יוֹסֵי בֶּן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, יוֹסֵי בֶּן יוֹחָנָן אוֹמֵר לִסְמוֹךְ. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, נִתַּאי הָאַרְבֵּלִי אוֹמֵר לִסְמוֹךְ. יְהוּדָה בֶּן טַבַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמוֹךְ. שְׁמַעְיָה אוֹמֵר לִסְמוֹךְ. אַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמוֹךְ. הִלֵּל וּמְנַחֵם לֹא נֶחְלְקוּ. יָצָא מְנַחֵם, נִכְנַס שַׁמַּאי. שַׁמַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, הִלֵּל אוֹמֵר לִסְמוֹךְ. הָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, וּשְׁנִיִּים לָהֶם אַב בֵּית דִּין:
Yossi b. Yoezer dice che non si dovrebbero mettere le mani (sulla testa dell'animale prima di massacrarlo] su Yom Tov. Perché lo fa con tutte le sue forze e quindi fa uso dell'animale (che è proibito su Yom Tov).] Yossi b. Yochanan dice che dovrebbe. [Questa discussione persisteva tra il Nesi'im e l'avoth beth-din in tutte le generazioni.] Yehoshua B. Perachyah dice che non dovrebbe mettere le mani; Nitai Ha'arbeli dice che dovrebbe. Yehudah b. Tabbi dice non dovrebbe mettere le mani; Shimon b. Shetach dice che dovrebbe. Shemayah dice che dovrebbe mettere le mani; Avtalyon dice che non dovrebbe. Hillel e Menachem non discutono. Menachem lasciò [per il servizio del re e smise di essere il collega di Hillel, perché quale motivo non sappiamo se abbia discusso con lui su questo.] Shammai è entrato [per essere al posto di Menachem e ha discusso con Hillel.] Shammai ha detto che non avrebbe dovuto mettere le mani; Hillel ha detto che avrebbe dovuto I primi [in ciascuna coppia sopra] furono Nesi'im, il secondo, tra l'altro.
Tosefta Chagigah
In their days (i.e., the days of the pairs), they only argued about the laying of hands (i.e., whether the owner of a peace offering must lean his hands against the animal before it is sacrificed, see Chag. 2:2). There were five pairs. Three of the first pairs said not to lay on hands and two of the last pairs said to lay on hands. Three were Nesi'im (princes) and two (of them) were the heads of courts, the words of R. Meir. R. Judah said Simon ben Shetah was Nasi (prince) and Judah ben Tabbai the head of the court. Said R. Yose: Originally there were no arguments in Israel. Rather, a 71 member court sat in the chamber of hewn stone (the Sanhedrin) and other courts of 23 existed in the cities of Erez Yisrael. And two courts of 3 apiece were in Jerusalem, one on the Temple Mount and one in Chayil. When one of them was necessary [a person] goes to the court in his city. No court (in his city)--[the person] goes to the court near his city. If they heard, they say to him; if not, he and their most distinguished member go to the court on the Temple Mount. If they heard, they say to him; if not, he and their most distinguished member go to the court in Hayil. If they heard they say to him; if not these and these arrive at the court in the chamber of hewn stone (And the court of the chamber of hewn stone even though it is 71, it can never have less than 23. If one of them needs to leave, he sees if there will be 23 he may leave; if not, he may not leave until there are 23. They would sit from the offering of the morning sacrifice until the offering of the afternoon sacrifice. And on Sabbaths and Festivals they would enter the Beit Midrash on the Temple Mount.) If they heard they say to them, and if not, they establish a quorum and take a roll. If the majority says impure it is impure. If the majority says pure it is pure. From there the Halakhah (law) goes out widespread in Israel. When there increased the students of Shammai and Hillel who did not properly apprentice, conflict increased in Israel and it became as though there were two Torahs (Sanh. 88b:7). And for there they would sit and inspect. Whoever was wise and humble and abundant and sin-fearing and mature and getting along with other people they make him a judge in his city. After being made a judge in his city they could elevate and set him on the Temple Mount and from there they could elevate and seat him in Chayil and from there they can elevate and seat him in the chamber of hewn stone and from there they sit and inspect the lineages of the priests and levites. A priest in whom has been found a blemish wears black and wraps in black, exits and leaves. One in whom not a blemish is found wears white and wraps in white, enters and serves with his brothers the priests. They would make a holiday that not a blemish was found among the children of Aaron. And he would bring a tenth of an Eifah of his own flour and do the service with his own hands even though it is not his priestly shift. A high priest and a regular priest who served before bringing their tenth of an Eifah their service is acceptable.
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