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“Although the Cohen may want to forgive this, he has no right to forgive.” That is, if he did not yet separate. If he separated and after that ate, the disagreement of Rebbi and Rebbi Eleazar ben Rebbi Simeon, as it is stated: “(Lev. 22:14) ‘He shall give the holy food to the Cohen,’ his delivery sanctifies it so that he cannot eat it because it is heave. Also the separation sanctifies it so that he should be liable for principal and fifth, the words of Rebbi Eleazar ben Rebbi Simeon. Also the separation sanctifies it so that he should be liable for principal and fifth preventing him from eating it because it is heave.”

“Although the Cohen may want to forgive this, he has no right to forgive.” That is, if he did not yet separate. If he separated and after that ate, the disagreement of Rebbi and Rebbi Eleazar ben Rebbi Simeon, as it is stated: “(Lev. 22:14) ‘He shall give the holy food to the Cohen,’ his delivery sanctifies it so that he cannot eat it because it is heave. Also the separation sanctifies it so that he should be liable for principal and fifth, the words of Rebbi Eleazar ben Rebbi Simeon. Also the separation sanctifies it so that he should be liable for principal and fifth preventing him from eating it because it is heave.”

If he [the Cohen] forgave and after that he [the Israel owner] ate, there is disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish since they disagreed: If he robbed heave from his maternal grandfather, a Cohen, Rebbi Joḥanan said, he has to pay to the tribe, but Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Jonah said, Rebbi Simeon ben Laqish answered Rebbi Joḥanan thus: According to you, who says he has to pay to the tribe, did we not state: “If he stole heave of the Sanctuary, he has to pay two fifths and the principal.” Should he not pay three? Rebbi Yasa in the name of Rebbi Joḥanan: The Torah said, it takes him out of his robbery. Rebbi Zeïra said to Rebbi Ammi: Two things you say in the name of Rebbi Joḥanan but you do not say why. Rebbi Joḥanan said, it takes him out of his robbery but you do not say why. It is so, “he shall give the holy food to the Cohen;” once he gave it, it stopped being his robbery. You say in the name of Rebbi Joḥanan, at the place of its slaughter should be its burning. You do not say why. Rebbi Eleazar in the name of Rebbi Hoshaia, Num. 19:5: “On its excrement shall be its burning.” How do you understand this? Rebbi Jeremiah in the name of Rebbi Ammi: At the place of its exit from life shall be its burning.

If he [the Cohen] forgave and after that he [the Israel owner] ate, there is disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish since they disagreed: If he robbed heave from his maternal grandfather, a Cohen, Rebbi Joḥanan said, he has to pay to the tribe, but Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Jonah said, Rebbi Simeon ben Laqish answered Rebbi Joḥanan thus: According to you, who says he has to pay to the tribe, did we not state: “If he stole heave of the Sanctuary, he has to pay two fifths and the principal.” Should he not pay three? Rebbi Yasa in the name of Rebbi Joḥanan: The Torah said, it takes him out of his robbery. Rebbi Zeïra said to Rebbi Ammi: Two things you say in the name of Rebbi Joḥanan but you do not say why. Rebbi Joḥanan said, it takes him out of his robbery but you do not say why. It is so, “he shall give the holy food to the Cohen;” once he gave it, it stopped being his robbery. You say in the name of Rebbi Joḥanan, at the place of its slaughter should be its burning. You do not say why. Rebbi Eleazar in the name of Rebbi Hoshaia, Num. 19:5: “On its excrement shall be its burning.” How do you understand this? Rebbi Jeremiah in the name of Rebbi Ammi: At the place of its exit from life shall be its burning.

If he [the Cohen] forgave and after that he [the Israel owner] ate, there is disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish since they disagreed: If he robbed heave from his maternal grandfather, a Cohen, Rebbi Joḥanan said, he has to pay to the tribe, but Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Jonah said, Rebbi Simeon ben Laqish answered Rebbi Joḥanan thus: According to you, who says he has to pay to the tribe, did we not state: “If he stole heave of the Sanctuary, he has to pay two fifths and the principal.” Should he not pay three? Rebbi Yasa in the name of Rebbi Joḥanan: The Torah said, it takes him out of his robbery. Rebbi Zeïra said to Rebbi Ammi: Two things you say in the name of Rebbi Joḥanan but you do not say why. Rebbi Joḥanan said, it takes him out of his robbery but you do not say why. It is so, “he shall give the holy food to the Cohen;” once he gave it, it stopped being his robbery. You say in the name of Rebbi Joḥanan, at the place of its slaughter should be its burning. You do not say why. Rebbi Eleazar in the name of Rebbi Hoshaia, Num. 19:5: “On its excrement shall be its burning.” How do you understand this? Rebbi Jeremiah in the name of Rebbi Ammi: At the place of its exit from life shall be its burning.

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.

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.

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.

HALAKHAH: Now Rebbi Meïr says, they pay, and the Sages say, they pay, what is between them? Rebbi Joḥanan said, the meal itself is between them. Rebbi Meïr said, the meal is the resposibility of the employer, but the rabbis say, the meal is the resposibility of the workers. Rebbi Simeon ben Laqish said, the exertion is between them. Rebbi Meïr said, the exertion is the resposibility of the employer, but the rabbis say, the exertion is the resposibility of the workers. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: To what can this be compared, to one who sells something to another person, but it turns out that it was not his [to sell]. Does he not have to replace his buy? If you hold with Rebbi Simeon ben Laqish, this is fine. But if you hold with Rebbi Joḥanan, who said, the meal itself is between them, and you say so? He said following Rebbi Meïr. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The value of the meal is between them. If he promised them to feed them profane honey-cakes but he fed them heave honey-cakes. Did they not eat already? This follows him who says, a person’s soul is afraid of ṭevel.

HALAKHAH: Now Rebbi Meïr says, they pay, and the Sages say, they pay, what is between them? Rebbi Joḥanan said, the meal itself is between them. Rebbi Meïr said, the meal is the resposibility of the employer, but the rabbis say, the meal is the resposibility of the workers. Rebbi Simeon ben Laqish said, the exertion is between them. Rebbi Meïr said, the exertion is the resposibility of the employer, but the rabbis say, the exertion is the resposibility of the workers. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: To what can this be compared, to one who sells something to another person, but it turns out that it was not his [to sell]. Does he not have to replace his buy? If you hold with Rebbi Simeon ben Laqish, this is fine. But if you hold with Rebbi Joḥanan, who said, the meal itself is between them, and you say so? He said following Rebbi Meïr. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The value of the meal is between them. If he promised them to feed them profane honey-cakes but he fed them heave honey-cakes. Did they not eat already? This follows him who says, a person’s soul is afraid of ṭevel.

HALAKHAH: Now Rebbi Meïr says, they pay, and the Sages say, they pay, what is between them? Rebbi Joḥanan said, the meal itself is between them. Rebbi Meïr said, the meal is the resposibility of the employer, but the rabbis say, the meal is the resposibility of the workers. Rebbi Simeon ben Laqish said, the exertion is between them. Rebbi Meïr said, the exertion is the resposibility of the employer, but the rabbis say, the exertion is the resposibility of the workers. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: To what can this be compared, to one who sells something to another person, but it turns out that it was not his [to sell]. Does he not have to replace his buy? If you hold with Rebbi Simeon ben Laqish, this is fine. But if you hold with Rebbi Joḥanan, who said, the meal itself is between them, and you say so? He said following Rebbi Meïr. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The value of the meal is between them. If he promised them to feed them profane honey-cakes but he fed them heave honey-cakes. Did they not eat already? This follows him who says, a person’s soul is afraid of ṭevel.

HALAKHAH: Now Rebbi Meïr says, they pay, and the Sages say, they pay, what is between them? Rebbi Joḥanan said, the meal itself is between them. Rebbi Meïr said, the meal is the resposibility of the employer, but the rabbis say, the meal is the resposibility of the workers. Rebbi Simeon ben Laqish said, the exertion is between them. Rebbi Meïr said, the exertion is the resposibility of the employer, but the rabbis say, the exertion is the resposibility of the workers. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: To what can this be compared, to one who sells something to another person, but it turns out that it was not his [to sell]. Does he not have to replace his buy? If you hold with Rebbi Simeon ben Laqish, this is fine. But if you hold with Rebbi Joḥanan, who said, the meal itself is between them, and you say so? He said following Rebbi Meïr. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The value of the meal is between them. If he promised them to feed them profane honey-cakes but he fed them heave honey-cakes. Did they not eat already? This follows him who says, a person’s soul is afraid of ṭevel.

Rebbi Simeon ben Laqish said, it refers to the last two. Why? Because these have affinity to heave and tithes. Do gleanings and forgotten sheaves never have affinity to heave and tithes? But we deal with growth of peah and standing peah. Does this not simply answer Hilfai’s question, since Hilfai asked: Do gleanings become sanctified in the act of falling down? Rebbi Joḥanan said to him, but did we not state “gleanings”? How can you have peah from gleanings? Rebbi Joḥanan said to him, about everything.

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.

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.

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.

Everybody agrees that there is no money payment in capital cases, as it is written (Lev. 24:21): “The slayer of a living animal must pay for it but the slayer of a human shall be put to death.” Just as you did not make a difference between unintentional and intentional action of a slayer of an animal to force him to pay money, so you should not make a difference between unintentional and intentional action of a slayer of a human to free him [from paying]. Where do they differ? About money in a flogging case. Rebbi Joḥanan said, there is no money in a capital case but there is money in a flogging case, but Rebbi Simeon ben Laqish said, just as there is no money in a capital case so there is no money in a flogging case.

Rebbi Immi the Babylonian in the name of the rabbis from there: The reason of Rebbi Simeon ben Laqish is “criminal, criminal.” “Criminal” is mentioned in capital cases, “criminal” is mentioned in cases of flogging. Just as for the criminal in capital cases there is no monetary fine, so for the criminal mentioned in flogging cases there is no monetary fine.

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.

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.

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 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 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 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.

In error for heave and intentional for leavened, in error for heave and intentional for nazir, in error for heave and intentional for the Day of Atonement. If one explains it with two things, it is fine. If one explains it for one, this is the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish.

There, we have stated: “The only difference between the Sabbath and the Day of Atonement is that intentional infraction of the former is punished by the hands of man, but intentional infraction of the latter is punished by extirpation.” Therefore, for payment both follow the same rules. The Mishnah is by Rebbi Neḥoniah ben Haqanah since they stated: “Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment.” What is between them? Rebbi Aḥa in the name of Rebbi Avina said, a menstruating girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started, so the Day of Atonement does not become permitted after its prohibition started. However, this one will become permitted after her prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to Sabbath and the day of Atonement; extirpation applies also to this one, he does not have to pay.

There, we have stated: “The only difference between the Sabbath and the Day of Atonement is that intentional infraction of the former is punished by the hands of man, but intentional infraction of the latter is punished by extirpation.” Therefore, for payment both follow the same rules. The Mishnah is by Rebbi Neḥoniah ben Haqanah since they stated: “Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment.” What is between them? Rebbi Aḥa in the name of Rebbi Avina said, a menstruating girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started, so the Day of Atonement does not become permitted after its prohibition started. However, this one will become permitted after her prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to Sabbath and the day of Atonement; extirpation applies also to this one, he does not have to pay.

There, we have stated: “The only difference between the Sabbath and the Day of Atonement is that intentional infraction of the former is punished by the hands of man, but intentional infraction of the latter is punished by extirpation.” Therefore, for payment both follow the same rules. The Mishnah is by Rebbi Neḥoniah ben Haqanah since they stated: “Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment.” What is between them? Rebbi Aḥa in the name of Rebbi Avina said, a menstruating girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started, so the Day of Atonement does not become permitted after its prohibition started. However, this one will become permitted after her prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to Sabbath and the day of Atonement; extirpation applies also to this one, he does not have to pay.

There, we have stated: “The only difference between the Sabbath and the Day of Atonement is that intentional infraction of the former is punished by the hands of man, but intentional infraction of the latter is punished by extirpation.” Therefore, for payment both follow the same rules. The Mishnah is by Rebbi Neḥoniah ben Haqanah since they stated: “Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment.” What is between them? Rebbi Aḥa in the name of Rebbi Avina said, a menstruating girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started, so the Day of Atonement does not become permitted after its prohibition started. However, this one will become permitted after her prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to Sabbath and the day of Atonement; extirpation applies also to this one, he does not have to pay.

There, we have stated: “The only difference between the Sabbath and the Day of Atonement is that intentional infraction of the former is punished by the hands of man, but intentional infraction of the latter is punished by extirpation.” Therefore, for payment both follow the same rules. The Mishnah is by Rebbi Neḥoniah ben Haqanah since they stated: “Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment.” What is between them? Rebbi Aḥa in the name of Rebbi Avina said, a menstruating girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started, so the Day of Atonement does not become permitted after its prohibition started. However, this one will become permitted after her prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to Sabbath and the day of Atonement; extirpation applies also to this one, he does not have to pay.

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 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 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 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.

According to Rebbi Simeon ben Laqish, what is between these Tannaïm and those rabbis? Rebbi Judan said, Rebbi Simeon ben Laqish [is the one] who said following Rebbi Meïr, who said he is flogged and pays. Rebbi Ḥananiah said, he who puts fire to the grain stack of his neighbor on a holiday is between them. These Tannaïm think, since there is no extirpation, he pays. Those rabbis think, since there is flogging he does not pay. But then “these are the girls” cannot follow the rabbis! Rebbi Mattaniah said, he who sleeps with a bastard girl is between them.

According to Rebbi Simeon ben Laqish, what is between these Tannaïm and those rabbis? Rebbi Judan said, Rebbi Simeon ben Laqish [is the one] who said following Rebbi Meïr, who said he is flogged and pays. Rebbi Ḥananiah said, he who puts fire to the grain stack of his neighbor on a holiday is between them. These Tannaïm think, since there is no extirpation, he pays. Those rabbis think, since there is flogging he does not pay. But then “these are the girls” cannot follow the rabbis! Rebbi Mattaniah said, he who sleeps with a bastard girl is between them.

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 Jacob ben Zavdi asked in the name of Rebbi Isaac: If he was standing sacrificing on the altar when it became known to him that he was the son of a divorcee or a woman who had performed ḥaliẓah Moëd, how do you treat him? As if he had died and the homicide might return to his home town, or as if [the latter’s] trial had been concluded when there was no High Priest, when he never could leave from there?

Rebbi Joḥanan said, where do they disagree? Concerning slave and wife. But in the other cases, even Rebbi Eliezer agrees. Rebbi Samuel ben Rebbi Isaac said, the Mishnah says so: “or if it became known that it was ṭevel, or First Tithe of which its heave had not been taken, or Second Tithe or dedicated [food] that had not been redeemed,” and Rebbi Eliezer does not disagree.

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.”

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.”

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.”

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.

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 Yose ben Shaul understands it from this occurrence: A woman loved very much doing good deeds. One time, a poor man came to her and she served him food. While he was eating, she noticed that her husband was coming. She put him [the poor] on the upper floor. She put food before her husband who ate, took a nap, and slept. A snake came and ate from what was before him; he [the poor] saw it. When he awoke and got up he wanted to continue eating what was before him. The one on the upper floor started to talk to him. That means, if he was sleeping, it is permitted. It was familiar with it. Is she not forbidden for being alone [with another man?] Since he is not suspected in one thing, he is not suspected in the other, (Ez. 23:37) “For they committed adultery, blood is on their hands.”

Rebbi Ammi said, one has to be careful with what the creatures are careful. It is forbidden to put a coin into the mouth, or a dish under the bed, a bread in the arm pit, a knife in the middle of a radish, a knife into an etrog. Rebbi Yose ben Rebbi Abun said, all sweat that comes from a human is poison except the sweat of the face.

When they asked Rebbi Jonathan, he said: Am I the guarantor of your life? Rebbi Yannai said, if you bit something off, you bit off soot. If you lose, you lose a pearl. Rebbi Simeon ben Laqish said, if you would sell yourself for the games, you would sell yourself at a high price; but here at a very cheap price.

It was stated: “With water that was left uncovered one should not scrub his house; one should not pour it into the public domain, or give it to drink to a Gentile, neither should one use it to water another person’s animals but one may use it to water his own animals. With water that was left uncovered one should not knead clay, or wash clothes, or soak pots, glasses, and food baskets, and certainly not wash his face, hands, and feet. Others say, they forbade only the place of a scratch. His face is always like a scratch. The tips of his fingers and toes are always like a scratch. With water that was left uncovered one should not knead dough. Rebbi Neḥemiah said, baking is permitted because snake poison is destroyed by fire.” Rebbi Simon in the name of Rebbi Joshua ben Levi: That is, if it does not collapse, but if it collapsed it is forbidden.

Rebbi Jeremiah said, why is Gentile’s milk forbidden? Because of admixture from impure animals. As we have stated: “If the Gentile stands and milks the herd, if a Jew stands nearby there is no worry.” Rav Abba in the name of Rav Jehudah: Why is Gentiles’ milk forbidden? Because of the uncovering. Let him make cheese? Rebbi Samuel ben Rav Isaac said, because of the poison between the holes.

Rav and Samuel both say, the earth is permitted to be broken apart before it, but no vessel is permitted to be broken apart before it. Rebbi Ḥiyya the Great and Rebbi Simeon ben Rebbi were sitting in a certain house when murmurs went around. They said, is it possible that it will be seen here? It was seen. They said, praised be He Who chose the Sages who said, the earth is permitted to be broken apart before it, but no vessel is permitted to be broken apart before it.

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.”

It was stated: “ Water on the ground forty seah. Rebbi Neḥemiah says, that a Šiḥin amphora can be filled from it. Wine both in vessels and on the ground in any quantity. Wine is not under the rules of uncovering as long as it is fermenting. How long does it ferment? Three days. It happened that a snake was found near a wine vat; the case came before Rebbi Jehudah and he permitted it. A source is not under the rules of uncovering as long as it is running. Rebbi Ismael the son of Rebbi Joḥanan ben Nuri said, it happened that Rebbi Joḥanan ben Beroqa went down to my father Rebbi Joḥanan ben Nuri to Bet Serii; he showed him a pool that contained only three log of water, into which rain water was dripping. He bowed down and drank, saying this is an example of what is not under the rules of uncovering.”

It was stated: “ Water on the ground forty seah. Rebbi Neḥemiah says, that a Šiḥin amphora can be filled from it. Wine both in vessels and on the ground in any quantity. Wine is not under the rules of uncovering as long as it is fermenting. How long does it ferment? Three days. It happened that a snake was found near a wine vat; the case came before Rebbi Jehudah and he permitted it. A source is not under the rules of uncovering as long as it is running. Rebbi Ismael the son of Rebbi Joḥanan ben Nuri said, it happened that Rebbi Joḥanan ben Beroqa went down to my father Rebbi Joḥanan ben Nuri to Bet Serii; he showed him a pool that contained only three log of water, into which rain water was dripping. He bowed down and drank, saying this is an example of what is not under the rules of uncovering.”

It was stated: “ Water on the ground forty seah. Rebbi Neḥemiah says, that a Šiḥin amphora can be filled from it. Wine both in vessels and on the ground in any quantity. Wine is not under the rules of uncovering as long as it is fermenting. How long does it ferment? Three days. It happened that a snake was found near a wine vat; the case came before Rebbi Jehudah and he permitted it. A source is not under the rules of uncovering as long as it is running. Rebbi Ismael the son of Rebbi Joḥanan ben Nuri said, it happened that Rebbi Joḥanan ben Beroqa went down to my father Rebbi Joḥanan ben Nuri to Bet Serii; he showed him a pool that contained only three log of water, into which rain water was dripping. He bowed down and drank, saying this is an example of what is not under the rules of uncovering.”

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.

It is written (Prov. 16:6): “When the Eternal likes the conduct of a person, even his enemy will make peace with him.” Rebbi Meïr says, that is the dog. Rebbi Joshua ben Levi says, that is the snake. The shepherds milked; there came a snake, ate from it, but the dog observed it. When they came to eat, he started barking at them but they did not pay attention. At the end, he ate and died. A person made ground garlic in his house. There came a mountain snake and ate from it but the house snake observed it. When the people from the house came to eat from it, it [the house snake] started to throw dust down on them. When they did not pay attention, it threw itself on it. A person invited a rabbi and let the dog sit next to him [the rabbi]. He said, how did I merit this insult? He said, rabbi, I am repaying his [the dog’s] good deed. Kidknappers came to town. One of them came and wanted to take my wife but he [the dog] ate his testicles.

HALAKHAH: Rebbi Yose ben Rebbi Abun said, from the opinions of all three of them: It is forbidden to burn suspended [heave].

The colleagues in the name of Rebbi Eleazar: The first amphora following Rebbi Yose, the second following Rebbi Meïr. The colleagues say, the first amphora following Rebbi Yose but Rebbi Meïr will not agree; the second following Rebbi Meïr but Rebbi Yose will not agree. Rebbi Yose told them, be careful what you teach. The first amphora following Rebbi Yose; therefore, following Rebbi Meïr one burns and following Rebbi Simeon one burns. Then Rebbi Meïr and Rebbi Simeon should form a majority against Rebbi Yose and one should burn. In addition, we see that the rabbis, in cases which come before them, say, go and consider it suspended. We find that Rebbi Simeon says one burns, as we have stated: “Rebbi Eliezer and Rebbi Joshua agree that one burns each one separately.” On this, Rebbi Joḥanan said, Rebbi Simeon taught that. And if you want to say that Rebbi Meïr does not recognize suspension, have we not stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Rebbi Zeïra said before Rebbi Mana, explain it if it is suspended because he intends to ask about it. He said to him, so said my teacher Rebbi Assi: All suspended [heave] we are dealing with here is suspended [heave] about which he has no intention of asking. But if he intends to ask about it, it has to be treated as pure. As we have stated: “If he said, it is pure or impure, then it is impure. But if he said, I am keeping it in order to ask about the situation, it is pure.” Rebbi Yose ben Rebbi Abun said, explain it if the doubt arose at sundown. Then you cannot infer anything.

Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora follows Rebbi Yose, the second both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time.” Should he not burn it during the morning hours? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything.

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.

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?

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?

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?

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?

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?

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?

Rebbi Issi was captured in Safsufa. Rebbi Jonathan said, may the dead be wrapped in his shroud. Rebbi Simeon ben Laqish said, even if I should kill or be killed, I shall go and save him by force. He went and negotiated; they handed him over to him. He said to them, come to our old man, he shall pray for you. They came to Rebbi Joḥanan. He said to them, what was in your mind to do to him shall be done to these people. They did not reach אפיפסרוס when all of them were gone.

Rebbi Joḥanan said, I was robbed by the people of Qanah. He went to the assembly hall where Rebbi Simeon ben Laqish was asking him repeatedly but he did not answer. He said, what happened? He said, what can you do? He said, all limbs depend on the heart and the heart depends on the wallet. He said, I was robbed by the people of Qanah. He said, what do you have? He said to him, show me their corner. He went out to show him. They saw him from afar and started to chirp. They said, if that is Rebbi Joḥanan, may he take half of it. He said to them, by your life I am taking all of it; he took all.

Rebbi Benjamin ben Gidul asked: If he had sown vetch? If he had sown heave from outside the Land? They said to him, it is a “fence”, and there is no “fence” for a “fence”.

“When it threshes,” not when it tramples on it. Rebbi Eliezer ben Jacob says, even if it tramples on it.

Rebbi Abun said: Rebbi Aqiba asked Rebbi Simeon ben Ioḥai in order to examine him: If somebody muzzled outside and then brought [the animal] inside? He said to him (Lev. 10:9): “When you come to the tent of meeting;” from when you come to the tent of meeting. Rebbi Ezra said, (Deut. 25:4) “Do not muzzle an ox at his threshing;” do not thresh using a muzzled ox.

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.

What do you have? Rebbi Yose ben Rebbi Abun said, e. g., bulb plants.

Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Garlic up to the size of a barley corn is a plant whose seeds disappear. Larger than that, it is a plant whose seeds do not disappear. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: Garlic is like barley in every respect.

Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Garlic up to the size of a barley corn is a plant whose seeds disappear. Larger than that, it is a plant whose seeds do not disappear. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: Garlic is like barley in every respect.

Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Garlic up to the size of a barley corn is a plant whose seeds disappear. Larger than that, it is a plant whose seeds do not disappear. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: Garlic is like barley in every respect.

Rebbi Abbahu in the name of Rebbi Joḥanan: Saplings of heave that had become impure he may plant and make them heave but if they were heave from before they already were pushed aside. Rebbi Abbahu in the name of Rebbi Joḥanan: Water that became impure is made to touch and may be used as water for Tabernacles but if it was water for Tabernacles from before it already is pushed aside. Rebbi Abbahu in the name of Rebbi Joḥanan: Figs and grapes that had become impure one may squeeze and make them heave but if they were heave from before they already were pushed aside. Rebbi Zeïra, Rebbi Assi, in the name of Rebbi Eleazar, one squeezes less than the volume of olives and his wine is good even for libations. They said, Rebbi Simeon ben Laqish disagrees. Both about leniency and restriction? If you say about leniency, this is understandable. If you say about restriction, did we not state: “Until he removes what is edible?”

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

“Everything that can be smelled is forbidden, whether it improves or spoils, the words of Rebbi Meїr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meїr will agree. Rebbi Joḥanan said, there is no difference whether it spoiled and improved or improved and spoiled, it is a disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“Everything that can be smelled is forbidden, whether it improves or spoils, the words of Rebbi Meїr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meїr will agree. Rebbi Joḥanan said, there is no difference whether it spoiled and improved or improved and spoiled, it is a disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“Everything that can be smelled is forbidden, whether it improves or spoils, the words of Rebbi Meїr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meїr will agree. Rebbi Joḥanan said, there is no difference whether it spoiled and improved or improved and spoiled, it is a disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“Everything that can be smelled is forbidden, whether it improves or spoils, the words of Rebbi Meїr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meїr will agree. Rebbi Joḥanan said, there is no difference whether it spoiled and improved or improved and spoiled, it is a disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

Following Rebbi Simeon ben Laqish, water acts on fruits, [other] fluids do not act on fruits, against Rebbi Jehudah! But Rebbi Simeon ben Laqish says, water acts on fruits and loses fluid volume, [other] fluids act on fruits and do not lose volume. Rebbi Jehudah says, [other] fluids do not act on fruits at all.

Following Rebbi Simeon ben Laqish, water acts on fruits, [other] fluids do not act on fruits, against Rebbi Jehudah! But Rebbi Simeon ben Laqish says, water acts on fruits and loses fluid volume, [other] fluids act on fruits and do not lose volume. Rebbi Jehudah says, [other] fluids do not act on fruits at all.

“Any keg containing two seah”. How much is in a seah? [24] (14) log. How much is in a log? 2 pounds. How much is in a pound? 100 zin. It turns out that each single zin corresponds to one in 960. Rebbi Yose ben Rebbi Abun instructed at Akhbara: one in a thousand.

Isaac Rabba in the name of Rebbi Simeon ben Laqish: If eggs were cooked in water and a chick was found in one of them, it is [judged] by the taste it gives.

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?