MISHNAH: The excess of monies collected for kidnap victims is for kidnap victims; the excess of monies collected for a particular kidnap victim is for this kidnap victim. The excess of monies collected for the poor is for the poor; the excess of monies collected for a particular poor person is for this poor person. The excess of monies collected for the dead¹⁰⁴For funeral expenses. is for the dead; the excess of monies collected for a particular dead is for his heirs; Rebbi Meïr says, the excess of monies collected for a particular dead shall be left until Elijah comes¹⁰⁵Since one does not know what to do with this money, it cannot be touched until Elijah, a member of the Heavenly Court who knows what the rules really should be, comes to announce the Messiah.; Rebbi Nathan says, from the excess of monies collected for a particular dead one builds a memorial on his grave.

HALAKHAH: If they collected for him presuming that he had nothing and it turned out that he had some¹⁰⁶The reading of ג: ”had nothing”, has to be rejected as scribal error.. Rebbi Jeremiah wanted to say, the excess of monies collected for a particular dead is for his heirs. Rebbi Idi from Ḥutra said to him, think of it, did they intend only for [him¹⁰⁷Since the intent was to bury a destitute person, should the money not be given to the administrators of welfare for the benefit of future needs?? He said to him], I did [not] say this; what is your source¹⁰⁸R. Jeremiah realizes that it is a good question but he quoted a Mishnah; R. Idi has no tannaitic source to support him.?

¹⁰⁹Tosephta 1:12, Babli Sanhedrin48a.“It was stated in the name of Rebbi Nathan: From the excess of monies collected for a particular dead he builds a memorial on his grave or perfume^109aThis is the corrector’s text, following B. The scibe wrote זלח, a root not otherwise recorded in rabbinic Hebrew or Aramaic. his bier. It was stated, one does not redeem a kidnap victim for another kidnap victim¹¹⁰Monies collected for a particular prisoner should not be used to redeem another, but in cases of urgent need the hands of the administrators are not tied by this rule. and one does not collect a stole for a stole¹¹¹If clothing is collected for a particular person, he should be given exactly what was collected for him., but one does not restrict the power of the administrators of charity in this.” It was stated, Rabban Simeon ben Gamliel says, one does not build mausoleums for the just; their words are their remembrance¹¹²Gen. rabba82(11)..

¹¹³As the concurrent testimony of ג and the scribe’s text show, the following text is not part of the original Halakhah. It was added by the corrector from B; both its Aramaic and the names appearing are Babylonian. A somewhat different Yerushalmi text is in Berakhot2:1 (Notes 53–67) and Mo`ed Qaṭan3:7 (83c l. 40–83d l. 8). Rebbi Joḥanan was leaning on Rebbi Ḥiyya bar Abba when Rebbi Eliezer<sup>114</sup>This should read: Eleazar. saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he hides himself. Rebbi Jacob bar Idi said to him, thus they behave among themselves; Rebbi Ze`ira did not greet Rabba since they observe¹¹⁵Job29:8. Boys see me and hide themselves; elders rise and stand. He asked him, may one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eliezer¹¹⁴This should read: Eleazar. did well that he did not pass before you. The other thing the Babylonian does, that he does not mention my tradition in my name. Rebbi Immi and Rebbi Assi¹¹⁶He is R. Yasa in Yerushalmi texts. came to him. They said to him, Rabbi, so it happened that it was a synagogue of weavers, about a bolt topped by a lock¹¹⁷Mishnah Eruvin10:9. about which Rebbi Eleazar and Rebbi Yose disagreed until they tore a Torah scroll in their rage. Would you think that they tore a Torah scroll? But that a Torah scroll was torn. There was an old man there, Rebbi Yose ben Qisma, who said, I wonder whether this synagogue will not be a place of foreign worship. He came back and asked, where is the colleague? Rebbi Jacob bar Idi came and said to him, it is written¹¹⁸Jos. 11:15., all that the Eternal commanded to His servant Moses so Joshua commanded. When Joshua explained, did he mention every time “so said Moses”? No, he explained and they knew that it was Moses’s teaching. So also Eleazar sits and explains and everybody knows that it is your teaching. He said to them¹¹⁹R. Immi (Ammi) and R. Assi (Yasa)., why do you not know to pacify like our colleague Ben Idi?

Why did Rebbi Joḥanan insist to require that traditions should be reported in his name? For also David begged for divine mercy in this respect, as it says, may I dwell in Your tent forever, I shall seek shelter under the cover of Your wings, Selah¹²⁰Ps. 61:5.. Could David think of living forever? Rather, David said before the Holy One, praise to Him: Master of the World, may I have the merit that my words will be mentioned in synagogues and houses of study. What good does that do to him? Simeon, the son of the Nazir said in the name of Rebbi Isaac If a Sage’s pronouncement in matters of practice is mentioned in this world, the latter’s lips whisper with him in the grave for it is said¹²¹Cant. 7:10. Note that in Accadic the root dbb means “to speak”., dripping from the lips of the sleeping ones. Like that softened bunch of grapes, if a person puts his finger on it immediately it drips, so also the lips of the just drip, for if one mentions their pronouncements in matters of practice the latter’s lips whisper in the grave. What good does that do to them? The son of the Nazir says, like one who drinks spiced wine; Rebbi Isaac said, like one who drinks old wine, even though he cannot taste it.

¹²²This paragraph is from Šabbat1, Notes 188–191. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him, for it is said¹²³Ps. 39:7., only in image a man wanders. It is written¹²⁴Prov. 20:6. many a man professes good will, this is the rest of mankind; but where will you find one you can trust, that is Rebbi Ze`ira. As Rebbi Ze`ira said, should we take the traditions of Rav Sheshet into account since he is blind? Rebbi Ze`ira said to Rebbi Assi, does the Rabbi know Bar Petaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Ze`ira said to Rebbi Assi¹¹⁶He is R. Yasa in Yerushalmi texts., does the Rabbi know Rav that you quote traditions in his name? He said to him, Rebbi¹²⁵Read: Rav. Ada bar Ahavah quoted them in his name.

¹²⁶This again is the Babylonian version of the text in Berakhot and Mo`ed Qaṭan. There is no generation without scoffers. What did the hooligans of David’s generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Eternal’s house? David said, even though they intend to enrage me, something should come over me were I not happy, I enjoy it when they say to me: let us go to the Lord’s house¹²⁷Ps. 122:1.. When your days will be complete and you will lie with your forefathers¹²⁸2Sam. 7:12.. The Holy One, praise to Him, said to David:, I am counting full days for you, I am not counting missing days for you. Will not your son Solomon build the Temple for public sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said¹²⁹Prov. 21:3., upholding justice and law is preferred by the Eternal to sacrifice.]