exempt

Dough which became medumma before she had rolled it, it is exempt [from hallah]. If after she had rolled it, it is subject [to hallah]. If there occurred to her some doubtful uncleanness before she had rolled it, it may be completed in uncleanness. If after she had rolled it, it should be completed in cleanness.

[If] she dedicated her dough [to the Temple] before rolling it, and then redeemed it, it is subject [to hallah]. [If she dedicated it] after rolling it, and redeemed it, it is subject [to hallah]. [But if] she dedicated it before rolling it, and the Temple treasurer rolled it, and after that she redeemed it, it is exempt, since at the time of its obligation it was exempt.

[If] she dedicated her dough [to the Temple] before rolling it, and then redeemed it, it is subject [to hallah]. [If she dedicated it] after rolling it, and redeemed it, it is subject [to hallah]. [But if] she dedicated it before rolling it, and the Temple treasurer rolled it, and after that she redeemed it, it is exempt, since at the time of its obligation it was exempt.

Similarly one who dedicates his produce prior to the stage when they are subject to tithes and then redeemed them, they are liable [to be tithed]. If [he dedicated them] when they had already become subject to tithes and then redeemed them, they are liable [to be tithed]. If he dedicated them before they had ripened, and they became ripe while in the possession of the [Temple] treasurer, and he then redeemed them, they are exempt, since at the time when they would have been liable, they were exempt.

Similarly one who dedicates his produce prior to the stage when they are subject to tithes and then redeemed them, they are liable [to be tithed]. If [he dedicated them] when they had already become subject to tithes and then redeemed them, they are liable [to be tithed]. If he dedicated them before they had ripened, and they became ripe while in the possession of the [Temple] treasurer, and he then redeemed them, they are exempt, since at the time when they would have been liable, they were exempt.

If a Gentile gave [flour] to an Israelite to make for him dough, it is exempt from hallah. If the Gentile gave it to him as a gift, before rolling it, he is liable. If after rolling it, he is exempt. If one makes dough together with a Gentile, then if there is not in [the portion] of the Israelite the minimum measure subject to hallah, it is exempt from hallah.

If a Gentile gave [flour] to an Israelite to make for him dough, it is exempt from hallah. If the Gentile gave it to him as a gift, before rolling it, he is liable. If after rolling it, he is exempt. If one makes dough together with a Gentile, then if there is not in [the portion] of the Israelite the minimum measure subject to hallah, it is exempt from hallah.

If a Gentile gave [flour] to an Israelite to make for him dough, it is exempt from hallah. If the Gentile gave it to him as a gift, before rolling it, he is liable. If after rolling it, he is exempt. If one makes dough together with a Gentile, then if there is not in [the portion] of the Israelite the minimum measure subject to hallah, it is exempt from hallah.

A convert who converted and had dough: if it was made before he became a convert, he is exempt [from hallah]. After he converted, he is liable. And if there is doubt, he is liable, but [a non-priest who has unwittingly eaten of such hallah] is not liable for the additional one-fifth. Rabbi Akiva said: it all depends on the [time of the] formation of the light crust in the oven.

One who takes leaven from a dough of wheat [flour] and puts [it] into dough of rice [flour], [then] if it has the taste of grain, it is subject to hallah, [but] if not, it is exempt. If so, why did they say: “Untithed produce of any amount renders food prohibited”? That is [with regard to a mixture of] a species with its own species, but [with regard to a mixture of a species] not with its own species, only when it imparts taste.

Two women who made [separate doughs] from two [separate] kavs, and these [doughs] touched one another, even if they are of the same species, they are exempt [from hallah]. When they belong to one woman: If one species [comes into contact] with the same species, they are subject [to hallah]. If different species, they are exempt.

Two women who made [separate doughs] from two [separate] kavs, and these [doughs] touched one another, even if they are of the same species, they are exempt [from hallah]. When they belong to one woman: If one species [comes into contact] with the same species, they are subject [to hallah]. If different species, they are exempt.

An Israelite who was a tenant of a non-Jew in Syria: Rabbi Eliezer makes their produce liable to tithes and to [the law of] the sabbatical year; But Rabban Gamaliel makes [it] exempt. Rabban Gamaliel says: [one is to give] two hallah-portions in Syria; But Rabbi Eliezer says: [only] one hallah-portion. They adopted the lenient ruling of Rabban Gamaliel and the lenient ruling of Rabbi Eliezer. Eventually they went back and acted in accordance with Rabban Gamaliel in both respects.

One who plants [a fruit tree] as a fence or to provide wood beams, it is exempt from [the law of] orlah. Rabbi Yose says: even if he said “The inward [facing part of the tree] is for food, and the outward [facing part] is for a fence,” the inward [facing part] is subject [to orlah], and the outward [facing part] is exempt.

One who plants [a fruit tree] as a fence or to provide wood beams, it is exempt from [the law of] orlah. Rabbi Yose says: even if he said “The inward [facing part of the tree] is for food, and the outward [facing part] is for a fence,” the inward [facing part] is subject [to orlah], and the outward [facing part] is exempt.

If at the time when our ancestors came into the land and they found [a tree already] planted it was exempt [from the laws of orlah]. If they planted [a tree], even though they had not yet conquered [the land], it was subject [to orlah]. If one planted a tree for [the use of] the many, it is subject. But Rabbi Judah makes it exempt. If one has planted [a tree] in the public domain, or if a non-Jew has planted, or if a robber has planted, or one who plants on a boat, or [a tree] that has grown of itself, it is subject to orlah.

If at the time when our ancestors came into the land and they found [a tree already] planted it was exempt [from the laws of orlah]. If they planted [a tree], even though they had not yet conquered [the land], it was subject [to orlah]. If one planted a tree for [the use of] the many, it is subject. But Rabbi Judah makes it exempt. If one has planted [a tree] in the public domain, or if a non-Jew has planted, or if a robber has planted, or one who plants on a boat, or [a tree] that has grown of itself, it is subject to orlah.

If a tree was uprooted and the hard soil together with it, or if a stream swept it away and the hard soil together with it, [then] if it could have lived it is exempt, But if [it could] not, it is subject. If the hard soil has been detached from its side, or if a ploughshare shook it, or if someone shook it, and one reset it with earth, [then] if it could have lived, it is exempt, But if not, it is subject.

If a tree was uprooted and the hard soil together with it, or if a stream swept it away and the hard soil together with it, [then] if it could have lived it is exempt, But if [it could] not, it is subject. If the hard soil has been detached from its side, or if a ploughshare shook it, or if someone shook it, and one reset it with earth, [then] if it could have lived, it is exempt, But if not, it is subject.

If a tree was uprooted and one root was left [in the ground], it is exempt. How much must the [thickness of the] root be? Rabban Shimon ben Gamaliel said in the name of Rabb Eliezer ben Judah a man of Bartota: as [thick as] a pin [used for] stretching.

Rabbi Shimon says: there are three elements in bikkurim: the bikkurim, the additions to the bikkurim, and the ornamentations of the bikkurim. The additions to the bikkurim must be of a like kind; But the ornamentations can be of a different kind. The additions to the bikkurim can only be eaten in purity, and are exempt from demai. But the ornamentations of the bikkurim are subject to demai.

The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside: If the poor man reaches his hand inside and places [something] into the hand of the householder, or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places [an object] in the poor man's hand, or takes [something] and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes [an object] from it, or places [an object] in it and he carries it out, both are exempt; If the householder stretches his hand outside and the poor man takes [an object] from it, or places [an article] in it and he carries it inside, both are exempt.

The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside: If the poor man reaches his hand inside and places [something] into the hand of the householder, or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places [an object] in the poor man's hand, or takes [something] and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes [an object] from it, or places [an object] in it and he carries it out, both are exempt; If the householder stretches his hand outside and the poor man takes [an object] from it, or places [an article] in it and he carries it inside, both are exempt.

The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside: If the poor man reaches his hand inside and places [something] into the hand of the householder, or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places [an object] in the poor man's hand, or takes [something] and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes [an object] from it, or places [an object] in it and he carries it out, both are exempt; If the householder stretches his hand outside and the poor man takes [an object] from it, or places [an article] in it and he carries it inside, both are exempt.

The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside: If the poor man reaches his hand inside and places [something] into the hand of the householder, or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places [an object] in the poor man's hand, or takes [something] and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes [an object] from it, or places [an object] in it and he carries it out, both are exempt; If the householder stretches his hand outside and the poor man takes [an object] from it, or places [an article] in it and he carries it inside, both are exempt.

One who extinguishes the lamp because he is afraid of non-Jews, robbers, or an evil spirit, or so that a sick person may sleep, he is exempt. If [he does so because] he wants to spare the lamp, the oil, or the wick, he is liable. Rabbi Yose exempts in all cases, except for the wick, because he makes charcoal.

If one carries out a loaf into the public domain, he is liable. If two carry it out, both are exempt. If one could not carry it out and two carry it out, they are liable; But Rabbi Shimon exempts [them]. If one carries out less than the standard quantity of food in a utensil, he is not liable for the utensil, because the utensil is secondary to the [food]. [If one carries out] a living person on a bed, he is not liable even in respect of the bed, because the bed is secondary to him. A corpse in a bed, he is liable. And similarly [if one carries out] the size of an olive of a corpse, the size of an olive of a nevelah, or the size of a lentil of a [dead] creeping thing, he is liable. But Rabbi Shimon exempts him.

If one pares his nails with each other or with his teeth, likewise [if one plucks] his hair, likewise his mustache, likewise his beard; And likewise if [a woman] braids [her hair], likewise if she paints [her eyelids] likewise if she puts rouge on [her face]: Rabbi Eliezer makes them liable, But the rabbis forbid [these actions] because of “shevuth.” If one picks [something] from a perforated pot, he is liable. If it is unperforated, he is exempt. Rabbi Shimon exempts in both cases.

If one throws from the private domain into the public domain [or] from the public domain into the private domain, he is liable. From one private domain to another private domain, and the public domain lies between: Rabbi Akiva makes him liable, But the sages exempt him.

How so? If there are two balconies facing each other in the public domain, he who reaches over or throws [an article] from one to the other is exempt. If both are on the same row, he who reaches over is liable, while he who throws is exempt, for thus was the service of the Levites. Two wagons, this one behind this one in the public domain, [and] they reached over the boards from one to another, but they did not throw. [As for] the borders of a cistern, and a rock, which are ten [handbreadths] high and four in breath, if one removes [something] from them or places [something] upon them, his is liable; If less than this, he is exempt.

How so? If there are two balconies facing each other in the public domain, he who reaches over or throws [an article] from one to the other is exempt. If both are on the same row, he who reaches over is liable, while he who throws is exempt, for thus was the service of the Levites. Two wagons, this one behind this one in the public domain, [and] they reached over the boards from one to another, but they did not throw. [As for] the borders of a cistern, and a rock, which are ten [handbreadths] high and four in breath, if one removes [something] from them or places [something] upon them, his is liable; If less than this, he is exempt.

How so? If there are two balconies facing each other in the public domain, he who reaches over or throws [an article] from one to the other is exempt. If both are on the same row, he who reaches over is liable, while he who throws is exempt, for thus was the service of the Levites. Two wagons, this one behind this one in the public domain, [and] they reached over the boards from one to another, but they did not throw. [As for] the borders of a cistern, and a rock, which are ten [handbreadths] high and four in breath, if one removes [something] from them or places [something] upon them, his is liable; If less than this, he is exempt.

One who throws [something] four cubits on to a wall: if [the wall] is above ten handbreadths, it is as if he throws it into the air; if below, it is as if it he throws it on to the ground. And one who throws [something] four cubits on the ground is liable. If one threw [something] within four cubits and it rolled beyond four cubits, he is exempt; [If one threw something] beyond four cubits and it rolled within four cubits, he is liable.

If one throws in the sea four cubits, he is exempt. If there is a pool of water and a public road crosses it, and one throws [an object] four cubits in it, he is liable. And how deep is a pool of water? Less than ten handbreadths. [For] if there is a pool of water and a public road crosses it, and one throws [an object] four cubits in it, he is liable.

If one throws [something] from the sea to dry land, or from dry land to the sea, from the sea to a ship or from a ship to the sea or from one ship to another, he is exempt. If ships are tied together, one may carry from one to another. If they are not tied together, even though they lie close [to each other], one may not carry from one to another.

He who writes two letters in one state of unawareness is liable. He who writes with ink, arsenic, red chalk, gum, sulphate of copper or with anything that leaves a mark, on the angle of two walls, or on the two leaves of a ledger, and they [the two letters] are read together, is liable. He who writes on his flesh, he is liable. He who scratches a mark on his flesh: Rabbi Eliezer declares him liable to a sin-offering; But the sages exempt him.

If he wrote with liquids, or with fruit juice, on the dust of the road, or on writer’s powder, or with anything that cannot endure, he is exempt. [If he wrote] with the back of his hand, with his foot, with his mouth, or with his elbow; If he wrote one letter near [other] writing, If he wrote on top of other writing; If he intended to write a cheth but wrote two zayyinin; [If he wrote] one [letter] on the ground and another on a beam; If he wrote on two walls of the house, or on two leaves of a ledger which are not read together, he is exempt. If he wrote one letter as an abbreviation: Rabbi Joshua ben Bathyra declares him liable, But the sages exempt him.

If he wrote with liquids, or with fruit juice, on the dust of the road, or on writer’s powder, or with anything that cannot endure, he is exempt. [If he wrote] with the back of his hand, with his foot, with his mouth, or with his elbow; If he wrote one letter near [other] writing, If he wrote on top of other writing; If he intended to write a cheth but wrote two zayyinin; [If he wrote] one [letter] on the ground and another on a beam; If he wrote on two walls of the house, or on two leaves of a ledger which are not read together, he is exempt. If he wrote one letter as an abbreviation: Rabbi Joshua ben Bathyra declares him liable, But the sages exempt him.

If he wrote with liquids, or with fruit juice, on the dust of the road, or on writer’s powder, or with anything that cannot endure, he is exempt. [If he wrote] with the back of his hand, with his foot, with his mouth, or with his elbow; If he wrote one letter near [other] writing, If he wrote on top of other writing; If he intended to write a cheth but wrote two zayyinin; [If he wrote] one [letter] on the ground and another on a beam; If he wrote on two walls of the house, or on two leaves of a ledger which are not read together, he is exempt. If he wrote one letter as an abbreviation: Rabbi Joshua ben Bathyra declares him liable, But the sages exempt him.

He who writes two letters in two states of unawareness, one in the morning and one in the evening: Rabban Gamaliel declares him liable; But the sages exempt him.

He who tears in his anger or [in mourning] for his dead, and all who damage are exempt. But he who damages in order to repair, his measure [for liability] is as for repairing.

Rabbi Judah says: he who hunts a bird into a tower trap, or a deer into a house, is liable; But the sages say: [he who hunts] a bird into a tower trap, and a deer into a house, courtyard or corral. Rabban Shimon ben Gamaliel says: not all corrals are the same. This is the general principle: if it lacks further work of hunting, he is exempt. If it does not lack further work of hunting, he is liable.

If a deer enters a house and one person shuts [the door] before it, he is liable. If two shut it, they are exempt. If one could not shut it, and both shut it, they are liable. Rabbi Shimon exempts them.

If one sat down in the doorway but did not fill it, and a second sat down and filled it, the second is liable. If the first sat down in the doorway and fills it, and a second came and sat down at his side, even if the first [then] rises and goes away, the first is liable and the second is exempt. To what is this similar? To one who shuts his house to guard it, and a deer is found to be guarded in it.

The eight creeping things which are mentioned in the Torah: he who hunts them or wounds them [on Shabbat] is liable; But [as for] other abominations and creeping things, he who wounds them is exempt. He who hunts them for need is liable; Not for need, he is exempt. A beast or a chicken in one’s own domain, he who hunts them is exempt. He who wounds them is liable.

The eight creeping things which are mentioned in the Torah: he who hunts them or wounds them [on Shabbat] is liable; But [as for] other abominations and creeping things, he who wounds them is exempt. He who hunts them for need is liable; Not for need, he is exempt. A beast or a chicken in one’s own domain, he who hunts them is exempt. He who wounds them is liable.

The eight creeping things which are mentioned in the Torah: he who hunts them or wounds them [on Shabbat] is liable; But [as for] other abominations and creeping things, he who wounds them is exempt. He who hunts them for need is liable; Not for need, he is exempt. A beast or a chicken in one’s own domain, he who hunts them is exempt. He who wounds them is liable.

They may also surround [the camp] with reeds, provided there is no [gap of] three handbreadths between one reed and the next. [The rabbis] spoke only of a caravan, the words of Rabbi Judah. But the sages say that they only spoke of a caravan because it is a usual occurrence. Any partition that is not [made up of] both vertical and horizontal [pieces] is not a valid partition, the words of Rabbi Yose bar Judah. But the sages say: one of the two [is sufficient]. They exempted four obligations [to soldiers] in an encampment: They may bring wood from anywhere; they are exempt from the washing of the hands, and from [separating tithes from] doubtfully tithed produce (demai) and from the setting up an eruv.

A large roof close to a small roof: the large one is permitted but that of the small one is forbidden. If [the wall of a] large courtyard which shared a wall with a small courtyard was broken down, the use of the large one is permitted, but that of the smaller one is forbidden, because the gap is like a doorway to the large one. If [the wall of a] courtyard which shared a wall with the public domain was broken down, one who brings from it into a private domain or from a private domain into it is liable, the words of Rabbi Eliezer. The sages say: from it into the public domain or from the public domain into it he is exempt because it is like a karmelit.

One who finds tefillin should bring them in one pair at a time. Rabban Gamaliel says: two pairs at a time. To what does this apply? To old ones but in the case of new ones he is exempt. If he found them arranged in a set or in bundles he shall wait by them until it is dark and then bring them in. In a time of danger, he should cover them and walk away.

One who unwittingly eats terumah chametz on Pesah must repay [to a priest] the principal plus a fifth. Intentionally, he is exempt from payment and from [liability for] its value as fuel.

Si’ur must be burnt, while he who eats it is exempt; sidduk must be burnt, while he who eats it is liable to kareth. What is si'ur? [When there are lines on the surface] like locusts’ horns. Sidduk is when the cracks have intermingled with each other, the words of Rabbi Judah. But the sages say: regarding the one and the other, he who eats it is liable for karet. And what is si'ur? When its surface is blanched, like [the face of] a man whose hair is standing [on end].

One who slaughters the pesah with chametz [in his possession] violates a negative commandment. Rabbi Judah says: also the [evening] tamid. Rabbi Shimon says: [If he slaughters] the pesah [with chametz] on the fourteenth for its own purpose, he is liable; [if] for a different purpose, he is exempt. But [for] all other sacrifices, whether slaughtered for their own purpose or for a different purpose, he is exempt. [If he slaughters the pesah with chametz] on the festival for its own purpose, he is exempt; if for a different purpose, he is liable; But [for] all other sacrifices [slaughtered on the festival with chametz], whether for their own purpose or for another purpose, he is liable, except [in the case or] a sin-offering which he slaughtered for a different purpose.

One who slaughters the pesah with chametz [in his possession] violates a negative commandment. Rabbi Judah says: also the [evening] tamid. Rabbi Shimon says: [If he slaughters] the pesah [with chametz] on the fourteenth for its own purpose, he is liable; [if] for a different purpose, he is exempt. But [for] all other sacrifices, whether slaughtered for their own purpose or for a different purpose, he is exempt. [If he slaughters the pesah with chametz] on the festival for its own purpose, he is exempt; if for a different purpose, he is liable; But [for] all other sacrifices [slaughtered on the festival with chametz], whether for their own purpose or for another purpose, he is liable, except [in the case or] a sin-offering which he slaughtered for a different purpose.

One who slaughters the pesah with chametz [in his possession] violates a negative commandment. Rabbi Judah says: also the [evening] tamid. Rabbi Shimon says: [If he slaughters] the pesah [with chametz] on the fourteenth for its own purpose, he is liable; [if] for a different purpose, he is exempt. But [for] all other sacrifices, whether slaughtered for their own purpose or for a different purpose, he is exempt. [If he slaughters the pesah with chametz] on the festival for its own purpose, he is exempt; if for a different purpose, he is liable; But [for] all other sacrifices [slaughtered on the festival with chametz], whether for their own purpose or for another purpose, he is liable, except [in the case or] a sin-offering which he slaughtered for a different purpose.

If he slaughtered it for those who are not its eaters, or for those who were not registered for it, for uncircumcised or for unclean [persons], he is liable. [If he slaughtered it] for its eaters and for those who are not its eaters, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised, for unclean and for clean [persons], he is exempt. If he slaughtered it, and it was found to possess a blemish, he is liable. If he slaughtered it and it was found to be an internal terefah, he is exempt. If he slaughtered it, and [then] it became known that its owners had withdrawn their hands from it, or that they had died, or that they had become unclean, he is not culpable, because he slaughtered it with permission.

If he slaughtered it for those who are not its eaters, or for those who were not registered for it, for uncircumcised or for unclean [persons], he is liable. [If he slaughtered it] for its eaters and for those who are not its eaters, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised, for unclean and for clean [persons], he is exempt. If he slaughtered it, and it was found to possess a blemish, he is liable. If he slaughtered it and it was found to be an internal terefah, he is exempt. If he slaughtered it, and [then] it became known that its owners had withdrawn their hands from it, or that they had died, or that they had become unclean, he is not culpable, because he slaughtered it with permission.

One who says to his slave, “Go out and slaughter the pesah on my behalf”, if he slaughtered a kid, he may eat it; if he slaughtered a lamb, he may eat it; if he slaughtered a kid and a lamb, he eats the first. If he forgot what his master told him, how should he act? He should slaughter a lamb and a kid and declare, “If my master told me [to slaughter] a kid, the kid is his and the lamb is mine; and if my master told me [to slaughter] a lamb, the lamb is his and the kid is mine.” If his master [also] forgot what he told him, both animals go to the place of burning, but they [the master and the slave] are exempt from sacrificing the second pesah.

[As to] an onen, and one who is removing a heap [of stones], and likewise one whom they promised to take out of prison, and a sick or an old person who can eat as much as an olive, they slaughter on their behalf. [Yet in the case of] all these, they may not slaughter for them alone, lest they bring the pesah to disqualification. Therefore if a disqualification occurs to them, they are exempt from keeping the second pesah, except for one who was removing the heap, because he was unclean from the beginning.

The pesah which comes in impurity: zavin and zavot, menstruant women and women after childbirth do not eat from it, yet if they did eat they are exempt from karet. Rabbi Eliezer exempts [them] even [of the karet normally incurred] for entering the sanctuary.

A company lost their pesah and they said to one [who was registered with them], “Go and seek it, and slaughter it on our behalf”; and he went, found, and slaughtered it, and they [also] took an animal and slaughtered [it]: If his was slaughtered first, he eats of his and they eat with him. And if theirs was first slaughtered, they eat of theirs, while he eats of his. And if it is unknown which of them was first slaughtered, or if they slaughtered both of them at the same time, he eats of his, but they may not eat with him; while theirs goes forth to the place of burning, and they are exempt from keeping the second Pesah. He said to them, “If I delay, go forth and slaughter on my behalf,’, [and] then he went and found it and slaughtered [it], while they took [another] and slaughtered [it]: If theirs was slaughtered first, they eat of theirs while he eats with them; And if his was slaughtered first, he eats of his and they eat of theirs. And if it is unknown which of them was slaughtered first, or if they slaughtered both of them at the same time, they eat of theirs, but he may not eat with them, while his goes forth to the place of burning, and he is exempt from keeping the second Pesah. He said to them, and they said to him: they all eat of the first [to be slaughtered], and if it is unknown which of them was slaughtered first, both go forth to the place of burning. If he did not say to them and they did not say to him, they are not responsible for each other.

A company lost their pesah and they said to one [who was registered with them], “Go and seek it, and slaughter it on our behalf”; and he went, found, and slaughtered it, and they [also] took an animal and slaughtered [it]: If his was slaughtered first, he eats of his and they eat with him. And if theirs was first slaughtered, they eat of theirs, while he eats of his. And if it is unknown which of them was first slaughtered, or if they slaughtered both of them at the same time, he eats of his, but they may not eat with him; while theirs goes forth to the place of burning, and they are exempt from keeping the second Pesah. He said to them, “If I delay, go forth and slaughter on my behalf,’, [and] then he went and found it and slaughtered [it], while they took [another] and slaughtered [it]: If theirs was slaughtered first, they eat of theirs while he eats with them; And if his was slaughtered first, he eats of his and they eat of theirs. And if it is unknown which of them was slaughtered first, or if they slaughtered both of them at the same time, they eat of theirs, but he may not eat with them, while his goes forth to the place of burning, and he is exempt from keeping the second Pesah. He said to them, and they said to him: they all eat of the first [to be slaughtered], and if it is unknown which of them was slaughtered first, both go forth to the place of burning. If he did not say to them and they did not say to him, they are not responsible for each other.

The pesah defiles one’s hands after midnight. Piggul and remnant defile one’s hands. If he recited the blessing for the pesah, he thereby exempts the sacrifice [the hagigah]; [but] if he recited the blessing for the sacrifice [the hagigah], he does not exempt the pesah, the words of Rabbi Ishmael. Rabbi Akiva says: this does not exempt that nor does that exempt this.

The pesah defiles one’s hands after midnight. Piggul and remnant defile one’s hands. If he recited the blessing for the pesah, he thereby exempts the sacrifice [the hagigah]; [but] if he recited the blessing for the sacrifice [the hagigah], he does not exempt the pesah, the words of Rabbi Ishmael. Rabbi Akiva says: this does not exempt that nor does that exempt this.

The pesah defiles one’s hands after midnight. Piggul and remnant defile one’s hands. If he recited the blessing for the pesah, he thereby exempts the sacrifice [the hagigah]; [but] if he recited the blessing for the sacrifice [the hagigah], he does not exempt the pesah, the words of Rabbi Ishmael. Rabbi Akiva says: this does not exempt that nor does that exempt this.

The following are liable [to pay] the kalbon (surcharge): Levites and Israelites and converts and freed slaves; but not priests or women or slaves or minors. If a man paid the shekel on behalf of a priest, or on behalf of a woman, or on behalf of a slave, or on behalf of a minor, he is exempt. If a man paid the shekel on his own behalf and on behalf of his fellow he is liable for one kalbon. Rabbi Meir says: two kalbons. If one gave a sela and received a shekel, he is liable to pay two kalbons.

If one paid the shekel on behalf of a poor man or on behalf of his neighbor or on behalf of his fellow-townsman, he is exempt [from the kalbon]. But if he loaned [it] to them he is liable. Brothers who are partners who are obligated for the kalbon are exempt from the tithe of beasts. But when they are liable to the tithe of beasts they are exempt from the surcharge. And how much is the kalbon? A silver ma'ah, the words of Rabbi Meir. But the sages say: half a ma'ah.

If one paid the shekel on behalf of a poor man or on behalf of his neighbor or on behalf of his fellow-townsman, he is exempt [from the kalbon]. But if he loaned [it] to them he is liable. Brothers who are partners who are obligated for the kalbon are exempt from the tithe of beasts. But when they are liable to the tithe of beasts they are exempt from the surcharge. And how much is the kalbon? A silver ma'ah, the words of Rabbi Meir. But the sages say: half a ma'ah.

If one paid the shekel on behalf of a poor man or on behalf of his neighbor or on behalf of his fellow-townsman, he is exempt [from the kalbon]. But if he loaned [it] to them he is liable. Brothers who are partners who are obligated for the kalbon are exempt from the tithe of beasts. But when they are liable to the tithe of beasts they are exempt from the surcharge. And how much is the kalbon? A silver ma'ah, the words of Rabbi Meir. But the sages say: half a ma'ah.

He who sleeps under a bed in the sukkah has not fulfilled his obligation. Rabbi Judah said: we had the custom to sleep under a bed in the presence of the elders, and they didn’t say anything to us. Rabbi Shimon said: it happened that Tabi, the slave of Rabban Gamaliel, used to sleep under the bed. And Rabban Gamaliel said to the elders, “Have you seen Tabi my slave, who is a scholar, and knows that slaves are exempt from [the law of] a sukkah, therefore he sleep under the bed.” And incidentally we learned that he who sleeps under a bed has not fulfilled his obligation.

If one makes his sukkah between trees, so that the trees form its walls, it is valid. Those who are agents to perform a mitzvah are exempt from [the obligations of] sukkah. People who are sick and their attendants are exempt from [the obligations of] sukkah. One may eat and drink casually outside the sukkah.

If one makes his sukkah between trees, so that the trees form its walls, it is valid. Those who are agents to perform a mitzvah are exempt from [the obligations of] sukkah. People who are sick and their attendants are exempt from [the obligations of] sukkah. One may eat and drink casually outside the sukkah.

Women, slaves and minors are exempt from the [commandment] of the sukkah. A minor who no longer relies on his mother is obligated in the [commandment] of the sukkah. It happened that the daughter-in-law of Shammai the elder gave birth and he opened up the ceiling and put skhakh on top of the bed[posts] on behalf of the minor.

A live coal is [restricted to the same limits] as its owner, but a flame can be taken anywhere. In respect of a live coal of sanctified property [one who makes use of it] is considered as having trespassed, but as for a flame [of sanctified property], one may not derive benefit from it, but [one who does] has not trespassed. If one carries out a live coal into the public domain [on Shabbat] he is liable, but [if he carries out] a flame he is exempt. [The water from]: A private well is [restricted to the same limits] as its owner, And [the water from a well] belonging to the inhabitants of that town is [restricted to the same limits] as the people of that town; And [the water from a well] belonging to those who came up from Babylonia is [restricted to the same limits] as he who draws [the water].

Fifteen [categories of] women exempt their rival wives and the rival wives of their rival wives and so on ad infinitum from halitzah and from yibbum. And these are they: his daughter, and the daughter of his daughter, and the daughter of his son, and the daughter of his wife, and the daughter of her son and the daughter of her daughter; (7) His mother-in-law and his mother-in-law’s mother, and his father-in-law’s mother; (10) His maternal sister and his mother’s sister and his wife’s sister (13) And his maternal brother’s wife; and the wife of his brother who died before he was born, (15) And his daughter-in-law. All these exempt their rival wives and the rival wives of their rival wives, and so on, ad infinitum, from halitzah and from yibbum. If any of them died, or made a declaration of refusal, or were divorced, or were found incapable of procreation, their rivals are permitted. And you cannot say of a man’s mother-in-law, or the mother of his mother-in-law and of the mother of his father-in-law that they were found incapable of procreation or that they made a declaration of refusal.

Fifteen [categories of] women exempt their rival wives and the rival wives of their rival wives and so on ad infinitum from halitzah and from yibbum. And these are they: his daughter, and the daughter of his daughter, and the daughter of his son, and the daughter of his wife, and the daughter of her son and the daughter of her daughter; (7) His mother-in-law and his mother-in-law’s mother, and his father-in-law’s mother; (10) His maternal sister and his mother’s sister and his wife’s sister (13) And his maternal brother’s wife; and the wife of his brother who died before he was born, (15) And his daughter-in-law. All these exempt their rival wives and the rival wives of their rival wives, and so on, ad infinitum, from halitzah and from yibbum. If any of them died, or made a declaration of refusal, or were divorced, or were found incapable of procreation, their rivals are permitted. And you cannot say of a man’s mother-in-law, or the mother of his mother-in-law and of the mother of his father-in-law that they were found incapable of procreation or that they made a declaration of refusal.

How do they exempt their rival wives? If his daughter or any other of these forbidden relatives was married to his brother who also had another wife, and he died, then just as his daughter is exempt so is her rival exempt. If his daughter’s rival went and married a second brother of his, who also had another wife, and he died, then just as the rival of his daughter is exempt so is his daughter’s rival’s rival exempt, even if there were a hundred [brothers]. How is it that if they had died, their rivals are permitted? If a man’s daughter or any other of these forbidden relatives was married to his brother who also had another wife, and his daughter died or was divorced, and afterwards his brother died, her rival is permitted. The rival of any one who can make a declaration of refusal but did not make a declaration of refusal, must perform halitzah and may not have yibbum.

How do they exempt their rival wives? If his daughter or any other of these forbidden relatives was married to his brother who also had another wife, and he died, then just as his daughter is exempt so is her rival exempt. If his daughter’s rival went and married a second brother of his, who also had another wife, and he died, then just as the rival of his daughter is exempt so is his daughter’s rival’s rival exempt, even if there were a hundred [brothers]. How is it that if they had died, their rivals are permitted? If a man’s daughter or any other of these forbidden relatives was married to his brother who also had another wife, and his daughter died or was divorced, and afterwards his brother died, her rival is permitted. The rival of any one who can make a declaration of refusal but did not make a declaration of refusal, must perform halitzah and may not have yibbum.

How do they exempt their rival wives? If his daughter or any other of these forbidden relatives was married to his brother who also had another wife, and he died, then just as his daughter is exempt so is her rival exempt. If his daughter’s rival went and married a second brother of his, who also had another wife, and he died, then just as the rival of his daughter is exempt so is his daughter’s rival’s rival exempt, even if there were a hundred [brothers]. How is it that if they had died, their rivals are permitted? If a man’s daughter or any other of these forbidden relatives was married to his brother who also had another wife, and his daughter died or was divorced, and afterwards his brother died, her rival is permitted. The rival of any one who can make a declaration of refusal but did not make a declaration of refusal, must perform halitzah and may not have yibbum.

How do they exempt their rival wives? If his daughter or any other of these forbidden relatives was married to his brother who also had another wife, and he died, then just as his daughter is exempt so is her rival exempt. If his daughter’s rival went and married a second brother of his, who also had another wife, and he died, then just as the rival of his daughter is exempt so is his daughter’s rival’s rival exempt, even if there were a hundred [brothers]. How is it that if they had died, their rivals are permitted? If a man’s daughter or any other of these forbidden relatives was married to his brother who also had another wife, and his daughter died or was divorced, and afterwards his brother died, her rival is permitted. The rival of any one who can make a declaration of refusal but did not make a declaration of refusal, must perform halitzah and may not have yibbum.

How do they exempt their rival wives? If his daughter or any other of these forbidden relatives was married to his brother who also had another wife, and he died, then just as his daughter is exempt so is her rival exempt. If his daughter’s rival went and married a second brother of his, who also had another wife, and he died, then just as the rival of his daughter is exempt so is his daughter’s rival’s rival exempt, even if there were a hundred [brothers]. How is it that if they had died, their rivals are permitted? If a man’s daughter or any other of these forbidden relatives was married to his brother who also had another wife, and his daughter died or was divorced, and afterwards his brother died, her rival is permitted. The rival of any one who can make a declaration of refusal but did not make a declaration of refusal, must perform halitzah and may not have yibbum.

What is the case of “the wife of his brother who died before he was born”? If there were two brothers, and one of them died, and then a third brother was born, and then the second brother had yibbum with his dead brother’s wife and then died himself, the first woman is exempt as the wife of his brother who died before he was born, and the second wife [is exempt] because she is her rival wife. If he had ma’amar with her and died, the second wife, must perform halitzah but may not have yibbum.

What is the case of “the wife of his brother who died before he was born”? If there were two brothers, and one of them died, and then a third brother was born, and then the second brother had yibbum with his dead brother’s wife and then died himself, the first woman is exempt as the wife of his brother who died before he was born, and the second wife [is exempt] because she is her rival wife. If he had ma’amar with her and died, the second wife, must perform halitzah but may not have yibbum.

If there were two brothers and one of them died, and the second had yibbum with his dead brother’s wife, and after a [third] brother was born the second died, the first wife is exempt on account of her being the wife of his brother who died before he was born, while the second is exempt as her rival. If he had ma’amar with her, the second wife must perform the halitzah but she may not have yibbum. Rabbi Shimon says: he may have yibbum with either of them or perform halitzah for either of them.

If there were two brothers and one of them died, and the second had yibbum with his dead brother’s wife, and after a [third] brother was born the second died, the first wife is exempt on account of her being the wife of his brother who died before he was born, while the second is exempt as her rival. If he had ma’amar with her, the second wife must perform the halitzah but she may not have yibbum. Rabbi Shimon says: he may have yibbum with either of them or perform halitzah for either of them.

Three brothers, two of whom were married to two sisters and the third was unmarried: When one of the sisters’ husbands died, the unmarried brother performed for her ma’amar, and then his second brother died: Beth Shammai says: his wife [remains] with him while the other is exempt because she is his wife’s sister. Beth Hillel however says that he must divorce his wife with a get and by halitzah, and his brother’s wife by halitzah. This is the case in regard to which they said: “woe to him because of his wife, and woe to him because of his brother’s wife.”

Three brothers: two of whom were married to two sisters and the third was married to a stranger: If one of the sisters’ husbands died and the brother who was married to the stranger married his wife and then died himself, the first is exempt [from yibbum or halitzah] because she is his wife’s sister, and the second is exempt as her rival. If he had only had ma’amar with her and died, the stranger is to perform halitzah but may not be taken in yibbum. Three brothers: two of whom were married to two sisters and the third was married to a stranger: If the brother who was married to the stranger died, and one of the sisters’ husbands married his wife and then died himself, the first is exempt [from yibbum or halitzah] because she is his wife’s sister, and the second is exempt as her rival. If he had only had ma’amar with her and died, the stranger is to perform halitzah but may not be taken in yibbum.

Three brothers: two of whom were married to two sisters and the third was married to a stranger: If one of the sisters’ husbands died and the brother who was married to the stranger married his wife and then died himself, the first is exempt [from yibbum or halitzah] because she is his wife’s sister, and the second is exempt as her rival. If he had only had ma’amar with her and died, the stranger is to perform halitzah but may not be taken in yibbum. Three brothers: two of whom were married to two sisters and the third was married to a stranger: If the brother who was married to the stranger died, and one of the sisters’ husbands married his wife and then died himself, the first is exempt [from yibbum or halitzah] because she is his wife’s sister, and the second is exempt as her rival. If he had only had ma’amar with her and died, the stranger is to perform halitzah but may not be taken in yibbum.

Three brothers: two of whom were married to two sisters and the third was married to a stranger: If one of the sisters’ husbands died and the brother who was married to the stranger married his wife and then died himself, the first is exempt [from yibbum or halitzah] because she is his wife’s sister, and the second is exempt as her rival. If he had only had ma’amar with her and died, the stranger is to perform halitzah but may not be taken in yibbum. Three brothers: two of whom were married to two sisters and the third was married to a stranger: If the brother who was married to the stranger died, and one of the sisters’ husbands married his wife and then died himself, the first is exempt [from yibbum or halitzah] because she is his wife’s sister, and the second is exempt as her rival. If he had only had ma’amar with her and died, the stranger is to perform halitzah but may not be taken in yibbum.

Three brothers: two of whom were married to two sisters and the third was married to a stranger: If one of the sisters’ husbands died and the brother who was married to the stranger married his wife and then died himself, the first is exempt [from yibbum or halitzah] because she is his wife’s sister, and the second is exempt as her rival. If he had only had ma’amar with her and died, the stranger is to perform halitzah but may not be taken in yibbum. Three brothers: two of whom were married to two sisters and the third was married to a stranger: If the brother who was married to the stranger died, and one of the sisters’ husbands married his wife and then died himself, the first is exempt [from yibbum or halitzah] because she is his wife’s sister, and the second is exempt as her rival. If he had only had ma’amar with her and died, the stranger is to perform halitzah but may not be taken in yibbum.

If he performed halitzah for his yevamah, and his brother married her sister and died, she must perform halitzah but may not be taken in yibbum. Similarly if a man divorces his wife and his brother marries her sister and dies behold she is exempt from halitzah and from yibbum.

If she married with the authorization of the court, she must leave, but is exempt from bringing a sacrifice. If she married without the authorization of the court, she must leave and is liable to bring a sacrifice. The authority of the court is thus more greater in that it exempts her from the sacrifice. If the court ruled that she may be married and she went and disgraced herself, she must bring a sacrifice, because the court permitted her only to marry.

If a man was told “Your wife is dead” and he married her paternal sister; [and when he was told] “She is dead’, he married her maternal sister; [and when he was told] “She is dead”, and he married her paternal sister; [and when he was told] “She is dead, he married her maternal sister; and later it was found that they were all alive, he is permitted to the first, third and fifth, and they exempt their rivals; But he is forbidden to the second and the fourth, and intercourse with one of these does not exempt her rival. If he had intercourse with the second after the death of the first, he is permitted to the second and fourth, and they exempt their rivals; But he is forbidden to the third and the fifth, and intercourse with one of these does not exempt her rival.

If a man was told “Your wife is dead” and he married her paternal sister; [and when he was told] “She is dead’, he married her maternal sister; [and when he was told] “She is dead”, and he married her paternal sister; [and when he was told] “She is dead, he married her maternal sister; and later it was found that they were all alive, he is permitted to the first, third and fifth, and they exempt their rivals; But he is forbidden to the second and the fourth, and intercourse with one of these does not exempt her rival. If he had intercourse with the second after the death of the first, he is permitted to the second and fourth, and they exempt their rivals; But he is forbidden to the third and the fifth, and intercourse with one of these does not exempt her rival.

If a man was told “Your wife is dead” and he married her paternal sister; [and when he was told] “She is dead’, he married her maternal sister; [and when he was told] “She is dead”, and he married her paternal sister; [and when he was told] “She is dead, he married her maternal sister; and later it was found that they were all alive, he is permitted to the first, third and fifth, and they exempt their rivals; But he is forbidden to the second and the fourth, and intercourse with one of these does not exempt her rival. If he had intercourse with the second after the death of the first, he is permitted to the second and fourth, and they exempt their rivals; But he is forbidden to the third and the fifth, and intercourse with one of these does not exempt her rival.

If a man was told “Your wife is dead” and he married her paternal sister; [and when he was told] “She is dead’, he married her maternal sister; [and when he was told] “She is dead”, and he married her paternal sister; [and when he was told] “She is dead, he married her maternal sister; and later it was found that they were all alive, he is permitted to the first, third and fifth, and they exempt their rivals; But he is forbidden to the second and the fourth, and intercourse with one of these does not exempt her rival. If he had intercourse with the second after the death of the first, he is permitted to the second and fourth, and they exempt their rivals; But he is forbidden to the third and the fifth, and intercourse with one of these does not exempt her rival.

If a boy of the age of nine years and one day had intercourse with his yevamah and afterwards had intercourse with her rival wife, he has disqualified [both women for marriage] with himself. Rabbi Shimon says: he does not disqualify them. If a boy of the age of nine years and one day had intercourse with his yevamah and then died, she must undergo halitzah but may not be taken in yibbum. If he had married [any other] woman and she subsequently died, she is exempt [from both halitzah and yibbum].

If the child of a priest’s wife was mixed-up with the child of her female slave, behold both may eat terumah and [together] they receive one share at the threshing-floor. They may not defile themselves for the dead nor may they marry any women whether these are eligible [for marriage with a priest] or ineligible. If when they grew up, the mixed-up children freed one another they may marry women who are eligible for marriage with a priest and they may not defile themselves for the dead. If they defiled themselves, they do not receive the penalty of forty lashes. They may not eat terumah, but if they did eat they need not pay compensation either for the principal or [the additional] fifth. They are not to receive a share at the threshing-floor, but they may sell [their own] terumah and the proceeds are theirs. They receive no share in the holy things of the temple, and no holy things are given to them but others do not take their holy things from them. They are exempt from [giving to any priest] the shoulder, the cheeks and the maw, while the firstling of either of them should remain in the pasture until it contracts a blemish. The restrictions relating to priests and the restrictions relating to Israelites are both imposed upon them.

If one of [the two husbands] was an Israelite and the other a priest: He may only marry a woman who is eligible to marry a priest. He may not defile himself for the dead, but if he did defile himself he does not suffer the penalty of forty stripes. He may not eat terumah, but if he did eat he need not pay compensation either for the principal or [for the additional] fifth. He does not receive a share at the threshing-floor, but he may sell [his own] terumah and the profits are his. He receives no share in the holy things of the temple, no holy things are given to him, but he is not deprived of his own. He is exempt from [giving to any priest] the shoulder, the cheeks and the maw, while his firstling must remain in the pasture until it contracts a blemish. The restrictions relating to priests and the restrictions relating to Israelites are imposed upon him. If the two [husbands] were priests: He must be an onen mourner for them and they must be onenim mourners for him, but he may not defile himself for them, nor may they defile themselves for him. He may not inherit from them, but they may inherit from him. He is exempt if he strikes or curses the one or the other. He goes up [to serve] in the Temple watch of the one as well as of the other, but he does not receive a share [in the offerings]. If both served in the same watch, he receives a single portion.

If one of [the two husbands] was an Israelite and the other a priest: He may only marry a woman who is eligible to marry a priest. He may not defile himself for the dead, but if he did defile himself he does not suffer the penalty of forty stripes. He may not eat terumah, but if he did eat he need not pay compensation either for the principal or [for the additional] fifth. He does not receive a share at the threshing-floor, but he may sell [his own] terumah and the profits are his. He receives no share in the holy things of the temple, no holy things are given to him, but he is not deprived of his own. He is exempt from [giving to any priest] the shoulder, the cheeks and the maw, while his firstling must remain in the pasture until it contracts a blemish. The restrictions relating to priests and the restrictions relating to Israelites are imposed upon him. If the two [husbands] were priests: He must be an onen mourner for them and they must be onenim mourners for him, but he may not defile himself for them, nor may they defile themselves for him. He may not inherit from them, but they may inherit from him. He is exempt if he strikes or curses the one or the other. He goes up [to serve] in the Temple watch of the one as well as of the other, but he does not receive a share [in the offerings]. If both served in the same watch, he receives a single portion.