משנה: שָׂדֶה שֶׁנִּתְקַװְצָה תִּיזָּרַע לְמוֹצָאֵי שְׁבִיעִית. שֶׁנִּיטַּייְבָה אוֹ שֶׁנִּידַּייְרָה לֹא תִיזָּרַע לְמוֹצָאֵי שְׁבִיעִית. שָׂדֶה שֶׁנִּטַּייְבָה. בֵּית שַׁמַּאי אוֹמְרִים אֵין אוֹכְלִין פֵּירוֹתֶיהָ בַּשְּׁבִיעִית. וּבֵית הִלֵּל אוֹמְרִים אוֹכְלִין. בֵּית שַׁמַּאי אוֹמְרִים אֵין אוֹכְלִין פֵּירוֹת שְׁבִיעִית בְּטוֹבָה. וּבֵית הִלֵּל אוֹמְרִים בְּטוֹבָה וּשֶׁלֹּא בְטוֹבָה. רִבִּי יְהוּדָה אוֹמֵר חִילּוּף הַדְּבָרִים זֶה מִקּוּלֵּי בֵּית שַׁמַּאי וּמֵחוּמְרֵי בֵּית הִלֵּל. MISHNAH: A field that had been cleared of thistles may be sown at the end of the Sabbatical year. [A field] improved or fertilized should not be sown at the end of the Sabbatical year. A field that was improved, the House of Shammai say one does not eat its produce in the Sabbatical year, but the House of Hillel say one does. The House of Shammai say one does not eat Sabbatical produce in reciprocity3He arranges to clear a friend’s field and the friend will clear his., but the House of Hillel say in reciprocity and without reciprocity. Rebbi Jehudah says it the other way around; this is one of the leniencies of the House of Shammai and stringencies of the House of Hillel15This is the position of the anonymous Tanna of Tosephta 3:10 who reports that Shammai himself wanted to forbid eating in reciprocity but only a later Court really forbade it..
הלכה: שָׂדֶה שֶׁנִּיקַװְצָה כו׳. תַּמָּן אָֽמְרִין בְּשֶׁנִּיטְּלוּ קוֹצֶיהָ. וְרַבָּנִין דְּהָכָא אָֽמְרִין מִשֶּׁחָרַשׁ. עַל דַּעְתֵּיהוּ דְּרַבָּנִין דְּהָכָא אֵי זֶהוּ הַטִּייוּב כָּל־הָעָם חוֹרְשִׁין פַּעַם אַחַת וְהוּא חוֹרֵשׁ שְׁנֵי פְעָמִים. וְכָא כֵן. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן תַּמָּן אֵין הַמַּלְכוּת אוֹנֶסֶת. בְּרַם הָכָא הַמַּלְכוּת אוֹנֶסֶת. HALAKHAH: “A field that had been cleared of thistles”, etc. There16In Babylonia, in the Persian empire. they say, when its thistles were removed, but the rabbis here say, when they were ploughed under17This implies that ploughing one’s field in the Sabbatical year is permitted, against all principles stated in Mishnaiot 1:1, 2:1.. What is improvement in the opinion of the rabbis here? Everybody ploughs once and he ploughs twice18In Tosephta 3:10, “if everybody ploughs five and he ploughs six”, meaning he ploughs narrower furrows to turn the earth over more thoroughly.. How can that be? Rebbi Yose ben Rebbi Abun said, there the government does not oppress, but here the government oppresses19Start of an extensive description of the oppression by the Roman government and its legal consequences..
בָּרִאשׁוֹנָה כְּשֶׁהָֽיְתָה הַמַּלְכוּת אוֹנֶסֶת. הוֹרֵי רִבִּי יַנַּאי שֶׁיְּהוּ חוֹרְשִׁים חֲרִישָׁה רִאשׁוֹנָה. חַד מְשֻׁמָּד הֲוָה אִיעֲבַר חָמְתוֹן רַמְייָן קוֹבְעֳתָה. אֲמַר לוֹן הַאסְטוּ שָׁרָא לְכוֹן מִירְדִי. שָׁרָא לְכוֹן רַמְייָן קוֹבְעֳתָה. When the government was oppressing the first time22One has to assume that under the Severan dynasty, Jewish farmers did not have to deliver provisions (annona) to the army during the Sabbatical year. R. Yannai can be dated to the early military anarchy in the third Century. In the Babli (Sanhedrin 26a) it is stated that R. Yannai proclaimed: Go and sow in the Sabbatical year because of the annona. Rebbi Yannai instructed to plough a single ploughing. An apostate was passing by, he saw them putting up the harrow. He said to them, hey you23Latin heus tu; cf. Levy’s dictionary, vol. 4, p. 241; E. and H. Guggen-heimer, Notes on the Talmudic Vocabulary 12–15, לשוֹננוּ 39 (1975), pp. 62–69.! Is it permitted for you to plough? Is it permitted for you to put up the harrow?
אָמַר רִבִּי יַעֲקֹב בַּר זַבְדִּי קוֹמֵי רִבִּי אַבָּהוּ לֹא כֵן אָמַר רִבִּי זְעִירָא וְרִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי רִבִּי יִרְמְיָה רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק נִמְנוּ בַּעֲלִייַת בֵּית לִבְזָה בְּלוֹד. עַל כָּל־הַתּוֹרָה מְנַייִן אִם יֹאמַר גוֹי לְיִשְׂרָאֵל לַעֲבוֹר עַל אַחַת מִכָּל־מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה חוּץ מֵעֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים יַעֲבוֹר וְלֹא יְיהָרֵג. הָדָא דְתֵימָר בֵּינוֹ לְבֵין עַצְמוֹ. אֲבָל בְּרַבִּים אֲפִילוּ מִצְוָה קַלָּה לֹא יִשְׁמַע לוֹ. כְּגוֹן לוּלִיָּינוּס וּפַּפּוֹס אָחִיו שֶׁנָּֽתְנוּ לָהֶן מַיִם בִּכְלִי זְכוּכִית צְבוּעָה וְלֹא קִיבְּלוּ מֵהֶן. אָמַר לֹא מִתְכַּװֵן מְשַׁמַּדַּתְכוֹן וְלָא אִתְכַּװֵן אֶלָּא מִיגְבֵּי אַרְנוֹנִין. כַּמָּה הֵן רַבִּים. רַבָּנִין דְּקֵיסָרִין אָֽמְרִין עֲשָׂרָה דִכְתִיב וְנִקְדַּשְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל. Rebbi Jacob bar Zabdi said before Rebbi Abbahu: Did not Rebbi Zeїra and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, say that they voted on the upper floor of the Libzah house24In the Babli, Sanhedrin 74a, this is called the Nitzah house. in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Julianus and his brother Pappos whom they gave water in a colored glass25Julianus and Pappos were famous martyrs from the time of Trajan. It is not clear which commandment they were ordered to transgress. (A change of consonant from J to L also occurs in Italian Luglio(“month of July”) from Latin Julius. and they did not accept. He said, they do not intend to lead you to apostasy, they only want to collect annona. What means “in public”? The rabbis of Caesarea say ten, as it is written26In the Babli, Sanhedrin74b, it is noted that the verse in itself does not prove anything but that one has to compare the wording “I shall be sanctified in the midst of the Children of Israel,” with Num. 16:21 “separate yourselves from the midst of this congregation”, where Qoraḥ and his adherents were 10. The main inference from the verse is that the public has to be Jewish; a single Jew with many Gentiles is not in public. (Lev. 22:32): “I shall be sanctified in the midst of the Children of Israel.”
רִבִּי אֲבוּנָא זְעִירָא חַמְנוּנֵיהּ פָּרֵי חוֹרִי חַמְרָא בְּשׁוּבְתָא. רִבִּי יוֹנָה וְרִבִּי יוֹסֵה הוֹרוּן מֵפֵי לְאֻרְסִקִּינֻס בְּשׁוּבְתָא. אָמַר רִבִּי מָנָא קְשִׁיתָהּ קוֹמֵי רִבִּי יוֹנָה אַבָּא לֹא כֵן אָמַר רִבִּי זְעִירָא רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי רִבִּי יִרְמְיָה רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק נִמְנוּ בַּעֲלִייַת בֵּית לִבְזָה בְּלוֹד. עַל כָּל־הַתּוֹרָה מְנַייִן אִם יֹאמַר גוֹי לְיִשְׂרָאֵל לַעֲבוֹר עַל אַחַת מִכָּל־מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה חוּץ מִן הָעֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים יַעֲבוֹר וְלֹא יְיהָרֵג. הָדָא דְתֵימָר בֵּינוֹ לְבִין עַצְמוֹ. אֲבָל בְּרַבִּים אֲפִילוּ מִצְוָה קַלָּה לֹא יִשְׁמַע לוֹ. כְּגוֹן לוּלִייָנוּס וּפַּפּוֹס אָחִיו שֶׁנָּֽתְנוּ לָהֶן מַיִם בִּכְלִי זְכוּכִית צְבוּעָה וְלֹא קִיבְּלוּ מֵהֶן. אָמַר לֹא אִתְכַּװֵן מְשַׁמַּדַּתוֹן וְלֹא אִתְכַּװֵן אֶלָּא מֵיכוֹל פִּיתָּא חֲמִימָא. כַּמָּה הֵן רַבִּים. רַבָּנִין דְּקֵיסָרִין אָֽמְרִין עֲשָׂרָה דִכְתִיב וְנִקְדַּשְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל. They saw the young Rebbi Abuna27Nothing is known about him and about the circumstances under which he was forced to collect dung. collecting donkey’s dung on the Sabbath. Rebbi Jonah and Rebbi Yose permitted baking for Ursicinus28Legate in Syria (351–354) of the emperor Gallus. At that time, the Roman government already was Christian and, while they did not yet try to convert the Jews by force, they certainly welcomed an opportunity to force the Jews to break their law. The argument of the rabbis implies that martyrdom is required only if the Gentile wants to force his religion on the Jew, not if he wants to force him to transgress the laws of the Torah. The Babli (Sanhedrin 74b) comes to the same conclusion in the case of fire worshippers who take fire for their temple where everybody comes to warm themselves. on the Sabbath. Rebbi Mana said, I asked before my father Rebbi Jonah, did not Rebbi Zeїra and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, say that they voted on the upper floor of the Libzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Julianus and his brother Pappos whom they gave water in a colored glass and they did not accept. He said, he does not intend to lead you to apostasy, he only wants to eat warm bread. What means “in public”? The rabbis of Caesarea say ten, as it is written (Lev. 22:32): “I shall be sanctified in the midst of the Children of Israel.”
רִבִּי אָבוּנָא בָּעָא קוֹמֵי רִבִּי אִימִּי גּוֹיִם מַהוּ שֶׁיְּהוּ מְצוּוִּין עַל קִידּוּשׁ הַשֵּׁם. אָמַר לֵיהּ וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל. יִשְׂרָאֵל מְצוּוִּין עַל קִידּוּשׁ הַשֵּׁם וְאֵין הַגּוֹיִם מְצוּוִּין עַל קִידּוּשׁ הַשֵּׁם. רִבִּי נָסָא בְשֵׁם רִבִּי לָֽעְזָר שָׁמַע לָהּ מִן הָדָא. לְדָבָר הַזֶּה יִסְלַח יי֨ לְעַבְדֶּךָ וגו׳. יִשְׂרָאֵל מְצוּוִּין עַל קִידּוּשׁ הַשֵּׁם וְאֵין הַגּוֹיִם מְצוּוִּין עַל קִידּוּשׁ הַשֵּׁם. Rebbi Abuna asked before Rebbi Ammi: Are Gentiles required to sanctify the Name29“To sanctify the Name” means to suffer martyrdom for one’s faith (under the conditions spelled out before.)? He said to him (Lev. 22:32): “I shall be sanctified in the midst of the Children of Israel.” Israel are required to sanctify the Name; the Gentiles are not required to sanctify the Name. Rebbi Nasa in the name of Rebbi Lazar understood it from the following (2K. 5:18): “May the Eternal forgive His servant for this30Elisha permitted Naaman to accompany his king to a pagan temple and to bow down there; for a Jew that would be unthinkable. Same argument in Babli Sanhedrin 74b, in the name of the school of Rav., etc.” Israel are required to sanctify the Name; the Gentiles are not required to sanctify the Name.
רִבִּי אַבָּא בַּר זְמִינָא הֲוָה מְחַייֵט גַּבֵּי חַד אֲרַמָּאִי בְּרוֹמֵי. אַייְתֵי לֵיהּ בָּשָׂר דִּנְבֵילָה אֲמַר לֵיהּ אֲכוֹל. אֲמַר לֵיהּ לֵינָא אֲכִיל. אֲמַר לֵיהּ אֲכוֹל דִּלָכֵן אֲנָא קְטִילְנָא לָךְ. אֲמַר לֵיהּ אִין בְּעִית מִיקְטַל קְטוֹל דַּאֲנָא לֵינָא מֵיכַל בָּשָׂר דִּנְבֵילָה. אֲמַר לֵיהּ מָהֵן מוֹדַע לָךְ דְּאִילּוּ אֲכָלָת הֲוֵינָא קְטִיל לָךְ. אוֹ יְהוּדַיי יְהוּדַיי אוֹ אֲרַמָּאי אֲרַמָּאי. אָמַר רִבִּי מָנָא אִילּוּ הֲוָה רִבִּי אַבָּא בַּר זְמִינָא שָׁמַע מִילֵּיהוֹן דְּרַבָּנִין מֵיכַל הֲוָה. Rebbi Abba bar Zemina was working as a tailor in Rome at the place of an Aramean31An Aramaic speaking Gentile.. He32The Gentile. brought him33R. Abba bar Zemina. meat of a carcass and told him33R. Abba bar Zemina. to eat. He33R. Abba bar Zemina. said to him, I will not eat. He said to him33R. Abba bar Zemina. eat! Otherwise I shall kill you. He33R. Abba bar Zemina. said to him, if you have to kill, kill, for I shall not eat meat of a carcass. He said to him33R. Abba bar Zemina., certainly you should know that I would have killed you, had you eaten. Either one is a Jewish Jew or an Aramean Aramean. Rebbi Mana said, if Rebbi Abba bar Zemina had understood the words of the rabbis, he would have eaten34Since R. Abba then would have been killed, it follows that the statement from the Libzah house must be modified according to circumstances..
טִייְבָהּ וּמֵת בְּנוֹ מַהוּ שֶׁיְּהֵא מוּתָּר לְזוֹרְעָהּ. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אִימִּי בְשֵׁם רִבִּי יוֹסֵה בֵּי רִבִּי חֲנִינָה טִייְבָהּ וּמֵת בְּנוֹ מוּתָּר לְזוֹרְעָהּ. טִייְבָהּ וּמְכָרָהּ אָסוּר לְזוֹרְעָהּ. עָבַר וּזְרָעָהּ מוּתָּר שֶׁלֹּא גָֽזְרוּ אֶלָּא עַל הַגֶּדֶר שֶׁהוּא יָכוֹל לַעֲמוֹד בּוֹ. If somebody improved [his field] and died, may his son sow? Rebbi Jacob bar Aḥa, Rebbi Immi in the name of Rebbi Yose ben Rebbi Ḥanina: If somebody improved [his field] and died, his son may sow; if he improved [his field] and sold it, it is forbidden to be sown. If [the buyer] transgressed and sowed, it is permitted since they did decide only on a fence35The "fence" around the Law which is the basis of all rabbinic decrees, Mishnah Avot 1:1. In many cases, it would be impossible for the buyer to verify that the field had been improved during the Sabbatical year. The expression גזרו instead of גדרו is Babylonian spelling; in a series of parallel Tosephtot (3:13) the language is שלא גדרו אלא גדר שיכול לעמוד. that one may live with.
טִייוּב בִּזְמַן זֶה מַהוּ. רִבִּי יִרְמְיָה סָבַר מֵימַר שָׁרֵי. אָמַר רִבִּי יוֹסֵה וְלֹא שְׁמִיעַ רִבִּי יִרְמְיָה שֶׁהוּא לוֹקֶה. לֹא שְׁמִיעַ שֶׁהוּא פָּסוּל מִן הָעֵידוּת. חָזַר וְאָמַר אִין דְּהוּא שְׁמִיעַ אֶלָּא כְאֵינַשׁ דְּשָׁמַע מִילָּה וּמַקְשֵׁי עֲלָהּ. אָמַר רִבִּי חִזְקִיָּה אִתְתָּבַת קוֹמֵי רִבִּי יִרְמְיָה דְּאָמַר וְכִי אֵין זֶה בֵּית דִּין עָמַד וּבִיטֵּל. חֵילֵיהּ דְּרִבִּי יִרְמְיָה מִן הָדָא. בַּת יִשְׂרָאֵל שֶׁבָּאת לְהַדְלִיק מִן הַכֹּהֶנֶת טוֹבֶלֶת אֶת הַפְּתִילָה שֶׁמֶן שְׂרֵיפָה וּמַדְלֶקֶת. רִבִּי חוּנָה בְשֵׁם דְּבֵית רִבִּי יַנַּאי שְׁעַת מִשְׁלַחַת זְאֵיבִים הָֽיְתָה וְלֹא עָמַד בֵּית דִּין וּבִיטֵּל. כְּמַה דְתֵימַר תַּמָּן לֹא עָמַד בֵּית דִּין וּבִיטֵּל וָכָא לֹא עָמַד בֵּית דִּין וּבִיטֵּל. What are the rules if somebody improved today? Rebbi Jeremiah wanted to say, it is permitted. Rebbi Yose said, did Rebbi Jeremiah not hear that he would be whipped? Did he not hear that he would be unacceptable for testimony36Both whipping and the exclusion from being a witness are rabbinic decrees since only activities mentioned in the verse are biblical prohibitions.? He turned around and said, certainly he had heard! But he is like someone who hears a statement and questiones it. Rebbi Ḥizqiah said, it was objected before Rebbi Jeremiah, there seems not to have been a court which disestablished37A rabbinic decree passed by a competent court can only be lifted by a court of higher standing. Since the rabbinic restrictions of the Sabbatical year go back to the Men of the Great Assembly, the minimum standing such a court would have to have is that of Rabban Gamliel who disestablished the prohibition of the first two terms (Halakhah 1:1). No court of later times has that standing.! The force of Rebbi Jeremiah is from the following38Terumot11:10. “Oil to burn” is olive oil of the heave that became impure and can no longer be consumed. It is the Cohen’s property and must be burned either for heat or for light. By rabbinic decree, the burning also must be for the benefit of the Cohen or his family. The baraita permits some use of the oil by non-Cohanim.: “An Israel woman who comes to a priestly woman39The wife or unmarried daughter of a Cohen. to get fire dips the wick into oil to burn and lights.” Rebbi Ḥuna in the name of the house of Rebbi Yannai: It was a time of wolf packs40A time of emergency when people tried to be out on the street as little as possible.; there was no court which disestablished41The short-cut described was never endorsed by a court but was tolerated by the rabbis of the time. Since the baraita is an unconditional statement, it follows that a rabbinic decree that fell into general disuse because of special circumstances remains in disuse even in normal times; no court is needed to lift the decree. In this case, the power of the people is greater than the power of the court.. As you say there, there was no court which disestablished, so here there was no court which disestablished42No court was needed once permission was given to work for the Roman government.!
וְדִכְװָתָהּ מֵאֵימָתַי אָדָם זָכָה בְפֵירוֹתָיו בִּשְׁבִיעִית. רִבִּי יִרְמְיָה סָבַר מֵימַר מִשֶּׁיִּתְּנֵם לְתוֹךְ כֵּלָיו. רִבִּי יוֹסֵי סָבַר מֵימַר אֲפִילוּ נְתָנָם לְתוֹךְ כֵּלָיו לֹא זָכָה בָּהֶן דְּהוּא סָבַר דְּאִינּוּן דִּידֵיהּ. וְלֵית אִינּוּן דִּידֵיהּ. כְּהָדָא רִבִּי טַרְפוֹן יָרַד לֶאֱכֹל קְצִיעוֹת מִתּוֹךְ שֶׁלּוֹ שֶׁלֹּא בְטוֹבָה כְבֵית שַׁמַּי. חֲמוּנֵיהּ סַנְטֵירַיָה וְשׁוּרוֹן חַבְּטוֹן עָלוֹי. כַּד חֲמָא גַרְמֵיהּ בְּסַכָּנָה. אָמַר לוֹן בְּחַיֵיכוֹן אָֽמְרִין גַּו בֵּיתֵייהּ דְּטַרְפוֹן עַתְדִּין לֵיהּ תַּכְרִיכִין. כַּד שְׁמָעוֹן כֵּן אִישְׁתַּטְחוֹן עַל אַפֵּיהוֹן אָֽמְרִין לֵיהּ רִבִּי שָׁרֵי לָן. אָמַר לוֹן יֵיתֵי עָלַי עַל כָּל־חוֹטֵר וְחוֹטֵר דַּהֲוָה נְחִית עָלַי. הֲוֵינָא שָׁרֵי לְכוֹן עַל קַדְמִיָּיא. בְּאִילֵּין תַּרְתֵּין מִילַּיָּיא נְהַג רִבִּי טַרְפוֹן כְּבֵית שַׁמַּאי וּסְכֵין. בְּהָדָא וּבְקִרְיַת שְׁמַע. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי חֲנִינָה בֶּן גַּמְלִיאֵל כָּל־יָמָיו שֶׁל רִבִּי טַרְפוֹן הָיָה מִתְעַנֶּה עַל הַדָּבָר הַזֶּה וְאוֹמֵר אִי לִי שֶׁנִּתְכַּבַּדְתִּי בְכִתְרָהּ שֶׁל תּוֹרָה. A similar case: When does a man acquire Sabbatical fruit? Rebbi Jeremiah wanted to say, when he puts them in his vessels. Rebbi Yose wanted to say, even if he puts them into his vessels he did not acquire them; he thinks that they are his but they are not his43If the fruits had a human owner, they would become property of the person who takes them. If somebody steals fruit from a farmer, once the fruit is in his vessel he is the owner but owes the farmer the value of the fruit he took. However, Sabbatical fruit are God’s property; even after they have been harvested they retain the holiness of the Sabbatical. They may be eaten but not used for industrial purposes. Hence, they cannnot be acquired as property.. Compare the following44Different versions of the story are in Massekhet Kallah; BabliNedarim 62a.: Rebbi Tarphon went to eat single figs from somebody’s property without reciprocity, following the House of Shammai. The watchmen45Jastrow takes the word as saf‘el of נטר “to guard”. (In Arabic, the word means “cymbal”.) saw him and started whipping him. When he saw himself in danger, he said to them, by your lives, tell in Tarphon’s house to have his burial shrouds ready. When they heard this, they prostrated themselves before him and said, Rebbi, forgive us. He said to them, so and so should come upon me if I did not forgive you beforehand every stick that was coming down on me. In these two instances did Rebbi Tarphon follow the House of Shammai and endangered himself, in the case here and in the recitation of Shema'46Berakhot, Mishnah 1:7.. Rebbi Abbahu in the name of Rebbi Ḥanina ben Gamliel: All his life did Rebbi Tarphon repent about this happening and said, woe to me that I used the Crown of the Torah47MishnahAvot 1:13: “He who uses the Crown disappears.”.