23a - a distinction is thus made, [as a demonstration] against the Sadducees

23a - although the Sadducean view in this case was stricter than the Pharisaic, the Rabbis nevertheless demonstrated against the Sadducees in order to uphold the authority of the Oral Law, which the latter repudiated.

22a - The followers of a certain Boethus, who seems to have lived in the second century B.C.E. Like the Sadducees, they rejected the Oral Law and opposed the Rabbis. [MS.M. ‘Minim’ (v. Glos. s.v. Min.)]

108a -  Sadducees, and disagreed with the Pharisees on certain religious beliefs, such as immortality and its concomitant, reward and punishment in the hereafter, and resurrection, which they rejected; and in certain practices, viz,, the date of Pentecost and the method of preparing incense on the Day of Atonement . The opinion most generally held is that the Boethusians were a variety of the Sadducees.

69a - To make the flesh close he should bring dust from the shadow of a privy (outside toilet) and knead it with honey and eat. This is effective.

69b - He can also take the excrement of a white dog and knead it with balsam, but if he can possibly avoid it he should not eat the dog's excrement as it loosens the limbs.

70a - The Rabbis taught: On coming from a privy (outside toilet) a man should not have sexual intercourse till he has waited long enough to walk half a mil, because the demon of the privy is with him for that time; if he does, his children will be epileptic

25a - The written Law, but not the Oral law. The former is the Bible, more especially the Pentateuch, while the latter is the whole body of tradition and Rabbinical development thereof. It is generally assumed that the Oral Law was the matter In dispute between the Pharisees, who accepted it, and the Sadducees, who rejected it.... Sadducees were purely a political party that rejected religious teaching altogether, and only later, through force of circumstances, attempted some interpretation of Scripture.

63a - R. Eleazar further stated: Any man who owns no land is not a proper man; for it is said, The heavens are the heavens of the Lord; but the earth hath he given to the children of men.

63a - R. Eleazar further stated: What is meant by the Scriptural text, This is now bone of my bones, and flesh of my flesh? This teaches that Adam had intercourse with every beast and animal but found no satisfaction until he cohabited with Eve.

63b - This refers to a bad wife the amount of whose kethubah  is large R. Eliezer stated: This refers to the Sadducees

61b - An unmarried man who had intercourse with an unmarried woman, with no matrimonial intent, renders her thereby a zonah (whore)

61b - It is not good that the man should be alone

63a - R. Eleazar further stated: No occupation is inferior to that of agricultural labour. Any man who has no wife is no proper man

63a - R. Hiyya was constantly tormented by his wife. He, nevertheless, whenever he obtained anything suitable wrapped it up in his scarf and brought it to her. Said Rab to him, ‘But, surely, she is tormenting the Master!’ — ‘It is sufficient for us’, the other replied, ‘that they rear up our children and deliver us’

63b - A bad wife is as troublesome as a very rainy day; for it is said, A continual dropping in a very rainy day and a contentious woman are alike. 

63b - R. Eliezer said, Anyone who does not engage in the propagation of the race is as though he sheds blood

65a - A man may marry wives in addition to his first wife; provided only that he possesses the means to maintain them.

122a - since a woman's evidence is ineligible, even that of a priest's wife would be ineligible. Is it then conceivable that the latter should be regarded as less trustworthy than an innkeeper!  

22a - one should not place cattle in heathens (gentiles) inns, because they are suspected of immoral practice with them. A woman should not be alone with them, because they are suspected of lewdness, nor should a man be alone with them, because they are suspected of shedding blood.

19a - At times during his reign, the Sanhedrin consisted almost entirely of Sadducees, Simeon being the only Pharisee among them.

52b - The party opposed to the Pharisees, and drawing their support mainly from the aristocratic classes. As they represented the nobility and wealth of the country, their interests were centered chiefly in the political, not the religious life, of the people. Their origin is wrapped in obscurity  — Because the Beth din at that time (amplified by R. Joseph as meaning a Beth din of the Sadducees) were not well learned in the law’, shows that their ruling was in the first instance not based on the principle of literal interpretation, but the result of ignorance, it was only subsequently that such ruling crystallized into definite principles.

90a - ‘that resurrection is not intimated in the Torah.’ The doctrine of resurrection was denied by the Sadducees and the Samaritans. It was to oppose these that the doctrine was emphatically asserted in the second of the Eighteen

91a- . In R. Ammi's time (end of the third and beginning of the fourth centuries) there was no class of heretic which denied resurrection. The Sadducees no longer existed, whilst the Gnostics did not deny it. Herford therefore suggests that R. Ammi's opponent was really a heathen.

100b - There were no Sadducees after the destruction of the Temple, and so ‘Sadducees’ is probably a censor's emendation for sectarians or Gentiles

55b - A maiden aged three years and a day may be acquired in marriage by coition, and if her deceased husband's brother cohabits with her, she becomes his.

57a - It applies to the withholding of a labourer's wage. One Cuthean (gentile) from another, or a Cuthean (gentile) from an Israelite is forbidden, but an Israelite from a Cuthean (gentile) is permitted. 

69a- We also learnt the following: A maiden aged three years and a day may be acquired in marriage by coition, and if her deceased husband's brother cohabited with her, she
becomes his.

33b - The daughters of the Sadducees, so long as they are in the habit of walking in the paths of their fathers, are to be regarded as Samaritan women, if they left those paths to ‘walk in the paths of Israel. They are to be regarded as Israelitish women. R. Jose ruled: they Are always regarded as Israelitish women unless they leave the paths Of Israel to walk in the paths of their fathers.

R. Judah said R. Hanina b.Antigonus (PRIEST) held scholars in contempt and he (THE SON OF THE PRIEST) also holds scholars in contempt. 

35a - lay Israelite shepherds are trustworthy whereas Priests shepherds are not trustworthy.

 35b - As a rule, shepherds were ignorant people. We therefore trust him, for why should he lie since he will not benefit? In the case of a priestly shepherd with a master who is also a priest, the shepherd's testimony is believed.

35b - as according to R. Meir, even independent Priests are not trustworthy

54a - When the Sadducees perverted their ways and asserted that there was only one world, it was ordained that the response should be, from everlasting to everlasting