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Rebbi Joḥanan in the name of Rebbi Yannai: If a heap of onions produced roots, if one takes from them on the Sabbath he is free since he does not want their growing roots. Rebbi Simeon ben Laqish said to him: What is the worry of Sabbath compared to tithes? Did we not state: “He does not have to worry either because of kilaim, or because of the Sabbatical year, or because of tithes, and they may be removed on the Sabbath.” Rebbi Zeїra said to Rebbi Abbahu: Look, what did he say! He said only, what is the worry of Sabbath compared to tithes? So he would worry about the Sabbatical for if he would like them to grow roots they would be forbidden because of aftergrowth; otherwise they are permitted because of aftergrowth. Rebbi Maisha said to Rebbi Zeїra, is that the strongest? If he had stated about a single onion in the hand it would be fine.

In addition, it was stated: “He should not take out.” If he transgressed and took out? There are Tannaїm who state “he is guilty” and there are Tannaïm who state “he is permitted.” Could he who says “it is forbidden” permit? Could he who says “guilty”, declare free from punishment? It is clear that it should not be: “permitted”. Rebbi Simeon ben Laqish holds that he is guilty.

MISHNAH: A person should not sell his produce after it reached the period of tithing to anybody not trustworthy in matters of tithe, or in the Sabbatical year to anybody suspect in matters of the Sabbatical. If some were ripened early he takes the early ripe fruit and sells the remainder. A person should not sell his chaff or his oil cakes or his grape husks to somebody not trustworthy in matters of tithe if the latter wants to extract fluids from it. If he extracted, he is obligated for tithes but free from heave since everybody giving heave also thinks of broken grain, what is left on the sides, and what remains in the chaff. If somebody bought a vegetable field in Syria before it reached the time of tithes he is obligated, after it reached the time of tithes he is free and he can harvest continuously. Rebbi Jehudah says, he may even hire workers and harvest. Rabban Simeon ben Gamliel said, where has this been said? When he bought the field. But if he did not buy the field he is free even after it reached the time of tithes. Rebbi said, all according to computation.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

Rebbi Joḥanan said, abandonment, dedication, and Syria are in dispute between Rebbi Aqiba and the Sages. Rebbi Simeon ben Laqish said, Rebbi Aqiba agrees with the Sages about budding and growing roots. If somebody sowed a dry spot, it grew one-third ripe, and he made a roof over it: according to Rebbi Aqiba any later growth is obligated; according to the Sages any later growth is free. If he sowed in a house, removed the roof, and then made a roof over it: according to Rebbi Aqiba any later growth is free; according to the Sages any later growth is obligated.

Rebbi Abun said, Rabban Simeon ben Gamliel goes with the argument of his ancestor Rabban Gamliel. As we stated there: “Jews who were sharecroppers for Gentiles in Syria, Rebbi Eliezer obligates their produce for tithes and the Sabbatical but Rabban Gamliel frees.”

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

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

If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is notṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if not one of them had the required amount it is free from ḥallah.” (But all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is free from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and it will become ṭevel immediately. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only if they dragged tips of ears.

If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is notṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if not one of them had the required amount it is free from ḥallah.” (But all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is free from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and it will become ṭevel immediately. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only if they dragged tips of ears.

If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is notṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if not one of them had the required amount it is free from ḥallah.” (But all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is free from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and it will become ṭevel immediately. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only if they dragged tips of ears.

If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is notṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if not one of them had the required amount it is free from ḥallah.” (But all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is free from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and it will become ṭevel immediately. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only if they dragged tips of ears.

Rebbi Simeon ben Laqish objected to Rebbi Joḥanan: Did we not state: “But if he dedicated it before it was finished, the treasurer finished it, and then the owner redeemed it, it is free.” Is not the treasurer a different person and you say what he did is valid? He said to him, this follows him who says the treasurer has the status of owner and against Rebbi Yose since Rebbi Yose said, the treasurer is a different person.

“ What is Baalbek garlic? Any with only one hole surrounding the stem. Rabban Simeon ben Gamliel says, any with only one skin. What is Rikhpa onion? Any whose prick is dissolved in it. Rabban Simeon ben Gamliel says, any that has no poison.”

“ What is Baalbek garlic? Any with only one hole surrounding the stem. Rabban Simeon ben Gamliel says, any with only one skin. What is Rikhpa onion? Any whose prick is dissolved in it. Rabban Simeon ben Gamliel says, any that has no poison.”

These are Cilician grits, these are square. It was stated: “Rabban Gamliel says, there is nothing square from the six days of Creation.” Rebbi Berekhiah objected: Did we not state: “The body of baheret is like a square Cilician grit.” Rebbi Bisna said, that in itself says that there is no square. Why did we state that? That he should square it. But there are noxious insects! They are full of knots. But there is the bunch of pila! It is round below. Some want to say, Rabban Simeon ben Gamliel spoke only about animals. It was stated so: There is square in foods, there is no square in animals.

“These are Egyptian lentils: All whose spheres are sharp-edged. Rabban Simeon ben Gamliel says, any that have no pebbles. What are colocasia? All whose pricks are short and their extensions are many.” What compares to it? Rebbi Yose said, like these qonyata.

Menaḥem ben Maximus the brother of Jonathan Caiphas in the name of Rebbi Ammi: Flax may be bought from everybody during the Sabbatical. That is, if you do not know whether he is suspect or not. Therefore, if it is clear that he is suspect, it is forbidden. Zeugos, the relative of Rebbi Abba bar Zavda, in the name of Rebbi Abbahu: Vetch may be bought from anybody during the Sabbatical. Rebbi Yose said: Does our Mishnah say so? “The upper seed of arum, the seeds of leeks, seeds of egg plants, seeds of turnips and radishes, and other garden seeds which are not eaten.” We have stated on this: Seeds of indigo, seeds of madder, and seeds of vetch. That implies, not vetch itself. Maybe if you do not know whether he is suspect or not. Therefore, if it is clear that he is suspect, it is forbidden.

“ How does one not take it as a pledge? He who enters another’s house to take a pledge should not take his debtor’s Second Tithe as pledge.” It was stated: “One does not give it as a deposit and he should not give it to a grocer to receive food in its value.” If one transgressed and took as pledge, trangressed and gave as deposit? It shall be as the following: “If somebody eats his Second Tithe, whether in error or intentionally, he shall cry out to Heaven, the words of Rabban Simeon ben Gamliel. Rebbi says, in error he shall cry out to Heaven, intentionally the money’s worth shall be restituted. If it was money, in error he shall cry out to Heaven, intentionally the money’s worth shall be restituted, the words of Rabban Simeon ben Gamliel. Rebbi says, whether in error or intentionally, the money’s worth shall be restituted.” Rebbi Zeriqa in the name of Ḥizqiah: Practice follows Rebbi for money and Rabban Simeon ben Gamliel for produce. Rebbi Ila said, there was a case about money and they instructed following Rebbi.

“ How does one not take it as a pledge? He who enters another’s house to take a pledge should not take his debtor’s Second Tithe as pledge.” It was stated: “One does not give it as a deposit and he should not give it to a grocer to receive food in its value.” If one transgressed and took as pledge, trangressed and gave as deposit? It shall be as the following: “If somebody eats his Second Tithe, whether in error or intentionally, he shall cry out to Heaven, the words of Rabban Simeon ben Gamliel. Rebbi says, in error he shall cry out to Heaven, intentionally the money’s worth shall be restituted. If it was money, in error he shall cry out to Heaven, intentionally the money’s worth shall be restituted, the words of Rabban Simeon ben Gamliel. Rebbi says, whether in error or intentionally, the money’s worth shall be restituted.” Rebbi Zeriqa in the name of Ḥizqiah: Practice follows Rebbi for money and Rabban Simeon ben Gamliel for produce. Rebbi Ila said, there was a case about money and they instructed following Rebbi.

“ How does one not take it as a pledge? He who enters another’s house to take a pledge should not take his debtor’s Second Tithe as pledge.” It was stated: “One does not give it as a deposit and he should not give it to a grocer to receive food in its value.” If one transgressed and took as pledge, trangressed and gave as deposit? It shall be as the following: “If somebody eats his Second Tithe, whether in error or intentionally, he shall cry out to Heaven, the words of Rabban Simeon ben Gamliel. Rebbi says, in error he shall cry out to Heaven, intentionally the money’s worth shall be restituted. If it was money, in error he shall cry out to Heaven, intentionally the money’s worth shall be restituted, the words of Rabban Simeon ben Gamliel. Rebbi says, whether in error or intentionally, the money’s worth shall be restituted.” Rebbi Zeriqa in the name of Ḥizqiah: Practice follows Rebbi for money and Rabban Simeon ben Gamliel for produce. Rebbi Ila said, there was a case about money and they instructed following Rebbi.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

HALAKHAH: It was stated: “Ben Bag Bag says (Deut. 14:26): ‘You shall spend the money for anything you desire.’ It was stated: A person may buy a cow because of its hide, a sheep because of its fleece, and wine because of its pitcher.” Rebbi Zeïra said, that is, if the seller was a private person. But if the seller was a professional it is as if he sold this separately and that separately. Rebbi Zeïra said, the Mishnah said this: “In a place where wine jugs usually are sold sealed, the pitcher becomes profane.” Rebbi Mana said, from this [you conclude that] just as you say there, if the seller was a professional it is as if he sold this separately and that separately, so if the buyer was a professional it is as if he bought this separately and that separately.

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

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

Ben Vivian stated: (Deut. 14:25) “Turn it into money”, far from the Place you redeem it, near the Place you cannot redeem it. (Deut. 14:26) “Spend the money”, near the Place you exchange it, far from the Place you do not exchange it.

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

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

Rebbi Joḥanan said, for everything that augments the measure, the increase [in value] is proportional, but for everything that does not augment the measure, the increase belongs to the Second [Tithe]. Rebbi Simeon ben Laqish said, for everything where the taste of the improvement is recognizable, the increase [in value] is proportional, but for everything where the taste of the improvement is not recognizable, the increase belongs to the Second [Tithe]. The Mishnah disagrees with Rebbi Jonathan: “If a dough of Second Tithe when baked increased in value, the increase belongs to the Second.” Explain it if the improvement cannot be tasted. The Mishnah disagrees with Rebbi Joḥanan: “If fish cooked with Second Tithe leeks increased in value, the increase is proportional.” Rebbi Yose in the name of Rebbi Hoshaia: Explain it if he cooked them together. Rebbi Jonah in the name of Rebbi Hoshaia: Think of it, if he cooked them separately and mixed them! Have fish only the taste of leeks and leeks only the taste of fish?

A Mishnah disagrees with Rebbi Joḥanan: “Spices, water, or salt a woman borrowed from a friend for her dough, goes after both their feet.” Rebbi Abba said, for eruv they went according to the logical rule. You should know that this is so since they say there in the name of Rav Ḥisda, but we know not whether from a tradition or a Mishnah, “even logs!” Did we want to say that logs have no credible importance? A baraita disagrees with Rebbi Simeon ben Laqish: “If a tithe dish is prepared with profane spices, the increase belongs to Second Tithe.” Explain it if the improvement cannot be tasted. But was it not stated: “If a profane dish is prepared with Second Tithe spices, the tithe cannot escape redemption”? According to Rebbi Joḥanan, if the volume was increased. According to Rebbi Simeon ber Laqish if the improvement was clearly recognizable.

Is our Mishnah Rabban Simeon ben Gamliel’s? “Also produce enters and leaves”! It is the opinion of everybody. Here they were very lenient for vetch, but only dough of vetch, only dough of Second Tithe.

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

Rebbi Isaac ben Eliashiv asked: [Is it true that] if it became impure in the countryside it should not be redeemed since one may not redeem sanctified food to feed it to the dogs? Rebbi Jonah said, that is נוטי נוטומי.

Rebbi Yose in the name of Rebbi Pedaiah, Rebbi Jonah in the name of Ḥizqiah, there is no mixing except for wine and oil. Rebbi Joḥanan says, it can be mixed up to the size of olives. Our Mishnah disagrees with Rebbi Joḥanan: “If he mixed them together and took out fists full, it is by proportion.” He explains it, up to the size of olives. “What is picked out is for Second Tithe and what is mixed together in proportion.” Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: The Mishnah comes up so: What is mixed and what is taken out in fists full in proprtion.

It was stated: Ben Azai says, two. Rebbi Zeïra said, in a dream I had Ulla bar Ismael ate fat meat. The next day he came and asked him, he said to him, why two? He said to him, since you tell him so, he will push himself to exchange it.

Rebbi Ḥaggai said before Rebbi Zeïra, Menaḥem in the name of Rebbi Joḥanan: In all cases where they said about demay that it can be exchanged, for certain produce one may exchange it in an emergency. But did we not state: “One exchanges bronze for silver in an emergency”, therefore not silver for silver! Rebbi Abba bar Cohen said before Rebbi Jonah, Rebbi Aḥa in the name of Rebbi Joḥanan: In all cases where they said about demay that it should be exchanged, if he transgressed and exchanged for certain produce it is exchanged. Rebbi Jehudah ben Pazi, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: In all cases where they said about demay that it should be exchanged, if he transgressed and exchanged for certain produce they are exchanged.

It was stated: “Rebbi Eleazar ben Rebbi Simeon says one exchanges gold for silver just as one exchanges silver for bronze. Rebbi said to him: Why does one exchange silver for bronze? Because one exchanges silver for gold! Should one exchange gold for silver? One does not exchange gold for bronze! Rebbi Eleazar ben Rebbi Simeon answered him: Certainly one exchanges Second Tithe gold for small coins in Jerusalem!” From the arguments of both of them one exchanges silver for silver and one does not exchange silver for bronze.

It was stated: “Rebbi Eleazar ben Rebbi Simeon says one exchanges gold for silver just as one exchanges silver for bronze. Rebbi said to him: Why does one exchange silver for bronze? Because one exchanges silver for gold! Should one exchange gold for silver? One does not exchange gold for bronze! Rebbi Eleazar ben Rebbi Simeon answered him: Certainly one exchanges Second Tithe gold for small coins in Jerusalem!” From the arguments of both of them one exchanges silver for silver and one does not exchange silver for bronze.

Rebbi Joḥanan said, the House of Shammai said this only at the end, but at the beginning also the House of Shammai agree. What is the reason of the House of Shammai? (Deut. 14:25) “Silver”, not gold. Say “silver” but not bronze! But did we not state: “If somebody gets change for coins of Second Tithe”? We wanted to say that the Mishnah means: If somebody takes a tetradrachma for coins of Second Tithe. How is that? The reason of the House of Shammai is that silver and bronze have the same rule. Rebbi Simeon ben Laqish said, both at the beginning and at the end does the House of Shammai disagree. What is the reason of the House of Shammai? (Deut. 14:25) “Silver” first and not second. But did we not state: “If somebody gets change for coins of Second Tithe”? We wanted to say that the Mishnah means: If somebody takes a tetradrachma for coins of Second Tithe. How is that? The reason of the House of Shammai (Deut. 14:25): “Silver”, it should add up to silver.

HALAKHAH: Rebbi Simeon ben Laqish said, where do Rebbi Meïr and the rabbis disagree? If the produce is not worth a silver coin. But for produce worth a silver coin also the rabbis agree. Half a denar in money and half a denar’s worth of produce is permitted. A denar in money and a denar’s worth of produce is forbidden, and so much more two denars in money and two denar’s worth of produce is forbidden.

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

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

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

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

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

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

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

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

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

MISHNAH: If somebody had coins in Jerusalem and his friend had produce, he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay. Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem. [Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves. If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh. The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed.

MISHNAH: If somebody had coins in Jerusalem and his friend had produce, he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay. Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem. [Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves. If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh. The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed.

Rebbi Simeon ben Laqish said, this means they made Jerusalem like a secure courtyard. Just as a secure courtyard induces ṭevel, this also induces ṭevel. Rebbi Jonah said, it would have been logical that even its houses would not induce ṭevel since they are property of all of Israel. But it means they made Jerusalem like a secure courtyard. Just as a secure courtyard grabs, so this grabs. Rebbi [Jonah] said, this means if a heap was ṭevel for First and Second [Tithes] and he was warned [only] about the Second he is whipped. Rebbi Mana objected: Did we not state, the House of Shammai say, the Second Tithe should return and be eaten in Jerusalem? Can you say that he is whipped according to the House of Shammai? But enclosures are more important; here also, enclosures are more important.

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

Rebbi Jacob bar Idi and Rebbi Joshua ben Levi, practice follows the student. Rebbi Zeïra said, only for produce which is ṭevel as demai. But [tithe of] demai itself is already grabbed by the enclosure.

Rebbi Joshua ben Levi said, it refers back to the first [part]. Rebbi Ba said, to the second.

Rebbi Ḥanania said: Rebbi took early ripe green melons for the government and fixed their Second Tithe in each peduncle. He considered them as if cut. Rebbi Joḥanan asked, they were whole and you say cut? Rebbi Jonah said, that is correct! If two people were partners in a green melon, one having one part and the other two, can he say, take your part and I shall take mine? But for the two together it is sold more dearly; here also together it is sold more dearly. Like this: Rebbi Simeon ben Rebbi commanded those Southerners who were disregarding it. Bar Qappara lifted them and before him cut them into little pieces. He said to him, is that worth anything? So far, some things are cut into little pieces and they are no good, other things are cut into little pieces and are good.

Rebbi Joshua ben Levi said, one redeems Second Tithe only up to thirty six times [the coin’s] worth. And Rebbi Ḥizqiah said, one who exchanges should not exchange for half a peruṭah so he should not be like one who exchanges for a blank; it must be worth a peruṭah.

Rebbi Immi said, Kama came before Rebbi Joḥanan and Rebbi Simeon ben Laqish. They said to him, go and pay according to those Tannaїm: “One redeems Second Tithe when it is cheap, not when it is expensive; at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.” So far for large quantities, what about small ones? Even so, at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.

“A tetradrachma and an as is preferred since he adds to the capital”. Rebbi Jacob bar Idi in the name of Rebbi Simai: One does not add a fifth for any Second Tithe which itself is not worth a peruṭa. Rebbi Yose ben Rebbi Simon in the name of Rebbi Joḥanan: One does not add a fifth for any Second Tithe for which the fifth is not worth a peruṭa. Rebbi Abba bar Mamai objected: Did we not state “there are five peruṭot”, should one not state “six” according to Rebbi Simai, “Second Tithe which is worth a peruṭa!” And “seven” according to Rebbi Joḥanan, “the fifth of Second Tithe worth a peruṭa.” In addition, from what Rebbi Yose said in the name of Rebbi Mana bar Tanḥum, Abbahu in the name of Rebbi Joḥanan: Real estate cannot be acquired for less than a peruṭa. In addition, from the following: If the value of Second Tithe is not known, it is enough that one say: it and its fifth shall be exchanged for this tetradrachma. Rebbi Yose in the name of Rebbi Crispus, Rebbi Jonah in the name of Rebbi Zeïra: this baraita deals with a tetradrachma of tithe money where it is impossible that it not contain some profane.

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

How do we hold? If she is an adult, she acquired [her freedom] by the signs [of puberty]; if she is a minor, may a minor acquire? Rebbi Yudan bar Shalom said before Rebbi Yose, explain it following him who said, a minor may give heave. He said to him, even following him who said, a minor may give heave, may a minor acquire? Following the opinion of the rabbis there it is acceptable since there, they say in the name of Rav Naḥman bar Jacob: One to whom one gives a nut and he throws it away, a pebble and he keeps it, what is found in his hand is as if found on a garbage heap; a nut and he keeps it, a pebble and he throws it away, what is robbed from him is robbed because of communal peace; a nut or a pebble he takes, hides them, and produces them later, what is robbed from him is total robbery. He can acquire for himself but not for others. Rav Huna said, just as he can acquire for himself so he can acquire for others. Everybody agrees that his gift is not a gift since it is written (Ex. 22:6): “If a man give.” The gift of a man is a gift, but the gift of a minor is no gift, the words of the Sages. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan, Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, robbing from him is not total robbery unless he grew two pubic hairs. Rebbi Abbahu in the name of Rebbi Joḥanan, that is, to recover from him by a law suit, but to have to bring a sacrifice for [a false] oath only if he grew two pubic hairs. But following the rabbis here, Rebbi Yose asked that even for himself he should not be able to acquire since it is written (Ex. 22:6): “To his neighbor”, until he be like his neighbor. Rebbi Yose ben Rebbi Abun in the name of Samuel ben Rav Isaac explained it by the method of small children. As we have stated there: “For school children, their buying is buying and their selling selling, for movables.” But did we not state: “He cannot make them acquire through his minor son or daughter or his Canaanite male or female slave, because their hand is like his hand.” The rabbis of Caesarea say, here a minor with knowledge, there a minor without knowledge.

How do we hold? If she is an adult, she acquired [her freedom] by the signs [of puberty]; if she is a minor, may a minor acquire? Rebbi Yudan bar Shalom said before Rebbi Yose, explain it following him who said, a minor may give heave. He said to him, even following him who said, a minor may give heave, may a minor acquire? Following the opinion of the rabbis there it is acceptable since there, they say in the name of Rav Naḥman bar Jacob: One to whom one gives a nut and he throws it away, a pebble and he keeps it, what is found in his hand is as if found on a garbage heap; a nut and he keeps it, a pebble and he throws it away, what is robbed from him is robbed because of communal peace; a nut or a pebble he takes, hides them, and produces them later, what is robbed from him is total robbery. He can acquire for himself but not for others. Rav Huna said, just as he can acquire for himself so he can acquire for others. Everybody agrees that his gift is not a gift since it is written (Ex. 22:6): “If a man give.” The gift of a man is a gift, but the gift of a minor is no gift, the words of the Sages. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan, Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, robbing from him is not total robbery unless he grew two pubic hairs. Rebbi Abbahu in the name of Rebbi Joḥanan, that is, to recover from him by a law suit, but to have to bring a sacrifice for [a false] oath only if he grew two pubic hairs. But following the rabbis here, Rebbi Yose asked that even for himself he should not be able to acquire since it is written (Ex. 22:6): “To his neighbor”, until he be like his neighbor. Rebbi Yose ben Rebbi Abun in the name of Samuel ben Rav Isaac explained it by the method of small children. As we have stated there: “For school children, their buying is buying and their selling selling, for movables.” But did we not state: “He cannot make them acquire through his minor son or daughter or his Canaanite male or female slave, because their hand is like his hand.” The rabbis of Caesarea say, here a minor with knowledge, there a minor without knowledge.

Rebbi Zeïra understood it from here: “But he cannot make them acquire through his minor son or daughter or his Canaanite male or female slave, because their hand is not like his hand.” Does this not imply that a slave is not able to transfer rights from his master to another person? Explain it following Rebbi Meïr since Rebbi Meïr makes the hand of the slave the hand of his master. But did we not state “his wife”? Rebbi Meïr holds that the hand of the wife is the hand of her husband! Rebbi Ḥananiah said in the name of Rebbi Phineas, explain it following the Tanna who stated: “His wife cannot redeem Second Tithe for him. Rebbi Simeon ben Eleazar says in the name of Rebbi Meïr, his wife can redeem Second Tithe for him.” For that Tanna, Rebbi Meïr makes the hand of the slave the hand of his master but not the hand of the wife the hand of her husband!

HALAKHAH: The Mishnah does not follow Rabban Simeon ben Gamliel, as we have stated: “Rabban Simeon ben Gamliel says, always the taking up of Second Tithe is its redemption.”

HALAKHAH: The Mishnah does not follow Rabban Simeon ben Gamliel, as we have stated: “Rabban Simeon ben Gamliel says, always the taking up of Second Tithe is its redemption.”

The House of Shammai say, if it is certain 11 and for demay 10. Bar Qappara stated, both for demay and for certain 11. Rebbi Yudan ben Rebbi Shalom taught what Bar Qappara had stated. The House of Shammai follows Rebbi Eliezer, since Rebbi Eliezer said, he who is trustworthy for the Second is trustworthy for the First. Rebbi Yose said, everybody agrees, they made it like additions to First Fruits. Just as additions to First Fruits are eaten in purity and are free from demay, so this is eaten as Second Tithe and is free from the First. Rebbi Ḥananiah confirmed in the name of Rebbi Issi: it is Rebbi Eliezer’s.

Were these exchanged? We have stated there: “If he prepared black ones and found white, white and found black, two and found three, they are forbidden, three and found two they are permitted.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly. But did not Rebbi Ḥalaphta ben Shaul state: The same rule applies to pigeon chicks and to eggs. Therefore, it is Rebbi’s. There, he put it there and he found, here, his father put it there, did his father find it? Rebbi Abun bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda taught according to Rebbi for Second Tithe.

A man came before Rebbi Yose ben Ḥalaphta and said to him, I saw in my dream that it was said to me, go to Cappadocia and you will find your father’s property. He asked him, did the father of this man ever go to Cappadocia? He said to him, no. He said to him, go and count 20 rows in your house and you will find your father’s property, κάππα δοκία.

A person came to Rebbi Yose ben Ḥalaphta and said to him, I saw in my dream that I was wearing a crown of olives. He said to him, you will rise to greatness in the future. Another person came and said to him, I saw in my dream that I was wearing a crown of olives. He said to him, you will be whipped. He said to him, to the other man you said you will rise to greatness and to me you say you will be whipped? He said to him, that other was at blossoming, you at hitting [time].

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came to Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that it was said to me, throw your fingers, descend. He said to him, give me my fee and I shall tell you. He said to him, I saw in my dream that it was said to me, blow with your mouth. He said to him, give me my fee and I shall tell you. He said to him, I saw in my dream that it was said to me, straighten your fingers upwards. He said to him, did I not say to you, give me my fee and I shall tell you! When it was said to you [first], [the rain] dripped down on your wheat. When it was said to you next, they became swollen. When it was said to you next, they sprouted.

MISHNAH: One marks a fourth-year vineyard with lumps of earth, one of ‘orlah with potsherds; graves with whitewash which is thinned and poured. Rebbi Simeon ben Gamliel said, when has this been said? In a Sabbatical year. But discreet religious persons set aside some coins and say, what is taken from here is exchanged for these coins.

It was stated: One marks a fourth-year vineyard with lumps of earth because it is temporary, one of ‘orlah with potsherds because it has to last longer; graves with whitewash because it has to last still longer. Rebbi Ḥalaphta ben Shaul stated: If [the ‘orlah trees] were isolated, one hangs amphora handles on them.

Both Rebbi Yose and Rabban Simeon ben Gamliel said the same thing. Just as Rebbi Yose said, we are not responsible for the dishonest, so Rabban Simeon ben Gamliel says, we are not responsible for the dishonest. It is reasonable that Rebbi Yose will agree with Rabban Simeon ben Gamliel; Rabban Simeon ben Gamliel will not agree with Rebbi Yose. Rebbi Yose will agree with Rabban Simeon ben Gamliel that we are not responsible for the dishonest. Rabban Simeon ben Gamliel will not agree with Rebbi Yose, because it is not fitting for a ḥaver that anything not in order should leave his house.

Both Rebbi Yose and Rabban Simeon ben Gamliel said the same thing. Just as Rebbi Yose said, we are not responsible for the dishonest, so Rabban Simeon ben Gamliel says, we are not responsible for the dishonest. It is reasonable that Rebbi Yose will agree with Rabban Simeon ben Gamliel; Rabban Simeon ben Gamliel will not agree with Rebbi Yose. Rebbi Yose will agree with Rabban Simeon ben Gamliel that we are not responsible for the dishonest. Rabban Simeon ben Gamliel will not agree with Rebbi Yose, because it is not fitting for a ḥaver that anything not in order should leave his house.

Both Rebbi Yose and Rabban Simeon ben Gamliel said the same thing. Just as Rebbi Yose said, we are not responsible for the dishonest, so Rabban Simeon ben Gamliel says, we are not responsible for the dishonest. It is reasonable that Rebbi Yose will agree with Rabban Simeon ben Gamliel; Rabban Simeon ben Gamliel will not agree with Rebbi Yose. Rebbi Yose will agree with Rabban Simeon ben Gamliel that we are not responsible for the dishonest. Rabban Simeon ben Gamliel will not agree with Rebbi Yose, because it is not fitting for a ḥaver that anything not in order should leave his house.

Both Rebbi Yose and Rabban Simeon ben Gamliel said the same thing. Just as Rebbi Yose said, we are not responsible for the dishonest, so Rabban Simeon ben Gamliel says, we are not responsible for the dishonest. It is reasonable that Rebbi Yose will agree with Rabban Simeon ben Gamliel; Rabban Simeon ben Gamliel will not agree with Rebbi Yose. Rebbi Yose will agree with Rabban Simeon ben Gamliel that we are not responsible for the dishonest. Rabban Simeon ben Gamliel will not agree with Rebbi Yose, because it is not fitting for a ḥaver that anything not in order should leave his house.

Both Rebbi Yose and Rabban Simeon ben Gamliel said the same thing. Just as Rebbi Yose said, we are not responsible for the dishonest, so Rabban Simeon ben Gamliel says, we are not responsible for the dishonest. It is reasonable that Rebbi Yose will agree with Rabban Simeon ben Gamliel; Rabban Simeon ben Gamliel will not agree with Rebbi Yose. Rebbi Yose will agree with Rabban Simeon ben Gamliel that we are not responsible for the dishonest. Rabban Simeon ben Gamliel will not agree with Rebbi Yose, because it is not fitting for a ḥaver that anything not in order should leave his house.

Both Rebbi Yose and Rabban Simeon ben Gamliel said the same thing. Just as Rebbi Yose said, we are not responsible for the dishonest, so Rabban Simeon ben Gamliel says, we are not responsible for the dishonest. It is reasonable that Rebbi Yose will agree with Rabban Simeon ben Gamliel; Rabban Simeon ben Gamliel will not agree with Rebbi Yose. Rebbi Yose will agree with Rabban Simeon ben Gamliel that we are not responsible for the dishonest. Rabban Simeon ben Gamliel will not agree with Rebbi Yose, because it is not fitting for a ḥaver that anything not in order should leave his house.

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