Jerusalem Talmud Terumot 8:4:11

משנה: חָבִית שֶׁל תְּרוּמָה שֶׁנּוֹלְדָה לָהּ סָפֵק טוּמְאָה רִבִּי אֱלִיעֶזֶר אוֹמֵר אִם הָֽיְתָה מוּנַחַת בִּמְקוֹם הַתּוֹרְפָה יַנִיחֶנָּה בִּמְקוֹם הַמּוּצְנַע. וְאִם הָֽיְתָה מְגוּלָּה יְכַסֶּנָּה. רִבִּי יְהוֹשֻׁעַ אוֹמֵר אִם הָֽיְתָה מוּנַחַת בִּמְקוֹם הַמּוּצְנַע יַנִיחֶנָּה בִּמְקוֹם הַתּוֹרְפָה וְאִם הָֽיְתָה מְכוּסָּה יְגַלֶּינָּה. רַבָּן גַּמְלִיאֵל אוֹמֵר לֹא יְחַדֵּשׁ בָּהּ דָּבָר. חָבִית שֶׁנִּשְׁבְּרָה בְגַת הָעֶלְיוֹנָה וְהַתַּחְתּוֹנָה טְמֵאָה. מוֹדֵי רִבִּי אֱלִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ שֶׁאִם יָכוֹל לְהַצִּיל מִמֶּנָּה רְבִיעִית בְּטָהֳרָה יַצִּיל וְאִם לָאו רִבִּי אֱלִיעֶזֶר אוֹמֵר תֵּרֵד וְתִיטָּמֵא וְאַל יְטַמְּאֶנָּה בְיָדָיו. וְכֵן חָבִית שֶׁל שֶׁמֶן שֶׁנִּשְׁפְּכָה מוֹדֵי רִבִּי לִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ שֶׁאִם יָכוֹל לְהַצִּיל מִמֶּנָּה רְבִיעִית בְּטָהֳרָה יַצִּיל. וְאִם לָאו רִבִּי אֱלִיעֶזֶר אוֹמֵר תֵּרֵד וְתִיבָּלַע וְאַל יְבַלְּעֶנָּה בְיָדָיו. עַל זוֹ וְעַל זוֹ אָמַר רִבִּי יְהוֹשֻעַ לֹא זוֹ תְרוּמָה שֶׁאֲנִי מוּזְהָר עָלֶיהָ מִלְּטַמֵּא אֶלָּא מִלְּאָכְלָהּ וּבַל תְּטַמְּאָהּ. הָיָה עוֹבֵר מִמָּקוֹם לְמָקוֹם וְכִכְּרוֹת תְּרוּמָה בְיָדוֹ אָמַר לוֹ נָכְרִי תֶּן לִי אַחַת מֵהֶן וְאַטַּמְּאָהּ וְאִם לָאו הֲרֵינִי מְטַמֵּא אֶת כּוּלָּהּ רִבִּי אֱלִעֶזֶר אוֹמֵר יְטַמֵּא אֶת כּוּלָּהּ וְאַל יִתֵּן לוֹ אַחַת מֵהֶן. רִבִּי יְהוֹשֶׁעַ אוֹמֵר יַנִּיחַ לְפָנָיו עַל הַסֶּלַע. וְכֵן נָשִׁים שֶׁאָֽמְרוּ לָהֶן גּוֹיִם תְּנוּ לָנוּ אַחַת מִכֶּם וּנְטַמְּאָהּ וְאִם לָאו הֲרֵי אָנוּ מְטַמְּאִין כּוּלְּכֶם יְטַמְּאוּ אֶת כּוּלָּם וְאַל יִמְסְרוּ לָהֶן נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל. MISHNAH: An amphora of heave about which a doubt of impurity arose¹⁸⁰If it were certainly impure, heave wine could be used to settle dust on dirt floors, heave oil or grain as fuel. If there only is a doubt, the heave is called “suspended”. It cannot be used as impure since it might be pure, nor as pure since it might be impure. R. Eliezer holds that one has to treat this heave according to all rules of holiness. R. Joshua holds that one has to make sure that the heave be used somehow. Since it never will be usable as pure heave, one has to make sure it will be usable impure (Bekhorot 33b" href="/Rashi_on_Bekhorot.33b">Rashi in Bekhorot 33b).. Rebbi Eliezer says, if it was at a vulnerable place, he should move it to a hidden place. If it was uncovered, he should cover it. Rebbi Joshua said, if it was at a hidden place, he should move it to a vulnerable place. If it was covered, he should uncover it. Rabban Gamliel said, he should not change anything.
If an amphora¹⁸¹The amphora contains heave wine which will become useless if impure. broke in the upper part of the wine press whose lower part was impure, Rebbi Eliezer and Rebbi Joshua agree that if one can save a revi‘it from it, he shall save that in purity¹⁸²If a reasonable amount can be saved in a pure vessel, R. Eliezer agrees that one should save as much as possible even if by this action the remainder will become impure much more rapidly than if it were left alone.. Otherwise, Rebbi Eliezer said, let it descend and become impure; he should not make it impure with his hands.
And so if an amphora of oil broke¹⁸³Even though impure oil is used as fuel, one still should save as much as possible from impurity., Rebbi Eliezer and Rebbi Joshua agree that if one can save a revi‘it from it, he shall save that in purity. Otherwise, Rebbi Eliezer said, let it descend and be absorbed [in the ground]; he should not cause it to be absorbed by his hands’ [action].
About both of these cases, Rebbi Joshua said, this is not heave for which I have been warned not to make it impure; only not to eat it and not to [intentionally] make it impure¹⁸⁴It is forbidden to make heave impure by an independent action. But one is not required to avoid impurity if the wine or oil are going to be spilled without human intervention; in that case one may cause impurity to most of the heave if thereby one saves a small part in purity..
If somebody was on the road²⁴²Alone, with no help in sight. with loaves of heave and a Gentile said to him, give me one of them that I may defile it, otherwise I shall defile all of them, Rebbi Eliezer says, he shall defile all of them but one should not hand over any to him. Rebbi Joshua said, he should put it on a rock before him²⁴³On a rock, not in the dirt, to preserve the loaf as food. R. Joshua agrees that heave cannot be handed over to be made impure but an effort should be made within the letter of the law to preserve as much as possible in purity.. Similarly, women to whom Gentiles said, give us one of you that we may defile her²⁴⁴Rape her., otherwise we shall defile all of you, they should defile all of them but no Jewish person should be handed over²⁴⁵This principle is agreed to by everybody..

הלכה: אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוֹן מִדִּבְרֵי שְׁלָשְׁתָּן תְּלוּייָה אֲסוּרָה לְשׂוֹרְפָהּ. HALAKHAH: Rebbi Yose ben Rebbi Abun said, from the opinions of all three of them: It is forbidden to burn suspended [heave].

חֲבֵרַייָא בְשֵׁם רִבִּי לָֽעְזָר חָבִית הָרִאשׁוֹנָה כְרִבִּי יוֹסֵי וְהַשְּׁנִייָה כְרִבִּי מֵאִיר. חֲבֵרַייָא אָֽמְרֵי חָבִית הָרִאשׁוֹנָה כְרִבִּי יוֹסֵי וְלֵית רִבִּי מֵאִיר מוֹדֶה בָהּ. וְהַשְּׁנִייָה כְרִבִּי מֵאִיר וְלֵית רִבִּי יוֹסֵי מוֹדֶה בָהּ. אָמַר לוֹן רִבִּי יוֹסֵי חֲמוֹן מַה אַתּוּן מֹרִין. חָבִית הָרִאשׁוֹנָה כְרִבִּי יוֹסֵי. הָא כְרִבִּי מֵאִיר שׂוֹרְפִין וּכְרִבִּי שִׁמְעוֹן שׂוֹרְפִין. וְיִרְבּוּ רִבִּי מֵאִיר וְרִבִּי שִׁמְעוֹן עַל רִבִּי יוֹסֵי וְיִשְׂרוֹפוּ. וְעוֹד מִן הָדָא וַאֲנָא חֲמִי רַבָּנִין אָתָא עוֹבְדָא קוֹמֵיהוֹן וְאָֽמְרִין אֵיזִיל תְּלִי. וְהָא אַשְׁכְּחָן דְּאָמַר רִבִּי שִׁמְעוֹן שׂוֹרְפִין. דְּתַנִּינָן מוֹדֵי רִבִּי לִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ שֶׁשׂוֹרְפִין זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. וְאָמַר רִבִּי יוֹחָנָן רִבִּי שִׁמְעוֹן שְׁנָייָהּ. וְאִין תֵּימְרוּן לֵית לְרִבִּי מֵאִיר תְּלוּיָה הָא תַנֵּי תְּרוּמָה תְלוּיָה וּטְמֵאָה שׂוֹרְפִין אוֹתָהּ עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים בִּזְמַנָּהּ. אָמַר רִבִּי זְעִירָא קוֹמֵי רִבִּי מָנָא תִּיפְתָר בִּתְלוּיָה שֶׁדַּעְתּוֹ לְהִישָּׁאֵל עָלֶיהָ. אָמַר לֵיהּ כֵּן אָמַר רִבִּי יוֹסֵי רַבּוֹ. כָּל־תְּלוּיָה דַאֲנָן אָֽמְרִין הָכָא בִּתְלוּיָה שֶׁאֵין דַּעְתּוֹ לְהִישָּׁאֵל עָלֶיהָ. אֲבָל דַּעְתּוֹ לְהִישָּׁאֵל עָלֶיהָ טְהוֹרָה הִיא. דְּתַנֵּי תְּלוּיָה שֶׁאָמַר טְהוֹרָה הִיא טְמֵאָה הִיא. הֲרֵי זוֹ טְמֵאָה. אִם אָמַר הֲרֵיני מְנִיחָהּ עַל מְנָת שֶׁאֶישְׁאַל עָלֶיהָ טְהוֹרָה. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוֹן תִּיפְתָּר שֶׁנּוֹלְדָה לָהּ סָפֵק טוּמְאָה עִם דִּימְדוּמֵי חַמָּה. וְלֵית שְׁמַע מִינָהּ כְּלוּם. ¹⁸⁵Most of this Halakhah is from Pesachim 1:7:2-4" href="/Jerusalem_Talmud_Pesachim.1.7.2-4">Pesaḥim 1:7; a parallel treatment is in Pesachim.14a-21a">Babli Pesaḥim 14a–21a. In the Mishnah, R. Ḥanina the Second of the Cohanim (who had to substitute when the High Priest was disabled) and R. Aqiba, who both had seen the Temple, report that the Cohanim never refrained from burning meat impure in a secondary way together with meat of original impurity, or oil becoming unusable by tertiary impurity together with impure oil of primary impurity, even though a momentary increase in impurity was inevitable. The late Tanna R. Meïr wants to infer that on Passover eve, when all leavened matter must be burned, one may burn leavened pure and impure heave together. His contemporary R. Yose (ben Ḥalaphta) objects and notes that both R. Eliezer and R. Joshua require that these heaves be burned separately. Their disagreement is that R. Eliezer requires suspended and impure heaves to be burned separately but R. Joshua permits them to be burned together. The colleagues in the name of Rebbi Eleazar: The first amphora¹⁸⁶The amphora of Mishnah 7, where R. Joshua only permits to put it in danger’s way but not directly to make it impure, gives R. Yose’s interpretation of the position of R. Joshua. following Rebbi Yose, the second¹⁸⁷The amphoras of Mishnaiot 8–10, where R. Joshua permits causing impurity if this helps a good cause. following Rebbi Meïr. The colleagues say, the first amphora following Rebbi Yose but Rebbi Meïr will not agree; the second following Rebbi Meïr but Rebbi Yose will not agree. Rebbi Yose told them, be careful what you teach. The first amphora following Rebbi Yose; therefore, following Rebbi Meïr one burns¹⁸⁸One burns pure and impure heave together on the 14th of Nisan. The position of R. Simeon has to be proven since he does not appear in the Mishnah. and following Rebbi Simeon one burns. Then Rebbi Meïr and Rebbi Simeon should form a majority against Rebbi Yose¹⁸⁹Even though singly their opinions would be disregarded when in opposition to R. Yose. and one should burn. In addition, we see that the rabbis, in cases which come before them, say, go and consider it suspended. We find that Rebbi Simeon says one burns, as we have stated¹⁹⁰Pesachim 1:6:2-8:4" href="/Jerusalem_Talmud_Pesachim.1.6.2-8.4">Mishnah Pesaḥim 1:7, speaking of pure and impure heave. If this is the teaching of R. Simeon, he must hold that they disagree for suspended and impure heave and, therefore, these can be burned together since practice always follows R. Joshua against R. Eliezer. But then suspended heave should be treated as impure, against Mishnah 7.: “Rebbi Eliezer and Rebbi Joshua agree that one burns each one separately.” On this, Rebbi Joḥanan said, Rebbi Simeon taught that¹⁹¹Tosephta Pesaḥim 1:5, quoted in Pesachim.20b">Babli Pesaḥim 20b. The Tosephta is Babylonian, unknown to the Yerushalmi.. And if you want to say that Rebbi Meïr does not recognize suspension¹⁹²Since most anonymous Mishnaiot are R. Meir’s formulation, Mishnah Tahorot 4:5, which directs burning only for six narrowly defined kinds of suspended heave, excludes most kinds of suspended heave from being treated as impure. Accordingly, R. Simeon’s is an isolated opinion, rather than practice to be followed., have we not stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time¹⁹³Tosephta Pesaḥim 3:9. Since on the Sabbath, heave may not be burned, it must be fed to animals to be disposed of..” Rebbi Zeïra said before Rebbi Mana¹⁹⁴R. Mana I, student of Rabbis Yannai, Joḥanan, and Assi., explain it if it is suspended because he intends to ask about it. He said to him, so said my teacher Rebbi Assi: All suspended [heave] we are dealing with here is suspended [heave] about which he has no intention of asking¹⁹⁵In this case, the heave can never be used again and may be treated as impure for practical purposes.. But if he intends to ask about it, it has to be treated as pure. As we have stated¹⁹⁶A different formulation is in Tosephta 7:18: “I am keeping it; until I ask about the situation, it is im pure.” That formulation does not necessarily conflict with the one here. If the heave is left unusable for an indefinite period, chances are it will become impure. But if the question to a rabbinic authority is asked within a foreseeable time, there is no reason to declare the suspended heave impure.: “If he said, it is pure or impure, then it is impure. But if he said, I am keeping it in order to ask about the situation, it is pure.” Rebbi Yose ben Rebbi Abun said, explain it if the doubt arose at sundown. Then you cannot infer anything¹⁹⁷Since there is no time to burn anything, the opinion of the Sages must be followed even by their opponents. This does not prove anything about the position of R. Meïr if the heave was already suspended in the morning..

וְאַתּוּן אָֽמְרִין חָבִית הָרִאשׁוֹנָה כְרִבִּי יוֹסֵי וְלֵית רִבִּי מֵאִיר מוֹדֶה בָהּ. וְהָתַנֵּי בְּמַה דְבָרִים אֲמוּרִים בְּבוֹר שֶׁיֵּשׁ בָּהֶן כְּדֵי לְהַעֲלוֹת. אֲבָל בְּבוֹר שֶׁאֵין בָּהּ כְּדֵי לְהַעֲלוֹת אֲפִילוּ כָּל־שֶׁהִיא אָסוּר לְטַמְּאוֹת. וְאִין כְּרִבִּי מֵאִיר הָא יֵשׁ בָּהּ כְּדֵי לְהַעֲלוֹת הָא אֵין בָּהּ כְּדֵי לְהַעֲלוֹת אֲפִילוּ כָּל־שֶׁהִיא אָסוּר לְטַמְּאוֹת. וְעוֹד מִן הָדָא דְתַנִּינָן. אָמַר רִבִּי יוֹסֵי אֵינָהּ הִיא מִידָּה. וְלֵית בַּר נַשׁ אָמַר אֵינָהּ אֶלָּא דְהוּא מוֹדֵי עַל קַדְמִייָתָא. מַיי כְדוֹן. תַּמָּן הַתּוֹרָה חָסָה עַל מְָמוֹנָן שֶׁל יִשְׂרָאֵל. הָכָא מַה אִית לָךְ מֵימַר. וְהָכָא אֵינוֹ מַפְסִידוֹ מָמוֹן שֶׁהוּא צָרִיךְ עֵצִים לְשׂוֹרְפוֹ זֶה לְעַצְמוֹ וְזֶה לְעַצְמוֹ. לְהֶפְסֵד מְרוּבֶּה חָשׁוּ. לְהֶפְסֵד מוּעָט לֹא חָשׁוּ. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוֹן תִּיפְתָּר כְּמָאן דְּאָמַר מִדִּבְרֵי רִבִּי עֲקִיבָה וּמִדִּבְרֵי רִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים. וְלֵית שְׁמַע מִינָהּ כְּלוּם. You say, the first amphora following Rebbi Yose, and Rebbi Meїr will not agree¹⁹⁸While this is the text of R. Yose’s second argument in both mss. and the early prints, it is clear from the following that the discussion is about the second part of the statement of the colleagues, “the second amphora following Rebbi Meїr, and Rebbi Yose will not agree.” The discussion centers on Mishnaiot 8–9, where everybody agrees that in order to save some pure heave one may actively bring impurity on the remainder.. But did we not state: “When has this been said? Regarding a vat which contains enough to lift it. But for a vat which does not contain enough to lift it, it is forbidden to make any amount impure.¹⁹⁹This is the text both here and in Pesaḥim but it is difficult to explain. The Pesachim.21a">Babli (Pesaḥim 21a) reads: “An amphora which broke in the upper part of the wine press while the lower part contains a hundred times as much impure (wine), Rebbi Eliezer admits to Rebbi Joshua that if he can save a revi‘it from it, he shall save that in purity; otherwise, let it descend and he should not make it impure with his hands.” The Mishnah does not explain what is in the lower part of the winepress. If there is enough profane wine to let one lift heave according to the rules of Chapter 5, not much is lost since the wine remains usable. But if heave cannot be lifted because the profane is not more than 100 times the heave all becomes forbidden and, at most, can be used as ointment or to sprinkle on a dirt floor to eliminate dust. This represents a considerable monetary loss.” And if it follows Rebbi Meїr, whether it contains enough to lift it or does not contain enough to lift it, is it forbidden to make any amount impure²⁰⁰Since R. Meїr permits to bring impurity to anything that later automatically would become impure.? In addition, from what we have stated²⁰¹In Pesachim 1:7" href="/Mishnah_Pesachim.1.7">Mishnah Pesaḥim 1:7 (Note 184) the discussion between R. Meїr and R. Yose is formulated not as a clash of traditions but of logical arguments, with R. Yose disputing R. Meїr’s inference but not his premise. The problem, as pointed out in the Babli, is that it is not clear whether the basis of the argument is the common statement of R. Ḥanina, the Second of the Cohanim, and R. Aqiba in the Mishnah there, or the partial agreement of R. Eliezer and R. Joshua in the Mishnah here. For the moment, we assume that R. Meїr and R. Yose refer to R. Eliezer and R. Joshua.: “Rebbi Yose said, this is not the implication.” A person says “this is not the implication” only if he agrees with the premise. How is that? There, the Torah cares about the money of the Jews²⁰²Mishnah Nega‘im 12:5. The difference between large and small losses is also noted in Pesachim.20b">Babli Pesaḥim20b., here what can you say²⁰³This shows that the origin of the text is in Pesaḥim. “There” means Terumot, where potentially an entire harvest may be lost in the winepress. “Here” means Pesaḥim, where the question is only whether different kinds of leavened matter may be burned together or have to be burned separately.? Does he not here also cayse him to lose money since he needs fire wood to burn each lot separately? They worried about a big loss, they did not worry about a small loss. Rebbi Yose bar Abun said, explain it following him who said, from the words of Rebbi Aqiba and the words of Rebbi Ḥananiah, the Second of the Cohanim²⁰⁴Cf. Terumot 8:4:1" href="/Jerusalem_Talmud_Terumot.8.4.1">Note 184. In their cases, no monetary loss is incurred and nothing can be inferred for our case..

רִבִּי אִילָא וְרִבִּי זְעִירָא תְּרֵיהוֹן בְשֵׁם רִבִּי יוֹחָנָן חָבִית הָרִאשׁוֹנָה כְרִבִּי יוֹסֵי. וְהַשְּׁנִייָה בֵּין כְּרִבִּי מֵאִיר בֵּין כְּרִבִּי יוֹסֵי. אָמַר רִבִּי זְעִירָא קוֹמֵי רִבִּי מָנָא וְלֵית הָדָא פְלִיגָא עַל רִבִּי מֵאִיר. אָמַר לֵיהּ נֹאמַר דְּלֹא כְרִבִּי מֵאִיר וְנֹאמַר דְּלֹא כְרִבִּי יוֹסֵי. לְפִי שֶׁמׇּצִינוּ רִבִּי מֵאִיר שׂוֹרֵף תְּלוּיָה בְּכָל־מָקוֹם. אָמַר רִבִּי מָנָא אָֽזְלִית לְקֵיסָרִין שָֽׁמְעִית רִבִּי זְרִיקָן בְּשֵׁם זְעִירָה רִבִּי מֵאִיר שׂוֹרֵף בְּכָל־מָקוֹם תְּלוּיָה. וְאָֽמְרִית לֵיהּ בְּגִין שֶׁהִיא תְלוּיָה דְּבַר תּוֹרָה. אָמַר לִי אֵין אֲנִי פָתַר לָהּ שֶׁנִּיטְמְאָה בְּמָדוֹר שֶׁל גּוֹיִם. מַה אִית לָךְ. דְּתַנֵּי מָדוֹר שֶׁל גּוֹיִם תּוֹלִין. רִבִּי יוֹסֵי בֵּי רִבִּי יְהוּדָה אוֹמֵר שׂוֹרְפִין. רִבִּי הוּנָא בְשֶׁם רִבִּי יִרְמְיָה רִבִּי מֵאִיר שׂוֹרֵף תְּלוּיָה בִּשְׁאָר יְמוֹת הַשׇּׁנָה. דְּתַנֵּי תְּרוּמָה תְלוּיָה וּטְמֵאָה שׂוֹרְפִין אוֹתָהּ עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים בִּזְמַנָּהּ. וְיִשְׂרוֹף בְּשַׁחֲרִית. תִּיפְתָּר בְּשֶׁנִּתְעַצֵּל וְלֹא שָׂרַף. תֵּדַע לָךְ שֶׁהוּא כֵן דְּלָא תַנִּינָן שַׁחֲרִית. וְלֹא בְּשֶׁנִּתְעַצֵּל וְלֹא שָׂרַף. אָמַר רִבִּי אַבָּא מָרִי אָחוֹי דְּרִבִּי יוֹסֵי תִּיפְתָּר שֶׁנּוֹלַד לָהּ טוּמְאָה בְּאוֹתָהּ שָׁעָה וְלֵית שְׁמַע מִינָהּ כְּלוּם. Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora¹⁸⁶The amphora of Mishnah 7, where R. Joshua only permits to put it in danger’s way but not directly to make it impure, gives R. Yose’s interpretation of the position of R. Joshua. follows Rebbi Yose, the second¹⁸⁷The amphoras of Mishnaiot 8–10, where R. Joshua permits causing impurity if this helps a good cause. both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases²⁰⁷This implies that he treats suspended heave as impure and does not object to an increase in its impurity.. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah²⁰⁸If there is a doubt of impurity in biblical law, the doubt has to be resolved in a restrictive manner and there is no reason not to treat suspended heave as impure.. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated²⁰⁹Tosephta Ahilut 18:7. Since Gentiles bury their stillborn babies in their houses, Gentile dwellings in the Holy Land are potential sources of impurity of a tent (cf. Kilayim 6:2:2" href="/Jerusalem_Talmud_Kilayim.6.2.2">Kilaim Chapter 6, Note 25). Any heave in such a permanent dwelling is therefore automatically suspended. However, since it is questionable whether impurity of the dead extends to Gentiles, that impurity is purely rabbinic.: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns²¹⁰R. Meїr is supposed to follow R. Yose ben R. Jehudah..” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time¹⁹³Tosephta Pesaḥim 3:9. Since on the Sabbath, heave may not be burned, it must be fed to animals to be disposed of..” Should he not burn it during the morning hours²¹¹If Passover eve falls on a weekday, leavened matter must be eliminated before noon since the Passover sacrifice must be slaughtered in a leaven-free environment (Exodus.23.18">Ex. 23:18, Exodus.34.25">34:25). Therefore, even if Passover eve falls on a Sabbath, the elimination of leavened matter preferably should take place on Friday before noontime.? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything¹⁹⁵In this case, the heave can never be used again and may be treated as impure for practical purposes..

אָמַר רִבִּי יוֹחׇנָן רִבִּי יְהוֹשֻׁעַ וְרִבִּי שִׁמְעוֹן שְׁנֵיהֶן אָֽמְרוּ דָבָר אֶחָד. אָמַר רִבִּי אִילָא רִבִּי שִׁמְעוֹן דִּבְכוֹרוֹת וְרִבִּי יְהוֹשֻׁעַ דִּתְרוּמוֹת לֹא הָדֵין מוֹדֵי לָדֵין וְלֹא הָדֵין מוֹדֵי לָדֵין. אָמַר רִבִּי זְעִירָא מִסְתַּבְּרָא רִבִּי שִׁמְעוֹן מוֹדֵי לְרִבִּי יְהוֹשֻׁעַ וְרִבִּי יְהוֹשֻׁעַ לֹא מוֹדֵי לְרִבִּי שִׁמְעוֹן. רִבִּי בּוּן בַּר חִייׇה בְּעָא קוֹמֵי רִבִּי זְעִירָא עַל דַּעְתׇּךְ דְּתֵימַר רִבִּי שִׁמְעוֹן יוֹדֵי לְרִבִּי יְהוֹשֻׁעַ וְהָתַנִּינָן מוֹדִין רִבִּי לִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ שֶׁשּׂוֹרְפִין זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. וְיִשְׂרוֹף שְׁתֵּיהֶן כְּאַחַת. אָמַר לֵיהּ תַּמָּן טְהוֹרָה הִיא דְּבַר תּוֹרָה תְּרוּמָה בְּעֵייְנָהּ הִיא אַתָּה הוּא שֶׁגָּזַרְתָּה לְשֹוֹרְפָהּ בְּכָל־מָקוֹם לֹא נִפְסְלָה בְהֵיסַח הַדַּעַת. לֹא כֵן אָמַר רִבִּי יוֹחָנָן הֵיסַח הַדַּעַת דְּבַר תּוֹרָה. חָבִית שְׁנִייָה כְּרִבִּי מֵאִיר תּוֹרָה. אֲחִיזַת דָּם כְּרִבִּי שִׁמְעוֹן תּוֹרָה. אָמַר לֵיהּ שֶׁהוּא מְשַׁמְּרָהּ שֶׁלֹּא תִגַּע בְּטָהֳרוֹת אֲחֵרוֹת. הָתֵיב רִבִּי יִצְחָק בְּרֵיהּ דְּרִבִּי חִייָה כְתוֹבָה הַגַּע עַצְמָךְ שֶׁהָֽיְתָה נְתוּנָה עַל גַּבֵּי גְחָלִים. אָמַר לֵיהּ לִכְשֶׁיִּתְּנֶנָּה. אָמַר רִבִּי מָנָא לְרִבִּי שַׁמַּי אַתּוּן אָֽמְרִין יוֹדֵי רִבִּי שִׁמעוֹן לְרִבִּי יְהוֹשֻׁעַ וַאֲפִילוּ רִבִּי יְהוֹשֻׁעַ לֵית הִיא רִבִּי יְהוֹשֻׁעַ. אָמַר לֵיהּ תַּנָּייִן אִינּוּן. תַּמָּן רִבִּי מֵאִיר בְּשֵׁם רִבִּי יְהוֹשֻׁעַ. בְּרַם הָכָא רִבִּי שִׁמְעוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ. Rebbi Joḥanan said, Rebbi Joshua and Rebbi Simeon²¹⁶Bekhorot 5:2" href="/Mishnah_Bekhorot.5.2">Mishnah Bekhorot 5:2, quoted in the next paragraph. While a firstling calf or lamb has to be treated as a sacrifice, R. Simeon permits any surgical operation if the health of the animal requires it, even if it is clear that by the operation the animal will become unfit as a sacrifice. both said the same thing²¹⁷R. Joshua permits to bring impurity to heave in order to save some part in purity; R. Simeon permits to make a blemish on a firstling calf in order to save its life.. Rebbi Ilaї said: Rebbi Simeon in Bekhorot and Rebbi Joshua in Terumot, neither of them will agree with the other²¹⁸R. Joshua permits to bring impurity to heave in order to save food. In the case of Bekhorot, the Mishnah states that one may not slaughter the firstling because of the man-induced blemish; the animal cannot become food for anybody. Therefore, it is not necessary that R. Joshua agree with R. Simeon. On the other hand, R. Simeon holds that pure and impure heave cannot be burned together; it is forbidden to make heave impure even if it must be burned (Terumot 8:4:6" href="/Jerusalem_Talmud_Terumot.8.4.6">Note 190). Therefore, R. Simeon cannot be shown to agree with R. Joshua in Terumot.. Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Is it not reasonable that Rebbi Simeon agrees with Rebbi Joshua but Rebbi Joshua will not agree with Rebbi Simeon? Did we not state¹⁹⁰Pesachim 1:6:2-8:4" href="/Jerusalem_Talmud_Pesachim.1.6.2-8.4">Mishnah Pesaḥim 1:7, speaking of pure and impure heave. If this is the teaching of R. Simeon, he must hold that they disagree for suspended and impure heave and, therefore, these can be burned together since practice always follows R. Joshua against R. Eliezer. But then suspended heave should be treated as impure, against Mishnah 7.: “Rebbi Eliezer and Rebbi Joshua agree that each batch should be burned separately.¹⁹¹Tosephta Pesaḥim 1:5, quoted in Pesachim.20b">Babli Pesaḥim 20b. The Tosephta is Babylonian, unknown to the Yerushalmi.” Could one not burn the two together²¹⁹Since the pure heave also must be destroyed by biblical decree.? He said to him, there [the heave] is pure; by Torah law the heave is still in existence; you are the person who decided to burn it²²⁰By biblical decree, leavened matter is permitted on the 14th of Nisan until the time of the slaughter of the Passover lamb, which is shortly after noon (Terumot 8:4:5" href="/Jerusalem_Talmud_Terumot.8.4.5">Note 210). However, by rabbinic decree no leavened matter may be eaten two hours before noontime and all leavened matter must be eliminated at least one hour before noon. Therefore, at the time of burning, the heave would still be good heave according to biblical law for another hour and could not be considered as being lost automatically.. In any case, would it not become unusable by being left unattended? Did not Rebbi Joḥanan say, leaving unattended is from the Torah²²¹Heave must be eaten in purity, which can be guaranteed only if the heave is guarded at all times or at least kept at a place locked away from possible impurities (cf. Šeqalim 7:2, fol. 50c; Pesachim.34a">Babli Pesaḥim 34a). Since on the 14th of Nisan, leavened heave cannot be eaten after 10 a.m. local time, there is no need to watch it any longer and, by being released from supervision, it should become invalid immediately even by biblical standards.? The second amphora for Rebbi Meїr follows the Torah²²²As just shown, the lack of attention makes everything impure for practical purposes., coughing blood for Rebbi Simeon follows the Torah²²³In the next paragraph, R. Simeon’s interpretation of the biblical text is given.! He said to him, one still watches it so it should not come in contact with other pure [heave]²²⁴Therefore, the argument of Note 221 is inapplicable in our situation.. Rebbi Isaac, the son of Rebbi Ḥiyya the scribe: Think about it, if it was put on coals²²⁵If one starts the fire to burn the heave, guarding against impurity certainly is unnecessary. The answer is that this argument is irrelevant since we deal with the moment before the fire is started.? He said to him, after if was put there. Rebbi Mana said to Rebbi Shammai: You who say that Rebbi Simeon agrees with Rebbi Joshua! Even Rebbi Joshua does not agree with Rebbi Joshua²²⁶The positions of R. Joshua in Pesachim 1:7:2-4" href="/Jerusalem_Talmud_Pesachim.1.7.2-4">Pesaḥim 1:7 and Terumot 8:8–10 do not necessarily coincide, as explained by R. Ilaï.! He said to him, these are Tannaïm²²⁷It is impossible to fully reconstruct the original position of R. Joshua since the only knowledge we have of his statements is through the interpretations of the students of R. Aqiba.. There, Rebbi Meїr in the name of Rebbi Joshua, but here Rebbi Simeon in the name of Rebbi Joshua²⁰³This shows that the origin of the text is in Pesaḥim. “There” means Terumot, where potentially an entire harvest may be lost in the winepress. “Here” means Pesaḥim, where the question is only whether different kinds of leavened matter may be burned together or have to be burned separately..

תַּמָּן תַּנִּינָן בְּכוֹר שֶׁאֲחָזוֹ דָם אֲפִילוּ מֵת אֵין מַקִּיזִין לֹו אֶת הַדָּם דִּבְרֵי רִבִּי יוּדָה. וַחֲכָמִים אוֹמְרִים יַקִּיז וְאַף עַל פִּי שֶׁעָשָׂה בוֹ מוּם. וְאִם עָשָׂה בוֹ מוּם הֲרֵי זֶה לֹא יִשְׁחוֹט עָלָיו. רִבִּי שִׁמְעוֹן אוֹמֵר יַקִּיז וְאַף עַל פִּי שֶׁעָשָׂה בוֹ מוּם. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָֽעְזָר אַתְייָא דְרִבִּי יוּדָה כְרַבָּן גַּמְלִיאֵל. וּדְּרַבָּנָן כְּרִבִּי לִיעֶזֶר. וּדְרִבִּי שִׁמְעוֹן כְּרִבִּי יְהוֹשֻׁעַ. וְתַנֵּי בְּשֵׁם רִבִּי שִׁמְעוֹן יַקִּיז וְאַף עַל פִּי שֶׁהוּא מִתְכַּוֵּין לַעֲשׂוֹת בּוֹ מוּם. וְאַתְייָה כְרִבִּי יְהוֹשֻׁעַ אַחֵרַייָה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ טַעֲמָא דְרִבִּי יוּדָה לֹא תֹאכֲלֶנּוּ עַל הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם. לֹא הִתַּרְתִּי לָךְ דָמוֹ אֶלָּא לְשָׁפְכָם. מָתִיב רִבִּי אַבָּא מָרִי אָחוֹי דְרִבִּי יוֹסֵי. וְהָא פְסוּלֵי מוּקְדָּשִין כְתִיב לֹא תֹאכֲלֶנּוּ עַל הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם. אָמר רִבִּי חִייָה בַּר אַבָּא לְהֶכְשֵׁר אַתְּ אָֽמְרָת. מַה מַיִם מַכְשִׁירִין אַף דָּם מַכְשִׁיר. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן וּשְׁנֵיהֶם מִקְרָא אֶחָד דָּֽרְשׁוּ. תָּמִים יִהְיֶה לְרָצוֹן כָּל־מוּם לֹא יִהְיֶה בּוֹ. רִבִּי שִׁמְעוֹן דָּרַשׁ בְּשָׁעָה שֶׁהוּא לְרָצוֹן אֵין אַתְּ רַשַּׁאי לִיתֵּן בּוֹ מוּם. בְּשָׁעָה שֶׁאֵינוֹ לְרָצוֹן אַתְּ רַשַּׁאי לִיתֵּן בּוֹ מוּם. וַחֲכָמִים אוֹמְרִים אֲפִילוּ כּוּלּוֹ מוּמִין אֵין אַתְּ רַשַּׁאי לִיתֵּן בּוֹ מוּם. There²²⁹Bekhorot 5:2" href="/Mishnah_Bekhorot.5.2">Mishnah Bekhorot 5:2. Since a firstling is a sacrifice by birth, it has to be treated according to the rules of sacrifices. The only difference is that a dedicated sacrifice which develops a blemish must be redeemed to become profane whereas a firstling in the hands of a Cohen which develops a blemish automatically becomes quasi profane and may be eaten by everybody and in impurity. Therefore, Cohanim are suspected to induce blemishes on the firstlings in their possession., we stated: “A firstling afflicted by blood, even if it is going to die, cannot be bled, the words of Rebbi Jehudah. But the Sages say, it should be bled even if this causes a blemish. If it did cause a blemish, it should not be slaughtered because of it. Rebbi Simeon says, he should bleed it even if he makes a blemish.” Rebbi Abbahu in the name of Rebbi Eleazar: Rebbi Jehudah parallels Rabban Gamliel, the Rabbis parallel Rebbi Eliezer, Rebbi Simeon parallels Rebbi Joshua²³⁰In Mishnah 7 (the “first amphora”). The Bekhorot.35b">Babli (Bekhorot 35b) identifies the position of the Sages with that of Rebbi Joshua (i. e., the operative opinion in Bekhorot with the operative opinion in Terumot.) The Yerushalmi implies that practice should follow Rebbi Simeon.. But we have stated: “Rebbi Simeon says, he should bleed it even if he knows he will cause a blemish.” This parallels the later opinion of Rebbi Joshua²³¹His opinion about the “second amphora”, where he permits to induce impurity on most of the heave in order to save a small portion in purity.. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Jehudah (Deuteronomy.12.24">Deut. 12:24): “You shall not eat it; spill it onto the ground like water.” I permitted you its blood only to spill it²³²One would have expected R. Jehudah to use Deuteronomy.15.23">Deut. 15:23, speaking of the firstling: “Only its blood you shall not eat; spill it onto the ground like water.” The verse used gives the rules for animals which develop blemishes after being dedicated. This also includes firstlings.. Rebbi Abba Mari, the brother of Rebbi Yose, objected: That is written about [blood of] invalid sacrifices: “You shall not eat it; spill it onto the ground like water.” Rebbi Ḥiyya bar Abba said, you get from it for preparation²³³Blood is one of the fluids that prepare dry food to accept impurity (cf. Demay Chapter 2, Notes 136, 141). Since the rules for preparation are spelled out for water (Leviticus.11.38">Lev. 11:38), other fluids have this property of water only if there is a biblical verse which compares them to water.. Just as water prepares, so blood prepares. Rebbi Abbahu in the name of Rebbi Joḥanan: Both of them explained the same verse (Leviticus.22.21">Lev. 22:21): “Perfect it²³⁴Any sacrifice. shall be for goodwill; any blemish shall not be on it.” Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish²³⁵As Rashi explains in Bekhorot.35b">Bekhorot35b, the Sages hold that R. Simeon would be justified if the verse read “no blemish shall be on it.” But the involved language, any blemish, forbids the imposition of a new blemish on existing blemishes.
Here ends the parallel in Pesaḥim..

רִבִּי חָמָא בַּר עוּקְבָא בְשֵׁם רִבִּי יוֹסֵי בֵּי רִבִּי חֲנִינָה. כֵּלִי שֶׁתּוֹכוֹ טָהוֹר וַאֲחוֹרָיו טְמֵאִין אֵין מְטַמְּאִין בּוֹ דָבָר מְמוּעָט אֲפִילוּ לְהַצִּיל בּוֹ דָבָר מְרוּבָּה. וְהָתַנִּינָן תֵּרֵד וְתִטָּמֵא וְאַל יְטַמְּאֶנָּה בְיָדָיו. אָמַר רִבִּי שְׁמוּאֵל בַּר בְּרֶכְיָה תִּיפְתָּר בִּשְׁנֵי כֵלִים. אֶחָד תּוֹכוֹ טָהוֹר וַאֲחוֹרָיו טְמֵאִין וְאֶחָד תּוֹכוֹ טָמֵא וַאֲחוֹרָיו טְהוֹרִין. מֵהָדֵי מַתְנִיתָה בְּכֵלִי אֶחָד טָמֵא. אָמַר רִבִּי מָנָא תִּיפְתָּר בְּבוֹר טָהוֹר. מַה דְמַתְנִיתָה בְּבוֹר טָמֵא. וְהָתַנִּינָן תֵּרֵד וְתִבָּלַע וְאַל יִבְלָעוּהָ בְיָדוֹ. תִּיפִתָּר שֶנִּתְגַּלְגְּלָה לְבֵית פְּרָס. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: With a vessel which inside is pure but impure outside one does not defile a small amount even to save a large amount²³⁶This discussion seems to center on the position of R. Eliezer, who does not permit defiling heave under any circumstances, even in order to save some heave in purity. In biblical law, pottery can become impure only from the inside; once the inside is impure by primary impurity, the outside also is impure. The outside of a pottery vessel can be impure only by rabbinic decree, not by biblical law. A metal vessel can become impure from the outside; such a vessel, if touched by a fluid from outside, becomes impure; cf. Berakhot 8:2:2" href="/Jerusalem_Talmud_Berakhot.8.2.2">Berakhot, Chapter 8, Note 46.
Whether the discussion is about the position of R. Eliezer or R. Joshua and the kind of impurity of vessels involved is a matter of controversy in Pesachim.21a">Babli Pesaḥim 21a.. But did we not state: “Let it descend and become impure; he should not make it impure with his hands?²³⁷This suggests that making impure indirectly, by a vessel, is permitted.” Rebbi Samuel bar Berekhiah said, explain for two vessels, one pure inside and impure outside, the other impure inside and pure outside²³⁸The statement of R. Yose ben R. Ḥanina does not refer to the position of R. Eliezer (who is not to be followed in practice) but to that of R. Joshua (whom practice follows). It is stated that if there is a chance that the wrong vessel will be chosen, which would make everything impure, nothing should be done.. But that Mishnah speaks of one impure vessel! Rebbi Mana said, explain it if the vat is pure; the Mishnah deals with an impure vat²³⁹The Mishnah speaks of the “lower part of the winepress”. If that is a cistern built in the ground, it is part of the ground and cannot become impure. In that case, if the cistern is empty, the heave should be left to flow into it. This is the case considered by R. Yose ben R. Ḥanina. The Mishnah must speak of a winepress whose receptacle is movable and therefore can become impure together with its contents.. Did we not state: “Let it descend and be absorbed [into the ground]; he should not cause it to be absorbed by his hands’ [action].” Explain it if it rolled onto to a bet happĕrās²⁴⁰בית הפרס is a ploughed field where a grave had been. It is possible that some bones were dug up; the entire field is impure by rabbinic practice. Therefore, the rules are less strict than for biblical impurity and according to everybody the vessel may be used if only its interior is pure..

עַל דַּעְתֵּיהוֹן דַחֲבֵרַייָא חָבִית הָרִאשׁוֹנָה וְחָבִית הַשְּׁנִיָּיה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי חָבִית שֶׁל יַיִן וְחָבִית שֶׁל שֶׁמֶן. In the opinion of the colleagues, first and second amphoras. In the opinion of Rebbi Yose, an amphora of wine and one of oil²⁴¹This refers back to the beginning of the Halakhah, notes 184 ff. The colleagues make an essential difference between “first” and “second” amphoras, as explained there. R. Yose (the Amora) may hold that R. Joshua permits exposing heave to impurity only for wine, which cannot be used if it is unclear whether it is pure or impure. Olive oil can be used as fuel for lamps even if pure; it must be used as fuel once it becomes impure. It follows that suspended heave of oil is usable and the Amora R. Yose holds that it should not be exposed to impurity even according to R. Joshua..

לֹא מִסְתַּבְּרָא אִם הָֽיְתָה כְּבָר טְמֵאָה. לֹא מִסְתַּבְּרָא אִם הָֽיְתָה שִׁפְחָה אַחַת. It is not reasonable if one already was impure²⁴⁶In one of the heave cakes was impure, it is reasonable to hold that that cake might be handed over to the Gentile to give him the impression that he was defiling when in fact his actions had no effect.. It is not reasonable if one was a slave girl²⁴⁷Since slaves cannot marry, a slave girl (of Gentile origin, becoming quasi Jewish by immersion in a ritual bath) is barred from having sex with Jews for whom extramarital relations are sinful. [Sexual relations of a Jew with a person whom he could not marry are criminal acts, punishable by the courts.] Therefore, since sex is a fundamental human right, a slave girl is free to have guiltless sexual relations with slaves and Gentiles; she cannot be defiled by sexual relations with Gentiles. Since a freed slave girl can marry any Jew except a Cohen, her sleeping with these Gentiles would not impair her marriage chances if she should be manumitted later. Therefore, her being given to the Gentiles is similar to the impure heave being handed over..

רִבִּי אִיסִּי אִיתְצַיָּד בְּסַפְסוּפָה. אָמַר רִבִּי יוֹנָתָן יִכָּרֵךְ הַמֵּת בְּסַדִּינוֹ. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ עַד דַּאֲנָא קַטִּיל וַאֲנָא מִיתְקְטִיל אֲנָא אֵיזִיל וּמְשֵׁיזִיב לֵיהּ בְּחֵיילָא. אָזַל וּפַייְסוֹן וִיהָבוֹנֵיהּ לֵיהּ. אָמַר לוֹן וְאָתוּן גַּבִּי סַבִּן וְהוּא מַצְלֵי עֲלֵיכוֹן. אָתוּן גַּבֵּי רִבִּי יוֹחָנָן. אָמַר לוֹן מַה דַהֲוָה בִּלְבָֽבְכוֹן מִיעְבַד לֵיהּ יִתְעַבִּיד לוֹן יִמְטָא לְהַהוּא עַמָּא. לָא מַטּוֹן אפיפסרוס עַד דְּאָֽזְלוּן כּוּלְּהוֹן. Rebbi Issi was captured in Safsufa²⁵³In the next story, the place is under the dominion of Zenobia, queen of Palmyra. The extent of her dominion in Syria in not well documented. There are some places al-Safsūf in Galilee. Note Arabic سفسف “to sift”, سفساف “matter of little value, importance.”. Rebbi Jonathan said, may the dead be wrapped in his shroud²⁵⁴He considers him as dead. In the Rome ms., after R. Jonathan, R. Joḥanan is quoted in the same sense. Since in the following R. Joḥanan is described as “old man”, and R. Issi (Assi) was a student of R. Joḥanan, the mention of R. Jonathan is an anachronism.. Rebbi Simeon ben Laqish said, even if I should kill or be killed, I shall go and save him by force. He went and negotiated; they handed him over to him. He said to them, come to our old man, he shall pray for you. They came to Rebbi Joḥanan. He said to them, what was in your mind to do to him shall be done to these people. They did not reach אפיפסרוס²⁵⁵In the Rome ms., אפיפסרון. Cf. Greek ἄποψις, -εως, ἡ, “outlook, tower from which one looks out”. Perhaps “they did not reach the lookout” or “they had not vanished from sight.” (E. G.) when all of them were gone²⁵⁶They all had died..

זְעִיר בַּר חִינְנָא אִיתְצַיִד בְּסַפְסוּפָא. סְלַק רִבִּי אִימִּי וְרִבִּי שְׁמוּאֵל מְפַייְסָה עֲלוֹי. אָֽמְרָה לְהוֹן זְנֹבִּיָּה מַלְכְּותָא יְלִיף הוּא בָּרְיֵיכוֹן עֲבַד לְכוֹן נִיסִּין מְעַשִּׂיקִין בֵּיהּ. עָלַל חַד סַרָקַיי טְעִין חַד סַפְסֵר. אָמַר לוֹן בְּהָדָא סַפְסֵירָא קְטַל בַּר נִיצּוֹר לָאָחוֹי. וְאִישְׁתֵּיזִיב זְעִיר בַּר חִינְנָא. Zeir bar Ḥinena was captured at Safsufa. Rebbi Ammi and Rebbi Samuel went to negotiate for him. Queen Zenobia said to them, your Creator usually does wonders for you; put Him under pressure! There came a Saracen carrying a sabre. He said to them, with this sabre did Odenathus²⁵⁷Zenobia’s husband. In the Babli, his name is בר נצר. It is not clear whether Odenathus killed his own brother or the brother of the Saracen. kill his brother. Zeїr bar Ḥinena was saved.

רִבִּי יוֹחָנָן אָמַר אִיקְפַּח בַּעֲלֵי קַנְייָה. סְלִיק לְבֵית װַעֲדָא וַהֲוָה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ שְׁאִיל לֵיהּ וְלָא מֵגִיב. שְׁאִיל לֵיהּ וְלָא מֵגִיב. אָמַר לֵיהּ מַהוּ הָכֵין. אָמַר לֵיהּ כָּל־הָאֵיבָרִין תְּלוּיִין בְּלֵב וְהַלֵּב תָּלוּי בַכִּיס. אָמַר לֵיהּ וּמַהוּ כֵן. אָמַר לֵיהּ וּמַה אַתְּ כֵּן. אָמַר לֵיהּ אִיקְפָּחַת בַּעֲלֵי קַנְייָה. אָמַר לֵיהּ חֲמוֹ לִי זְוִיתָה. נְפַק מְחַוֵּי לֵיהּ. חֲמִיתוּן מִן רָחִיק וְשָׁרֵי מְצַלְצֵל. אָֽמְרִין אִין רִבִּי יוֹחָנָן הוּא יְסַב פַּלְגָּא. אָמַר לוֹן חַיֵיכוֹן כּוּלָּהּ אֲנָא נְסִיב. וּנְסַב כּוּלָּא. Rebbi Joḥanan said, I was robbed by the people of Qanah. He went to the assembly hall where Rebbi Simeon ben Laqish was asking him repeatedly but he did not answer. He said, what happened? He said, what can you do? He said, all limbs depend on the heart and the heart depends on the wallet. He said, I was robbed by the people of Qanah. He said, what do you have? He said to him, show me their corner²⁵⁸Their quarter in Tiberias.. He went out to show him. They saw him from afar and started to chirp. They said, if that is Rebbi Joḥanan, may he take half of it²⁵⁹The Rome ms. adds: ואין ריש לקיש הוא יסוב כולה “when it is R. Simeon ben Laqish, he will take everything”.. He said to them, by your life I am taking all of it; he took all.

דִּיֹּקְלוֹט חֲזִירָא מְחַוְּנֵיהּ טַלְיֵי דְרִבִּי יוּדָה נְשִׂייָא. אִיתְעַבִּיד מֶלֶךְ נְחַת לְפַמַּייָס. שְׁלַח כְּתָבִין בָּתָר רַבָּנִין תַּיהֲווֹן גַּבַּיי בְּמַפְקֵי שׁוּבְתָא מִיַּד. אָמַר לֵיהּ לִשְׁלוּחֵיא לֹא תִתֵּן לָהוֹן כְּתָבִין אֶלָּא בֶּעָרוּבְתָא עִם מְטַמְּעֵי שִׁמְשָׁא. וְאָתָא שְׁלִיחָא גַבְּהוֹן בֶּעָרוּבְתָא עִם מְטַמְּעֵי שִׁמְשָׁא. וַהֲוָה רִבִּי יוּדָן נְשִׂייָא וְרִבִּי שְמוּאֵל בַּר נַחְמָן נַחְתִּין לְמִיסְחֵי בְּדֵימוֹסִין דְּטִיבֵּרִיָּא. אָתָא אנגיטריס גַּבְּהוֹן וּבְעָא רִבִּי יוּדָן נְשִׂייָא לְמִינְזַף בֵּיהּ. אָמַר לֵיהּ רִבִּי שְׁמוּאֵל בַּר נַחְמָן אַרְפֵּי לֵיהּ לְנִיסָּיוֹן מִיתְחַמֵּי. אָמַר לוֹן מַה רַבָּנִין עָֽבְדִין תַּנּוּן לֵיהּ עוּבְדָא. אָמַר לוֹן סְחוֹן. דְּבָרְיֵיכוֹן עַבִּיד נִיסִּין בְּמַפְקֵי שׁוּבְתָא. טָעַן יַתְהוֹן וְאָעִיל יַתְהוֹן. אָֽמְרוּ לֵיהּ הָא רַבָּנִין לְבַר. אָמַר לָא יֵיחֱמוּן אַפַּיי עַד דְּאִינוּן סַחְייָן. הֲוָה הַהִיא בֵּי בָּנֵי אֲזִייָהּ שִׁבְעָה יוֹמִין וְשִׁבְעָה לֵילְוָון. נְפַק וְאַצְנָהּ קָדֳמֵיהוֹן וְעָֽלְלוּן וְקָמוּן לֵיהּ קַדְמֵיהוֹן. אָמַר לוֹן בְּגִין דְּבָרְיֵיכוֹן עַבִּיד לְכוֹן נִיסִּין אַתּוּן מְבַזִּין מַלְכוּתָא. אָֽמְרִין לֵיהּ דִּיֹּקְלוֹט חֲזִירָא בְזִינָן. דִּיֹּקְלֶיטִיאָנוּס מַלְכָּא לָא בְזִינָן. וַאֲפִילוּ כֵן לָֹא מַכְסֵי לָא בְּרוֹמֵי זְעִיר וְלָא בְּחָבַר זְעִיר. ²⁶¹A more complete version is in Gen.rabba 63(24); Yalquṭ Šim‘oni#110. The boys of Rebbi Jehudah Neśia hit Diodes²⁶²Diocles, reportedly the original name of Diocletianus before he became a general and then emperor. דיוקלוט Dioclot perhaps reflects contemporary spelling pronunciation. the swine-herd. He became king and descended to Paneas. He sent letters to the rabbis that they should be at his place immediately after the end of the Sabbath. He said to his courier, do not deliver the letters before the evening, near sundown. The courier came to them in he evening, near sundown. Rebbi Jehudah Neśia and Rebbi Samuel bar Naḥman had gone to bathe in the public baths of Tiberias. An אנגיטרוס²⁶³Rome ms.: אנטיגרס; Gen.rabba(Theodor-Albeck) ארגינטין, ארגנטין, ארגנטי, ארגינט, ארגינטי also אגרנטין, Yalquṭ ארגינטין. The name of this friendly demon has not been determined.
Since Gen.rabba clearly is the primary source, רגנטי(א) may mean “guiding spirit” from Latin rego “to lead; conduct; guide”; cf. regens,-ntis“prince, ruler”, rectus,-a,-urn “led straight; direct; in a straight line” (E. G.). came to them; Rebbi Jehudah Neśia wanted to scold him²⁶⁴In Gen.rabba, the demon danced before them. The corresponding sentence must have been lost here.. Rebbi Samuel bar Naḥman said, let him; he appears for wonders. He said to them, how are the rabbis? They told him about their problem. He said to them, go and bathe; your Creator will perform a miracle for you at Sabbath’s end. He²⁶⁵The friendly demon, after Sabbath’s end. Diocletian descended to Paneas from the North or East; the demon had to bring them up from South and West. carried them and brought them up. They²⁶⁶Diocletian’s staff. said to him, the rabbis are outside. There was that bathhouse, he²⁶⁷Diocletian. let it be heated for seven days and seven nights. He²⁶⁸The demon. went out and cooled it before them. They went in and then appeared before him²⁶⁷Diocletian.. He²⁶⁷Diocletian. said to them: Because your Creator performs miracles for you, you insult the majesty! They said, we insulted Diocles the swine-herd; we do not insult Diocletianus the king. Even so, one should never vex a little Roman or a little Gueber²⁶⁹The tribe of the Sassanid kings in Persia. In Gen.rabba and Yalquṭ: גולייר cf. galearii,-orum, “a kind of soldier’s servants.”.