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Rebbi Joḥanan said, Rabban Simeon ben Gamliel parallels him who says “in the evening”, as we have stated: “Rebbi Dosa says, ‘everything the poor will collect between the sheaves shall be abandoned’, it is abandoned. Rebbi Jehudah says, in the evening. But the Sages say, a declaration of abandonment under duress is not an abandonment, for we are not responsible for tricksters.” But he is not parallel to him who says “in the morning”. Can one abandon anything if it is standing on the ground? Rebbi Jeremiah said, it is even parallel to him who says “in the morning”. Is it not Rabban Simeon ben Gamliel’s? In addition, he holds that taking Second Tithe is its redemption. Rebbi Yose said, is that (Lev. 27:19): “It shall be his”? If somebody saw a loaf floating in a river and said, that loaf shall be dedicated, did he say anything? Rebbi Jeremiah said, before you ask all these questions regarding “in the morning”, ask them regarding “in the evening!” He answered him, he who holds “in the evening” does not have all these questions.

Rebbi Joḥanan said, Rabban Simeon ben Gamliel parallels him who says “in the evening”, as we have stated: “Rebbi Dosa says, ‘everything the poor will collect between the sheaves shall be abandoned’, it is abandoned. Rebbi Jehudah says, in the evening. But the Sages say, a declaration of abandonment under duress is not an abandonment, for we are not responsible for tricksters.” But he is not parallel to him who says “in the morning”. Can one abandon anything if it is standing on the ground? Rebbi Jeremiah said, it is even parallel to him who says “in the morning”. Is it not Rabban Simeon ben Gamliel’s? In addition, he holds that taking Second Tithe is its redemption. Rebbi Yose said, is that (Lev. 27:19): “It shall be his”? If somebody saw a loaf floating in a river and said, that loaf shall be dedicated, did he say anything? Rebbi Jeremiah said, before you ask all these questions regarding “in the morning”, ask them regarding “in the evening!” He answered him, he who holds “in the evening” does not have all these questions.

Rabban Simeon ben Gamliel stated: Both in the Sabbatical year and in the rest of the years of the Sabbatical cycle, the House of Shammai say, there is no fifth and no removal. According to that Tanna, they did not at all learn the rules of the fourth-year orchard from Second Tithe. But then should there be no holiness in it? Its holiness comes from the verse (Lev. 19:24): “Holy for praises;” it has the status of those holy fruits over which praises are said. And should it be permitted to the fresh mourner? It is stated: This implies that it is forbidden to the fresh mourner. And should it be subject to removal? Following Rebbi Simeon, since Rebbi Simeon frees it from removal. And should it be redeemed while still connected to the ground?

It was stated: Rebbi Yose ben Rebbi Jehudah said, Rebbi Eleazar ben Rebbi Simeon said, Israel did become obligated for the fourth-year orchard only after 14 years, seven during which they conquered and seven during which they divided up the land. Rav Ḥisda said, it turns out that the argument of Rebbi Yose ben Rebbi Jehudah is identical with that of his father Rebbi Jehudah. Just as Rebbi Jehudah said that they learned the rules of the fourth-year orchard only from Second Tithe, since you say that there is no Second Tithe in Syria, so there is no fourth-year orchard in Syria. Similarly, Rebbi Yose ben Rebbi Jehudah said that they learned the rules of the fourth-year orchard only from Second Tithe, since you say that they did become obligated for the fourth-year orchard only after 14 years,, similarly there was no fourth-year orchard until after 14 years. Rebbi Yose said, he follows his son’s argument; Syria was inferred from “after 14 years;” “after 14 years” was not inferred from Syria.

It was stated: Rebbi Yose ben Rebbi Jehudah said, Rebbi Eleazar ben Rebbi Simeon said, Israel did become obligated for the fourth-year orchard only after 14 years, seven during which they conquered and seven during which they divided up the land. Rav Ḥisda said, it turns out that the argument of Rebbi Yose ben Rebbi Jehudah is identical with that of his father Rebbi Jehudah. Just as Rebbi Jehudah said that they learned the rules of the fourth-year orchard only from Second Tithe, since you say that there is no Second Tithe in Syria, so there is no fourth-year orchard in Syria. Similarly, Rebbi Yose ben Rebbi Jehudah said that they learned the rules of the fourth-year orchard only from Second Tithe, since you say that they did become obligated for the fourth-year orchard only after 14 years,, similarly there was no fourth-year orchard until after 14 years. Rebbi Yose said, he follows his son’s argument; Syria was inferred from “after 14 years;” “after 14 years” was not inferred from Syria.

It was stated: Rebbi Yose ben Rebbi Jehudah said, Rebbi Eleazar ben Rebbi Simeon said, Israel did become obligated for the fourth-year orchard only after 14 years, seven during which they conquered and seven during which they divided up the land. Rav Ḥisda said, it turns out that the argument of Rebbi Yose ben Rebbi Jehudah is identical with that of his father Rebbi Jehudah. Just as Rebbi Jehudah said that they learned the rules of the fourth-year orchard only from Second Tithe, since you say that there is no Second Tithe in Syria, so there is no fourth-year orchard in Syria. Similarly, Rebbi Yose ben Rebbi Jehudah said that they learned the rules of the fourth-year orchard only from Second Tithe, since you say that they did become obligated for the fourth-year orchard only after 14 years,, similarly there was no fourth-year orchard until after 14 years. Rebbi Yose said, he follows his son’s argument; Syria was inferred from “after 14 years;” “after 14 years” was not inferred from Syria.

It was stated: Rebbi Yose ben Rebbi Jehudah said, Rebbi Eleazar ben Rebbi Simeon said, Israel did become obligated for the fourth-year orchard only after 14 years, seven during which they conquered and seven during which they divided up the land. Rav Ḥisda said, it turns out that the argument of Rebbi Yose ben Rebbi Jehudah is identical with that of his father Rebbi Jehudah. Just as Rebbi Jehudah said that they learned the rules of the fourth-year orchard only from Second Tithe, since you say that there is no Second Tithe in Syria, so there is no fourth-year orchard in Syria. Similarly, Rebbi Yose ben Rebbi Jehudah said that they learned the rules of the fourth-year orchard only from Second Tithe, since you say that they did become obligated for the fourth-year orchard only after 14 years,, similarly there was no fourth-year orchard until after 14 years. Rebbi Yose said, he follows his son’s argument; Syria was inferred from “after 14 years;” “after 14 years” was not inferred from Syria.

Rebbi Jeremiah asked before Rebbi Zeïra: According to those who declare it his property, should it not be subject to tithes? He said to him, according to what Rebbi Joshua ben Levi said, as Rebbi Abin said in the name of Rebbi Joshua ben Levi, not only this practice, but in any practical question which is weak in court and you do not know how to decide, go out and see how the public acts, and act accordingly. And we see that they do not give. Rebbi Mana said, that is, if the practice would follow the House of Shammai. But is there any public that acts according to the House of Shammai? Rebbi Abin said, they learned the rules of the vineyard of the fourth year only from Second Tithe; just as you say that Second Tithe is not subject to tithes, so the yield of the fourth year is not subject to tithes.

Rebbi Jeremiah asked before Rebbi Zeïra: According to those who declare it his property, should it not be subject to tithes? He said to him, according to what Rebbi Joshua ben Levi said, as Rebbi Abin said in the name of Rebbi Joshua ben Levi, not only this practice, but in any practical question which is weak in court and you do not know how to decide, go out and see how the public acts, and act accordingly. And we see that they do not give. Rebbi Mana said, that is, if the practice would follow the House of Shammai. But is there any public that acts according to the House of Shammai? Rebbi Abin said, they learned the rules of the vineyard of the fourth year only from Second Tithe; just as you say that Second Tithe is not subject to tithes, so the yield of the fourth year is not subject to tithes.

“In that year” you take it out from impure for pure but in other years you do not take it out from impure for pure. Rebbi Eleazar said, so is that baraita: “ ‘In that year’ you have to take it from an impure place to a pure but in other years you do not have to take it from an impure place to a pure.” This statement of Rebbi Eleazar follows the opinion that one does not give tithe to Cohanim. In the days of Rebbi Joshua ben Levi they wanted to vote not to give tithe to Cohanim. They said, why should we come to Rebbi Joshua ben Levi since he will help the Levites. He came and helped the Cohanim and said: In 24 places are Cohanim called Levites and this is one of them (Ez. 44:15): “The Cohanim Levites, the descendants of Ẓadoq.”

“In that year” you take it out from impure for pure but in other years you do not take it out from impure for pure. Rebbi Eleazar said, so is that baraita: “ ‘In that year’ you have to take it from an impure place to a pure but in other years you do not have to take it from an impure place to a pure.” This statement of Rebbi Eleazar follows the opinion that one does not give tithe to Cohanim. In the days of Rebbi Joshua ben Levi they wanted to vote not to give tithe to Cohanim. They said, why should we come to Rebbi Joshua ben Levi since he will help the Levites. He came and helped the Cohanim and said: In 24 places are Cohanim called Levites and this is one of them (Ez. 44:15): “The Cohanim Levites, the descendants of Ẓadoq.”

Rebbi Abbahu said, Rebbi Joshua ben Ḥananiah and Rebbi Eleazar ben Azariah disagreed. Rebbi Joshua ben Ḥananiah said, one does not give tithe to Cohanim but Rebbi Eleazar ben Azariah said, one gives tithe to Cohanim. Rebbi Joshua ben Ḥananiah objected to Rebbi Eleazar ben Azariah: Is it not written (Num. 18:31): “You shall eat it everywhere”, come and eat it by a grave! He said to him, what means “everywhere”? In the courtyard of the Temple. He retorted, but is it not written (Num. 18:31): “You and your house”? Does a woman enter the courtyard of the Temple? Rebbi Abba understood it from the following occasion: Rebbi Eleazar ben Azariah was used to take tithes from a certain garden. That garden had two exits, one to a place of impurity and one open to a place of purity. Rebbi Aqiba went to him and said, open this one and lock the other one. If he will come, tell him to come by that way. He also said, if he sends a student, tell him “you” is written. Rebbi Eleazar ben Azariah heard this and said, that is Aqiba ben Joseph’s whip. At that moment, Rebbi Eleazar ben Azariah returned all tithes he had taken. Rebbi Isaac bar Eleazar said, for dinner one has to fill up completely with wood fibers; any coal which does not cause a burn at the beginning will not cause one.

Rebbi Abbahu said, Rebbi Joshua ben Ḥananiah and Rebbi Eleazar ben Azariah disagreed. Rebbi Joshua ben Ḥananiah said, one does not give tithe to Cohanim but Rebbi Eleazar ben Azariah said, one gives tithe to Cohanim. Rebbi Joshua ben Ḥananiah objected to Rebbi Eleazar ben Azariah: Is it not written (Num. 18:31): “You shall eat it everywhere”, come and eat it by a grave! He said to him, what means “everywhere”? In the courtyard of the Temple. He retorted, but is it not written (Num. 18:31): “You and your house”? Does a woman enter the courtyard of the Temple? Rebbi Abba understood it from the following occasion: Rebbi Eleazar ben Azariah was used to take tithes from a certain garden. That garden had two exits, one to a place of impurity and one open to a place of purity. Rebbi Aqiba went to him and said, open this one and lock the other one. If he will come, tell him to come by that way. He also said, if he sends a student, tell him “you” is written. Rebbi Eleazar ben Azariah heard this and said, that is Aqiba ben Joseph’s whip. At that moment, Rebbi Eleazar ben Azariah returned all tithes he had taken. Rebbi Isaac bar Eleazar said, for dinner one has to fill up completely with wood fibers; any coal which does not cause a burn at the beginning will not cause one.

Rebbi Abbahu said, Rebbi Joshua ben Ḥananiah and Rebbi Eleazar ben Azariah disagreed. Rebbi Joshua ben Ḥananiah said, one does not give tithe to Cohanim but Rebbi Eleazar ben Azariah said, one gives tithe to Cohanim. Rebbi Joshua ben Ḥananiah objected to Rebbi Eleazar ben Azariah: Is it not written (Num. 18:31): “You shall eat it everywhere”, come and eat it by a grave! He said to him, what means “everywhere”? In the courtyard of the Temple. He retorted, but is it not written (Num. 18:31): “You and your house”? Does a woman enter the courtyard of the Temple? Rebbi Abba understood it from the following occasion: Rebbi Eleazar ben Azariah was used to take tithes from a certain garden. That garden had two exits, one to a place of impurity and one open to a place of purity. Rebbi Aqiba went to him and said, open this one and lock the other one. If he will come, tell him to come by that way. He also said, if he sends a student, tell him “you” is written. Rebbi Eleazar ben Azariah heard this and said, that is Aqiba ben Joseph’s whip. At that moment, Rebbi Eleazar ben Azariah returned all tithes he had taken. Rebbi Isaac bar Eleazar said, for dinner one has to fill up completely with wood fibers; any coal which does not cause a burn at the beginning will not cause one.

Rebbi Abbahu said, Rebbi Joshua ben Ḥananiah and Rebbi Eleazar ben Azariah disagreed. Rebbi Joshua ben Ḥananiah said, one does not give tithe to Cohanim but Rebbi Eleazar ben Azariah said, one gives tithe to Cohanim. Rebbi Joshua ben Ḥananiah objected to Rebbi Eleazar ben Azariah: Is it not written (Num. 18:31): “You shall eat it everywhere”, come and eat it by a grave! He said to him, what means “everywhere”? In the courtyard of the Temple. He retorted, but is it not written (Num. 18:31): “You and your house”? Does a woman enter the courtyard of the Temple? Rebbi Abba understood it from the following occasion: Rebbi Eleazar ben Azariah was used to take tithes from a certain garden. That garden had two exits, one to a place of impurity and one open to a place of purity. Rebbi Aqiba went to him and said, open this one and lock the other one. If he will come, tell him to come by that way. He also said, if he sends a student, tell him “you” is written. Rebbi Eleazar ben Azariah heard this and said, that is Aqiba ben Joseph’s whip. At that moment, Rebbi Eleazar ben Azariah returned all tithes he had taken. Rebbi Isaac bar Eleazar said, for dinner one has to fill up completely with wood fibers; any coal which does not cause a burn at the beginning will not cause one.

Rebbi Abbahu said, Rebbi Joshua ben Ḥananiah and Rebbi Eleazar ben Azariah disagreed. Rebbi Joshua ben Ḥananiah said, one does not give tithe to Cohanim but Rebbi Eleazar ben Azariah said, one gives tithe to Cohanim. Rebbi Joshua ben Ḥananiah objected to Rebbi Eleazar ben Azariah: Is it not written (Num. 18:31): “You shall eat it everywhere”, come and eat it by a grave! He said to him, what means “everywhere”? In the courtyard of the Temple. He retorted, but is it not written (Num. 18:31): “You and your house”? Does a woman enter the courtyard of the Temple? Rebbi Abba understood it from the following occasion: Rebbi Eleazar ben Azariah was used to take tithes from a certain garden. That garden had two exits, one to a place of impurity and one open to a place of purity. Rebbi Aqiba went to him and said, open this one and lock the other one. If he will come, tell him to come by that way. He also said, if he sends a student, tell him “you” is written. Rebbi Eleazar ben Azariah heard this and said, that is Aqiba ben Joseph’s whip. At that moment, Rebbi Eleazar ben Azariah returned all tithes he had taken. Rebbi Isaac bar Eleazar said, for dinner one has to fill up completely with wood fibers; any coal which does not cause a burn at the beginning will not cause one.

Rebbi Abbahu said, Rebbi Joshua ben Ḥananiah and Rebbi Eleazar ben Azariah disagreed. Rebbi Joshua ben Ḥananiah said, one does not give tithe to Cohanim but Rebbi Eleazar ben Azariah said, one gives tithe to Cohanim. Rebbi Joshua ben Ḥananiah objected to Rebbi Eleazar ben Azariah: Is it not written (Num. 18:31): “You shall eat it everywhere”, come and eat it by a grave! He said to him, what means “everywhere”? In the courtyard of the Temple. He retorted, but is it not written (Num. 18:31): “You and your house”? Does a woman enter the courtyard of the Temple? Rebbi Abba understood it from the following occasion: Rebbi Eleazar ben Azariah was used to take tithes from a certain garden. That garden had two exits, one to a place of impurity and one open to a place of purity. Rebbi Aqiba went to him and said, open this one and lock the other one. If he will come, tell him to come by that way. He also said, if he sends a student, tell him “you” is written. Rebbi Eleazar ben Azariah heard this and said, that is Aqiba ben Joseph’s whip. At that moment, Rebbi Eleazar ben Azariah returned all tithes he had taken. Rebbi Isaac bar Eleazar said, for dinner one has to fill up completely with wood fibers; any coal which does not cause a burn at the beginning will not cause one.

Rebbi Abbahu said, Rebbi Joshua ben Ḥananiah and Rebbi Eleazar ben Azariah disagreed. Rebbi Joshua ben Ḥananiah said, one does not give tithe to Cohanim but Rebbi Eleazar ben Azariah said, one gives tithe to Cohanim. Rebbi Joshua ben Ḥananiah objected to Rebbi Eleazar ben Azariah: Is it not written (Num. 18:31): “You shall eat it everywhere”, come and eat it by a grave! He said to him, what means “everywhere”? In the courtyard of the Temple. He retorted, but is it not written (Num. 18:31): “You and your house”? Does a woman enter the courtyard of the Temple? Rebbi Abba understood it from the following occasion: Rebbi Eleazar ben Azariah was used to take tithes from a certain garden. That garden had two exits, one to a place of impurity and one open to a place of purity. Rebbi Aqiba went to him and said, open this one and lock the other one. If he will come, tell him to come by that way. He also said, if he sends a student, tell him “you” is written. Rebbi Eleazar ben Azariah heard this and said, that is Aqiba ben Joseph’s whip. At that moment, Rebbi Eleazar ben Azariah returned all tithes he had taken. Rebbi Isaac bar Eleazar said, for dinner one has to fill up completely with wood fibers; any coal which does not cause a burn at the beginning will not cause one.

Rebbi Abbahu said, Rebbi Joshua ben Ḥananiah and Rebbi Eleazar ben Azariah disagreed. Rebbi Joshua ben Ḥananiah said, one does not give tithe to Cohanim but Rebbi Eleazar ben Azariah said, one gives tithe to Cohanim. Rebbi Joshua ben Ḥananiah objected to Rebbi Eleazar ben Azariah: Is it not written (Num. 18:31): “You shall eat it everywhere”, come and eat it by a grave! He said to him, what means “everywhere”? In the courtyard of the Temple. He retorted, but is it not written (Num. 18:31): “You and your house”? Does a woman enter the courtyard of the Temple? Rebbi Abba understood it from the following occasion: Rebbi Eleazar ben Azariah was used to take tithes from a certain garden. That garden had two exits, one to a place of impurity and one open to a place of purity. Rebbi Aqiba went to him and said, open this one and lock the other one. If he will come, tell him to come by that way. He also said, if he sends a student, tell him “you” is written. Rebbi Eleazar ben Azariah heard this and said, that is Aqiba ben Joseph’s whip. At that moment, Rebbi Eleazar ben Azariah returned all tithes he had taken. Rebbi Isaac bar Eleazar said, for dinner one has to fill up completely with wood fibers; any coal which does not cause a burn at the beginning will not cause one.

Rebbi Abbahu said, Rebbi Joshua ben Ḥananiah and Rebbi Eleazar ben Azariah disagreed. Rebbi Joshua ben Ḥananiah said, one does not give tithe to Cohanim but Rebbi Eleazar ben Azariah said, one gives tithe to Cohanim. Rebbi Joshua ben Ḥananiah objected to Rebbi Eleazar ben Azariah: Is it not written (Num. 18:31): “You shall eat it everywhere”, come and eat it by a grave! He said to him, what means “everywhere”? In the courtyard of the Temple. He retorted, but is it not written (Num. 18:31): “You and your house”? Does a woman enter the courtyard of the Temple? Rebbi Abba understood it from the following occasion: Rebbi Eleazar ben Azariah was used to take tithes from a certain garden. That garden had two exits, one to a place of impurity and one open to a place of purity. Rebbi Aqiba went to him and said, open this one and lock the other one. If he will come, tell him to come by that way. He also said, if he sends a student, tell him “you” is written. Rebbi Eleazar ben Azariah heard this and said, that is Aqiba ben Joseph’s whip. At that moment, Rebbi Eleazar ben Azariah returned all tithes he had taken. Rebbi Isaac bar Eleazar said, for dinner one has to fill up completely with wood fibers; any coal which does not cause a burn at the beginning will not cause one.

Rebbi Abbahu said, Rebbi Joshua ben Ḥananiah and Rebbi Eleazar ben Azariah disagreed. Rebbi Joshua ben Ḥananiah said, one does not give tithe to Cohanim but Rebbi Eleazar ben Azariah said, one gives tithe to Cohanim. Rebbi Joshua ben Ḥananiah objected to Rebbi Eleazar ben Azariah: Is it not written (Num. 18:31): “You shall eat it everywhere”, come and eat it by a grave! He said to him, what means “everywhere”? In the courtyard of the Temple. He retorted, but is it not written (Num. 18:31): “You and your house”? Does a woman enter the courtyard of the Temple? Rebbi Abba understood it from the following occasion: Rebbi Eleazar ben Azariah was used to take tithes from a certain garden. That garden had two exits, one to a place of impurity and one open to a place of purity. Rebbi Aqiba went to him and said, open this one and lock the other one. If he will come, tell him to come by that way. He also said, if he sends a student, tell him “you” is written. Rebbi Eleazar ben Azariah heard this and said, that is Aqiba ben Joseph’s whip. At that moment, Rebbi Eleazar ben Azariah returned all tithes he had taken. Rebbi Isaac bar Eleazar said, for dinner one has to fill up completely with wood fibers; any coal which does not cause a burn at the beginning will not cause one.

MISHNAH: Rebbi Jehudah said, in earlier times they sent to the rural farmers, speed up your produce before the time of removal, until Rebbi Aqiba came and taught that any produce which did not reach the time of tithing is exempt from removal. If somebody’s produce was far from him, he has to give it a name. It happened that Rabban Gamliel was on a ship with the elders when Rabban Gamliel said, a tenth which I shall measure in the future is given to Joshua and its place is rented to him; another tenth which I shall measure in the future is given to Aqiba; he should distribute it to the poor, and its place is rented to him. Rebbi Joshua said, a tenth which I shall measure in the future is given to Eleazar ben Azariah and its place is rented to him. They paid the rent to each other.

That means that one does not give tithe to Cohanim. There is a difference, since Rebbi Joshua ben Ḥananiah was there. Rebbi Ḥananiah said, it means that Rabban Gamliel had to transfer. Rebbi Joshua said, for produce standing on the ground. Even if Rabban Gamliel’s box were standing in Rebbi Joshua’s house and he would say, he should acquire its tithe, would he have done anything if he did not label it?

A Mishnah disagrees with him who says that he who may take may acquire, since we have stated there: “One tithe that I will measure in the future is given to Aqiba ben Joseph that he should let the poor acquire it, and its place is rented to him.” But is Rebbi Aqiba entitled to take? Explain it, before he got rich. And even if you say, after he became rich, when he was an administrator, and the hand of the administrator is equal to the hand of the poor.

The word of Rebbi Joshua ben Levi is that he who may take may acquire, since Rebbi Joshua ben Levi said: They disagree about a rich owner. But in the case of a poor owner, since he has the right to take it, the other person acquired it.

The word of Rebbi Joshua ben Levi is that he who may take may acquire, since Rebbi Joshua ben Levi said: They disagree about a rich owner. But in the case of a poor owner, since he has the right to take it, the other person acquired it.

Rebbi Yose ben Rebbi Abun said, he must say “ḥallah for all,” “heave for all.” “To YHWH,” that is the particular Name. From where that he did not do anything until he left some [as profane]? The verse says (Num. 15:21): “Of the beginning” and not all the beginning.

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

Rebbi Judah bar Pazi started with this: (Ps. 71:16): “I shall come in strength, Eternal, God.” It is written (Zach. 4:14): “These are the two oil-sons who stand over the Lord of all the earth.” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One says, these are the ones who come in novitiate before the Holy One, praised be He. The other one says, these are the ones who come by the power of [kept] commandments and good deeds before the Holy One.

Rav had flax which was blighted. He asked the elder Rebbi Ḥiyya, may one slaughter a bird and mix its blood with flax seed? He said, a cadaver. Why did he not say to him, a torn one? Because of Rebbi Meïr, for Rebbi Meïr said [the blood of] a torn [bird] must be covered. But did not Rebbi Immi say in the name of Rebbi Simeon ben Laqish: From the time when they came from the diaspora, flax was never blighted and wine never became vinegar; they considered this to be due to the merit of the Great Rebbi Ḥiyya and his sons. But Rav is like (Is. 46:12): “Listen to me, mighty of heart, who are far from charity!” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One says, all the world depend on charity but these on strong arms. But the other one said that all good things and consolations come to the world in their merit but they themselves do not profit at all. For example Mar Zuṭra who prayed and fasted for others but for himself he never fasted.

Rav had flax which was blighted. He asked the elder Rebbi Ḥiyya, may one slaughter a bird and mix its blood with flax seed? He said, a cadaver. Why did he not say to him, a torn one? Because of Rebbi Meïr, for Rebbi Meïr said [the blood of] a torn [bird] must be covered. But did not Rebbi Immi say in the name of Rebbi Simeon ben Laqish: From the time when they came from the diaspora, flax was never blighted and wine never became vinegar; they considered this to be due to the merit of the Great Rebbi Ḥiyya and his sons. But Rav is like (Is. 46:12): “Listen to me, mighty of heart, who are far from charity!” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One says, all the world depend on charity but these on strong arms. But the other one said that all good things and consolations come to the world in their merit but they themselves do not profit at all. For example Mar Zuṭra who prayed and fasted for others but for himself he never fasted.

Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: Our Mishnah after the people were suspected of giving tithe to Cohanim. There is support for Rebbi Joḥanan in one and disagreement with him in one. Disagreement with him as we have stated: “Similarly, the daughter of a Cohen [married] to a Levite should eat neither heave nor tithe.” We understand that she should not eat heave. But tithe any way you take it, if she is a Cohen’s daughter she should eat, if she is a Levite’s wife she should eat. Rebbi Hila in the name of Rebbi Joḥanan: [It follows] him who says one does not give tithe to Cohanim. That means, he himself says one gives heave to Cohanim.

The word of Rebbi Joshua ben Levi implies some are censure and some praise. Since Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, Rebbi Ḥizqiah, Rebbi Eleazar ben Rebbi Yose, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, originally tithe was split into three parts. One third to his acquaintances among Cohanim and Levites, one third to the public treasury, one third to the poor and the fellows in Jerusalem. Rebbi Yose ben Rebbi Abun said, a person who went to court in Jerusalem, up to three letters he paid for himself, from there on from the public treasury. When Eleazar ben Paḥora and Judah ben Patora came, they took it by force and it would have been in his hand to stop this but he did not but disestablished the declaration of tithes, and this is for censure. But the arousers for praise and the hitters for praise.

The word of Rebbi Joshua ben Levi implies some are censure and some praise. Since Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, Rebbi Ḥizqiah, Rebbi Eleazar ben Rebbi Yose, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, originally tithe was split into three parts. One third to his acquaintances among Cohanim and Levites, one third to the public treasury, one third to the poor and the fellows in Jerusalem. Rebbi Yose ben Rebbi Abun said, a person who went to court in Jerusalem, up to three letters he paid for himself, from there on from the public treasury. When Eleazar ben Paḥora and Judah ben Patora came, they took it by force and it would have been in his hand to stop this but he did not but disestablished the declaration of tithes, and this is for censure. But the arousers for praise and the hitters for praise.

The word of Rebbi Joshua ben Levi implies some are censure and some praise. Since Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, Rebbi Ḥizqiah, Rebbi Eleazar ben Rebbi Yose, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, originally tithe was split into three parts. One third to his acquaintances among Cohanim and Levites, one third to the public treasury, one third to the poor and the fellows in Jerusalem. Rebbi Yose ben Rebbi Abun said, a person who went to court in Jerusalem, up to three letters he paid for himself, from there on from the public treasury. When Eleazar ben Paḥora and Judah ben Patora came, they took it by force and it would have been in his hand to stop this but he did not but disestablished the declaration of tithes, and this is for censure. But the arousers for praise and the hitters for praise.

The word of Rebbi Joshua ben Levi implies some are censure and some praise. Since Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, Rebbi Ḥizqiah, Rebbi Eleazar ben Rebbi Yose, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, originally tithe was split into three parts. One third to his acquaintances among Cohanim and Levites, one third to the public treasury, one third to the poor and the fellows in Jerusalem. Rebbi Yose ben Rebbi Abun said, a person who went to court in Jerusalem, up to three letters he paid for himself, from there on from the public treasury. When Eleazar ben Paḥora and Judah ben Patora came, they took it by force and it would have been in his hand to stop this but he did not but disestablished the declaration of tithes, and this is for censure. But the arousers for praise and the hitters for praise.

The word of Rebbi Joshua ben Levi implies some are censure and some praise. Since Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, Rebbi Ḥizqiah, Rebbi Eleazar ben Rebbi Yose, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, originally tithe was split into three parts. One third to his acquaintances among Cohanim and Levites, one third to the public treasury, one third to the poor and the fellows in Jerusalem. Rebbi Yose ben Rebbi Abun said, a person who went to court in Jerusalem, up to three letters he paid for himself, from there on from the public treasury. When Eleazar ben Paḥora and Judah ben Patora came, they took it by force and it would have been in his hand to stop this but he did not but disestablished the declaration of tithes, and this is for censure. But the arousers for praise and the hitters for praise.

The word of Rebbi Joshua ben Levi implies some are censure and some praise. Since Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, Rebbi Ḥizqiah, Rebbi Eleazar ben Rebbi Yose, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, originally tithe was split into three parts. One third to his acquaintances among Cohanim and Levites, one third to the public treasury, one third to the poor and the fellows in Jerusalem. Rebbi Yose ben Rebbi Abun said, a person who went to court in Jerusalem, up to three letters he paid for himself, from there on from the public treasury. When Eleazar ben Paḥora and Judah ben Patora came, they took it by force and it would have been in his hand to stop this but he did not but disestablished the declaration of tithes, and this is for censure. But the arousers for praise and the hitters for praise.

{What means] demay? Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah in the name of Rebbi Jehudah ben Pazi: Maybe he put in order, maybe he did not put in order.

Rebbi Jonah, Rebbi Zeïra, Rebbi Simeon ben Laqish in the name of Rebbi Ismael. Rebbi Mana said, I went to Caesarea and heard Rebbi Aḥava ben Rebbi Zeïra, but my father said it in the name of Rebbi Ismael: “Bread” is mentioned for Passover and “bread” is mentioned for ḥallah. Since bread mentioned in a discussion of Passover is something that can be either maẓẓah or leavened, bread mentioned for ḥallah must be something that can be either maẓẓah or leavened. They checked and found that only the five kinds can be either maẓẓah or leavened; all others cannot be maẓẓah or leavened but would spoil.

Rebbi Jonah, Rebbi Zeïra, Rebbi Simeon ben Laqish in the name of Rebbi Ismael. Rebbi Mana said, I went to Caesarea and heard Rebbi Aḥava ben Rebbi Zeïra, but my father said it in the name of Rebbi Ismael: “Bread” is mentioned for Passover and “bread” is mentioned for ḥallah. Since bread mentioned in a discussion of Passover is something that can be either maẓẓah or leavened, bread mentioned for ḥallah must be something that can be either maẓẓah or leavened. They checked and found that only the five kinds can be either maẓẓah or leavened; all others cannot be maẓẓah or leavened but would spoil.

It was stated: “Rebbi Joḥanan ben Nuri said, qeramit is obligated for ḥallah.” Rebbi Joḥanan ben Nuri said, it can be either maẓẓah or leavened, but the rabbis say, it cannot be either maẓẓah or leavened. Let them check! They disagree about the outcome of the checking. Rebbi Joḥanan ben Nuri said, they checked and found it can be either maẓẓah or leavened, but the rabbis say, they checked and did not find that it can be either maẓẓah or leavened.

It was stated: “Rebbi Joḥanan ben Nuri said, qeramit is obligated for ḥallah.” Rebbi Joḥanan ben Nuri said, it can be either maẓẓah or leavened, but the rabbis say, it cannot be either maẓẓah or leavened. Let them check! They disagree about the outcome of the checking. Rebbi Joḥanan ben Nuri said, they checked and found it can be either maẓẓah or leavened, but the rabbis say, they checked and did not find that it can be either maẓẓah or leavened.

It was stated: “Rebbi Joḥanan ben Nuri said, qeramit is obligated for ḥallah.” Rebbi Joḥanan ben Nuri said, it can be either maẓẓah or leavened, but the rabbis say, it cannot be either maẓẓah or leavened. Let them check! They disagree about the outcome of the checking. Rebbi Joḥanan ben Nuri said, they checked and found it can be either maẓẓah or leavened, but the rabbis say, they checked and did not find that it can be either maẓẓah or leavened.

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

And just as you say only the five kinds can become maẓẓah and leavened, so only wheat and barley can be dragged with anything. Rebbi Hila said in the name of Rebbi Simeon ben Laqish, we have only stated: “He who makes dough from wheat and rice;” only wheat can be dragged in.

Rebbi Samuel ben Naḥman understood it from the following verse (Is. 28:25): “He puts wheat, śorāh, barley; nismān and spelt are its limit.” “He puts wheat”, that is wheat. “Śorāh” is foxtail and why is it called śorāh? Because it is made in a line. “Barley”, that is barley. “Nismān” is oats. “Spelt” is spelt. “Its limit”, bread: So far the definitions of bread. Does one infer anything from tradition? Rebbi Simon said, since it is written (Is. 28:26): “He instructs in the law, his God will teach him,” it is as if it were a word of the Torah.

Rebbi Jehudah bar Pazi in the name of Rebbi Jonathan: This is from Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa, as Rebbi Joḥanan stated; “Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said, I could think you could bring spelt, foxtail and oats. But is it not logical: If wheat which is usable for all other cereal offerings is not acceptable for the ‘omer offering, spelt, foxtail and oats which are not usable for any other cereal offerings certainly are not acceptable for the ‘omer offering. No; you might say about barley from which the offering of the straying wife is brought; what can you say about spelt, foxtail and oats which are not usable for the offering of the straying wife? Wheat is excluded by the verse; spelt, foxtail and oats are excluded by a reasoning a minore ad majus.”

Rebbi Jehudah bar Pazi in the name of Rebbi Jonathan: This is from Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa, as Rebbi Joḥanan stated; “Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said, I could think you could bring spelt, foxtail and oats. But is it not logical: If wheat which is usable for all other cereal offerings is not acceptable for the ‘omer offering, spelt, foxtail and oats which are not usable for any other cereal offerings certainly are not acceptable for the ‘omer offering. No; you might say about barley from which the offering of the straying wife is brought; what can you say about spelt, foxtail and oats which are not usable for the offering of the straying wife? Wheat is excluded by the verse; spelt, foxtail and oats are excluded by a reasoning a minore ad majus.”

Rebbi Yose said, who would think that Rebbi Jehudah ben Pazi could think that the cereal offering of the ‘omer could come from spelt, foxtail, or oats? If somebody said, black figs are [forbidden] to me, is he not permitted white ones? But “black ones” he said, “white ones” he did not say. And here, “milky white barley” was said, “milky white foxtail” was not said.

Can they whip because of their ḥallah as a biblical law? Rebbi Jonah in the name of Samuel, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: one cannot whip because of their ḥallah as a biblical law. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish stays with his opinion, as they differed: If somebody ground and mixed piggul and leftover [sacrificial meat], Rebbi Joḥanan said they do not cancel one another, but Rebbi Simeon ben Laqish said they do cancel one another. Rebbi Yose said, the cases are not similar. There, one says this is forbidden and that is forbidden. But here, two kinds are more than the third and cancel it; they cancelled it before it became forbidden. If one made five doughs from five different kinds and then mixed them, if Rebbi Simeon ben Laqish would say that one cannot whip because of their ḥallah as a biblical law, then the argument would be correct.

Can they whip because of their ḥallah as a biblical law? Rebbi Jonah in the name of Samuel, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: one cannot whip because of their ḥallah as a biblical law. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish stays with his opinion, as they differed: If somebody ground and mixed piggul and leftover [sacrificial meat], Rebbi Joḥanan said they do not cancel one another, but Rebbi Simeon ben Laqish said they do cancel one another. Rebbi Yose said, the cases are not similar. There, one says this is forbidden and that is forbidden. But here, two kinds are more than the third and cancel it; they cancelled it before it became forbidden. If one made five doughs from five different kinds and then mixed them, if Rebbi Simeon ben Laqish would say that one cannot whip because of their ḥallah as a biblical law, then the argument would be correct.

Can they whip because of their ḥallah as a biblical law? Rebbi Jonah in the name of Samuel, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: one cannot whip because of their ḥallah as a biblical law. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish stays with his opinion, as they differed: If somebody ground and mixed piggul and leftover [sacrificial meat], Rebbi Joḥanan said they do not cancel one another, but Rebbi Simeon ben Laqish said they do cancel one another. Rebbi Yose said, the cases are not similar. There, one says this is forbidden and that is forbidden. But here, two kinds are more than the third and cancel it; they cancelled it before it became forbidden. If one made five doughs from five different kinds and then mixed them, if Rebbi Simeon ben Laqish would say that one cannot whip because of their ḥallah as a biblical law, then the argument would be correct.

Can they whip because of their ḥallah as a biblical law? Rebbi Jonah in the name of Samuel, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: one cannot whip because of their ḥallah as a biblical law. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish stays with his opinion, as they differed: If somebody ground and mixed piggul and leftover [sacrificial meat], Rebbi Joḥanan said they do not cancel one another, but Rebbi Simeon ben Laqish said they do cancel one another. Rebbi Yose said, the cases are not similar. There, one says this is forbidden and that is forbidden. But here, two kinds are more than the third and cancel it; they cancelled it before it became forbidden. If one made five doughs from five different kinds and then mixed them, if Rebbi Simeon ben Laqish would say that one cannot whip because of their ḥallah as a biblical law, then the argument would be correct.

Did we not state: “When the Temple was destroyed, Rabban Joḥanan ben Zakkai instituted that the entire day of elevation should be forbidden.” If you say it is forbidden from the Torah, it is fine. If you say it is forbidden from their words, is there an institution after an institution? Rebbi Yose bar Abun said, because of those far away.

Rebbi Jeremiah in the name of Rebbi Ḥiyya: Whether there is sacrifice or there is no sacrifice, the day permits. Rebbi Huna said, a baraita of Ḥizqiah disagrees with him (Lev. 23:14): “Until that day proper,” which teaches that the day permits. I could think, even if there is sacrifice? The verse says, “until your bringing of your God’s sacrifice.” And we have stated: “When the Temple was destroyed, Rabban Joḥanan [ben Zakkai] instituted that the entire day of elevation should be forbidden.” Rebbi Jonah said, this objection came before Rebbi Jeremiah and he said, possibly Ḥizqiah thinks like Rebbi Jehudah, since Rebbi Jehudah said it is forbidden by the Torah.

“Otherwise, they are forbidden until the next ‘omer.” Rebbi Eleazar asked, may they be used to bring [next year’s] ‘omer? It is impossible to say so: Old and new produce, one does not give heave and tithe from one for the other, and you say so? They objected, are there not the other kinds which are dependent on the ‘omer but cannot be used for the ‘omer? No, what you said is for the other kinds which are never usable for the ‘omer; what can you say about barley which can be used for the ‘omer? The colleagues in the name of Rebbi Eleazar: (Lev. 23:10) “The first of your harvest,” not the last of your harvest. Rebbi Zeïra in the name of Rebbi Eleazar: (Lev. 2:14) “First fruits,” these are not first fruits. What is the difference between them? If somebody transgressed and brought. In the opinion of the colleagues it is disqualified. In the opinion of Rebbi Zeïra it is acceptable. The words of the Sages, Rebbi Yose ben Rebbi Abun in the name of Rabin bar Ḥiyya That is only if it was one third ripe before New Year’s Day. But if it only was one third ripe after New Year’s Day, the ‘omer comes from it.

HALAKHAH: Rebbi Jacob bar Zavdi said, this means that one whips because of their ḥallah as a word of the Torah. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, explain it if it contains the volume of an olive of any one of them. Rebbi Yose said, you might even say one volume of an olive of all of them. It is different since the category of “leavened” applies to all of them. The argument of Rebbi Yose seems inverted. There, he says two kinds are more than the third and cancel it; here, he says so! Rebbi Yose ben Rebbi Abun said, so is the Mishnah: “Either the volume of an olive from this one or from another.”

“First tithe of which its heave had been taken;” since its heave was taken, is it not like profane? Explain it if he gave it early, from ears, as Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish: First tithe given early, from ears, is free from [the obligation of] great heave. Rebbi Yose said, it is written (Num. 18:29): “From all its best, the holy part from it;” not its best and the best of another person. Rebbi Yose said, it is written (Num. 18:26): “You shall lift from it the heave of the Eternal, tithe of the tithe,” but not heave and tithe from the tithe. When he made a heap and then gave its heave of the tithe. But if he gave heave of the tithe and then made a heap this does not apply. When he gave from itself for it, but if he gave from another place this does not apply.

“Second Tithe and dedicated [grain] that were redeemed”. Rebbi Zeïra, Rebbi Assi, Rebbi Ḥama bar Uqba, Rebbi Hillel ben Vales argued in the name of Rebbi Jehudah from the following: “First tithe given early, from ears, is free from [the obligation of] great heave”.

What are the rules “in between”? Rebbi Jonah in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the first state. Rebbi Yose in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the final state. What means “in between”? If somebody makes dough from ṭevel, its ḥallah is obligated for heave and its heave for ḥallah. From where that ḥallah is obligated for heave? Rebbi Isaac in the name of Rebbi Samuel ben Martha in the name of Rav: (Num. 15:20) “Ḥallah you shall lift heave,” from ḥallah you shall lift heave. From where that heave is subject to ḥallah? From our difficulty to explain that verse, the one where it is written: “Beginning … you shall lift ḥallah”.

What are the rules “in between”? Rebbi Jonah in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the first state. Rebbi Yose in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the final state. What means “in between”? If somebody makes dough from ṭevel, its ḥallah is obligated for heave and its heave for ḥallah. From where that ḥallah is obligated for heave? Rebbi Isaac in the name of Rebbi Samuel ben Martha in the name of Rav: (Num. 15:20) “Ḥallah you shall lift heave,” from ḥallah you shall lift heave. From where that heave is subject to ḥallah? From our difficulty to explain that verse, the one where it is written: “Beginning … you shall lift ḥallah”.

What are the rules “in between”? Rebbi Jonah in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the first state. Rebbi Yose in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the final state. What means “in between”? If somebody makes dough from ṭevel, its ḥallah is obligated for heave and its heave for ḥallah. From where that ḥallah is obligated for heave? Rebbi Isaac in the name of Rebbi Samuel ben Martha in the name of Rav: (Num. 15:20) “Ḥallah you shall lift heave,” from ḥallah you shall lift heave. From where that heave is subject to ḥallah? From our difficulty to explain that verse, the one where it is written: “Beginning … you shall lift ḥallah”.

Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said both together: Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it; Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said another [statement] (Rebbi Yose): Rebbi Joḥanan said, everything under which the fire burns is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, anything under which the fire burns is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Joḥanan said, only in a fluid.

Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said both together: Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it; Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said another [statement] (Rebbi Yose): Rebbi Joḥanan said, everything under which the fire burns is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, anything under which the fire burns is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Joḥanan said, only in a fluid.

Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said both together: Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it; Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said another [statement] (Rebbi Yose): Rebbi Joḥanan said, everything under which the fire burns is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, anything under which the fire burns is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Joḥanan said, only in a fluid.

The Mishnah disagrees with Rebbi Johanan: “Bismarcks, honey cakes, roasted cakes, pancakes, and dema‘ are free from ḥallah!” He explains it for Bismarcks made on the fire: One does not fulfill one’s obligation with Bismarcks baked by the sun; one may fulfill one’s obligation with Bismarcks baked on the fire. Does this not disagree with Rebbi Simeon ben Laqish? He explains it if the fire extends to the sides.

The words of the rabbis disagree. Cahana asked Samuel: Is it not reasonable that the dema‘ which we stated here contains mostly heave? He said to him, that is also my opinion, but when you go to the Land of Israel do ask about this. When he went, he heard what Rebbi Assi said in the name of Rebbi Joḥanan, even one seah that fell into 99 [which were] profane. Rebbi Abbahu said, thus did Rebbi Simeon ben Laqish answer Rebbi Joḥanan: That one seah frees everything? Is a fig cake among fig cakes such a sure thing that heave came up in his hand? But you must say it is [to be taken] lightly; here also it is [to be taken] lightly. Could he not have objected: Is it different with fig cakes which already are disregarded? Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Zeïra: Even wheat and wheat he may grind and lift.

“Less than five quarter [qab] of grain.” Rebbi Abina said, this you said if it was less than five quarter [qab] of grain. But if it were exactly five quarters, this does not apply. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, it was not said on that but on the following: Rebbi Joḥanan said, dema‘ is free from ḥallah but ḥallah is obligated for what is possible dema‘ and is eaten because of dema‘. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, when has this been said? For more than five quarter [qab], but for exactly five quarters it is exempt from ḥallah.

“Less than five quarter [qab] of grain.” Rebbi Abina said, this you said if it was less than five quarter [qab] of grain. But if it were exactly five quarters, this does not apply. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, it was not said on that but on the following: Rebbi Joḥanan said, dema‘ is free from ḥallah but ḥallah is obligated for what is possible dema‘ and is eaten because of dema‘. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, when has this been said? For more than five quarter [qab], but for exactly five quarters it is exempt from ḥallah.

“Similarly, qenubqa’ot are obligated”. Rebbi Joshua ben Levi said, Zwieback. Rebbi Ḥananiah ben Agul in the name of Ḥizqiah said boqrlṭa. That you should not say that because in the end it will be turned into a kind of farina it should be free from ḥallah. Rebbi Abba bar Zavda said, dough for the sick is obligated for ḥallah, that you should not say that because in the end it will be turned into a kind of farina it should be free from ḥallah.

“Similarly, qenubqa’ot are obligated”. Rebbi Joshua ben Levi said, Zwieback. Rebbi Ḥananiah ben Agul in the name of Ḥizqiah said boqrlṭa. That you should not say that because in the end it will be turned into a kind of farina it should be free from ḥallah. Rebbi Abba bar Zavda said, dough for the sick is obligated for ḥallah, that you should not say that because in the end it will be turned into a kind of farina it should be free from ḥallah.

It was stated: “Rebbi Ismael ben Rebbi Yose said in his father’s name: What is parboiled? If one adds hot water to flour. Dumpling, flour into hot water.”

HALAKHAH: 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 not ṭevel. 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 none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt 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 will make bread dough for him. 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 said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: 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 not ṭevel. 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 none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt 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 will make bread dough for him. 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 said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: 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 not ṭevel. 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 none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt 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 will make bread dough for him. 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 said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: 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 not ṭevel. 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 none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt 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 will make bread dough for him. 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 said, Rebbi Yose, 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 goes against Rebbi Yose since Rebbi Yose said, the treasurer is a different person.

What is dog biscuit? Rebbi Simeon ben Laqish said, any with coarse bran mixed in.

“It may be made on a holiday.” The Mishnah is Rebbi Simeon ben Eleazar’s, as it was stated: “One does not make [food] on a holiday for use after the holiday.” Also, it was stated: “A woman may fill a pot with meat even if one eats only one piece from it, a water pot with hot water even if one drinks only one cup from it. But baking, she should bake only what she needs.” For it is stated: “Rebbi Simeon ben Eleazar says, a woman may fill the entire oven with bread because the bread turns out well if the oven is filled.”

“It may be made on a holiday.” The Mishnah is Rebbi Simeon ben Eleazar’s, as it was stated: “One does not make [food] on a holiday for use after the holiday.” Also, it was stated: “A woman may fill a pot with meat even if one eats only one piece from it, a water pot with hot water even if one drinks only one cup from it. But baking, she should bake only what she needs.” For it is stated: “Rebbi Simeon ben Eleazar says, a woman may fill the entire oven with bread because the bread turns out well if the oven is filled.”

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

They wanted to say, according to him who said, there it is obligated, also here it is obligated; according to him who said, there it is exempt, also here it is exempt. Even according to him who says, there it is exempt, here it is obligated for when Israel entered they became obligated. It is written (2K. 14:25): “He reëstablished the borders of Israel from Lebo-Ḥamat to the sea of the Arabah, following the word of the Eternal, the God of Israel, which He had said through Jonah ben Amittai, the prophet from Gat-Ḥepher.” Rebbi Ḥananiah and Rebbi Mana, one said that all that Joshua had conquered this one conquered. The other said, more than Joshua had conquered this one conquered. Rebbi Sidor stated, in support of Rebbi Mana: Few days only did Israel hold on to this land.

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

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

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

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

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

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

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

Rebbi Joḥanan said, they taught the way dough is made. Rebbi Simeon ben Laqish said, it follows Rabban Simeon ben Gamliel, since Rabban Simeon ben Gamliel said it is never subject to ḥallah unless it contain the full measure of grain. The students of the elder Rebbi Ḥiyya, Bar Lolita in the name of Rebbi Joshua ben Levi, it is the opinion of everybody. Rebbi Mana said, even though my teacher Rebbi Yose did not say this, he said something equivalent: that Rebbi Joḥanan said, they taught the way dough is made. In this case, since the bran was removed and then put in again, it is not the way dough is made.

Rebbi Joḥanan said, they taught the way dough is made. Rebbi Simeon ben Laqish said, it follows Rabban Simeon ben Gamliel, since Rabban Simeon ben Gamliel said it is never subject to ḥallah unless it contain the full measure of grain. The students of the elder Rebbi Ḥiyya, Bar Lolita in the name of Rebbi Joshua ben Levi, it is the opinion of everybody. Rebbi Mana said, even though my teacher Rebbi Yose did not say this, he said something equivalent: that Rebbi Joḥanan said, they taught the way dough is made. In this case, since the bran was removed and then put in again, it is not the way dough is made.

Rebbi Joḥanan said, they taught the way dough is made. Rebbi Simeon ben Laqish said, it follows Rabban Simeon ben Gamliel, since Rabban Simeon ben Gamliel said it is never subject to ḥallah unless it contain the full measure of grain. The students of the elder Rebbi Ḥiyya, Bar Lolita in the name of Rebbi Joshua ben Levi, it is the opinion of everybody. Rebbi Mana said, even though my teacher Rebbi Yose did not say this, he said something equivalent: that Rebbi Joḥanan said, they taught the way dough is made. In this case, since the bran was removed and then put in again, it is not the way dough is made.

Rebbi Joḥanan said, they taught the way dough is made. Rebbi Simeon ben Laqish said, it follows Rabban Simeon ben Gamliel, since Rabban Simeon ben Gamliel said it is never subject to ḥallah unless it contain the full measure of grain. The students of the elder Rebbi Ḥiyya, Bar Lolita in the name of Rebbi Joshua ben Levi, it is the opinion of everybody. Rebbi Mana said, even though my teacher Rebbi Yose did not say this, he said something equivalent: that Rebbi Joḥanan said, they taught the way dough is made. In this case, since the bran was removed and then put in again, it is not the way dough is made.