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See M. Berakhot 2:5; M. ah 2:6; M. Sukkah 2:5; T. Berakhot 4:15; T. ah 2:12; and T. Shabbat 1:22. 21. See M. Berakhot 1:1 and note 41 herein. All of these narratives are collected and analyzed in Ben Zion Wacholder, “Sippure Rabban Gamaliel ba-Mishna uba-Tosefta,” World Congress of Jewish Studies 4, no. 1 (1967), 143–44; Shamai Kanter, Rabban Gamaliel II: The Legal Traditions (Chico, CA: Scholars Press, 1980), 238–42, 246–51; Hanah Kohat, “Ben ‘aristoqratyah le-demoqratyah—Rabban Gamaliel ve-Rabbi Yehoshua,” in Sefer yeshurun, ed.

20; Paul Heger, The Pluralistic Halakhah: Legal Innovations in the Late Second Commonwealth and Rabbinic Periods (Berlin: Walter de Gruyter, 2003), 289–309; and David Goodblatt, “The End of Sectarianism and the Patriarchs,” in For Uriel: Studies in the History of Israel in Antiquity Presented to Professor Uriel Rappaport, ed. M. Mor et al. (Jerusalem: Zalman Shazar Center for Jewish History, 2005), 32. 23. See M. Rosh Hashanah 2:8–9; Y. Berakhot 4:1 (7c–d) = Y. Ta’anit 4:1 (67d); B. Berakhot 27b–28a; and B.

3] [Behold R. ] 31 [C] [1] Where do we find that R. Meir disagrees with the rabbis but did not perform a deed according to his own opinion? As it was taught: One may oil a cloth for a sick person on the Sabbath only when he has mixed it with wine and oil from before the Sabbath. But if he had not mixed it from before the Sabbath, it is forbidden. It was taught: R. Shimon ben Eleazar said, R. Meir used to permit one to mix wine and oil and to anoint a sick person on the Sabbath. It once happened that [R.

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