2:1 They do not discuss the laws of forbidden relationships before three individuals, rather they discuss them before two. It's also inappropriate to discuss the Works of Creation before more than one person. Such topics can be discussed with only one person if he is a wise person who can understand on his own. While Rabban Yoḥanan b. Zakkai was riding on a donkey, R. Eleazar b. ‘Arakh was driving the donkey from behind. Eleazar asked Rabban Yoḥanan to explain him about the works of the Chariot. Rabban Yoḥanan reminded him that they can't discuss this topic unless he was a sage who understands of his own knowledge. Eleazar then asked if he could talk about it and Rabban Yoḥanan allowed him to do so. R. Eleazar b. ‘Arakh began his explanation about the works of the Chariot. Rabban Yoḥanan b. Zakkai stepped off the ass, wrapped himself in his cloak, and the two of them sat under an olive tree where Eleazar explained the matter. Rabban Yoḥanan praised Eleazar for his understanding and ability to discuss the glory of God. He said that while some can only preach nicely or practice nicely, Eleazar can do both. He blessed Abraham for having a descendant like Eleazar who has such understanding.

2:2 R. Yosé b. Judah says that R. Joshua explained matters to Rabban Yoḥanan b. Zakkai. Similarly, R. ‘Aqiba explained to R. Joshua and Ḥananiah b. Kinai to R. ‘Aqiba.

2:3 Four individuals, Ben ‘Azzai, Ben Zoma, the Other [Elisha], and ‘Aqiba, entered Paradise. One looked and died, one looked and was harmed, one looked and cut down the plants, and one went up and came down in peace. Ben ‘Azzai looked and died, which is compared to the saying, "Precious in the sight of the Lord is the death of his saints (Ps. 116:15)". Ben Zoma looked and was harmed, which is compared to the proverb "If you have found honey, eat only enough for you, or else you may become overfilled and vomit it (Prov. 25:16)". Elisha looked and cut down the plants, which is compared to the saying "Let not your mouth lead you into sin (Qoh. 5:5)".

2:4 R. ‘Aqiba went up in peace and came down in peace. This is compared to the verse "Draw me after you, let us run. The king has brought me into his chambers (Song of Songs 1:4)".

2:5 The situation can be compared to a royal garden with a tower built above it to guard it. It's the duty of the guard to watch but not to take particular pleasure in viewing. Similarly, it's compared to a group walking between paths of fire and ice. If the group shifts to either side, they get harmed. So, the best course of action is to stay in the middle and not divert to either side.

2:6 One day R. Joshua was walking in a public square and noticed Ben Zoma coming toward him. Ben Zoma, however, walked past R. Joshua without offering a greeting. R. Joshua inquired about Ben Zoma's apparent preoccupation, to which Ben Zoma responded that he had been deep in thought, considering the intricacies of divine Creation. Ben Zoma revealed that he had been reflecting on the cosmic dimensions and the relative locations of the earthly and heavenly domains. He posited that there was no significant distance separating the upper and lower waters, using two Biblical verses to support his theory. The first was Genesis 1:2 which describes the spirit of God moving above the surface of the waters and second was Deuteronomy 32:11–12 which compares God’s actions to an eagle hovering over its nest. Upon hearing Ben Zoma’s interpretation, R. Joshua cautioned his disciples, suggesting that Ben Zoma's ideas were leading him outside of mainstream Jewish thought. Indeed, it wasn't long after R. Joshua expressed his concern that Ben Zoma died.

2:7 Those who contemplate four things; what's above, what's below, what's inside, and what's beyond, it would have been better if they weren't born. Scrpiture prohibits investigation in certain areas. One can discuss what happened since the creation of humans on earth. But one must not seek to know what is above, what is below, what is inside, and what is beyond.

2:8 There was only disagreement about the act of laying on hands. According to R. Meir, three earlier authorities did not lay hands but the last two did, and they were patriarchs. The next in order were heads of the court. But R. Judah says differently, that Simeon b. Shaṭaḥ was the patriarch and Judah b. Ṭabbai was the head of the court.

2:9 R. Yosé said there was initially no disagreement in Israel. There were multiple courts in the Land of Israel including on the Temple mount, the Rampart, and several towns. A person would go to the nearest court for a ruling. If they didn't get it, they moved to the next higher court until reaching the court in the chamber of the hewn stones. There, a quorum of at least 23 was always maintained. The court used to be in session from dawn to twilight everyday except on Sabbaths and festive days when they assembled in the study house on the Temple mount. Majority vote decided the ruling. If it became difficult to follow a master's teaching due to increased disciples, disagreements arose and legislation diverged, resulting in two versions of the law. An appropriate candidate was chosen to be a judge based on various qualities including wisdom, humility, fear of sin, experience, and popularity among people. Once established as a judge in his own town, he was promoted step by step until reaching the chamber of hewn stones. There, examinations about priesthood genealogy were conducted. An invalidated priest would wear black and leave while validated ones wore white and served at the altar along other priests. A festive day was celebrated when no invalidation was found in the lineage of Aaron. Such a priest would contribute a tenth part of an ephah of fine flour and prepare it by his own hand for service.

2:10 They had disagreement about the type of offering. The House of Shammai said that laying hands wasn't allowed on the festival day. The House of Hillel allowed them. The House of Hillel argued that if you can make food for an ordinary person, why not for the Most High on a festival day. But the House of Shammai countered with sacrifices linked to vows and thanksgiving that cannot be prepared for the Most High on a festival day. The House of Hillel disagreed, saying some offerings had fixed timings and others didn't.

2:11 Hillel the Elder performed the act of laying hands on a burnt offering in the courtyard which the disciples of Shammai disliked. But Hillel claimed it was a peace offering and distracted them with wordplay. Baba b. Buṭa, a disciple of the House of Shammai but believed in the views of the House of Hillel, helped establish the law according to House of Hillel's views by offering a public sacrifice with laying on of hands. Thus, the law was confirmed according to the House of Hillel and no one complained.

2:12 Another disciple of the House of Hillel performed the act of laying hands which one disciple of Shammai discovered and questioned. But the disciple silenced him with force.

2:13 If Pentecost falls on a Monday, Thursday, or Friday, or any other day of the week, the House of Shammai advises that the day of slaughter should be the next day. Meanwhile, the House of Hillel insists that there is no designated day of slaughter, and burnt-offerings are offered up on the festival day itself, except when Pentecost coincides with the Sabbath. A case in point, Alexa died in Lud and the townsfolk intended to hold a lament for him. However, R. Tarfon told them it was inappropriate to do such on a festival day, indicating that the mourning rituals should be postponed.