anina

Rebbi Ḥiyya in the name of Rebbi Ḥanina: Vegetables, shells, and water are counted. Rebbi Zeїra said, even if the inside is forbidden. Rav Huna said, the shells of the forbidden help the permitted. Rebbi Zeїra: That is, if he cooked them in their shells, cooked with cooked. But if he cooked shelled eggs with unshelled in water, or unshelled with shelled, cooked with uncooked, that needs a different measure.

Rebbi Yudan, the son of Rebbi Yose ben Ḥanina’s sister, in the name of Rebbi Yose ben Ḥanina: Less than that he puts in his fire. Rebbi Yannai in the name of Rebbi Jehudah: “Solid food corresponding to a cooked easy egg. That means that the volume of an egg is valid in impurity, but pure the minutest amount must be delivered. If it is demay; but if it is certain it must be delivered impure or pure, much or little.”

Rebbi Yudan, the son of Rebbi Yose ben Ḥanina’s sister, in the name of Rebbi Yose ben Ḥanina: Less than that he puts in his fire. Rebbi Yannai in the name of Rebbi Jehudah: “Solid food corresponding to a cooked easy egg. That means that the volume of an egg is valid in impurity, but pure the minutest amount must be delivered. If it is demay; but if it is certain it must be delivered impure or pure, much or little.”

New section. “All red fruits when they start to become red.” Miasha stated: Even if only one pomegranate was soft, all is connected for tithe. “A bunch of grapes one berry of which became red is all connected for tithes.” Rebbi Ḥanina said, they made it clear to us, [this refers to] the entire vine, even to the entire strain. They added and made it clear, all this direction. Rebbi Yose ben Rebbi Abun said, the entire vineyard. If it was a small vineyard and he made it large, large and he made it small, one and he split in into two, two which he united?

New section 1. “All white ones,” e. g. מרפייתא. Rebbi Ḥinena bar Pappa said, when they get white bald spots. Rebbi Simeon ben Yoḥai stated, when water starts to flow in them. There came a case before Rebbi Ḥanina and he wanted to act following Rebbi Ḥinena bar Pappa. He had second thoughts and said, do they get bald because of the edible part? Rather it is because a worm is in them!

Rebbi Ḥiyya in the name of Rebbi Ḥanina: From when are olives subject to tithes? When the quickly growing summer fruit first ripens. If no quickly growing summer fruit ripens, when white figs first ripen. If there are no white figs to ripen, when the second batch is seen in the muqẓeh. Rebbi Eleazar ben Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, when the first really white white figs ripen. Rebbi Yose ben Rebbi Abun said, this refers only to white figs of the same place.

“What is obligated among bitter almonds is free among sweet almonds”, small ones; “what is obligated among the sweet is free among the bitter”, large ones. “ Rebbi Ismael ben Rebbi Yose stated in the name of his father: Bitter almonds are free; sweet ones are not obligated before the outer shell separates.” Rebbi Ḥanina instructed in Sepphoris following that statement of Rebbi Ismael ben Rebbi Yose. What did he instruct about? The people of Sepphoris said, about bitter ones. Rebbi Zeїra said, about sweet ones. Rebbi Joḥanan said, if they came down here they would become obligated. If they are brought up, they already are free. Rebbi Phineas instructed: After one saw three with detached outer shell, he gives heave for the entire box. Rebbi Mana said, only he may not give heave from one box for another.

How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in. Everybody agrees that a second vessel is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel. Rebbi Mana said, that platter of rice supports my father, that platter of grits supports my father since you remove it from place to place and it is still boiling.

Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk, is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

It was stated: “It happened that Rebbi Joshua went to Rabban Joḥanan ben Zakkai in Bene Ḥayil, and some local people brought them fruits. Rebbi Joshua said to them, if we stay overnight, we are obligated to tithe; otherwise, we are not obligated to tithe.” Rebbi Zeїra said, Rebbi Joshua insists on cleanliness. Rebbi Mana said to him, are all others insane? But Rebbi Joshua, who frequently was attended to, says that staying overnight induces ṭevel. For all others, who are not frequently attended to, staying overnight does not induce ṭevel. But did we not state: “Peddlers who make the tour of villages may eat until they come to the place where they will stay for the night.” Where is their overnight stay? In their house! Rebbi Simeon ben Laqish in the name of Rebbi Ḥanina: Like those of Kefar Ḥanina who go out, trade in four or five villages, return, and sleep in their houses.

It was stated: “It happened that Rebbi Joshua went to Rabban Joḥanan ben Zakkai in Bene Ḥayil, and some local people brought them fruits. Rebbi Joshua said to them, if we stay overnight, we are obligated to tithe; otherwise, we are not obligated to tithe.” Rebbi Zeїra said, Rebbi Joshua insists on cleanliness. Rebbi Mana said to him, are all others insane? But Rebbi Joshua, who frequently was attended to, says that staying overnight induces ṭevel. For all others, who are not frequently attended to, staying overnight does not induce ṭevel. But did we not state: “Peddlers who make the tour of villages may eat until they come to the place where they will stay for the night.” Where is their overnight stay? In their house! Rebbi Simeon ben Laqish in the name of Rebbi Ḥanina: Like those of Kefar Ḥanina who go out, trade in four or five villages, return, and sleep in their houses.

It is written (Deut. 23:25): “If you come into your neighbor’s vineyard.” I could think that this means everybody; the verse says: “Do not put into your own vessel,” but you may put into somebody else’s vessel. Who is this? This is the laborer. “You may eat grapes.” Do we not know that in a vineyard there is nothing to eat but grapes? Why does the verse say, you may eat grapes? From here [it follows] that if he works fig trees he cannot eat grapes, vines he cannot eat figs. “All your soul’s desire,” all that your inclination may be. “All your soul’s desire,” anything that is free from tithes. What you eat without obligation also the laborer may eat without obligation. “All your soul’s desire,” from here that the laborer should not eat more than the value of his wages. From here did Rebbi Eleazar Ḥisma deduce that the laborer should not eat more than the value of his wages, but the Sages permit it. From where that his wages are called his soul? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina, it says here “his soul” and it says at another place “his soul” as it is written (Deut. 24:15): “For that he carries his soul.” Just as “his soul” there means his wages, so here “his soul” means his wages. “Until you are satiated,” that he should not eat and vomit. “Until you are satiated,” that he should not peel figs or suck out grapes.

The caper bush. The House of Shammai say, it is kilaim in a vineyard but not with grains. The House of Hillel say, it is never kilaim, neither in a vineyard nor with grains. Both agree that it is subject to orlah. Rebbi Ḥanina bar Papa stated: Any plant that branches out from its stem is a tree; from its roots it is a vegetable. They objected: But cabbage forms its leaves from its stem! Here when it is sure, there when it is doubtful.

Rebbi Mana said, they taught only “for seeds”; therefore, for eating he is free. Rebbi Ḥiyya said in the name of Rebbi Joḥanan: There is no difference; he is obligated for seeds or for consumption because this is their threshing floor. Rebbi Ḥanina said, because he would transfer it from second to the poor or from the poor to second.

Rebbi Ḥanina, the colleague of the rabbis, asked: If he gave heave one in sixty, which is one in sixty-one including broken grain, what is left on the sides, and what remains in the chaff? Rebbi Yose said, is that not the Mishnah: “Since everybody giving heave also thinks of broken grain, what is left on the sides, and what remains in the chaff.” Is that not needed only for the excess?

HALAKHAH: Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. There, we have stated: “After-wine before it fermented cannot be bought with money of [Second] Tithe or make a miqweh invalid; after it fermented it may be bought with money of [Second] Tithe and does not make a miqweh invalid.” That Mishnah is Rebbi Jehudah’s since we stated: “He who makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with money of [Second] Tithe.

HALAKHAH: Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. There, we have stated: “After-wine before it fermented cannot be bought with money of [Second] Tithe or make a miqweh invalid; after it fermented it may be bought with money of [Second] Tithe and does not make a miqweh invalid.” That Mishnah is Rebbi Jehudah’s since we stated: “He who makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with money of [Second] Tithe.

“Afterwine before it fermented cannot be bought with tithe money and invalidates a miqweh; after it fermented it may be bought with tithe money and does not invalidate a miqweh.” Our Mishnah follows Rebbi Jehudah as we have stated there: “If someone makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with tithe money.

Rebbi Yose in the name of Samuel: The buy is acquired. Rebbi Yose ben Ḥanina: Expiation. Rebbi Hila said, since we stated “he has to eat their worth”, that means it was sanctified. Rebbi Yose said, since he took it up, the buy was acquired; from there on it is one buy. Rebbi Yudan said, he has to dedicate it again; he means that maybe it was sanctified when it was not sanctified.

Some want to understand it from this (Deut. 12:17): “You may not eat in your gates the tithe of your grain, your cider, and your shining oil.” ‘Your cider’, that is the wine. ‘And your shining oil’ refers to anointing and the Torah called it ‘eating’. But this is not clear. If it were clear one should be whipped because of it outside the walls! Rebbi Yose ben Ḥanina said, one is whipped outside the walls only for pure Second Tithe which entered Jerusalem and left. From where that it is not clear? From what was stated: “On the Sabbath, both anointing for pleasure and anointing not for pleasure are permitted. On the Day of Atonement, both anointing for pleasure and anointing not for pleasure are forbidden. On the Ninth of Ab and public fasts anointing for pleasure is forbidden but anointing not for pleasure is permitted.” Did we not state: “Anointing is equal to drinking for prohibition and replacement but not for punishment, on the Day of Atonement for prohibition but not for punishment”? Did we not state (Lev. 22:15): “They should not desecrate,” to include him who anoints and him who drinks. Rebbi Joḥanan said, there is no ‘anoints’ here. Rebbi Abba Mari said, if there is no ‘anoints’ here then there is no ‘drinks’ for otherwise something that comes from two different prohibitions would be added together!

Simeon bar Abba in the name of Rebbi Ḥanina: He who whispers puts oil on his head and whispers on condition that he use neither hand nor vessel. Rebbi Jacob bar Idi, Rebbi Joḥanan in the name of Rebbi Yannai: with hand or vessel. In what do they differ? Whether it is repulsive. For him who says with hand or vessel, it is repulsive. For him who says neither hand nor vessel, it is not repulsive. Rebbi Jonah said, they differ about Second Tithe. For him who says with hand or vessel, Second Tithe is forbidden. For him who says neither hand nor vessel, Second Tithe is permitted. Rebbi Yose said, is all that is permitted on the Sabbath permitted with Second Tithe and all that is forbidden on the Sabbath forbidden with Second Tithe? Did we not state: A woman may douse her son with wine because of sweat, but this is forbidden with heave? Heave and Second Tithe are the same! How is that? Only that he not do it in the way he is used to do it on weekdays.

Rebbi Gorion in the name of Rebbi Yose ben Ḥanina: Rebbi Ṭarphon implies that one may not redeem sanctified food to feed it to the dogs. Rebbi Yose said, it seems reasonable that anything which can be human food cannot be redeemed to be fed to animals, but anything which is not human food can be redeemed to be fed to animals.

These are the ones who argue: Ben Azai and Ben Zoma. These are the students: Ḥanina ben Haḵiniah and Rebbi Eleazar ben Mathia. The holy group, Rebbi Yose ben Hameshullam and Rebbi Simeon ben Menasiah.

HALAKHAH: “One should not say to another person,” etc. What is the difference between him who says “to distribute” and him who says “that we should eat and drink them?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: If somebody says to a day-laborer: “Here you have an as and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical. What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

Rebbi Joshua ben Levi says: One does add a fifth only for the first dedication. Rebbi Eleazar said, this is what has been stated (Lev. 27:27): “If it is an impure animal, he shall redeem it for its value;” just as an impure animal is special in that it is a first dedication so for anything which is a first dedication he has to add a fifth. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: If well-being sacrificial animals bought with tithe money developed a blemish and one redeemed them, he adds a fifth. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: If well-being sacrificial animals bought with Passover money developed a blemish and one redeemed them, he adds a fifth. Rebbi Yudan said, one is needed and one is not needed. Rebbi Mana said, Passover is needed, well-being sacrifices are not needed. You should not say that since the Pesaḥ sacrifice is changed into well-being sacrifices it is like one dedication, he would not add a fifth.

Rebbi Joshua ben Levi says: One does add a fifth only for the first dedication. Rebbi Eleazar said, this is what has been stated (Lev. 27:27): “If it is an impure animal, he shall redeem it for its value;” just as an impure animal is special in that it is a first dedication so for anything which is a first dedication he has to add a fifth. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: If well-being sacrificial animals bought with tithe money developed a blemish and one redeemed them, he adds a fifth. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: If well-being sacrificial animals bought with Passover money developed a blemish and one redeemed them, he adds a fifth. Rebbi Yudan said, one is needed and one is not needed. Rebbi Mana said, Passover is needed, well-being sacrifices are not needed. You should not say that since the Pesaḥ sacrifice is changed into well-being sacrifices it is like one dedication, he would not add a fifth.

Rebbi Huna said, the reason of Rebbi Simeon is that he says the pesaḥ sacrifice cannot be substituted; if he substituted a second time it still is a pesaḥ. If he substituted, it is a well-being sacrifice! Rebbi Mana said to him, did my teacher not compare the following? Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, if well-being sacrifices bought with tithe money developed a blemish and he redeemed them, it does not return to its original status to make it a second. Rebbi Zeïra, Rebbi Hila, both in the name of Rebbi Yose ben Ḥanina, one said if well-being sacrifices were bought with tithe money, the holiness of tithe broke away from them. If heave was bought with tithe money, the holiness of tithe did not break away from it. The Mishnah breaks: Can you object from a case in which the holiness of tithe broke away to a case in which the holiness of tithe did not break away? The other one said, this does not mean one objects from a case in which its holiness broke away to a case in which its holiness did not break away; he says to him, it is one immersion.

Rebbi Zeïra said: Rebbi Ḥanina, Rebbi Jonathan, and Rebbi Joshua ben Levi ascended to Jerusalem. There happened to be produce for them; they wanted to redeem it in the countryside. An old woman told them, your forefathers did not do that but took it outside of the wall and redeemed it there. The old woman thought one considers the enclosures as if they were risen; those rabbis thought one does not consider the enclosures as if they were risen. The old woman held with Rebbi Eliezer; those rabbis held with Rebbi Joshua. Rebbi Phineas made it impure and redeemed it; he took both into consideration.

Rebbi Jeremiah asked before Rebbi Zeïra: Does an unclean animal need standing and appraisal? He said to him, if Rebbi Yose had said in the name of Rebbi Joḥanan that a pure wild animal does not need standing and appraisal, an unclean animal would not need it. Rebbi Hila said, we have stated thus (Lev. 27:21): “If an unclean animal, he should redeem it as appraised.” Just as an unclean animal is particular in that it is the same at the time of its redemption as at the time of its dedication, so I am adding the dead animal which is the same at the time of its redemption as at the time of its dedication, and I exclude the one for which he said, this is dedicated, and then it died, which is not the same at the time of its redemption as at the time of its dedication. Rebbi Yose said, a Mishnah said so: “One commits larceny with a donkey and its milk.” Is not milk comparable to its being dead? With all that needs redemption one can commit larceny. You cannot explain it as giving the rules of dead [animals] since we stated “a donkey”. Rebbi Ḥanina said before Rebbi Mana, explain it following Rebbi Simeon since Rebbi Simeon said, dedications for the upkeep of the Temple do not need standing and appraisal. He said to him, if it is following Rebbi Simeon, why a donkey and not any animal?

HALAKHAH: Rebbi Abun said, Rebbi Eleazar and Rebbi Yose bar Ḥanina disagree. One said, why may one circumvent it? For “blessing” is written about it. The other said, why is it redeemed at a cheap rate? For “blessing” is written about it.

How do we hold? If he said to him, go and redeem for me, he is his agent; go and redeem for yourself, they are the other’s property. But we have to hold that he said to him, redeem for me of your property, or redeem for yourself of my property. We have stated thus: “Redeem for me of your property, or redeem for yourself of my property, he does not add a fifth.” Rebbi Joḥanan said, for any tithe, where neither it nor its redemption money is his, he does not have to add a fifth. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥanina, the reason of Rebbi Joḥanan (Lev. 27:31): “If a person goes to redeem of his own tithes, his own fifth he shall add to it;” both it and its redemption money must be his.

The colleagues said, Rabban Simeon ben Gamliel says it correctly, it is difficult for the rabbis! Does one not mark for the day, does he not steal in the night? Rebbi Mana said to them, following what Rebbi Ḥanina said (Job 24:16): “He dug in the darkness under houses, by day they designated for them, they did not see light.” That is what the generation of the flood did, they were making signs with balsamum resin and came to steal in the night. So did Rebbi Ḥanina preach in Sepphoris; there were 300 houses undermined.

The colleagues said, Rabban Simeon ben Gamliel says it correctly, it is difficult for the rabbis! Does one not mark for the day, does he not steal in the night? Rebbi Mana said to them, following what Rebbi Ḥanina said (Job 24:16): “He dug in the darkness under houses, by day they designated for them, they did not see light.” That is what the generation of the flood did, they were making signs with balsamum resin and came to steal in the night. So did Rebbi Ḥanina preach in Sepphoris; there were 300 houses undermined.

Rebbi Huna bar Aḥa in the name of Rebbi Alexandros: Come and see the power of those who keep the Commandments because all “lookings down” in the Torah are curses but this one is in the language of blessing. Rebbi Yose ben Ḥanina said, not only that but it is written (Deut. 26:16) “this day,” the condition of every day.

There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden” It was stated: Rebbi Yose says, it is permitted. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted according to everybody. Rebbi Yose stays with his opinion; just as he says there, its cooking is not clearly cooking, so he says here, its souring is not clearly souring.

The rabbis of Caesarea in the name of Rebbi Ḥanina: The disagreement: (Deut. 11:24) “Any place your foot will tread on shall be yours,” the general statement contains only the detail, and following Rebbi Jehudah. They object to Rebbi Jehudah: If this is about the boundaries of the Land of Israel, is there not written: (Jos. 1:4) “From the prairie and this Lebanon up to the great river, the Euphrates, all the land of the Hittites and to the great ocean at sunset shall be your borders.” If it cannot deal with the border regions of the Land of Israel, consider it for the border regions outside the Land. Then, what David was conquering in Aram of the rivers and Aram Ẓova should be subject to ḥallah! There is a difference, because David was neglecting the border regions of the Land of Israel and conquering the border regions outside the Land.

: Rebbi Yose ben Rebbi Ḥanina said, this is the opinion of Rebbi Eleazar ben Jehudah from Birtota, as we have stated there: “Rebbi Eleazar ben Jehudah from Birtota says in the name of Rebbi Joshua, he made everything unusable. But Rebbi Aqiba says in the latter’s name, he made unusable only the place where he touched.” Rebbi Simeon ben Laqish said, when do they disagree? When it was prepared for impurity and after that was kneaded, when fruit juices clearly do prepare. But if it was kneaded and after that only prepared, fruit juices are not clear to prepare. Rebbi Ḥiyya in the name of Rebbi Joḥanan: It is everybody’s opinion. Even though Rebbi Aqiba says there that fruit juices have no clear connection with impurity, he agrees here that fruit juices are clearly for ḥallah.

Rebbi Yose in the name of Rebbi Sabbatai and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: For ḥallah and for washing one’s hands, he has to walk up to four mil. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: That is, going forward; but one does not bother him to return on his way.

It was stated: “Rebbi Illaï says in the name of Rebbi Eliezer: For food in fluids, one gives heave from pure for impure. How is this? If somebody pickled olives in impurity and wants to give heave in purity, he brings a funnel whose opening is less than [the width of] an egg, fills it with olives and puts it on top of the amphora; it turns out that he gives heave from what is earmarked.” Why does it have to be less than [the width of] an egg? Are these not single pieces? It is only that not many olives should become impure. “They said to him, the only food fluids called fluid are wine and olive oil.” How is that? One beam for two pits or two beams for one pit. [One understands one beam for two pits, but two beams for one pit?] Is it not that if it is partially impure it is totally impure? Rebbi La in the name of Rebbi Assi: Explain it, if he had intended to process it in one batch, and he changed his mind to make it in two batches. Rebbi Yose ben Rebbi Abun said, this applies if it became impure after he siphoned off [the froth] and [the seeds] formed lumps. But if it became impure before lumps were formed and he siphoned off, it does not apply. Rebbi Tabi, Rebbi Joshia in the name of Rebbi Yannai: Practice follows Rebbi Eliezer. Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia followed Rebbi Eliezer. Rebbi Ḥuna in the name of Rebbi Ḥanina: Practice does not follow Rebbi Eliezer. Rebbi Yose ben Rebbi Abun, Rav Jehudah in the name of Samuel: Practice does not follow Rebbi Eliezer. There came a case before [Rebbi Immi] and he did not decide; he said there are two against two. They said to him, but Rebbi Isaac bar Naḥman agreed! Nevertheless, he gave no opinion.

Rebbi Joḥanan said, it is everybody’s opinion since when she starts pouring the water it is (Num. 15:20) “the beginnining of your doughs,” as it was stated: Ṭevel tithe that was mixed with profane food makes it forbidden in the minutest amount. If it can be taken care of from another place, one gives in proportion. Otherwise, Rebbi Eleazar ben Arakh says he should give a name to the heave of the tithe and lift it by 101.” Rebbi Jacob from Jabul in the name of Rebbi Ḥanina: Practice follows Rebbi Eleazar ben Arakh. Rebbi Joḥanan said, what they taught the Cohanot implies that practice does not follow Rebbi Eleazar ben Arakh. What did they teach the Cohanot? “This is ḥallah for this dough, and the sour dough in it, for the flour contained in it, and for the flat bread under it. If all these are counted together the amount in my hand shall be dedicated as ḥallah except what might be impure in it.” She says, except what might be impure! Could it not be lifted by 101? Rebbi Jonah said, Rebbi Samuel from Cappadocia and one of the rabbis, one said in one case there is enough to lift, in the other case there is not enough to lift; since it would have been expected to be lifted it is as if care might be taken of it from another place.

“Rebbi Aqiba says, all goes after forming a crust in the oven.” The colleagues in the name of Rebbi Eleazar: Rebbi Aqiba agrees with the Sages that rolling the dough of a layman makes it ṭevel. Rebbi Hila in the name of Rebbi Eleazar: Rebbi Aqiba agrees with the Sages that rolling the dough by the Temple exempts. Cahana said, the words of Rebbi Aqiba imply that shaping the heap by the Temple does not exempt. Rebbi Jonah said, that of Rebbi Cahana disagrees with that of Rebbi Eleazar. He who says rolling exempts, [says] shaping exempts. And he who says rolling does not exempt, [says] shaping does not exempt. But according to the rabbis, rolling exempts in the Gentile’s power, shaping does not exempt in the Gentile’s power. It is difficult for the rabbis, if rolling exempts in the Gentile’s power, why does shaping not exempt in the Gentile’s power? There is a difference since it is written (Lev.27:30): “All tithe from the Land from the seed of the Land.” But is here not written (Num. 15:19): “From the bread of the Land?” From the bread, not all bread. Rebbi Ḥanina the son of Rebbi Hillel said, from the rabbis we infer that Cahana’s statement does not disagree with Rebbi Eleazar. Just as the rabbis say, rolling exempts in the Gentile’s power but shaping does not exempt in the Gentile’s power, so Rebbi Aqiba says, rolling does not exempt in the Gentile’s power and shaping does not exempt in the power of the Temple.

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.

Rav Ḥuna asked: If an etrog tree was planted for its obligation, is it obligated for ‘orlah? Rav Ḥuna came back and said: An etrog tree planted for its obligation is obligated for ‘orlah. Did we not state there: (Lev. 23:40) “You shall buy for yourselves” and not from the obligation? There, “you shall buy for yourselves” with money, not from the obligation. But here, as you say in the matter of shofar, (Lev. 23:24) “a day of blasts it shall be for you”, from anywhere. And here, (Lev. 19:23): “Three years it shall be like ‘foreskin’ for you, it may not be eaten,” in any way. What is the difference between this and him who guards his fruits to use as wood? He wants the tree itself just as he wants the fruits. But here, he wants the fruit and is not interested in the tree. In addition, as Rebbi Ḥanina said, (Lev. 23:40) “fruit”; if you say it is part of the tree nobody can acquit himself of his obligation on the holiday! What can be compared to it? An olive tree planted for light on Ḥanukkah. Rebbi Yose bar Abun said, one is biblical, the other rabbinic! And you say so? What can be compared to it? An olive tree planted to light the candelabrum; then both are biblical.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥisda, both say: they differ in the uninformed case. What are we dealing with? If it is certain that it lives off the old tree, everybody agrees it is permitted. If it is certain that it lives off the young tree, everybody agrees it is forbidden. We must be dealing with the uninformed case. How could one know? Rebbi Vivian in the name of Rebbi Ḥanina: If the leaves are turned towards the young tree one may be sure that it lives from the old one; if the leaves are turned towards the old tree one may be sure that it lives from the young one. Rebbi Yudan bar Ḥanin said, a sign: He who eats from his neighbor’s is ashamed to look at him. Rebbi Yudan, the father of Rebbi Mattaniah said, explain it if the leaves have fallen off.

Who stated “heave of the tithe of demay”? Rebbi Meïr, since Rebbi Meïr is as strict with their word as with the words of the Torah. Where do we find that Rebbi Meïr is as strict with their word as with the words of the Torah? Rebbi Ḥanina said, the following which we have stated there: “A woman who sees a stain [on her clothes] is out of order and must consider the possibility of flux, the words of Rebbi Meïr. But the Sages say that stains do not imply flux.”

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

Rebbi Abbahu in the name of Rebbi Joḥanan: He who makes a wound dressing from a stoned ox or from leftover sour matter after Passover cannot be whipped since its prohibition is not clear. For vineyard kilaim he is whipped since Rebbi Ḥanina said (Deut. 22:9): “Lest it be sanctified”, lest fire should be kindled. For ‘orlah it is problematic. A prescriptive commandment to remove is written, a prohibition to eat is written, a prohibition to remove it is not written.

There, we have stated: “These have to be burned.” And we have stated: “These have to be buried.” In one case, you say they have to be burned and in the other you say they have to be buried. Rebbi Joḥanan said, here about sackcloth, there about hair. What is the difference between sackcloth and hair? Rebbi Ḥanaiah ben Rebbi Hillel said, a sack can be dug out, hair cannot be dug out. Rebbi Simeon ben Laqish said, here in the Temple, there in the countryside. Rebbi Yose ben Rebbi Ḥanina says, here about a pure nazir, there about an impure nazir. But did we not state: “A firstling donkey”? Can you say, here in the Temple, there in the countryside, here about a pure nazir, there about an impure nazir? It must be, here about sackcloth, there about hair. Rebbi Yose ben Rabbi Abun said, when one says it has to be burned, its hair; when one says it has to be buried, its body.

“Oil olives” that is agory. Rebbi Ammi in the name of Rebbi Joḥanan, that is the Avaritic. Why is it called agory? Because it stores its oil inside. Do all other olives lose their oil? Rebbi Ḥanina said, all other olives will leach their oil if rains fall on them but this one stores its oil inside.

“The agent”. Rebbi Yose, Rebbi Simeon ben Laqish in the name of Rebbi Joḥanan: When he gathered in order to send by a third person; but if he gathered to bring them himself he cannot send them by a third person. He did not finish this; Rebbi Jonah finished this. Rebbi Zeïra, Rebbi Ammi, Rebbi Simeon ben Laqish in the name of Rebbi Hoshaiah: When he gathered in order to send by a third person; but if he gathered to bring them himself he cannot send them by a third person since all First Fruits which could become permitted by making the declaration become permitted only by making the declaration. Rebbi Mana said, even though Rebbi Yose did not say that, he said something similar: Rebbi Zeïra said to Rebbi Assi, do you remember that when the statement of Rebbi Hoshaiah was formulated, Rebbi Yose ben Rebbi Ḥanina said that a Mishnah disagrees: “If he designated his First Fruits and then sold his field he brings but does not make the declaration”! We upheld this if he had prior intention to sell. But did we not state: “If the tree dried up or was cut down”; that also if earlier it already was almost dry. Does making the declaration prevent? Rebbi Samuel ben Rav Isaac said, where making the declaration is possible, making the declaration does not prevent. If he gathered to deliver them through a third person, would he be forbidden to deliver them through a third person because maybe he would change his mind to deliver them himself?

HALAKHAH: Rebbi Yose ben Ḥanina asked: If one bought a single tree he did not acquire the ground, two he did not acquire the ground. From one he does not bring at all, from two he brings and does not make the declaration? Rebbi Eleazar said to him, you are asking a question to which the rabbis in assembly have no answer.

“If they became impure in the Temple court, he scatters them and cannot make the declaration.” Rebbi Ḥama bar Uqba in the name of Rebbi Yose bar Ḥanina: If the First Fruits became impure, the baskets are given to the priests since it is said (Deut. 26:4): “The Cohen shall take the basket from your hand.”

HALAKHAH: Rebbi Yose in the name of Rebbi Simeon ben Laqish; Rebbi Jonah, Rebbi Zeïra in the name of Rebbi Ḥanina: Sixteen mil in a circle around Sepphoris is the Land flowing with milk and honey. Rebbi Jonah said, if one measures as the crow flies, the outskirts of Beth Shean belong to it. If one measures as the crow flies, the valley of Genezareth belongs to it. One objected to Rebbi Jonah: (Ex. 3:17) “I said, I shall lift you from the deprivation of Egypt” (Ex. 3:8) “into a good and wide land, [to] a land flowing with milk and honey”! He said to them, which contains [stretches of] milk and honey.

If he had passed the age of 50 and did something punishable by extirpation, is he truly very happy? If he had passed the age of 60 and did something punishable by death, can he truly be happy? It was stated: Rebbi Ḥanina ben Antigonos said, if an old man ate fat, who will show us that he is subject to extirpation? As we have stated, or if he desecrated the Sabbath he dies by extirpation. But it must be the following: He who dies in one day dies by rage, in two by urgency, in three by plague. Rebbi Ḥalafta ben Shaul stated: He who dies in one, two, three [days], dies by extirpation. Four or five is a hurried death, six a usual death, seven a death of love, longer he dies in pain.

Rebbi Ḥizqia, Rebbi Ḥanina the son of Rebbi Abbahu, in the name of Rebbi Eudaimon from Haifa: For an Elder four cubits; once he passed one sits down. The High Priest, from the moment one sees him until he disappears from view. What is the reason? (Ex. 33:8) “It was, when Moses went to the tent, the entire people rose, etc.” Two Amoraïm, one as praise and one as shame. The one who says, as praise: To see the just person and acquire merit. The one who says, as shame: Look at his thighs, look at his feet, he eats from the Jews, he drinks from the Jews, all he has is from the Jews.

Rebbi Meïr, when he saw even a vulgar old man, rose before him. He said, not for nothing did he live so long. Rebbi Ḥanina slapped a person who did not rise before him and said, do you want to do away with the Torah? Rebbi Simon said, The Holy One, praise to Him, said (Lev. 19:32): “Before a white head you shall rise, give respect to an Elder, and fear your God, I am the Eternal.” I am the one who first observed standing before an Elder.

Rebbi Zeˋirah in the name of Rav Jehudah; Rebbi Zeˋira in the name of Rav Ḥinena in the name of Rebbi Ḥanina: landings between pillars are judged as karmelit. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: The flowers of the pillars are considered karmelit. There it is necessary that they be higher than three [hand-breadths]; Ḥiyya the son of Rav: Anything which hinders access in the public domain is considered karmelit. The rabbis of Caesarea say, even thistles, even glass. This is necessary if they are not three [hand-breadths] high.

Rebbi Zeˋirah in the name of Rav Jehudah; Rebbi Zeˋira in the name of Rav Ḥinena in the name of Rebbi Ḥanina: landings between pillars are judged as karmelit. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: The flowers of the pillars are considered karmelit. There it is necessary that they be higher than three [hand-breadths]; Ḥiyya the son of Rav: Anything which hinders access in the public domain is considered karmelit. The rabbis of Caesarea say, even thistles, even glass. This is necessary if they are not three [hand-breadths] high.

What is the start of bathing? Rebbi Zeriqan in the name of Rebbi Ḥanina said, when he opened his belt. Rav said, when he took off his shoe. As the following. Rebbi Joshua ben Levi was used to hear the lesson of his grandson every Friday. Once he forgot and went bathing in the public baths of Tiberias; he was leaning on Rebbi Ḥiyya bar Abba’s shoulder. He remembered that he had not heard his grandson’s lesson, turned around and left. When was this? Rebbi Derosai said, he was anointing himself. Rebbi Eleazar ben Rebbi Yose says, he had taken off his clothes. Rebbi Ḥiyya bar Abba said to him, did our teacher not teach us “if they started they should not interrupt”? He said to him, Ḥiyya my son, is that unimportant in your eyes? For anyone who hears the lesson from his grandson is as if he heard it from Sinai. What is the reason? You shall make it known to your sons and grandsons, the day when you stood before the Eternal, your God, at Horeb.

Rebbi Ḥiyya in the name of Rebbi instituted that it should not happen. They wanted to say, they are permitted the next day. Rebbi Ḥizqiah and Rebbi Uziel the son of Rebbi Onias of Barat Hauran: They are really permitted. They wanted to say, its doubt made it permitted. Rebbi Ḥanina and Rebbi Jonathan both say, if in doubt whether it was prepared it is forbidden. But Rebbi Joḥanan said, in doubt whether it was prepared it is permitted.

“They both agree,” etc. Rebbi Samuel and Rebbi Yose ben Ḥanina both say, because every single drop was moved from its place. Rebbi Aḥa said, Rebbi Yose ben Rebbi Ḥanina asked, may one touch the flow? The rabbis of Caesarea said, Rebbi Joḥanan and Rebbi Yose bar Ḥanina disagreed; Rebbi Joḥanan said it is forbidden; Rebbi Yose bar Ḥanina said, it is permitted. A baraita disagrees with Rebbi Yose bar Ḥanina: They both agree that one may not touch the flow.

“They both agree,” etc. Rebbi Samuel and Rebbi Yose ben Ḥanina both say, because every single drop was moved from its place. Rebbi Aḥa said, Rebbi Yose ben Rebbi Ḥanina asked, may one touch the flow? The rabbis of Caesarea said, Rebbi Joḥanan and Rebbi Yose bar Ḥanina disagreed; Rebbi Joḥanan said it is forbidden; Rebbi Yose bar Ḥanina said, it is permitted. A baraita disagrees with Rebbi Yose bar Ḥanina: They both agree that one may not touch the flow.

“They both agree,” etc. Rebbi Samuel and Rebbi Yose ben Ḥanina both say, because every single drop was moved from its place. Rebbi Aḥa said, Rebbi Yose ben Rebbi Ḥanina asked, may one touch the flow? The rabbis of Caesarea said, Rebbi Joḥanan and Rebbi Yose bar Ḥanina disagreed; Rebbi Joḥanan said it is forbidden; Rebbi Yose bar Ḥanina said, it is permitted. A baraita disagrees with Rebbi Yose bar Ḥanina: They both agree that one may not touch the flow.

“They both agree,” etc. Rebbi Samuel and Rebbi Yose ben Ḥanina both say, because every single drop was moved from its place. Rebbi Aḥa said, Rebbi Yose ben Rebbi Ḥanina asked, may one touch the flow? The rabbis of Caesarea said, Rebbi Joḥanan and Rebbi Yose bar Ḥanina disagreed; Rebbi Joḥanan said it is forbidden; Rebbi Yose bar Ḥanina said, it is permitted. A baraita disagrees with Rebbi Yose bar Ḥanina: They both agree that one may not touch the flow.

“They both agree,” etc. Rebbi Samuel and Rebbi Yose ben Ḥanina both say, because every single drop was moved from its place. Rebbi Aḥa said, Rebbi Yose ben Rebbi Ḥanina asked, may one touch the flow? The rabbis of Caesarea said, Rebbi Joḥanan and Rebbi Yose bar Ḥanina disagreed; Rebbi Joḥanan said it is forbidden; Rebbi Yose bar Ḥanina said, it is permitted. A baraita disagrees with Rebbi Yose bar Ḥanina: They both agree that one may not touch the flow.

A woman after her period who was immersed by accident, Shammai in the name of Rav: she is pure for her house but impure for purities. Rebbi Eleazar in the name of Rebbi Ḥanina, she is impure both for her house and purities. What is the reason? It should be washed a second time and will be pure. Since the first time it was intentionally, also the second time it must be intentionally. And from where that the first time it was intentionally? The Cohen has to order that they should wash. Intentionally.

HALAKHAH: “One who extinguishes a light because he is afraid of Gentiles,” etc. Rebbi Samuel bar Rav Isaac said, [so is the Mishnah:] because dangerous Gentiles, because of dangerous robbers. Rebbi Yose asked, if because of dangerous robbers one should have stated “it is permitted.” The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: It is permitted.

Rebbi Joḥanan said, Rebbi Yose and Rebbi Simeon said the same thing. Just as Rebbi Yose said, not unless he needs the body of the wick, so Rebbi Simeon says, not unless he needs the body of the thing. How do you need the body of the wick? The rabbis of Caesarea, Rebbi Eleazar in the name of Rebbi Ḥanina: for so the professional waiters singe in this way, as you say, and the hair on their heads was not singed. What means “singe in this way”? They singe it.

“They came back to say, a dish which will improve the more it shrinks is forbidden; a dish which will deteriorate the more it shrinks is permitted. What is a dish which improves the more it shrinks? For example cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of beets and heads of of leeks as dishes which improve the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found hot water and permitted it, eggs and forbade them. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like crab apples and they tasted delicious like sweetbread.

HALAKHAH: Mishnah: “One may not put an egg next to the hot water container,” etc. There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden.” It was stated: Rebbi Yose permits it. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted. Rebbi Yose follows his own opinion. Just as he says there, its souring is not clearly souring, so he says here, its cooking is not clearly cooking.

Mishnah: “What the people of Tiberias did,” etc. Originally they closed the conduit on Friday and they entered and bathed on the Sabbath. They were suspected of filling it with wood on Friday so it would burn continuously on the Sabbath; they forbade them bathing and permitted sweating. They were suspected of coming and bathing but saying “we were sweating.” They forbade bathing and sweating to them. If there were there two basins, one of sweet water and one of salt water. They were suspected of uncovering the planks and bathing in sweet water but saying, “we did bathe in salt water;” they forbade them everything. When they were fenced in they continuously permitted them more until they permitted them water in a cave and the hot springs of Tiberias, but they did not permit bringing towels. Who permitted the bringing of linen cloths? Rebbi Ḥanina ben Aqabia, as it was stated: Rebbi Ḥanina ben Aqabia permitted three things. He permitted seaweed, he permitted the balcony, and he permitted bringing linen cloths.

Mishnah: “What the people of Tiberias did,” etc. Originally they closed the conduit on Friday and they entered and bathed on the Sabbath. They were suspected of filling it with wood on Friday so it would burn continuously on the Sabbath; they forbade them bathing and permitted sweating. They were suspected of coming and bathing but saying “we were sweating.” They forbade bathing and sweating to them. If there were there two basins, one of sweet water and one of salt water. They were suspected of uncovering the planks and bathing in sweet water but saying, “we did bathe in salt water;” they forbade them everything. When they were fenced in they continuously permitted them more until they permitted them water in a cave and the hot springs of Tiberias, but they did not permit bringing towels. Who permitted the bringing of linen cloths? Rebbi Ḥanina ben Aqabia, as it was stated: Rebbi Ḥanina ben Aqabia permitted three things. He permitted seaweed, he permitted the balcony, and he permitted bringing linen cloths.

“From a cleaned-out samowar one drinks on the Sabbath.” Therefore not if it was not cleaned out. Rebbi Ashian said, because the coals touch its body. Rebbi Ḥanina the son of Rebbi Hillel said, because the wind enters its body and the coals will burn. Rebbi Yose ben Rebbi Abun said, because it was made in pieces; he is afraid that its glue was weathered away and he adds water

It was stated: “One may add hot water to cold but not cold to hot, following the words of the House of Shammai. But the House of Hillel say, whether hot to cold or cold to hot it is permitted. When has this been said? Into a cup, but into a bathtub hot to cold is permitted but cold to hot is forbidden, and Rebbi Simeon [ben Menassia] permits.” Rav comes following Rebbi Simeon ben Menassia and Rebbi Joḥanan following Rebbi Joḥanan ben Nuri. It was stated: “Rebbi Joḥanan ben Nuri forbids.” “A person may fill an amphora full of water and put it close to the pyre, not that it become hot but to disperse its coldness. A person may immerse himself in cold water, come out and warm himself next to the pyre, the words of Rebbi Meïr, but the Sages forbid.” Rebbi Meïr says it correctly; what is the rabbis’ reason? It should come as what Rebbi Zeˋira said in the name of Rav Jehudah: It is permitted to make lukewarm at a place where the hand rules; it is forbidden to make lukewarm at a place where the hand does not rule. Even how far “where the hand does not rule”? Rebbi Jehudah bar Pazi, Rebbi Simon in the name of Rebbi Yose ben Ḥanina: Up to where he puts his hand and it is burned.

Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk, is he guilty because of cooking? He said to him, parallel to what Rebbi Zeˋira said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.

Rebbi Jeremiah and Rebbi Abba, both in the name of Rebbi Joḥanan. One said, the words of Rebbi Meïr, anything which is specifically for something prohibited is prohibited. But the other one said, anything which one specified for something prohibited is prohibited. We did not know who said what. Since Rebbi (Ḥanina) [Ḥanania] said, Rebbi Jeremiah asked, is this (brick) [lamp] not specifically for something forbidden? This implies that he was the one who said, anything which is specifically for something prohibited is prohibited. The one who said specific, so much more if he specified. But he who said if he specified, not if it is specific.

Rebbi Jeremiah in the name of Rav: Practice follows Rebbi Meïr. Samuel said, practice follows Rebbi Jehudah. Rebbi Joshua ben Levi said, practice follows Rebbi Simeon. They asked before Rebbi Joḥanan, you, what are you saying? He told them, I only have the Mishnah: “One may move any light except one which was burning on the Sabbath.” Rebbi Simeon ben Laqish instructed in al-Tarabulus, it is permitted to move a small light. Rebbi Ḥelbo and Rebbi Abbahu. Before Rebbi Ḥelbo they did not take away, before Rebbi Abbahu they took away. Rebbi Yasa visited Rebbi Tanḥum bar Ḥiyya. He wanted to remove it before him. He told him, before us? Rebbi Yose the Galilean came before Yose ben Ḥanina; he wanted to take it away, he told him, who permitted you? It is found Rav and Rebbi Joḥanan, who forbid, are one. Rebbi Joshua ben Levi and Rebbi Simeon ben Laqish, who permit, are one. Rebbi Eleazar bar Ḥanina: It happened and they moved a metal lamp instead of a pottery light on the Sabbath. Where do we hold? If following Rebbi Meїr, even the metal lamp should be forbidden. If following Rebbi Simeon, even a pottery light should be permitted. But we are following Rebbi Jehudah since Rebbi Jehudah is the one who said, a pottery light is disgusting, a metal light is not disgusting.

Rebbi Jeremiah in the name of Rav: Practice follows Rebbi Meïr. Samuel said, practice follows Rebbi Jehudah. Rebbi Joshua ben Levi said, practice follows Rebbi Simeon. They asked before Rebbi Joḥanan, you, what are you saying? He told them, I only have the Mishnah: “One may move any light except one which was burning on the Sabbath.” Rebbi Simeon ben Laqish instructed in al-Tarabulus, it is permitted to move a small light. Rebbi Ḥelbo and Rebbi Abbahu. Before Rebbi Ḥelbo they did not take away, before Rebbi Abbahu they took away. Rebbi Yasa visited Rebbi Tanḥum bar Ḥiyya. He wanted to remove it before him. He told him, before us? Rebbi Yose the Galilean came before Yose ben Ḥanina; he wanted to take it away, he told him, who permitted you? It is found Rav and Rebbi Joḥanan, who forbid, are one. Rebbi Joshua ben Levi and Rebbi Simeon ben Laqish, who permit, are one. Rebbi Eleazar bar Ḥanina: It happened and they moved a metal lamp instead of a pottery light on the Sabbath. Where do we hold? If following Rebbi Meїr, even the metal lamp should be forbidden. If following Rebbi Simeon, even a pottery light should be permitted. But we are following Rebbi Jehudah since Rebbi Jehudah is the one who said, a pottery light is disgusting, a metal light is not disgusting.

It was stated: One does not store away in hot ashes. Rebbi Zeˋira said, this implies that it is permitted to store away in cold ashes. As the following: Rebbi Yannai’s daughter was serving her father and brought him hot dishes. He asked her, how was this made? She told him, (with a spade and) [it was hidden in] olive cake. He said to her, you should not do this, but (with a spade) [hide it] in a box and put the box on the olive cake. Rebbi Zeˋira said, Rebbi Ḥanina disagrees with this. Rebbi Aḥa preached in the name of Rebbi Ḥanina: Olive cake at the bottom and straw on both sides is forbidden, and Rebbi Yannai agrees.

It was stated: One does not store away in hot ashes. Rebbi Zeˋira said, this implies that it is permitted to store away in cold ashes. As the following: Rebbi Yannai’s daughter was serving her father and brought him hot dishes. He asked her, how was this made? She told him, (with a spade and) [it was hidden in] olive cake. He said to her, you should not do this, but (with a spade) [hide it] in a box and put the box on the olive cake. Rebbi Zeˋira said, Rebbi Ḥanina disagrees with this. Rebbi Aḥa preached in the name of Rebbi Ḥanina: Olive cake at the bottom and straw on both sides is forbidden, and Rebbi Yannai agrees.

Abbin asked: It he mixed them, what? Let us hear from the following: “One may store away in garments, and produce, and pigeon wings.” Rebbi Yose ben Pazi in the name of Rebbi Yose bar Ḥanina: This means, if they are not much rotten. But if they are much rotten it is forbidden to store away in them.

It is forbidden to store away in anything which one has to distance from a wall. Rebbi Yose said, since we have stated that one may store away in straw, it follows that one need not distance it from a wall. Rebbi Ḥaggai objected: Was it not stated, one who rents o house from his neighbor may not use it as storage for produce? Why? Not because of the chaff? Rebbi Ḥanania said, because of the rats. Rebbi Phineas ben Rebbi Ḥanina said, if it were because of the rats then even a storage for anything. Rebbi Shammai objected, does one not distance rocks from the wall? Then rocks are forbidden to hide away in. Rebbi Yose said, it is not that rocks produce heat but they become rusty and destroy the bottom of the wall. But was it not stated: One does not store away in stones. Explain it for silver ore. There are Tannaim who state, one does store in rocks, and there are Tannaim who state, one does not store. Rav Ḥisda said, he who says “one stores”, with gold or brass ore; he who says “one does not store”, with silver ore.

“One may store away in garments, and produce, and pigeon wings.” Rebbi Jehudah ben Pazi in the name of Rebbi Jeremiah bar Ḥanina: This means, if they are not much rotten. But if they are much rotten it is forbidden to store away in them.

Rebbi Bisna in the name of Rebbi Yose bar Ḥanina: It is forbidden to move the weaver’s beam weaving fine cloth. The hunters were spreading [traps] and these were damaged by the sun. They came to ask Rav, may one move them?. He told them, [it is forbidden to touch them.] Intend to put them under your heads and it is permitted for you to move them.

Rebbi Ḥalaphta ben Shaul stated: Fibers about which he thought the day before he is permitted to move. Rebbi Yose ben Shaul stated: A group of beams about which he thought the day before he is permitted to move. Rebbi Yose, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose. Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose. My father was a worker in raw hides. He told us, make a knot of the heads of shearings and you will be permitted to move them tomorrow. Ḥizqiah said, even if one made a tie. Rav said, palm branches which one cut to lie on them do not need to be tied, for tents they have to be tied. Rav Abba bar Ḥana said, both for lying down and for tents it needs tying. Rebbi Ḥizqiah said, the tying of Rav for tents is not the same as the tying of Rav Abba bar Ḥana for vessels. The tying of Rav for tents, only if he ties down all thorns. The tying of Rav Abba bar Ḥana for vessels, if only the appellation of “vessel” applies. If you would say, only if he ties down all thorns, there would be no greater production than this.

Rebbi Ḥalaphta ben Shaul stated: Fibers about which he thought the day before he is permitted to move. Rebbi Yose ben Shaul stated: A group of beams about which he thought the day before he is permitted to move. Rebbi Yose, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose. Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose. My father was a worker in raw hides. He told us, make a knot of the heads of shearings and you will be permitted to move them tomorrow. Ḥizqiah said, even if one made a tie. Rav said, palm branches which one cut to lie on them do not need to be tied, for tents they have to be tied. Rav Abba bar Ḥana said, both for lying down and for tents it needs tying. Rebbi Ḥizqiah said, the tying of Rav for tents is not the same as the tying of Rav Abba bar Ḥana for vessels. The tying of Rav for tents, only if he ties down all thorns. The tying of Rav Abba bar Ḥana for vessels, if only the appellation of “vessel” applies. If you would say, only if he ties down all thorns, there would be no greater production than this.

Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: A man never should refrain from going to the House of Study; since in Jabneh this question was asked many times, why is a Jordan skiff impure? Nobody answered anything until Rebbi Ḥanina ben Antigonos came and explained it in his city: Why is a Jordan skiff impure? Because one fills it with produce and transports it from dry land to the sea and from the sea to dry land. In addition he explained that palm branches which one cut both for lying down and for tents need tying. They objected, are there not the infrequent ones of Askalon? Rebbi Isaac ben Eleazar said, there is a difference since part of them are in the sea and part of them on dry land.

The statement of Rebbi Abba bar Ḥana follows Rebbi Ḥanina, as Rebbi Ḥanina said, we were ascending with Rebbi to the Hot Springs of Gadara when he said to us, choose yourselves smooth stones; then you are permitted to move them tomorrow. Rebbi Zeˋira said, only if he chiseled. The colleagues say, only if he polished. The Sepphoreans say, only if he intends. Rebbi Joḥanan said, only if it falls under the designation of implement. You might say that Rav Ḥana bar Abba, and Rebbi Joḥanan, and Rebbi Jonathan are one [opinion]. Rav, and Rebbi Zeˋira, and Rebbi Ismael ben Rebbi Yose are one [opinion]. The Sepphoreans, and Rebbi Yose ben Shaul, and Rebbi Ḥalaphta ben Shaul are one [opinion]. The collegues have no pairing.

The statement of Rebbi Abba bar Ḥana follows Rebbi Ḥanina, as Rebbi Ḥanina said, we were ascending with Rebbi to the Hot Springs of Gadara when he said to us, choose yourselves smooth stones; then you are permitted to move them tomorrow. Rebbi Zeˋira said, only if he chiseled. The colleagues say, only if he polished. The Sepphoreans say, only if he intends. Rebbi Joḥanan said, only if it falls under the designation of implement. You might say that Rav Ḥana bar Abba, and Rebbi Joḥanan, and Rebbi Jonathan are one [opinion]. Rav, and Rebbi Zeˋira, and Rebbi Ismael ben Rebbi Yose are one [opinion]. The Sepphoreans, and Rebbi Yose ben Shaul, and Rebbi Ḥalaphta ben Shaul are one [opinion]. The collegues have no pairing.

If it was uncovered when it still was daylight he may cover it when it still is daylight. If it was uncovered after dark he may cover if after dark. If it was uncovered when it still was daylight and the day became holy for him? It was stated: One does not store hot water away after dark but one may add over it garments and vessels. How much must be on them that it be permitted to cover them? Rebbi Zeriqan in the name of Rebbi Ḥanina: Even a handkerchief. Rebbi Zeˋira said, but only something of use. Rebbi Ḥinena said, everything is useful. Rebbi Mattaniah said, this is correct. If somebody would take a rag and put it on his head in the cold, would this not conquer the cold?

HALAKHAH: Mishnah: “A donkey may not go out with its saddle cloth,” etc. It was stated, “but it may walk around with it in the courtyard.” Rebbi Samuel in the name of Rebbi Zeˋira: The same applies to the saddle. It was stated: “a donkey may go out with its saddle to get warm but one may not tie the load belt and not lower the strap under its tail.” Rebbi Jeremiah asked before Rebbi Zeˋira: From where these things? As we have stated: “The practices of Sabbath … are like mountains hanging on a hair,” and you are saying so? He could have objected, what is the difference between a ladder and a package of straw? A ladder is substantial, a package of straw is not substantial. Rebbi Ḥanina said, he could have objected, what is the difference between a package of straw and an expert amulet? As we have stated, “it is forbidden that an animal go out with an expert amulet.” Rebbi Eudaimon said, he could have objected, what is the difference between a package of straw and a wound dressing? There are Tannaim who state, they may not go out with a package of straw; there are Tannaim who state, they may go out. Rebbi Ḥiyya bar Ada said, this is a tannaitic difference. For him who said, they may go out with a package of straw; they may go out with a wound dressing. But for him who said, they may not go out with a package of straw; they may not go out with a wound dressing.

“Nor female sheep with yaḥnun.” Rav Jehudah says, a woolen cap. Rebbi Yasa in the name of Rebbi Ḥama bar Ḥanina: It is a root named yaḥnūnâ. Rebbi Zeˋira asked before Rebbi Yose: Does this not imply that it is forbidden to let an animal go out with an expert amulet? He told him, yes, Babylonian, you understood it.

How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails, since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi and were oiling and rinsing, but not scraping. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails, since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi and were oiling and rinsing, but not scraping. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails, since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi and were oiling and rinsing, but not scraping. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails, since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi and were oiling and rinsing, but not scraping. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.