משנה: וְאֵילּוּ מְגַלְּחִין בַּמּוֹעֵד הַבָּא מִמְּדִינַת הַיָּם וּמִבֵּית הַשִּׁבְיָה וְהַיּוֹצֵא מִבֵּית הָאֲסוֹרִים וּמְנוּדֶּה שֶׁהִתִּירוּ לוֹ חֲכָמִים. וְכֵן מִי שֶׁנִּשְׁאַל לֶחָכָם וְהוּתַּר וְהַנָּזִיר וְהַמְּצוֹרָע מִטּוּמְאָתוֹ לְטַהֲרָתוֹ׃ MISHNAH: And the following shave1While in biblical Hebrew this means to shave off the hair completely, in the Mishnah this usually means “grooming to get a haircut, to trim the beard,” unless applied to biblical rules. As explained in the Halakhah, getting a haircut is not forbidden intrinsically on the holiday; it is forbidden by custom so everybody should enter the holiday decently groomed. on the holiday: He who comes from overseas2Coming off a long trip (including a caravan trip)., or from being kidnapped3By Gentiles., or leaves jail4Even when jailed by a Jewish authority., and one whose excommunication was lifted by the Sages5Since rabbinic excommunications are lifted only if the person excommunicated followed the rabbinic rules about excommunications which forbid grooming, if the excommunication is lifted on the holiday grooming is necessary., and also who asked the Sages and was permitted6He made a vow which included not grooming and had the vow voided by a rabbi., and the nazir7At the end of his period of nezirut he is obligated by biblical law to cut his hair. If the period ends during the holiday, the biblical law has to be followed., and the sufferer from skin disease between his impurity and his purity8He has to shave off all his hair as part of his purification ritual; described in Leviticus.14.8">Lev. 14:8..
הלכה: אֵילּוּ מְגַלְּחִין בַּמּוֹעֵד הַבָּא מִמְּדִינַת הַיָּם וּמִבֵּית הַשִּׁבְייָה וְהַיּוֹצֵא מִבֵּית הָאֲסוּרִין. הָא שְׁאַר כָּל־בְּנֵי אָדָם אֲסוּרִין. אָמַר רִבִּי סִימוֹן. גָּֽזְרוּ עֲלֵיהֶן שֶׁלָּא יִיכָּֽנְסוּ לָרֶגֶל מְנוּוָלִין. תַּמָּן תַּנִּינָן. אַנְשֵׁי מִשְׁמָר וְאַנְשֵׁי מַעֲמָד אֲסוּרִין מִלְּסַפֵּר וּמִלְּכַבֵּס. וּבַחֲמִישִׁי מוּתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת׃ הָא שְׁאָר כָּל־הַיָּמִים אֲסוּרִין. רִבִּי יוֹסֵה רִבִּי אַבָּהוּ בְּשֵׁם רִבִּי יוֹחָנָן רִבִּי אָבוּן בְּשֵׁם חִזְקִיָּה. גָּֽזְרוּ עֲלֵיהֶן שֶׁלָּא יִיכָּֽנְסוּ לְשַׁבָּתָן מְנוּוָלִין. HALAKHAH: 9This text is re-written from a text in Ta`aniot 2:12, Notes 185–189.“And the following shave on the holiday: He who comes from overseas, or from being kidnapped, or leaves jail.” Therefore all other people are forbidden? Rebbi Simon said, they decreed about them so they should not enter the holiday badly groomed10Babli 14a.. There, we have stated11Mishnah Ta`aniot 2:13.: “The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.” Therefore on all other days they are forbidden? Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan; Rebbi Abun, <rebbi yasa>12Added from Ta`aniot and G. in the name of Ḥizqiah: They decreed about them so they should not enter their week badly groomed.
תַּנֵּי בְּשֵׁם רִבִּי יוּדָה. הַבָּא מִמְּדִינַת הַיָּם אָסוּר לוֹ לְגַלֵּחַ. רִבִּי יוּדָה כְּדַעְתֵּיהּ. דְּרִבִּי יוּדָה אָמַר. אָסוּר לְפָרֵשׂ לַיָּם הַגָּדוֹל. מֵעַתָּה כֹּהֵן שֶׁיָּצָא חוּץ לָאָרֶץ הוֹאִיל וְיָצָא שֶׁלֹּא בִרְצוֹן חֲכָמִים יְהֵא אָסוּר לוֹ לְגַלֵּחַ. חַד כֹּהֵן אֲתַא לְגַבֵּי רִבִּי חֲנִינָה. אָמַר לֵיהּ. מָהוּ לָצֵאת לְצוֹר לַעֲשׂוֹת דְּבַר מִצְוָה לַחְלוֹץ אוֹ לְייַבֵּם. אָמַר לֵיהּ. אָחִיו שֶׁלְאוֹתוֹ הָאִישׁ יָצָא. בָּרוּךְ הַמָּקוֹם שֶׁנְּגָפוֹ. וְאַתְּ מְבַקֵּשׁ לַעֲשׂוֹת כְּיוֹצֵא בוֹ. אִית דְּבָעֵי מֵימַר. הָכֵין אָמַר לֵיהּ. אָחִיו שֶׁלְאוֹתוֹ הָאִישׁ הִנִּיחַ חֵיק אִמּוֹ וְחִיבֵּק חֵיק נָכְרִיָּה. וּבָרוּךְ שֶׁנְּגָפוֹ. וְאַתְּ מְבַקֵּשׁ לַעֲשׂוֹת כְּיוֹצֵא בוֹ. שִׁמְעוֹן בַּר בָּא אֲתַא לְגַבֵּי רִבִּי חֲנִינָה. אָמַר לֵיהּ. כְּתוּב לִי חָדָא אִיגְרָא דְּאִיקָר נֵיפּוּק לְפַרְנָסָתִי לְאַרְעָא בָּרְייָתָא. אָמַר לוֹ. לְמָחָר אֲנִי הוֹלֵךְ אֶצֶל אֲבוֹתֶיךָ. יְהוּ אוֹמְרִים לִי. נְטִיעָה אַחַת שֶׁלְחֶמְדָּה שֶׁהָֽיִתָה לָנוּ בְּאֶרֶץ יִשְׂרָאֵל הִיתַּרְתָּה לָהּ לָצֵאת לְחוּץ לָאָרֶץ. It was stated in the name of Rebbi Jehudah: Shaving is forbidden to someone who comes from overseas. Rebbi Jehudah follows his own opinion since Rebbi Jehudah said, it is forbidden to sail on the ocean13Babli 14a.. Then a Cohen who left for outside the Land and left against the will of the Sages should be forbidden to shave. A Cohen came to Rebbi Ḥanina. He said to him, may one leave for Tyre for as religious obligation, to give ḥaliṣah or to enter levirate marriage14He wanted to go there since his brother left a childless widow who had to be married by him or receive ḥaliṣah. In the parallel in the Ketubot.111a">Babli (Ket.111a) the brother dies in Khusistan, clearly outside the Land. Tyre is outside the rabbinic Land of Israel.? He answered him, this man’s brother left; praised be the Omnipresent Who smote him. And you want to do what he did. Some want to say, so he spoke to him: This man’s brother disdained his mother’s bosom and embraced another’s bosom, and you want to do what he did. Simeon bar Abba15Originally a Babylonian. came to Rebbi Ḥanina and asked him to write a letter of recommendation so he could leave for his sustenance outside the Land. He said to him, tomorrow I shall go to your forefathers; they would say to me, one desirable plant we had in the Land of Israel and you permitted it to leave the Land.
וְהַיּוֹצֵא מִבֵּית הָאֲסוּרִין. הֲוִינָן סָֽבְרִין מֵימַר. בְּשֶׁהָיָה חָבוּשׁ אֶצֶל הַגּוֹיִם. אֲבָל אִם הָיָה חָבוּשׁ אֶצֶל יִשְׂרָאֵל לֹא. אֲתַא מֵימַר לָךְ. וַאֲפִילוּ חָבוּשׁ אֶצֶל יִשְׂרָאֵל. אֵינוֹ עָרֶב לָאָדָם לְגַלֵּחַ בְּבֵית הָאֲסוּרִין. “Or he leaves jail.” We thought to say, if he was jailed by Gentiles, but not if he was jailed by Jews. He comes to inform you, even if he was jailed by Jews. It is not agreeable to a person to groom in jail16Quoted by Moed Katan 13b:15:2" href="/Tosafot_on_Moed_Katan.13b.15.2">Tosaphot 13b s. v. והיוצא..
וְהַמְנוּדֶּה שֶׁהִתִּירוּ לוֹ חֲכָמִים. מָה אֲנָן קַייָמִין. אִם בְּשֶׁהִתִּירוּ לוֹ קוֹדֶם לָרֶגֶל יְגַלֵּחַ. אִם בְּשֶׁלֹּא הִתִּירוּ לוֹ קוֹדֶם לָרֶגֶל אַל יְגַלֵּחַ. אֶלָּא כִי נָן קַייָמִין בְּשֶׁהִתִּירוּ לוֹ קוֹדֶם לָרֶגֶל וְחָל יוֹם שְׁלֹשִׁים שֶׁלּוֹ לִהְיוֹת בָּרֶגֶל. שֶׁאֵין נִידּוּי פָחוּת מִשְּׁלֹשִׁים. וְאֵין נְזִיפָה פְחוּתָה מִשִּׁבְעַת יָמִים. אֵין נִידּוּי פָחוּת מִשְּׁלֹשִׁים יוֹם. עַ֣ד ׀ חוֹדֶשׁ יָמִ֗ים עַ֤ד אֲשֶׁר־יֵצֵא֙ מֵֽאַפְּכֶ֔ם. וְאֵין נְזִיפָה פְחוּתָה מִשִּׁבְעָה יָמִים. הֲלֹ֥א תִכָּלֵ֖ם שִׁבְעַ֣ת יָמִ֑ים. רִבִּי הֲוָה מוֹקֵר לְבַר אֶלְעָשָׂא. אָמַר לֵיהּ בַּר קַפָּרָא. כָּל־עַמָּא שְׁאָלִין לְרִבִּי וְאַתְּ לֵית אַתְּ שְׁאַל לֵיהּ. אֲמַר לֵיהּ. מַה נִישְׁאוֹל. אֲמַר לֵיהּ. שְׁאוֹל. מִשָּׁמַיִם נִשְׁקְפָה. הוֹמִיָּה בְיַרְכְּתֵי בֵיתָהּ. מְפַחֶדֶת כָּל־בַּעֲלֵי כְנָפַיִם. רָאוּהָ נְעָרִים וְנֶחְבָּאוּ. וִֽ֝ישִׁישִׁים קָ֣מוּ עָמָֽדוּ׃ הַנָּס יֹאמַר הוֹ הוֹ. וְהַנִּלְכַּד נִלְכַּד בָּעֲוֹנוֹ. הָפַךְ רִבִּי וְחַמְתֵּיהּ גָּחִיךְ. אָמַר רִבִּי. אֵינִי מַכִּירָךְ זָקֵן. וְיָדַע דְּלֵית הוּא מִתְמַנְייָא בְיוֹמוֹי. “And one whose excommunication was lifted by the Sages.” Where are we holding? If they lifted it before the holiday, he should have shaved. If they did not lift it before the holiday, he may not shave. But we hold that they lifted it before the holiday and his thirtieth day fell during the holiday, since no excommunication is less than thirty days17An excommunication has to be observed for 30 days even if lifted quickly (but not if it was annulled) Babli 16a. and no rebuke is less than seven days18A student reprimanded by his teacher may not show himself for 7 days.. No excommunication is less than thirty days, up to a month of days, until it will come out of your noses19Numbers.11.20">Num. 11:20.. And no rebuke is less than seven days, let her be locked away for seven days20Numbers.12.14">Num. 12:14.. Rebbi honored Ben Elasa21A very rich but totally ignorant family with whom he had relations by marriage.. Bar Qappara said to him, everybody is asking Rebbi, only you are not asking Rebbi. He asked him, what to ask? He said to him, ask22A riddle.: “From Heaven she looks down, she is busy in her house; boys see her and hide23A variation of Job.29.8">Job 29:8; the next clause is a direct quote., old men rise and stand. The one who flees says, ho, ho, and the one caught is caught in his sin.” Rebbi turned around24He recognized Bar Qappara’s poetic style. and saw him laughing. Rebbi said, I do not know you, old man. He understood that he would not be ordained during his lifetime25Babli 17a, bottom..
בִּיקְשׁוּ לְנַדּוֹת אֶת רִבִּי מֵאִיר. אָמַר לָהֶן. אֵינִי שׁוֹמֵעַ לָכֶם עַד שֶׁתֹּאמְרוּ לִי אֶת מִי מְנַדִּין וְעַל מַה מְנַדִּין וְעַל כַּמָּה דְבָרִים מְנַדִּין. They wanted to excommunicate Rebbi Meïr26Probably because in many cases he ruled against common practice and he did not make a big effort to explain his reasons to rabbis who were not his students.. He said to them, I do not listen to you unless you tell me whom one excommunicates, why one excommunicates, and how many reasons there are to excommunicate27And they were dependent on him to formulate these rules..
בִּיקְשׁוּ לְנַדּוֹת אֶת רִבִּי לִיעֶזֶר. אָֽמְרִין. מָאן אֲזַל מוֹדַע לֵיהּ. אָמַר רִבִּי עֲקִיבָה. אֲנָא אֲזַל מוֹדַע לֵיהּ. אֲתַא לְגַבֵּיהּ אֲמַר לֵיהּ. רִבִּי רִבִּי. חֲבֵירֶיךָ מְנַדִּין לְָךְ. נַסְתֵּיהּ נְפַק לֵיהּ לִבִרָא אֲמַר. חָרוּבִיתָא חָרוּבִיתָא. אִין הֲלָכָה כְדִבְרֵיהֶם אִיתְעוֹקְרִין. וְלָא אִיתְעֹקְרָת. אִין הֲלָכָה כִדְבָרַיי אִיתְעוֹקְרִין. וְאִיתְעֹקְרָת. אִין הֲלָכָה כְדִבְרֵיהֶן חוֹזְרִין. וְלָא חָֽזְרָת. אִין הֲלָכָה כִדְבָרַיי חוֹזְרִין. וְחָֽזְרָת. כָּל־הָדֵין שְׁבָחָא וְלֵית הֲלָכָה כְרִבִּי אֱלִיעֶזֶר. אָמַר רִבִּי חֲנִינָה. מִשֶּׁנִּיתְנָה לֹא נִיתְנָה אֶלָּא אַֽחֲרֵ֥י רַבִּ֖ים לְהַטּוֹת׃ [וְלֵית רִבִּי אֱלִעֶזֶר יָדַע שֶׁאַֽחֲרֵ֥י רַבִּ֖ים לְהַטּוֹת׃] לֹא הִקְפִּיד אֶלָּא עַל יְדֵי שֶׁשָּֽׂרְפוּ טַהֲרוֹתָיו בְּפָנָיו. תַּמָּן תַּנִּינָן. חִיתְּכוֹ חוּלְיוֹת וְנָתַן חוֹל בֵּין חוּלְייָא לְחוּלְייָא. רִבִּי לִיעֶזֶר מְטַהֵר וַחֲכָמִים מְטַמִּין. זֶה תּנּוּרוֹ שֶׁלְחֲכִינָיי. אָמַר רִבִּי יִרְמְיָה. חָכַךְ גָּדוֹל נַעֲשֶׂה בְאוֹתוֹ הַיּוֹם. כָּל־מָקוֹם שֶׁהַֽיְתָה עֵינוֹ שֶׁלְרִבִּי לִיעֶזֶר מַבֶּטֶת הָיָה נִשְׁדַּף. וְלֹא עוֹד אֶלָּא אֲפִילוּ חִיטָּה אַחַת חֶצְייָהּ נִשְׁדַּף וְחֶצְייָהּ לֹא נִשְׁדַּף. וְהָיוּ עֲמוּדֵי בֵית הַווַעַד מְרוֹפָפִים. אָמַר לָהֶן רִבִּי יְהוֹשֻׁעַ. אִם חֲבֵרִים מִתְלַחֲמִים אַתֶּם מָה אִיכְפַּת לָכֶם. וְיָֽצָאָה בַת קוֹל וְאָֽמְרָה. הֲלָכָה כֶאֱלִיעֶזֶר בְּנִי. אָמַר רִבִּי יְהוֹשֻׁעַ. לֹ֥א בַשָּׁמַ֖יִם הִיא. רִבִּי קְרִיסְפִּי רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי. אִם יֹאמַר לִי אָדָם. כָּךְ שָׁנָה רִבִּי לִיעֶזֶר. שׁוֹנֶה אֲנִי כִדְבָרָיו. אֶלָּא דְתַנָּיָא מְחַלְּפִין. חַד זְמַן הֲוָה עֲבַר בַּשּׁוּקָא וַחֲמַת חָדָא אִיתָא סְחוֹתָה דְבֵייתָא וּטְלָקַת וְנָֽפְלָת גַּו רֵישֵׁיהּ. אָמַר. דּוֹמֶה שֶׁהַיּוֹם חֲבֵירַיי מְקָֽרְבִין אוֹתִי. דִּכְתִיב מֵאַשְׁפּוֹת יָ֘רִ֥ים אֶבְיֽוֹן׃ 28Babli Bava meṣia` 59b. They wanted to excommunicate Rebbi Eliezer. They said, who will go and inform him? Rebbi Aqiba said, I shall go and inform him. He went to him and said to him, my teacher, my teacher29Nobody else wanted to go since they knew that R. Eliezer’s rage would be deadly. R. Aqiba declared himself R. Eliezer’s student, insulating himself from the leaders of the preceding generation who pronounced the excommunication., your colleagues are excommunicating you. He took him outside, saying: Carob tree, carob tree, if practice has to follow their words, be uprooted. It was not uprooted. If practice has to follow my words, be uprooted. It was uprooted. If practice has to follow their words, turn back. It did not turn back. If practice has to follow my words, turn back. It turned back. All these extraordinary happenings and practice do not follow Rebbi Eliezer. Rebbi Ḥanina said, when it was given, it also was given to follow the majority opinion30Exodus.23.2">Ex. 23:2. This declares rabbinic consensus to be superior to prophetic inspiration. This claim of rabbinic authority to override the will of Heaven is the mirror image of Jesus’s claim (Matth. 12:8) that the prophet (Son of Man) is master over biblical laws.. [Did Rebbi Eliezer not know that practice has to follow the majority opinion?]31Addition by the Venice editor, justified by G where one reads ולית ר׳ ליעז….. רבים להטות. He was offended only because they burned his food prepared in purity in his presence32This follows the story in the Babli that R. Eliezer was excommunicated in his presence.. There we have stated33Kelim 5:10" href="/Mishnah_Kelim.5.10">Mishnah Kelim 5:10.: “If it was cut into strips and sand was placed between any two strips, Rebbi Eliezer declares pure34In Mishnah Kelim, “pure” always means “impervious to impurity”; “impure” means “susceptible to impurity”. Since every strip of pottery is not a vessel and the connections between the strips are not permanent, the entire oven is not an implement and therefore pure. The Sages argue that since the oven is usable as described it is an implement and impure. but the Sages declare impure. This is the Ḥakhinai oven.” Rebbi Jeremiah said, a big itching was happening on that day: Everything on which Rebbi Eliezer gazed was burned35This describes the antique theory of vision, that the image in the eye is formed by rays emanated from the eye and scanning the objects.. Not only that, but a grain of wheat might have been half burned and half not burned, and the walls of the house of assembly were weakened. Rebbi Joshua said to them, if colleagues are fighting, what does this concern you? There came an unembodied voice and said, practice follows My son Eliezer. Rebbi Joshua said, it is not in Heaven36Deuteronomy.30.12">Deut. 30:12.. Rebbi Crispus, Rebbi Joḥanan in the name of Rebbi: If a person would say to me, that is how Rebbi Eliezer stated, I am stating following his words since the Tannaïm switch37If a statement consistent with our practice is ascribed to R. Eliezer it need not be rejected since one may assume that it was ascribed to him in error.. Once he was walking in public and he saw a woman when sweeping her house throwing it out, it fell on his head. He said, it seems that today my colleagues are befriending me, for it is written: He lifts the downtrodden from the dung heap38Psalms.113.7">Ps.113:7. The Babli holds that R. Eliezer’s excommunication was lifted only at his death..
רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי שְׁלַח בָּתָר חַד בַּר נַשׁ תְּלָתָה זִימְנִין וְלָא אֲתַא. שְׁלַח אֲמַר לֵיהּ. אִילוּלֵא דְלָא חֲרָמִית בַּר נַשׁ מִן יוֹמוֹי הֲוִינָא מְחַרַם לְהַהוּא גוּבְרָא. שֶׁעַל עֶשְׂרִים וְאַרְבָּעָה דְבָרִים מְנַדִּין וְזֶה אֶחָד מֵהֶן. וְכֹל֩ אֲשֶׁ֨ר לֹֽא־יָב֜וֹא לִשְׁל֣שֶׁת הַיָּמִ֗ים כַּֽעֲצַ֤ת הַשָּׂרִים֙ וְהַזְּקֵנִ֔ים יָֽחֳרַ֖ם כָּל־רְכוּשׁ֑וֹ וְה֥וּא יִבָּדֵ֖ל מִקְּהַ֥ל הַגּוֹלָֽה׃ אָמַר רִבִּי יִצְחָק בֵּירִבִּי לָֽעְזָר. אִית סַגִּין מִינְּהוֹן מְבַדְּרָן בְּמַתְנִיתָא. תַּמָּן תַּנִּינָן. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שֶׁטַח אָמַר לוֹ צָרִיךְ אַתָּה לִנָּדוֹת. שֶׁאִילּוּ נִגְזְרָה גְזֵירָה כְשֵׁם שֶׁנִּגְזְרָה בִימֵי אֵלִיָּהוּ [לֹא נִמְצֵאת מֵבִיא אֶת הָרַבִּים לִידֵי חִלּוּל הַשֵּׁם. שֶׁכָּל־הַמֵּבִיא אֶת הָרַבִּים לִידֵי חִלּוּל הַשֵּׁם צְרִיךְ נִדּוּי. תַּמָּן תַּנִּינָן. שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל אִם מְעַכֵּב אַתָּה אֶת הָרַבִּים נִמְצֵאתָ מַכְשִׁילָן לְעָתִיד לָבוֹא.] לֹא נִמְצֵאתָ מְעַכֵּב אֶת הָרַבִּים מִלַּעֲשׂוֹת מִצְוָה. שֶׁכָּל־הַמְעַכֵּב אֶת הָרַבִּים לַעֲשׂוֹת דְּבַר מִצְוָה צָרִיךְ נִידּוּי. Rebbi Joshua ben Levi sent for a man three times38aSummons to appear in rabbinic court. but he did not come. He sent, saying to him, if I had not ever excommunicated a person, I would have excommunicated this man since for 24 reasons one excommunicates and this is one of them: The entire property of anybody who will not come within three days following the council of ministers and Elders shall be confiscated and he shall be separated from the community of the Diaspora39Ezra.10.8">Ezra 10:8.. Rebbi Isaac ben Rebbi Eleazar said, there are many more of these dispersed in the Mishnah40The rules, together with most of procedural law, never were completely fixed. Berakhot.19a">Babli Berakhot19a.. There, we have stated41Mishnah Ta`aniot 3:8.: “Simeon ben Shataḥ sent to him and told him, you should be excommunicated.” 42Copied from Ta`aniot 3:8, Notes 106–108. For if there had been a decision made as it was decided in the days of Elijah, [would you not have caused a desecration of the Name in public? And everybody who causes a public desecration of the Name must be excommunicated. There, we have stated43Added from Ta`aniot by the Venice editor.: Rabban Gamliel sent to him, if you hinder the public you will create a future stumbling block for the public;]44Mishnah Roš Haššanah 1:6. would not prevent the public from performing a meritorious act? And any who would hinder the public from performing a meritorious act must be excommunicated.
תַּנֵּי. אָמַר רִבִּי יוֹסֵי. תּווּדֵס אִישׁ רוֹמִי הִנְהִיג אֶת אַנְשֵׁי רוֹמִי שֶׁיְּהוּ אוֹכְלִין גְּדָיִים מְקוּלָּסִין בְּלֵילֵי פְסָחִים. שָֽׁלְחוּ חֲכָמִים וְאָֽמְרוּ לוֹ. אִילוּלֵי שֶׁאַתּ תֵּווּדַס לֹא הָיִינוּ מְנַדִּין אוֹתָךְ. וּמָהוּ תֵּווּדַס. אָמַר רִבִּי חֲנַנְיָה. דַּהֲוָה מְשֵׁלֵּחַ פַּרְנָסַתְהוֹן דְּרַבָּנִן. לֹא נִמְצֵאתָה מֵבִיא אֶת הָרַבִּים לִידֵי אֲכִילַת קֳדָשִׁים בַּחוץ. שֶׁכָּל־הַמֵּבִיא אֶת הָרַבִּים לִידֵי אֲכִילַת קֳדָשִׁים בַּחוץ צָרִיךְ נִידּוּי. 45Copied from Pesachim 7:1:8" href="/Jerusalem_Talmud_Pesachim.7.1.8">Pesaḥim 7:1, Note 24. It was stated: Rebbi Yose said, Theudas of Rome led the people of Rome to eat helmeted kid-goat in the Passover nights. the Sages sent and said to him, if you were not Theudas, would we not put you in the ban? Who was Theudas? Rebbi Ḥananiah said, because he was providing for the rabbis. Are you not causing the public to eat sancta outside the Temple? And anybody causing the public to eat sancta outside the Temple has to be put in the ban.
תַּמָּן תַּנִּינָן. אֶת מִי נִידּוּ. אֶת אֶלְעָזָר בֶּן הַנָּד שֶׁפִּיקְפֵּק בְּטָהֳרַת הַיָּדָיִם. הָדָא אָֽמְרָה. הַמְפַקְפֶּק בְּדָּבָר אֲפִילוּ מִדִּבְרֵי סוֹפְרִים צָרִיךְ נִידּוּי. תַּמָּן תַּנִּינָן. דִּכְמָה הִשְׁקוּהָ. מָהוּ דִּכְמָה. דִּכְווָתְהּ. נִידּוּהוּ וָמֵת בְּנִידּוּיוֹ וְסָֽקְלוּ בֵית דִּין אֲרוֹנוֹ. לְלַמְּדָךְ שֶׁכָּל־הַמְנוּדֶּה וּמֵת סוֹקְלִין אֲרוֹנוֹ. הָדָא אָֽמְרָה. הַמְבַזֶּה זָקֵן אֲפִילוּ לְאַחַר מִיתָה צָרִיךְ נִידּוּי. בְּיוֹמוֹי דֵרִבִּי זְעוּרָה הֲווֹן מְרַחַקִּין וּמְקָֽרְבִין. אָמַר לוֹן [רִבִּי] לָא. הַשְׁתָּא מְרַחַקִּין וְהַשְׁתָּא מְקָֽרְבִין. אָמַר רִבִּי יוֹסֵה. חָֽזְרוּ וְנִמְנוּ. לִכְשֶׁיַּחֲזוֹר בּוֹ יְהוּ מְקָֽרְבִין אוֹתוֹ. There, we have stated46Eduyot 5:6" href="/Mishnah_Eduyot.5.6">Mishnah Idiut 5:6.: “Whom did they excommunicate? Eleazar ben Hannad who questioned the purity of hands47The secondary impurity of hands which is purely rabbinical and whose rules cannot be harmonized with biblical rules of impurity. It seems that he denied the impurity of hands of people whose body was not impure..” This implies that one who questions even one of the words of the Sopherim48Non-biblical but pre-rabbinic. needs excommunication. There, we have stated: “They49Aqabia ben Mehallalel denied that a freedwoman could be subject to the soṭah ritual and held that Shemaya and Abtalyon, the heads of a Synhedrion in early Roman times, staged an imitation ritual for a freedwoman suspected of infidelity. One may assume that this is influenced by the Roman prejudice against libertinae. Berakhot.19a">Babli Berakhot 19a. let her drink dikma.” What is dikma? An imitation50Parsing the word as Aramaic דִ-כְמָה “which is like it.”. “They excommunicated him, he died in his excommunication, and the Court stoned his coffin. To teach you that one stones the coffin of anybody dying in his excommunication.” This implies that anybody insulting an Elder, even after his death, needs to be excommunicated51Since he insulted the memory of Shamaya and Abtalyon.. In the days of Rebbi Ze`ira they were excommunicating and readmitting52In the days of rising Christianity they tried to follow the received rules of excommunication but blunt its effects by immediately cancelling the act.. (He said to them, no.) [Rebbi La said to them:] Now one excommunicates and now one readmits? They took up the matter and voted, when he changes his opinion one readmits them53They decided that it was better not to re-admit christianizing Jews..
הַמְנוּדֶּה לָרַב מְנוּדֶּה לַתַּלְמִיד. הַמְנוּדֶּה לַתַּלְמִיד אֵינוֹ מְנוּדֶּה לָרַב. הַמְנוּדֶּה לָאַב בֵּית דִּין מְנוּדֶּה לַחָכָם. הַמְנוּדֶּה לַחָכָם אֵינוֹ מְנוּדֶּה לָאַב בֵּית דִּין. הַמְנוּדֶּה לַנָּשִׂיא מְנוּדֶּה לְכָל־אָדָם. עַד כְּדוֹן חָכָם שֶׁנִּידֶּה. וַאֲפִילוּ חָבֵר שֶׁנִּידֶּה. נִישְׁמְעִינָהּ מִן הָדָא. חָדָא אַמְהָא מִן דְּבַר פָּטָא הֶווָת עָֽבְרָה קוֹמֵי חָדָא כְנִישָׁא. חֲמַת חַד סְפַר מָחִי לְחַד מֵיינוֹק יְתִיר מִן צוֹרְכֵיהּ. אָֽמְרָה לֵיהּ. יְהַוֵּי הַהוּא גוּבְרָא מֻחַרַם. אֲתַא שְׁאַל לְרִבִּי אָחָא. אֲמַר לֵיהּ. צָרִיךְ אַתְּ חֲשַׁשׁ עַל נַפְשָׁךְ. הָדָא אָֽמְרָה. הָעוֹשֶׂה דָבָר שֶׁלֹּא כְשׁוּרָה צָרִיךְ נִידּוּי. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֲוָה מְעַייְנֵי תֵינִין בְּבַרְבַּרִית. אֲתוֹן לִיסְטַיָּא וְגָֽנְבוּן מִינְהוֹן בַּלַּיִלִיָא. וּבְסוֹפָא אַרְגַּשׁ בְּהוֹן. אֲמַר לוֹן. לִיהֲווֹן אִילֵּין עַמָּא מֻחַרַמִין. אָֽמְרוּן לֵיהּ. ייֵא הַהוּא גוּבְרָא מֻחֲרָם. חָשׁ עַל נַפְשֵׁיהּ. אָמַר. מָמוֹן אִינּוּן חַייָבִין לִי. דִּילְמָא נַפְשִׁן. נְפַק פֳרִי בַּתְרֵיהוֹן. אֲמַר לוֹן. שָׁרוּן לִי. אָֽמְרוּן לֵיהּ. שָׁרִי לָן וַנָן שֶׁרֵיי לָךְ. הָדָא אָֽמְרָה. הַמְנַדֶּה אֶת מִי שֶׁאֵינוֹ צָרִיךְ וְנִידֶּה אוֹתוֹ נִידּוּיוֹ נִידּוּי. One who is excommunicated by the teacher is excommunicated for the student; excommunicated by the student is not excommunicated for the teacher54Babli 17a. It means that the student has to treat him as excommunicated, but the community at large does not have to take notice unless the excommunication was proclaimed by an authority accepted by all of the community.. One who is excommunicated by the chief judge55The Chief Judge of the Patriarch’s Court (or of the Head of the Diaspora’s Court in Babylonia). is excommunicated for the rabbi; excommunicated by the rabbi is not excommunicated for the chief judge. One who is excommunicated by the patriarch is excommunicated for everybody54Babli 17a. It means that the student has to treat him as excommunicated, but the community at large does not have to take notice unless the excommunication was proclaimed by an authority accepted by all of the community.. So far if an ordained rabbi excommunicated; even a fellow? Let us hear from the following56Babli 17a.: A slave woman of Bar Pata passed by a synagogue. She saw a Bible teacher who hit a child more than necessary. He said to him, this man has to be put in the ban. He went and asked Rebbi Aḥa who told him, you have to worry about yourself57He himself has to follow the rabbinic rules for the excommunicated for the next 30 days.. This implies that a person who does something unbecoming needs to be excommunicated. Rebbi Simeon ben Laqish was looking after figs at Barbarit58A place identified by some as Barbalissus in Asia Minor.. Robbers came and stole from them during the night. At the end he noticed them. He said to them, these people shall be excommunicated. They said to him, this person shall be excommunicated. He was worried about himself. He said, they owe me money; maybe souls59He causes them to sin if they do not follow the rules of the excommunicated. This means that he himself is guilty of “putting a stone in the path of the blind.”? He went out after them, said to them: permit me. They said to him, if you permit us we shall permit you. This implies that if somebody excommunicated somebody unnecessarily and he in turn excommunicated him, his excommunication is excommunication59He causes them to sin if they do not follow the rules of the excommunicated. This means that he himself is guilty of “putting a stone in the path of the blind.”.
מִי מַתִּיר. לֹא כֵן תַּנֵּי. מֵת אֶחָד מִמְּנַדָּיו אֵין מַתִּירִין לוֹ. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הָדָא דַתְּ אֲמַר בְּשֶׁאֵין שָׁם נָשִׂיא. אֲבָל אִם יֵשׁ שָׁם נָשִׂיא הַנָּשִׂיא מַתִּיר. רִבִּי יַעֲקֹב בַּר אָחָא בְּשֵׁם רִבִּי בָּא בַּר מָמָל. מַעֲשֶׂה בְאֶחָד שְׁמֵּת אֶחָד מִמְּנַדָּיו וְלֹא הִתִּירוּ לוֹ. וְלֹא כֵן אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לִוֵי. הָדָא דַתְּ אֲמַר בְּשֶׁאֵין שָׁם נָשִׂיא. אֲבָל אִם יֵשׁ שָׁם נָשִׂיא הַנָּשִׂיא מַתִּיר. וְקָמַת מַה דְאָמַר רִבִּי יַעֲקֹב בַּר אָחָא בְּשֵׁם רִבִּי בָּא בַּר מָמָל. בְּשֶׁלֹּא חָזַר בּוֹ. רִבִּי יַעֲקֹב בַּר אַבַּיי בְּשֵׁם רַב שֵׁשֶׁת. נִמְנוּ בְּאוּשָׁא שֶׁלֹּא לְנַדּוֹת זָקֵן. וָאַתְייָא כַיי דְאָמַר רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי אַבָּהוּ. זָקֵן שֶׁאִירָע בּוֹ דָּבָר אֵין מוֹרִידִין אוֹתוֹ מִגְּדוּלָּתוֹ אֶלָּא אוֹמְרִים לוֹ. הִיכָּבֵד וְשֵׁ֣ב בְּבֵיתֶ֔ךָ. רִבִּי יַעֲקֹב בַּר אַבַּיי בְּשֵׁם רִבִּי אָחָא. זָקֵן שֶׁשָּׁכַח תַּלְמוּדוֹ מַחְמַת אוֹנְסוֹ נוֹהֲגִין בּוֹ (כִּ)קְדוּשַּׁת אָרוֹן. רִבִּי אָחָא רִבִּי תַנְחוּם רִבִּי חִייָה בְּשֵׁם רִבִּי יוֹחָנָן. זָקֵן שֶׁנִּידֶּה לְצוֹרֵךְ עַצְמוֹ אֲפִילוּ כַהֲלָכָה אֵין נִידּוּיוֹ נִידּוּי. Who permits61An excommunication proclaimed by a competent court, which does not expire automatically after 30 days.? Did we not state, if one of the excommunicators died one may not permit him62Babli 16a, somewhat different.? Rebbi Joshua ben Levi said, this you are saying in the absence of a Patriarch. But if there is a Patriarch, the Patriarch permits63Babli 17a.. Rebbi Jacob bar Aḥa in the name of Rebbi Abba bar Mamal: It happened that one of the excommunicators died and they did not permit him. Did not Rebbi Joshua ben Levi say, this you are saying in the absence of a Patriarch, but if there is a Patriarch, the Patriarch permits? What Rebbi Jacob bar Aḥa in the name of Rebbi Abba bar Mamal said is confirmed if he did not reform64If there is no legal basis for excommunication any competent court can revoke it.. Rebbi Jacob bat Abbay in the name of Rav Sheshet: At Usha65Where rabbinic Judaism (as far as it differs from its predecessor, Pharisaic Judaism) was organized after the end of the Hadrianic persecutions. they voted not to excommunicate an ordained rabbi. This parallels what Rebbi Samuel said in the name of Rebbi Abbahu: One does not strip an ordained rabbi who is guilty of something of his title but tells him, respect yourself and sit in your house662K. 14:10. An overriding authority has to forbid him to act as Rabbi. Babli 17a.. Rebbi Jacob bat Abbay in the name of Rebbi Aḥa: One treats an ordained rabbi who forgot his learning by an act of God with the holiness of the Ark67As the Babli explains, Berakhot.8b">Berakhot 8b, the Ark contained both the second whole and the first broken tablets. Therefore the broken mind of the Sage has to be treated with the reverence due to his earlier whole mind.. Rebbi Aḥa, Rebbi Tanḥum, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Excommunication by an ordained rabbi who excommunicated for his personal benefit is no excommunication68The opposite is noted (but not recommended) in the Babli, 17a..
בְּיוֹמוֹי דְרִבִּי יִרְמְיָה אֲתַת עַקָּא עַל טִיבֵּרַייָאֵי. שָׁלַח בָּעֵי מְנַרְתָּא דְכַסְפָּא גַבֵּי רִבִּי יַעֲקֹב בֵּירִבִּי בּוּן. שָׁלַח אָמַר לֵיהּ. אַדַּיִין לֹא שָׁב יִרְמְיָה מֵרָעָתוֹ. וּבִיקֵּשׁ לְנַדּוֹתוֹ. וַהֲוָה רִבִּי חִייָה בְּרֵיהּ דְּרִבִּי יְצְחָק עֲטוֹשִׁיָּא יְתִיב תַּמָּן. אָמַר לֵיהּ. שָׂמַעְתִּי שֶׁאֵין מְנַדִּין זָקֵן אֶלָּא אִם כֵּן עָשָׂה כְיָרָבְעַם בֶּן נְבָט וַחֲבֵירָיו. אָמַר לֵיהּ. דִּכְמָה הִשְׁקוּהָ. וּכְיָרָבְעַם בֶּן נְבָט וַחֲבֵירָיו עָשָׂה. וְנַדּוּן אִילֵּין לָאִילֵּין. וְחָשׁוּן אִילֵּין עַל אִילֵּין וְצָֽרְכוּן מִישְׁתַּרְייָא אִילֵּין מִן אִילֵּין. In the days of Rebbi Jeremiah there came a calamity on the Tiberians. He sent and demanded a silver candelabrum from Rebbi Jacob ben Rebbi Abun69As contribution to the expenses of the community.. He sent to tell him, Jeremiah still does not change from his evil ways70Since he holds that ordained rabbis are exempt from community taxes.. He wanted to excommunicate him. Rebbi Ḥiyya ben Rebbi Isaac from Atoshia was sitting there. He said to him, I heard that one may excommunicate an ordained rabbi only if he acted like Jerobeam ben Nebaṭ and his colleagues. He answered, “They49Aqabia ben Mehallalel denied that a freedwoman could be subject to the soṭah ritual and held that Shemaya and Abtalyon, the heads of a Synhedrion in early Roman times, staged an imitation ritual for a freedwoman suspected of infidelity. One may assume that this is influenced by the Roman prejudice against libertinae. Berakhot.19a">Babli Berakhot 19a. let her drink dikma.” Did he act like Jerobeam ben Nebaṭ and his colleagues? They excommunicated one another, worried one about the other, and needed permission from one another71This shows that the rules stated earlier are guidelines rather than laws, and that in any case the target of an excommunication has to see to it that it be lifted even if he disputes its legality..
וְכֵן מִי שֶׁנִּשְׁאַל לֶחָכָם וְהוּתַּר. מָה אֲנָן קַייָמִין. אִם בְּשֶׁנִּשְׁאַל קוֹדֶם לָרֶגֶל יְגַלַּח. אִם בְּשֶׁלֹּא נִשְׁאַל קוֹדֶם לָרֶגֶל אַל יְגַלַּח. אֶלָּא כִי נָן קַייָמִין בְּשֶׁנִּשְׁאַל קוֹדֶם לָרֶגֶל וְלֹא מָֽצְאוּ פְתַח לְנִדְרוֹ אֶלָּא בַרֶגֶל. כְּהָדָא. רִבִּי שִׁמְעוֹן בֵּרִבִּי לֹא מָֽצְאוּ פְתַח לְנִדְרוֹ עַד שֶׁבָּא אֶחָד מִזִּקְנֵי הַגָּלִיל. וְאִית דְּאַמְרִין רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר הֲוָה. וַהֲוָה נְסִיב לֵיהּ מִן הָכָא וּמֵקִים לֵיהּ הָכָא. נְסִב לֵיהּ מִן הָכָא וּמֵקִים לֵיהּ הָכָא. עַד דְּאַקִּימֵיהּ גַּו שִׁימְשָׁא מַפְלֵי מָאנוֹי. אָֽמְרוּן לֵיהּ. אִילּוּ הֲוִיתָה יֵדַע דְּהָדֵין סַבָּא עֲבַד לָךְ הָכֵין נְדַר הֲווִיתָא. אֲמַר לוֹן. לָא. וְשָׁרוּן לֵיהּ. וְלֵיהּ אָֽמְרִין. הָדָא מְנָן לָךְ. אֲמַר לוֹן. מְשָׁרֵת מֵאִיר הָיִיתִי בְּבָֽרְחוֹ שְׁנַיִם. וְיֵשׁ אוֹמְרִים. מַקְלוֹ שֶׁלְרִבִּי מֵאִיר הָֽיְתָה בְיָדוֹ וְהִיא הָֽיְתָה מְלַמְּדָתוֹ דַעַת. “And also who asked the Sages and was permitted6He made a vow which included not grooming and had the vow voided by a rabbi..” Where do we hold? If he asked before the holiday he should shave; if he did not ask before the holiday he should not shave. But we hold in case that he asked before the holiday and they found an opening only on the holiday72The rabbi may invalidate a vow only after the person making the vow conceded that had he considered a certain consequence of the vow beforehand, he never would have made the vow. This is known as “opening (to regretting the vow).” Differently Babli 17b.. As the following: 73The following is copied (partially completed by the Venice editor) in Nedarim 9:1:6" href="/Jerusalem_Talmud_Nedarim.9.1.6">Nedarim9:1, Notes 29–31. Nedarim.22b">Babli Nedarim22b. They did not find an opening for Rebbi Simeon ben Rebbi until one of the Sages of Galilee came; some say, he was Rebbi Simeon ben Eleazar. He took him from one place and put him in another, he took him from one place and put him in another until finally he put him into the sun and told him to check his garments for fleas. They said to him, if you had known that this old man would treat you in such a way, would you have made the vow? He said, No. They permitted him. They asked, from where do you have this? He said to them, I was Meïr’s servant when he fled the second time, but some say that Rebbi Meïr’s staff was in his hand and it taught him knowledge.
תַּנֵּי. כָּל־אֵילּוּ שֶׁאָֽמְרוּ. מְגַלְּחִין בַּמּוֹעֵד. מוּתָּרִין לְגַלֵּחַ בְּתוֹךְ שְׁלשִׁים יוֹם שֶׁלְאֵבֶל. אִית תַּנָּיֵי תַנֵּי. אָסוּר. [וְאִית תַּנָּיֵי תַנֵּי. מוּתָּר.] אָמַר רַב חִסְדָּא. מָאן דְּאָמַר. מוּתָּר. בְּשֶׁיֵּשׁ שָׁם רֶגֶל. מָאן דְּאָמַר. אָסוּר. בְּשֶׁאֵין שָׁם רֶגֶל. מַתְנִיתָא פְלִיגָא על רַב חִסְדָּא. הֲרֵי שֶׁתְּכָפוּהוּ אֲבֵלָיו זֶה אַחַר זֶה הֲרֵי זֶה מֵיקַל בַּסַּכִּין וּבַמִּסְפֶּרֶת אֲבָל לֹא בַּמִּסְפַּרַיִים. וְיֵיעָשֶׂה אֵבֶל הַשֵּׁינִי אֶצֶל הָרִאשׁוֹן כְּמִי שֶׁהוּא אָנוּס וִיגַלַּח. הֲוֵי לֹא אִתְאֲמָרַת אֶלָּא מִפְּנֵי כְבוֹד הָרֶגֶל. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בָּעֵי נִיחָא בְתוֹךְ שִׁבְעָה. בְּתוֹךְ שְׁלשִׁים. הָתִיב רִבִּי חֲנַנְיָה חֲבֵרוֹן דְּרַבָּנִן. וְהָא תָאנֵי. אֵילּוּ דְבָרִים שֶׁאָבֵל אָסוּר בָּהֶן כָּל־שִׁבְעָה. אִם בְּתוֹךְ שְׁלשִׁים הוּא אָסוּר בְּתוֹךְ שִׁבְעָה לֹא כָל־שֶׁכֵּן. לֹא אִיתְאֲמָרַת אֶלָּא בְּשֶׁתְּכָפוּהוּ אָבֵלִים. הָדָא אָֽמְרָה שֶׁהוּא מוּתָּר. אָמַר רִבִּי מַתַּנְיָה. מָאן דְּאָמַר. אָסוּר. כְּדַרְכּוֹ בַּמִּסְפַּרַיִם. 74Parallels to the arguments here are in the Babli, 17b. It was stated: All these for whom they said that they shave on a holiday are permitted to shave during the thirty days of mourning75The rules of mourning require abstention from all gainful work for 7 days, as well a abstention from grooming of all sorts. Work and some grooming are permitted during the following 23 days.. There are Tannaim who state, forbidden. [There are Tannaim who state, permitted.] Rav Ḥisda said, he who said permitted, if there happened to be a holiday; he who said forbidden, if there was no holiday. A baraita disagrees with Rav Ḥisda. If his mournings immediately followed one another he can lighten with a knife or coarse shears but not with scissors. But the second mourning relative to the first should be considered as an act of God and he should be permitted76Since the baraita implies that this is not so, the rules of holidays are not transferable to those of mourning.. Therefore it only was said for the honor of the holiday. Rebbi Samuel bar Rav Isaac asked, one understands the first Seven days. Within Thirty? Rebbi Ḥanania the colleague of the rabbis asked: Did we not state, these are the matters which are forbidden to the mourner during all Seven77Since the prohibition of mourning is separately stated for the first seven days of mourning, the same rules cannot apply for the remainder of the 30 days.? If he would be forbidden during Thirty days, within Seven not so much more? It could not have been said except if mournings immediately followed one another. Does this imply that he is permitted78But the general practice is not to shave for 30 days. Therefore one has to accept R. Mattania’s answer, that emergency shavings are permitted during the 30 day period following the holiday rules.? Rebbi Mattania said, he who said “forbidden”, as usual with scissors.
שָׂפָם וּנְטִילַת צִפּוֹרְנַיִם. אִית תַּנָּיֵי תַנֵּי. בָּרֶגֶל מוּתָּר וּבָאֵבֶל אָסוּר. אִית תַּנָּיֵי תַנֵּי. בָּרֶגֶל אָסוּר וּבָאֵבֶל מוּתָּר. מָאן דְּאָמַר. בָּרֶגֶל מוּתָּר. בְּשֶׁיֵּשׁ שָׁם רֶגֶל. וּבָאֵבֶל אָסוּר. בְּשֶׁאֵין שָׁם רֶגֶל. מָאן דְּאָמַר. בְּרֶגֶל אָסוּר. בְּשֶׁיֵּשׁ שָׁם הַעֲרָמָה. בָּאֵבֶל מוּתָּר. בְּשֶׁאֵין שָׁם הַעֲרָמָה. רַב חִייָה בַּר אַשִּׁי בְּשֵׁם רַב. הֲלְכָה כְדִבְרֵי מִי שֶׁהוּא מֵיקַל כָּאן וָכָאן. רִבִּי שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הֲלָכָה כְדִבְרֵי מִי שֶׁהוּא מֵיקַל בִהִילְכוֹת אֵבֶל. רַב אָמַר. שָׂפָם כִּנְטִילַת צִפָּרְנַיִם לְכָל־דָּבָר. אָמַר רִבִּי יִרְמְיָה. וּבִלְבַד בְּנוֹטוֹת. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי חֲנִינָה. זוּג בָּא לִפְנֵי רִבִּי בְּשָׂפָם וּבִנְטִילַת צִפָּרְנַיִם וְהִתִּיר לָהֶם רִבִּי. רִבִּי סִימוֹן בְּשֵׁם רִבִּי חֲנִינָה. שְׁנֵי זוּגוֹת הָיוּ. אֶחָד מֵעַמְּתָן וְאֶחָד מִידַד עָלֶה. אֶחָד בְשָׂפָם וְאֶחָד בִנְטִילַת צִפָּרְנַיִם. וְהִתִּיר לָהֶן רִבִּי. כְּהָדָא רִבִּי שְׁמוּאֵל בַּר אַבָּא דָֽמְכַת אַחְתֵּיהּ וַהֲוָה יְתִיב מַצְמֵי טֻפְרוֹיי. סְלַק רִבִּי לָֽעְזָר לְגַבֵּיהּ וְלָא כִסִּיתוֹן. סְלַק רִבִּי נָתָן בַּר אַבָּא לְגַבֵּיהּ וְכִסִּיתוֹן. אָמַר לֵיהּ. מִן קוֹמֹי רִבִּי לָֽעְזָר לָא כִסִּיתִּינוֹן. ומִן קוֹמוֹי אַתְּ מְכַסֵּי לוֹן. אֲמַר לֵיהּ. וּמַה אַתְּ סְבַר. דְּאַתְּ חָבִיב עָלַי כְרִבִּי לָֽעְזָר. Mustachios79Trimming them. and cutting fingernails. There are Tannaim who state, permitted on a holiday and forbidden in mourning. There are Tannaim who state, forbidden on a holiday and permitted in mourning80Babli 17b.. He who said permitted on a holiday, if there happens to be a holiday; and forbidden in mourning, if there is no holiday. He who said forbidden on a holiday, if it involves trickery81When with some effort he could have done it before the start of the holiday.; and permitted in mourning, without trickery. Rav Ḥiyya bar Ashi in the name of Rav: practice follows him who is lenient at both occasions. Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: practice follows him who is lenient in the rules of mourning82Babli 18a and many other occasions. In G: ר׳ יעקב בר …. שמעון בר אבא.. Rav said, the lips follow cutting fingernails in all respects. Rebbi Jeremiah said, only if they interfere83If the hairs of the mustachio interfere with eating. Babli 18a.. Rebbi Isaac bar Naḥman in the name of Rebbi Ḥanina: A pair came before Rebbi about lips and cutting fingernails and Rebbi permitted it to them. Rebbi Simon in the name of Rebbi Ḥanina: There were two pairs, one from Amatheh84In the Babli 18a, Hamath. and one from Yedid-Aleh, one about lips and one about cutting fingernails, and Rebbi permitted to them. As the following. The sister of Rebbi Samuel bar Abba died and he was sitting cutting his fingernails. Rebbi Eleazar visited him and he did not cover them. Rebbi Nathan bar Abba visited him and he was covering them85Not knowing whether his visitor knew that cutting fingernails in the mourning period was permitted.. He said to him, you did not cover them in front of Rebbi Eleazar; but in front of me you are covering them? He answered him, do you think that you are as dear to me as Rebbi Eleazar86There was no danger that R. Eleazar would misinterpret current practice.?