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It was stated: “He who enters a town and does not know anybody there, or stands by a threshing floor and does not know anybody there, may ask either a ḥaver or an am haäreẓ, the words of Rabban Simeon ben Gamliel. Rebbi says, about heave one only may ask a ḥaver.” It turns out that Rebbi follows Rebbi Meïr and Rabban Simeon ben Gamliel follows his own reasoning. As we have stated there: “About any bodily defects that may be caused by humans, laymen shepherds are trustworthy, Cohen shepherds are not. Rabban Simeon ben Gamliel said, he is trustworthy about another’s flock but not his own. Rebbi Meïr said, whoever is suspect in a matter may neither judge nor testify about it.” Rebbi Jonah said, they disagree only if it is a matter of taking, but in distributing even Rabban Simeon ben Gamliel agrees. What is the difference between taking and distributing? A distribution is public knowledge.

It was stated: “He who enters a town and does not know anybody there, or stands by a threshing floor and does not know anybody there, may ask either a ḥaver or an am haäreẓ, the words of Rabban Simeon ben Gamliel. Rebbi says, about heave one only may ask a ḥaver.” It turns out that Rebbi follows Rebbi Meïr and Rabban Simeon ben Gamliel follows his own reasoning. As we have stated there: “About any bodily defects that may be caused by humans, laymen shepherds are trustworthy, Cohen shepherds are not. Rabban Simeon ben Gamliel said, he is trustworthy about another’s flock but not his own. Rebbi Meïr said, whoever is suspect in a matter may neither judge nor testify about it.” Rebbi Jonah said, they disagree only if it is a matter of taking, but in distributing even Rabban Simeon ben Gamliel agrees. What is the difference between taking and distributing? A distribution is public knowledge.

It was stated: “He who enters a town and does not know anybody there, or stands by a threshing floor and does not know anybody there, may ask either a ḥaver or an am haäreẓ, the words of Rabban Simeon ben Gamliel. Rebbi says, about heave one only may ask a ḥaver.” It turns out that Rebbi follows Rebbi Meïr and Rabban Simeon ben Gamliel follows his own reasoning. As we have stated there: “About any bodily defects that may be caused by humans, laymen shepherds are trustworthy, Cohen shepherds are not. Rabban Simeon ben Gamliel said, he is trustworthy about another’s flock but not his own. Rebbi Meïr said, whoever is suspect in a matter may neither judge nor testify about it.” Rebbi Jonah said, they disagree only if it is a matter of taking, but in distributing even Rabban Simeon ben Gamliel agrees. What is the difference between taking and distributing? A distribution is public knowledge.

It was stated: “He who enters a town and does not know anybody there, or stands by a threshing floor and does not know anybody there, may ask either a ḥaver or an am haäreẓ, the words of Rabban Simeon ben Gamliel. Rebbi says, about heave one only may ask a ḥaver.” It turns out that Rebbi follows Rebbi Meïr and Rabban Simeon ben Gamliel follows his own reasoning. As we have stated there: “About any bodily defects that may be caused by humans, laymen shepherds are trustworthy, Cohen shepherds are not. Rabban Simeon ben Gamliel said, he is trustworthy about another’s flock but not his own. Rebbi Meïr said, whoever is suspect in a matter may neither judge nor testify about it.” Rebbi Jonah said, they disagree only if it is a matter of taking, but in distributing even Rabban Simeon ben Gamliel agrees. What is the difference between taking and distributing? A distribution is public knowledge.

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

HALAKHAH: How long? A student of Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi, up to 30 days. How is that? If he bought from him at the beginning of 30 days, in the middle, and at the end. The first and the second are one kind, the first and the third are two kinds.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

Rebbi Jonah, Rebbi Simon in the name of Rebbi Joshua ben Levi: He who buys loose produce from a Gentile separates heave and heave of the tithe as a matter of practice, gives it to the tribe, and receives money from the tribe. But he who buys produce still in the ground from a Gentile separates heave and heave of the tithe as a matter of practice, gives it to the tribe, and does not take money from the tribe. What is the reason? (Num. 18:26) “If you remove the tithe from the Children of Israel.” From the Children of Israel you remove the tithe, but not from the acquaintances of Cohanim or Levites. From the Children of Israel you remove the tithe, but not from the hand of a Gentile.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, three may tithe without permission: He whose ṭevel was mixed with profane produce. And he who buys from the division of the Samaritans. Rebbi Zeïra said, this implies that he does not take money from the tribe. If you say that he takes money from the tribe, he tithed with permission!

HALAKHAH: Rebbi Joḥanan said, these are the words of Rabban Simeon ben Gamliel. But the words of the Sages are: From a Jew, he splits; from a Gentile, he gives heave. We have stated: “He who leases a field from a Gentile separates heave and then gives to him. Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave, I have no right to it, but he distributes and puts it before him.”

HALAKHAH: Rebbi Joḥanan said, these are the words of Rabban Simeon ben Gamliel. But the words of the Sages are: From a Jew, he splits; from a Gentile, he gives heave. We have stated: “He who leases a field from a Gentile separates heave and then gives to him. Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave, I have no right to it, but he distributes and puts it before him.”

Rebbi Zeïra, Rebbi Joḥanan in the name of Rebbi Yannai (Num. 18:28): “You, also you,” to include your plenipotentiary. Just as you are in the covenant, so your plenipotentiary must be in the covenant. You appoint a plenipotentiary, the Gentile may not. Rebbi Yasa wanted to say that the Gentile cannot appoint as plenipotentiary another Gentile, but he can appoint a Jew. Rebbi Zeïra said, from the baraita itself: You appoint a plenipotentiary, does that not mean Jews? Similarly, the Gentile cannot appoint a plenipotentiary, not even a Jew. Rav Hoshaia objects: Does the baraita support Rebbi Joḥanan? “Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave from his produce, he cannot give heave” Rebbi Abba said, if he confirms it after him.

So far a Gentile; a Samaritan? Let us hear from the following: “He who gives a field to a Gentile sharecropper, a Samaritan, or somebody who is not trusted with tithes, before they come to the time of tithes he does not have to tithe for him; after they come to the time of tithes he has to tithe for him.” That is, at a place where Jews are present. At a place where no Jews are available? Let us hear from the following: Rebbi Simon had fields at King’s Mountain. He asked Rebbi Joḥanan, who told him: Let them lie fallow, but do not lease them to a Gentile. He asked Rebbi Joshua ben Levi who permitted it to him. Rebbi Joshua ben Levi is of the opinion that a place where no Jews are available has the status of Syria. For Syria, we hear from the following: Rebbi Ḥaggai descended into Homs. The family Astor asked him: Since no Jews are available here, we lease to Gentiles; do we have to tithe for them? He sent and asked Rebbi Zeïra. Rebbi Zeïra asked Rebbi Immi, who told him that they did not have to tithe. From this you hear that the rules of leasing follow Rebbi Yose. Also from the following: Rebbi Ḥanina, the son of Rebbi Abbahu, said my father had a case; he sent and asked Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi, and they taught him that the rules of leasing follow Rebbi Yose; hence, as far as tithing for them is concerned, they do not tithe for them.

So far a Gentile; a Samaritan? Let us hear from the following: “He who gives a field to a Gentile sharecropper, a Samaritan, or somebody who is not trusted with tithes, before they come to the time of tithes he does not have to tithe for him; after they come to the time of tithes he has to tithe for him.” That is, at a place where Jews are present. At a place where no Jews are available? Let us hear from the following: Rebbi Simon had fields at King’s Mountain. He asked Rebbi Joḥanan, who told him: Let them lie fallow, but do not lease them to a Gentile. He asked Rebbi Joshua ben Levi who permitted it to him. Rebbi Joshua ben Levi is of the opinion that a place where no Jews are available has the status of Syria. For Syria, we hear from the following: Rebbi Ḥaggai descended into Homs. The family Astor asked him: Since no Jews are available here, we lease to Gentiles; do we have to tithe for them? He sent and asked Rebbi Zeïra. Rebbi Zeïra asked Rebbi Immi, who told him that they did not have to tithe. From this you hear that the rules of leasing follow Rebbi Yose. Also from the following: Rebbi Ḥanina, the son of Rebbi Abbahu, said my father had a case; he sent and asked Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi, and they taught him that the rules of leasing follow Rebbi Yose; hence, as far as tithing for them is concerned, they do not tithe for them.

“If he received a field to harvest for early ears, grapes to harvest for baskets of grapes, olives to harvest for baskets of olives, he delivers as is.” That means, if (he is paid) in the same kind; but from another field, or from that field but not from the same kind, he must tithe before he delivers. Rebbi Ḥiyya stated: “From the same field, whether it be the same kind or another kind, he separates heave and delivers. From another field, whether it be the same kind or another kind, he tithes and delivers.” The Mishnah follows Rabban Simeon ben Gamliel; what Rebbi Ḥiyya stated follows the Sages, and they disagree. We also may come and state that the Mishnah deals with some place where barley usually does not yield twice as much as wheat; what Rebbi Ḥiyya stated refers to a place where barley usually yields twice as much as wheat.

“If an Israel received (as sharecropper) a field from another Israel on condition that the tithes go to a certain person, that clause is forbidden; on condition that I shall take them and deliver them to a certain person, that clause is permitted.” Is the second version not identical with the first? Rebbi Aḥa said, “if you agree” makes the difference. Rebbi Yose said, you say it is permitted if it follows the standard sharecropper’s contract. You say it is forbidden if it does not follow the standard sharecropper’s contract. It turns out that Rebbi Yose holds with Rebbi Joḥanan and Rebbi Aḥa with Rebbi Yose ben Rebbi Ḥanina. As Rebbi Yose ben Rebbi Ḥanina said, a person gives his tithes for the benefit of goodwill. Rebbi Joḥanan said, a person may not give his tithes for the benefit of goodwill. What is the reason of Rebbi Yose ben Rebbi Ḥanina? (Num. 5:10) “Everybody shall be the owner of his holy things.” What does Rebbi Joḥanan with this? He may give them to whomever he likes.

“If an Israel received (as sharecropper) a field from another Israel on condition that the tithes go to a certain person, that clause is forbidden; on condition that I shall take them and deliver them to a certain person, that clause is permitted.” Is the second version not identical with the first? Rebbi Aḥa said, “if you agree” makes the difference. Rebbi Yose said, you say it is permitted if it follows the standard sharecropper’s contract. You say it is forbidden if it does not follow the standard sharecropper’s contract. It turns out that Rebbi Yose holds with Rebbi Joḥanan and Rebbi Aḥa with Rebbi Yose ben Rebbi Ḥanina. As Rebbi Yose ben Rebbi Ḥanina said, a person gives his tithes for the benefit of goodwill. Rebbi Joḥanan said, a person may not give his tithes for the benefit of goodwill. What is the reason of Rebbi Yose ben Rebbi Ḥanina? (Num. 5:10) “Everybody shall be the owner of his holy things.” What does Rebbi Joḥanan with this? He may give them to whomever he likes.

“If an Israel received (as sharecropper) a field from another Israel on condition that the tithes go to a certain person, that clause is forbidden; on condition that I shall take them and deliver them to a certain person, that clause is permitted.” Is the second version not identical with the first? Rebbi Aḥa said, “if you agree” makes the difference. Rebbi Yose said, you say it is permitted if it follows the standard sharecropper’s contract. You say it is forbidden if it does not follow the standard sharecropper’s contract. It turns out that Rebbi Yose holds with Rebbi Joḥanan and Rebbi Aḥa with Rebbi Yose ben Rebbi Ḥanina. As Rebbi Yose ben Rebbi Ḥanina said, a person gives his tithes for the benefit of goodwill. Rebbi Joḥanan said, a person may not give his tithes for the benefit of goodwill. What is the reason of Rebbi Yose ben Rebbi Ḥanina? (Num. 5:10) “Everybody shall be the owner of his holy things.” What does Rebbi Joḥanan with this? He may give them to whomever he likes.

A Mishnah disagrees with Rebbi Yose ben Rebbi Ḥaninah: “A vow that no Cohanim or Levites should have any advantage from me, they should take against his will.” He explains it about a person who says, I cannot possibly give them any gifts. You should know that this is so, since we have stated: “These Cohanim and Levites, let others take.” A baraita disagrees with Rebbi Joḥanan: “An Israel can say to another Israel, here you have a tetradrachma and give this first born to my daughter’s son, a Cohen.” He explains, if he already wanted to give it to two Cohanim and that daughter’s son was one of them; then one said, here you have a tetradrachma and give all of it to my daughter’s son, a Cohen.

They asked before Rebbi Zeïra, in that situation, a Cohen to an Israel, what is the rule? At Rebbi Yose’s they said that he did not answer. Rebbi Ḥizqiah in the name of Rebbi Aḥa said, so he said to them: In the opinion of Rebbi Yose ben Rebbi Ḥanina, why is a Cohen to an Israel forbidden, not because it looks badly? Also Rebbi Joḥanan holds that from an Israel to an Israel it is forbidden because it looks badly. Rebbi Yose ben Rebbi Abun said, there is desecration of sacrifices and you said because it looks badly? Because of the following, as it was stated: “Cohanim and Levites who help at the threshing floor have no right either to heave or to tithe, and if the farmer gave, it is desecrated, as it is said (Lev. 22:15): ‘They should not desecrate the sanctified things of the Children of Israel,’ but they desecrate them! In addition, they said that their heave is no heave, their tithes are no tithes, their dedications are no dedications, and about them the verse says (Micha 3:11): ‘Their heads judge for bribes and their priests come for a price.’ The Omnipresent brings over them three catastrophies; that is what is written (Micha 3:12): ‘Therefore, because of you Zion will be ploughed over as a field, etc.’”

They asked before Rebbi Zeïra, in that situation, a Cohen to an Israel, what is the rule? At Rebbi Yose’s they said that he did not answer. Rebbi Ḥizqiah in the name of Rebbi Aḥa said, so he said to them: In the opinion of Rebbi Yose ben Rebbi Ḥanina, why is a Cohen to an Israel forbidden, not because it looks badly? Also Rebbi Joḥanan holds that from an Israel to an Israel it is forbidden because it looks badly. Rebbi Yose ben Rebbi Abun said, there is desecration of sacrifices and you said because it looks badly? Because of the following, as it was stated: “Cohanim and Levites who help at the threshing floor have no right either to heave or to tithe, and if the farmer gave, it is desecrated, as it is said (Lev. 22:15): ‘They should not desecrate the sanctified things of the Children of Israel,’ but they desecrate them! In addition, they said that their heave is no heave, their tithes are no tithes, their dedications are no dedications, and about them the verse says (Micha 3:11): ‘Their heads judge for bribes and their priests come for a price.’ The Omnipresent brings over them three catastrophies; that is what is written (Micha 3:12): ‘Therefore, because of you Zion will be ploughed over as a field, etc.’”

“ If a Cohen sold a field to an Israel and made the condition that the tithes should be his, the tithes are his.” May he sell them to a Cohen? Let us hear from the following. Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish: He who sells the tithes of his field to another person did not do anything, the future children of his slave girl to another person, he did not do anything, the fetus of his animal to another person, he did not do anything, the airspace of his dry land to another person, he did not do anything. But he may sell him a field and reserve the tithes for himself, a slave girl and reserve her children for himself, an animal and reserve her fetus for himself. Is it not impossible for a person to sell the airspace of his dry land to another person? Explain it if he tells him, tear out some grasses in that dry land to acquire its airspace. And here there is real estate before him and he says, pluck something from the ground so that you acquire one tenth of it.

HALAKHAH: It was stated: “If a Jew and a Gentile bought a field in Syria, it is as if ṭevel and tithed produce were mixed together, the words of Rebbi. Rebbi Simeon ben Gamliel says, the Jew’s part is obligated, the Gentile’s part is free.” Rebbi Yasa in the name of Rebbi Ḥanina: When do they disagree? If they split the field while the grain was standing. But if they split grain stacks, even Rabban Simeon ben Gamliel will agree with Rebbi that every single stalk belongs to the partnership. Rebbi Jonah said, Rebbi Yose in the name of Rebbi Joḥanan: When do they disagree? If they split the field while the grain was standing. But if they split sheaves, even Rabban Simeon ben Gamliel will agree with Rebbi that every single stalk belongs to the partnership. According to Rebbi Jonah, what is the difference between stacks and sheaves? If he harvests a small amount and shares with his partner. Rebbi Hoshaia said, that is, if they bought with the idea that they would not split. But if they bought with the idea that they always would split, Rebbi will agree with Rabban Simeon ben Gamliel that his part already belonged to him from the first moment. Rebbi Yose said, the words of the rabbis disagree since Rebbi Abbahu in the name of Rebbi Joḥanan said that partners are the subject of the disagreement between Rebbi and Rabban Simeon ben Gamliel. Are brothers who split not like these partners?

HALAKHAH: It was stated: “If a Jew and a Gentile bought a field in Syria, it is as if ṭevel and tithed produce were mixed together, the words of Rebbi. Rebbi Simeon ben Gamliel says, the Jew’s part is obligated, the Gentile’s part is free.” Rebbi Yasa in the name of Rebbi Ḥanina: When do they disagree? If they split the field while the grain was standing. But if they split grain stacks, even Rabban Simeon ben Gamliel will agree with Rebbi that every single stalk belongs to the partnership. Rebbi Jonah said, Rebbi Yose in the name of Rebbi Joḥanan: When do they disagree? If they split the field while the grain was standing. But if they split sheaves, even Rabban Simeon ben Gamliel will agree with Rebbi that every single stalk belongs to the partnership. According to Rebbi Jonah, what is the difference between stacks and sheaves? If he harvests a small amount and shares with his partner. Rebbi Hoshaia said, that is, if they bought with the idea that they would not split. But if they bought with the idea that they always would split, Rebbi will agree with Rabban Simeon ben Gamliel that his part already belonged to him from the first moment. Rebbi Yose said, the words of the rabbis disagree since Rebbi Abbahu in the name of Rebbi Joḥanan said that partners are the subject of the disagreement between Rebbi and Rabban Simeon ben Gamliel. Are brothers who split not like these partners?

HALAKHAH: It was stated: “If a Jew and a Gentile bought a field in Syria, it is as if ṭevel and tithed produce were mixed together, the words of Rebbi. Rebbi Simeon ben Gamliel says, the Jew’s part is obligated, the Gentile’s part is free.” Rebbi Yasa in the name of Rebbi Ḥanina: When do they disagree? If they split the field while the grain was standing. But if they split grain stacks, even Rabban Simeon ben Gamliel will agree with Rebbi that every single stalk belongs to the partnership. Rebbi Jonah said, Rebbi Yose in the name of Rebbi Joḥanan: When do they disagree? If they split the field while the grain was standing. But if they split sheaves, even Rabban Simeon ben Gamliel will agree with Rebbi that every single stalk belongs to the partnership. According to Rebbi Jonah, what is the difference between stacks and sheaves? If he harvests a small amount and shares with his partner. Rebbi Hoshaia said, that is, if they bought with the idea that they would not split. But if they bought with the idea that they always would split, Rebbi will agree with Rabban Simeon ben Gamliel that his part already belonged to him from the first moment. Rebbi Yose said, the words of the rabbis disagree since Rebbi Abbahu in the name of Rebbi Joḥanan said that partners are the subject of the disagreement between Rebbi and Rabban Simeon ben Gamliel. Are brothers who split not like these partners?

HALAKHAH: It was stated: “If a Jew and a Gentile bought a field in Syria, it is as if ṭevel and tithed produce were mixed together, the words of Rebbi. Rebbi Simeon ben Gamliel says, the Jew’s part is obligated, the Gentile’s part is free.” Rebbi Yasa in the name of Rebbi Ḥanina: When do they disagree? If they split the field while the grain was standing. But if they split grain stacks, even Rabban Simeon ben Gamliel will agree with Rebbi that every single stalk belongs to the partnership. Rebbi Jonah said, Rebbi Yose in the name of Rebbi Joḥanan: When do they disagree? If they split the field while the grain was standing. But if they split sheaves, even Rabban Simeon ben Gamliel will agree with Rebbi that every single stalk belongs to the partnership. According to Rebbi Jonah, what is the difference between stacks and sheaves? If he harvests a small amount and shares with his partner. Rebbi Hoshaia said, that is, if they bought with the idea that they would not split. But if they bought with the idea that they always would split, Rebbi will agree with Rabban Simeon ben Gamliel that his part already belonged to him from the first moment. Rebbi Yose said, the words of the rabbis disagree since Rebbi Abbahu in the name of Rebbi Joḥanan said that partners are the subject of the disagreement between Rebbi and Rabban Simeon ben Gamliel. Are brothers who split not like these partners?

HALAKHAH: It was stated: “If a Jew and a Gentile bought a field in Syria, it is as if ṭevel and tithed produce were mixed together, the words of Rebbi. Rebbi Simeon ben Gamliel says, the Jew’s part is obligated, the Gentile’s part is free.” Rebbi Yasa in the name of Rebbi Ḥanina: When do they disagree? If they split the field while the grain was standing. But if they split grain stacks, even Rabban Simeon ben Gamliel will agree with Rebbi that every single stalk belongs to the partnership. Rebbi Jonah said, Rebbi Yose in the name of Rebbi Joḥanan: When do they disagree? If they split the field while the grain was standing. But if they split sheaves, even Rabban Simeon ben Gamliel will agree with Rebbi that every single stalk belongs to the partnership. According to Rebbi Jonah, what is the difference between stacks and sheaves? If he harvests a small amount and shares with his partner. Rebbi Hoshaia said, that is, if they bought with the idea that they would not split. But if they bought with the idea that they always would split, Rebbi will agree with Rabban Simeon ben Gamliel that his part already belonged to him from the first moment. Rebbi Yose said, the words of the rabbis disagree since Rebbi Abbahu in the name of Rebbi Joḥanan said that partners are the subject of the disagreement between Rebbi and Rabban Simeon ben Gamliel. Are brothers who split not like these partners?

It was stated: “A Gentile who was calling out, ‘come and buy fruits from me, they are from an orlah tree, they are from a vineyard in its fourth year,’ cannot be believed. If he says, ‘I brought them from a certain Gentile,’ he may be trusted for restrictions, the words of Rebbi. The Sages say, the words of a Gentile are irrelevant.” Rebbi Judan asked, what if he calls out when he is uninformed? Rebbi Judan asked, what if one holds that a Samaritan is like a Gentile, since they disagreed: “A Samaritan is like a Gentile, the words of Rebbi. Rabban Simeon ben Gamliel says, a Samaritan is like a Jew in all respects”?

It was stated: “Rabban Simeon ben Gamliel says, if he exchanged the coin he has to tithe.” Rebbi Yose said, this means that if somebody gives coins to another person to exchange them, when they are lost the recipient is answerable for their alienation.

Rebbi Hoshaia had made a proviso for certain produce. One woman cooked vegetables she had forgotten to put in order. She came to Rebbi Hoshaia who sent Zavdi ben Levi to put it in order for him and for her. Rebbi Abba bar Mamal asked, would Zavdi ben Levi not have to give Rebbi Hoshaia property rights on these vegetables? Rebbi Zeïra asked, where do we hold? If his proviso was meant for him and for others, he does not have to give him property rights on the vegetable. If his proviso was not meant for him and for others, he has to give him property rights on the vegetable. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: It was answered, Zavdi ben Levi did not give Rebbi Hoshaia property rights on the vegetable.

Rebbi Hoshaia had made a proviso for certain produce. One woman cooked vegetables she had forgotten to put in order. She came to Rebbi Hoshaia who sent Zavdi ben Levi to put it in order for him and for her. Rebbi Abba bar Mamal asked, would Zavdi ben Levi not have to give Rebbi Hoshaia property rights on these vegetables? Rebbi Zeïra asked, where do we hold? If his proviso was meant for him and for others, he does not have to give him property rights on the vegetable. If his proviso was not meant for him and for others, he has to give him property rights on the vegetable. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: It was answered, Zavdi ben Levi did not give Rebbi Hoshaia property rights on the vegetable.

Rebbi Hoshaia had made a proviso for certain produce. One woman cooked vegetables she had forgotten to put in order. She came to Rebbi Hoshaia who sent Zavdi ben Levi to put it in order for him and for her. Rebbi Abba bar Mamal asked, would Zavdi ben Levi not have to give Rebbi Hoshaia property rights on these vegetables? Rebbi Zeïra asked, where do we hold? If his proviso was meant for him and for others, he does not have to give him property rights on the vegetable. If his proviso was not meant for him and for others, he has to give him property rights on the vegetable. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: It was answered, Zavdi ben Levi did not give Rebbi Hoshaia property rights on the vegetable.

The words of the rabbis disagree since Rebbi Samuel bar Rebbi Isaac said: Rebbi and Rebbi Yose ben Rebbi Jehudah were guests of a private person. Evil rumors told the latter, watch out, they are suspecting you! He sat near them and was watching them. They pretended to throw food against each other and in that way were putting the food in order. Does he not desire their satisfaction? He does, but he does not want to be suspected.

Where are we at? If he says it beforehand, the drink is mixed. If he says, when I shall have drunk, before that he drank ṭevel. What we are dealing with is that he says beforehand: When I shall have drunk. But does he then not move impure heave on the Sabbath? Rebbi Eleazar said, he leaves some profane, as what we have stated there: “One moves pure heave with impure one and with profane food.” But that does not compare. There, the impure is for the needs of the pure, but here the profane is for the needs of the impure. Rebbi Yose ben Rebbi Abun said, when he sets down the cup it will be holy.

MISHNAH: A worker who does not believe his employer takes one dried fig and says: This one and the next nine shall be tithe for ninety that I shall eat. This one is made heave of the tithe for them. The Second Tithe is at the end and it is redeemed by a coin. He saves one fig. Rabban Simeon ben Gamliel says, he should not save because he reduces the work he will be able to do for his employer. But Rebbi Yose said, he should not save because that is a stipulation of the Court.

There, we have stated: “If a peruṭah of Temple property fell into somebody’s wallet, or if somebody said, a peruṭah in this wallet shall be Temple property,” it was stated that “with the first coin he committed probable larceny, with the second one certain larceny, the words of Rebbi Aqiba. But the Sages say, with any of them he committed probable larceny, except that with the last one he committed certain larceny.” Rebbi Yudan, the father of Rebbi Mattania said, that is, if there were ten coins. But if there were only two, with the first coin he committed probable larceny, with the second one certain larceny. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the difference between him who says “in the wallet” and him who says “from the wallet?” Rebbi Simeon ben Laqish said, even if he spent the entire wallet he would not have committed larceny; just as you say ‘that he drank ṭevel retroactively,’ here also ‘retroactively he spent profane money.’ But here it depends on the act of separation. Rebbi Jonah said, in both cases it depends on the act of separation; it is as if he said, this wallet should not be freed from a peruṭah of Temple property. Rebbi Simeon ben Laqish’s argument is inverted. There, he says that one commits larceny with a peruṭah corresponding to the computation of three log. And here, he says so? After he asked, he returned and gave the simple answer.

There, we have stated: “If a peruṭah of Temple property fell into somebody’s wallet, or if somebody said, a peruṭah in this wallet shall be Temple property,” it was stated that “with the first coin he committed probable larceny, with the second one certain larceny, the words of Rebbi Aqiba. But the Sages say, with any of them he committed probable larceny, except that with the last one he committed certain larceny.” Rebbi Yudan, the father of Rebbi Mattania said, that is, if there were ten coins. But if there were only two, with the first coin he committed probable larceny, with the second one certain larceny. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the difference between him who says “in the wallet” and him who says “from the wallet?” Rebbi Simeon ben Laqish said, even if he spent the entire wallet he would not have committed larceny; just as you say ‘that he drank ṭevel retroactively,’ here also ‘retroactively he spent profane money.’ But here it depends on the act of separation. Rebbi Jonah said, in both cases it depends on the act of separation; it is as if he said, this wallet should not be freed from a peruṭah of Temple property. Rebbi Simeon ben Laqish’s argument is inverted. There, he says that one commits larceny with a peruṭah corresponding to the computation of three log. And here, he says so? After he asked, he returned and gave the simple answer.

There, we have stated: “If a peruṭah of Temple property fell into somebody’s wallet, or if somebody said, a peruṭah in this wallet shall be Temple property,” it was stated that “with the first coin he committed probable larceny, with the second one certain larceny, the words of Rebbi Aqiba. But the Sages say, with any of them he committed probable larceny, except that with the last one he committed certain larceny.” Rebbi Yudan, the father of Rebbi Mattania said, that is, if there were ten coins. But if there were only two, with the first coin he committed probable larceny, with the second one certain larceny. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the difference between him who says “in the wallet” and him who says “from the wallet?” Rebbi Simeon ben Laqish said, even if he spent the entire wallet he would not have committed larceny; just as you say ‘that he drank ṭevel retroactively,’ here also ‘retroactively he spent profane money.’ But here it depends on the act of separation. Rebbi Jonah said, in both cases it depends on the act of separation; it is as if he said, this wallet should not be freed from a peruṭah of Temple property. Rebbi Simeon ben Laqish’s argument is inverted. There, he says that one commits larceny with a peruṭah corresponding to the computation of three log. And here, he says so? After he asked, he returned and gave the simple answer.

Rebbi Isaac ben Eleazar said, a person can say on Friday, this shall be heave tomorrow, but nobody can say on the Sabbath, this shall be heave tomorrow. Rebbi Yose ben Rebbi Abun said, nobody can say on Friday, this shall be heave tomorrow. A Mishnah disagrees with Rebbi Yose ben Rebbi Abun: “If a vessel was immersed that day and somebody filled it from an amphora with ṭevel tithe, if he said, its contents should be heave of the tithe tomorrow, i. e., after nightfall, then this is heave. If he said, that should be eruv, he did not say anything.” Explain it if he transgressed. But Rebbi Ḥiyya stated: “He says,” and you say, if he transgressed? Rebbi Yose ben Rebbi Abun retracted that.

Rebbi Isaac ben Eleazar said, a person can say on Friday, this shall be heave tomorrow, but nobody can say on the Sabbath, this shall be heave tomorrow. Rebbi Yose ben Rebbi Abun said, nobody can say on Friday, this shall be heave tomorrow. A Mishnah disagrees with Rebbi Yose ben Rebbi Abun: “If a vessel was immersed that day and somebody filled it from an amphora with ṭevel tithe, if he said, its contents should be heave of the tithe tomorrow, i. e., after nightfall, then this is heave. If he said, that should be eruv, he did not say anything.” Explain it if he transgressed. But Rebbi Ḥiyya stated: “He says,” and you say, if he transgressed? Rebbi Yose ben Rebbi Abun retracted that.

Rebbi Isaac ben Eleazar said, a person can say on Friday, this shall be heave tomorrow, but nobody can say on the Sabbath, this shall be heave tomorrow. Rebbi Yose ben Rebbi Abun said, nobody can say on Friday, this shall be heave tomorrow. A Mishnah disagrees with Rebbi Yose ben Rebbi Abun: “If a vessel was immersed that day and somebody filled it from an amphora with ṭevel tithe, if he said, its contents should be heave of the tithe tomorrow, i. e., after nightfall, then this is heave. If he said, that should be eruv, he did not say anything.” Explain it if he transgressed. But Rebbi Ḥiyya stated: “He says,” and you say, if he transgressed? Rebbi Yose ben Rebbi Abun retracted that.

Rebbi Isaac ben Eleazar said, a person can say on Friday, this shall be heave tomorrow, but nobody can say on the Sabbath, this shall be heave tomorrow. Rebbi Yose ben Rebbi Abun said, nobody can say on Friday, this shall be heave tomorrow. A Mishnah disagrees with Rebbi Yose ben Rebbi Abun: “If a vessel was immersed that day and somebody filled it from an amphora with ṭevel tithe, if he said, its contents should be heave of the tithe tomorrow, i. e., after nightfall, then this is heave. If he said, that should be eruv, he did not say anything.” Explain it if he transgressed. But Rebbi Ḥiyya stated: “He says,” and you say, if he transgressed? Rebbi Yose ben Rebbi Abun retracted that.

HALAKHAH: : Rebbi Simeon ben Laqish said, one has to specify a stipulation and say: If ṭevel is in my hands, it shall be tithe, but if tithe is in my hands, it shall be heave of the tithe. Rebbi Jonah said, one has to add the converse stipulation and say, otherwise I did not do anything. Rebbi Joḥanan said, one does not have to add the converse stipulation. Either one of them follows his own opinion, since they disagreed: Two heaps of grain, in one of them. Rebbi Joḥanan said, they are both forbidden as dema‘, but Rebbi Simeon ben Laqish said, they are not forbidden.

HALAKHAH: : Rebbi Simeon ben Laqish said, one has to specify a stipulation and say: If ṭevel is in my hands, it shall be tithe, but if tithe is in my hands, it shall be heave of the tithe. Rebbi Jonah said, one has to add the converse stipulation and say, otherwise I did not do anything. Rebbi Joḥanan said, one does not have to add the converse stipulation. Either one of them follows his own opinion, since they disagreed: Two heaps of grain, in one of them. Rebbi Joḥanan said, they are both forbidden as dema‘, but Rebbi Simeon ben Laqish said, they are not forbidden.

Rebbi Mana said, they differ with Rebbi Eleazar ben Arakh. As he stated: “Ṭevel mixed with profane produce, if it can be provided from another place, one takes it out in proportion. Otherwise, Rebbi Eleazar ben Arakh says, he gives a name to the heave of the tithe and takes it out by 101.” Rebbi Abba bar Mamal said, explain it with kinds one cannot take out. Rebbi Hillel ben Pazi asked: Why can he not crack them? Rebbi Jonah said, is one permitted to crack them? Did we not state: “If the nuts were cracked,” in the past. That means, not to start out with.

Rebbi Mana said, they differ with Rebbi Eleazar ben Arakh. As he stated: “Ṭevel mixed with profane produce, if it can be provided from another place, one takes it out in proportion. Otherwise, Rebbi Eleazar ben Arakh says, he gives a name to the heave of the tithe and takes it out by 101.” Rebbi Abba bar Mamal said, explain it with kinds one cannot take out. Rebbi Hillel ben Pazi asked: Why can he not crack them? Rebbi Jonah said, is one permitted to crack them? Did we not state: “If the nuts were cracked,” in the past. That means, not to start out with.

Rebbi Mana said, they differ with Rebbi Eleazar ben Arakh. As he stated: “Ṭevel mixed with profane produce, if it can be provided from another place, one takes it out in proportion. Otherwise, Rebbi Eleazar ben Arakh says, he gives a name to the heave of the tithe and takes it out by 101.” Rebbi Abba bar Mamal said, explain it with kinds one cannot take out. Rebbi Hillel ben Pazi asked: Why can he not crack them? Rebbi Jonah said, is one permitted to crack them? Did we not state: “If the nuts were cracked,” in the past. That means, not to start out with.

It was stated: “If there were two amphoras before him, one of pure tithe which was ṭevel and one of impure tithe which was ṭevel, he brings two vessels and takes from each of them heave of the tithe for both of them. He then turns and lifts one vessel and says: If this one is pure, I am making it heave of the tithe; else I did not do anything. Then he turns, does the same for the second vessel, immerses himself and drinks, the words of Rebbi. Rebbi Simeon ben Eleazar says, he takes it only at the end.” What is the reason of Rebbi? I say, maybe he started drinking the impure one first. And what is the reason of Rebbi Eleazar ben Rebbi Simeon? Maybe he drank the impure one at the end. Everybody agrees that he who drinks impure liquids may not even eat heave that is in doubt. If the liquids were possibly impure, everybody agrees that he may eat what certainly is heave. But here we deal with another Mishnah. What is the reason of Rebbi Eleazar ben Rebbi Simeon? Since according to both the impurity is certain, he needs immersion. What is the reason of Rebbi? That he should not be led into drinking a reviït. According to the reason of Rebbi Eleazar ben Rebbi Simeon, he drinks less than a reviït. Is Rebbi Eleazar ben Rebbi Simeon not afraid that he would be led into drinking a reviït? Rebbi Yose ben Rebbi Abun said, the only explanation you have is our first one. Rebbi is afraid that he drank the impure liquid first and Rebbi Eleazar ben Rebbi Simeon is afraid that he drank the impure liquid at the end.

It was stated: “If there were two amphoras before him, one of pure tithe which was ṭevel and one of impure tithe which was ṭevel, he brings two vessels and takes from each of them heave of the tithe for both of them. He then turns and lifts one vessel and says: If this one is pure, I am making it heave of the tithe; else I did not do anything. Then he turns, does the same for the second vessel, immerses himself and drinks, the words of Rebbi. Rebbi Simeon ben Eleazar says, he takes it only at the end.” What is the reason of Rebbi? I say, maybe he started drinking the impure one first. And what is the reason of Rebbi Eleazar ben Rebbi Simeon? Maybe he drank the impure one at the end. Everybody agrees that he who drinks impure liquids may not even eat heave that is in doubt. If the liquids were possibly impure, everybody agrees that he may eat what certainly is heave. But here we deal with another Mishnah. What is the reason of Rebbi Eleazar ben Rebbi Simeon? Since according to both the impurity is certain, he needs immersion. What is the reason of Rebbi? That he should not be led into drinking a reviït. According to the reason of Rebbi Eleazar ben Rebbi Simeon, he drinks less than a reviït. Is Rebbi Eleazar ben Rebbi Simeon not afraid that he would be led into drinking a reviït? Rebbi Yose ben Rebbi Abun said, the only explanation you have is our first one. Rebbi is afraid that he drank the impure liquid first and Rebbi Eleazar ben Rebbi Simeon is afraid that he drank the impure liquid at the end.

It was stated: “If there were two amphoras before him, one of pure tithe which was ṭevel and one of impure tithe which was ṭevel, he brings two vessels and takes from each of them heave of the tithe for both of them. He then turns and lifts one vessel and says: If this one is pure, I am making it heave of the tithe; else I did not do anything. Then he turns, does the same for the second vessel, immerses himself and drinks, the words of Rebbi. Rebbi Simeon ben Eleazar says, he takes it only at the end.” What is the reason of Rebbi? I say, maybe he started drinking the impure one first. And what is the reason of Rebbi Eleazar ben Rebbi Simeon? Maybe he drank the impure one at the end. Everybody agrees that he who drinks impure liquids may not even eat heave that is in doubt. If the liquids were possibly impure, everybody agrees that he may eat what certainly is heave. But here we deal with another Mishnah. What is the reason of Rebbi Eleazar ben Rebbi Simeon? Since according to both the impurity is certain, he needs immersion. What is the reason of Rebbi? That he should not be led into drinking a reviït. According to the reason of Rebbi Eleazar ben Rebbi Simeon, he drinks less than a reviït. Is Rebbi Eleazar ben Rebbi Simeon not afraid that he would be led into drinking a reviït? Rebbi Yose ben Rebbi Abun said, the only explanation you have is our first one. Rebbi is afraid that he drank the impure liquid first and Rebbi Eleazar ben Rebbi Simeon is afraid that he drank the impure liquid at the end.

It was stated: “If there were two amphoras before him, one of pure tithe which was ṭevel and one of impure tithe which was ṭevel, he brings two vessels and takes from each of them heave of the tithe for both of them. He then turns and lifts one vessel and says: If this one is pure, I am making it heave of the tithe; else I did not do anything. Then he turns, does the same for the second vessel, immerses himself and drinks, the words of Rebbi. Rebbi Simeon ben Eleazar says, he takes it only at the end.” What is the reason of Rebbi? I say, maybe he started drinking the impure one first. And what is the reason of Rebbi Eleazar ben Rebbi Simeon? Maybe he drank the impure one at the end. Everybody agrees that he who drinks impure liquids may not even eat heave that is in doubt. If the liquids were possibly impure, everybody agrees that he may eat what certainly is heave. But here we deal with another Mishnah. What is the reason of Rebbi Eleazar ben Rebbi Simeon? Since according to both the impurity is certain, he needs immersion. What is the reason of Rebbi? That he should not be led into drinking a reviït. According to the reason of Rebbi Eleazar ben Rebbi Simeon, he drinks less than a reviït. Is Rebbi Eleazar ben Rebbi Simeon not afraid that he would be led into drinking a reviït? Rebbi Yose ben Rebbi Abun said, the only explanation you have is our first one. Rebbi is afraid that he drank the impure liquid first and Rebbi Eleazar ben Rebbi Simeon is afraid that he drank the impure liquid at the end.

It was stated: “If there were two amphoras before him, one of pure tithe which was ṭevel and one of impure tithe which was ṭevel, he brings two vessels and takes from each of them heave of the tithe for both of them. He then turns and lifts one vessel and says: If this one is pure, I am making it heave of the tithe; else I did not do anything. Then he turns, does the same for the second vessel, immerses himself and drinks, the words of Rebbi. Rebbi Simeon ben Eleazar says, he takes it only at the end.” What is the reason of Rebbi? I say, maybe he started drinking the impure one first. And what is the reason of Rebbi Eleazar ben Rebbi Simeon? Maybe he drank the impure one at the end. Everybody agrees that he who drinks impure liquids may not even eat heave that is in doubt. If the liquids were possibly impure, everybody agrees that he may eat what certainly is heave. But here we deal with another Mishnah. What is the reason of Rebbi Eleazar ben Rebbi Simeon? Since according to both the impurity is certain, he needs immersion. What is the reason of Rebbi? That he should not be led into drinking a reviït. According to the reason of Rebbi Eleazar ben Rebbi Simeon, he drinks less than a reviït. Is Rebbi Eleazar ben Rebbi Simeon not afraid that he would be led into drinking a reviït? Rebbi Yose ben Rebbi Abun said, the only explanation you have is our first one. Rebbi is afraid that he drank the impure liquid first and Rebbi Eleazar ben Rebbi Simeon is afraid that he drank the impure liquid at the end.

It was stated: “If there were two amphoras before him, one of pure tithe which was ṭevel and one of impure tithe which was ṭevel, he brings two vessels and takes from each of them heave of the tithe for both of them. He then turns and lifts one vessel and says: If this one is pure, I am making it heave of the tithe; else I did not do anything. Then he turns, does the same for the second vessel, immerses himself and drinks, the words of Rebbi. Rebbi Simeon ben Eleazar says, he takes it only at the end.” What is the reason of Rebbi? I say, maybe he started drinking the impure one first. And what is the reason of Rebbi Eleazar ben Rebbi Simeon? Maybe he drank the impure one at the end. Everybody agrees that he who drinks impure liquids may not even eat heave that is in doubt. If the liquids were possibly impure, everybody agrees that he may eat what certainly is heave. But here we deal with another Mishnah. What is the reason of Rebbi Eleazar ben Rebbi Simeon? Since according to both the impurity is certain, he needs immersion. What is the reason of Rebbi? That he should not be led into drinking a reviït. According to the reason of Rebbi Eleazar ben Rebbi Simeon, he drinks less than a reviït. Is Rebbi Eleazar ben Rebbi Simeon not afraid that he would be led into drinking a reviït? Rebbi Yose ben Rebbi Abun said, the only explanation you have is our first one. Rebbi is afraid that he drank the impure liquid first and Rebbi Eleazar ben Rebbi Simeon is afraid that he drank the impure liquid at the end.

It was stated: “If there were two amphoras before him, one of pure tithe which was ṭevel and one of impure tithe which was ṭevel, he brings two vessels and takes from each of them heave of the tithe for both of them. He then turns and lifts one vessel and says: If this one is pure, I am making it heave of the tithe; else I did not do anything. Then he turns, does the same for the second vessel, immerses himself and drinks, the words of Rebbi. Rebbi Simeon ben Eleazar says, he takes it only at the end.” What is the reason of Rebbi? I say, maybe he started drinking the impure one first. And what is the reason of Rebbi Eleazar ben Rebbi Simeon? Maybe he drank the impure one at the end. Everybody agrees that he who drinks impure liquids may not even eat heave that is in doubt. If the liquids were possibly impure, everybody agrees that he may eat what certainly is heave. But here we deal with another Mishnah. What is the reason of Rebbi Eleazar ben Rebbi Simeon? Since according to both the impurity is certain, he needs immersion. What is the reason of Rebbi? That he should not be led into drinking a reviït. According to the reason of Rebbi Eleazar ben Rebbi Simeon, he drinks less than a reviït. Is Rebbi Eleazar ben Rebbi Simeon not afraid that he would be led into drinking a reviït? Rebbi Yose ben Rebbi Abun said, the only explanation you have is our first one. Rebbi is afraid that he drank the impure liquid first and Rebbi Eleazar ben Rebbi Simeon is afraid that he drank the impure liquid at the end.

Rebbi Jacob bar Zavdi asked before Rebbi Jeremiah: Is our Mishnah from Rebbi Ismael ben Rebbi Yose? As it was stated: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine on vinegar but not from vinegar on wine. If somebody transgressed, his heave is heave. Rebbi says that wine and vinegar are two distinct kinds and one does not give heave nor does one tithe from one on the other.” He was looking at him. He said to him, what are you staring at me? Bring a lash for yourself; there it is for tithing, here it is for kilaim. Rebbi Jonah said, he should not have stared at him since the earlier rabbis wanted to understand this matter and understood that there it refers to tithing but here to kilaim.

Rebbi Jacob bar Zavdi asked before Rebbi Jeremiah: Is our Mishnah from Rebbi Ismael ben Rebbi Yose? As it was stated: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine on vinegar but not from vinegar on wine. If somebody transgressed, his heave is heave. Rebbi says that wine and vinegar are two distinct kinds and one does not give heave nor does one tithe from one on the other.” He was looking at him. He said to him, what are you staring at me? Bring a lash for yourself; there it is for tithing, here it is for kilaim. Rebbi Jonah said, he should not have stared at him since the earlier rabbis wanted to understand this matter and understood that there it refers to tithing but here to kilaim.

Rebbi Yose in the name of Rebbi Ḥiyya bar Abba, they found written in the notebook of Rebbi Hillel ben Rebbi Vales; Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba, they found written on the wall of Rebbi Hillel ben Rebbi Vales: Beans, πίσον, chick peas, mlwt’, krpwnh, climbing beans.

Rebbi Yose in the name of Rebbi Ḥiyya bar Abba, they found written in the notebook of Rebbi Hillel ben Rebbi Vales; Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba, they found written on the wall of Rebbi Hillel ben Rebbi Vales: Beans, πίσον, chick peas, mlwt’, krpwnh, climbing beans.

“Lettuce and garden lettuce.” Rebbi Ḥananiah said, roof lettuce. Simeon, the son of Rebbi Avi, said, Antiochian (lettuce.) Rebbi Yose ben Rebbi Abun said, sweet yase. Endives may be eaten raw, field endives are ‘ulthin. Leeks. Fields leeks are κεφαλωτόν.

Salman the Levite, the brother of Zavdi the Levite, in the name of Rebbi Joshua ben Levi: All statements are pair by pair. Rav said, all are one kind. A baraitha disagrees with Rav, for we have stated: also the baka-bush. Rebbi Yose ben Rebbi Abun objected, did we not also state oregano?

Salman the Levite, the brother of Zavdi the Levite, in the name of Rebbi Joshua ben Levi: All statements are pair by pair. Rav said, all are one kind. A baraitha disagrees with Rav, for we have stated: also the baka-bush. Rebbi Yose ben Rebbi Abun objected, did we not also state oregano?

Birds are not mentioned in the Mishnah. Rebbi Joḥanan said, it is inferred from [the statement of] Bar Dalaiah: “Chicken with pheasant, chicken with peacock, even though they look similar, are kilaim one with the other.” Rebbi Simeon ben Laqish said that Rebbi stated for us a complete Mishnah: “The same applies to wild animals and birds.” Rebbi Jonah said, we need that of Rebbi Joḥanan, we state here “wild animal” and explain it there. We state here “domesticated animal” and explain it there. Birds, we stated there and explain it here. Rebbi Jose said, is that correct? It comes to tell you that birds are forbidden in kilaim!

Rebbi Jeremiah said, Cahana asked R. Simeon ben Laqish: What is the rule for someone who mates sea animals? He said to him, it is written about them (Gen. 1:21): “By their kinds.” Rebbi Aḥa did not say so, but Rebbi Aḥa used to say in the name of Rebbi Simeon ben Laqish, wherever “by their kinds” is written, kilaim applies to it. Rebbi Cahana objected, it is written about the animals of the sea “by their kinds;” kilaim should apply to them! Rebbi Yose ben Rebbi Abun said, here did Cahana spread his net over Rebbi Simeon ben Laqish and caught him. Rebbi Jonah said, I can explain it, because of one who leads. He brings a string and binds it to the gills of a white fish and a green fish; they rub one another and spawn.

Rebbi Jeremiah said, Cahana asked R. Simeon ben Laqish: What is the rule for someone who mates sea animals? He said to him, it is written about them (Gen. 1:21): “By their kinds.” Rebbi Aḥa did not say so, but Rebbi Aḥa used to say in the name of Rebbi Simeon ben Laqish, wherever “by their kinds” is written, kilaim applies to it. Rebbi Cahana objected, it is written about the animals of the sea “by their kinds;” kilaim should apply to them! Rebbi Yose ben Rebbi Abun said, here did Cahana spread his net over Rebbi Simeon ben Laqish and caught him. Rebbi Jonah said, I can explain it, because of one who leads. He brings a string and binds it to the gills of a white fish and a green fish; they rub one another and spawn.

Rebbi Jeremiah said, Cahana asked R. Simeon ben Laqish: What is the rule for someone who mates sea animals? He said to him, it is written about them (Gen. 1:21): “By their kinds.” Rebbi Aḥa did not say so, but Rebbi Aḥa used to say in the name of Rebbi Simeon ben Laqish, wherever “by their kinds” is written, kilaim applies to it. Rebbi Cahana objected, it is written about the animals of the sea “by their kinds;” kilaim should apply to them! Rebbi Yose ben Rebbi Abun said, here did Cahana spread his net over Rebbi Simeon ben Laqish and caught him. Rebbi Jonah said, I can explain it, because of one who leads. He brings a string and binds it to the gills of a white fish and a green fish; they rub one another and spawn.

Rebbi Jeremiah said, Cahana asked R. Simeon ben Laqish: What is the rule for someone who mates sea animals? He said to him, it is written about them (Gen. 1:21): “By their kinds.” Rebbi Aḥa did not say so, but Rebbi Aḥa used to say in the name of Rebbi Simeon ben Laqish, wherever “by their kinds” is written, kilaim applies to it. Rebbi Cahana objected, it is written about the animals of the sea “by their kinds;” kilaim should apply to them! Rebbi Yose ben Rebbi Abun said, here did Cahana spread his net over Rebbi Simeon ben Laqish and caught him. Rebbi Jonah said, I can explain it, because of one who leads. He brings a string and binds it to the gills of a white fish and a green fish; they rub one another and spawn.

It was stated: “If unripe figs that one hid in ṭevel or a flat pita that one hid in glowing charcoal were partially uncovered they may be taken on the Sabbath, otherwise they may not be taken on the Sabbath. Rebbi Eleazar ben Taddeus said, in either case he pushes in a spear or a knife and lifts them out.” The statement of Rebbi Eleazar ben Taddeus turns out following Rebbi Simeon, as we have stated: “One should not drag a chair, or a bed, or an easy chair because one makes a groove, but Rebbi Simeon permits it.” Rebbi Abba in the name of Rav Huna, Rebbi Ḥaggai in the name of Rebbi Zeïra, Rebbi Yose in the name of Rebbi Illaï: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move. And just as you say that one is permitted to move it, so one is permitted to bring it back. Rebbi Yose said, we also have stated: “They may be taken on the Sabbath.” Rebbi Yose ben Rebbi Abun said, that is from Rebbi Simeon. But we have stated: “The Sabbatical year!” Can you say that “the Sabbatical year” follows Rebbi Simeon? Explain “the Sabbatical year!” For Rebbi Simeon permits the aftergrowth of the Sabbatical year, and here he says so? Even though Rebbi Simeon permits aftergrowth of the Sabbatical year, he still holds it subject to the holiness of the Sabbatical year. Here also, he worries neither about the Sabbatical year nor about the holiness of the Sabbatical year!

It was stated: “If unripe figs that one hid in ṭevel or a flat pita that one hid in glowing charcoal were partially uncovered they may be taken on the Sabbath, otherwise they may not be taken on the Sabbath. Rebbi Eleazar ben Taddeus said, in either case he pushes in a spear or a knife and lifts them out.” The statement of Rebbi Eleazar ben Taddeus turns out following Rebbi Simeon, as we have stated: “One should not drag a chair, or a bed, or an easy chair because one makes a groove, but Rebbi Simeon permits it.” Rebbi Abba in the name of Rav Huna, Rebbi Ḥaggai in the name of Rebbi Zeïra, Rebbi Yose in the name of Rebbi Illaï: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move. And just as you say that one is permitted to move it, so one is permitted to bring it back. Rebbi Yose said, we also have stated: “They may be taken on the Sabbath.” Rebbi Yose ben Rebbi Abun said, that is from Rebbi Simeon. But we have stated: “The Sabbatical year!” Can you say that “the Sabbatical year” follows Rebbi Simeon? Explain “the Sabbatical year!” For Rebbi Simeon permits the aftergrowth of the Sabbatical year, and here he says so? Even though Rebbi Simeon permits aftergrowth of the Sabbatical year, he still holds it subject to the holiness of the Sabbatical year. Here also, he worries neither about the Sabbatical year nor about the holiness of the Sabbatical year!

It was stated: “If unripe figs that one hid in ṭevel or a flat pita that one hid in glowing charcoal were partially uncovered they may be taken on the Sabbath, otherwise they may not be taken on the Sabbath. Rebbi Eleazar ben Taddeus said, in either case he pushes in a spear or a knife and lifts them out.” The statement of Rebbi Eleazar ben Taddeus turns out following Rebbi Simeon, as we have stated: “One should not drag a chair, or a bed, or an easy chair because one makes a groove, but Rebbi Simeon permits it.” Rebbi Abba in the name of Rav Huna, Rebbi Ḥaggai in the name of Rebbi Zeïra, Rebbi Yose in the name of Rebbi Illaï: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move. And just as you say that one is permitted to move it, so one is permitted to bring it back. Rebbi Yose said, we also have stated: “They may be taken on the Sabbath.” Rebbi Yose ben Rebbi Abun said, that is from Rebbi Simeon. But we have stated: “The Sabbatical year!” Can you say that “the Sabbatical year” follows Rebbi Simeon? Explain “the Sabbatical year!” For Rebbi Simeon permits the aftergrowth of the Sabbatical year, and here he says so? Even though Rebbi Simeon permits aftergrowth of the Sabbatical year, he still holds it subject to the holiness of the Sabbatical year. Here also, he worries neither about the Sabbatical year nor about the holiness of the Sabbatical year!

One sowed two kinds in a valley, two kinds in a dry spot, or two kinds that he separated by a fence. Rebbi Joḥanan said, he is free from sanction, Rebbi Simeon ben Laqish said, he is guilty. Rebbi Simeon ben Laqish agrees that one who sows on the sea, on a stone, on a rock, on hard stones cannot be sanctioned. Rebbi Simeon ben Laqish agrees that one who sows with the intention of erecting a fence cannot be sanctioned. Rebbi Abba from Carthage said, Rebbi Simeon ben Laqish agrees that on the Sabbath it must come to rest. Our Mishnah disagrees with Rebbi Joḥanan: “If someone sows wheat and barley together, that is kilaim.” He explains it, if they are put inside a six [hand-breadths] by six [hand-breadths] spot, since Rebbi Joḥanan said, he is not guilty unless there is a bare spot of six by six inside a grain field or enclosed by a fence.

One sowed two kinds in a valley, two kinds in a dry spot, or two kinds that he separated by a fence. Rebbi Joḥanan said, he is free from sanction, Rebbi Simeon ben Laqish said, he is guilty. Rebbi Simeon ben Laqish agrees that one who sows on the sea, on a stone, on a rock, on hard stones cannot be sanctioned. Rebbi Simeon ben Laqish agrees that one who sows with the intention of erecting a fence cannot be sanctioned. Rebbi Abba from Carthage said, Rebbi Simeon ben Laqish agrees that on the Sabbath it must come to rest. Our Mishnah disagrees with Rebbi Joḥanan: “If someone sows wheat and barley together, that is kilaim.” He explains it, if they are put inside a six [hand-breadths] by six [hand-breadths] spot, since Rebbi Joḥanan said, he is not guilty unless there is a bare spot of six by six inside a grain field or enclosed by a fence.

One sowed two kinds in a valley, two kinds in a dry spot, or two kinds that he separated by a fence. Rebbi Joḥanan said, he is free from sanction, Rebbi Simeon ben Laqish said, he is guilty. Rebbi Simeon ben Laqish agrees that one who sows on the sea, on a stone, on a rock, on hard stones cannot be sanctioned. Rebbi Simeon ben Laqish agrees that one who sows with the intention of erecting a fence cannot be sanctioned. Rebbi Abba from Carthage said, Rebbi Simeon ben Laqish agrees that on the Sabbath it must come to rest. Our Mishnah disagrees with Rebbi Joḥanan: “If someone sows wheat and barley together, that is kilaim.” He explains it, if they are put inside a six [hand-breadths] by six [hand-breadths] spot, since Rebbi Joḥanan said, he is not guilty unless there is a bare spot of six by six inside a grain field or enclosed by a fence.

One sowed two kinds in a valley, two kinds in a dry spot, or two kinds that he separated by a fence. Rebbi Joḥanan said, he is free from sanction, Rebbi Simeon ben Laqish said, he is guilty. Rebbi Simeon ben Laqish agrees that one who sows on the sea, on a stone, on a rock, on hard stones cannot be sanctioned. Rebbi Simeon ben Laqish agrees that one who sows with the intention of erecting a fence cannot be sanctioned. Rebbi Abba from Carthage said, Rebbi Simeon ben Laqish agrees that on the Sabbath it must come to rest. Our Mishnah disagrees with Rebbi Joḥanan: “If someone sows wheat and barley together, that is kilaim.” He explains it, if they are put inside a six [hand-breadths] by six [hand-breadths] spot, since Rebbi Joḥanan said, he is not guilty unless there is a bare spot of six by six inside a grain field or enclosed by a fence.

Does Rebbi Judah say that in this case it is not kilaim? Rebbi Zeïra said, Rebbi Jehudah follows his own opinion, since Rebbi Jehudah said, in the case of a vegetable field one hand-breadth. Rebbi Yose said, he who wants to question this statement of Rebbi Zeïra might deduce the opinion of Rebbi Jehudah from that of the rabbis. Just as the rabbis say, in the case of the prohibition of bet rova‘ one needs six-by-six to whip, so Rebbi Judah said in the case of the prohibition of six-by-six that one needs a hand-breadth to whip. But did we not state, Rebbi Judah permits it? Then it is difficult: what is the reason of Rebbi Simeon ben Laqish? Since he threw it out from his hand as seed, he is guilty. But did we not state that “Rebbi Jehudah says, it is not kilaim?” Explain it, until the moment that it comes to rest. But was it not stated that Rebbi Judah permits it? Even if it came to rest, Rebbi Jehudah permits it. Rebbi Illaï said, Rebbi Simeon ben Laqish follows his own opinion, since Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted. Then it also should be thus in the case of two wheat grains and one of barley? That is correct. But did we not state, “unless there are two wheat kernels and one barley kernel, or one wheat kernel and two barley kernels, or one each of wheat, barley, and spelt?” Explain it if there is a grain of wheat on each side, a fence on each side, and the grain of barley caught in the middle. Rebbi Mattaniah said, that is only if there is no dry spot, but if there is a dry spot there, it is permitted.

Does Rebbi Judah say that in this case it is not kilaim? Rebbi Zeïra said, Rebbi Jehudah follows his own opinion, since Rebbi Jehudah said, in the case of a vegetable field one hand-breadth. Rebbi Yose said, he who wants to question this statement of Rebbi Zeïra might deduce the opinion of Rebbi Jehudah from that of the rabbis. Just as the rabbis say, in the case of the prohibition of bet rova‘ one needs six-by-six to whip, so Rebbi Judah said in the case of the prohibition of six-by-six that one needs a hand-breadth to whip. But did we not state, Rebbi Judah permits it? Then it is difficult: what is the reason of Rebbi Simeon ben Laqish? Since he threw it out from his hand as seed, he is guilty. But did we not state that “Rebbi Jehudah says, it is not kilaim?” Explain it, until the moment that it comes to rest. But was it not stated that Rebbi Judah permits it? Even if it came to rest, Rebbi Jehudah permits it. Rebbi Illaï said, Rebbi Simeon ben Laqish follows his own opinion, since Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted. Then it also should be thus in the case of two wheat grains and one of barley? That is correct. But did we not state, “unless there are two wheat kernels and one barley kernel, or one wheat kernel and two barley kernels, or one each of wheat, barley, and spelt?” Explain it if there is a grain of wheat on each side, a fence on each side, and the grain of barley caught in the middle. Rebbi Mattaniah said, that is only if there is no dry spot, but if there is a dry spot there, it is permitted.

Does Rebbi Judah say that in this case it is not kilaim? Rebbi Zeïra said, Rebbi Jehudah follows his own opinion, since Rebbi Jehudah said, in the case of a vegetable field one hand-breadth. Rebbi Yose said, he who wants to question this statement of Rebbi Zeïra might deduce the opinion of Rebbi Jehudah from that of the rabbis. Just as the rabbis say, in the case of the prohibition of bet rova‘ one needs six-by-six to whip, so Rebbi Judah said in the case of the prohibition of six-by-six that one needs a hand-breadth to whip. But did we not state, Rebbi Judah permits it? Then it is difficult: what is the reason of Rebbi Simeon ben Laqish? Since he threw it out from his hand as seed, he is guilty. But did we not state that “Rebbi Jehudah says, it is not kilaim?” Explain it, until the moment that it comes to rest. But was it not stated that Rebbi Judah permits it? Even if it came to rest, Rebbi Jehudah permits it. Rebbi Illaï said, Rebbi Simeon ben Laqish follows his own opinion, since Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted. Then it also should be thus in the case of two wheat grains and one of barley? That is correct. But did we not state, “unless there are two wheat kernels and one barley kernel, or one wheat kernel and two barley kernels, or one each of wheat, barley, and spelt?” Explain it if there is a grain of wheat on each side, a fence on each side, and the grain of barley caught in the middle. Rebbi Mattaniah said, that is only if there is no dry spot, but if there is a dry spot there, it is permitted.

HALAKHAH: We have stated, “which contains.” Some Tannaïm state, “into which fell.” Rebbi Mana said, he who says “which contains” means one in 24, he who says “into which fell” means one in 25. Rebbi Yose ben Rebbi Abun said, both for him who says “which contains” and for him who says “into which fell,” it means one in 24. How is that? “Which contains,” if it is cut, “into which fell,” if it is standing.

What is the reason of the rabbis? Because he intended to plough, even if it is not covering. It was stated: Abba Shaul said, “one does not oblige him to plough finely, only like the furrows of the rainy season. Rabban Simeon ben Gamliel says, it used to be called ‘horse tail,’ so that the end of dust of any one furrow touch that of the next one.” What is the reason of Abba Shaul? Since he started, it is enough up to a quarter. Does Abba Shaul hold with Rebbi Yose? He is with the rabbis, for the rabbis said, because he intended to plough, even if it is not covering. Abba Shaul says, because he started intentionally to plough, it is enough up to a quarter. Rebbi Yose said, he must finish that entire quarter.

That means that one may sow next to dry vines and “when they produce leaves again, the past is permitted and the future prohibited.” Like that of Rebbi Simeon ben Jehudah who cut down his vines and told his sharecropper, go and sow! After he had sown, they started to grow leaves. He said to him, go and cut! After he had cut, they rotted; he said to him, go and sow close up. Rebbi Zeīra asked: Is that only for Rebbi Simeon ben Jehudah, for he said it in full knowledge; what about common people who do not have full knowledge? He returned and said, even Rebbi Simeon ben Jehudah said it only because of the bad appearance.

That means that one may sow next to dry vines and “when they produce leaves again, the past is permitted and the future prohibited.” Like that of Rebbi Simeon ben Jehudah who cut down his vines and told his sharecropper, go and sow! After he had sown, they started to grow leaves. He said to him, go and cut! After he had cut, they rotted; he said to him, go and sow close up. Rebbi Zeīra asked: Is that only for Rebbi Simeon ben Jehudah, for he said it in full knowledge; what about common people who do not have full knowledge? He returned and said, even Rebbi Simeon ben Jehudah said it only because of the bad appearance.

That means that one may sow next to dry vines and “when they produce leaves again, the past is permitted and the future prohibited.” Like that of Rebbi Simeon ben Jehudah who cut down his vines and told his sharecropper, go and sow! After he had sown, they started to grow leaves. He said to him, go and cut! After he had cut, they rotted; he said to him, go and sow close up. Rebbi Zeīra asked: Is that only for Rebbi Simeon ben Jehudah, for he said it in full knowledge; what about common people who do not have full knowledge? He returned and said, even Rebbi Simeon ben Jehudah said it only because of the bad appearance.

HALAKHAH: Rebbi Zeïra, Rebbi Eleazar, in the name of Rebbi Ḥiyya the Elder: He makes it two by two cubits, but decreases continuously to an arbitrarily small distance. Rebbi Jonah said, that is, if it is subdivided into garden beds, but if all is one bed, it does not apply. This parallels what Rebbi Yannai said: I may sow my field with fifty kinds, twenty-five here and twenty-five there; this is in two rows. If that is so, would it be permitted even between himself and his neighbor? Or in a dry spot? Then it parallels what Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted! Rebbi said, he starts with an area of bet rova‘ and narrows it down to three furrows of the ploughshare. Does Rebbi not accept that between grains one needs a bet rova‘? That is for a square field, here for a garden bed. Do the rabbis not recognize garden beds? Rebbi Yudan said, the minimal distance for Rebbi is the maximal distance for the rabbis.

Rebbi Eleazar asked: What are the rules for a small field? Let us hear from the following: “ Rebbi Eleazar ben Simeon: Abba Yose ben Joḥanan from Yanoaḥ said for a large field 50 cubits, for a small field along most of it.” Since those who specified a measure for a large field did not do so for a small one, the Sages who did not specify a measure for a large field certainly would not specify a measure for a small field.

Rebbi Eleazar asked: What are the rules for a small field? Let us hear from the following: “ Rebbi Eleazar ben Simeon: Abba Yose ben Joḥanan from Yanoaḥ said for a large field 50 cubits, for a small field along most of it.” Since those who specified a measure for a large field did not do so for a small one, the Sages who did not specify a measure for a large field certainly would not specify a measure for a small field.

HALAKHAH: Rebbi Simeon ben Laqish in the name of Ḥizqiah: A vertex from a dry spot is permitted! Rebbi Joḥanan said, they stated only: “A vertex of wheat;” hence, a vertex that comes from a dry spot is forbidden.

Ḥizqiah said, if somebody has slightly more than a bet rova‘, then in that excess he may sow anything he likes. Rebbi Joḥanan said, he may sow in it only one kind. Rebbi Zeïra said, Rebbi Joḥanan agrees that if he had a bet rova‘ and a half, he may sow half a bet rova‘ from either side and the last half bet rova‘ is valid for both sides. A baraita disagrees with Rebbi Joḥanan: “ If he had fields, one sown with wheat and the other sown with barley, he may bring straw in between and sow one side with wheat and the other with barley because the wheat looks like the end of the wheat field, and the barley like the end of the barley field.” What does Rebbi Joḥanan do with that? He explains it following Rebbi Eliezer ben Jacob, for Rebbi Eliezer ben Jacob said: “Even if wheat after wheat comes close to barley, barley after barley comes close to wheat, it is permitted.” For wheat after wheat only comes close to barley (wheat), barley after barley comes close to (barley) [wheat], but if only one wheat stalk is absorbed into the barley, or one stalk of barley is absorbed into the wheat, then that is forbidden.

Ḥizqiah said, if somebody has slightly more than a bet rova‘, then in that excess he may sow anything he likes. Rebbi Joḥanan said, he may sow in it only one kind. Rebbi Zeïra said, Rebbi Joḥanan agrees that if he had a bet rova‘ and a half, he may sow half a bet rova‘ from either side and the last half bet rova‘ is valid for both sides. A baraita disagrees with Rebbi Joḥanan: “ If he had fields, one sown with wheat and the other sown with barley, he may bring straw in between and sow one side with wheat and the other with barley because the wheat looks like the end of the wheat field, and the barley like the end of the barley field.” What does Rebbi Joḥanan do with that? He explains it following Rebbi Eliezer ben Jacob, for Rebbi Eliezer ben Jacob said: “Even if wheat after wheat comes close to barley, barley after barley comes close to wheat, it is permitted.” For wheat after wheat only comes close to barley (wheat), barley after barley comes close to (barley) [wheat], but if only one wheat stalk is absorbed into the barley, or one stalk of barley is absorbed into the wheat, then that is forbidden.

So is the Mishnah: “One does not surround,” hence one may sow close up. Our Mishnah is Rebbi Jehudah’s, as it was stated: “One may surround by mustard or saffron only bulbous vegetables, the words of Rebbi Meïr. Rebbi Jehudah said, any field one may surround by mustard or saffron except a grain field. Rebbi Simeon said, any field one may surround by mustard or saffron. Rabban Simeon ben Gamliel said, one may surround small vegetable beds by mustard or saffron.”

It was stated: Rebbi Jonathan ben Yose said, one may sow close to a rock ten hand-breadths long and four hand-breadths wide on both of its sides. If it was ten by ten hand-breadths, one may sow close to it on all four sides.

MISHNAH: He who wants to turn his field into patches for all different kinds makes 24 patches per bet seah, each patch one bet rova‘, and sows in each one any kind that he desires. If there were one or two patches, he may sow them with mustard; three he should not sow because that would look like a mustard field, the words of Rebbi Meïr. But the Sages say, nine patches are permitted, ten are forbidden. Rebbi Eliezer ben Jacob says, even if its field is a bet kor, he should not make in it more than one patch.