמְרִין. כַּד עָֽבְרָת בֵּיהּ אִימֵּיהּ מַייִת אָבוֹהִי. כַּד יְלִידְּתֵיהּ מֵיתָת. Rebbi Mana said: The millers are correct when they say that each and every person has in his chest that which is appropriate for him. Rebbi Tarphon’s mother said so and they answered her appropriately, Rebbi Ismael’s mother said so and they answered her appropriately. Rebbi Zeïra was sorry and said, if only I had father or mother that I could honor them and inherit paradise. When he heard these two instructions, he said: Praise to the All-Merciful that I have neither father nor mother. I could not have done as Rebbi Tarphon did and I could not accept what Rebbi Ismael accepted. Rebbi Abun said, I am free from honoring father and mother. They said, his father died when his mother was pregnant and she died in giving birth.

יֵשׁ שֶׁהוּא מַאֲכִיל אֶת אָבִיו פְּטוּמוֹת וְיוֹרֵשׁ גְּיהִנָּם. וְיֵשׁ שֶׁהוּא כוֹדְנוֹ לָרֵיחַיִם וְיוֹרֵשׁ גַּן עֵדֶן. כֵּיצַד הוּא מַאֲכִיל אֶת אָבִיו פְּטוּמוֹת וְיוֹרֵשׁ גְּיהִנָּם. חַד בַּר נַשׁ הֲוָה מַייכִל לְאָבוֹי תַּרְנוֹגַלִּין פְּטִימָן. חַד זְמָן אֲמַר לֵיהּ אָבוֹי. בְּרִי. אִילֵּין מְנָן לָךְ. אֲמַר לֵיהּ. סַבָּא סַבָּא. אֲכוֹל וַאֲדִישׁ. דִּכְלָבָייָא אָֽכְלִין וּמַדְּשִׁין. נִמְצָא מַאֲכִיל אֶת אָבִיו פְּטוּמוֹת וְיוֹרֵשׁ גְּיהִנָּם. כֵּיצַד כּוֹדְנוֹ בָּרֵיחַייִם וְיוֹרֵשׁ גַּן עֵדֶן. חַד בַּר נַשׁ הֲוָה טְחִין בְּרֵיחָייָא. אֲתַא מִצְווְתָא לַטְּחוֹנִייָא. אֲמַר לֵיהּ. אַבָּא. עוּל וּטְחוֹן תַּחְתָּיי. אִין מָטַת מְבַזְּייָה טַב לִי אֲנָא וְלָא אַתְּ. אִין מָטַת מִילְקִי טַב לִי אֲנָא וְלָא אַתְּ. וְנִמְצָא כּוֹדְנוֹ לָרֵיחַיִים וְיוֹרֵשׁ גַּן עֵדֶן. Some person might serve his father fattened meat and inherit hell. Some person might bind his father to the grindstone and inherit paradise. How does one serve his father fattened meat and inherit hell? A person used to serve his father fattened chickens. One day, his father said to him: My son, from where do you get the money for these? He said to him: Old man, old man, eat and shut up just as dogs eat and are silent. It turns out that he serves his father fattened meat and inherits hell. How does one bind his father to the grindstone and inherits paradise? A person was a miller at a grindstone; there came a requisition for millers. He said: Father, go and grind in my stead. If it should come to pass that anyone be degraded, it is better that it should happen to me rather than to you. If it should come to pass that anyone be beaten, it is better that it should happen to me rather than to you. It turns out that he binds his father to the grindstone and inherits paradise.

אִישׁ אִמּוֹ וְאָבִיו תִּירָאוֹ וְנֶאֱמַר אֶת י֙י אֱלֹהֶיךָ תִירָא. הִקִּישׁ מוֹרָא אָב וָאֵם לְמוֹרָא הַמָּקוֹם. נֶאֱמַר וּמְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת. וְנֶאֱמַר אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֵטְאוֹ. הִקִּישׁ קִילְלַת אָב וָאֵם לְקִילְלַת הַמָּקוֹם. אֲבָל אֵי אֶיפְשָׁר לוֹמַר מַכֶּה כְּלַפֵּי לְמַעֲלָה. וְכֵן בְּדִין מִפְּנֵי שֶׁשְּׁלָשְׁתָּן שׁוּתָפִין בּוֹ. It is said (Leviticus.19.3">Lev. 19:3): “Everybody must fear his mother and his father,” and it is said (Deuteronomy.6.13">Deut. 6:13): “You must fear the Eternal, your God, and serve Him.” This brackets the fear of father and mother with the fear of the Omnipresent. [It is said (Exodus.20.12">Ex. 20:12): “Honor your father and your mother,” and it is said (Proverbs.3.9">Prov. 3:9): “Honor the Eternal with your property.” This brackets the honor of father and mother with the honor of the Omnipresent.] Is is said (Exodus.21.17">Ex. 21:17): “He who curses his father or his mother shall be put to death,” and it is said (Leviticus.24.19">Lev. 24:19): “Everybody who curses his God must bear his sin.” This brackets cursing father and mother with cursing the Omnipresent. It is impossible to speak about hitting relative to the Deity. All this is logical since all three of them are partners in him.

אֵי זֶהוּ מוֹרָא. לֹא יוֹשֵׁב בִּמְקוֹמוֹ. וְלֹא מְדַבֵּר בִּמְקוֹמוֹ. וְלֹא סוֹתֵר אֶת דְּבָרָיו. אֵי זֶהוּ הַכִּיבּוּד. מַאֲכִיל וּמַשְׁקֶה מַלְבִּישׁ וּמַנְעִיל וּמַכְנִיס וּמוֹצִיא. וּמִן דְּמַאן חוּנָא בַּר חִייָא אָמַר. ⁶⁰⁸This is a truncated repetition of the text at Kiddushin 1:7:5" href="/Jerusalem_Talmud_Kiddushin.1.7.5">Note 607. What is fear? He may not sit in his place and may not speak in his stead nor contradict his words. What is honor? He feeds and gives him to drink, clothes him and puts on his shoes, leads him out and in. From whose money? Huna bar Ḥiyya said.

מִילְתֵיהּ דְּרִבִּי חִייָה בַּר בָּא פְלִיגָא. דְּאָמַר רִבִּי חִייָה בַּר בָּא. תַּנִּי רִבִּי יוּדָן בַּר בְּרַתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחָי. דְּתַנִּי רִבִּי שִׁמְעוֹן בֶּן יוֹחָי. גָּדוֹל הוּא כִּיבּוּד אָב וָאֵם שֶׁהֶעֱדִיפוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מִכְּבוֹדוֹ. נֶאֱמַר כָּאן כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ. וְנֶאֱמַר לְהַלָּן כַּבֵּד אֶת י֙י מֵהוֹנֶךָ. בַּמֶּה אַתְּ מְכַבְּדוֹ מֵהוֹנְךָ. מַפְרִישׁ לֶקֶט שִׁכְחָה וּפֵיאָה. מַפְרִישׁ תְּרוּמָה וּמַעֲשֵׂר רִאשׁוֹן וּמַעֲשֵׂר שֵׁינִי וּמַעֲשֵׂר עָנִי וְחַלָּה. וְעוֹשֶׂה סוֹכָּה וְלוּלָב שׁוֹפָר וּתְפִילִין וְצִיצִּית. מַאֲכִיל אֶת הָרְעֵיבִים וּמַשְׁקֶה אֶת הַצְּמֵיאִים. אִם יֵשׁ לָךְ אַתְּ חַייָב בְּכָל־אֵילוּ. וְאִם אֵין לָךְ אֵין אַתְּ חַייָב בְּאַחַת מֵהֶן. אֲבָל כְּשֶׁהוּא בָּא אֵצֶל כִּיבּוּד אָב וְאֵם בֵּין שֶׁיֵּשׁ לָךְ בֵּין שֶׁאֵין לָךְ כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ. אֲפִילוּ אַתְּ מְסַבֵּב עַל הַפְּתָחִים. The words of Rebbi Ḥiyya bar Abba disagree, for Rebbi Ḥiyya bar Abba said that Rebbi Yudan, son of Rebbi Simeon bar Ioḥai’s daughter, stated that Rebbi Simeon bar Ioḥai stated: Honoring father and mother is great because the Holy One, praise to Him, preferred it over His own honor. It is said (Exodus.20.12">Ex. 20:12): “Honor your father and your mother,” and it is said (Proverbs.3.9">Prov. 3:9): “Honor the Eternal with your property.” How do you honor Him? From your property! ⁶⁰⁹From here on there exists a Genizah fragment of the text (G). It is fragmentary in this paragraph, continuous in the following. One gives gleanings, forgotten sheaves, and peah, one gives terumah, the First and Second Tithes and the tithe for the poor, ḥallah, one makes a sukkah, and lulav,shofar, and tefillin, and ẓiẓit, one feeds the hungry and gives to drink to the thirsty. If you have the wherewhithal, you are obliged for all of these; if you have nothing, you are not obliged even for one of them. But when it comes to honoring father and mother, whether you own property or you do not, you must honor father and mother, even if you are a beggar at people’s doors.

רִבִּי אָחָא בְשֵׁם רִבִּי אַבָּא בַּר כֲּהָנָא. כְּתִיב אוֹרַח חַיִּים פֶּן תְּפַלֵּס נָעוּ מַעְגְּלוֹתֶיהָ וְלֹא תֵדָע. טִילְטֵל הַקָּדוֹשׁ בָּרוּךְ הוּא מַתַּן שְׂכָרָן שֶׁלְּעוֹשֵׂי מִצְוֹת כְּדֵי שֶׁיְּהוּ עוֹשִׂין אוֹתָם בֶּאֱמוּנָה. רִבִּי אָחָא בְשֵׁם רִבִּי יִצְחָק. כְּתִיב מִכָּל־מִשְׁמָר נְצוֹר לִבֶּךָ כִּי מִמֶּנּוּ תוֹצְאוֹת חַיִּים. מִכָּל־מַה שֶׁאָמַרְתִּי לָךְ בַּתּוֹרָה תִּשְׁמוֹר. שֶׁאֵין אַתְּ יוֹדֵעַ מֵאֵי זֶה מֵהֶן יוֹצֵא לְךָ חַיִּים. אָמַר רִבִּי אַבָּא בַּר כֲּהָנָא. הִשְׁוָה הַכָּתוּב מִצְוָה קַלָּה שֶׁבְּקַלּוֹת לְמִצְוָה חֲמוּרָה מִן הַחֲמוּרוֹת. מִצְוָה קַלָּה שֶׁבְּקַלּוֹת זוֹ שִׁילּוּחַ הַקַּן. וּמִצְוָה חֲמוּרָה שֶׁבַּחֲמוּרוֹת זוֹ הִיא כִּיבּוּד אָב וְאֵם. וּבִשְׁתֵּיהֶן כְּתִיב הַאֲרַכְתָּ יָמִים. אָמַר רִבִּי אָבוּן. מָה אִם דָּבָר שֶׁהוּא כִפְרִיעַת חוֹב כְּתִיב בּוֹ לְמַעַן יִיטַב לָךְ וּלְמַעַן יַאֲרִיכוּן יָמֶיךְ. דָּבָר שֶׁיֵּשׁ בּוֹ חִסָּרוֹן כִּיס וְסִיכּוּן נְפָשׁוֹת לֹא כָּל־שֶׁכֵּן. אָמַר רִבִּי לֵוִי וְהַהִיא דְּרַבָּנָא גָּדוֹל הוּא דָּבָר שֶׁהוּא כִפְרִיעַת חוֹב מִדָּבָר שֶׁאֵינוֹ כִפְרִיעַת חוֹב. תַּנִּי. רִבִּי שִׁמְעוֹן בֶּן יוֹחָי אוֹמֵר. כְּשֵׁם שֶׁמַּתַּן שְׂכָרָן שָׁוֶה כָּךְ פּוּרְעָנוּתָן שָׁוֶה. עַיִן תִּלְעַג לְאָב וְתָבוּז לִקֲּהַת אֵם. עַיִן שֶׁהִלְעִיגָה עַל כִּיבּוּד אָב וְאֵם וּבִיזָּת לֹא תִקַּח הָאֵם עַל הַבָּנִים יִקְּרָוּהָ עוֹרְבֵי נַחַל. יָבוֹא עוֹרֵב שֶׁהוּא אַכְזָרִי וְיִקְּרֶינָּה וְלֹא יֶהֱנֶה מִמֶּנָּה. וְיֹאכְלוּהָ בְּנֵי נֶשֶׁר. יָבוֹא נֶשֶׁר שֶׁהוּא רַחֲמָן וְיֹאכְלֶנָּה וְיֶהֱנֶה מִמֶּנָּה. Rebbi Aḥa in the name of Rebbi Abba bar Cahana: It is written (Proverbs.5.6">Prov. 5:6): “She does not smooth the way of life, her tracks deviate and you will not notice it.” The Holy One, praise to Him, moved the rewards of those who fulfill the commandments (to the future world) so that they should act in faith. Rebbi Aḥa in the name of Rebbi Isaac: It is written (Proverbs.4.23">Prov. 4:23): “Observe carefully everything which must be kept, for from it comes life,” observe carefully all the things you were told in the Torah, for you do not know from which of them life will come to you. Rebbi Abba bar Cahana said, the verse equals the easiest commandment with the most difficult one. The easiest commandment is sending away [the mother] from the nest. The most difficult one is honoring father and mother. For both of them it is written: “Your days will be lengthened.” Rebbi Abun said, if for anything that is repayment of debt it is written (Deuteronomy.5.16">Deut. 5:16): “That you shall be well and that your days shall be lengthened,” so much more something that involves monetary loss and personal danger. Rebbi Levi said, this one is greater; repaying a debt is greater than fulfilling an obligation that does not involve repaying a debt. Rebbi Simeon ben Ioḥai stated: Just as their rewards are the same, so their punishments are identical. (Proverbs.30.17">Prov. 30:17) “The eye that scoffs at the father and despises to obey the mother,” the eye that scoffs about honoring father and mother and despises the commandment not to take the mother with the chicks, “the river ravens should pick it out,” the cruel raven should come, pick it out, and not have any enjoyment from it, “the sons of the eagle should eat it,” the merciful eagle should come and enjoy it.

רִבִּי יַנַּאי וְרִבִּי יוֹנָתָן הֲווֹן יָתְבִין. אֲתָא חַד בַּר נַשׁ וּנְשַׁק רִיגְלוֹי דְּרִבִּי יוֹנָתָן. אֲמַר לֵיהּ רִבִּי יַנַּאי. מַה טִיבוּ הוּא שְׁלִם לָךְ מִן יוֹמוֹי. אֲמַר לֵיהּ. חַד זְמָן אֲתָא קְבָל לִי עַל בְּרֵיהּ דִּיזוֹנִינֵיהּ. וַאֲמְרִית לֵיהּ. אֵיזִיל צוֹר כְּנִישְׁתָּא עֲלוֹי וּבְזִיתֵיהּ. וַאֲמַר לֵיהּ. וְלָמָּה לָא כְפִתוּנֵיהּ. אֲמַר לֵיהּ. וְכוֹפִין. אֲמַר לֵיהּ. וַאֲדַיִין אַתְּ לְזוֹ. אָמַר לוֹן. חָזַר בֵּיהּ רִבִּי יוֹנָתָן וְקָֽבְעָהּ שְׁמוּעָה מִשְּׁמֵיהּ. אֲתָא רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. שֶׁכּוֹפִין אֶת הַבֵּן לָזוּן אֶת הָאָב. אָמַר רִבִּי יוֹסֵי הַלְּוַאי הַוְייָן כָּל־שְׁמוּעָתַי בַּרְייָן לִי כְּהָדָא שֶׁכּוֹפִין אֶת הַבֵּן לָזוּן אֶת הָאָב. Rebbi Yannai and Rebbi Jonathan were sitting together. There came a man and kissed Rebbi Jonathan’s foot. Rebbi Yannai said to him: What kindness did he pay you back for from former days? He said to him: He once came and complained to me about his son that he should support him and I told him, go, assemble a congregation and humiliate him^609aS. Assaf (Responsa Geonica1942, p. 105; Courts and their organization, Jerusalem 1924, p. 25–26) reads: “Go, arrest the congregation and humiliate him.” He sees here a reference to the practice known from Galilean and Medieval Ashkenazic sources (rejected by Babylonian Geonim) that a person whose grievances are not addressed by the court may publicly request the congregation to stop their prayers until his complaint is heard (in Ashkenazic practice before the Qaddiš which introduces the main prayer.). He said to him, why did you not force him? He said to him, does one force him? He said to him, you still have questions about that? One said, Rebbi Jonathan changed his opinion and fixed it as a tradition in his own name. The result is: Rebbi Jacob bar Aḥa, Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, one forces the son to feed his father. Rebbi Yose bar Abun said, if only all my traditions were so clear to me as this one: One forces the son to feed his father.

אֵי זוֹ הִיא מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָא. כְּגוֹן סוּכָּה וְשׁוֹפָר וְלוּלָב וּתְפִילִּין. וְאֵי זוֹ הִיא מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמָן גְּרָמָא. כְּגוֹן אֲבֵידָה וְשִׁילּוּחַ הַקַּן וּמַעֲקֶה וְצִיצִית. רִבִּי שִׁמְעוֹן פּוֹטֵר אֶת הַנָּשִׁים מִן הַצִּיצִית שֶׁהוּא מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָא. אָמַר לָהֶן רִבִּי שִׁמְעוֹן. אֵין אַתֶּם מוֹדִין לִי שֶׁהִיא מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָא. שֶׁהֲרֵי כְסוּת לַיְלָה פָּטוּר מִן הַצִּיצִית. אָמַר רִבִּי הִילָא. טַעֲמוֹן דְּרַבָּנִין שֶׁכֵּן אִם הָיוּ מְיוּחָדוֹת לוֹ לְיוֹם וָלַיְלָה שֶׁהִיא חַייֶבֶת בְּצִיצִית. ⁶¹⁰Here begins the discussion of the second half of the Mishnah. Except for a sentence which has disappeared from the Leiden ms. and editio princeps, this paragraph is from Berakhot 3:3:8" href="/Jerusalem_Talmud_Berakhot.3.3.8">Berakhot 3:3, Notes 143–146. The ms. text there is noted ת, the Rome ms. R. The text in quotation marks is from Tosephta 1:10.“What is a positive commandment that is activated by time? For example sukkah, and shofar, and lulab, and tefillin. What is a positive commandment that is not activated by time? For example lost articles, sending away the [mother from the] nest, railing, and ẓiẓit⁶¹¹The Kiddushin.33b">Babli, Qiddušin 33b, does not mention ẓiẓit, cf. Berakhot, Note 146; it is quoted Menachot.43a">Menaḥot 43a.. Rebbi Simeon exempts women from ẓiẓit because it is a positive commandment activated by time.” Rebbi Simeon said to them: Do you not agree with me that it is a positive commandment activated by time? Because a nightgown is exempt from ẓiẓit. Rebbi Hila said: The reason of the rebbis is that, if a garment is designated both for daytime and for night, it needs ẓiẓit.

אָמַר רִבִּי לָֽעְזָר. פִּסְחָן שֶׁלְּנָשִׁים רְשׁוּת וְדוֹחִין עָלָיו אֶת הַשַּׁבָּת. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי לָֽעְזָר. פִּיסְחָן שֶׁלְּנָשִׁים וְשֶׁלָּעֲבָדִים רְשׁוּת. כָּל־שֶׁכֵּן דּוֹחִין עָלָיו אֶת הַשַּׁבָּת. מַצָּתָן מָהוּ. אָמַר לֵיהּ. חוֹבָה. רִבִּי זְעִירָה אָמַר. מַחֲלוֹקֶת. רִבִּי הִילָא אָמַר. דִּבְרֵי הַכֹּל. מַתְנִיתָא מְסַייְעָא לְדֵין וּמַתְנִיתָא מְסַייְעָה לְדֵין. מַתְנִיתָא מְסַייְעָה לְרִבִּי זְעִירָא. חֲזֶרֶת מַצָּה וּפֶסַח לַיְלָה הָרִאשׁוֹן חוֹבָה וּשְׁאָר כָּל־הַיָּמִים רְשׁוּת. מַתְנִיתָא מְסַייְעָא לְרִבִּי הִילָא. נֶאֱמַר לֹא תֹאכַל עָלָיו חָמֵץ. וְנֶאֱמַר שִׁבְעַת יָמִים תֹאכַל עָלָיו מַצּוֹת לֶחֶם עוֹנִי. אֶת שֶׁהוּא בְּבַל תֹאכַל חָמֵץ הֵרִי הוּא בְּקוּם אֲכוֹל מַצָּה. וְנָשִׁים הֲרֵי הֵן בְּבַל תֹאכַל חָמֵץ הֲרִי הֵן בְּקוּם אֲכוֹל מַצָּה. וְהָא תַנִּינָן. כָּל־מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא הָאֲנָשִׁים חַייָבִין וְהַנָּשִׁים פְּטוּרוֹת. אָמַר רִבִּי מָנָא. הוּא מִצְוַת עֲשֵׂה שֶׁהִיא בָאָה מִכֹּחַ בְּלֹא תַעֲשֶׂה. ⁶¹²The origin of this paragraph is Pesaḥim 8:1 (35d 1. 35 ff.), noted ם. Rebbi Eleazar said: The Passover sacrifice of women is voluntary⁶¹³This sentence contradicts everything a student of the Babli would expect. Most commentators either emend the passage or explain it away. But since there are three witnesses to the text, emendation is not an acceptable option. In the Babli, 91b, R. Eleazar declares a woman to be obligated for Passover like men. However, this statement is obtained by an editorial re-interpretation of R. Eleazar’s statement.
In the Babli and its related texts, it is taken for granted that women present in Jerusalem on Passover eve are obligated to take part in the Passover meal, based on Exodus.12.4">Ex. 12:4 which designates the participants as “persons”, not “men” (Mekhilta dR.Ismael,Piṣha3, Mekhilta dR.Šim‘on b.Jochai p. 10; cf. Pesachim 8:1:1-10" href="/Jerusalem_Talmud_Pesachim.8.1.1-10">Mishnah Pesaḥim 8:1,Pesachim 8:7:1" href="/Jerusalem_Talmud_Pesachim.8.7.1">7, Tosephta Pesaḥim 8:10; Pesachim.91">Babli Pesaḥim 91a/b.) But it is to be noted that missing the sacrificial meal is a deadly sin only for men (Numbers.9.13">Num. 9:13); only men are required (and permitted) to make up the missed sacrifice on the 14th of Iyar (Numbers.9.13">Num. 9:13; Tosephta Piṣha 8:10).
The statement means that an unaffiliated female, living neither in her father’s nor a husband’s house, is not obligated to seek a group with which to celebrate Passover. It would be considered most inappropriate if a single woman would join a group of men unrelated to her. But since she is included in the circle of celebrants of Passover by biblical law, if she alone or a group of similarly situated women want to organize their own Passover sacrifice and meal, they are authorized to do so. but one pushes the Sabbath away for it⁶¹⁴If the 14th of Nisan is a Sabbath, the public Passover sacrifice has precedence over the Sabbath (Pesachim 6:1:1-18" href="/Jerusalem_Talmud_Pesachim.6.1.1-18">Mishnah Pesaḥim 6:1). Since women are biblically empowered to celebrate Passover, the rule applies also to groups of women.. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: The Passover sacrifice by women and slaves⁶¹⁵Circumcised slaves are included in the group of Passover celebrants in Exodus.12.44">Ex. 12:44. The owner of uncircumcised slaves is prohibited from celebrating Passover. is voluntary; certainly one does push the Sabbath away for it. What is their maẓẓah⁶¹⁶Are women and slaves obligated to eat maẓẓah, a commandment triggered by the calendar?? He said to him⁶¹⁷R. Eleazar (the Amora) to R. Jacob bar Aḥa., it is obligatory. Rebbi Ze‘ira said, this is in dispute. Rebbi Hila said, it is everybody’s [opinion]. A baraita supports the one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: Lettuce, maẓẓah and Passover sacrifice are obligatory in the first night; on all other days they are voluntary⁶¹⁸Pesaḥim Tosephta 2:22, Babli 91b. The Passover sacrifice is forbidden after the first night. The Tanna who holds that women are obligated for the sacrifice will hold that they are obligated to eat maẓẓah; he who holds that their Passover celebration is voluntary (R. Simeon in the Tosephta) must hold that their eating maẓẓah is voluntary.. A baraita supports Rebbi Hila: It was said: “Do not eat leavened matter with it⁶¹⁹Deuteronomy.17.3">Deut. 17:3.,” and it was said: “For seven days you shall eat with it maẓẓot, the bread of deprivation⁶¹⁹Deuteronomy.17.3">Deut. 17:3.’⁶²⁰Rules stated in the same verse must be of one and the same category..” Anybody under the prohibition of leavened matter is under the obligation to eat maẓẓah, and women, being under the prohibition of leavened matter, are under the obligation to eat maẓẓah⁶²¹In the Babli, 91b, this is a statement of R. Eleazar, probably the Tanna. In Sifry Deut. 130, its contrapositive is a statement of R. Simeon.. But did we not state: “For any positive commandment triggered by time, men are obligated but women are free”? Rebby Mana said, ⁶²²The other two sources add: It is more weighty since … That probably is the correct text. it is a positive commandment which is implied by a prohibition⁶²³And therefore follow the rules of prohibitions, obligatory for women; Kiddushin 1:7:17" href="/Jerusalem_Talmud_Kiddushin.1.7.17">Note 620..

וְאַתְייָא כְּמָאן דְּאָמַר פִּסְחָן שֶׁלְּנָשִׁים רְשׁוּת. תַּנֵּי. הָאִשָּׁה עוֹשָׂה פֶסַח הָרִאשוֹן לְעַצְמָהּ וְהַשֵּׁינִי טְפֵילָה לָאֲחֵרִים. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוֹסֵי אוֹמֵר הָאִשָּׁה עוֹשָׂה פֶסַח שֵׁינִי לְעַצְמָהּ אֵין צָרִיךְ לוֹמַר הָרִאשׁוֹן. רִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר הָאִשָּׁה עוֹשָׂה פֶסַח רִאשׁוֹן טְפֵילָה לָאֲחֵרִים וְאֵינָהּ עוֹשָׂה פֶּסַח שֵׁינִי. מַה טַעֲמָא דְּרִבִּי מֵאִיר. אִישׁ שֶׂה לְבֵית אָבוֹת. וְאִם רָצוּ לַבָּיִת. מַה טַעֲמָה דְּרִבִּי יוֹסֵי. אִישׁ שֶׂה לְבֵית אָבוֹת. כָּל־שֶׁכֵּן לַבָּיִת. מַה טַעֲמָה דְּרִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן אִישׁ לֹא אִשָּׁה. מַה מְקַייְמִין רַבָּנִן אִישׁ. פְּרָט לְקָטָן. אָמַר רִבִּי יוֹנָה. אֲפִילוּ כְּמָאן דָּמַר חוֹבָה שַׁנְייָא הִיא שֶׁהַדָּבָר מְסוּייָם. שֶׁלּא יִקָּבַע הַדָּבָר חוֹבָה. ⁶²⁴This paragraph is not only in Pesaḥim (ם) but also in Ḥallah 4:12, Notes 194–202 (ח) and refers to Mishnah Ḥallah 4:12 which states that a certain Joseph Hakohen was refused permission to celebrate the Second Passover with his wife and children. Does it follow him who says the Pesaḥ of women is voluntary? It was stated: “A woman may make the First Pesaḥ by herself and the Second joining others, the words of Rebbi Meïr. Rebbi Yose says, a woman may make the Second Pesaḥ by herself, and certainly the First. Rebbi Eleazar ben Rebbi Simeon says, a woman may make the First Pesaḥ joining others but does not make the Second.” What is the reason of Rebbi Meïr? (Exodus.12.3">Ex. 12:3) “Every man a sheep for the family,” if they want “a sheep for the house.” What is the reason of Rebbi Yose, “Every man a sheep for the family,” a fortiori “a sheep for the house.” What is the reason of Rebbi Eleazar ben Rebbi Simeon? “Every man”, not woman. How do the rabbis uphold “man”? A man, not a minor. Rebbi Jonah said, even according to him who says it is an obligation, it is different here since the occasion was news, lest it become an obligation.

חוּץ מִבַּל תַּשְׁחִת וּבַל תַּקִּיף וּמִבַּל תִּיטַּמֵּא לַמֵּתִים. אִיסִּי אוֹמֵר. אַף מִשּׁוּם לֹא יִקְרְחוּ קָרְחָה. מַה טַעֲמָא. לֹא יִקְרְחוּ קָרְחָה. אֶת שֶׁיֵּשְׁנוֹ בִּפְאַת זָקָן יֵשְׁנוֹ בְקָרְחָה. וְנָשִׁים שֶׁאֵין לָהֶן זָקָן פְּטוּרוֹת מִן הַקָּרְחָה. וְעוֹד מִן הָדָא בָּנִים. ולֹא בָנוֹת. אָמַר רִבִּי לָֽעְזָר. נָשִׁים חַייָבוֹת בְּקָרְחָה. מַה טַעַמָא. כִּי עַם קָדוֹשׁ אַתָּה לַי֙י אֱלֹהֶיךָ. אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים. מַה מְקַייֵם רִבִּי לָֽעְזָר בָּנִים. בְּשָׁעָה שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרוּאִים בָּנִים. וּבְשָׁעָה שֶׁאֵין יִשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינָן קְרוּיִין בָּנִים. רַב מְפַקֵּד לְאִילֵּין דְּבֵי רַב אֲתֵי רַב הַמְנוּנָא מְפַקֵּד לַחֲבֵרָייָא. פַּקְדּוֹן לִנְשֵׁיכוֹן כַּד הַװְייָן קַייְמִין עַל מֵיתַיָּא דְּלָא לִיהַוְייָן מְתַלְּשִׁן בְּשַׂעֲרֵיהוֹן שֶׁלֹּא יָבוֹאוּ לִידֵי קָרְחָה. עַד כַּמָּה הִיא קָרְחָה. אִית תַּנָּיֵי תַנֵּי. כָּל־שֶׁהוּא. וְאִית תַּנָּיֵי תַנֵּי. כִּגְרִיס. מָאן דָּמַר כָּל־שֶׁהוּא. מְמַשְׁמַע קָרְחָה כָּל־שֶׁהוּא. מָאן דְּאָמַר כִּגְרִיס. נֶאֱמַר כָּאן קָרְחָה וְנֶאֱמַר לְהַלָּן קָרְחָה. מַה קָרְחָא הָאֲמוּרָה לְהַלָּן כִּגְרִיס אַף כָָּאן כִּגְרִיס. רִבִּי יוֹסֵי בַּר מָמָל. כֹּהֱנֶת מוּתֶּרֶת לָצֵאת חוּצָה לָאָרֶץ. מַאי טַעֲמָא. אֱמוֹר אֶל הַכֹּהֲנִים. לֹא אֶל הַכֹּהֲנוֹת. דִּלֹא כֵן מָה אֲנָן אָֽמְרִין. הוֹאִיל וְהִיא בִכְלַל גְּזֵירָה לֹא תֵצֵא. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָ דוֹחֶה פָּרָשַׁת טֻמְאוֹת. “Except ‘do not destroy’, ‘do not shear,⁵⁵⁶Not to destroy one’s beard or shear the sideburns, Leviticus.19.27">Lev. 19:27, inappropriate for women.’ and ‘do not become impure for the dead’.” Issy says, also because of “do not make a bald spot.⁶²⁶Deuteronomy.14.1">Deut. 14:1: “You are children of the Eternal, your God; do not injure yourselves, do not make a bald spot between your eyes for a deceased.” The same argument in the Kiddushin.35b">Babli, 35b.” What is the reason? “They shall not make a bald spot⁶²⁷Leviticus.21.5">Lev. 21:5, speahing of Cohanim: “They may not make a bald spot on their head; the sideburn of their beard they shall not shave.”.” One subject to the rules of the beard is subject to the rules of the bald spot; women who have no beard are free from the rules of the bald spot⁶²⁸What is missing here is an argument why rules promulgated for Cohanim are valid for all Israelites; cf. Sifry Deut. 96; Sifra Emor Pereq 1(3).. And also from the following: “sons⁶²⁶Deuteronomy.14.1">Deut. 14:1: “You are children of the Eternal, your God; do not injure yourselves, do not make a bald spot between your eyes for a deceased.” The same argument in the Kiddushin.35b">Babli, 35b.,” not daughters. Rebbi Eleazar said, women are obligated by the rules of the bald spot. What is the reason? “For you are a holy people for the Eternal, your God.⁶²⁹Deuteronomy.14.2">Deut. 14:2. The expression “people” applies to both men and women, even hermaphrodites and the sexless.” Both men and women. How does Rebbi Eleazar explain “sons”? When they do the will of the Holy One, praise to Him, they are called sons, but when they do not do the will of the Holy One, praise to Him, they are not called sons⁶³⁰Kiddushin.36a">Babli 36a. In this interpretation, when Jesus insists on his being the Father’s son, he implies that the rest of the people do not obey God’s will.. Rav was ordering his students, there came Rav Hamnuna ordering the colleagues: Order you wives not to tear out their hair when standing by a deceased, that they should not make a bald spot. What is a bald spot? There are Tannaïm who stated: Any size. There are Tannaïm who state: The size of a peeled grain. The one who says, any size, because the meaning of “bald spot” is of any size. The one who says, a peeled grain, for it is said here “to make a bald spot”, and it says there, a bald spot⁶³¹Leviticus.13.42">Lev. 13:42,Leviticus.13.43">43. As with all skin diseases, the disease at a bald spot is diagnosed as such once it has reached the size of a peeled grain; Mishnah Nega‘im 4:5,6.. Since “bald spot” mentioned there means in the size of a peeled grain, here also it means the size of a peeled grain. Rebbi Yose bar Mamal⁶³²In the Genizah text, the rule is traced to R. Eleazar, in line with the other rules of this section.: A Cohenet is permitted to leave the Land⁶³³Since the “Land of the Gentiles” is impure, a Cohen is not permitted to leave the Land of Israel except in extraordinary circumstances. But the special laws for Cohanim promulgated in Leviticus.21">Lev. 21 do not apply to their wives and daughters, who cannot serve in the Sanctuary.. What is the reason? “Say to the Cohanim⁶³⁴Leviticus.21.1">Lev. 21:1.,” not to the Cohanot. If it were otherwise, what would we say? Since she is included in the decision⁶³⁵It is difficult to know what this means; the word is missing in the Genizah text. Probably one should read גְּדִידָה “inflicting injury on oneself”, or in Rashi’s words esgratiner(égratigner), “to slit”, forbidden in Deuteronomy.14.1">Deut. 14:1 to all of Israel., she may not leave⁶³⁶Since the general prohibition of Deuteronomy.14.1">Deut. 14:1, applicable also to women, is also the particulat prohibition of Leviticus.21.5">Lev. 21:5, one might think that all special rules of Leviticus.21">Lev. 21 apply to everybody. Then the special position of Cohanim in rules of impurity would be abolished.. If you say so, you push aside the paragraph of impurities.

וְכֹהֵן מֵנִיחַ יָדוֹ תַחְתֶּיהָ וּמֵנִיפָהּ. אֵין הַדָּבָר כָּאוּר. מֵבִיא מַפָּה. וְאֵינוֹ חוֹצֵץ. מֵבִיא כֹהֵן זָקֵן. וַאֲפִילוּ תֵימַר. כֹּהֵן יֶלֶד. אֵין יֶצֶר הָרַע מָצוּי לְשָׁעָה. תַּנֵּי רִבִּי חִייָה. מָצוּי. סוֹטָה גִידֶּמֶת שְׁנֵי כֹהֲנִים מֵנִיפִים עָל יָדֶיהָ. ⁶³⁷This refers to Mishnah 8, speaking of the flour offering of the suspected wife. The text is from Sotah 3:1:2-5" href="/Jerusalem_Talmud_Sotah.3.1.2-5">Soṭah3:1 (ס), Kiddushin 1:1:1-3" href="/Jerusalem_Talmud_Kiddushin.1.1.1-3">Notes 8–14.“The Cohen puts his hands under hers and performs the weave.” Does the Cohen put his hands under hers? Is that not objectionable? He brings a kerchief. Does that not separate? He brings an elderly Cohen. You may even say, a young man, since bad inclinations do not happen at that hour. Rebbi Ḥiyya stated: It happens. If the suspected wife has no hands, two priests weave in her stead.