לע"נ הינדה אילה בת אהרן

(1) On Yom Kippur, the day on which there is a mitzva by Torah law to afflict oneself, it is prohibited to engage in eating and in drinking, and in bathing, and in smearing oil on one’s body, and in wearing shoes, and in conjugal relations. However, the king, in deference to his eminence, and a new bride within thirty days of her marriage, who wishes to look especially attractive at the beginning of her relationship with her husband, may wash their faces on Yom Kippur. A woman after childbirth, who is suffering, may wear shoes because going barefoot causes her pain. This is the statement of Rabbi Eliezer. The Rabbis prohibit these activities for a king, a new bride, and a woman after childbirth.

(2) The mishna elaborates: One who eats a large date-bulk of food, equivalent to a date and its pit, or who drinks a cheekful of liquid on Yom Kippur is liable to receive the punishment of karet for failing to fulfill the mitzva to afflict oneself on Yom Kippur. All foods that one eats join together to constitute a date-bulk; and all liquids that one drinks join together to constitute a cheekful. However, if one eats and drinks, the food and beverage do not join together to constitute a measure that determines liability, as each is measured separately.

(3) If one ate and drank unwittingly within one lapse of awareness, e.g., he forgot that it is Yom Kippur, he is liable to bring only one sin-offering. However, if he ate and performed labor unwittingly, he is liable to bring two sin-offerings, as by doing so he violated two separate prohibitions. If he ate foods that are not fit for eating, or drank liquids that are not fit for drinking, or drank fish brine or the briny liquid in which fish are pickled, he is exempt, as that is not the typical manner of eating or drinking.

(4) With regard to the children, one does not afflict them by withholding food on Yom Kippur; however, one trains them one year before or two years before they reach majority, by means of a partial fast lasting several hours, so that they will be accustomed to fulfill mitzvot.

(5) With regard to a pregnant woman who smelled food and was overcome by a craving to eat it, one feeds her until she recovers, as failure to do so could lead to a life-threatening situation. If a person is ill and requires food due to potential danger, one feeds him according to the advice of medical experts who determine that he indeed requires food. And if there are no experts there, one feeds him according to his own instructions, until he says that he has eaten enough and needs no more.

(6) In the case of one who is seized with the life-threatening illness bulmos, causing him unbearable hunger pangs and impaired vision, one may feed him even impure foods on Yom Kippur or any other day until his eyes recover, as the return of his sight indicates that he is recovering. In the case of one whom a mad dog bit, one may not feed him from the lobe of the dog’s liver. This was thought to be a remedy for the bite, but the Rabbis deem it ineffective. And Rabbi Matya ben Ḥarash permits feeding it to him, as he deems it effective. And furthermore, Rabbi Matya ben Ḥarash said: With regard to one who suffers pain in his throat, one may place medicine inside his mouth on Shabbat, although administering a remedy is prohibited on Shabbat. This is because there is uncertainty whether or not it is a life-threatening situation for him, as it is difficult to ascertain the severity of internal pain. And a case of uncertainty concerning a life-threatening situation overrides Shabbat.

(7) Similarly, with regard to one upon whom a rockslide fell, and there is uncertainty whether he is there under the debris or whether he is not there; and there is uncertainty whether he is still alive or whether he is dead; and there is uncertainty whether the person under the debris is a gentile or whether he is a Jew, one clears the pile from atop him. One may perform any action necessary to rescue him from beneath the debris. If they found him alive after beginning to clear the debris, they continue to clear the pile until they can extricate him. And if they found him dead, they should leave him, since one may not desecrate Shabbat to preserve the dignity of the dead.

(8) A sin-offering, which atones for unwitting performance of transgressions punishable by karet, and a definite guilt-offering, which is brought for robbery and misuse of consecrated items, atone for those sins. Death and Yom Kippur atone for sins when accompanied by repentance. Repentance itself atones for minor transgressions, for both positive mitzvot and negative mitzvot. And repentance places punishment for severe transgressions in abeyance until Yom Kippur comes and completely atones for the transgression.

(9) With regard to one who says: I will sin and then I will repent, I will sin and I will repent, Heaven does not provide him the opportunity to repent, and he will remain a sinner all his days. With regard to one who says: I will sin and Yom Kippur will atone for my sins, Yom Kippur does not atone for his sins. Furthermore, for transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person. Similarly, Rabbi Elazar ben Azarya taught that point from the verse: “From all your sins you shall be cleansed before the Lord” (Leviticus 16:30). For transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person. In conclusion, Rabbi Akiva said: How fortunate are you, Israel; before Whom are you purified, and Who purifies you? It is your Father in Heaven, as it is stated: “And I will sprinkle purifying water upon you, and you shall be purified” (Ezekiel 36:25). And it says: “The ritual bath of Israel is God” (Jeremiah 17:13). Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel.

(1) יום הכפיורים אסור באכילה ובשתיה – even though that regarding eating and drinking [on Yom Kippur] which are punishable by extirpation, because the Mishnah is required to teach the rest of the “afflictions” that lack [the punishment of] extirpation, it is taught [in the Mishnah] that it is prohibited. And these five afflictions correspond to the five [times] affliction is written in the Torah, of “The Sabbath of complete rest” of the Torah portion “Say to the Kohanim” (Leviticus 23:32) and “The Sabbath of Complete Rest” of “Aharei Mot/After the Death” (Leviticus 16:31), and “on the tenth day of the seventh month” (Numbers 29:7) of the Book of Numbers and “Mark the tenth day of this seventh month” (Leviticus 23:27) of “Speak to the Kohanim” (EMOR), and “This shall be to you for a law for all time” (Leviticus 16:34) of Ahahrtei Mot, in all of them, it is written, "תענו ועניתם"/”you shall afflict” (singular and plural), and these of our Mishnah are also five forms of affliction, as drinking and eating are considered as one.,המלך – needs to appear nice, as it is written (Isaiah 33:17): “When your eyes behold a king in his beauty.”,והכלה – she requires beauty in order to make her beloved to her husband, and all thirty days [immediately following her marriage] she is called a bride.,והחיה – a woman in childbirth.,תנעול – on account of the cold.,דברי ר"א – these refer to all of them – to the king, the bride and the woman in childbirth. And the Halakha is according to Rabbi Eliezer.

(2) ככותבת – a huge date, which is smaller than an egg. And even though that all measures of eating are like an olive, this is because it is written regarding them as food, but here, as it is not written other than that (Leviticus 23:29): “Indeed, any person who does not practice self-denial [throughout that day shall be cut off from his kin],” we learn that less than like a date [in size], one does not make one come to it (see Talmud Yoma 81a) and it is self-denial. But however, we hold that one half of this measurement is prohibited from the [text of the] Torah but they are not liable for extirpation nor are they flogged other than according to the measure.,כמלא לוגמיו – all that if he had removed it to one side,, that side would protrude and appear, it is called “a mouthful/quantity of liquid filling one cheek” And this measure is with an average person which is less than one-quarter of a LOG.

(3) אינו חייב אלא חטאת אחד – since from one verse, [the prohibition of] eating and drinking is derived and it is considered one thing.,אכל ועשה מלאכה – from two verses it is derived and they are two different things.

(4) אין מענין אותן – we don’t obligate to prevent from them food,מחנכין אותן – [we educate them] by hours. If he was accustomed to eat at the fourth hour, we feet him at the fifth [hour] or at the sixth, according to the strength of the child/son.,קודם לשנה – one year prior to his period of maturity, if the young child is sick or weak, and if he cannot endure it.,וקודם לשתים – or two years prior to his period of maturity if the young child is healthy, and the periods of maturity for young girls is twelve years of age and one day, for it is not her nature to show evidences of puberty until this time and then she is considered liable for punishment. But the period of maturity for a male child is thirteen years and one day, and prior to that he is not liable for punishment.

(5) עוברה שהריחה – the fetus smells the scent of a cooked dish and she desires it But if she does not eat, both of them (i.e., the fetus and the mother) are endangered.,על פי בקיאים – physicians who are specialists in their craft.,אין שם בקיאין מאכילין אותו על פי עצמו – this is how it is explained in the Gemara (Talmud Yoma 83a), when is it said that they rely on the words of specialists? At the time when the sick person says: “I don’t need it” or is silent, but when he says, “I need it,” if there is no specialist [available] at all, that is to say, their specialty is not considered worth anything, we feed him on his own word. And even though the specialists say that he doesn’t need it.

(6) בולמוס – an illness that grabs hold on account of hunger and is in danger of dying, and when his appearance returns, it is clearly known that he has recovered.,כלב שוטה – an evil spirit rests upon him (i.e., the dog), and these are its sign: mouth is open, spittle drips, its ears are lacerated and its tail lies between its legs and it walks on the sides of the public thoroughfare, and there are those who say that it even barks and yet its voice is not heard.,אין מאכילין אותו מחצר כבד שלו – But even though the doctors that engaged in medicine, this is not complete medicine to permit him the prohibition of an impure/unclean animal through this.,ור' מתיא בן חרש מתיר – holds that it is complete healing. But the Halakha is not according to Rabbi Matyah ben Harash.,החושש בשיניו – that the skin of the palate begins to be consumed and from there it goes to the plate and to the throat.,מטילין לו סם – the root of grass for medicinal purposes.,וכל ספק נפשות דוחה את השבת – [the word] “all” includes when it becomes obvious to us that he will not die on this Shabbat, but there is a doubt if they won’t do [something] for him today, lest he die on the next Shabbat, and just as they estimate for him to drink this drug/medication for eight days and the first day is Shabbat. You might have thought to delay it until the evening in order that it would not occur on two Sabbaths; it comes to tell us that this is not the case.

(7) מפקחין עליו – we dig the heap of stones/ruins and search after him. But if they checked until his nostrils whether from above to below or from below to above, and they did not find in him a breath, it is clear that he is dead and they no longer have to dig him out any further, as it is written (Genesis 7:22): “All in whose nostrils was the merest breath of life.”,מצאוהו חי מפקחין עליו – it was not necessary other than when they saw him that it is impossible that he would live other than a brief period of time, and that he would immediately die, whenich comes to teach us that we rescue a person buried in debris for that even temporary period of life [remaining].,מת אין מפקחין עליו – this comes to teach us, that even according to the one who says that we save a dead person because of the fire/conflagration, in this he admits that we do not rescue a person buried in debris, for concerning a fire, [the Sages] permitted to carry the dead and to remove him, for it they had not permitted him, it would come to extinguish the fire since a person is anxious to save his dead relative from the fire (Talmud Yoma 85a). But here, if we don’t permit him to remove the debris of heap of stones/ruins, what is he to do for it is a Torah prohibition that we should permit this beforehand.

(8) חטאת ואשם ודאי – atones with repentance. For if the Tanna did not consider mentioning it, for undefined, when he brings his sin-offering and guilt-offering, he has already done repentance, for if he had not felt regret/remorse, he would not have brought a sacrifice.,אשם ודאי – such as the guilt-offering for thefts and the guilt-offering for sacrilege.,על עשה ועל לא תעשה – [a negative commandment] that has been transformed into a positive commandment (i.e., which must be repaired by the performance of a succeeding act), repentance atones. But a negative commandment that has flogging associated with it and repentance is held in suspense and Yom Kippur/The Day of Atonement atones [for it]. And the final result of the matter is in the Gemara (Talmud Yoma 86b), that if he wantonly committed a transgression with a positive commandment and a negative commandment that has been transformed into a positive commandment, or if he sinned inadvertently with a negative commandment which has flogging [as a punishment] and repented, he does not move from there until he is pardoned. But if he wantonly committed a transgression on a negative commandment which has flogging [as a punishment], repentance hangs in suspense and Yom Kippur atones. But if he sinned inadvertently where he would be liable for extirpation or death at the hand of the Jewish court, the sin-offering atones with repentance, but if he wantonly committed a transgression with them, repentance and Yom Kippur hangs in suspense, and affliction cleanses. And these words [apply] when he did not desecrate the Name [of God], that is to say, that he did not sin and cause others to sin. But if he desecrated the Name [of God], his atonement is not completed until he dies. And all of this is when there is no scapegoat, but at the time when there is a scapegoat, it atones for all the light and grave sins, outside of those sins between man and his fellow, which are not pardoned until he appeases his fellow.

(9) אחטא ואשוב אחטא ואשוב – two times.,אין מספיקין בידו וכו' – for since he had committed a transgression and repeated it, he is not abstaining/withdrawing from it, for it is similar to him as a permission.

(1) A person may take his son in his hands on Shabbat, and even though there is a stone, which is a set-aside item, in the child’s hand, it is not prohibited to pick up the child. And it is permissible to take a basket with a stone inside it on Shabbat. And one may move ritually impure teruma, which may not be eaten and is set-aside, with ritually pure teruma, as well as with non-sacred produce. Rabbi Yehuda says: One may even lift a measure of teruma that was nullified from a mixture of one hundred measures of non-sacred produce and one measure of teruma. When a measure of teruma is mixed with non-sacred produce, if the non-sacred produce is one hundred times the measure of teruma, the teruma is nullified. However, the Sages instituted that one must remove an amount equivalent to that measure of teruma and give it to a priest. The remainder is considered non-sacred produce. Rabbi Yehuda permits removing that measure on Shabbat to render the mixture permitted to eat.

(2) With regard to a stone, which is set-aside on Shabbat and may not be moved, that was placed on the mouth of a barrel, one tilts the barrel on its side, and the stone falls. If the barrel was among other barrels, and the other barrels might break if the stone falls on them, he lifts the barrel to distance it from the other barrels, and then tilts it on its side, and the stone falls. With regard to coins that are on a cushion, he shakes the cushion and the coins fall. If there was bird dung (Arukh) on the cushion, he wipes it with a rag, but he may not wash it with water because of the prohibition against laundering. If the cushion was made of leather, and laundering is not a concern, he places water on it until the bird dung ceases.

(3) Beit Shammai say: One may clear bones and shells left from the Shabbat meal from the table with his hand. And Beit Hillel say: One may remove the entire board [tavla] that is the table surface and shake the bones and shells off of it, but he may not lift them with his hand because they are set-aside and may not be moved. One may clear bread crumbs from the table, even if they are less than an olive-bulk, and pea and lentil pods. Even though it is not fit for human consumption, it may be moved because it is animal fodder. With regard to a sponge, if it has leather as a handle, one may wipe the table with it, and if not, one may not wipe the table with it lest he come to squeeze liquid from it. And the Rabbis say: Both this, a dry sponge with a handle, and that, one without a handle, may be moved on Shabbat and it does not become ritually impure. A sponge is not among the substances that can become ritually impure, neither by Torah law nor by rabbinic decree.

(1) נוטל אדם את בנו – in the courtyard and the stone is in his hand, but we don’t say that he is carrying regarding the stone.,כלכלה – basket,והאבן בתוכה – and it is the case that there will be fruit/produce in the basket, for if there were no fruit in it, it would be made the basis for a prohibited thing for it is prohibited to carry it, and there needs also that there would be in it fruit so that if he casts them on the ground, they would be detestable, such as mulberries and grapes and similar things, but if there were no fruit in it, such as nuts and almonds, he would empty the fruit and they would fall, but the detestable fruit also such as mulberries and grapes, if it is possible to remove them to the sides of the basket and to remove the stone alone, and to cast it away, for it is prohibited to carry it with the stone. But our Mishnah is speaking about the case where it had broken through from the sides of the basket or its rim at the bottom of the vessel and the stone was a wall to it, that it is impossible to use the basket without [the presence] of the stone.,תרומה טמאה עם הטהורה ועם החולין – subsidiary to the pure produce and subsidiary to the non-holy produce but the unclean is separate and is not carried.,אף מעלין את המדומע באחד ומאה – A Se’ah of Terumah/priest’s due that fell into one-hundred Se’ah of non-holy produce, it is permissible to raise it up to a Se’ah of Terumah from them on Shabbat and all of it (i.e., the rest) would be non-holy produce, and it is permissible for foreigners (i.e., non-priests) and we don’t say that he is making things legally fit for use by giving the priest’s dues, for the Terumah that fell in the non-holy produce, we consider it as if it was placed alone, and didn’t become mixed up, and when it comes up as one-part in one-hundred and one, the Terumah itself that fell comes up. Therefore, it is not repairing, but the Halakha is not according to Rabbi Yehuda.

(2) מטה על צדה – incline the barrel on its side if it is necessary to take from the wine and stone falls, but he he should not take it with his hands.,היתה בין החביות – and he is afraid that the stone won’t fall on the barrels and break them, he should lift the entire barrel and remove it from among the barrels and there tilt/incline it on its side.,נוער את הכר והן נופלות – when he needs the cushion, but he doesn’t need the place of the cushion. But if he needs its place, he lifts the cushion with the coins that are upon them, and we don’t say other than that other than when he forgot the coins on the cushion from the Eve of the Sabbath but he intentionally placed them there, the cushion becomes the basis for a prohibited thing and it is prohibited to carry it nor to shake the coins that are upon it.,לשלשת – a matter of filth such as spittle, secretion or excrement.,בסמרטוט מקנחת – but he should not put water upon it, for a mere cushion is of cloth and cloth is soaked in water which is its cleansing/washing.,היתה – on the cushion.,של עור – which is not washed/cleansed – he puts waster upon it until it (i.e., the dirt) is gone and the secretion goes away, but no actual cleansing, for since mere cushions and pillow cases are soft and require cleanings with soft leathers; but however, soaking is their cleansing.

(3) ב"ש אומרים מגביהין מעל השלחן עצמות וקליפין – In the Gemara (See Talmud Shabbat 143a) that we do not rely upon our Mishnah as it is taught but the statements must be reversed (i.e., the authorities for the two opinions must be exchanged) for it is the School of Hillel that states that we take up [on the Sabbath] table bones and shells and the School of Shammai that states that one removes the whole board and shakes it, for it has the status of a utensil, but he should not carry the bones and shells by hand, for the School of Hillel is like Rabbi Shimon and the School of Shammai is like Rabbi Yehuda. But, however, the School of Hillel did not permit other than the bones and shells that are fit for the food for an animal, even though they are not fit for the food of a person, but if they are not fit even for food for an animal, the School of Hillel admits that it is prohibited to carry them , for in such a manner even Rabbi Shimon admits to.,מעבירין מעל השלחן פרורין פחות מכזית – even less than an olive’s bulk and the reason is as it is explained shortly that they are fit for the food of cattle.,ושער של פולין – a twig that the beans grow on them.,עור בית אחיזה – a leather handle that one holds onto.,אין מקנחין בו – for when he holds it, it is pressed out/flows between his fingers and there is an unavoidable result of an act that Rabbi Shimon admits to.,בין כך ובין כך – whether or not it has a handle it is taken on Shabbat when it is dry.,ואינו מקבל טומאה – it is not a wooden utensil nor a cloth/garment nor a sack nor metal.

(1) Cases concerning monetary law are adjudicated by three judges. Cases concerning robbery and personal injury are adjudicated by three judges. Cases concerning damage that one is responsible for because he or his property caused the damage are adjudicated by three judges as well. Likewise, cases concerning payment for half the damage, which is paid in the event that an ox whose owner has not been warned that it gored more than two times gores another animal (see Exodus 21:35); cases concerning payment of double the principal by a thief who was caught stealing (see Exodus 22:3); and cases concerning payment of four or five times the principal by a thief who slaughtered or sold a stolen ox or a lamb (see Exodus 21:37) are all adjudicated by three judges. Cases concerning one who rapes or one who seduces a virgin girl, and must therefore pay the girl’s father fifty silver shekels (see Deuteronomy 22:29, Exodus 22:15); and cases concerning a defamer who falsely asserts that his wife was not a virgin when she married him, and brings false witnesses who testify that she committed adultery while betrothed to him and who must therefore pay the girl’s father one hundred silver shekels as well as receive lashes (see Deuteronomy 22:13–19): All of these are adjudicated by three judges; this is the statement of Rabbi Meir. And the Rabbis say: Cases concerning a defamer are adjudicated by a court of twenty-three judges, which is the type of court authorized to judge cases of capital law, because this case includes the possibility of becoming a case of capital law. The husband brings witnesses that his wife committed adultery. If she is found guilty, she is liable to receive the death penalty. This punishment applies to the witnesses if they are exposed as conspiring witnesses.

(2) Cases concerning the violation of prohibitions that render one liable to receive lashes are adjudicated by three judges. The Sages stated in the name of Rabbi Yishmael: Cases concerning lashes are adjudicated by twenty-three judges. The intercalation of the month is performed by a panel of three judges. The intercalation of the year, meaning the decision to add an extra month to the year when necessary, is also decided by a panel of three judges; this is the statement of Rabbi Meir. Rabban Shimon ben Gamliel says: The deliberations begin with three judges, and they debate the matter with five judges, and they conclude the matter with seven judges, due to the significance of the decision. And Rabban Shimon ben Gamliel concedes that if they concluded the matter with only three judges, the intercalation is valid and it is a leap year.

(3) Both the laying of hands by the Sages and the breaking of the heifer’s neck in a case where a person was found murdered and it is not known who killed him (see Deuteronomy 21:1–9) are performed in front of a panel of three judges; this is the statement of Rabbi Shimon. Rabbi Yehuda says: These rituals are performed in front of five judges. Both ḥalitza, the ritual through which the yavam, a surviving brother of a married man who died without sons, frees the yevama, the widow, of her levirate bond in a case where the yavam does not wish to marry the yevama (see Deuteronomy 25:5–10), and the refusal of a girl before reaching majority to remain married to the man to whom her mother or brother married her off, are performed before a court of three judges. The halakha concerning fruit of a fourth-year sapling and second-tithe produce is that they are to be brought to Jerusalem and eaten there. If this is impractical, the produce can be redeemed and the redemption money brought to Jerusalem, where it is used to purchase food and drink. Valuation of fruit of a fourth-year sapling or second-tithe produce in cases where their value is not known is performed by three judges. The valuation of consecrated property for purposes of redemption is performed by three judges, and the valuations that are movable property (see Leviticus 27:1–8) are performed by three judges. Rabbi Yehuda says: One of the three judges must be a priest. And the valuation of consecrated land is performed by nine judges and, in addition, one priest. And the valuation of a person for the purpose of a vow is performed in a similar manner to that of land.

(4) Cases of capital law are judged by twenty-three judges. An animal that copulated with a person and an animal that was the object of bestiality are judged by twenty-three judges, as it is stated: “And if a woman approaches any animal to lie with it, you shall kill the woman and the animal” (Leviticus 20:16), and it states: “And if a man lies with an animal, he shall be put to death and you shall kill the animal” (Leviticus 20:15). In cases of bestiality, the verse juxtaposes the execution of the animal to the execution of the person, and therefore the case of the animal is adjudicated in the same way as cases of capital law. Similarly, an ox that is to be stoned because it killed a person is judged by twenty-three judges, as it is stated: “But if the ox was wont to gore in time past, and warning has been given to its owner, but he did not guard it and it kills a man or a woman the ox shall be stoned and also its owner shall be put to death” (Exodus 21:29). From this verse it is derived that just as the manner of the death of the owner, so is the manner of the death of the ox. The same halakha applies in the case of a wolf or a lion, a bear or a leopard, or a cheetah, or a snake that killed a person: Their death is decreed by twenty-three judges. Rabbi Eliezer says these dangerous animals do not need to be brought to court; rather, anyone who kills them first merits the performance of a mitzva. Rabbi Akiva says: Their death is decreed by twenty-three judges.

(5) The court judges cases involving an entire tribe that sinned, or a false prophet (see Deuteronomy 18:20–22), or a High Priest who transgressed a prohibition that carries a possible death sentence, only on the basis of a court of seventy-one judges, i.e., the Great Sanhedrin. And the king may bring the nation out to an optional war, i.e., a war that was not mandated by the Torah and is not a war of defense, only on the basis of a court of seventy-one judges. They may extend the city of Jerusalem or the courtyards of the Temple only on the basis of a court of seventy-one judges. And they may appoint a lesser Sanhedrin of twenty-three judges for the tribes only on the basis of a court of seventy-one judges. A city may be designated as an idolatrous city, i.e., a city whose residents all practice idolatry, and therefore according to Torah law all the residents must be killed and the city must be destroyed (see Deuteronomy 13:13–19), only in accordance with the ruling of a court of seventy-one judges. Additionally, the court may not designate a city as an idolatrous city if it is on the frontier, close to the borders of Eretz Yisrael, and three adjoining cities may not be designated as idolatrous cities. But the court may designate one city, or two adjoining cities, as idolatrous cities.

(6) With regard to the number of judges in the different courts the mishna presents a halakhic midrash: The Great Sanhedrin was composed of seventy-one judges, and a lesser Sanhedrin was composed of twenty-three. From where is it derived that the Great Sanhedrin was composed of seventy-one judges? As it is stated: “Gather Me seventy men of the Elders of Israel, whom you know to be the Elders of the people and officers over them, and bring them into the Tent of Meeting, and they shall stand there with you” (Numbers 11:16), and together with Moses at the head of this body, there are a total of seventy-one. Rabbi Yehuda says: Moses was indeed at the head of the body, but he is not counted as part of the group. Consequently, a future Great Sanhedrin modeled after these Elders is to be composed of seventy judges. And from where is it derived that a lesser Sanhedrin is composed of twenty-three judges? As it is stated: “And the congregation shall judge between the assailant and the avenger…and the congregation shall save the manslayer from the hands of the avenger” (Numbers 35:24–25). Therefore, there must be a congregation, which consists of at least ten judges, that judges the accused and attempts to convict him, and there must be a congregation, also consisting of at least ten judges, which attempts to save the accused by finding him innocent. Together, there are twenty judges here. Before proceeding to derive the requirement for the final three judges, the mishna clarifies: And from where is it derived that a congregation consists of at least ten men? As it is stated concerning the spies: “How long shall I bear with this evil congregation that keep complaining about me?” (Numbers 14:27) There were twelve spies; excluding Joshua and Caleb, who did not complain, there would be ten men who are called: A congregation. Accordingly, the verses describing a congregation that attempts to convict the accused and a congregation that attempts to acquit him together add up to twenty judges. And from where is it derived to bring three more judges to the court? From the implication of that which is stated: “You shall not follow a multitude to convict” (Exodus 23:2), I would derive that I may not convict a person on the basis of a majority but I should follow the majority to exonerate. If so, why is it stated in the same verse: “To incline after a multitude,” from which it can be understood that the majority is followed in all cases? In order to resolve the apparent contradiction it must be explained: Your inclination after the majority to exonerate is not like your inclination after the majority to convict. Your inclination after the majority to exonerate can result in a verdict by a majority of one judge. But your inclination after the majority to convict a transgressor must be by a more decisive majority of at least two. Therefore, the court must have at least twenty-two judges. And since there is a principle that a court may not be composed of an even number of judges, as such a court may be unable to reach a decision, therefore they add another one to them, and there are twenty-three judges here. And how many men must be in the city for it to be eligible for a lesser Sanhedrin? One hundred and twenty. Rabbi Neḥemya says: Two hundred and thirty, corresponding to the ministers of tens, as outlined by Moses and Yitro in the wilderness (Exodus, chapter 18). That is to say, each member of the Sanhedrin can be viewed as a judge with responsibility for ten residents. If there are not enough men in the city to enable this calculation, it would not be honorable to appoint a Sanhedrin, as their members will each preside over less than the minimum of ten residents.

(1) דיני ממונות – that is admissions (according to Tractate Shevuot 6:1 – worth at least one Perutah) and loans.,בשלשה – commoners/lay persons, for the Rabbis did not require three specialists, in order not to lock the door before loans, lest the borrower confess and specialists are not found to force him to court, but rather, or one [judge] would be a specialist or [all] three are commoners; but cases of theft and mayhem [require] three specialists, for [the word] אלהים/”God” (which means judges) is written in the section of the guardians in [the Torah portion] of “And these are the statutes” (Exodus, chapter 21 and beyond; specifically, the verses are: Exodus 22:6-8) , and from it we derive three specialists.,נזק – [damage caused] by man or by a warned bull , who damaged him for which they pay complete damages.,חצי נזק – an innocuous bull, who caused damage (and even though this is mayhem) , since it was necessary to teach in the Mishnah “double fines, and four and five-times payment, which he doesn’t pay like what he damages, when he pays more. The Tanna [our Mishnah] also taught half-damage in which he does not pay what he damaged, for he pays less. And since the Mishnah taught half-damage, it also taught [full] damages.,ומוציא שם רע – “I did not find your daughter a virgin” (Deuteronomy 22:17); “and they shall fine him one hundred shekels of silver [and give it to the girl’s father for the man has defamed a virgin in Israel…]” (Deuteronomy 22:19).,דיני נפשות – and if the matter was found to be true that she was unfaithful [to her husband] and they stoned her. And capital cases [are judged] by twenty-three, as seen further, and Halakha is according to the Sages.

(2) מכות – forty stripes,בשלשה – as it is written (Deuteronomy 25:1): “…and they go to law, and a decision is rendered.” The word ושפטום/and they go to law – [denotes] two, and there can never be an even-balanced court, so we add upon them another [judge], for we have three [judges].,רבי ישמעאל אומר: בעשרים ושלשה – it comes [by a comparison of the word] רשע רשע –[found in two different places by analogy]. It is written here (Deuteronomy 25:1) “declared the one in the right and the other in the wrong”, and it is written there (Numbers 35:31): “[You may not accept a ransom for the life of a murderer] who is guilty of capital crime; [he must be put to death].”Just as there (i.e., in Numbers 35:31), with twenty-three [judges], so here (Deuteronomy 25:1) with twenty-three [judges].,עיבור החודש – the Sanctification of the [New] Month, and since it was necessary [for the Mishnah] to teach the intercalation of the year (i.e., proclaiming a leap-year/inserting a second Adar), so too it taught the intercalation of a month (i.e., proclaiming a month just past one of thirty days).,בשלשה מתחילין – to see if one is able to appoint a Jewish court on this. And if one of the three [judges] says that there is a need for the Jewish court to sit and investigate if it is necessary to intercalate the year because of the solstice, and the spring and the fruition, but two say that it is not necessary, for there is no doubt here and for sure it is not necessary to have a leap year, the individual is nullified in his minority [status]. Two [judges] who say to appoint a Jewish court and one [judge] says not to appoint [a Jewish court], we follow after the two [judges], and we add two other [judges] who will engage in give-and-take in the matter, and hence we have here five. If two [judges] say that we must intercalate [the year] and three [judges] say that it is not necessary, the two are nullified in their minority. [But if] two [judges] say that it is not necessary and three [judges] say that it is necessary, we follow after the majority, and add another two [judges] so that that there will be seven and we intercalate it [i.e., the year]. And the Gemara explains that these three, five and seven correspond to the Priestly Blessing, for there are three words in the first verse, and in the second, five [words] and in the third [verse] seven [words], and the Halakah is according to Rabban Shimon ben Gamaliel.

(3) סמיכת זקנים – on the head of a bullock over a matter that escaped the notice of the community. And there is in the implication of these things also the appointment of a judge, for the greatest one who is ordained, needs to combine with him two [others] when he wants to ordain a Sage in order in order that he will be called “Rabbi” and will adjudicate laws of fines. And we use the language of סמיכה / laying of hands/ordination because it is written (Numbers 27:23): “He laid his hands upon him [and commissioned him – as the LORD had spoken through Moses].” And not that one requires the ordaining with his hands upon him, but by name, as they call him “Rabbi.” But there is no ordination outside of the Land of Israel, but it is necessary that the one who ordains and the ordainee are all together in the Land of Israel, for then he will have permission to adjudicate the laws of fines, and even outside of the Land, for the [authority of the] Sanhedrin applies both in the Land [of Israel] and outside of the Land [of Israel], after they have been ordained in the Land [of Israel]. And Maimonides wrote that it appeared to him that since we no longer have men ordained by the mouth of other men [going back] until the time of Moses our Teacher, if all the Sages in the Land of Israel would each ordain one individual or many, it would be that they would be ordained and able to adjudicate the laws of fines and they would be able to ordain others. And this matter requires a verdict by a majority of one.,ועריפת העגלה בשלשה – since it is written (Leviticus 4:15): “ The elders of the community [lay their hands upon the head of the bull before the LORD…”, the lowest [value] of [the word] זקנים/elders is two, and there cannot be an even-balanced court, they add upon them another “one,” so that there are three.,רבי יהודה אומר: בחמשה – [The word] וסמכו/and they lay their hands [denotes] “two”, [and the word] זקני/elders [denotes] two, and there cannot be an even-balanced court, they add upon them another “one,” so that there are five, and the Halakha is according to Rabbi Yehuda.,מצות חליצה בשלשה – As it is written (Deuteronomy 25:9): “the brother’s widow shall go up to him in the presence of the elders…” The word זקנים /elders [denotes] two , and there cannot be an even-handed court, they add upon them another “one,” which makes three. And the other two which they add on are not [added] other than to publicize the matter.,מיאונין – A minor orphan girl whose mother or brothers married her off, with her knowledge, and may go free with her protest against a marriage to her husband [contracted during her minority], which must take place [with a Jewish court] of three [judges], and in the Tractate Yevamot, it is proved that a woman’s protest it is enough [that the protest is lodged] in front of two [judges].,נטע רבעי – if he comes to redeem [them] by setting aside its monetary value, and similarly for the Second Tithe, where their value is not known, such as fruits that rotted and they do not have a known market rate.,וההקדשות – One who comes to redeem them requires three [judges] to estimate [their value].,הערכין המיטלטלין – For a person who said: “[I vow] the value of so-and-so upon myself”, and he lacks money to give according to the established price and he comes to give [the equivalent] in movable objects, requires three [judges] to estimate [the value] of those movables.,אחד מהן כהן – that in valuations [of a person or animal dedicated to the Temple], a Kohen is written (Leviticus 27:12): “whatever assessment is set by the priest shall stand.”,והקרקעות – and if he lacks movable [objects] and comes to give land, it requires ten individuals who will assess [the value of] the land, and one of them must be a Kohen, that it will be according the value that he must give.,ואדם כיוצא בהן – and if he said, the value of so-and-so is upon me, that we appraise the how much worth he would have to be sold in the marketplace, and he gives its monetary value, and this also requires that there would be ten [individuals], and one of them a Kohen in this appraisal.

(4) והרגת את האשה ואת הבהמה – that is an animal that copulates with a woman, which is compared by analogy to a woman. Just as a woman [is tried by a court] of twenty three, so is the animal [tried by a court of twenty-three.,ואומר: "ואת הבהמה תהרוגו" – It is written concerning an animal that was copulated by a man. We have [thereby] learned/derived the animal that copulated with a woman and the animal that was copulated by a man.,כמיתת הבעלים – that is to say, just as the owner is judged by [a court of] twenty-three [judges], if he was liable for the death penalty.,כל הקודם להורגן זכה – when they killed a human being, and there is no need to bring them to be tried in a Jewish court.,רבי עקיבא אומר: וכו' – It explains in the Gemara that there is a difference between the first teacher [of the Mishnah] and Rabbi Akiva. [Concerning] a snake – where the first Tanna [of the Mishnah] claims that its death is via a Jewish court of twenty-three [judges], but according to Rabbi Akiva, [the wolf], the lion, and the bear and the leopard and the hyena , their deaths [are administered] through [a Jewish court] of twenty-three [judges], but a snake, all who can kill it earliest, is [found] worthy, for it removes the one who causes damage from the world. And the Halakha is according to Rabbi Akiva.

(5) את השבט – the majority of a tribe that intentionally worshiped idolatry, they are not judged other than with a Jewish court of seventy one, as it is written (Deuteronomy 17:5): “You shall take the man or the woman [who did that wicked thing] out to the public place….”, You can take a man or a woman out to the public place, but you cannot take out a tribe to the public place (i.e., literally, “your gates”) other than with the large Jewish court [of seventy-one members].,ולא את נביא השקר – The Rabbis learn/derive [by analogy from the double usage of the word] דבר דבר [from the case of] the rebellious elder [disregarding the decision of the Supreme Court]. It is written here (Deuteronomy 18:20): “[But any prophet] who presumes to speak [in My name an oracle that I did not command him to utter…],” and it is written regarding the rebellious elder (Deuteronomy 17:8): “If a case is too baffling for you to decide…” Just as the rebellious elder [is judged] in the Great Jewish court, as it is written, (Deuteronomy 17:8): “you shall promptly repair [to the place the LORD your God will have chosen], so also the false prophet [is to be tried] in the Great Jewish court.,ולא את כהן גדול – For the Biblical verse states (Exodus 18:22): “…Have them bring every major dispute to you, [but let them decide every minor dispute themselves].” The matters for a great person, they should bring to you, and Moses was in place of [the court] of seventy-one.,ואין מוציאין למלחמת הרשות – Every war except for the wars [against] the seven {Canaanite] natiosn and the war [against] Amalek, is called the optional (secular/political) war.,אלא בבית דין של שבעים ואחד – as it is written (I Chronicles 27:34): “After Ahitophel were Jehoiada son of Benaiah [and Abiathar. The commander of the king’s army was Joab.” (In verse 33 is written:) “Ahitophel was a counselor to the king.” Jehoiada son of Benaiah is the Sanhedrin, for he was the greatest of them all and all of them were dragged after him. (The Bartenura or the Gemara – Sanhedrin 16b and see the Tosafot misquoted the verse).,על העיר – Jerusalem, whose holiness is greater than the rest of the Land of Israel (see Mishnah Kelim, Chapter 1, Mishnah 6 and following).,והעזרות – their holiness is greater than the holiness of Jerusalem and it is impossible to renew sanctity other than in the Jewish court of seventy-one, as it states in the Biblical verse (Exodus 25:9): “Exactly as I show you, etc. – so you shall make it,” for all generations. Just as the Tabernacle is holy through the mouth of Moses who is in place of the Great Sanhedrin, even for all generations, the addition of the city [of Jerusalem] and the courtyards – by the mouth of the Great Sanhedrin.,ואין עושין סנהדראות לשבטים כו' – as we find with Moses who established Sanhedrins, for Moses stands in place of [the Great Sanhedrin] of seventy-one.,ואין עושין עיר הנדחת – As it is written (Deuteronomy 17:5): “You shall take the man or the woman.” A man or a woman you take out to your gates (i.e., “the public place”), to the Jewish court that is in your city, but you do not take the entire city to your gates (i.e., “the public place”) other than to a special gate.,בספר – [on the border] a city that separates between the Land of Israel and the heathen countries, as it is written, “among you” (Deuteronomy 17:2), but not from the border. And the reason of the verse is, lest the heathens hear and come and lay waste/destroy the Land of Israel; therefore, we do not leave eternal mound of ruins according to the statute of the apostate city, but we only kill all of its inhabitants.,ולא שלשה – [but not three] towns, the apostate city with one Jewish court and in one place. That is to say, each is near to the other, but with two or three places we do it.

(6) ומשה על גביהן הרי שבעים ואחד – for the Biblical verse states (Numbers 11:17): “they shall bear [the burden of the people] with you, [and you shall not bear it alone],” and they will be with you.”,רבי יהודה אומר: שבעים – Who expounds on the word אתך/with you, that are similar to you, and not that you will sit with them in judgement. But the Halakha does not follow Rabbi Yehuda.,עדה שופטת – ten who make liable/guilty,עדה מצלת – ten who acquit, and learn from this that there needs to be twenty for if they divided it, there would be ten making liable and ten acquitting.,הטייתך לרעה על פי שנים – This is how the verse (Exodus 23:2) should be read: “You shall neither side with the mighty/multitude to do wrong” – to make guilty via a [majority of] one , so that there would be more than those who acquit; “but to pervert it in favor of the mighty” – with two, even for evil, so that there would be two more declaring guilty than those who acquit. Therefore, perforce, we require twenty-three [judges], for less than ten [judges] who acquit =, we don’t have to say, for it it is written (Numbers 35:25): “And the assembly shall protect (the manslayer from the blood avenger),” and further, we do not find that “guilt” is less than twelve.,ואין בית דין שקול – We don’t make pairs in Jewish courts, for it they would split tdown the middle, it would be half and half – and we would not find giving a verdict according to the majority of votes by a majority of one for good; hence, we add to them one other [judge] so that there would be twenty-three.,מאה ועשרים – The Gemara explains that twenty-three judges is a Small Sanhedrin. And three rows of twenty-three apiece sit before them, for if there was a need increase [the number of] judges, they would add from them, and there would be ten idle individuals [available]. These ten individuals are idle from all work and always sit in the House of Study. And two scribes [are available] who write the words of those who acquit and those who find guilty. And two men who announce the order of proceedings, sextons of the Jewish court who flog the guilty and invite the opponents in court, the two opponents [themselves], and two witnesses and two conspiring witnesses and two witnesses who find the previous witnesses to be conspiring, and two treasurers/managers [of the charity], and a third to distribute the tzedakah/charity, since charity is collected by two and distributed by a third, and an artisan doctor [whose task it is] to draw blood, and a scribe, and a teacher of children which [all together] equals one-hundred and twenty.,מאתים ושלשים כדי שרי עשרות – since that is twenty three groups of ten, whereby each judge would be the prince of ten, for less than the princes of ten, we would not find rulership. But the Halakha does not follow Rabbi Nehemiah.

(1) One may only stand and begin to pray from an approach of gravity and submission. There is a tradition that the early generations of pious men would wait one hour, in order to reach the solemn frame of mind appropriate for prayer, and then pray, so that they would focus their hearts toward their Father in Heaven. Standing in prayer is standing before God and, as such, even if the king greets him, he should not respond to him; and even if a snake is wrapped on his heel, he should not interrupt his prayer.

(2) This mishna speaks of additions to the standard formula of the Amida prayer and the blessings in which they are incorporated. One mentions the might of the rains and recites: He makes the wind blow and the rain fall, in the second blessing of the Amida prayer, the blessing of the revival of the dead. And the request for rain: And grant dew and rain as a blessing, in the ninth blessing of the Amida prayer, the blessing of the years. And the prayer of distinction [havdala], between the holy and the profane recited in the evening prayer following Shabbat and festivals, in the fourth blessing of the Amida prayer: Who graciously grants knowledge. Rabbi Akiva says: Havdala is recited as an independent fourth blessing. Rabbi Eliezer says that it is recited in the seventeenth blessing of the Amida prayer, the blessing of thanksgiving.

(3) Concluding the laws of prayer in this tractate, the mishna raises several prayer-related matters. This mishna speaks of certain innovations in the prayer formula that warrant the silencing of a communal prayer leader who attempts to introduce them in his prayers, as their content tends toward heresy. One who recites in his supplication: Just as Your mercy is extended to a bird’s nest, as You have commanded us to send away the mother before taking her chicks or eggs (Deuteronomy 22:6–7), so too extend Your mercy to us; and one who recites: May Your name be mentioned with the good or one who recites: We give thanks, we give thanks twice, they silence him. This mishna and the next one deal with the communal prayer leader. (If one says: “May the good bless You,” this is a path of heresy.) One who is passing before the ark, as prayer leader, and erred, another should immediately pass in his place, and at that moment, this replacement should not refuse in the interest of courtesy. The Amida prayer was interrupted and he should replace him as quickly as possible. From where does the replacement commence? From the beginning of the blessing in which the former had erred.

(4) In order to prevent the prayer leader from erring in his prayer, it was said that one who passes before the ark should not respond amen after the blessing of the priests, because of potential confusion. Since the mishna is describing a situation in which he was praying without a prayer book, responding amen would interrupt the order of the prayer and potentially lead him to begin a different blessing. For this reason, even if there is no priest other than the communal prayer leader, he does not lift his hands to bless the people, lest he become confused. And, however, if he is certain that he can lift his hands and resume his prayer without becoming confused, he is permitted to recite the blessing.

(5) Concluding its discussion of the halakhot of prayer, the mishna discusses less practical aspects of prayer. One who prays and realizes that he erred in his prayer, it is a bad omen for him; it indicates to him that his prayer was not accepted. And if he who erred is the communal prayer leader, it is a bad omen for those who sent him, because a person’s agent has legal status equivalent to his own. On a similar note, they said about Rabbi Ḥanina ben Dosa that he would pray on behalf of the sick and immediately after his prayer he would say: This one shall recover from his illness and live and this one shall die. When they said to him: From where do you know? He said to them: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected.

(1) אין עומדין...מתוך כובד ראש – surrender and fear/awe, as it is written (Psalms 2:11), “Serve the LORD in awe;” and this “service” is prayer.,שוהים שעה אחת – at the place where they came to pray.,אפילו המךל שואל בשלומו – and specifically a Jewish king, but a king who worships idols and constellations, you interrupt [yourself] so that he would not kill you.,אפילו נחש כרוך על עקבו – specifically a snake which most of the time does not bite, but a scorpion or a viper from the things that do indeed bite and kill, you interrupt [your recitation of the Amidah].

(2) מזכירין גבורות גשמים – The words “Who Causes the Wind to blow” is not the language of a request, but rather the language of mentioning and praise, and because the rains are one of the powers of the Holy One, blessed be He, as it is written (Job 5:9-10), “Who performs great deeds which cannot be fathomed…Who gives rain to the earth” – and because of this, we call it the “גבורות גשמים/the Power to cause the rain to fall.”,ושאלה – [The words] “who causes dew and rain to fall for a blessing” is a request.,בברכת השנים – Since these (in this blessing) are for sustenance, [the Rabbis] established their request in the blessing of sustenance.,והבדלה – on Saturday night (after Shabbat is over),בחונן הדעת – [Chonen HaDaat] which is the first blessing of the weekday. And in the Jerusalem Talmud, they asked: Why was Havdalah established to be recited in “"חונן הדעת (the fourth blessing of the Amidah)? For if there is no knowledge, how can one know about Havdalah (the ceremony that separates between the conclusion of the Sabbath and the beginning of the workweek)? And this is the Halakha.

(3) על קן צפור יגיעו רחמיך – Just as Your mercy reached the bird and you decreed (Deuteronomy 22:6), “Do not take the mother together with her young,” so too should God have compassion upon us as well.,משתקין אותו – [We silence him] for making the Holy One, blessed be He’s attributes ones of mercy, and they are none other than decrees of the King upon his servants.,על טוב יזכר שמך – Implying on Your [God’s] goodness (alone) we give thanks to you, but we do not thank Him [God] on the bad things , and yet we are obligated to bless God on the bad things as we do on the good things (see Tractate Berakhot, chapter 9, Mishnah 5).,מודים מודים – which [when you repeat the word “Modim/We thank you,” it appears like one is accepting upon oneself multiple deities, and the Jerusalem Talmud explains that this when it is recited by the community, whereas for an individual [worshipper], they are [words of] supplication.,ולא יהא סרבן באותה שעה – In the manner of those who descend before the Ark [to lead the service] that they must refuse once, but he should not refuse when they [the members of the congregation] tell him, “go down,” because it is shameful that the Prayer is interrupted so much.

(4) לא יענה אחר הכהנים אמן – at the conclusion of each blessing such as the rest of the congregation does (i.e. After the Kohanim, at the prompting of the שליח ציבור/emissary of the congregation, recites each word in Hebrew of – “May the LORD bless you and guard you” – the congregation would answer “Amen.”).,מפני הטירוף – that he (the שליח ציבור/emissary of the congregation) would not be confused and err since the שליח ציבור/emissary of the congregation would need to begin the second blessing and recite it to them (the Kohanim), word by word, and if he would answer “Amen,” (following the completion of the recitation of the blessing by the Kohanim), he would not be able to concentrate and return to his prayer speedily , and to begin the blessing in the appropriate manner that he should begin.,לא ישא את כפיו – Lest he is unable to concentrate and return to his prayer (repetition of the Amidah and to begin “שים שלום/Grant peace” (the concluding blessing of the Amidah), as his mind would be confused due to his fear of the congregation.,ואם הבטחתו – that is if he is self-assured that he won’t become confused from the fear of the congregation.

(5) אם שגורה תפלתי – ordered/arranged well in my mouth, that is acceptable and I would not stumble in it.,שהוא מטורף – that the infirm individual would be rejected (bound to die), such as (Genesis 44: 28), “alas, he was torn by a beast. ” Another explanation: it is the language (Tractate Berakhot 5b) of: “his prayer is thrown in his face” (i.e. rejected); that is to say, the prayer that they prayed for him is rejected and troubled and not accepted.

(1) These are the matters of dispute between Beit Shammai and Beit Hillel with regard to the halakhot of a meal: One dispute concerns the order of blessings in kiddush. Beit Shammai say: When one recites kiddush over wine, one recites a blessing over the sanctification of the day and recites a blessing over the wine thereafter. And Beit Hillel say: One recites a blessing over the wine and recites a blessing over the day thereafter.

(2) Similarly, Beit Hillel and Beit Shammai disagree with regard to drinking wine before a meal. Beit Shammai say: One washes his hands and mixes water with the wine in the cup thereafter, and Beit Hillel say: One mixes water with the wine in the cup and only washes his hands thereafter. The basis of this particular dispute is with regard to the laws of ritual purity, as the Gemara will explain below.

(3) Also with regard to the laws of ritual purity, Beit Shammai say: After washing, one dries his hands with a cloth and places it on the table. And Beit Hillel say: One places it on the cushion upon which he is sitting.

(4) Similarly, Beit Shammai say: One sweeps the area of the house where the meal took place and he washes his hands with the final waters before Grace after Meals thereafter. And Beit Hillel say: One washes his hands and sweeps the house thereafter.

(5) Just as they dispute the order of the blessings in kiddush, they dispute the order of the blessings in havdala. If a meal continued until the conclusion of Shabbat, Beit Shammai say: One recites the blessing over the candle, then the Grace after Meals blessing, then the blessing over the spices, and finally the blessing of havdala. And Beit Hillel say: The order is candle, spices, Grace after Meals, and havdala. With regard to the blessing over the candle, Beit Shammai say: Who created [bara] the light of fire. And Beit Hillel say: Who creates [boreh] the lights of fire.

(6) One may neither recite a blessing over the candle nor over the spices of gentiles, nor over the candle nor the spices designated to pay respects to the dead, nor over the candle nor the spices of idolatry. The mishna cites another halakha with regard to the blessing over the candle: And one does not recite the blessing over the candle until he derives benefit from its light.

(7) The mishna cites an additional dispute: One who ate and forgot and did not recite a blessing; Beit Shammai say: He returns to the place where he ate and recites the blessing. Beit Hillel say: That is unnecessary. He recites the blessing at the place where he remembered. Both agree, however, that there is a limit with regard to how long after eating one may recite Grace after Meals. And until when does he recite the blessing? Until the food is digested in his intestines.

(8) Wine came before the diners after the meal; if only that cup of wine is there, Beit Shammai say: One recites a blessing over the wine and recites a blessing over the food, Grace after Meals, thereafter. And Beit Hillel say: One recites a blessing over the food and recites a blessing over the wine thereafter. And one answers amen after a Jew who recites a blessing even if he did not hear the entire blessing, and one does not answer amen after a Samaritan [Kuti] who recites a blessing until he hears the whole blessing in its entirety, as perhaps the Kuti introduced an element inconsistent with the Jewish faith in that section of the blessing that he did not hear.

(1) אלו דברים – [According to the School of Shammai], he recites the blessing on the [Sabbath and/or Holy] Day – at the beginning the Sanctification of the Day and afterwards, recites the blessing on the wine, “Who creates the fruit of the vine/בורא פרי הגפן”, since he first sanctifies the day and afterwards the wine comes on the table because of the day – and just as he sanctified [the day] at its outset, similarly before the blessing of the wine (based upon the principle: "תדיר ושאינו תדיר, תדיר קודם"/"That which is more frequent vs. that which is less frequent, the more frequent comes first” – see Tractate Horayot, Chapter 3, Mishnah 6).,מברך על היין – [According to the School of Hillel, he recites the blessing on the wine] first, and the same applies to making Kiddush on the Bread (if he lacks fruit of the vine) since the wine or the bread cause [the need to] Sanctification of the Day, for if he doesn’t have wine or bread, he cannot recite the Sanctification/Kiddush.

(2) בית שמאי אומרים: נוטלין לידים ואחר כך מוזגין את הכוס – For if you say “pour the cup” first, as a preventive measure, lest they defile the liquids that fell on the back of the cup on account of one’s hands, for hands prior to washing them are considered impure in the second-degree, and they defile liquids to become impure in the first-degree, and these liquids would come back and defile the outer surface of the cup, for the liquids that were defiled, defile utensils, according to the Rabbis, but they were lenient in this defilement for the utensil whose back was defiled by liquids [which] are impure, what is inside [the utensil] is not defiled nor one’s hands nor its (the utensil’s) rim. And the School of Shammai thinks that it is forbidden to use the cup whose back is impure, even though the inside was not defiled, as a preventive measure, lest splashing [of liquid] of drops from inside [the cup] touch the outer surface of the cup , and the liquids would acquire defilement on account of the outside of the cup, and would defile the hands, and since it is forbidden to use a utensil whose outside are impure, therefore, we wash our hands first and thereafter pour the cup [of wine], in order that the liquid on the outside of the utensil would not receive defilement on account of the hands – and the outside of the utensils would be found to be [ritually] impure, on account of those liquids and we would be using something that is in a forbidden state; but the School of Hillel thinks that there is no prohibition to use a utensil whose external parts are impure; therefore, we pour the cup [of wine] first and drink it and afterwards wash the hands, for if one would say that we wash the hands first and afterwards pour the cup, as a preventive measure lest the external parts of the cup would be impure, for it is permitted to handle a utensil whose external parts are impure, even if one’s hands are not dried well , which would defile the external parts of the utensil, the liquids on his hands and those liquids that had been made “first-degree” impure would defile the hands and it would be found that he would be eating with unclean hands.

(3) מקנח ידיו במפה – From his first hand-washing and place it on the table and wipe his hands with it throughout from the filth of the cooked food; and he should not place it [the napkin] on the cushion on which he sits, as a preventive measure, lest the cushion becomes defiled in the first-degree, and the liquid comes in close contact with the napkin on account of the drying of the hands, and that liquid when it comes in contact with the cushion becomes [defiled] in the first-[degree], and the liquids become [defiled] in the first-[degree], and defile the hands when one wipes [one’s hands] with it continuously during the meal, but concerning the table [itself], there is no preventive measure made, for it is forbidden to use a table which is defiled in the second-degree. But the School of Hillel holds that it is permitted to use a table which is impure in the second-degree. Therefore, he should not leave the napkin on the table, lest the liquids become defiled that are on the napkin on account of the table and in turn would defile the food there, and if he leaves [the napkin] on the cushion, everyone should not suspect lest his hands became defiled; better that his hands become defiled – since they are not an essential principle from Torah law, since the washing of the hands for unconsecrated objects is not from the Torah and they don’t defile foods which have an essential principle from the Torah, for [something that is] unclean from the first-degree makes something unclean in the second-degree for unconsecrated objects from the Torah [perspective].

(4) בית שמאי אומרים: מכבדין את הבית – A place where they ate [a meal], we put the room in order (i.e. clean it/sweep it} from the remnants of the food that became crumbled on it, and afterwards, we wash our hands with מים אחרונים/The Latter Waters, since there are times when the attendant is an עם ארץ/ignoramus (and someone not necessarily punctilious in the separation of tithe) and he leaves the crumbs of an olive’s bulk there, and if one says that one should wash one’s hands first, you might lose the foods from the “Latter Waters/מים אחרונים” that spray on them and become detestable. The School of Hillel holds that it is prohibited to use an attendant who is an ignoramus (of Jewish law, especially, the laws of ritual purity), since an attendant who is a Torah scholar would not leave crumbs of an olive’s bulk, but would remove them, and if the water ( מים האחרונים) sprays upon the crumbs, it is meaningless, since those crumbs do not add up to an olive’s bulk, it is permitted to get rid of them with one’s hand. But the Halakha is in accordance with the School of Shammai in that it is permissible to use an attendant who is an ignoramus.

(5) נר ומזון – He who ate on Shabbat after [reciting] the Minha/Afternoon Service, and it became dark and he had not yet completed his meal and he doesn’t have more than a cup’s worth of wine, the School of Shammai states: [One recites the blessings for] the Candle, the Meal, the spices and the Havdalah prayer, since everyone [holds] that Havdalah [is recited] at the end, so that when one “leaves” a day, we do it as late [as possible] in order that it (the Sabbath) would not seem to him like a burden. They (the Schools of Hillel and Shammai) did not disagree other than on the Candle and on the Spices, for the School of Shammai holds [that we recite the blessings in the following order]: Candle, the Meal, and afterwards the Spices. And the School of Hillel says [that we recite the blessings in the following order]: The Candle, and the Spices, since both the Candle and Spices are mutually blessings that we can do and they do not appear as a burden, such as the Candle and Spices [which are recited] prior to ברכת המזון,בית שמאין אומרים שברא מאור האש – Who created, which implies in the past, and not “who creates,” which implies in the future.,מאור האש – and not the “lights of fire” since one “light” is found in a fire.,ובית הלל אומרים בורא – which also implies in the past,מאורי האש – There are many colors in the flame: red, white and greenish.

(6) לא על הנר ולא על הבשמים – of an idolater. The [Havdalah] Candle because he [the idolater] did not rest on the Sabbath and did work by its candles, and we hold that light that did not “rest,” should not have blessing recited on it, since it was used in [acts of] transgression; and the spices of gentiles – we are speaking about the spices that are used at the dining parties of idolaters and constellation worshippers who are guests at them and since it is taught at the conclusion of the Mishnah “and not on the [Havdalah] candle and not on the Spices that are before the gods of the idolaters and constellation worshippers – what is the reason that it is said? What is the reason that we do not make a blessing on the spices of idolaters and constellation worshippers? Because it is considered a mere idolatrous dinner party for their god, and we don’t recite a blessing on the spices of those who are idolaters and constellation worshippers.,ולא על הנר של מתים –that we should make use their light even for mere honor.,ולא על בשמים של מתים – That we would use it to remove the odor.,ולא על נר ובשמים – of idolaters and constellation worshippers , since it is forbidden to derive benefit from them.,עד שיאותו לאורו – That they would benefit from its light, but not benefit in actuality, but it is so close to it, that one could benefit if one desired.

(7) שיתעכל המזון שבמעיו – As long as he is not hungry on account of that meal, it is a sign that the food was not consumed in his stomach. And specifically, [when] he forgot, the School of Hillel says that he should not go back, but if he did it on purpose, everyone agrees that he should return to the place [where he ate] and recite the blessing [of ברכת המזון].

(8) מברך על היין ואחר כך מברך על המזון – Since [the recitation of] ברכת המזון/The Blessing after the Meal does not require a cup [of wine]. But the School of Hillel holds that ברכת המזון requires a cup.,עונין אמן אחר ישראל המברך – And even though he did not hear the mention of The (God’s) Name other than at the end of the blessing, since it is assumed that towards Heaven, he recited a blessing.,אלא אם כן שמע כל הברכה – lest he (i.e., the Cuthean) recited a blessing towards Mount Gerizim.

(1) With regard to the Festival day of Rosh HaShana that occurs on Shabbat, in the Temple they would sound the shofar as usual. However, they would not sound it in the rest of the country outside the Temple. After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the people should sound the shofar on Shabbat in every place where there is a court of twenty-three judges. Rabbi Elazar said: Rabban Yoḥanan ben Zakkai instituted this practice only in Yavne, where the Great Sanhedrin of seventy-one judges resided in his time, but nowhere else. They said to him: He instituted the practice both in Yavne and in any place where there is a court.

(2) The mishna adds: And Jerusalem in earlier times had this additional superiority over Yavne after Rabban Yoḥanan ben Zakkai instituted this practice, for in any city whose residents could see Jerusalem and hear the sounding of the shofar from there, and which was near to Jerusalem and people could come to Jerusalem from there, they would sound the shofar there as well, as it was considered part of Jerusalem. But in Yavne they would sound the shofar only in the court itself, not in the surrounding cities.

(3) After the previous mishna mentioned Rabban Yoḥanan ben Zakkai’s ordinance that applies to the sounding of the shofar, this mishna records other ordinances instituted by the same Sage: At first, during the Temple era, the lulav was taken in the Temple all seven days of Sukkot, and in the rest of the country outside the Temple, it was taken only one day, on the first day of the Festival. After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the lulav should be taken even in the rest of the country all seven days, in commemoration of the Temple. And for similar reasons, Rabban Yoḥanan ben Zakkai instituted that for the entire day of waving the omer offering, i.e., the sixteenth of Nisan, eating the grain of the new crop is prohibited. By Torah law, when the Temple is standing the new grain may not be eaten until after the omer offering is brought on the sixteenth of Nisan, usually early in the morning. When the Temple is not standing it may be eaten from the time that the eastern horizon is illuminated at daybreak. However, Rabban Yoḥanan ben Zakkai instituted a prohibition against eating the new grain throughout the entire sixteenth of Nisan, until the seventeenth, to commemorate the Temple.

(4) Initially, they would accept testimony to determine the start of the month throughout the entire thirtieth day from the beginning of the month of Elul, before Rosh HaShana, and if witnesses arrived from afar and testified that they had sighted the New Moon the previous night, they would declare that day the Festival. Once, the witnesses tarried coming until the hour was late, and the Levites erred with regard to the song, i.e., the psalm that they were supposed to recite, as they did not know at the time whether it was a Festival or an ordinary weekday. From that point on, the Sages instituted that they would accept testimony to determine the start of the month only until minḥa time. If witnesses had not arrived by that hour, they would declare Elul a thirty-day month and calculate the dates of the Festivals accordingly. And if witnesses came from minḥa time onward, although the calculations for the dates of the Festivals would begin from the following day, the people would nevertheless observe that day, on which the witnesses arrived, as sacred, so that in future years they would not treat the entire day as a weekday and engage in labor from the morning on the assumption that the witnesses will arrive only after minḥa time. And they would also observe the following day as sacred. On the second day, they observed Rosh HaShana in full, both by sacrificing its offerings as well as by calculating the upcoming Festivals from that date. After the Temple was destroyed and there was no longer any reason for this ordinance, Rabban Yoḥanan ben Zakkai instituted that they would once again accept testimony to determine the start of the month the entire day. Rabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥanan ben Zakkai instituted, that even if the head of the court of seventy-one is in any other place, not where the Great Sanhedrin is in session, the witnesses should nevertheless go only to the place where the Great Sanhedrin gathers to deliver testimony to determine the start of the month. Although the date of the month is dependent on the head of the Great Sanhedrin, as it is he who declares that the month is sanctified (see 24a), nevertheless, Rabban Yoḥanan ben Zakkai instituted that the members of the Great Sanhedrin may sanctify the month in the absence of the head of the court.

(5) The order of the blessings of the additional prayer on Rosh HaShana is as follows: One recites the blessing of the Patriarchs, the blessing of God’s Mighty Deeds, and the blessing of the Sanctification of God’s Name, all of which are recited all year long. And one includes the blessing of Kingship, containing many biblical verses on that theme, with them, i.e., in the blessing of the Sanctification of God’s Name, and he does not sound the shofar after it. Next, one adds a special blessing for the Sanctification of the Day, and sounds the shofar after it; followed by the blessing of Remembrances, which contains many biblical verses addressing that theme, and sounds the shofar after it; and recites the blessing of Shofarot, which includes verses that mention the shofar, and sounds the shofar after it. And he then returns to the regular Amida prayer and recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing. This is the statement of Rabbi Yoḥanan ben Nuri. Rabbi Akiva said to him: If one does not sound the shofar for the blessing of Kingship, why does he mention it? Rather, the order of the blessings is as follows: One recites the blessing of the Patriarchs and that of God’s Mighty Deeds and that of the Sanctification of God’s Name. He subsequently includes the blessing of Kingship in the blessing of the Sanctification of the Day, and sounds the shofar. Next he recites the blessing of Remembrances, and sounds the shofar after it, and the blessing of Shofarot and sounds the shofar after it. He then recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing.

(6) One does not recite fewer than ten verses in theblessing of Kingship, or fewer than ten verses in the blessing of Remembrances, or fewer than ten verses in the blessing of Shofarot. Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled his obligation. One does not mention verses of Remembrance, Kingship, and Shofar that have a theme of punishment. When reciting the ten verses, one begins with verses from the Torah and concludes with verses from the Prophets. Rabbi Yosei says: If he concluded with a verse from the Torah, he has fulfilled his obligation.

(7) With regard to one who is passing before the ark, as prayer leader, on the festival of Rosh HaShana, it is the second prayer leader, i.e., the one who leads the additional prayer, who sounds the shofar on behalf of the congregation. And on a day when the hallel is recited, the first prayer leader, i.e., the one who leads the morning prayer, recites the hallel on behalf of the congregation.

(8) With regard to the shofar of Rosh HaShana, one may not pass the Shabbat limit for it, i.e., to go and hear it, nor may one clear a pile of rubble to uncover a buried shofar. One may not climb a tree, nor may one ride on an animal, nor may one swim in water, in order to find a shofar to sound.And one may not cut the shofar to prepare it for use, neither with an object that is prohibited due to a rabbinic decree nor with an object that may not be used due to a prohibition by Torah law. However, if one wishes to place water or wine into the shofar on Rosh HaShana so that it emits a clear sound, he may place it, as this does not constitute a prohibited labor. One need not prevent children from sounding the shofar on Rosh HaShana, despite the fact that they are not obligated in mitzvot. Rather, one occupies himself with them, encouraging and instructing them, until they learn how to sound it properly. The mishna adds: One who acts unawares and sounds the shofar without any intention to perform the mitzva has not fulfilled his obligation. And, similarly, one who hears the shofar blasts from one who acts unawares has not fulfilled his obligation.

(9) The order of the blasts is three sets of three blasts each, which are: Tekia, terua, and tekia. The length of a tekia is equal to the length of three teruot, and the length of a terua is equal to the length of three whimpers. If one sounded the first tekia of the initial series of tekia, terua, tekia, and then extended the second tekia of that series to the length of two tekiot, so that it should count as both the second tekia of the first set and the first tekia of the second set, he has in his hand the fulfillment of only one tekia, and he must begin the second set with a new tekia. With regard to one who recited the blessings of the additional prayer, and only afterward a shofar became available to him, he sounds a tekia, sounds a terua, and sounds a tekia, an order he repeats three times. Just as the prayer leader is obligated in the prayer of Rosh HaShana, so too, each and every individual is obligated in these prayers. Rabban Gamliel disagrees and says: Individuals are not obligated, as the prayer leader fulfills the obligation on behalf of the many.

(1) יום טוב של ר"ה. במקדש היו תוקעים – [They would sound the Shofar in the Temple], for the Sounding of the Shofar is not “work,” but the Rabbis made a decree against this lest someone take it in his hand and remove it four cubits in the public domain [and hence violate the law against carrying in the public domain on Shabbat] but in Temple, this decree was not made, for there is no prohibition against the Rabbinical law of being out of harmony with the celebration of the day in the Temple.,אבל לא במדינה – Not in Jerusalem and not in the country. And Maimonides explains that all of Jerusalem is called מקדש/Temple/Sanctuary, and the rest of the land of Israel is called the country.,בכל מקום שיש בו ב"ד – even if they are not established/fixed other than by chance that they came there and sound the Shofar.,אלא ביבנה – where the Great Sanhedrin was there in its days, and also in every place where the Great Sanhedrin was exiled to, but not in the Jewish courts of twenty-three.,אמרו לו וכו' – there is a difference between [the teachers who state] : “they said to him” and the First Tanna, for the First Tanna holds that every place where there is a Jewish court, and even one by chance; whereas the “they said to him” hold that both Yavneh and any place that has a fixed Jewish court like that in Yavneh [can sound the Shofar], but not a Jewish court by chance. And the Halakha is according to the “they said to him.”

(2) ועוד זאת היתה ירושלים – Our Mishnah is deficient and should be read as follows: In Jerusalem they would sound the Shofar throughout the city as long as Jewish court sits in the Temple, for the Jewish court sits until the sixth hour of the day (i.e., 12 noon, when the number of hours of daylight and nighttime are equal), but in Yanveh, they wouold not sound the Shofar throughout the entire city, bu t only in the presence of the Jewish Court. And this is how Jerusalem was greater than Yavneh, etc.,כל עיר שהיא רואה – [which sees] Jerusalem, except for those who dwell in a river-bed/ravine, for even though it is close, they would not sound the Shofar in it.,ושומעת – except for those who dwell at the top of the mountain.,וקרובה – except for those who dwell outside the [Sabbath] limit.,ויכולה לבא – except for when a river separates it.

(3) לולב ניטל במקדש שבעה – as it is written (Leviticus 23:40): “…and you shall rejoice before the LORD your God seven days.”,ובמדינה יום אחד – as it is written (Leviticus 23:40): “On the first day you shall take [the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, [and you shall rejoice before the LORD your God seven days].”,ושיהא יום הנף – The day of the waving of the Omer.,כולו אסור – to eat from the new [grain] and the reason is explained in the Chapter [three, Tractate Sukkah, Mishnah 12] “The Stolen Lulav”/"לולב הגזול".

(4) ונתקלקלו הלוים בשיר – of the daily offering of the time between the beginning of the decline of the sun and sunset (i.e., at 3:30 pm), and they did not recite the Song at all, because most times, the witnesses would come before Minhah; therefore, they ordained the Song of Yom Tov with the daily offering of the time between the beginning of the decline of the sun and sunset. And regarding the daily offering of the morning, where most of the time, the witnesses have not [yet] come and they did not know if the day would be sanctified or not, they did not ordain the Song/Psalm of Yom Tov, but rather the Song/Psalm of the weekday would be recited. And at the same time, when the time arrived for the offering of the daily offering of the time between the beginning of the decline of the sun and sunset, and the witnesses had not yet come, and the Levites did not know if they should say the weekday Song/Psalm or the Song/Psalm for Yom Tov, and they did not say a Song/Psalm at all.,נוהגין אותו היום קודש – that when it became dark on the night after the twenty-nineth of Elul, they had the practice of [making it] holy, lest witnesses should come tomorrow and that the Jewish court would sanctify it and it be found that this was in the nighttime of the night of Yom Tov, and similarly, regarding the next day, all day long until Minhah. But if the witnesses came close to Minhah, the Jewish court would sanctify the [New] Month and it would known that they acted well [regarding it] by declaring it holy. And if the witnesses came from Minhah onwards, even though the Jewish court does not sanctify it today (i.e., Rosh Hashanah), they would intercalate Elul and sanctify it for the morrow. Nevertheless, we treat it with holiness and it is prohibited to [do] work, lest perhaps they would disregard it the next year and do work on it all day. And they would say: Last year, we treated it as holy for no reason, and from Minhah and beyond, we returned and treated it like a weekday.,שאפילו ראש ב"ד בכל מקום – for it was necessary for him to separate from the place of the scholar’s meeting place to another place, and the essence of he Mitzvah of [Sanctification] of the Month is dependent upon him, as it is taught in the Mishnah [in Chapter Two, Mishnah 7] above that he as head of the Jewish court says, “It is sanctified.” Nevertheless, it was not necessary for the witnesses to walk after him other than to the place of the scholar’s meeting place, where the Sanhedrin would sit, they should go, and the Sanhedrin would sanctify it without the Head of the Jewish court.

(5) אבות – “The Shield of Abraham.”,גבורות – “You are mighty”,קדושת השם – “Holy, Holy, Holy” (Isaiah 6:3),קדושת היום – you have chosen us,זכרונות ותוקע שופרות ותוקע – It is derived from Biblical verses, as it is written (Leviticus 23:24): “a sacred occasion commemorated with loud blasts.” And the Rabbis expounded upon this that the word זכרון/remembrance – means Zikhronot; תרועה/loud blasts – are Shofarot, and the Bible states (Numbers 10:10): “They shall be a reminder of you before your God; I, the LORD, am your God.” What do the words, “I, the LORD, am your God” come to teach us? It teaches that in every place where there is Zikronot and Shofarot, there should be Malkhuyot with them.,אר"ע וכו' – And the Halakha is according to Rabbi Akiba.

(6) מעשרה מלכויות – three verses from the Torah and three from the Writings, and three from the Prophets and one from the Torah that completes this.,שלש שלש – one of the Torah, and one of the Writings and one of the Prophets; But the Halakah is according to Rabbi Yohanan ben Nuri.,מלכיות וזכרונות ושופרות של פורענות- such as (Ezekiel 20:33): “[As I live -declares the Lord GOD ] – I will reign over you with a strong hand…”; (Psalms 78:39): “For he remembered that they were but flesh…,” (Hosea 5:8): “Sound a ram’s horn in Gibeah…” and others similar to them. For remembrance is an individual [matter], such as (Nehemiah 5:19): “O my God, remember to my credit [all that I have done for this people!” Even though it is for good, we don’t mention it. And such is the Halakha.,רבי יוסי אומר אם השלים בתורה יצא – In the Gemara (Talmud Rosh Hashanah 32b) it explains that this is the matter of Rabbi Yosi as such, and he completes [with a passage] from the Torah, but if he completed with [a passage from] the Prophets, he has fulfilled [his religious obligation]. And the Halakha is like Rabbi Yosi.

(7) השני מתקיע – the person who recites the Musaf prayer sounds the Shofar and not the one who recites the Morning Service Amidah prayer. And during the time of religious persecution, they ordained this, for they had decreed not to sound the Shofar, and there those lying in wait for him all six hours of the time of the Morning prayer service; for that reason, they moved the Tekiah/sounding of the Shofar from the Morning Service to the Musaf Service.,ובשעת ההלל – because we do not recite Hallel on Rosh Hashanah and Yom Kippur, as it is taught, that at the time of Hallel, that is to say, on the other days of Yom Tov when we recite Hallel.

(8) אין מעבירין עליו את התחום – to walk outside of the [Sabbath] limit (i.e., two thousand cubits in every direction) so that one can bring a Shofar or to walk to hear the Tekiot.,בדבר שהוא משום שבות – such as to cut it with a knife.,בדבר שהוא משום לא תעשה – such as to cut it with a saw which is a complete [form of] work of engraving on a tree; and there are those who teach the opposite: something that is due to Sh’vut/engaging in an occupation forbidden by the Rabbis as being out of harmony with the celebration of Shabbat/Festivals – a sickle/scythe which is not the used to cut something . Something that is [forbidden] due to [it being] a negative commandment, is a knife which is how it is used.,אם רצה ליתן לתוכו יין [יתן] - and we don’t say repairing – from where is it [prohibited].,אין מעכבין את התינוקות – who arrived at [the age of] education, and even on Shabbat, in order to educate them in the commandments, so that they would educated in sounding the Shofar on the Yom Tov of Rosh Hashanah.,ומתעסקים בהם – and there need to make a decree [against this], lest they come to bring it four cubits in the public domain, for he is not busily engaged in the commandments but rather is merely practicing with them (Talmud Rosh Hashanah 32b). And they did not decree lest he would bring it four cubits in the public domain other than at the time when he is obligated in the sounding of the Shofar, for since he is busily engaged to fulfill his religious obligation, he would forget Shabbat.

(9) סדר תקיעות שלש – one for Malkhuyot, one for Zikhronot and one for Shofarot.,של שלש שלש – Tekiah/Teruah/Tekiah for each ne, for it is stated that there are two Teruot in the Bible on Rosh Hashanah, and one Teruah on the Yom Kippur of the Jubilee [year], as we derive "שביעי" "שביעי" in an analogy (see the Bartenura to Mishnah Rosh Hashanah, Chapter 3, Mishnah 5 – which compares Leviticus 23:24 and Leviticus 25:9), to give what is stated with this one (Leviticus 23:24) with that one (Leviticus 25:9). And the Teruah that is mentioned on Yom Kippur of the Jubilee [year] we assign it to Rosh Hashanah, hence we find that on Rosh Hashanah there are three Teruot – and the two Teruot that are mentioned in [the Biblical text of Leviticus 23:24) for Rosh Hashanah we assign them to Yom Kippur, hence it is found that there are three Teruot on Yom Kippur. And every Teruah [sound], there is a simple [Tekiah] before it and a simple [Tekiah] after it, as it is taught in a Baraita: From where do we learn that we have a simple [Tekiah] before it? We are taught (Leviticus 25:9): “Then you shall sound the horn loud [תרועה] ….” And from where [do we learn] that there is a simple [Tekiah] after it? We are taught (Leviticus 25:9): “…you shall have the horn sounded [throughout your land].” Hence there is a causing of the sound to pass over a certain space/a proclamation (see Talmud Rosh Hashanah 34a) at the beginning and at the end with a Teruah in-between them. And the language of a simple העברה/proclamation implies that there is a causing of the sound to pass over a certain space/a proclamation after the simple [Tekiah]. Hence for the three Teruot of Rosh Hashanah, there are six Tekiot, and hence you have three sets of three each.,שעור תקיעה – the measure of all the Tekiot which are six Tekiot [total].,כשלש תרועות – hence it is found that the measurement of one Tekiah is like one-half a Teruah.,שעור תרועה כג' יבבות – three sounds in general of all of them. And there are those who explain that each trembling/staccato is three powers of all of them, hence, it is found that the measure of a Teruah is nine powers of all of them, and it is logical.,ומשך בשניה – The Tekiah that comes after the Teruah stretches like two, in order to fulfill [his religious obligation] of the two that he had to do one after another, a simple [Tekiah] that comes after [the Teruah] of Malkhuyot, and the simple [Tekiah] that comes after [the Teruah] of Zikhronot.,אין בידו אלא אחת – to interrupt one Tekiah for two, we don’t interrupt.,מי שברך – He who prayed the Musaf nad made nine blessings.,כשם ששליח ציבור חייב – whether [speaking of] the blessings of Rosh Hashanah or whether the prayers of the entire year, one does not fulfill his [religious] obligation other tahan with a prayer that a person recites on his own. Hence, each individual person who is expert and knows how to pray does not fulfill his [religious] obligation other than through his own prayer, whether on Rosh Hashanah or on the rest of the days of the year. And the emissary of the congregation does not go down before the Ark other than to fulfill [the religious obligation] of those [people] who are not expert.,שליח ציבור מוציא את הרבים ידי חובתן – Whether one is expert or whether one is not expert, whether [speaking] about the blessings of Rosh Hashanah whether the prayers of the entire year [the emissary of the congregation fulfills the religious obligation of the group]. And why does the community pray silently, in order that the emissary of the congregation can arrange his prayer. But the Halakha is like the Sages regarding the blessings of he entire year, where the emissary of the congregation does not fulfill [the religious obligation] on whomever is not expert [in reciting the prayers]. But regarding the blessings of Rosh Hashanah and Yom Kippur and of the Jubilee year, which have nine long blessings and not everyone is expert in them, the Halakha is according to Rabban Gamaliel, for such as he fulfills [the religious obligations] of those who are not expert, so too, he fulfills [the religious obligations] of those who are expert in their prayers.

(1) The lulav is taken and the altar is encircled together with the willow branch either six or seven days, depending on which day of the Festival occurs on Shabbat. The obligation to recite the full hallel and the mitzva of rejoicing, i.e., eating the meat of the peace-offering, is in effect for eight days, seven days of Sukkot and the Eighth Day of Assembly. The mitzva of sukka and the ritual of the water libation on the altar are in effect for seven days. The flute is played in the Temple for five or six days, depending on which day of the Festival occurs on Shabbat, to enhance the rejoicing on the Festival.

(2) The mishna elaborates: The lulav is taken for seven days. How so? If the first day of the Festival occurs on Shabbat, since the mitzva to take the lulav on the first day is a mitzva by Torah law, it overrides Shabbat and one takes the lulav that day. As a result, the lulav is then taken for seven days. And if the first day occurs on one of the rest of the days of the week and one of the other days of the Festival coincides with Shabbat, the lulav is taken only six days. Since the mitzva to take the lulav is a mitzva by rabbinic law throughout the rest of Sukkot, it does not override Shabbat.

(3) The altar is encircled with the willow branch for seven days. How so? If the seventh day of the mitzva of the willow branch occurs on Shabbat, since on that day it is a mitzva by Torah law, it overrides Shabbat and the mitzva of the willow branch is then performed for seven days. And if the seventh day occurs on one of the rest of the days of the week, and one of the other days of the Festival coincides with Shabbat, since the mitzva of the willow branch is then by rabbinic law and consequently does not override Shabbat, it is performed for only six days.

(4) How is the mitzva of lulav fulfilled in the Temple when the first day of the Festival occurs on Shabbat? If the first day of the Festival occurs on Shabbat, all the people bring their lulavim to the Temple Mount on Friday. The attendants receive the lulavim from them and arrange them on a bench [itztaba], while the Elders place their lulavim in the chamber. They were given permission to do so due to the concern that they would be injured the following morning in the rush of people in search of their lulavim. And the court teaches the people to say: With regard to anyone whom my lulav reaches his possession, it is his as a gift. They did so to avoid the likely situation where people would inadvertently take lulavim that did not belong to them, as on the first day of the Festival one does not fulfill his obligation with a lulav that does not belong to him. The next day everyone rises early and comes to the Temple, and the attendants throw the lulavim before them. And in the confusion, the people snatch the lulavim and in the process strike one another. And when the court saw that they came to potential danger, they instituted that each and every person will take his lulav in his house and fulfill the mitzva there.

(5) How is the mitzva of the willow branch fulfilled? There was a place below Jerusalem, and it was called Motza. They would descend there and gather willow branches [murbiyyot] from there. And they would then come and stand them upright at the sides of the altar, and the tops of the branches would be inclined over the top of the altar. They then sounded a tekia, a simple uninterrupted blast, sounded a terua, a broken sound and/or a series of short staccato blasts, and sounded another tekia. Each day they would circle the altar one time and say: “Lord, please save us. Lord, please grant us success” (Psalms 118:25). Rabbi Yehuda says that they would say: Ani vaho, please save us. And on that day, the seventh day of Sukkot, they would circle the altar seven times. At the time of their departure at the end of the Festival, what would they say? It is beautiful for you, altar; it is beautiful for you, altar. Rabbi Elazar said that they would say: To the Lord and to you, altar; to the Lord and to you, altar.

(6) The mishna notes: As its performance during the week, so is its performance on Shabbat; except for the fact that they would gather the branches from Shabbat eve and place them in basins of gold so that they would not dry. Rabbi Yoḥanan ben Beroka says: There was a unique custom on the seventh day. They would bring palm branches to the Temple and place them on the ground at the sides of the altar, and that seventh day of Sukkot was called: The day of the placing of palm branches.

(7) Immediately after fulfilling the mitzva of taking the four species on the seventh day of the festival of Sukkot, children remove their lulavim from the binding and eat their etrogim as an expression of extreme joy.

(8) This mishna elaborates upon the first mishna in this chapter. The obligation to recite hallel and the mitzva of rejoicing on the Festival by sacrificing and eating the meat of peace-offerings are always for eight days. The mishna explains: How so? This teaches that a person is obligated in hallel, and in the mitzva of rejoicing, and in reverence for the last day of the Festival like he is for all the other days of the Festival. The mitzva of sukka is seven days. How does one fulfill this obligation for seven full days? When one finished eating on the seventh day, he should not dismantle his sukka immediately, because the obligation continues until the end of the day. However, he takes the vessels down from the sukka into the house from minḥa time and onward in deference to the last day of the Festival, when he will require the vessels in the house.

(9) With regard to the rite of water libation performed in the Temple during the Festival, how was it performed? One would fill a golden jug with a capacity of three log with water from the Siloam pool. When those who went to bring the water reached the Gate of the Water, so called because the water for the libation was brought through this gate leading to the Temple courtyard, they sounded a tekia, sounded a terua, and sounded another tekia as an expression of joy. The priest ascended the ramp of the altar and turned to his left. There were two silver basins there into which he poured the water. Rabbi Yehuda said: They were limestone basins, but they would blacken due to the wine and therefore looked like silver. The two basins were perforated at the bottom with two thin perforated nose-like protrusions. One of the basins, used for the wine libation, had a perforation that was broad, and one, used for the water libation, had a perforation that was thin, so that the flow of both the water and the wine, which do not have the same viscosity, would conclude simultaneously. The basin to the west of the altar was for water, and the basin to the east of the altar was for wine. However, if one poured the contents of the basin of water into the basin of wine, or the contents of the basin of wine into the basin of water, he fulfilled his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact. Rabbi Yehuda says: The basin for the water libation was not that large; rather, one would pour the water with a vessel that had a capacity of one log on all eight days of the Festival and not only seven. And the appointee says to the one pouring the water into the silver basin: Raise your hand, so that his actions would be visible, as one time a Sadducee priest intentionally poured the water on his feet, as the Sadducees did not accept the oral tradition requiring water libation, and in their rage all the people pelted him with their etrogim.

(10) Rabbi Yehuda continues: As its performance during the week, so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated for exclusive use in the Temple from the Siloam pool, and he would place it in the Temple chamber and draw water from there on Shabbat. If the water in the barrel spilled, or if it was exposed overnight, leading to concern that a snake may have deposited poison in the water, one would fill the jug with water from the basin in the Temple courtyard, as exposed wine or water is unfit for the altar. Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar.

(1) לולב וערבה - Lulav/the festive wreath (the Four Species) for taking up, and the willow for going around the altar.,ששה ושבעה – because sometimes they supersede the Sabbath and there would be seven, and sometimes, they don’t supersede the Sabbath and there isn’t other than six, and further on, it will explain it.,והלל – to complete [its recitation] all eight days, which is not the case on Passover, because the [intermediate] days of the Festival [of Sukkot] are divided in their sacrifices.,והשמחה – to eat the meat of peace offerings in the time of the Temple, as it is written (Deuteronomy 16:14):”"You shall rejoice in your festival…” and there is no rejoicing at the time of the Temple other than through the meat of peace offerings as it is written (Deuteronomy 27:7): “And you shall sacrifice there offerings of well-being and eat them, rejoicing [before the LORD your God].”,סוכה – to sit/dwell in the Sukkah,וניסוך המים – with the daily morning offerings of the Festival.,החליל – at the joyous procession to and from the well they would rejoice on the Festival [of Sukkot] in honor of the drawing of libation waters, and they would play on flutes and harps, and that flute does not supersede either the Sabbath nor the Festival day.

(2) לולב שבעה – for the first day [of Sukkot] supersedes the Sabbath because it has the essential [principle] from the Torah outside of Jerusalem, as it is written (Leviticus 23:40): “ On the first day you shall take [the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before the LORD your God seven days].”,ושאר כל הימים – if the First Day [of Sukkot] occurs on the other days of the week, and it is found that Shabbat occurs during the Intermediate Days of the Festival, it does not supersede [the Sabbath], and even though, from the Torah, all seven [are observed] in the Temple, the Sages preserved their decree on the other days of the Festival [of Sukkot] since they lack the principle from the Torah outside of Jerusalem. But by law, even in our times, the Lulav would supersede the Sabbath on the First Day of the Festival [of Sukkot], but because we are not expert in the establishment of the month, and lest that it is not the first day of the Festival, therefore, it does not supersede the Sabbath from doubt. But the reason that they (i.e., the Sages) decreed to not take up the Lulav on the Sabbath, for in taking it up, there is no [violation] of work other than merely carrying, and it was decreed lest he take it in his hand and would walk to someone expert to learn the blessing and the order of the Wavings [of the Lulav] and cause to pass four cubits in the public domain, and that is the reason for the Shofar [which is prohibited to carry on Shabbat] and that is the reason for the Megillah [which is prohibited to carry on Shabbat].

(3) יום שביעי של ערבה כו' – for the sake of recognition to know that it is from the Torah, that is to say, a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law), and because of this recognition, it was established that its seventh [day] supersedes the Sabbath in the Temple, for with the willow, they would make a circuit around the altar. But today, it is not other than a custom of the Prophets that they directed the people to take the willow on the seventh day other than the willow in the Lulav, but we don’t make a blessing upon it.

(4) מוליכין את לולביהן להר הבית – the first day of the Festival [of Sukkot] that occurs on the Sabbath, they would bring their Lulavim from the eve of the Sabbath (i.e., Friday).,החזנים – the sextons that were there for the needs of the community/congregation.,על גב האצטבא – the open place of the Temple Mount which was surrounded by porticos to sit there and covering the festival booth (i.e., Sukkah) from above because of the rains.,הזקנים – that worry that they would not be knocked down on the morrow when they would come to to take each person his Lulav.,ומלמדין – The Jewish court (would teach] all the people to say that if my Lulav were to come into the hand of my fellow, it would be his as a gift, in order that it wouldn’t be for him either stolen or borrowed.

(5) נקרא מוצא – In the Gemara (Talmud Sukkah 45a) it states that its name is KALANIA. And even today such is its name, and the willow is found there, and the place is a little bit distant from Jerusalem. And the explanation of KALANIA is free from taxation. And therefore, it is called Motza which is removed from the taxation of the king for the willows that they take from there.,מרביות – large and tall branches eleven cubits high, and they place them on the base of the altar and their tops are upright and stretched on the altar by a cubit.,אני הוא – in Gematria (the numerical value) of “We beseech you, O LORD”, and furthermore they are two names which are part of the name of “the world of creation. Another explanation: when he and I are in trouble, I am with him on the path when in trouble, “Save us.”

(6) גיגיות – golden utensils filled with water, in order that their leaves will not wither.,חריות – branches of the palm tree that they would bring whether on weekdays or on the Sabbath, and not the willow, as it is written (Leviticus 23:40): “boughs of leafy trees,” which are two, one for the Lulav and another for the Altar. But the Halakha is not according to Rabbi Yohanan ben Beroka.

(7) מיד התינוקות שומטים את לולביהן – the older ones snatch/carry off/steal the Lulavim/palm branches from the hands of the younger children.,ואוכלים – the older ones eat the citrons/Etrogim of the younger children, and there isn’t anything like stealing in this matter for such was how they acted out of joy. Another commentary: the little children would cast their Lulavim/palm branches from their hands and eat their Etrogim/citrons on the seventh day, but the older ones would not eat their Etrogim/citrons all that day, since it was designed for a Mitzvah for part of the day, it was designated for a Mitzvah for the entire day.

(8) לא יתיר – its band to take it (i.e., the Sukkah) down, for the entire day it is required.,אבל מוריד – he would take down from there nice utensils and nice couches/mattresses that he brought up into it (i.e., the Sukkah).,מפני כבוד יו"ט – so that it would appear as if he preparing it [for the place] where he will eat in it in the evening.

(9) מן השלוח – it is a spring that is near to Jerusalem.,שער המים – One of the gates of the [Temple] courtyard is called this, on account of the fact that there they would bring in the flask of water for the libation of the Festival.,תקעו הריעו – because it is stated (Isaiah 12:3): “Joyfully shall you draw water [from the fountains of triumph].”,עלה בכבש – [the ramp] was on the southern side of the Altar.,ופנה לשמאלו – for the libations were made in the south-west corner, and when he turns to the left, it is the first.,שהיו משחירים פניהם – on account of the wine, and they were similar to silver which is black from the plaster.,כמין שני חוטמין דקין – one snout in one bowl with one perforation in its nose, and the Kohen/priest would empty into the mouth of the bowls and libations would cause an uninterrupted flow/splash and descend through the spouts on the roof of the Altar, and on the Altar was a perforation where the wine and the water would go down to pits by the side of the altar into which the remainder of the libations were poured which are cavities and very deep.,אחד מעובה ואחד דק – one of the perforations was thick, and that was the one for wine, and one that was thin was for the water.,כדי שיהיו כלין שניהן בבת אחת – for the water would hurry to leave more than the wine, for the wine was thicker and took longer to leave, therefore, the perforation for wine was fatter than the thin perforation for water, in order that they can be emptied at the same time.,ה"ג מערבי של מים, מזרחי של יין – the bowls were placed near the corner nearest this one for the one and the other for the other, one to the western side and one more inside of it, that is, to the east.,ר' יהודה אומר וכו' – in two things he disagreed; on the three logs he disagreed and on the seventh [day] that was stated by the first Teacher. And Rabbi Yehuda came to say that even on the eighth day they would pour a libation, but the Halakha is not according to Rabbi Yehuda.,הגבה את ידך – in order that it could be seen if he was placing water in the bowl, for the Sadducees didn’t accept the libation of the water.,שפעם אחת נסך – one Sadducee [offered a libation] with the water on his feet.

(10) שאינה מקודשת – if it was not prepared for the Divine service on the Altar. For if he brought it while sanctified, he would invalidate it through leaving it overnight, for all Divine service utensils are sanctified, as it is written (Exodus 30:29): “whatever touches them shall be consecrated,” and all that is holy, the sanctity of the body is invalidated by remaining overnight.,היה ממלא מן הכיור – and even though the jug was sanctified as vessels dedicated to the Temple service and which sanctifies its waters, they are not invalidated by remaining overnight, because they would let it down from the evening into a pit, as it states in [Tractate] Yoma (Chapter 3, Mishnah 10): “And he too made a mechanism for the laver so that its water should not be invalidated by being kept overnight.”,שהמים והיין המגולין – that is the reason that if it was revealed, he would fill from the laver and would not offer a libation [from them] for the water [and the wine] that are revealed are invalid for the altar.

(1) One who sleeps beneath the bed in the sukka did not fulfill his obligation, because the bed constitutes a tent that serves as a barrier between him and the roofing of the sukka. Rabbi Yehuda said: It was our custom that we would sleep beneath the bed before the Elders and they did not say anything to us to the effect that we are not fulfilling our obligation. Apparently, the halakhic status of the bed is not like that of a tent and it does not prevent fulfillment of the mitzva. § Rabbi Shimon said, contrary to the opinion of Rabbi Yehuda: There was an incident involving Tavi, the Canaanite slave of Rabban Gamliel, who was sleeping beneath the bed, and Rabban Gamliel lightheartedly said to the Elders: Did you see my slave Tavi, who is a Torah scholar and knows that slaves are exempt from the mitzva of sukka? Since it is a positive, time-bound mitzva, Canaanite slaves, whose status with regard to this halakhic category is like that of women, are exempt from the obligation to fulfill the mitzva of sukka. Therefore, he sleeps under the bed. Rabbi Shimon continued: And by the way, as Rabban Gamliel was not issuing a halakhic ruling, we learned that one who sleeps beneath the bed did not fulfill his obligation.

(2) One who supports his sukka on the legs of the bed, i.e., he leans the sukka roofing on a bed, the sukka is fit. Rabbi Yehuda says: If the sukka cannot stand in and of itself without support of the bed, it is unfit. A sukka that is meduvlelet and whose shade exceeds its sunlight is fit. A sukka whose roofing is thick like a house of sorts, even though it is so thick that the stars cannot be seen from within it, is fit.

(3) In the case of one who establishes his sukka at the top of the wagon or at the top of the ship, although it is portable it is fit, as it is sufficient for a sukka to be a temporary residence. And one may ascend and enter it even on the first Festival day. In the case of one who establishes his sukka at the top of a tree or atop a camel, the sukka is fit, but one may not ascend and enter it on the first Festival day because the Sages prohibit climbing or using trees or animals on the Festival. If two of the walls of the sukka are in the tree and one is established on the ground by a person, or if two are established on the ground by a person and one is in the tree, the sukka is fit, but one may not ascend and enter it on the first Festival day because it is prohibited to use the tree. However, if three of the walls are established on the ground by a person and one is in the tree, then since it contains the minimum number of walls required, it is fit, and one may enter it on the first Festival day. The mishna summarizes that this is the principle: Any case where, were the tree removed, the sukka would be able to remain standing in and of itself, it is fit, and one may ascend and enter it on the Festival, since the tree is not its primary support.

(4) mishna In the case of one who establishes his sukka between the trees, and the trees serve as walls for it, the sukka is fit. Those on the path to perform a mitzva are exempt from the mitzva of sukka. The ill and their caretakers are exempt from the mitzva of sukka. One may eat and drink in the framework of a casual meal outside the sukka.

(5) Apropos eating in the sukka, which is discussed in the previous mishna, this mishna relates: An incident occurred where they brought a cooked dish to Rabban Yoḥanan ben Zakkai for him to taste, and to Rabban Gamliel they brought two dates and a bucket of water. And they each said: Take them up to the sukka and we will eat them there. In contrast, the mishna relates: And when they gave Rabbi Tzadok less than an egg-bulk of food, he took the food in a cloth for cleanliness; he did not wash his hands because in his opinion, one is not required to wash his hands before eating less than an egg-bulk. And he ate it outside the sukka and did not recite a blessing after eating it. He holds that one is not required to recite a blessing after eating less than an egg-bulk, as it is not satisfying, and it is written: “And you shall eat and be satisfied and bless the Lord your God” (Deuteronomy 8:10). The Gemara will explain the halakhic rationale for each of these actions described.

(6) Rabbi Eliezer says: A person is obligated to eat fourteen meals in the sukka over the course of the seven days of the festival of Sukkot, one during the day each day and one at night each night. And the Rabbis say: There is no quota for the number of meals, and one may choose whether or not to eat any of the meals except for the meal on the evening of the first Festival day of Sukkot, which one is required to eat in the sukka. And furthermore, Rabbi Eliezer said: One who did not eat a meal on the evening of the first day of the Festival should compensate with a meal on the evening of the last day of the Festival, on the Eighth Day of Assembly, despite the fact that he will not eat it in the sukka. And the Rabbis say: There is no compensation for this matter, and with regard to similar cases where it is impossible to rectify failure to fulfill a positive mitzva, it is stated: “That which is crooked cannot be made straight; and that which is wanting cannot be numbered” (Ecclesiastes 1:15).

(7) In the case of one whose head and most of his body were in the sukka and his table was in the house, Beit Shammai deem it unfit, and Beit Hillel deem it fit. Beit Hillel said to Beit Shammai: And wasn’t there an incident where the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥanan ben HaḤoranit and they found him such that he was sitting with his head and most of his body in the sukka and his table in the house, and they said nothing to him? Even Beit Shammai did not object. Beit Shammai said to them: Is there proof from there? That is not what happened; rather, they said to him: If you were accustomed to act in this manner, you have never fulfilled the mitzva of sukka in your life.

(8) The mishna continues: Women, slaves, and minors are exempt from the mitzva of sukka. A minor who does not need his mother any longer is obligated in the mitzva. There was an incident where the daughter-in-law of Shammai the Elder gave birth just before Sukkot, and Shammai removed the coat of plaster from the roof, leaving the beams, and roofed with the beams over the bed for the newborn minor.

(9) All seven days of Sukkot, a person renders his sukka his permanent residence and his house his temporary residence. If rain fell, from when is it permitted to vacate the sukka? It is permitted from the point that it is raining so hard that the congealed dish will spoil. The Sages told a parable: To what is this matter comparable? It is comparable to a servant who comes to pour wine for his master, and he pours a jug [kiton] of water in his face to show him that his presence is not desired. So too, in the sukka, rain is an indication that the Holy One, Blessed be He, does not want the person to fulfill the mitzva of sukka.

(1) הישן. לא יצא ידי חובתו – and as long as the bed will be ten handbreadths high, for then it is considered a tent and it is found that the tent interrupts between him and the Sukkah. But the essential Mitzvah of Sukkah is eating, drinking sleeping.,נוהגים היינו כו' – for he holds that a temporary tent does not come to cancel out a permanent tent. But the Halakha is not according to Rabbi Yehuda.,עבדים פטורים מן הסוכה – for it is a positive time-bound commandment for which women are exempt, and any commandment for which a woman is liable, a slave is liable.,ולפי דרכנו למדנו – even though he did no specify other than mere profane talk (see Talmud Sukkah 28a), that he was praising his servant, we learn that someone who sleeps under the bed, etc.

(2) רבי יהודה אומר אם אינה יכולה לעמוד בפני עצמה – Rabbi Yehuda according to his reasoning, who said that [regarding a] Sukkah we require a permanent dwelling. But the Halakha is not according to Rabbi Yehuda.,מדובללת – he did not lay the reeds together one next to another, but rather (see Talmud Sukkah 22a) one reed going up and another read going down, and through this, its sunlight is greater than its shade, and our Mishnah teaches us that we see as if they are lying evenly, and if this is he case, the shade is greater and fit/valid.

(3) בראש העגלה – even though it is unsteady and not fixed.,בראש הספינה – on the sea, and the wind controls there and uproots it.,כשרה – for it is a called a dwelling/residence. And this can withstand the winds found on dry land.,ועולין לה ביום טוב – since our Mishnah needs to teach the conclusion that they don’t ascend [to the Sukkah], the beginning of the Mishnah teaches, we ascend/go up.,בראש האילן – he established his seat at the top and he made there partitions/walls and the cover of the festive booth (i.e., a ceiling of twigs or matting).,כשרה – on the Intermediate Days of the Festival.,ואין עולין לה ביו"ט – for it was decreed by the Rabbis that we don’t ascend upon a tree and we don’t use it lest he detach [a branch].,שתים באילן – he supported most of the floor of the Sukkah on the tree, and he made around it at the top of the tree two walls and one was man-made on the ground and it supported the bottom of the Sukkah in the middle of the wall that he made on the ground and raised the wall from it and raised it ten [handbreadths].,או שתים בידי אדם ואחת באילן – since for if he would take it, the bottom of the Sukkah would fall, and could not stand with the support of two [sides of the Sukkah] that are in the ground, and we don’t ascend it on Yom Tov/Holy Days of the Festival, for one is using the tree.

(4) והאילנות דפנות לה כשירה – and this is the case where the trees are thick and strong and don’t move when a frequent wind comes. And it is also necessary to fill between the branches with straw and stubble so that wind will not move them, and all partitions that cannot stand with frequent wind is not a partition.,שלוחי מצוה פטורים – for someone who engages with [the performance of] a commandment/Mitzvah is exempt from the Commandment, and not only are they exempt at the time that they are engaged with [another] Mitzvah, but even at a time when they are not engaged in it, for example, a person who goes to receive and welcome his teacher or to redeem captives is exempt, even at the time of his resting.,חולין ומשמשיהן פטורים – and even those who are simply sick, and he who permits to annual a positive commandment of the Torah because of a mere illness, and is pained because of bad smell or because of bed-bugs and fleas where he is exempt, and similarly, those who walk on the path and those who guard the gardens and orchards, the Rabbis exempted them from the Sukkah, the reason is because it is written (Leviticus 23:42): “You shall live/dwell in booths [seven days; all the citizens of Israel shall live in booths],” like the way you live, and wherever there is a thing that because of that, he would leave from his dwelling, he can also leave from his Sukkah. But one who makes his Sukkah from the outset in a place that is appropriate to be in pain while eating or sleeping, such as in a place where he is afraid of robbers while sleeping, but he is not afraid of thieves or robbers while eating, even regarding eating, he does not fulfill his obligation in that Sukkah, for since it is not appropriate to do within it all of his needs of eating and drinking and sleeping, for we require where he can reside, and this is a case where it is not like “living/residing.”,אוכלים ושותים עראי – a small amount to remove his hunger, and his intention is to eat a meal afterwards.

(5) ואמרו העלום לסוכה – not according to the law, but they were stringent upon themselves, and we learn from this that whomever is stringent upon himself to not evat even an incidental meal (i.e., a snack) outside of the Sukkah, behold this is praiseworthy.,אוכל פחות מכביצה – [he took it with a napkin]. On account of washing his hands and because of the blessing, he took less than an egg’s bulk, for had it been because of the Sukkah, we would say that one can eat an incidental meal outside of the Sukkah, and even more than an egg’s bulk.

(6) ארבע עשרה סעודות – two meals on each days for the seven days [of the Festival].,אין לדבר קצבה – if he wanted to eat, he could not eat outside of the Sukkah; if he wanted to fast, he could fast, but it was not necessary for him.,חוץ מלילי יו"ט הראשון – and we derive it (Leviticus 23:6) “on the fifteenth day” and (Leviticus 23:33) “on the fifteenth day” from the holiday of Unleavened bread. Just as eating Matzah on the first night is obligatory, but from here and onward it is optional, so [dwelling in the] Sukkah as well.,ישלים בלילי יו"ט האחרון – on the night of Shemini Atzeret/The Eighth Day of Solemn Assembly, but the Halakha is not according to Rabbi Eliezer in both of them.

(7) ב"ש פוסלין – And the Halakha is according to the School of Shammai, whether in a large Sukkah and he is sitting at the opening of the Sukkah and his table is within the house, whether in a small Sukkah which does not support/squeeze together his head, the majority of his body and his table, everything is prohibited, as a decree lest he is drawn after his table.

(8) נשים ועבדים וקטנים כו' – as it states in the Bible (Leviticus 23:42): “all citizens in Israel [shall live in booths],” excluding the women, for even though they are obligated in the eating of Matzah on the first night of Passover, they are not obligated in [dwelling in] the Sukkah on the first night of the Holiday.,קטן שאינו צריך לאמו – all who stir from their sleep and do not cry out: “Mommy, Mommy,” he doesn’t need his mother and is obligated [in dwelling in the Sukkah] but younger than this, he is exempt. Ands such is the Halakha. But specifically when he cries out and repeats it and is not silent until his mother comes to him, he is called someone who needs his mother; but if he cries out one time and then is silent, he doesn’t need his mother.

(9) סוכתו קבע – if he has nice vessels and nice dining couches, he brings them up into the Sukkah.,משתסרח המקפה – when the stiff dish (of grist, oil and onions) becomes spoiled, every cooked food that is neither soft nor hard but rather the formation of coagulated substance is called a stiff dish. But most people detest a cooked dish like this, and a little bit of water ruins it completely. And the stiff dish of pounded beans hastens to become ruined in rain more than other stiff dishes, and if rain fell until if he had before him a stiff dish of pounded beans, it would become ruined, and it is permitted to leave [the Sukkah] immediately.,ושפך לו - his master a pitcher on the face of the servant, that is to say, I have no use for your service, even here, these rains show that the Holy One, blessed be He does not accept their deeds with favor.

(4) If wine or the sap of olives fell into the mikveh and changed the color of a portion of the water, if there is not a portion [of the mikveh] that has forty seahs with the color of water, one may not immerse in there.

(5) If a kortov of wine fell into three logs of water and its color became like that of wine, and the water then fell into a mikveh, it does not render it invalid. If there were three logs of water less a kortov into which a kortov of milk fell, and their color remained like the color of water, and then they fell into a mikveh, they do not render it invalid. Rabbi Yohanan ben Nuri says: everything goes by the color.

(6) If a mikveh contained forty seahs exactly and two persons went down and immersed themselves one after the other, the first becomes clean but the second remains unclean. Rabbi Judah says: if the feet of the first were still touching the water, the second also becomes clean. If one immersed a thick cloak and when he drew it out a part was still in contact with the water [and then another person immersed himself in the mikveh], he becomes clean. A pillow case or a cushion of leather, as soon as it is taken out of the water by its open ends the water which still remains in it is drawn water. How should one do it? One should immerse them and draw them up by their lower edges.

(7) If he immersed a bed in it, even though its legs sink into the thick mud, it still becomes clean because the water touched them before [the mud]. The water of a mikveh which is shallow, one may press down even bundles of sticks, even bundles of reeds, so that the level of the water may rise, and then go down and immerse oneself. If an [unclean] needle is placed on the step [leading down to a mikveh] in a cavern, and the water is put in motion, once a wave has passed over it, [the needle] becomes clean.