Rabbi Eliezer and Rabbi Yosei disagreed about this issue until it reached a point that they tore up a Torah scroll in their anger. Before the Gemara resumes the story, it asks: Could it enter your mind that these Sages tore up a Torah scroll? Rather, it means that as each of them pulled it in his own direction, a Torah scroll was torn. The Gemara returns to the story told by Rabbi Ami and Rabbi Asi: There was a certain old man, one of the Sages, named Rabbi Yosei ben Kisma, and he said: I will be surprised if this synagogue does not become a house of idolatry, since the Sages say that whoever is angry should be in your eyes like an idol worshipper. The Gemara relates that although Rabbi Ami and Rabbi Asi thought that Rabbi Yoḥanan would be appeased after hearing this story disparaging anger between Torah scholars, Rabbi Yoḥanan responded and said: This is an incident between colleagues. How can you compare that to my situation, as Rabbi Eliezer is my disciple? Rabbi Ya'akov bar Idi entered before Rabbi Yoḥanan and said to him that it is written: "As God commanded Moses His servant, so did Moses command Joshua and so did Joshua; he left nothing undone from all that God had commanded Moses" (Joshua 11:15). From here it is evident that Joshua taught the Jewish people all of the Torah that he learned from Moses. Is it possible to conceive that with every statement that Joshua made while sitting and expounding to the Jewish people he would diligently say: Thus said Moses?" This does not seem plausible. Rather, Joshua would sit and expound, and everyone knew that it is the Torah of Moses. Similarly, you, Rabbi Yoḥanan, should know that Eliezer, your disciple, is sitting and expounding before his own disciples, and although he does not say so explicitly, everyone knows that it is your Torah. Rabbi Yoḥanan said to Rabbi Ami and Rabbi Asi, who had tried unsuccessfully to appease him: Why is it that you do not know how to appease like ben Idi our colleague?

The Gemara asks: What is the reason that Rabbi Yoḥanan was so insistent that people say the halakha in his name? The Gemara answers: Since even King David entreated God with regard to this issue to have mercy on him, as it is stated: "I will dwell in Your tent forever; I will take refuge in the covert of Your wings, Selah" (Psalms 61:5). Did David imagine that he would live and endure forever? Rather, this is what David said before the Holy One, Blessed be He: Master of the Universe, may I merit that my words will be said in my name in synagogues and study halls, and through this I will attain perpetual life for myself. The Gemara adds that Shimon ben Nezira said in the name of Rabbi Yitzḥak: Every Torah scholar from whose mouth people quote a matter of halakha in this world, even after his death, his lips move along with it in the grave, as it is stated: "And your palate is like the best wine…moving gently the lips of those that sleep" (Song of Songs 7:10). Just as with regard to a mass of heated grapes, once a person places his finger on them, they immediately issue froth, as the wine bubbles up and moves around, so too, with regard to the lips of the righteous, when people quote matters of halakha from the mouths of the righteous, their lips move with them in the grave. The Gemara asks: What pleasure is there for a righteous person when his lips move in the grave? Shimon bar Nezira said: He derives pleasure like one who drinks spiced wine. Rabbi Yitzḥak said: His pleasure is like that of one who drinks aged wine. Even after he drinks it, the taste of the wine remains in his mouth. Similarly, when a Torah scholar's teachings are quoted in his name in this world, his soul in the Garden of Eden enjoys the feeling.

Rabbi Giddel said: One who quotes a teaching in the name of the one who said it should see in his mind's eye the author of the teaching as if he were standing opposite him at that moment, as it is stated: "Surely man walks as a semblance" (Psalms 39:7). When one thinks of another by quoting the Torah he taught, one should visualize the image or semblance of that person. On a related note, the Gemara continues. It is written: "Most men will proclaim every man his own goodness" (Proverbs 20:6). This is referring to all other people, meaning that most people will quote another person's Torah thoughts without attributing them to their author. However, the verse continues: "But a faithful man who can find?" That is, who is faithful and accurate in reporting others' teachings? This is referring to Rabbi Ze'eira, who took great care to maintain the accuracy of the tradition. As Rabbi Ze'eira said: We need not concern ourselves with the traditions of Rav Sheshet, as he is an open-eyed man, a euphemism for a blind person. Since he could not see his master's face while studying with him, it is possible that he did not report his master's words accurately. The Gemara relates another incident that illustrates Rabbi Ze'eira's concern with the accurate conveyance of tradition. Rabbi Ze'eira said to Rabbi Asi: Did the Rabbi, i.e., Rabbi Asi, know bar Petayya, that you quote teachings in his name? Rabbi Asi said to him: I heard them from Rabbi Yoḥanan who said them in his name. Rabbi Ze'eira said to Rabbi Asi: Did the Rabbi, i.e., Rabbi Asi, know Rav, that you quote teachings in his name? He said to him: I heard them from Rabbi Adda bar Ahava, who said them in his name.

Having mentioned a verse in which David expressed a wish that after his death people would say teachings in his name in this world, the Gemara cites other requests by David. There is no generation without scoffers. In David's generation, what would the ridiculers of his generation do, when they heard that David was not permitted to build the Temple and only his son Solomon would merit to build it? They would go near David's windows and say to him: David, David, when will the Temple be built? When will we be able to say: "Let us go to the House of the Lord" (Psalms 122:1) as David himself had requested? And David would respond with a kind of oath: Even though they intend to anger me, may evil come upon me if I do not rejoice in their words, as I too want the Temple to be built soon, even if it means that I must leave this world before my time, as it is written: "I rejoiced when they said to me: Let us go to the House of the Lord" (Psalms 122:1). When David said this, God answered him: "When your days are fulfilled and you will sleep with your fathers" (II Samuel 7:12). This verse indicates that this is what the Holy One, Blessed be He, said to David: I reckon full days for you and not deficient days, i.e., I will not deduct any days from your life. Won't Solomon, your son, build the Temple only in order to sacrifice communal offerings? The righteousness and justice that you perform are more pleasant to me than offerings, as it is stated: "To perform righteousness and justice is more acceptable to the Lord than an offering" (Proverbs 21:3).

Halakha 1 · MISHNA On three occasions during the year the ceremony of the collection of the Temple treasury chamber is performed. During the ceremony, a priest enters the treasury chamber with three containers, lifts up [torem] some of the coins, and places them in the containers. These funds, known as the collection of the chamber, are used to purchase animals for communal offerings and other needs of the Temple. These three occasions are: Half a month, fifteen days, before Passover, on the day before the first of the month of Nisan; half a month before Shavuot, on or around the twentieth of Iyar; half a month before the festival of Sukkot, on the day before Rosh HaShana. These three days are also the due dates that were established by the Sages for the setting aside of animal tithes. On each of these days one is obligated to tithe the animals that were born during the intervening period, and it is prohibited for him to eat or sell them until he does so. This is the statement of Rabbi Akiva. Ben Azzai says that the dates established by the Sages for the setting aside of animal tithes are the twenty-ninth of Adar, the first of Sivan, and the twenty-ninth of Av. Rabbi Elazar and Rabbi Shimon say that the dates for the animal tithes are the first of Nisan, the first of Sivan, and the twenty-ninth of Elul. And why did Rabbi Elazar and Rabbi Shimon say the twenty-ninth of Elul and not the first of Tishrei, as they said the first of Nisan and Sivan? Because the first of Tishrei is the festival of Rosh HaShana, and it is not permitted to tithe on a Festival. Therefore, the Sages advanced the day of tithing the animals born over the course of the summer to the twenty-ninth of Elul.

GEMARA: It was taught in the mishna that funds are collected from the Temple treasury chamber three times a year: Before Passover, before Shavuot, and before Sukkot. The term preceding the name of the Festival that is used in the mishna is bifros. With regard to this word, Rabbi Abbahu said: Wherever it is taught to us in the mishna using the term peras, which is from the same root as bifros, it means half. In this case it is referring to half of the thirty-day period preceding each of the Festivals, when lectures on the halakhot of the upcoming Festival are delivered.

The mishna continues: And these three days when funds were collected from the Temple treasury chamber are also the due dates for animal tithes. With regard to this Rabbi Yoḥanan said: Why did the Sages choose these specific times as the due dates for animal tithes? These dates were chosen because they mark the birthing periods of animals. Some animals give birth before Passover, others deliver only before Shavuot, and yet others have their young between Shavuot and Sukkot. The Sages fixed the tithing times to correspond to the periods during which animals usually give birth. Rabbi Aḥa and Rabbi Tanḥum bar Ḥiyya in the name of Rabbi Yehoshua ben Levi offered a different reason: So that animals will be readily available for those going up to Jerusalem for the pilgrim Festivals. The animals are tithed shortly before each of the Festivals so that there should be ample numbers of non-sacred animals ready to be sold for food and offerings to those on their way to Jerusalem. Rabbi Yudan said: The reason is so that one should not come to violate the prohibition against delaying an offering that he was obligated to bring to the Temple (Deuteronomy 23:22). If animal tithes would be due only after the Festival, three Festivals might pass without him bringing his animal tithes to Jerusalem to be offered, and therefore he would violate this prohibition. The Sages, therefore, established these days as the due dates for animal tithes so that they should serve as a reminder of the times by which the tithes must be brought to the Temple. Rabbi Yosei said: Anyone who procrastinates and fails to tithe his untithed animals at the proper time transgresses the prohibition against delaying bringing his offerings.