Pt1 Anecdotes in Pesachim and Yoma: A Selected Anthology
This is the first part of a two-part series.1 The outline of the series is below.
Outline
Leaven deposited for safekeeping is damaged by mice; Rabbi Yehuda HaNasi hour by hour - Pesachim 13a
Stories of endangerment to life - Pesachim 25b
Anecdote #1 - Rava - Man ordered to kill or be killed
Anecdote #2 - Mar bar Rav Ashi; Ravina - Medicinal use of orlah olives for fever
Visitor from Eretz Israel avoids milk-meat violation by recognizing food names - Pesachim 43a
Pesachim 51a - Anecdotes of Rabban Gamliel and his sons relating to local customs in Eretz Yisrael
Anecdote #1 - Yehuda and Hillel, sons of Rabban Gamliel, bathed together in Kabul
Anecdote #2 - Yehuda and Hillel, sons of Rabban Gamliel, went out with wide shoes in Birei
Anecdote #3 - Rabban Shimon ben Gamliel sat on non-Jews’ stools on Shabbat in Akko
Pesachim 100a - Rabban Shimon ben Gamliel, and R’ Yehuda, and R’ Yosei, were reclining and eating together in Akko on Friday afternoon
Rava; Rav Yaakov bar Abba - Multiple wine blessings at one meal - Pesachim 103a
Anecdote #1 - Rav Ya’akov bar Abba came to Rava’s house for a Shabbat meal
Anecdote #2 - Sub-anecdote - Rav Beruna and Rav Ḥananel, students of Rav, were sitting together at a meal
Anecdote #3 - Ameimar, Mar Zutra, and Rav Ashi were sitting at a meal
Part 2
Yoma 19b - Sadducean High Priest offers incense per Sadducee reading
Yoma 22a (Mishnah) - priests’ Injury during altar race
Yoma 23a - Rabbi Tzadok - Priest murdered over altar race
Yoma 53b - A High Priest’s prolonged prayer causes alarm
Yoma 54a - A priest discovers Ark’s hidden location, dies
Yoma 66a (Mishnah) - Arsela (an Israelite) leads scapegoat
Yoma 71b - People honor Shemaya and Avtalyon over High Priest
Leaven deposited for safekeeping is damaged by mice; Rabbi Yehuda HaNasi hour by hour - Pesachim 13a
אמר רבין בר רב אדא:
מעשה באדם אחד
שהפקיד דיסקיא מלאה חמץ אצל יוחנן חקוקאה,
ונקבוה עכברים,
והיה חמץ מבצבץ ויוצא.
Ravin bar Rav Adda said:
There was an incident that occurred involving a certain person
who deposited a saddlebag [disakkayya] filled with leavened bread with Yoḥanan Ḥakuka’a,
and mice bore a hole in the bag,
and leavened bread was spilling (מבצבץ) out of the sack.
ובא לפני רבי,
שעה ראשונה
אמר לו: המתן.
שניה,
אמר לו: המתן.
שלישית,
אמר לו: המתן.
רביעית,
אמר לו: המתן.
חמישית,
אמר לו: צא ומוכרה בשוק.
And he came before R’ Yehuda HaNasi on Passover eve to ask what he should do.
In the 1st hour of the day
R’ Yehuda HaNasi said to him: Wait (המתן),
as the owner of the bag might yet return to take it from you and eat the leaven.
In the 2nd hour
he said to him: Wait.
In the 3rd hour
he said to him: Wait.
In the 4th hour
he said to him: Wait.
In the 5th hour, concluding that the person was not coming,
he said to him: Go and sell it in the market.
Stories of endangerment to life - Pesachim 25b
Anecdote #1 - Rava - Man ordered to kill or be killed
ההוא דאתא לקמיה דרבא,
אמר ליה:
מרי דוראי אמר לי:
זיל קטליה לפלניא,
ואי לא —
קטלינא לך.
a certain man who came before Rava
and said to him:
A local official2 said to me:
Go kill so-and-so,
and if not --
I will kill you.
אמר ליה:
ליקטלוך ולא תיקטול,
מאי חזית דדמא דידך סומק טפי?!
דילמא דמא דההוא גברא סומק טפי.
Rava said to him:
It is preferable that he should kill you and you should not kill.
What did you think, that your blood is redder3 and more precious than his?!
Perhaps that man’s blood is redder.
Anecdote #2 - Mar bar Rav Ashi; Ravina - Medicinal use of orlah olives for fever
מר בר רב אשי אשכחיה לרבינא דשייף לה לברתיה בגוהרקי דערלה.
אמר ליה:
אימור דאמור רבנן בשעת הסכנה,
שלא בשעת הסכנה מי אמור?!
אמר ליה:
האי אישתא צמירתא נמי כשעת הסכנה דמיא.
The Talmud relates: Mar bar Rav Ashi found Ravina rubbing his daughter with unripe4 olives of orla for medicinal purposes.
Mar bar Rav Ashi said to him:
Say that the Sages said that one may derive benefit from such a prohibited item at a time of danger;
however, who says that one is permitted to do so when it is not a time of danger?!
Ravina said to him:
A high5 fever (אישתא ) is also deemed a time of danger,
and one may derive benefit from a prohibited item it such a situation.
Visitor from Eretz Israel avoids milk-meat violation by recognizing food names - Pesachim 43a
כי הא דההוא בר מערבא איקלע לבבל,
הוה בישרא בהדיה,
אמר להו: קריבו לי מתכילתא.
שמע דקאמרי: קריבו ליה כותח.
כיון דשמע כותח —
פירש.
The Talmud cites an incident that underscores the significance of familiarity with the names of foods:
As in this case of that man from the West, Eretz Yisrael, who visited Babylonia,
and had meat with him,
he said to his hosts: Bring me a dip (מתכילתא) with which to eat my bread.
He heard them saying: Bring him kutaḥ.6
Since he heard the word kutaḥ --
he stopped eating, as he knew that kutaḥ contains milk and may not be eaten with meat.
This incident underscores that it is advantageous for one to familiarize himself with the names and ingredients of different foods, so that he will be aware of the nature of the food even if he does not recognize it.
Pesachim 51a - Anecdotes of Rabban Gamliel and his sons relating to local customs in Eretz Yisrael
Anecdote #1 - Yehuda and Hillel, sons of Rabban Gamliel, bathed together in Kabul
תניא:
רוחצין שני אחין כאחד,
ואין רוחצין שני אחין בכבול.
ומעשה ביהודה והלל בניו של רבן גמליאל שרחצו שניהם כאחד בכבול,
ולעזה עליהן כל המדינה,
אמרו: מימינו לא ראינו כך.
ונשמט הלל ויצא לבית החיצון,
ולא רצה לומר להן: מותרין אתם.
taught in a baraita:
Two brothers may bathe together, and there is no concern that doing so is immodest or will lead to sinful thoughts.
However, the custom was that two brothers do not bathe together in the city of Kabul (כבול).
And there was an incident involving Yehuda and Hillel, sons of Rabban Gamliel, who bathed together in Kabul,
and the entire city denounced8 them
and said: In all our days we have never seen that type of conduct.
Hillel slipped away (נשמט) and went out to the outer chamber
and did not want to tell them: You are permitted to do so.
He preferred to obey the city residents rather than rule it permitted for two brothers to bathe together.
Anecdote #2 - Yehuda and Hillel, sons of Rabban Gamliel, went out with wide shoes in Birei
יוצאים בקורדקיסון בשבת,
ואין יוצאין בקורדקיסון בשבת בבירי.
ומעשה ביהודה והלל בניו של רבן גמליאל שיצאו בקורדקיסון בשבת בבירי,
ולעזה עליהן המדינה,
ואמרו: מימינו לא ראינו כך.
ושמטום
ונתנום לעבדיהן,
ולא רצו לומר להן: מותרין אתם.
Similarly, one may go out with wide shoes9 that resemble slippers on Shabbat;
However, one does not go out with wide shoes in the city of Birei.
And there was an incident involving Yehuda and Hillel, sons of Rabban Gamliel, who went out with wide shoes in Birei,
and the people of the city denounced them
and said: In all our days we have never seen that type of conduct.
And Yehuda and Hillel removed their shoes,
and gave them to their non-Jew servants,
and did not want to tell the residents of the city: You are permitted to go out with wide shoes on Shabbat.
Anecdote #3 - Rabban Shimon ben Gamliel sat on non-Jews’ stools on Shabbat in Akko
ויושבין על ספסלי גוים בשבת,
ואינן יושבין על ספסלי גוים בשבת בעכו.
ומעשה ברבן שמעון בן גמליאל
שישב על ספסלי גוים בשבת בעכו,
ולעזה עליו כל המדינה,
אמרו: מימינו לא ראינו כך.
נשמט על גבי קרקע,
ולא רצה לומר להן: מותרין אתם.
Similarly, one may sit on non-Jews’ stools10 on Shabbat, even though these stools are typically used for displaying merchandise.
But one may not sit on non-Jews’ stools on Shabbat in the city of Akko.
And there was an incident involving Rabban Shimon ben Gamliel
who sat on non-Jews’ stools on Shabbat in the city of Akko,
and the entire city denounced him.
They said: In all our days we have never seen that type of conduct.
Rabban Shimon ben Gamliel moved onto the ground
and did not want to tell them: You are permitted to sit on the stools.
Pesachim 100a - Rabban Shimon ben Gamliel, and R’ Yehuda, and R’ Yosei, were reclining and eating together in Akko on Friday afternoon
ומעשה ב
רבן שמעון בן גמליאל
[ורבי יהודה]
ורבי יוסי
שהיו מסובין בעכו
וקדש עליהם היום,
אמר ליה רבן שמעון בן גמליאל לרבי יוסי:
ברבי!
רצונך נפסיק וניחוש לדברי יהודה חבירנו?
The baraita continues by relating a story: And there was an incident involving
Rabban Shimon ben Gamliel,
and R’ Yehuda,
and R’ Yosei,
who were reclining and eating together in Akko on Friday afternoon,
and the day of Shabbat was sanctified, i.e., Shabbat began.
Rabban Shimon ben Gamliel said to R’ Yosei:
Berabbi!11
is it your will that we should interrupt and be concerned for the statements of our colleague Yehuda, who maintains that one is obligated to interrupt his meal?
אמר לו:
בכל יום ויום אתה מחבב דבריי לפני רבי יהודה,
ועכשיו אתה מחבב דברי רבי יהודה בפני?!
״הגם לכבוש את המלכה עמי בבית?!״.
R’ Yosei said to Rabban Shimon ben Gamliel:
Each and every day you cherish (מחבב) my statements before those of R’ Yehuda,
and rule in accordance with my opinion, and now you cherish the statement of R’ Yehuda before me?!
R’ Yosei continued by applying a verse to this situation: “Will he even force the queen before me in the house?!” (Esther 7:8).
אמר ליה:
אם כן לא נפסיק,
שמא יראו התלמידים ויקבעו הלכה לדורות.
אמרו: לא זזו משם עד שקבעו הלכה כרבי יוסי.
Rabban Shimon ben Gamliel said to him:
If so, if displaying concern for R’ Yehuda’s opinion will be viewed as a halakhic ruling, we will not interrupt,
as perhaps the students will see that we have broken off our meal and will establish the halakha for generations in accordance with the opinion of R’ Yehuda.
The Sages later said: They did not move from there until they established the halakha in accordance with the opinion of R’ Yosei, that one need not interrupt one’s meal on Friday and Festivals.
Rava; Rav Yaakov bar Abba - Multiple wine blessings at one meal - Pesachim 103a
Anecdote #1 - Rav Ya’akov bar Abba came to Rava’s house for a Shabbat meal
רב יעקב בר אבא איקלע לבי רבא,
חזיה דבריך ״בורא פרי הגפן״ אכסא קמא,
והדר בריך אכסא דברכתא,
ואישתי
The Talmud relates another incident with regard to establishing meals and reciting blessings.
Rav Ya’akov bar Abba happened to come to Rava’s house for a Shabbat meal.
He saw that Rava recited the blessing: “Who creates the fruit of the vine” over the first cup of wine he drank at the meal,
and then he recited the same blessing upon the cup of wine he used for the blessing of Grace after Meals
and drank it.
אמר ליה:
למה לך כולי האי?
הא בריך לן מר חדא זימנא!
אמר ליה:
כי הוינן בי ריש גלותא --
הכי עבדינן.
He said to him:
Why do you have to say all this, i.e., why is it necessary to recite a second blessing?
The Master has recited a blessing for us once already, at the beginning of the meal, and thereby exempted us from a blessing on all the wine drunk during the meal.
Rava said to him:
When we were in the house of the Exilarch --
this was our practice.
It was the custom among the Sages to recite two blessings.
אמר ליה:
תינח בי ריש גלותא דהכי עביד,
דספק מייתי לן ספק לא מייתי לן.
הכא, הא מנח כסא קמן ודעתן עילויה?
אמר ליה:
אנא עבדי כתלמידי דרב,
He said to him:
It works out well to act this way in the house of the Exilarch,
as there is uncertainty as to whether he will bring us another cup of wine to drink, or whether he will not bring us another cup.
Since we are dependent upon the host and cannot anticipate in advance whether we will drink more wine, each cup requires its own blessing.
Here, however, the cup is resting before us and our attention is on it, i.e., we intend to drink this wine after Grace after Meals. What need is there to recite another blessing?
He said to him:
I acted in accordance with the opinion of the students of Rav,
Anecdote #2 - Sub-anecdote - Rav Beruna and Rav Ḥananel, students of Rav, were sitting together at a meal
דרב ברונא ורב חננאל
תלמידי דרב
הוו יתבי בסעודתא
קאי עלייהו רב ייבא סבא.
as Rav Beruna and Rav Ḥananel,
the students of Rav,
were sitting together at a meal,
and Rav Yeiva the Elder stood over them to serve them.
אמרו ליה: הב לן וניבריך.
לסוף אמרו ליה: הב לן ונישתי,
אמר להו:
הכי אמר רב,
כיון דאמריתו הב לן וניבריך --
איתסרא לכו למישתי.
מאי טעמא?
דאסחיתו דעתייכו.
They said to him: Give us a cup of wine and we will recite the blessings of Grace after Meals.
Ultimately, they changed their mind and said to him: Give us a cup of wine and we will drink it.
He said to them that
Rav said as follows:
Since you have said:
Give us a cup and we will recite the blessings of Grace after Meals --
it is prohibited for you to drink any more.
What is the reason for this?
The reason is that you have diverted your attention from drinking.
Therefore, if you want to drink any more, you must recite the blessing over wine again.
Anecdote #3 - Ameimar, Mar Zutra, and Rav Ashi were sitting at a meal
(See footnote.)12
אמימר
ומר זוטרא
ורב אשי
הוו יתבי בסעודה,
וקאי עלייהו רב אחא בריה דרבא.
אמימר
בריך על כל כסא וכסא,
ומר זוטרא
בריך אכסא קמא ואכסא בתרא,
רב אשי
בריך אכסא קמא, ותו לא בריך.
The Talmud relates that
Ameimar,
Mar Zutra,
and Rav Ashi
were sitting at a meal,
and Rav Aḥa, son of Rava, stood over them to serve them.
Ameimar
recited a blessing over each and every cup of wine he drank.
And Mar Zutra
recited a blessing over the first cup he drank during the meal and over the last cup he drank, upon concluding Grace after Meals.
Rav Ashi
recited a blessing over the first cup and did not recite any further blessings over the subsequent cups he drank.
אמר להו רב אחא בר רבא:
אנן כמאן נעביד?
אמימר אמר:
נמלך אנא.
מר זוטרא אמר:
אנא דעבדי כתלמידי דרב.
ורב אשי אמר:
לית הילכתא כתלמידי דרב
Rav Aḥa bar Rava said to them:
In accordance with whose opinion should we act in this matter? We have witnessed three different courses of action.
Ameimar said:
I repeatedly changed my mind (נמלך).
In other words, the reason Ameimar recited a blessing over each cup was not because he maintains that it is always necessary to do so. Rather, he drank each cup with the intention that it should be his last. Consequently, he diverted his attention from drinking each time, and therefore he was required to recite a new blessing before he could drink again.
Mar Zutra said:
I acted in accordance with the opinion of the students of Rav.
They maintain that one who prepares to recite Grace after Meals has completely diverted his attention from drinking, and therefore the blessing on wine that one recites during the meal does not include the wine he drinks after Grace after Meals.
And Rav Ashi said:
The halakha is not in accordance with the opinion of the students of Rav.
מאי חזית דדמא דידך סומק טפי.
On this argument, see Hebrew Wikipedia, “ייהרג ואל יעבור“, section “שפיכות דמים“.
גוהרקי - guharkei.
See Jastrow (modernized):
גּוּהַרְקָא II
(= גֵּוו הַרְקָא; compare Syriac חרוק acerbus Payne Smith, ‘Thesaurus Syriacus’ 1384, a. Hebrew :חַרְצָן)
sour and hard berry.
Plural: גּוּהַרְקֵי.
Nazir 34b:12 גוה׳ ed. (Arukh גורקי) - “undeveloped grapes”
Pesachim 25b:5 גוהרקי Manuscript Munich: (ed. גוהרקיה, Arukh גרקי) - ”undeveloped olives (used for rubbing the skin in fever)”
צמירתא .
See Jastrow (modernized):
צְמִירְתָּא
(צְמַר)
hot;
אשתא צמירתא
inflammatory fever, see אֶשָּׁא.
and elsewhere.
stone in the bladder or kidneys.
Bava Metzia 85a:3 (Manuscript Rome: 1 צימרתא; Agadot HaTorah צמדתא).
Gittin 69b:16 (Rashi צְמַרְתָּא).
On the latter sense of tzemirata, see my “Pt3 The Talmudic Sugya of Remedies (Gittin 69a-b)“, section “Remedies for a Bladder Stone (#16-18)“.
On ishta as fever, see my note in “Pt3 The Biblical Flood in Genesis 6-7: The Generation’s Sins, Noah’s Role, the Ark’s Construction, and the Survival of Animals (Sanhedrin 108a-b)“, on section “A fever sustained the lion; fever sustains for 6-12 days“.
כותח.
A kind of bread sauce.
Mentioned a number of times in the Talmud. Compare also in the Mishnah, in my “Five Grains, Five Vegetables, and Forbidden Leaven: Passover Laws of Matza, Maror, and Hametz (Mishnah Pesachim 2:5-6, 3:1)“, section “One violates the hametz prohibitions on Passover by owning grain-derived products that became leavened, even if they are not food“, where there’s mention of “Babylonian kutaḥ“ (in list item #1).
This is part of the sugya riffing off of the first part of the Mishnah section analyzed in my “Labor, Lamps, and Livestock: Local Norms, Pluralism, and Halachic Variance by Time and Place (Mishnah Pesachim 4:1-5)” (=Pesachim.50a.23-50b.1).
The passage is a structured triad, unified by verbal repetition and controlled variation. Each unit follows the same skeleton: a general permission, a place-specific exception, a ma‘aseh involving Rabban Gamliel or his sons, astonishment among the local townspeople (“מימינו לא ראינו כך”, roughly: “we’ve never seen such a thing!”), a physical retreat, and a refusal to say “you are permitted [to do this]” ( “מותרין אתם”).
The named figures are significant. Rabban Gamliel’s sons, Yehuda and Hillel, and Rabban Shimon ben Gamliel represent the patriarchal elite. Their authority is maximal, which makes their silence meaningful: they could legitimate the act but choose not to.
The towns in the anecodotes—Kabul (כבול), Akko (עכו), and Biri (בירי)—are all in the north of Eretz Yisrael, and locales with strong local custom. Each anecdote hinges on a tension between a translocal tannaitic norm and entrenched regional practice. “The entire province” functions as a collective actor, enforcing custom through ridicule rather than formal sanction.
There is a mild escalation across the three cases: exiting a bathhouse, sitting on the ground, relinquishing footwear to slaves. This graded response reinforces the unitary design of the triad.
Overall, the passage stages a consistent claim: even when an action is technically permitted, rabbinic elites may withhold explicit authorization in public settings where local custom dominates. The anecdotes teach restraint, not lawmaking, and frame silence itself as a disciplined exercise of authority.
לעזה.
On this word, see Jastrow, sense #2 (modernized):
to talk against, criticise, cast suspicion.
Pesachim 51a:5 - לָעֲזָה עליו כל וכ׳ - “the entire country criticised him”;
and elsewhere.
And ibid.:
הוציא לעז על
to spread evil talk against, to cast suspicion, discredit.
Kiddushin 81a:4 - שלא תהא מוציא לעז על בניה - “that you may not (by punishing her for private meeting with a man, see יִחוּד) cast suspicion on the legitimacy of her children.”
Sanhedrin 43b:6 אל תוציא לעז על וכ׳ - “do not discredit the decision by lots”;
and frequently.
קורדקיסון - from Greek.
See Jastrow (modernized):
קוּרְדְּקִין
(also used as singular; a denominative of κόρδαξ, cordax, the dance of the Greek comedians)
low and loosely fitting shoes not fastened by any ties, slippers
(see Smith, ‘Dictionary of Greek and Roman Antiquities’ under the word Soccus).
Esther Rabbah 4:6 שהיתה מסטרתה בקורדקין וכ׳ - “she slapped him in the face with her slipper.”
Bereishit Rabbah 45 טפחתה בקורדקייסון (read: סין …; Arukh טפחה סקורדקיה על פניה, read: קוּרְדַּקְסֶיהָ) - “she slapped her etc.”
Vayikra Rabbah 16, beginning: (referring to Isaiah 3:16) - “she put on her feet קורדיקין עבין וכ׳ Arukh (ed. קונדיריקון עבה) high-soled shoes to appear taller”
Pesikta Vattom., p. 132ᵇ קורדקין Manuscript Oxford: (ed. קורקון, correct accordingly);
Eichah Rabbah 4:18 קרקוסין (correct accordingly);
Tosefta Moed Kattan 2:16 שהיו … בקורדקייסין וכ׳ (Variant קיסין של זהב …) - “went out in (gilt) slippers on the Sabbath”
ibid. אין נוהגין … בקורדקיי׳ בשבת (Variant בקורדקיס׳ של זהב) - “it is not the custom here to go out in (gilt) slippers etc.”
Pesachim 51a:4 קורדקיסון (read: סין …; Manuscript Munich: קורדייקסין; Manuscript Munich: 2 קורדקסין; Manuscript Oxford: קורדקייסין);
Pesachim 51a:6 בק׳ נמי דילמא משתלפין וכ׳ - “we also know the reason for not wearing slippers on the Sabbath, because they may slip off, and one may carry them etc.”
Yevamot 102b:5-20 לא … בקורדקיס׳ וכ׳ (Arukh בקורדקייס׳) - “one must not walk around in slippers in one’s house (on the Day of Atonement).”
Yelamdenu to Deuteronomy 12:29, quoted in Arukh
ספסלי - literally: “benches”, from Latin.
ברבי.
Ed. Steinsaltz explains:
a title for an important man of distinguished lineage
On this term, see Jastrow (modernized):
בְּרַבִּי
(contraction of בי רבי, belonging to a school of an eminent teacher, see בֵּי 4)
B’rabbi, B’ribbi,
title of scholars, most frequently applied to disciples of Rabbi Judah HaNasi and his contemporaries, but also to some of his predecessors, and sometimes to the first Amoraim, see אֲמוֹרָא.
Bava Metzia 85a:9 - אסמכיה ברבי - “he gave him the title of B’rabbi (a scholar of Rabbi Judah).”
Chullin 137a:21 - דברי בריבי (referring to Rabbi Yosei).
Chullin 11b:8 - ברבי; Makkot 5b:10 בריבי (see Rabbinowicz, ‘Dikdukei Sofrim’ there, note 100).
Shabbat 115a:7 - רבן גמליאל בריבי (Tosefta Shabbat 13 (Tosefta Shabbat 14:2; Massekheth Sofrim 5:15 only ר׳ גמ׳) - “Rabbi Gamliel son of Rabbi Yehuda HaNasi.”
Eruvin 53a:18 - רבי אושעיא בריבי (Manuscript Munich: ברב׳, see Rabbinowicz, ‘Dikdukei Sofrim’ there, notes 70; Eruvin 80a:8) - “Rabbi Oshaya scholar of Rabbi Yehuda HaNasi.”
Sifrei Devarim 1:18, end - יהודה ברבי (Yalkut Shimoni on Torah 792:1 only יהודה).
Jerusalem Talmud Moed Katan 3:5:14 bottom of page;
Bereishit Rabbah 100:7 - חד ברבי אמר - “a student (Amora) recited etc.”
Jerusalem Talmud Sotah 8:10:5 - לית רבי ברבי [insert או] “not even a teacher or a student was exempt.”
[Sanhedrin 17b:6 רמי בר ברבי, read ברוכי.]
For another anecdote of Ameimar, Mar Zutra, and Rav Ashi, see my “Rituals for Favorable Dream Manifestation and Protection from the Evil Eye (Berakhot 55b)“.
As here, that anecdote contains a three-part structure, one for each figure.