bar

Rebbi Abba bar Mamai asked: Does this not contradict Rebbi Yose bar Ḥanina? As Rebbi Yose bar Ḥanina said, a carcass can become insignificant in slaughtered [meat]; it becomes insignificant for touch, but for motion it cannot become insignificant for slaughtered [meat] can never become carcass [meat]. Rebbi Yose said, there it is impossible for slaughtered [meat] to become carcass [meat], but here profane produce may become heave. Rebbi Ḥizqiah said, Rebbi Simon raised the question and Rebbi Abba bar Mamai explained it.

Rebbi Abba bar Mamai asked: Does this not contradict Rebbi Yose bar Ḥanina? As Rebbi Yose bar Ḥanina said, a carcass can become insignificant in slaughtered [meat]; it becomes insignificant for touch, but for motion it cannot become insignificant for slaughtered [meat] can never become carcass [meat]. Rebbi Yose said, there it is impossible for slaughtered [meat] to become carcass [meat], but here profane produce may become heave. Rebbi Ḥizqiah said, Rebbi Simon raised the question and Rebbi Abba bar Mamai explained it.

Rebbi Abba bar Mamai asked: Does this not contradict Rebbi Yose bar Ḥanina? As Rebbi Yose bar Ḥanina said, a carcass can become insignificant in slaughtered [meat]; it becomes insignificant for touch, but for motion it cannot become insignificant for slaughtered [meat] can never become carcass [meat]. Rebbi Yose said, there it is impossible for slaughtered [meat] to become carcass [meat], but here profane produce may become heave. Rebbi Ḥizqiah said, Rebbi Simon raised the question and Rebbi Abba bar Mamai explained it.

Rebbi Abba bar Mamai asked: Does this not contradict Rebbi Yose bar Ḥanina? As Rebbi Yose bar Ḥanina said, a carcass can become insignificant in slaughtered [meat]; it becomes insignificant for touch, but for motion it cannot become insignificant for slaughtered [meat] can never become carcass [meat]. Rebbi Yose said, there it is impossible for slaughtered [meat] to become carcass [meat], but here profane produce may become heave. Rebbi Ḥizqiah said, Rebbi Simon raised the question and Rebbi Abba bar Mamai explained it.

HALAKHAH: Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded”; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah bar Ḥanina: We never find the House of Shammai conceding to the House of Hillel except in this matter. Rebbi Jonah in the name of Rebbi Abbai understood it from the following: “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Ḥanina the son of Rebbi Hillel said, we might say that the House of Hillel stated that before they conceded. Rebbi Yose said, the Mishnah said so: “After they conceded, Rebbi Eliezer said it should be lifted and burned”, and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another, the House of Shammai recused themselves and the others teach us. Rebbi Abin says, there is another answer, following what Rebbi Hoshaia stated: Since pure [heave], which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure [heave] which is [prohibited] as positive commandment for Cohanim.

HALAKHAH: Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded”; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah bar Ḥanina: We never find the House of Shammai conceding to the House of Hillel except in this matter. Rebbi Jonah in the name of Rebbi Abbai understood it from the following: “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Ḥanina the son of Rebbi Hillel said, we might say that the House of Hillel stated that before they conceded. Rebbi Yose said, the Mishnah said so: “After they conceded, Rebbi Eliezer said it should be lifted and burned”, and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another, the House of Shammai recused themselves and the others teach us. Rebbi Abin says, there is another answer, following what Rebbi Hoshaia stated: Since pure [heave], which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure [heave] which is [prohibited] as positive commandment for Cohanim.

HALAKHAH: Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded”; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah bar Ḥanina: We never find the House of Shammai conceding to the House of Hillel except in this matter. Rebbi Jonah in the name of Rebbi Abbai understood it from the following: “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Ḥanina the son of Rebbi Hillel said, we might say that the House of Hillel stated that before they conceded. Rebbi Yose said, the Mishnah said so: “After they conceded, Rebbi Eliezer said it should be lifted and burned”, and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another, the House of Shammai recused themselves and the others teach us. Rebbi Abin says, there is another answer, following what Rebbi Hoshaia stated: Since pure [heave], which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure [heave] which is [prohibited] as positive commandment for Cohanim.

It was stated: If the heave became a plurality it is as if he had added intentionally. But did we not state: “If it contained 40 seah, he added a seah and removed a seah, it is in order.” How far? Rebbi Assi in the name of Rebbi Mana bar Tanḥum, Rebbi Abbahu in the name of Rebbi Joḥanan, up to the larger part of the miqweh. And here you say so? There it was a plurality, you add to it and it is in order. But here, every single seah needs 100 seah. Rebbi Yose said, this means that anything becoming insignificant by biblical law is activated by its own kind to become forbidden.

It was stated: One seah of heave that fell into one hundred, he says to the Cohen, am I not obligated to you for the value of firewood? Take the value of the firewood! But he answers him, does a seah of heave which fell into less than 100 not make the entire heave dema‘? Does firewood create dema‘? Does he not in the end have to give it to another Cohen who will pay him for the value of the fuel? How is that? He gives him the value of the fuel and they should split the rest. A person spilled barley into wheat. The case came before Rebbi Jehudah bar Shalom who said, let him pay the price of barley; they should split the rest.

Rebbi Aḥa in the name of Rebbi Jonathan: Just as one has a duty to instruct about actions that should be done, so one has a duty to instruct about actions that should not be done. Rebbi Eleazar said, just as it is forbidden to declare the impure as pure, so it is forbidden to declare the pure as impure. Rebbi Abba bar Jacob said in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to suspend or to burn, always try to burn rather than to suspend since there is nothing in the Torah more distinguished than burned bulls and burned rams, and they are burned. Rebbi Yose wondered, is it possible to infer from something whose commandment is in this for something whose commandment is not so?

If somebody said, I would not touch the volume of an olive, but I will touch half the volume of an olive, Rebbi Abun bar Ḥiyya said, he is like a person who eats half the volume of an olive unintentionally and half the volume of an olive intentionally. Would Rebbi Abun bar Ḥiyya hold with Rebbi Simeon ben Laqish since Rebbi Simeon ben Laqish said, if he ate half the volume of an olive during one forgetting spell, he is free from punishment. So here, if he ate two times half the volume of an olive minus something, he is free from punishment. Rebbi Simeon ben Laqish agrees in the case of prohibitions of usufruct, Rebbi Simeon ben Laqish agrees in the case of the Day of Atonement, Rebbi Simeon ben Laqish agrees in case he would complete it in the future.

If somebody said, I would not touch the volume of an olive, but I will touch half the volume of an olive, Rebbi Abun bar Ḥiyya said, he is like a person who eats half the volume of an olive unintentionally and half the volume of an olive intentionally. Would Rebbi Abun bar Ḥiyya hold with Rebbi Simeon ben Laqish since Rebbi Simeon ben Laqish said, if he ate half the volume of an olive during one forgetting spell, he is free from punishment. So here, if he ate two times half the volume of an olive minus something, he is free from punishment. Rebbi Simeon ben Laqish agrees in the case of prohibitions of usufruct, Rebbi Simeon ben Laqish agrees in the case of the Day of Atonement, Rebbi Simeon ben Laqish agrees in case he would complete it in the future.

Rebbi Joḥanan follows Rebbi, Rebbi Simeon ben Laqish follows Rebbi Eleazar ben Rebbi Simeon. Rebbi Abun bar Ḥiyya said, even if Rebbi Simeon ben Laqish would hold with Rebbi, but only for something he is obligated to give to a Cohen; but for something he is not obligated to give to a Cohen, even Rebbi will agree since that is a Mishnah: “If he separated the redemption of a first-born donkey and then it died, Rebbi Eliezer says one is responsible for alienation as for the five tetradrachmas of the [human] first-born; but the Sages say, he is not responsible for alienation, as for Second Tithe.” Rebbi Eliezer will agree about first-born donkeys he inherited from the estate of his maternal grandfather, a Cohen, that he sanctified it when he separated it.

One who ate the heave of a Fellow has to pay the Fellow, one who ate the heave of a vulgar person has to pay the vulgar person. Does he then not deliver his pure food to a vulgar person? How does he do it, he gives both to a Cohen Fellow, takes the price of one of them and gives that to the vulgar Cohen. Rebbi Abun bar Ḥiyya said before Rebbi Simeon ben Laqish, this follows him who says, its separation sanctifies. But for him who says, the delivery sanctifies, does it not need acquisition in any case? He said to them, he operates through the services of a third person.

Rebbi Yannai said, the Mishnah is split. If there is the size of an olive but it is not worth a peruṭah, he pays to the Sanctuary. If it is worth a peruṭah but is not the size of an olive, he pays to the tribe. If it is the size of an olive and is worth a peruṭah, Simeon bar Abba in the name of Rebbi Joḥanan, he pays to the Sanctuary. Rebbi Joḥanan said, he pays to the tribe. Rebbi Zeïra said, it is a decision of the verse (Lev. 22:14): “If somebody should eat consecrated food in error,” where the principal goes, there the fifth has to go. Cahana said, he pays two fifths, one to the tribe and one to the Sanctuary.

Rebbi Simeon ben Laqish said, even if he was not cautioned should he not pay since when cautioned he would be flogged? A Mishnah disagrees with Rebbi Simeon ben Laqish: “These are the girls for which one incurs a fine,” but if he was cautioned, will he not be flogged? Rebbi Simeon ben Laqish holds with Rebbi Meïr since Rebbi Meïr said, he is flogged and pays. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: Rebbi Meïr learned from the calumniator. (Deut. 22:19) “And they shall fine him”, money; (Deut. 22:18) “they shall punish him,” flogging. But the rabbis say, [the law of] the calumniator is separate because of its novelty; one cannot learn from a novelty! Because nowhere else will a person become guilty by speech, but here he becomes guilty by speech. Since one cannot transfer this feature, one cannot transfer the rules of either payment or flogging. Did not Rebbi Abbahu say in the name of Rebbi Simeon ben Laqish: If he [eats] fat intentionally but is in error about the sacrifice, if he was cautioned he will be flogged and has to bring a sacrifice! Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac said, (Deut. 25:2) “Because of his guilt.” If two possibilities are given to the court, one chooses one of them. This excludes matters in the power of Heaven.

Rebbi Simeon ben Laqish said, even if he was not cautioned should he not pay since when cautioned he would be flogged? A Mishnah disagrees with Rebbi Simeon ben Laqish: “These are the girls for which one incurs a fine,” but if he was cautioned, will he not be flogged? Rebbi Simeon ben Laqish holds with Rebbi Meïr since Rebbi Meïr said, he is flogged and pays. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: Rebbi Meïr learned from the calumniator. (Deut. 22:19) “And they shall fine him”, money; (Deut. 22:18) “they shall punish him,” flogging. But the rabbis say, [the law of] the calumniator is separate because of its novelty; one cannot learn from a novelty! Because nowhere else will a person become guilty by speech, but here he becomes guilty by speech. Since one cannot transfer this feature, one cannot transfer the rules of either payment or flogging. Did not Rebbi Abbahu say in the name of Rebbi Simeon ben Laqish: If he [eats] fat intentionally but is in error about the sacrifice, if he was cautioned he will be flogged and has to bring a sacrifice! Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac said, (Deut. 25:2) “Because of his guilt.” If two possibilities are given to the court, one chooses one of them. This excludes matters in the power of Heaven.

Nathan bar Hoshiah said, one speaks about a girl, the other about an adult woman. The girl has a fine but cannot be sold, the adult has no fine, she cannot be sold; has she no claim for shame and blemish? The rabbis of Caesarea said, explain it that she seduced him or forgave him. Nathan bar Hoshaiah thinks that in a case of flogging and payment he pays and is not flogged. Why should he not be flogged and have to pay? (Deut. 25:2) “Because of his guilt.” You sentence him for one guilt but you may not sentence him for two guilts. Why should he pay and not have to be flogged? From perjured witnesses. Just as perjured witnesses pay and are not flogged, here also he pays and is not flogged. Rebbi Jonah said, the reason of Nathan bar Hoshaiah: (Deut. 25:2): “The judge shall have him laid down and flogged in his presence.” It refers to one whose flogging frees him from his guilt, excluding one who is told: get up and pay.

Nathan bar Hoshiah said, one speaks about a girl, the other about an adult woman. The girl has a fine but cannot be sold, the adult has no fine, she cannot be sold; has she no claim for shame and blemish? The rabbis of Caesarea said, explain it that she seduced him or forgave him. Nathan bar Hoshaiah thinks that in a case of flogging and payment he pays and is not flogged. Why should he not be flogged and have to pay? (Deut. 25:2) “Because of his guilt.” You sentence him for one guilt but you may not sentence him for two guilts. Why should he pay and not have to be flogged? From perjured witnesses. Just as perjured witnesses pay and are not flogged, here also he pays and is not flogged. Rebbi Jonah said, the reason of Nathan bar Hoshaiah: (Deut. 25:2): “The judge shall have him laid down and flogged in his presence.” It refers to one whose flogging frees him from his guilt, excluding one who is told: get up and pay.

Nathan bar Hoshiah said, one speaks about a girl, the other about an adult woman. The girl has a fine but cannot be sold, the adult has no fine, she cannot be sold; has she no claim for shame and blemish? The rabbis of Caesarea said, explain it that she seduced him or forgave him. Nathan bar Hoshaiah thinks that in a case of flogging and payment he pays and is not flogged. Why should he not be flogged and have to pay? (Deut. 25:2) “Because of his guilt.” You sentence him for one guilt but you may not sentence him for two guilts. Why should he pay and not have to be flogged? From perjured witnesses. Just as perjured witnesses pay and are not flogged, here also he pays and is not flogged. Rebbi Jonah said, the reason of Nathan bar Hoshaiah: (Deut. 25:2): “The judge shall have him laid down and flogged in his presence.” It refers to one whose flogging frees him from his guilt, excluding one who is told: get up and pay.

Our Mishnah disagrees with Rebbi Simeon ben Laqish! Did we not state “If somebody eats heave in error”? He explains it following Rebbi Meïr, since Rebbi Meïr said, he is whipped and pays. But did we not state: “If somebody eats heave intentionally”? In the opinion of Nathan bar Hoshaiah who said, when he pays he is not flogged, it is understandable. In the opinion of Rebbi Joḥanan who said, if he was cautioned he is flogged, but if he was not cautioned he pays, he explains it as intentional without cautioning. In the opinion of Rebbi Simeon ben Laqish there is no difference between intentional and unintentional, between cautioned or not cautioned. Rebbi Simeon ben Laqish holds with Rebbi Meïr since Rebbi Meïr says, he is flogged and he pays.

Rebbi Ḥinena said before Rebbi Mana: If Rebbi Simeon ben Laqish thought the entire Mishnaiot were Rebbi Meïr’s, he would call them “the words of Meïr.” But is it not written (Lev. 22:14): “If a person ate consecrated food in error, etc.”? But Rebbi Simeon ben Laqish must hold that the fifth is a sacrifice. But even if he holds that the fifth is a sacrifice, can the principal be a sacrifice? Rebbi Yudan bar Shalom said, the Mishnah declares that the principal is a fine, as we have stated: “He does not pay in heave but in totally profane food which is turned into heave.” If he had to pay from what he ate, it would be fine. And it was stated: “If he ate impure heave, he has to pay in pure profane food, but if he paid in impure profane, he discharged his obligation.” Does he not owe him the price of wood? That shows that the principal is a fine and since the principal is a fine, the fifth also is a fine. But Rebbi Simeon ben Laqish follows his own opinion. Just as Rebbi Simeon ben Laqish said, there, everybody was under the obligation of (Ex. 20:16) “Do not become a false witness against your neighbor”, but this one was treated separately, (Deut. 19:19) “do to him what he intended to do to his brother”, to force him to pay; also here, everybody was under the obligation of (Lev. 22:10) “no outsider shall eat holy [food],” but this one was treated separately, (Lev. 22:14) “if somebody should eat holy [food] in error,” to force him to pay.

Rebbi Mana said before Rebbi Yose: If it is so, he who sleeps with his minor sister should be flogged and have to pay since if he sleeps with his adult sister he is flogged. Rebbi Mana reversed himself and said, there death and payment fall on him simultaneously. But here, from the first muzzling he is subject to flogging but only later for payment. Rebbi Ezra objected before Rebbi Mana: He who sets fire to his neighbor’s grain stack on the Sabbath is subject to capital punishment from the first ear but only later for payment! One cannot say so, for every single ear there is cautioning for the death penalty. Here also, for every moment of muzzling there is cautioning for flogging (and cautioning for payment). Rebbi Yose bar Abun said, two Amoraïm. One said, if he muzzled for heave which is Temple property. The other one said, if he muzzled through an agent. Then the agent is flogged and he is free (Lev. 17:4): “As a blood guilt it will be charged on this man,” not on his employers.

Rebbi Judah bar Pazi asked: What say these Tannaïm about prohibitions and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Ioḥai stated? As Rebbi Simeon ben Ioḥai stated: “Rebbi Ṭarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there is no payment in a case involving the death penalty, so for extirpation mentioned for the Day of Atonement there is no payment in a case involving extirpation.” Rebbi Mana said before Rebbi Yose: When do we need this? For Rebbi Simeon ben Laqish! But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly payment in extirpation cases. He said to him, we need it even for Rebbi Joḥanan! They disagreed: If somebody slaughters [an animal] and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. Here are two cases, there it is one case.

Rebbi Simeon ben Laqish in the name of Bar Qappara: Only if the second [box] was larger. Rebbi Joḥanan said, even if the second was not larger. The opinion of Rebbi Simeon ben Laqish seems inverted. There, he says this doubt disappears in the plurality but here, he says so? There, he said it as his own [opinion], here in the name of Bar Qappara. The opinion of Rebbi Joḥanan seems inverted. There, he says all become subject to proof but here, he says so? There is a difference because here there is a peg to hang on.

Rebbi Simeon ben Laqish in the name of Bar Qappara: Only if the second [box] was larger. Rebbi Joḥanan said, even if the second was not larger. The opinion of Rebbi Simeon ben Laqish seems inverted. There, he says this doubt disappears in the plurality but here, he says so? There, he said it as his own [opinion], here in the name of Bar Qappara. The opinion of Rebbi Joḥanan seems inverted. There, he says all become subject to proof but here, he says so? There is a difference because here there is a peg to hang on.

Rebbi Zeïra in the name of Rebbi Ḥiyya bar Abba: Only if he sowed the [contents of the] second [box] before he harvested from the first. If he sowed the [contents of the] second [box] before he harvested from the first then what is cut and what is standing does not all become subject to proof. Rebbi Ḥanina Eyntanaya in the name of Rebbi Yannai: An onion of heave that was uprooted and replanted becomes permitted as soon as the new growth is more [than what was planted]. Rebbi Zeïra objected: Did we not state: “If it is a kind whose seeds disappear, all is permitted, if they do not disappear, it is forbidden.” If it is a kind whose seeds disappear, [it is permitted] the moment the new growth is more [than the original amount]. Similarly, if they do not disappear, [it is forbidden] even if the new growth is more! Rebbi Zeïra follows his own opinion, as Rebbi Zeira said in the name of Rebbi Jonathan: An onion from kilaim in a vineyard that he removed from the soil and planted anew is forbidden even if it increases manifold, since growth of what is forbidden can never justify forbidden produce.

Rebbi Jeremiah asked: Does this apply even to the remaining actions? If he received [the blood], does he sprinkle [the blood on the walls of the altar]; if he takes a fist full [of the flour offering], can he burn it [on the altar]; if he burned [the red cow], can he sprinkle [water mixed with its ashes, to purify]? Rebbi Jacob bar Zavdi in the name of Rebbi Isaac: Since we have stated: “they made it like a purification sacrifice which atones even if obtained by robbery, as long as this fact is unknown to the public;” this means that if he received, he sprinkles; if he takes a fist full, he burns; if he burned, he sprinkles.

Blood on a loaf of bread one shaves off and eats [the bread]. If it came from between his teeth he eats and does not worry. The abominations among mites, flies, wild bees, abominations and crawling things, I might think [that they are forbidden] while they are inside the fruit, the verse says (Lev. 11:26,27,28): “They are impure,” when they exist independently rather than inside the fruit. I might think, even if they left and returned; the verse says “they are impure,” even if they left and returned. Rav Ḥiyya bar Ashi in the name of Rav: As soon as they reach the rim of the food they are forbidden even if they return.

Abba bar Rav Ḥuna in the name of Rebbi Joḥanan: He who slaughters an animal and found in it a pig may eat it. Rebbi Jonah said, it is forbidden to eat, what is the reason? An animal (Lev. 11:3) “inside an animal you may eat.” You should not eat a bird inside an animal and not an abomination inside an animal.

HALAKHAH: Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: Wine left uncovered must be poured out, even if it is heave. A dish cooked with water that was left uncovered must be thrown out, even if it is heave and certainly if it is profane. Rebbi Yose said, our Mishnah says so: “Heave wine that was left uncovered should be poured out, and certainly profane wine.” The colleagues in the name of Rebbi Joḥanan: It is forbidden to keep wine that was left uncovered; if it was kept and it turned into vinegar by itself it is forbidden. It is forbidden to keep figs and grapes that were pecked at; if they were kept and dried up by themselves they are permitted.

HALAKHAH: Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: Wine left uncovered must be poured out, even if it is heave. A dish cooked with water that was left uncovered must be thrown out, even if it is heave and certainly if it is profane. Rebbi Yose said, our Mishnah says so: “Heave wine that was left uncovered should be poured out, and certainly profane wine.” The colleagues in the name of Rebbi Joḥanan: It is forbidden to keep wine that was left uncovered; if it was kept and it turned into vinegar by itself it is forbidden. It is forbidden to keep figs and grapes that were pecked at; if they were kept and dried up by themselves they are permitted.

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules for being uncovered. Rebbi Simon in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules for being uncovered or under those of libation wine. Rebbi Simeon explains: The hot, spice wine. And the bitter, vermouth wine. And the sweet, cooked wine. Rebbi Joshua ben Zeidal had cooked wine which was left unsupervised in the possession of a Gentile. He asked Rebbi Yannai ben Rebbi Ismael who said to him, so says Rebbi Simeon ben Laqish: The sweet is not under the rules for being uncovered or under those of libation wine. Rebbi Yannai ben Rebbi Ismael fell ill. Rebbi Zeïra, Rebbi Hoshaiah, Rebbi Abun bar Cahana, and Rebbi Ḥananiah the colleague of the rabbis went to visit him. They saw that Rebbi Joshua ben Zeidal was sitting [there]. They said, there is the master of the decision and the person of the happening; they went and asked him. Rebbi Yannai ben Rebbi Ismael said to them, so says Rebbi Simeon ben Laqish, the sweet is not under the rules for being uncovered or under those of libation wine. Rebbi Zeïra said to him, maybe that statement of Rebbi Simeon ben Laqish is for argument’s sake? He told him no, it is for action and you can rely on me. When they came back, there was Rebbi Hila standing with Rebbi Abun bar Cahana. He told him, if you did not prefer decisions, is it not a baraita? Since Rebbi Ḥiyya stated: “Why is cooked wine of Gentiles forbidden? Because it started out as wine. Why is vinegar of Gentiles forbidden? Because it started out as wine.” Rebbi Yose said, the Mishnah says so: “wine and vinegar of Gentiles which originally was wine.”

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules for being uncovered. Rebbi Simon in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules for being uncovered or under those of libation wine. Rebbi Simeon explains: The hot, spice wine. And the bitter, vermouth wine. And the sweet, cooked wine. Rebbi Joshua ben Zeidal had cooked wine which was left unsupervised in the possession of a Gentile. He asked Rebbi Yannai ben Rebbi Ismael who said to him, so says Rebbi Simeon ben Laqish: The sweet is not under the rules for being uncovered or under those of libation wine. Rebbi Yannai ben Rebbi Ismael fell ill. Rebbi Zeïra, Rebbi Hoshaiah, Rebbi Abun bar Cahana, and Rebbi Ḥananiah the colleague of the rabbis went to visit him. They saw that Rebbi Joshua ben Zeidal was sitting [there]. They said, there is the master of the decision and the person of the happening; they went and asked him. Rebbi Yannai ben Rebbi Ismael said to them, so says Rebbi Simeon ben Laqish, the sweet is not under the rules for being uncovered or under those of libation wine. Rebbi Zeïra said to him, maybe that statement of Rebbi Simeon ben Laqish is for argument’s sake? He told him no, it is for action and you can rely on me. When they came back, there was Rebbi Hila standing with Rebbi Abun bar Cahana. He told him, if you did not prefer decisions, is it not a baraita? Since Rebbi Ḥiyya stated: “Why is cooked wine of Gentiles forbidden? Because it started out as wine. Why is vinegar of Gentiles forbidden? Because it started out as wine.” Rebbi Yose said, the Mishnah says so: “wine and vinegar of Gentiles which originally was wine.”

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules for being uncovered. Rebbi Simon in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules for being uncovered or under those of libation wine. Rebbi Simeon explains: The hot, spice wine. And the bitter, vermouth wine. And the sweet, cooked wine. Rebbi Joshua ben Zeidal had cooked wine which was left unsupervised in the possession of a Gentile. He asked Rebbi Yannai ben Rebbi Ismael who said to him, so says Rebbi Simeon ben Laqish: The sweet is not under the rules for being uncovered or under those of libation wine. Rebbi Yannai ben Rebbi Ismael fell ill. Rebbi Zeïra, Rebbi Hoshaiah, Rebbi Abun bar Cahana, and Rebbi Ḥananiah the colleague of the rabbis went to visit him. They saw that Rebbi Joshua ben Zeidal was sitting [there]. They said, there is the master of the decision and the person of the happening; they went and asked him. Rebbi Yannai ben Rebbi Ismael said to them, so says Rebbi Simeon ben Laqish, the sweet is not under the rules for being uncovered or under those of libation wine. Rebbi Zeïra said to him, maybe that statement of Rebbi Simeon ben Laqish is for argument’s sake? He told him no, it is for action and you can rely on me. When they came back, there was Rebbi Hila standing with Rebbi Abun bar Cahana. He told him, if you did not prefer decisions, is it not a baraita? Since Rebbi Ḥiyya stated: “Why is cooked wine of Gentiles forbidden? Because it started out as wine. Why is vinegar of Gentiles forbidden? Because it started out as wine.” Rebbi Yose said, the Mishnah says so: “wine and vinegar of Gentiles which originally was wine.”

The spiced wine of Bar Yudani was left uncovered. He went and asked the rabbis who told him, it is forbidden. But did not Rebbi Isaac bar Naḥman say in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules for being uncovered! The rabbis of Caesarea in the name of Rebbi Ḥiyya bar Titus: One which consists of one third ground spices.

The spiced wine of Bar Yudani was left uncovered. He went and asked the rabbis who told him, it is forbidden. But did not Rebbi Isaac bar Naḥman say in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules for being uncovered! The rabbis of Caesarea in the name of Rebbi Ḥiyya bar Titus: One which consists of one third ground spices.

The spiced wine of Bar Yudani was left uncovered. He went and asked the rabbis who told him, it is forbidden. But did not Rebbi Isaac bar Naḥman say in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules for being uncovered! The rabbis of Caesarea in the name of Rebbi Ḥiyya bar Titus: One which consists of one third ground spices.

Rebbi Jacob bar Aḥa, Rebbi Ammi, Rebbi Eleazar: If he was entering and leaving it is permitted. The barrel of Bar Neṭoza became uncovered. He went and asked Rebbi Abba bar Mamai, who told him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Ammi, Rebbi Eleazar: If he was sleeping it is permitted. Rebbi Ḥanina and Rebbi Joshua ben Levi, one said, if he was sleeping it is permitted; the other said, it is forbidden. We do not know who said what. It is reasonable [to infer that] Rebbi Ḥanina said, if he was sleeping it is permitted, since Rebbi Eleazar everywhere relies on Rebbi Ḥanina.

Rebbi Jacob bar Aḥa, Rebbi Ammi, Rebbi Eleazar: If he was entering and leaving it is permitted. The barrel of Bar Neṭoza became uncovered. He went and asked Rebbi Abba bar Mamai, who told him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Ammi, Rebbi Eleazar: If he was sleeping it is permitted. Rebbi Ḥanina and Rebbi Joshua ben Levi, one said, if he was sleeping it is permitted; the other said, it is forbidden. We do not know who said what. It is reasonable [to infer that] Rebbi Ḥanina said, if he was sleeping it is permitted, since Rebbi Eleazar everywhere relies on Rebbi Ḥanina.

Rebbi Jacob bar Aḥa, Rebbi Ammi, Rebbi Eleazar: If he was entering and leaving it is permitted. The barrel of Bar Neṭoza became uncovered. He went and asked Rebbi Abba bar Mamai, who told him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Ammi, Rebbi Eleazar: If he was sleeping it is permitted. Rebbi Ḥanina and Rebbi Joshua ben Levi, one said, if he was sleeping it is permitted; the other said, it is forbidden. We do not know who said what. It is reasonable [to infer that] Rebbi Ḥanina said, if he was sleeping it is permitted, since Rebbi Eleazar everywhere relies on Rebbi Ḥanina.

Rebbi Jacob bar Aḥa, Rebbi Ammi, Rebbi Eleazar: If he was entering and leaving it is permitted. The barrel of Bar Neṭoza became uncovered. He went and asked Rebbi Abba bar Mamai, who told him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Ammi, Rebbi Eleazar: If he was sleeping it is permitted. Rebbi Ḥanina and Rebbi Joshua ben Levi, one said, if he was sleeping it is permitted; the other said, it is forbidden. We do not know who said what. It is reasonable [to infer that] Rebbi Ḥanina said, if he was sleeping it is permitted, since Rebbi Eleazar everywhere relies on Rebbi Ḥanina.

Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: All poisons cause scab but the poison of a snake kills. Rebbi Jeremiah asked Rebbi Zeïra. As the master of the ruling, could he have asked?

“Five fluids are not endangered by being uncovered: Fish oil, muries, vinegar, olive oil, and honey. Rebbi Simeon forbids honey. The Sages agree with Rebbi Simeon if it was seen pecking.” Rebbi Ḥinena bar Pappos had an uncovered flask of honey in his hand. Before he could ask, it broke apart.

What is the measure of a hole? Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina showed it thus: he said, the tip of my small finger. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi, so that the tip of the small finger of a newborn cannot enter it. Even if [the hole] were smaller, it [the snake] could enter it but since it does not know how to leave again, it does not enter. A woven basket even if very tight is forbidden for it can enter at one place and leave at another. A knapsack is forbidden even if it hangs very high since it will let itself down.”

What is the measure of a hole? Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina showed it thus: he said, the tip of my small finger. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi, so that the tip of the small finger of a newborn cannot enter it. Even if [the hole] were smaller, it [the snake] could enter it but since it does not know how to leave again, it does not enter. A woven basket even if very tight is forbidden for it can enter at one place and leave at another. A knapsack is forbidden even if it hangs very high since it will let itself down.”

What is the measure of a hole? Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina showed it thus: he said, the tip of my small finger. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi, so that the tip of the small finger of a newborn cannot enter it. Even if [the hole] were smaller, it [the snake] could enter it but since it does not know how to leave again, it does not enter. A woven basket even if very tight is forbidden for it can enter at one place and leave at another. A knapsack is forbidden even if it hangs very high since it will let itself down.”

How long? Rebbi Mana bar Tanḥum said, until the soap-wort blossoms. Rebbi Eleazar ben Rebbi Yose in the name of Rav: Until they become like goose feet. Rebbi Jacob bar Aḥa said, when it became permitted on the field, it became permitted in the house. Rebbi Hoshaiah stated: [The rules of] uncovering apply in the Land and outside the Land, in summer and in winter.

How long? Rebbi Mana bar Tanḥum said, until the soap-wort blossoms. Rebbi Eleazar ben Rebbi Yose in the name of Rav: Until they become like goose feet. Rebbi Jacob bar Aḥa said, when it became permitted on the field, it became permitted in the house. Rebbi Hoshaiah stated: [The rules of] uncovering apply in the Land and outside the Land, in summer and in winter.

Rebbi Jehudah bar Pazi said, who is the Tanna of pecking? “Rabban Gamliel says, also the snake because it spits out.” Rebbi Jonah said, who would turn commandments into peckings for us?

Rebbi Jacob bar Aḥa in the name of Rebbi Ḥiyya bar Abba: A watermelon with pecking marks whose inside is rotten is forbidden. A person carried a sweet melon with pecking marks. He let ten people eat from it and they died. He covered it with spittle and it broke apart.

Rebbi Jacob bar Aḥa in the name of Rebbi Ḥiyya bar Abba: A watermelon with pecking marks whose inside is rotten is forbidden. A person carried a sweet melon with pecking marks. He let ten people eat from it and they died. He covered it with spittle and it broke apart.

You say, the first amphora following Rebbi Yose, and Rebbi Meїr will not agree. But did we not state: “When has this been said? Regarding a vat which contains enough to lift it. But for a vat which does not contain enough to lift it, it is forbidden to make any amount impure.” And if it follows Rebbi Meїr, whether it contains enough to lift it or does not contain enough to lift it, is it forbidden to make any amount impure? In addition, from what we have stated: “Rebbi Yose said, this is not the implication.” A person says “this is not the implication” only if he agrees with the premise. How is that? There, the Torah cares about the money of the Jews, here what can you say? Does he not here also cayse him to lose money since he needs fire wood to burn each lot separately? They worried about a big loss, they did not worry about a small loss. Rebbi Yose bar Abun said, explain it following him who said, from the words of Rebbi Aqiba and the words of Rebbi Ḥananiah, the Second of the Cohanim.

Rebbi Joḥanan said, Rebbi Joshua and Rebbi Simeon both said the same thing. Rebbi Ilaї said: Rebbi Simeon in Bekhorot and Rebbi Joshua in Terumot, neither of them will agree with the other. Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Is it not reasonable that Rebbi Simeon agrees with Rebbi Joshua but Rebbi Joshua will not agree with Rebbi Simeon? Did we not state: “Rebbi Eliezer and Rebbi Joshua agree that each batch should be burned separately.” Could one not burn the two together? He said to him, there [the heave] is pure; by Torah law the heave is still in existence; you are the person who decided to burn it. In any case, would it not become unusable by being left unattended? Did not Rebbi Joḥanan say, leaving unattended is from the Torah? The second amphora for Rebbi Meїr follows the Torah, coughing blood for Rebbi Simeon follows the Torah! He said to him, one still watches it so it should not come in contact with other pure [heave]. Rebbi Isaac, the son of Rebbi Ḥiyya the scribe: Think about it, if it was put on coals? He said to him, after if was put there. Rebbi Mana said to Rebbi Shammai: You who say that Rebbi Simeon agrees with Rebbi Joshua! Even Rebbi Joshua does not agree with Rebbi Joshua! He said to him, these are Tannaïm. There, Rebbi Meїr in the name of Rebbi Joshua, but here Rebbi Simeon in the name of Rebbi Joshua.

There, we stated: “A firstling afflicted by blood, even if it is going to die, cannot be bled, the words of Rebbi Jehudah. But the Sages say, it should be bled even if this causes a blemish. If it did cause a blemish, it should not be slaughtered because of it. Rebbi Simeon says, he should bleed it even if he makes a blemish.” Rebbi Abbahu in the name of Rebbi Eleazar: Rebbi Jehudah parallels Rabban Gamliel, the Rabbis parallel Rebbi Eliezer, Rebbi Simeon parallels Rebbi Joshua. But we have stated: “Rebbi Simeon says, he should bleed it even if he knows he will cause a blemish.” This parallels the later opinion of Rebbi Joshua. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Jehudah (Deut. 12:24): “You shall not eat it; spill it onto the ground like water.” I permitted you its blood only to spill it. Rebbi Abba Mari, the brother of Rebbi Yose, objected: That is written about [blood of] invalid sacrifices: “You shall not eat it; spill it onto the ground like water.” Rebbi Ḥiyya bar Abba said, you get from it for preparation. Just as water prepares, so blood prepares. Rebbi Abbahu in the name of Rebbi Joḥanan: Both of them explained the same verse (Lev. 22:21): “Perfect it shall be for goodwill; any blemish shall not be on it.” Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish.

Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: With a vessel which inside is pure but impure outside one does not defile a small amount even to save a large amount. But did we not state: “Let it descend and become impure; he should not make it impure with his hands?” Rebbi Samuel bar Berekhiah said, explain for two vessels, one pure inside and impure outside, the other impure inside and pure outside. But that Mishnah speaks of one impure vessel! Rebbi Mana said, explain it if the vat is pure; the Mishnah deals with an impure vat. Did we not state: “Let it descend and be absorbed [into the ground]; he should not cause it to be absorbed by his hands’ [action].” Explain it if it rolled onto to a bet happĕrās.

Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: With a vessel which inside is pure but impure outside one does not defile a small amount even to save a large amount. But did we not state: “Let it descend and become impure; he should not make it impure with his hands?” Rebbi Samuel bar Berekhiah said, explain for two vessels, one pure inside and impure outside, the other impure inside and pure outside. But that Mishnah speaks of one impure vessel! Rebbi Mana said, explain it if the vat is pure; the Mishnah deals with an impure vat. Did we not state: “Let it descend and be absorbed [into the ground]; he should not cause it to be absorbed by his hands’ [action].” Explain it if it rolled onto to a bet happĕrās.

It was stated: “A group of people on the road were met by Gentiles who said to them, give us one of you that we may kill him, otherwise we shall kill all of you; even if all of them are killed they should not hand over a Jewish person. If they designated one, like Sheba ben Bikhri, they should hand him over so as not to be killed.” Rebbi Simeon ben Laqish said, on condition that he be guilty of a capital crime like Sheba ben Bikhri; but Rebbi Joḥanan said, even if he is not guilty of a capital crime like Sheba ben Bikhri. Ulla bar Qoshav was proscribed by the government. He fled and went to Lydda to Rebbi Joshua ben Levi. They came and surrounded the city. They said to them, if you do not hand him over to us, we shall destroy the city. Rebbi Joshua ben Levi went to him and talked him into being handed over to them. Elijah, may be be remembered for good things, used to appear to him; he stopped appearing. He fasted many fasts; he appeared to him and said, do I appear to informers? He said to him, did I not act according to a baraita? He said to him, is that a statement for the pious?

Zeir bar Ḥinena was captured at Safsufa. Rebbi Ammi and Rebbi Samuel went to negotiate for him. Queen Zenobia said to them, your Creator usually does wonders for you; put Him under pressure! There came a Saracen carrying a sabre. He said to them, with this sabre did Odenathus kill his brother. Zeїr bar Ḥinena was saved.

Zeir bar Ḥinena was captured at Safsufa. Rebbi Ammi and Rebbi Samuel went to negotiate for him. Queen Zenobia said to them, your Creator usually does wonders for you; put Him under pressure! There came a Saracen carrying a sabre. He said to them, with this sabre did Odenathus kill his brother. Zeїr bar Ḥinena was saved.

The boys of Rebbi Jehudah Neśia hit Diodes the swine-herd. He became king and descended to Paneas. He sent letters to the rabbis that they should be at his place immediately after the end of the Sabbath. He said to his courier, do not deliver the letters before the evening, near sundown. The courier came to them in he evening, near sundown. Rebbi Jehudah Neśia and Rebbi Samuel bar Naḥman had gone to bathe in the public baths of Tiberias. An אנגיטרוס came to them; Rebbi Jehudah Neśia wanted to scold him. Rebbi Samuel bar Naḥman said, let him; he appears for wonders. He said to them, how are the rabbis? They told him about their problem. He said to them, go and bathe; your Creator will perform a miracle for you at Sabbath’s end. He carried them and brought them up. They said to him, the rabbis are outside. There was that bathhouse, he let it be heated for seven days and seven nights. He went out and cooled it before them. They went in and then appeared before him. He said to them: Because your Creator performs miracles for you, you insult the majesty! They said, we insulted Diocles the swine-herd; we do not insult Diocletianus the king. Even so, one should never vex a little Roman or a little Gueber.

The boys of Rebbi Jehudah Neśia hit Diodes the swine-herd. He became king and descended to Paneas. He sent letters to the rabbis that they should be at his place immediately after the end of the Sabbath. He said to his courier, do not deliver the letters before the evening, near sundown. The courier came to them in he evening, near sundown. Rebbi Jehudah Neśia and Rebbi Samuel bar Naḥman had gone to bathe in the public baths of Tiberias. An אנגיטרוס came to them; Rebbi Jehudah Neśia wanted to scold him. Rebbi Samuel bar Naḥman said, let him; he appears for wonders. He said to them, how are the rabbis? They told him about their problem. He said to them, go and bathe; your Creator will perform a miracle for you at Sabbath’s end. He carried them and brought them up. They said to him, the rabbis are outside. There was that bathhouse, he let it be heated for seven days and seven nights. He went out and cooled it before them. They went in and then appeared before him. He said to them: Because your Creator performs miracles for you, you insult the majesty! They said, we insulted Diocles the swine-herd; we do not insult Diocletianus the king. Even so, one should never vex a little Roman or a little Gueber.

Rebbi Samuel bar Eudaimon asked: Can he be trusted if he says, I did it intentionally? They said to him, if other people knew, it is not on his [word]; otherwise, the mouth which forbade is the mouth that permitted.

Rebbi Abba bar Mamal said, our Mishnah after the lentils lost their sap; [then] the lentils shrink it that it will not give [any taste]. But if he gave it before the lentils gave their sap; it does not deal with that case. And just as you say, the lentils shrink it that it will not give, so the lentils shrink that it will not absorb. How is that? If he put a profane onion into lentils of heave, the lentils shrink it that it will not absorb. That means, if it is dry, but if it is moist it is forbidden. Onions and leeks are forbidden moist or dry, whole or cut up. If he removed the top it is as if cut up. If they are two or three they are as if cut up.

How far? Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: It is forbidden for three harvests; it is forbidden up to the fourth harvest, but the fourth is permitted. Rebbi Samuel ben Eudaimon asked before Rebbi Mana: How far for heave? He said to him, they made the fourth harvest like the first harvest. Just as the first harvest of growth whose seeds disappear is forbidden for heave and permitted for ṭevel, so the fourth harvest of growth whose seeds do not disappear is forbidden for heave and permitted for ṭevel.

HALAKHAH: Rav Ḥiyya bar Ashi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan: This follows Rebbi Simeon. If it follows Rebbi Joḥanan, even a full meal! But since Rebbi Jeremiah, Rebbi Ḥiyya said in the name of Rebbi Joḥanan: Rebbi Simeon agrees that nevertheless he must separate tithes as a matter of practice; therefore we have to say that this follows Rebbi Simeon.

HALAKHAH: “An onion which one added to lentils,” etc. Rebbi Ḥizqiah, Rav Aḥa in the name of Rebbi Abba bar Mamal said, our Mishnah [in case] after the lentils lost their sap; [then] the lentils shrink it so it will not absorb [any taste]. (As you say, lentils shrink it so it will not absorb.) Similarly, lentils shrink it so it will not give.

That inner part, Rav Ḥiyya bar Ashi in the name of Rav: One fires it with dry branches.

HALAKHAH: Rebbi Jehudah bar Pazi stated from Bar Delaiah: “Unsalted pure fish preserved with salted impure fish is forbidden”. But did we not state: “He washes it and it is permitted”? Rebbi Mana said, he who said it is permitted, when he preserved them simultaneously; he who said it is prohibited when he preserved them one after the other. You can understand that this is so, since we have stated “in heave fluid it is forbidden;” [is that] not when he preserved one after the other?

HALAKHAH: Rebbi Jehudah bar Pazi stated from Bar Delaiah: “Unsalted pure fish preserved with salted impure fish is forbidden”. But did we not state: “He washes it and it is permitted”? Rebbi Mana said, he who said it is permitted, when he preserved them simultaneously; he who said it is prohibited when he preserved them one after the other. You can understand that this is so, since we have stated “in heave fluid it is forbidden;” [is that] not when he preserved one after the other?

Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: A quarter [log] of fish sauce in two seah of fish sauce. But the sauce of an impure fish never can save! Rebbi Abbahu said, I computed that close to 200. Rebbi Ila in the name of Rebbi Simeon bar Ḥiyya, a quarter [log] of fish sauce in two seah of fish and fish sauce. A case came before Rebbi Joshia and he instructed accordingly.

Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: A quarter [log] of fish sauce in two seah of fish sauce. But the sauce of an impure fish never can save! Rebbi Abbahu said, I computed that close to 200. Rebbi Ila in the name of Rebbi Simeon bar Ḥiyya, a quarter [log] of fish sauce in two seah of fish and fish sauce. A case came before Rebbi Joshia and he instructed accordingly.

By some pretext, cheese was mixed up. Rebbi Ḥaggai asked Rebbi Abba bar Zavda. He said to them, the property of the public cannot be forbidden. Rebbi Jacob bar Zavdi said, Rebbi Isaac asked: Is not Caius Lycus written on these documents, and you say, by a pretext?

By some pretext, cheese was mixed up. Rebbi Ḥaggai asked Rebbi Abba bar Zavda. He said to them, the property of the public cannot be forbidden. Rebbi Jacob bar Zavdi said, Rebbi Isaac asked: Is not Caius Lycus written on these documents, and you say, by a pretext?

“Yolk is forbidden because it absorbs.” Bar Qappara stated: Yolk is forbidden and certainly egg white.

Rebbi Zeїra, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan; Ada bar Gershon, Rebbi Birai, Rebbi Levi bar Plautus, an elder in the name of Rebbi: 61 are forbidden, 62 are permitted. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Our colleague Ada testified before us: 60. He said, if somebody brings before me more than 60, I shall declare it kosher. They said to Simeon bar Abba, you say this, but the others say otherwise! He said to them, I [said] what I heard, they what they heard. Simeon bar Abba said before Rebbi Ḥanina in the name of the elder Rebbi Ḥiyya: Up to thirty. He said, an exaggeration. Simeon bar Abba in the name of Rebbi Ḥanina: A case came before Rabban Gamliel ben Rabbi. He said, my father did not agree to 47, I agree to 45. Rebbi Ḥiyya in the name of Rebbi Ḥanina: A case came before Rebbi; he asked: Are there 50?

Rebbi Zeїra, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan; Ada bar Gershon, Rebbi Birai, Rebbi Levi bar Plautus, an elder in the name of Rebbi: 61 are forbidden, 62 are permitted. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Our colleague Ada testified before us: 60. He said, if somebody brings before me more than 60, I shall declare it kosher. They said to Simeon bar Abba, you say this, but the others say otherwise! He said to them, I [said] what I heard, they what they heard. Simeon bar Abba said before Rebbi Ḥanina in the name of the elder Rebbi Ḥiyya: Up to thirty. He said, an exaggeration. Simeon bar Abba in the name of Rebbi Ḥanina: A case came before Rabban Gamliel ben Rabbi. He said, my father did not agree to 47, I agree to 45. Rebbi Ḥiyya in the name of Rebbi Ḥanina: A case came before Rebbi; he asked: Are there 50?

Rebbi Zeїra, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan; Ada bar Gershon, Rebbi Birai, Rebbi Levi bar Plautus, an elder in the name of Rebbi: 61 are forbidden, 62 are permitted. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Our colleague Ada testified before us: 60. He said, if somebody brings before me more than 60, I shall declare it kosher. They said to Simeon bar Abba, you say this, but the others say otherwise! He said to them, I [said] what I heard, they what they heard. Simeon bar Abba said before Rebbi Ḥanina in the name of the elder Rebbi Ḥiyya: Up to thirty. He said, an exaggeration. Simeon bar Abba in the name of Rebbi Ḥanina: A case came before Rabban Gamliel ben Rabbi. He said, my father did not agree to 47, I agree to 45. Rebbi Ḥiyya in the name of Rebbi Ḥanina: A case came before Rebbi; he asked: Are there 50?

Rebbi Zeїra, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan; Ada bar Gershon, Rebbi Birai, Rebbi Levi bar Plautus, an elder in the name of Rebbi: 61 are forbidden, 62 are permitted. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Our colleague Ada testified before us: 60. He said, if somebody brings before me more than 60, I shall declare it kosher. They said to Simeon bar Abba, you say this, but the others say otherwise! He said to them, I [said] what I heard, they what they heard. Simeon bar Abba said before Rebbi Ḥanina in the name of the elder Rebbi Ḥiyya: Up to thirty. He said, an exaggeration. Simeon bar Abba in the name of Rebbi Ḥanina: A case came before Rabban Gamliel ben Rabbi. He said, my father did not agree to 47, I agree to 45. Rebbi Ḥiyya in the name of Rebbi Ḥanina: A case came before Rebbi; he asked: Are there 50?

Rebbi Zeїra, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan; Ada bar Gershon, Rebbi Birai, Rebbi Levi bar Plautus, an elder in the name of Rebbi: 61 are forbidden, 62 are permitted. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Our colleague Ada testified before us: 60. He said, if somebody brings before me more than 60, I shall declare it kosher. They said to Simeon bar Abba, you say this, but the others say otherwise! He said to them, I [said] what I heard, they what they heard. Simeon bar Abba said before Rebbi Ḥanina in the name of the elder Rebbi Ḥiyya: Up to thirty. He said, an exaggeration. Simeon bar Abba in the name of Rebbi Ḥanina: A case came before Rabban Gamliel ben Rabbi. He said, my father did not agree to 47, I agree to 45. Rebbi Ḥiyya in the name of Rebbi Ḥanina: A case came before Rebbi; he asked: Are there 50?

Rebbi Zeїra, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan; Ada bar Gershon, Rebbi Birai, Rebbi Levi bar Plautus, an elder in the name of Rebbi: 61 are forbidden, 62 are permitted. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Our colleague Ada testified before us: 60. He said, if somebody brings before me more than 60, I shall declare it kosher. They said to Simeon bar Abba, you say this, but the others say otherwise! He said to them, I [said] what I heard, they what they heard. Simeon bar Abba said before Rebbi Ḥanina in the name of the elder Rebbi Ḥiyya: Up to thirty. He said, an exaggeration. Simeon bar Abba in the name of Rebbi Ḥanina: A case came before Rabban Gamliel ben Rabbi. He said, my father did not agree to 47, I agree to 45. Rebbi Ḥiyya in the name of Rebbi Ḥanina: A case came before Rebbi; he asked: Are there 50?

Rebbi Zeїra, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan; Ada bar Gershon, Rebbi Birai, Rebbi Levi bar Plautus, an elder in the name of Rebbi: 61 are forbidden, 62 are permitted. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Our colleague Ada testified before us: 60. He said, if somebody brings before me more than 60, I shall declare it kosher. They said to Simeon bar Abba, you say this, but the others say otherwise! He said to them, I [said] what I heard, they what they heard. Simeon bar Abba said before Rebbi Ḥanina in the name of the elder Rebbi Ḥiyya: Up to thirty. He said, an exaggeration. Simeon bar Abba in the name of Rebbi Ḥanina: A case came before Rabban Gamliel ben Rabbi. He said, my father did not agree to 47, I agree to 45. Rebbi Ḥiyya in the name of Rebbi Ḥanina: A case came before Rebbi; he asked: Are there 50?

Rebbi Mana ben Rebbi Tanḥum asked: Following him who permits to laymen, why is muries of Gentiles forbidden? Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, it is forbidden as being cooked by Gentiles. Rebbi Yose objected: Did we not state: “From a professional it is permitted, not from a professional it is forbidden.” From a professional it is permitted even if it is cooked; similarly, from a non-professional it is forbidden even if not cooked. Rebbi Joḥanan bar Maria said, even according to him who says from a professional it is permitted, only if he knows. This implies that usufruct of heave is permitted, usufruct of paganism is forbidden.

Rebbi Mana ben Rebbi Tanḥum asked: Following him who permits to laymen, why is muries of Gentiles forbidden? Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, it is forbidden as being cooked by Gentiles. Rebbi Yose objected: Did we not state: “From a professional it is permitted, not from a professional it is forbidden.” From a professional it is permitted even if it is cooked; similarly, from a non-professional it is forbidden even if not cooked. Rebbi Joḥanan bar Maria said, even according to him who says from a professional it is permitted, only if he knows. This implies that usufruct of heave is permitted, usufruct of paganism is forbidden.

The colleagues in the name of Rebbi Eleazar: Rebbi Eliezer agrees with the Sages that if a drink is stinking from the start it is impure. But did we not state: “The fluid oozing out from them Rebbi Eliezer declares pure but the Sages impure”? Rebbi Ila in the name of Rebbi Eleazar: Rebbi Eliezer agrees with the Sages about the waters of the ocean; even if they are stinking the Torah calls them water (Gen. 1:10): “The collection of water He called oceans.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Eliezer agrees with the Sages that beet juice does not prepare.

There, we have stated: “If he turned it and it accumulated, that belongs to the seller.” Rebbi Joḥanan said, there is no “belongs to the seller” but “belongs to the buyer”, as you say here. Rebbi Isaac bar Eleazar said, it is because of abandonment. Is it the same for consecrated food? Rebbi Abbahu came in the name of Rebbi Joḥanan: It is the same for consecrated food.

Rebbi Hoshaia said, this was taught only for consecrated food which can be permitted. But of consecrated food which cannot be permitted one has to give back even the most minute amount. Rebbi Abun bar Ḥiyya asked: That log of oil of the leper, must he give it back or not? If you say he must give it back, and he did not, he transgresses by default. If you say he need not give it back, and he did, he transgresses by excess Rebbi Ḥinena did not say so, but Rebbi Hoshaia said, this was taught only for consecrated food which can be permitted. But of consecrated food which cannot be permitted one has to give back even the most minute amount. That log of oil of the leper belongs to those [consecrated foods] which can be permitted and you say he must give it back? That means, he must give back and if he did not, he transgresses by default.

Rebbi Justus bar Shunem asked before Rebbi Mana: We have stated: “If he turned it and it accumulated, that is heave,” and here you say so? He said to him, here through the fire it becomes inedible and disappears.

HALAKHAH: From where that a cow of a Cohen which was appraised at an Israel’s cannot be fed vetch? The verse says (Lev. 22:11): “If a Cohen buys a living being with his money, etc.” I could think, he may not feed it vetch, the verse says, “they”. Some Tannaïm state: I could think, he may not feed it vetch or fenugreek. Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: The word of the Torah is that here, there is no “fenugreek”. Did we not state: From where that a Cohen who bought a slave in partnership with an Israel, even if the latter has only a one percent interest, cannot feed him heave? The verse says, “If a Cohen buys.” Bar Qappara stated: Neither one of them may eat heave.

“One lights ‘oil to burn’ in synagogues, houses of study; etc.” Simeon bar Abba in the name of Rebbi Joḥanan, so is the Mishnah: “and near the sick with permission of the Cohen.” That means, the earlier parts of the Mishnah even without the permission of a Cohen. Rebbi Ḥiyya stated: “Sickbed visits have no measure.” Rebbi Ḥiyya bar Ada said, the Mishnah says so: “and near the sick with permission of the Cohen.”

“One lights ‘oil to burn’ in synagogues, houses of study; etc.” Simeon bar Abba in the name of Rebbi Joḥanan, so is the Mishnah: “and near the sick with permission of the Cohen.” That means, the earlier parts of the Mishnah even without the permission of a Cohen. Rebbi Ḥiyya stated: “Sickbed visits have no measure.” Rebbi Ḥiyya bar Ada said, the Mishnah says so: “and near the sick with permission of the Cohen.”

Ada the nurse asked Rebbi Ammi: Since I am dipping wicks at a sick person’s? He said to him, it becomes insignificant in the wick. Rebbi Jehudah ben Pazi instructed those of Bar Neḥemiah in this way. Rebbi Immi took a wick, Rebbi Ila did not take a wick. Did Rebbi Ila not agree with Rebbi Immi? Rebbi Ila thought because of robbery; in addition, the nurse will spoil the consecrated food.

“One puts up lights at a wedding but not in a house of mourning, the words of Rebbi Jehudah; Rebbi Yose says, in a house of mourning but not at a wedding. Rebbi Meїr forbids in both cases, Rebbi Simeon permits in both cases.” What is the reason of Rebbi Jehudah? At a wedding, since their garments are clean, they will not touch it. In a house of mourning, since their garments are dirty, they will touch it. What is the reason of Rebbi Yose? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Meїr? In a house of mourning, since their garments are dirty, they will touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Simeon? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since their garments are clean, they will not touch it. In the house of Rebbi Yannai they said, practice follows Rebbi Simeon. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: Practice follows Rebbi Simeon. Rebbi Yose from Sidon asked before Rebbi Jeremiah: Otherwise, what would we say? Rebbi Meїr and Rebbi Simeon, does practice not follow Rebbi Simeon? He said to him, it is from the preceding paragraph. Rebbi Jehudah says similar to these two, Rebbi Yose says similar to those two, between Rebbi Jehudah and Rebbi Yose, practice follows Rebbi Yose.

Rebbi Ḥiyya bar Ada asked before Rebbi Joḥanan: Are truffles and mushrooms obligated for tithes? Rebbi Joḥanan said to him in the name of Rebbi Simai, it is written (Deut. 14:22): “You should certainly tithe all produce of your seed.” Anything which is sown and grows. This excludes truffles and mushrooms which grow but are not sown. Rebbi Jonah offers the language: Because the earth extrudes them.

HALAKHAH: What means ביחילו? Rebbi Ḥiyya bar Abba said, if it comes alive, as you say (Zach. 11:8): “And their souls were too much for me.” Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: When they start to become red outside. Do all figs become red on the outside? Rebbi Tanḥum bar Marion said in the name of Rebbi Joḥanan: He takes one and puts it somewhere. If that one ripens within 24 hours they are obligated, otherwise they are free.

HALAKHAH: What means ביחילו? Rebbi Ḥiyya bar Abba said, if it comes alive, as you say (Zach. 11:8): “And their souls were too much for me.” Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: When they start to become red outside. Do all figs become red on the outside? Rebbi Tanḥum bar Marion said in the name of Rebbi Joḥanan: He takes one and puts it somewhere. If that one ripens within 24 hours they are obligated, otherwise they are free.

HALAKHAH: What means ביחילו? Rebbi Ḥiyya bar Abba said, if it comes alive, as you say (Zach. 11:8): “And their souls were too much for me.” Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: When they start to become red outside. Do all figs become red on the outside? Rebbi Tanḥum bar Marion said in the name of Rebbi Joḥanan: He takes one and puts it somewhere. If that one ripens within 24 hours they are obligated, otherwise they are free.

New section. “Grapes and wild grapes when they start to produce sap.” Rebbi Zeїra in the name of Rebbi Yasa: When they are called wretched grapes. Rebbi Ayvo bar Nagari, Rebbi Tanḥum bar Ilaї in the name of Rebbi Naḥum bar Simai: Only if their seeds are visible from the outside.

New section. “Grapes and wild grapes when they start to produce sap.” Rebbi Zeїra in the name of Rebbi Yasa: When they are called wretched grapes. Rebbi Ayvo bar Nagari, Rebbi Tanḥum bar Ilaї in the name of Rebbi Naḥum bar Simai: Only if their seeds are visible from the outside.

New section. “Grapes and wild grapes when they start to produce sap.” Rebbi Zeїra in the name of Rebbi Yasa: When they are called wretched grapes. Rebbi Ayvo bar Nagari, Rebbi Tanḥum bar Ilaї in the name of Rebbi Naḥum bar Simai: Only if their seeds are visible from the outside.