allah

MISHNAH: The following vows are permitted: Profane I would eat with you; like pork, like idolatry, like carcasses, like meat from a torn animal, like abominations, like crawling things, like Aaron’s ḥallah and his heave, are permitted. One who says to his wife, you are for me like my mother, one finds for him an opening from another place that he should not be flippant about this. A qônām that I shall not sleep, that I shall not speak, that I shall not walk, or one who says to his wife, a qônām that I shall not sleep with you, he is under the obligation “he shall not profanate his word.” An oath that I shall not sleep, that I shall not speak, that I shall not walk, he is forbidden.

“This is for me like heave, if Temple heave, he is forbidden,” therefore ‘heave of thanksgiving’ is permitted. “If heave from the threshing floor, he is permitted,” therefore ‘heave of thanksgiving’ is forbidden. Here you say, forbidden; there, you say, permitted. Let us hear from the following: “Like Aaron’s ḥallah and his heave” is permitted, therefore ‘heave of thanksgiving’ is forbidden.

“This is the rule Rebbi Simeon declared in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and “new grain”, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, orlah, and kilaim in a vineyard, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted.” How do you treat vows? As referring to something that can become permitted or to something that cannot become permitted? It seems reasonable that we treat them as referring to things that can become permitted, as we have stated there “for the Elder uproots the vow from the start.” They said, he only uproots for the future. Certainly a Mishnah treats it as referring to something that cannot become permitted, as we have stated there: “The growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, First Tithe, aftergrowth of the Sabbatical, heaves from outside the Land, dema‘, and First Fruits are profane as are growths from their growths. Growths from dedicated [seeds] and Second Tithe become profane; one redeems them corresponding to the time of sowing.” We have stated on this: When has this been said? Anything whose seeds disappear. But in produce whose seeds do not disappear, the growth from their growth is forbidden. There is a restriction on growth, as Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. But another Mishnah treats it as something that can become permitted, as we have stated there: “For if somebody vowed not to have a certain thing and it became mixed with something else, if it can be tasted it is forbidden.” This explains that it was mixed with another kind, following the rules of something that can become permitted.

The words of Rebbi Ḥiyya bar Abba disagree, for Rebbi Ḥiyya bar Abba said that Rebbi Yudan, son of Rebbi Simeon bar Ioḥai’s daughter, stated that Rebbi Simeon bar Ioḥai stated: Honoring father and mother is great because the Holy One, praise to Him, preferred it over His own honor. It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” How do you honor Him? From your property! One gives gleanings, forgotten sheaves, and peah, one gives terumah, the First and Second Tithes and the tithe for the poor, ḥallah, one makes a sukkah, and lulav,shofar, and tefillin, and ẓiẓit, one feeds the hungry and gives to drink to the thirsty. If you have the wherewhithal, you are obliged for all of these; if you have nothing, you are not obliged even for one of them. But when it comes to honoring father and mother, whether you own property or you do not, you must honor father and mother, even if you are a beggar at people’s doors.

“Rebbi Eliezer says, also new grain.” What is the reason of Rebbi Eliezer? (Lev. 23:14) “In all your dwelling places,” both inside and outside the Land. How do the rabbis explain the reason of Rebbi Eliezer, “in all your dwelling places”? New grain from here which was exported. Rebbi Jonah asked: Why did we not state ḥallah with these? Rebbi Yose said to him, our Mishnah only deals with something which applies to Israel and the Gentiles. But ḥallah only applies to Israel, not to Gentiles. What is the reason? (Num. 15:20): The first of your dough,” not of Gentiles.

“Rebbi Eliezer says, also new grain.” What is the reason of Rebbi Eliezer? (Lev. 23:14) “In all your dwelling places,” both inside and outside the Land. How do the rabbis explain the reason of Rebbi Eliezer, “in all your dwelling places”? New grain from here which was exported. Rebbi Jonah asked: Why did we not state ḥallah with these? Rebbi Yose said to him, our Mishnah only deals with something which applies to Israel and the Gentiles. But ḥallah only applies to Israel, not to Gentiles. What is the reason? (Num. 15:20): The first of your dough,” not of Gentiles.

There, we have stated: “Ḥallah of the am haäreẓ, food containing heave, food bought with money of the Second Tithe, and the remainders of flour sacrifices are free from demay.”

MISHNAH: How much time does one have to return it? In walled cities until one can show it to a banker, in villages until Sabbath eve. If he recognizes it, he should take it back even after twelve months, but he has only a complaint against him. He may use it for Second Tithe without hesitation since it is only miserly’. Cheating is by four oboli, claim is about two oboli, confession is about one peruṭah. There are five peruṭot: Confession is about one peruṭah; a woman is preliminarily married by one peruṭah’s worth; one who used one peruṭah’s worth of Temple property committed larceny; one who finds one peruṭah’ s worth has to make it public; one who robbed another of one peruṭah’s worth and swore about it, has to return it to him even in Media. There are five fifths: He who eats heave, or heave of the tithe, or heave of the tithe of demay, or ḥallah, or first fruits, adds a fifth. He who redeems his vineyard in the fourth year or his Second Tithe, adds a fifth. He who redeems his own gifts to the Temple, adds a fifth. He who used one peruṭah’s worth of Temple property, adds a fifth. He who robbed another of one peruṭah’s worth and swore about it, adds a fifth.

It was stated: “Rebbi Eliezer ben Jacob says, why does the verse say, he who blesses unlawful gain slanders the Eternal? They gave a parable, to what can this be compared? To one who stole a se’ah of wheat, brought it to the baker, separated its ḥallah, and fed it to his children. He pronounces blessings but it is blasphemy.

He was with David at Efes Dammim. Rebbi Joḥanan said, at the red field. But Rebbi Samuel said, from there the money stopped. The Philistines assembled, etc. Rebbi Jacob from Kefar Ḥanan said, they were lentils but a kernel was as good as a barley grain. Rebbi Levi said, this describes the Philistines who came straight as barley and went away low as lentils, as one verse says, there was a field full of barley, and one said, full of lentils. Rebbi Samuel bar Naḥman said, it was one year but concerning two fields, one of barley and one of lentils. It was obvious to him that he might destroy it and pay for the damage. Perhaps it was obvious to him that he might destroy it and not pay for the damage? Which one might he destroy and for which one would he have to pay? For the one of lentils or the one of barley? For the one of lentils grows human food, the one of barley animal feed. The one of lentils will not be obligated for ḥallah, barley will be obligated for ḥallah. The ˋomer comes from barley; ˋomer cannot be brought from lentils. But the rabbis said, it was one field and two years. Does one infer from last year, or does one not infer from one year to the next? They stood up in the property and saved it. One verse says, they saved it, and one says, he saved it. This shows that he returned it to its owner and it was dear to him as if it had been a field of saffron.

He was with David at Efes Dammim. Rebbi Joḥanan said, at the red field. But Rebbi Samuel said, from there the money stopped. The Philistines assembled, etc. Rebbi Jacob from Kefar Ḥanan said, they were lentils but a kernel was as good as a barley grain. Rebbi Levi said, this describes the Philistines who came straight as barley and went away low as lentils, as one verse says, there was a field full of barley, and one said, full of lentils. Rebbi Samuel bar Naḥman said, it was one year but concerning two fields, one of barley and one of lentils. It was obvious to him that he might destroy it and pay for the damage. Perhaps it was obvious to him that he might destroy it and not pay for the damage? Which one might he destroy and for which one would he have to pay? For the one of lentils or the one of barley? For the one of lentils grows human food, the one of barley animal feed. The one of lentils will not be obligated for ḥallah, barley will be obligated for ḥallah. The ˋomer comes from barley; ˋomer cannot be brought from lentils. But the rabbis said, it was one field and two years. Does one infer from last year, or does one not infer from one year to the next? They stood up in the property and saved it. One verse says, they saved it, and one says, he saved it. This shows that he returned it to its owner and it was dear to him as if it had been a field of saffron.

“At a place where they used not to sell one does not sell.” Why? Because he eliminates the duty of shearing. Think of it, if it was a goat! Because he eliminates the duty of the first-born. Think of it, if it was a male! Because he eliminates the gifts. Then one should not sell wheat to them because he eliminates the duty of ḥallah; then one should not sell wine and oil to them because he eliminates the duty of benedictions.

They asked Rebbi Abbahu: What is the status of their parboiled food? He told them, if only we also could prohibit their water! Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina: It is permitted to lend to the Samaritans of Caesarea on interest. Rebbi Yose asked, if that is so, we should not be worried about their ḥallah; but we see that the rabbis do worry.