משנה: אֵילּוּ הֵן הַפְּסוּלִין הַמְשַׂחֵק בַּקּוּבְיָא וְהַמַּלְוֶה בָרִבִּית וּמַפְרִיחֵי יוֹנִים וְסוֹחֲרֵי שְׁבִיעִית וַעֲבָדִים. אָמַר רַבִּי שִׁמְעוֹן מִתְּחִלָּה לֹא הָיוּ קוֹרִין אוֹתָן אֶלָּא אוֹסְפֵי שְׁבִיעִית. מִשֶּׁרַבּוּ הָאַנָּסִין חָֽזְרוּ לִקְרוֹתָן סוֹחֲרֵי שְׁבִיעִית. אָמַר רַבִּי יְהוּדָה אֵימָתַי. בִּזְמַן שֶׁאֵין לָהֶם אוּמָנוּת אֶלָּא הִיא אֲבָל יֵשׁ לָהֶן אוּמָנוּת שֶׁלֹּא הִיא הֲרֵי זֶה כָשֵׁר׃ MISHNAH: The following are disqualified: The dice-player44Since the player with honest dice will lose as often as he wins, he cannot possibly live off the income from his wagers. A gambler living off his gambling by necessity must be dishonest., the lender on interest45The lender on interest to Jews shows that he is willing to break the law for monetary gain; he will be willing to commit perjury for a fee., participants in pigeon contests46Or any sport where money is made by betting., dealers in sabbatical produce47He is willing to break the law for monetary gain., and slaves48Since a slave has no persona in law, he could commit perjury with impunity.. Rebbi Simeon said, earlier they were listing harvesters of sabbatical produce; but since the increase of oppressors they returned to list only dealers in sabbatical produce49Biblical law requires that the produce of fields in a Sabbatical year be abandoned, available to anybody. Therefore, originally the owner of a field who harvested the field for his own use was branded as a scofflaw disqualified as witness or judge. But when Palestine was turned into a Roman province and, after the war of Bar Kokhba, the annona, contribution of produce, was imposed yearly, it was necessary to permit harvesting in the Sabbatical year in order to deliver the annona and prevent confiscation of the land by the government. Therefore, only actual trade in sabbatical produce was sinful, not harvesting.. Rebbi Jehudah said, when? If he has no profession but this; but if he has another profession, he is qualified50An occasional gambler and occasional trader in sabbatical produce are qualified..
הלכה: אֵילּוּ הֵן הַפְּסוּלִין. הַמְשַׂחֵק בַּקּוּבְיָא כול׳. הַמְשַׂחֵק בַּקּוּבְיָא זֶה הַמְשַׂחֵק בִּפְסֵיפָסִין. אֶחָד הַמְשַׂחֵק בִּפְשֵׂיפָשִׂין וְאֶחָד הַמְשַׂחֵק בִּקְלִיפֵּי אֱגוֹזִים וְרִימוֹנִים לְעוֹלָם אֵין מְקַבְּלִין אוֹתָן עַד שֶׁיְּשַׁבֵּר פְּסֵיפָסָיו אוֹ יִקְרַע שְׁטָרוֹתָיו וְיִבָּדֵק וְיַחְזְרוּ בָהֶן חֲזָרָה גְמוּרָה. HALAKHAH: “The following are disqualified: The dice-player,” etc. 51Parallels to the first part of this Halakhah are found in Roš Haššanah 1:9 and Ševuot 7:4. The dice player is the one who plays with small stones52Greek ψῆφος “pebble, cube; the stones used for mosaics and tokens used in elections.” Rashi defines as “marbles”.. 53Similar texts are in the Sanhedrin.25b">Babli 25b, Sanhedrin 5:2" href="/Tosefta_Sanhedrin.5.2">Tosephta 5:2.“Not only the player with stones, even one who plays with shells of nuts or pomegranates is not accepted unless he break his stones or tear up his IOU’s54This should be part of a separate sentence, as in the parallel Yerushalmi texts, Babli, and Tosephta.
The lender on interest cannot repent unless he tear up his IOU’s and repent in complete repentance., and be checked out and repent in complete repentance.”
וּמַפְרִיחֵי יוֹנִים. אֶחָד הַמַּמְרֶה יוֹנִים וְאֶחָד הַמַּמְרֶה שְׁאָר בְּהֵמָה חַיָּה וָעוֹף אֵין מְקַבְּלִין אוֹתָן עַד שֶׁיְּשַׁבְּרוּ פְגִימָיו וְיַחְזְרוּ בָהֶן חֲזָרָה גְמוּרָה. “Participants in pigeon contests.55The parallel sources show that there is a sentence missing here: “This is one who bets on pigeons.” Organizing pigeon contests is not dishonest, but making a living by betting on animal contests would be impossible for honest betters.” 53Similar texts are in the Sanhedrin.25b">Babli 25b, Sanhedrin 5:2" href="/Tosefta_Sanhedrin.5.2">Tosephta 5:2. Whether one bets on pigeons or bets on any other domesticated animal, wild animal, or bird, he is not accepted unless he break his tools of the catch and repent in complete repentance.
סוֹחֲרֵי שְׁבִיעִית. אֵי זֶהוּ תַּגָּר שְׁבִיעִית. זֶה שֶׁיּוֹשֵׁב וּבָטֵל כָּל־שְׁנֵי שָׁבוּעַ. כֵּיוָן שֶׁבָּא שְׁבִיעִית הִתְחִיל מְפַשֵּׁט יָדָיו וְנוֹשֵׂא וְנוֹתֵן בְּפֵירוֹת שְׁבִיעִית. וּלְעוֹלָם אֵין מְקַבְּלִין אוֹתָן עַד שֶׁתַּגִּיעַ שְׁבִיעִית אֲחֶרֶת וְיִבָּדֵק וְיַחְזוֹר בּוֹ חֲזָרָה גְמוּרָה. תַּנֵּי. רִבִּי יוֹסֵי אוֹמֵר. שְׁתֵּי שְׁבִיעִיּוֹת. רִבִּי נְחֶמְיָה אוֹמֵר. חֲזָרַת מָמוֹן לֹא חֲזָרַת דְּבָרִים. שֶׁיֹּאמַר לָהֶם. הֵא לָכֶם מָאתַיִם זוּז וְחִלְּקוּם לָעֲנִייִם מַה שֶׁכָּנַסְתִּי מִפֵּירוֹת עֲבֵירָה. הוֹסִיפוּ עֲלֵיהֶן הָרוֹעִין וְהַחַמְסָנִין וְהַגַּזְלָנִין וְכָל־הַחֲשׁוּדִין עַל הַמָּמוֹן עֵדוּתָן בְּטֵילָה. אָמַר רִבִּי אַבָּהוּ. וּבִלְבַד בְּרוֹעִין בְּהֵמָה דַקָּה. “Dealers in sabbatical produce.” 53Similar texts are in the Sanhedrin.25b">Babli 25b, Sanhedrin 5:2" href="/Tosefta_Sanhedrin.5.2">Tosephta 5:2.“Who is a dealer in sabbatical produce? One who sits idle all the years of a sabbatical cycle. As soon as the sabbatical year starts, be becomes active and trades in sabbatical produce. One does not accept them before another sabbatical year starts and he can be checked out that he repented in complete repentance.” It was stated: Rebbi Yose says, two sabbatical periods. 56Sanhedrin 5:2" href="/Tosefta_Sanhedrin.5.2">Tosephta 5:2.“Rebbi Nehemiah says, repentance in money, not repentance in words; that he say to them, here are 200 denars, distribute them to the poor, for I earned them from forbidden produce.” 57A similar text in the Sanhedrin.25b">Babli, 25b. They added shepherds, extortionists, and any who are suspect in money matters, that their testimony be invalid. Rebbi Abbahu said, only shepherds of small animals58Sheep and goats which are destructive of vegetation in agricultural areas. Herders of sheep and goats are acceptable only in regions devoid of agriculture. The Babli notes that robbers and other felons are excluded by biblical law (Exodus.23.2">Ex. 23:2). It concludes that Mishnah and baraitot refer to actions classified as extortion or robbery only by rabbinical standards..
אָמַר רַב הוּנָא. מָאן תַּנָּא מַפְרִיחֵי יוֹנִים. רִבִּי לִיעֶזֶר. דְּתַנִּינָן תַּמָּן. מַפְרִיחֵי יוֹנִים פְּסוּלִין מִן הָעֵדוּת. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵי. עוֹד הָדָא דְסַנְהֶדְרֵי כְרִבִּי לִיעֶזֶר. אָמַר לֵיהּ. דִּבְרֵי הַכֹּל הִיא. הָכָא אָמַר רִבִּי יוֹסֵי. יוֹדְעִין הָייִנוּ שֶׁפָּסוּל מֵעֵדוּת מָמוֹן. מַה בָא לְהָעִיד. אֶלָּא כְשֵׁם שֶׁפָּסוּל מֵעֵדוּת מָמוֹן כָּךְ פָּסוּל מֵעֵדוּת נְפָשׁוֹת. וְעֵידֵי הַחוֹדֶשׁ כְּעֵידֵי נְפָשׁוֹת אִינּוּן. דְּתַנִּינָן. זֶה הַכְּלָל. כָּל־עֵדוּת שֶׁאֵין אִשָּׁה כְשֵׁירָה לָהֶן אַף הֵן אֵינָן כְשֵׁירִין לָהּ. מָאן תַּנִּיתָהּ. רַבָּנִין. רַבָּנִין כְּרִבִּי לִיעֶזֶר. מוֹדִין לֵיהּ וּפְלִיגִין עֲלוֹהִי. רִבִּי הוּנָא בְשֵׁם רַב הוּנָא אָמַר. כּולָּא כְּרִבִּי לִיעֶזֶר. וְאַתְייָא אִילֵּין פְּלוּגָתָא כְאִילֵּין פְּלוּגָתָא. דְּתַנֵּי. עֵד זוֹמֵם פָּסוּל מִכָּל־עֵדִיּוֹת שֶׁבַּתּוֹרָה. דִּבְרֵי רִבִּי מֵאִיר. אָמַר רִבִּי יוֹסֵי. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁנִּמְצָא זוֹמֵם בְּעֵדוּת נְפָשׁוֹת. אֲבָל אִם נִמְצָא זוֹמֵם בְּעֵדוּת מָמוֹן אֵין פָּסוּל אֶלָּא מֵאוֹתָהּ עֵדוּת בִּלְבַד. וַתְייָא דְּרִבִּי יוֹסֵי כְרַבָּנִין וּדְרִבִּי מֵאִיר כְּרִבִּי לִעֶזֶר. Rav Huna said: Who is the Tanna of “participants in pigeon contests”? Rebbi Eliezer, as we have stated there59Eduyot 2:7" href="/Mishnah_Eduyot.2.7">Mishnah Idiut 2:7, formulated as testimony in R. Aqiba’s court in the name of R. Eliezer.: “Participants in pigeon contests are disqualified from testimony.” Rebbi Mana said before Rebbi Yose: Is that statement in Sanhedrin Rebbi Eliezer’s60If this represents a minority opinion, it should have been labelled as such.? He told him, it is everybody’s opinion. 61There is a sentence missing here. found in Roš Haššanah: What is meant by “it is everybody’s opinion? That is what R. Yose meant to say:”. It makes clear that one refers to the statement of the Amora R. Yose. The entire discussion does not refer to the Mishnah in Sanhedrin but the one in Roš Haššanah. The text in Roš Haššanah has to be considered as the original. So said Rebbi Yose: We knew that he was disqualified for testimony in money matters. What does he62The witnesses mentioned in the Mishnah Roš Haššanah. come to testify about? For as he is disqualified in money matters, so he is disqualified to testify in criminal trials. The witnesses for the New Moon are held to the standards of criminal trials, as we have stated63Mishnah Roš Haššanah 1:10.: “This is the principle: Any testimony for which a woman is not qualified, they64The people disqualified in Sanhedrin 3:5:1" href="/Jerusalem_Talmud_Sanhedrin.3.5.1">Mishnah Sanhedrin 3:6. are not qualified for.” Who stated this? The rabbis65In the anonymous Mishnah.! Do the rabbis follow Rebbi Eliezer? They agree with him and disagree with him. Rebbi Huna66In Roš Haššanah: R. Jonah. In Ševuot: R. Huna. in the name of Rav Huna said: It follows Rebbi Eliezer in everything. It turns out that this disagreement67R. Eliezer and the rabbis, R. Meïr and R. Yose (the Tanna). parallels another disagreement, as it was stated68Makkot 1:6" href="/Tosefta_Makkot.1.6">Tosephta Makkot 1:11, in the name of R. Jehudah (student of R. Eliezer’s student.): A perjured witness is disqualified for any and all testimony required by the Torah, the words of Rebbi Meïr. Rebbi Yose said, when has this been said? When he was found perjured in criminal matters. But if he was found perjured in money matters, he is disqualified only from that particular testimony. It turns out that Rebbi Yose parallels the rabbis and Rebbi Meïr Rebbi Eliezer.
רִבִּי שִׁמְעוֹן אוֹמֵר. מִתְּחִילָּה לֹא הָיוּ קוֹרִין אוֹתָן אֶלָּא אוֹסְפֵי שְׁבִיעִית. מִשֶּׁרַבּוּ הָאַנָּסִין חָֽזְרוּ לִקְרוֹתָן סוֹחֲרֵי שְׁבִיעִית. אָמַר רַבִּי יוּדָן. אֵימָתַי. בִּזְמַן שֶׁאֵין לָהֶן אֶלָּא הִיא. אֲבָל יֵשׁ לוֹ אוּמָנוּת שֶׁלֹּא הִיא הֲרֵי זֶה כָשֵׁר׃ הֵיךְ עֲבִידָא. יוֹשֵׁב וּבָטֵל כָּל־שְׁנֵי שָׁבוּעַ. כֵּיוָן שֶׁבָּאת שְׁבִיעִית הִתְחִיל פּוֹשֵׁט אֶת יָדָיו וְנוֹשֵׂא וְנוֹתֵן בְּפֵירוֹת שְׁבִיעִית. אִם יֵשׁ עִמּוֹ מְלָאכָה אֲחֶרֶת כָּשֵׁר. וְאִם לָאו פָּסוּל. אֲבָל אִם הָיָה עָסוּק בִּמְלַאכְתּוֹ כָּל־שְׁנֵי שָׁבוּעַ כֵּיוָן שֶׁבָּאת שְׁבִיעִית הִתְחִיל מְפַשֵּׁט אֶת יָדָיו וְנוֹשֵׂא וְנוֹתֵן בְּפֵירוֹת שְׁבִיעִית אַף עַל פִּי שֶׁאֵין עִמּוֹ מְלָאכָה אֲחֶרֶת כָּשֵׁר. רִבִּי בָּא בַּר זַבְדָּא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָֽעְזָר. הֲלָכָה כְרִבִּי יוּדָה דְמַתְנִיתִין. אִיקְלַס רִבִּי בָּא בַּר זַבְדָּא דָּמַר שְׁמוּעָה מִשּׁוֹם דִּזְעִיר מִינֵּיהּ. 69This and the following paragraphs are from Ševiˋit 4:2, Notes 20–34. A few passages are reformulated.“Rebbi Simeon says, earlier they were listing harvesters of sabbatical produce; but since the increase of oppressors they returned to list only dealers in sabbatical produce. Rebbi Jehudah said, when? If he has no profession but this; but if he has another profession, he is qualified.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in sabbatical produce. If at the same time he is engaged in another occupation, he is qualified; otherwise he is disqualified. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in sabbatical produce, even if he has no other profession on the side he is qualified. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah70Sanhedrin.26b">Babli 26b. of our Mishnah. Rebbi Abba bar Zavda was praised for formulating the tradition in the name of a person younger than himself.
תַּנֵּי רִבִּי חִייָה לְחוּמְרָא. הֵיךְ עֲבִידָא. יוֹשֵׁב וְעוֹסֵק בִּמְלַאכְתּוֹ כָּל־שְׁנֵי שָׁבוּעַ. כֵּיוָן שֶׁבָּאת שְׁבִיעִית הִתְחִיל מְפַשֵּׁט יָדָיו וְנוֹשֵׂא וְנוֹתֵן בְּפֵירוֹת שְׁבִיעִית. אַף עַל פִּי שֶׁיֵּשׁ עִמּוֹ מְלָאכָה אֲחֶרֶת פָּסוּל. לֹא בְדָא רִבִּי בָּא בַּר זַבְדָּא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָֽעְזָר. הֲלָכָה כְרִבִּי יְהוּדָה דְמַתְנִיתִין. תַּמָּן רִבִּי בָּא בַּר זַבְדָּא דָּמַר שְׁמוּעָה מִשּׁוֹם זְעִיר מִינֵּיהּ. אוּף הָכָא כֵן. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. תַּמָּן אֵין מַלְכוּת אוֹנֶסֶת. בְּרַם הָכָא הַמַּלְכוּת אוֹנֶסֶת. Rebbi Ḥiyya stated restrictively. How is this implemented? If he was working in his profession all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in sabbatical produce. Even if he has another profession on the side he is disqualified. This is not what Rebbi Abba bar Zavda, Rebbi Abbahu said in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was praised for formulating the tradition in the name of a person younger than himself. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.
בָּרִאשׁוֹנָה כְּשֶׁהָֽיְתָה הַמַּלְכוּת אוֹנֶסֶת הוֹרֵי רִבִּי יַנַּאי שֶׁיְּהוּ חוֹרְשִׁין חֲרִישָׁה הָרִאשׁוֹנָה. חַד מְשׁוֹמָּד הֲוָה אִיעֲבַר בִּשְׁמִיעֲתָא. חָֽמְתוֹן רַמְייָן קוֹבְעֳתֵיהּ. אֲמַר לוֹן. הַאסְטוּ. שָׁרָה מררה. שָׁרָא לְכוֹן מִירְמָא קוֹבָעַת. When the government was oppressing the first time, Rebbi Yannai instructed to plough a single ploughing72Sanhedrin.26a">Babli 26a. This dates the change in Roman taxation policy to the end of the Severan dynasty. For הסטו cf. Ševiˋit 4:3, Note 23.. An apostate was passing by; he saw the putting up of the harrow. He said to them, hey you! Is it permitted for you to plough? Is it permitted for you to put up the harrow?
אָמַר רִבִּי יַעֲקֹב בַּר זַבְדִּי. קִשִּׁיתָהּ קוֹמֵי רִבִּי אַבָּהוּ. לֹא כֵן אָמַר זְעִירָא וְרִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי רִבִּי יִרְמְיָה רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק. נִמְנוּ בַּעֲלִיַּית בֵּית נִתְזָה בְלוֹד. עַל הַתּוֹרָה מְנַיִין. אִם אָמַר גּוֹי לְיִשְׂרָאֵל לַעֲבוֹר עַל אַחַת מִכָּל־מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה חוּץ מֵעֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים יַעֲבוֹר וְאַל ייֵהָרֵג. הָדָא דְתֵימַר בֵּינוֹ לְבֵין עַצְמוֹ. אֲבָל בְּרַבִּים אֲפִילוּ עַל מִצְוָה קַלָּה אַל יִשְׁמַע לוֹ. כְּגוֹן פַּפּוֹס וְלוּלְייָנוּס אָחִיו שֶׁנָּֽתְנוּ לָהֶן מַיִם בִּכְלִי זְכוּכִית צְבוּעָה וְלֹא קִיבְּלוּ מֵהֶן. אָמַר. לֹא אִיתְכַּווֵן מְשַׁמַּדְּתְהוֹן אֶלָּא מִגְבֵּי אַרְנוֹנִין. כַּמָּה הֵן רַבִּים. רַבָּנִן דְּקַיְסָרִין אָֽמְרִין. עֲשָׂרָה. דִּכְתִיב וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל. Rebbi Jacob bar Zavdi said, I asked before Rebbi Abbahu: Did not [Rebbi] Zeˋira and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yehoṣadaq, say that they voted on the upper floor of the Niṭzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder, he should transgress and not be killed73Sanhedrin.74a">Babli 74a.. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Pappos and his brother Julianus to whom they gave water in a colored glass and they did not accept. He said, they do not intend to lead you to apostasy, they only want to collect annona. What means “in public”? The rabbis of Caesarea say ten, as it is written74Leviticus.22.32">Lev. 22:32.: I shall be sanctified in the midst of the Children of Israel.
רִבִּי בִּינָא זְעִירָא חֲמוּנֵיהּ פָּרֵי חוֹרֵי חַמְרָא בְּשַׁבָּתָא. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי הוֹרוּן לְמֵפֵי לְאֻרְטִיקִנָס בְּשׁוּבְתָא. אָמַר רִבִּי מָנִי. קִשִּׁיתָהּ קוֹמֵי רִבִּי יוֹנָה אַבָּא. וְלֹא כֵן אָמַר רִבִּי זְעִירָא רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי רִבִּי יִרְמְיָה רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. נִמְנוּ בַּעֲלִייַת בֵּית נִתְזָה בְלוֹד וְכול׳. לֹא אִתְכַּווֵן מְשַׁמַּדַּתְהוֹן אֶלָּא אִיתְכַּווֵן מֵיכוֹל פִּיתָּא חֲמִימָא. כַּמָּה הֵן רַבִּים. רַבָּנִן דְּקַיְסָרִי אָֽמְרֵי. עֲשָׂרָה. דִּכְתִיב וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל. They saw the young Rebbi Bina collecting donkey’s dung on the Sabbath. Rebbi Jonah and Rebbi Yose permitted baking for Ursicinus on the Sabbath. Rebbi Mana said, I asked before my father Rebbi Jonah, did not Rebbi Zeˋira and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yehoṣadaq, say that they voted on the upper floor of the Niṭzah house in Lydda, etc.? He said, he did not intend to lead you to apostasy, he only wanted to eat warm bread.. What means “in public”? The rabbis of Caesarea say ten, as it is written74Leviticus.22.32">Lev. 22:32.: I shall be sanctified in the midst of the Children of Israel.
רִבִּי אַבִינָּא בְּעָא רִבִּי אִמִּי. גּוֹיִם מָהוּ שֶׁיְּהוּ מְצוּוִּין עַל קִידּוּשׁ הַשֵׁם. אָמַר לֵיהּ וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל. יִשְׂרָאֵל מְצוּוִּין עַל קִידּוּשׁ הַשֵׁם וְאֵין הַגּוֹיִם מְצוּוִּין עַל קִידּוּשׁ הַשֵׁם. רִבִּי נִיסַי בְשֵׁם רִבִּי לָֽעְזָר שָׁמַע לָהּ מֵהָדָא. לַדָּבָ֣ר הַזֶּ֔ה יִסְלַ֥ח יי לְעַבְדֶּ֑ךָ וגו׳. יִשְׂרָאֵל מְצוּוִּין עַל קִידּוּשׁ הַשֵׁם וְאֵין הַגּוֹיִם מְצוּוִּין עַל קִידּוּשׁ הַשֵׁם. Rebbi Abinna asked Rebbi Immi: Are Gentiles required to sanctify the Name? He answered him: I shall be sanctified in the midst of the Children of Israel. Israel are required to sanctify the Name; the Gentiles are not required to sanctify the Name. Rebbi Nissai in the name of Rebbi Eleazar understood it from the following: May the Eternal forgive His servant for this, etc. Israel are required to sanctify the Name; the Gentiles are not required to sanctify the Name.
רִבִּי בָּא בַּר זְמִינָא הֲוָה מְחַיֵּט גַּבֵּי חַד בַּר נַשׁ בְּרוֹמֵי. אַייְתֵי לֵיהּ בְּשַׂר נְבֵילָה. אֲמַר לֵיהּ. אֲכוֹל. אֲמַר לֵיהּ. לֵי נָא אֲכִיל. אֲמַר לֵיהּ. אֲכוֹל דִּילָא כֵן אֲנָא קְטִיל לָךְ. אֲמַר לֵיהּ אִין בְּעִית מִיקְטוֹל קְטוֹל דְּלֵי נָא אֲכִיל בְּשַׂר נְבֵילָה. אֲמַר לֵיהּ. מָאן מוֹדַע לָךְ דִּאִילּוּ אֲכָלְתָּהּ הֲוֵינָא קָטְלִין לָךְ. אוֹ יְהוּדָי יְהוּדָי אוֹ אֲרָמַאי אֲרָמַאי. אָמַר רִבִּי מָנָא. אִילּוּ הֲוָה רִבִּי בָּא בַּר זְמִינָא שָׁמַע מִילֵּיהוֹן דְּרַבָּנִן מֵיזַל הֲוָה בְהָדָא. Rebbi Abba bar Zemina was working as a tailor for somebody in Rome. He brought him carcass meat and told him to eat. He said to him, I will not eat. He said to him, eat! Otherwise I shall kill you. He said to him, if you have to kill, kill, for I shall not eat carcass meat. He said to him, certainly you should know that I would have killed you, had you eaten. Either one is a Jewish Jew or an Aramean Aramean. Rebbi Mana said, if Rebbi Abba bar Zemina had understood the words of the rabbis, he would have been gone.
טִייֵב בִּזְמַן זֶה מָהוּ. רִבִּי יִרְמְיָה סְבַר מֵימַר. בָּטֵל הַדִּין בְּטֵלָה גְזֶירְתָא. רִבִּי יוֹסֵי סְבַר מֵימַר. לְעוֹלָם הַגְּזֶירָה בִמְקוֹמָהּ עַד שֶׁיַּעֲמוֹד בֵּית דִּין אַחֵר וִיבַטְּלָהּ. וְדִכְווָתָהּ. מֵאֵימָתַי אָדָם זוֹכֶה לְפֵירוֹתָיו בַּשְׁבִיעִית. רִבִּי יִרְמְיָה סְבַר מֵימַר. מִשֶּׁיִּתְּנֵם לְתוֹךְ כֵּלָיו. רִבִּי יוֹסֵי סְבַר מֵימַר. אֲפִילוּ נְתוּנִים בְּתוֹךְ כֵּלָיו לֹא זָכָה. סְבַר דִּינּוּן דִּידֵיהּ וְלֵית אִינּוּן דִּידֵיהּ. 76The paragraph is a reformulation of one in Ševiˋit 4:2, Notes 35–37. The prohibition to work after the Sabbatical a field which was improved in the Sabbatical is purely rabbinical. If somebody improved [his field] today, what is the rule? Rebbi Jeremiah was of the opinion that when the reason disappeared, the ordinance is void. Rebbi Yose was of the opinion that even if the reason disappeared, the ordinance stands until another court abolishes it. 77Ševiˋit 4:2, Note 43, Ketubot 9:3:2" href="/Jerusalem_Talmud_Ketubot.9.3.2">Ketubot 9:3 Notes 109–110. The connection with the preceding is a leniency of R. Jeremiah opposed by R. Yose. Similarly, how does an owner acquire his own produce in a Sabbatical year? Rebbi Jeremiah wanted to say, from the moment he put it into his vessel. Rebbi Yose was of the opinion that even if he put it into his vessel he did not acquire, for he thinks that it is his but it is not his.
רִבִּי מָנָא כַּד עָאַל פְּרוֹקְלָא בְצִיפּוֹרִי הוֹרֵי מַפְקָא נַחְתּוֹמַיָּא בְשׁוּקָא. רַבָּנִין דִּנְוֶה הוֹרוּ מֵיפֵי חֲמִיעַ בְּפִיסְחָא. When Proclus78Grätz (Geschichte der Juden3 p. 314) reads Proculus and identifies him as an officer of Ursicinus’s army (under the emperor Gallus.) entered Sepphoris, Rebbi Mana instructed the bakers to present their wares in the market. The rabbis of Newe79Sometimes called Niniveh, a place Nova in the Golan. instructed to bake leavened on Passover.
אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אֲנִי֙ פִּי־מֶ֣לֶךְ שְׁמ֔וֹר. אֲנִי פִּי מֶלֶךְ מַלְכֵי הַמְּלָכִים אֶשְׁמוֹר. שֶׁאָמַר לִי בַסִּינַי אָֽנֹכִ֖י יי אֱלֹהֶ֑יךָ. וְעַ֕ל דִּבְרַ֖ת. לֹא־יִֽהְיֶ֥ה לְךָ֛ אֱלֹהִ֥ים אֲחֵרִ֖ים עַל־פָּנָֽיי׃ שְׁבוּעַ֥ת אֱלֹהִֽים. לֹא תִשָּׂ֛א אֶת־שֵׁם־יי אֱלֹהֶ֖יךָ לַשָּׁ֑וְא. בַּדָּבָר הַזֶּה נָבוֹא הַהוּא גַבְרָא וְהָהֵן כַּלְבָּא שְׁנֵיהֶן שָׁוִין. 80The old Midrashim, Lev. r. 33:6, shorter Cant. r. ad 2:14, Eccl. r. ad 8:2 quote this in the name of the older R. Levy. Possibly there is no claim of originality asserted here for R. Yose ben R. Abun, three generations after R. Levy, but the sermon is quoted as objection to the lenient rulings mentioned before. Rebbi Yose ben Abun said: I shall keep the King’s sayings81Ecclesiastes.8.2">Eccl. 8:2., Who told me at Sinai I am the Eternal, your God82Exodus.20.2">Ex. 20:2., on the pronouncement81Ecclesiastes.8.2">Eccl. 8:2., you shall not have other gods before Me83Exodus.20.3">Ex. 20:3., of God’s oath81Ecclesiastes.8.2">Eccl. 8:2., do not take the Name of the Eternal, your God, in vain84Exodus.20.7">Ex. 20:7.. In this matter we come together, this man85The speaker. and this dog86Nebuchadnezzar, who is said to have barked like a dog during his spell of insanity, Lev. r. 33(6). are both equal.
רַב יְהוּדָה בְשֵׁם רַב. הֲלָכָה כְרִבִּי יְהוּדָה. Rav Jehudah in the name of Rav: Practice follows Rebbi Jehudah.