## Mishnah Eduyot Chapter 7

###### Mishnah Eduyot 7:1
[Mishnah Eduyot 7:1](https://torahapp.org/share/book/Mishnah%20Eduyot/r/7:1)

הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי צָדוֹק עַל פִּדְיוֹן פֶּטֶר חֲמוֹר שֶׁמֵּת, שֶׁאֵין בּוֹ לַכֹּהֵן כְּלוּם, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר, חַיָּבִין בְּאַחֲרָיוּתָן כְּחָמֵשׁ סְלָעִים שֶׁל בֵּן. וַחֲכָמִים אוֹמְרִים, אֵין חַיָּבִין בְּאַחֲרָיוּתָן אֶלָּא כְפִדְיוֹן שֶׁל מַעֲשֵׂר שֵׁנִי:

**Sefaria Community Translation:**
Rabbi Yehoshua and Rabbi Tzadok testified about the redemption [sheep] of the first-born donkey, that if it had died, it is no longer the priests at all. But Rabbi Eliezer said that he is obligated in his responsibility [to give the priest the sheep], like [his obligation regarding] the five *selaim* [silver coins] [with which he redeems] his [first-born] son. The Sages say: He is only obligated in his responsibility in the same way [that he would be obligated] in the redemption of second tithes.


###### Mishnah Eduyot 7:2
[Mishnah Eduyot 7:2](https://torahapp.org/share/book/Mishnah%20Eduyot/r/7:2)

הֵעִיד רַבִּי צָדוֹק עַל צִיר חֲגָבִים טְמֵאִים, שֶׁהוּא טָהוֹר. שֶׁמִּשְׁנָה רִאשׁוֹנָה, חֲגָבִים טְמֵאִים שֶׁנִּכְבְּשׁוּ עִם חֲגָבִים טְהוֹרִים, לֹא פָסְלוּ צִירָן:

**Sefaria Community Translation:**
Rabbi Tzadok testified about the brine of impure locusts, that it is pure. But the first [i.e. earlier] Mishnah stated: If impure locusts were pickled along with pure locusts, their brine is not invalidated [for drinking].


###### Mishnah Eduyot 7:3
[Mishnah Eduyot 7:3](https://torahapp.org/share/book/Mishnah%20Eduyot/r/7:3)

הֵעִיד רַבִּי צָדוֹק עַל זוֹחֲלִין שֶׁרַבּוּ עַל הַנּוֹטְפִים, שֶׁהֵם כְּשֵׁרִים. מַעֲשֶׂה הָיָה בְּבִירַת הַפִּלְיָא, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִכְשִׁירוּהוּ:

**Sefaria Community Translation:**
Rabbi Tzadok testified about flowing water that was more [in quantity] than the dripping water [in a ritual bath], that it was fit [for use, even if the water was less than forty *se'im* (a measure)]. It happened once in Birat Happiliya, and the case came before the Sages and they declared it fit [for use].


###### Mishnah Eduyot 7:4
[Mishnah Eduyot 7:4](https://torahapp.org/share/book/Mishnah%20Eduyot/r/7:4)

הֵעִיד רַבִּי צָדוֹק עַל זוֹחֲלִין שֶׁקִּלְּחָן בַּעֲלֵה אֱגוֹז, שֶׁהֵן כְּשֵׁרִים. מַעֲשֶׂה הָיָה בְאָהֳלְיָא, וּבָא מַעֲשֶׂה לִפְנֵי לִשְׁכַּת הַגָּזִית, וְהִכְשִׁירוּהוּ:

**Sefaria Community Translation:**
Rabbi Tzadok testified about flowing water that was diverted into a stream using the leaves of nuts, that it was fit [for use as a ritual bath, even if the water was less than forty *se'im*]. It once happen in Ahaliya, and the case came before the Chamber of Hewn Stone [i.e. the Sanhedrin], and they declared it fit.


###### Mishnah Eduyot 7:5
[Mishnah Eduyot 7:5](https://torahapp.org/share/book/Mishnah%20Eduyot/r/7:5)

הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי יָקִים אִישׁ הֲדַר עַל קָלָל שֶׁל חַטָּאת שֶׁנְּתָנוֹ עַל גַּבֵּי הַשֶּׁרֶץ, שֶׁהוּא טָמֵא. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵעִיד רַבִּי פַּפְּיַס עַל מִי שֶׁנָּזַר שְׁתֵּי נְזִירוּת, שֶׁאִם גִּלַּח אֶת הָרִאשׁוֹנָה יוֹם שְׁלֹשִׁים, שֶׁמְּגַלֵּחַ הַשְּׁנִיָּה יוֹם שִׁשִּׁים. וְאִם גִלַּח יוֹם שִׁשִּׁים חָסֵר אֶחָד, יָצָא, שֶׁיּוֹם שְׁלֹשִׁים עוֹלֶה לוֹ מִן הַמִּנְיָן:

**Sefaria Community Translation:**
Rabbi Yehoshua and Rabbi Yakim, leader of Hadar, testified about an [earthenware] jar that contained [ashes of the red heifer, biblically referred to as] the sin-offering, which was passed over an insect, that it was impure. Rabbi Eliezer declared it pure. Rabbi Pappayis testified about one who vows two Nazarite vows [each thirty days long], that if he cut his hair on the thirtieth day of the first [vow], he could cut his hair on the sixtieth day of the second one. If he had cut his hair on the day before the sixtieth day [i.e. the fifty-ninth day], he [nevertheless] fulfilled his Nazarite vows, because the thirtieth day [when he cut his hair for the first time] counts for him from the count [as both the end of the first vow and the beginning of the second vow].


###### Mishnah Eduyot 7:6
[Mishnah Eduyot 7:6](https://torahapp.org/share/book/Mishnah%20Eduyot/r/7:6)

הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי פַּפְּיַס עַל וָלָד שֶׁל שְׁלָמִים, שֶׁיִּקְרַב שְׁלָמִים. שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר שֶׁוְּלַד שְׁלָמִים לֹא יִקְרַב שְׁלָמִים. וַחֲכָמִים אוֹמְרִים, יִקְרָב. אָמַר רַבִּי פַּפְּיַס, אֲנִי מֵעִיד שֶׁהָיְתָה לָנוּ פָרָה זִבְחֵי שְׁלָמִים, וַאֲכַלְנוּהָ בַפֶּסַח וְאָכַלְנוּ וְלָדָהּ שְׁלָמִים בֶּחָג:

**Sefaria Community Translation:**
Rabbi Yehoshua and Rabbi Pappayis testified about the offspring of [an animal that was set aside as a] peace-offering, that it was offered as a peace-offering [as well, since it is consecrated through its mother when it was in the womb]. But Rabbi Eliezer says: The offspring of a peace-offering does not [need to be] offered as a peace-offering. Said Rabbi Pappayis: I testify that we had a cow to sacrifice as a peace-offering, and we ate it on Passover, and we ate its offspring as a peace-offering during the holiday [of Shavuot].


###### Mishnah Eduyot 7:7
[Mishnah Eduyot 7:7](https://torahapp.org/share/book/Mishnah%20Eduyot/r/7:7)

הֵם הֵעִידוּ עַל אֲרוּכוֹת שֶׁל נַחְתּוֹמִים, שֶׁהֵן טְמֵאוֹת. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ עַל תַּנּוּר שֶׁחִתְּכוֹ חֻלְיוֹת וְנָתַן חֹל בֵּין חֻלְיָא לְחֻלְיָא, שֶׁהוּא טָמֵא. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ שֶׁמְּעַבְּרִין אֶת הַשָּׁנָה בְּכָל אֲדָר. שֶׁהָיוּ אוֹמְרִים עַד הַפּוּרִים. הֵם הֵעִידוּ שֶׁמְּעַבְּרִים אֶת הַשָּׁנָה עַל תְּנָאי. וּמַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁהָלַךְ לִטֹּל רְשׁוּת מֵהֶגְמוֹן בְּסוּרְיָא וְשָׁהָה לָבֹא, וְעִבְּרוּ אֶת הַשָּׁנָה עַל תְּנַאי לִכְשֶׁיִּרְצֶה רַבָּן גַּמְלִיאֵל, וּכְשֶׁבָּא אָמַר רוֹצֶה אָנִי, וְנִמְצֵאת הַשָּׁנָה מְעֻבָּרֶת:

**Sefaria Community Translation:**
They testified that the boards of bakers are [capable of becoming] impure. But Rabbi Eliezer declared them pure. They testified about an oven that was cut into round pieces, and one puts sand between each piece, that it [was capable of becoming] impure. But Rabbi Eliezer declared it pure. They testified that they could intercalate a year throughout the whole Adar [i.e. they had until the end of Adar to declare a leap year]. For they used to say it was only until Purim. They testified that they could intercalate a year on condition [if the Nasi approved it]. And it once happened to Rabban Gamliel, that he went to take permission from the governor of Syria, and he delayed in coming [back], and they intercalated the year on condition that Rabban Gamliel would acquiesce [to it], and when he came back, he said "I acquiesce [to it]," and the year became a leap year.


###### Mishnah Eduyot 7:8
[Mishnah Eduyot 7:8](https://torahapp.org/share/book/Mishnah%20Eduyot/r/7:8)

הֵעִיד מְנַחֵם בֶּן סִגְנַאי עַל מוּסַף הַיּוֹרָה שֶׁל שׁוֹלְקֵי זֵיתִים שֶׁהוּא טָמֵא, וְשֶׁל צַבָּעִים שֶׁהוּא טָהוֹר. שֶׁהָיוּ אוֹמְרִים חִלּוּף הַדְּבָרִים:

**Sefaria Community Translation:**
Menachem the son of Signai testified about the [plaster] ledge attached to the olive-boiler's cauldron, that it was [capable of becoming] impure, and [the ledge on the cauldron] of dyers, that it was pure. But they used to say the opposite [was true].


###### Mishnah Eduyot 7:9
[Mishnah Eduyot 7:9](https://torahapp.org/share/book/Mishnah%20Eduyot/r/7:9)

הֵעִיד רַבִּי נְחוּנְיָא בֶן גֻּדְגְּדָא עַל הַחֵרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ, שֶׁהִיא יוֹצְאָה בְגֵט. וְעַל קְטַנָּה בַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, שֶׁהִיא אוֹכֶלֶת בַּתְּרוּמָה, וְאִם מֵתָה, בַּעְלָהּ יוֹרְשָׁהּ. וְעַל הַמָּרִישׁ הַגָּזוּל שֶׁבְּנָאוֹ בַבִּירָה, שֶׁיִּתֵּן אֶת דָּמָיו. וְעַל הַחַטָּאת הַגְּזוּלָה שֶׁלֹּא נוֹדְעָה לָרַבִּים, שֶׁהִיא מְכַפֶּרֶת, מִפְּנֵי תִקּוּן הַמִּזְבֵּחַ:

**Sefaria Community Translation:**
Rabbi Nechunya the son of Gidgeda testified about the deaf-mute woman whose father had married her off: that she can leave [the marriage] with a divorce document. And about a minor [orphaned] daughter of an Israelite [i.e. a non-priest] who married a priest: that she can eat *terumah* [the portion given to the priest], and if she dies, her husband inherits [from her]. And about a stolen beam that was built into a palace: that he [i.e. the one who stole the beam] gives its value [in repayment, as opposed to returning the actual beam, which would be impossible in this case]. And about a stolen sin-offering that many did not know about: that it can effect atonement, because of the welfare of the altar [because if it was invalid, then the priests would refuse to sacrifice all their offerings lest they were stolen].