gourd

And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd.

And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd.

But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered.

And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death.

Then said the LORD, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night:

Cucumbers and melons do not constitute kilayim one with the other. Rabbi Judah said they do constitute kilayim. Lettuce and wild lettuce, endives and wild endives, leek and wild leek, coriander and wild coriander, or mustard and Egyptian mustard, Egyptian gourd and the bitter gourd, or Egyptian beans and carob shaped beans do not constitute kilayim one with the other.

Cucumbers and melons do not constitute kilayim one with the other. Rabbi Judah said they do constitute kilayim. Lettuce and wild lettuce, endives and wild endives, leek and wild leek, coriander and wild coriander, or mustard and Egyptian mustard, Egyptian gourd and the bitter gourd, or Egyptian beans and carob shaped beans do not constitute kilayim one with the other.

The radish and the cabbage turnip, mustard and charlock mustard, Greek gourd with Egyptian gourd or [Greek gourd] with bitter gourd, even though they are similar one to the other, are nevertheless kilayim one with the other.

The radish and the cabbage turnip, mustard and charlock mustard, Greek gourd with Egyptian gourd or [Greek gourd] with bitter gourd, even though they are similar one to the other, are nevertheless kilayim one with the other.

The radish and the cabbage turnip, mustard and charlock mustard, Greek gourd with Egyptian gourd or [Greek gourd] with bitter gourd, even though they are similar one to the other, are nevertheless kilayim one with the other.

The radish and the cabbage turnip, mustard and charlock mustard, Greek gourd with Egyptian gourd or [Greek gourd] with bitter gourd, even though they are similar one to the other, are nevertheless kilayim one with the other.

They may not plant vegetables in a trunk of a sycamore tree. They may not graft rue on white cassia, since that is [grafting] a vegetable on a tree. They may not plant a young fig-shoot in sea squill so that it might provide shade for it. They may not insert a vine branch into a melon, in order that the latter might shoot its moisture to the former, since that is [grafting] a tree on a vegetable. They may not place gourd seed into anchusa for the purpose of preserving it (the gourd seed), since that is [grafting] a vegetable on another vegetable.

They may not plant vegetables in a trunk of a sycamore tree. They may not graft rue on white cassia, since that is [grafting] a vegetable on a tree. They may not plant a young fig-shoot in sea squill so that it might provide shade for it. They may not insert a vine branch into a melon, in order that the latter might shoot its moisture to the former, since that is [grafting] a tree on a vegetable. They may not place gourd seed into anchusa for the purpose of preserving it (the gourd seed), since that is [grafting] a vegetable on another vegetable.

Stalks of grain which are leaning over other stalks of grain, or vegetable [plants] on other [] vegetable plants, or stalks of grain over vegetables plants or vegetable plants over stalks of grain, all this is permitted, except in the case of the Greek gourd. Rabbi Meir says: also in the case of the cucumber or Egyptian beans. But I recognize their words [as more acceptable] than mine.

One may plant a cucumber and a gourd in one hole, as long as this [species] inclines in one direction, and the other [species] in the opposite direction. And he should tip the leaves of one [species] one way, and the other the opposite way, since all that the sages prohibited [in matters of kilayim] they only decreed because of appearance.

A gourd [sown] among a [different] vegetable [must be separated by as much] as any other vegetable. [A gourd sown] among grain he must give it [a separating space of] a bet rova. If his field was sown with grain, and he wishes to plant within it a row of gourds, he must give [the gourds] six handbreadths for them to be worked. And if [the row of gourds] overgrows [into the border] he must pull up that which is within it. Rabbi Yose says: he must give [the gourds] four cubits for them to be worked. They said to him: Do you rule more stringently with regard to this than with regard to a vine? He said to them: We find that [the gourd] is treated more stringently than a vine, since for a single vine he must give six handbreadths for it to be worked, but for a single gourd a bet rova. Rabbi Meir said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet seah, he may not bring [another] seed into the bet seah. Rabbi Yose ben Hahotef Ephrati said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet kor, one may not bring [another] seed into the bet kor.

A gourd [sown] among a [different] vegetable [must be separated by as much] as any other vegetable. [A gourd sown] among grain he must give it [a separating space of] a bet rova. If his field was sown with grain, and he wishes to plant within it a row of gourds, he must give [the gourds] six handbreadths for them to be worked. And if [the row of gourds] overgrows [into the border] he must pull up that which is within it. Rabbi Yose says: he must give [the gourds] four cubits for them to be worked. They said to him: Do you rule more stringently with regard to this than with regard to a vine? He said to them: We find that [the gourd] is treated more stringently than a vine, since for a single vine he must give six handbreadths for it to be worked, but for a single gourd a bet rova. Rabbi Meir said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet seah, he may not bring [another] seed into the bet seah. Rabbi Yose ben Hahotef Ephrati said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet kor, one may not bring [another] seed into the bet kor.

A gourd [sown] among a [different] vegetable [must be separated by as much] as any other vegetable. [A gourd sown] among grain he must give it [a separating space of] a bet rova. If his field was sown with grain, and he wishes to plant within it a row of gourds, he must give [the gourds] six handbreadths for them to be worked. And if [the row of gourds] overgrows [into the border] he must pull up that which is within it. Rabbi Yose says: he must give [the gourds] four cubits for them to be worked. They said to him: Do you rule more stringently with regard to this than with regard to a vine? He said to them: We find that [the gourd] is treated more stringently than a vine, since for a single vine he must give six handbreadths for it to be worked, but for a single gourd a bet rova. Rabbi Meir said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet seah, he may not bring [another] seed into the bet seah. Rabbi Yose ben Hahotef Ephrati said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet kor, one may not bring [another] seed into the bet kor.

A gourd [sown] among a [different] vegetable [must be separated by as much] as any other vegetable. [A gourd sown] among grain he must give it [a separating space of] a bet rova. If his field was sown with grain, and he wishes to plant within it a row of gourds, he must give [the gourds] six handbreadths for them to be worked. And if [the row of gourds] overgrows [into the border] he must pull up that which is within it. Rabbi Yose says: he must give [the gourds] four cubits for them to be worked. They said to him: Do you rule more stringently with regard to this than with regard to a vine? He said to them: We find that [the gourd] is treated more stringently than a vine, since for a single vine he must give six handbreadths for it to be worked, but for a single gourd a bet rova. Rabbi Meir said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet seah, he may not bring [another] seed into the bet seah. Rabbi Yose ben Hahotef Ephrati said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet kor, one may not bring [another] seed into the bet kor.

If one has bent a vine into the ground [and then brought it back up elsewhere], then if there is not soil over it to the height of three handbreadths, he may not sow seed above it, even if he bent [and conducted it underground] through a gourd or through a pipe. If he bent it [and conducted] it through rocky soil, then even if there is not soil over it only to the height of three fingerbreadths, it is permitted to sow seed above it. As for a knee-like vine [formed by burying and conducting it underground], they don’t measure [for how much space to work it] except from its second root.

They may not kindle [the Shabbat light] with [terumah] oil [which must be] burnt on festivals. Rabbi Ishmael says: they may not light with tar, because of the honor of the Shabbat. But the sages permit with all oils: with sesame oil, nut oil, radish oil, fish oil, gourd oil, tar and naphtha. Rabbi Tarfon says: they don’t light with anything but olive oil.

If one carries out a peddler’s basket, even though it contains many types of things, he is liable for only one sin-offering. Garden seeds, less than the size of a dried fig; Rabbi Judah ben Batera ruled: five. Cucumber seed, two. Gourd seed, two. Egyptian bean seed, two. A live clean locust, whatever its size. Dead, the size of a dried fig. The bird of the vineyards, whether live or dead, whatever its size, because they store it for a medicine. Rabbi Judah says: even one who carries out a live unclean locust, whatever its size, [is liable], because they store it away for a child to play with.

If he trained a vine or a gourd or ivy over [the sukkah] and put skhakh on top of it, it is not valid. But if the skhakh is more than them, or if he cut them, it is valid. This is the general rule: whatever is susceptible to [ritual] impurity and does not grow from the ground may not be used for skhakh, but whatever is not susceptible to [ritual] impurity and does grow from ground soil may be used for skhakh.

The following cause uncleanness and also susceptibility [to uncleanness]; The flow of a zav, his spittle, his semen and his urine; A quarter-log of blood from a corpse, and the blood of a menstruant. Rabbi Eliezer says: semen does not cause susceptibility. R. Elazar ben Azariah says: the blood of a menstruant does not cause susceptibility. Rabbi Shimon says: the blood of a corpse does not cause susceptibility, and if it fell on a gourd, he can scrape it off, and it remains clean.

Stems of figs and dried figs, kelusim, and carobs are both defiled and defile, and they join together. Rabbi Yose says: also the stalks of the gourd. The stems of pears and krutumelin pears, quinces, and crab-apples, the stalks of the gourd and the artichoke [to the length of] one handbreadth. Rabbi Elazar bar Zadok says: two handbreadths; [All] these are defiled and defile; but do not join together. As for other stems, they are neither defiled nor do they defile.

Stems of figs and dried figs, kelusim, and carobs are both defiled and defile, and they join together. Rabbi Yose says: also the stalks of the gourd. The stems of pears and krutumelin pears, quinces, and crab-apples, the stalks of the gourd and the artichoke [to the length of] one handbreadth. Rabbi Elazar bar Zadok says: two handbreadths; [All] these are defiled and defile; but do not join together. As for other stems, they are neither defiled nor do they defile.

MISHNAH: Green melon and sweet melon are not kilaim one with the other. Rebbi Jehudah says, they are kilaim. Lettuce and garden lettuce, endives and field endives, leeks and field leeks, coriander and field coriander, mustard and Egyptian mustard, Egyptian pumpkin and ash-gourd, Egyptian beans and carob beans are not kilaim one with the other.

“Egyptian gourd.” Our Mishnah does not follow Rebbi Neḥemiah. In the name of Rebbi Neḥemiah: Aramean gourd is Egyptian gourd; it is kilaim with Greek gourd, kilaim with ash-gourd.

“Egyptian gourd.” Our Mishnah does not follow Rebbi Neḥemiah. In the name of Rebbi Neḥemiah: Aramean gourd is Egyptian gourd; it is kilaim with Greek gourd, kilaim with ash-gourd.

“Egyptian gourd.” Our Mishnah does not follow Rebbi Neḥemiah. In the name of Rebbi Neḥemiah: Aramean gourd is Egyptian gourd; it is kilaim with Greek gourd, kilaim with ash-gourd.

“Egyptian gourd.” Our Mishnah does not follow Rebbi Neḥemiah. In the name of Rebbi Neḥemiah: Aramean gourd is Egyptian gourd; it is kilaim with Greek gourd, kilaim with ash-gourd.

“Egyptian gourd.” Our Mishnah does not follow Rebbi Neḥemiah. In the name of Rebbi Neḥemiah: Aramean gourd is Egyptian gourd; it is kilaim with Greek gourd, kilaim with ash-gourd.

“Ash gourd.” Rebbi Ḥinenah said, it is a kind of bitter gourd and they sweeten it in hot ashes.

“Ash gourd.” Rebbi Ḥinenah said, it is a kind of bitter gourd and they sweeten it in hot ashes.

MISHNAH: Radish and naphew, mustard and hoar-hound; Greek gourd with the Egyptian and ash ones, even though they look similar, are kilaim one with the other.

MISHNAH: Anything that is inside the bet rova‘ counts for the measurement of bet rova‘. The surroundings of a vine, a grave, or a rock count for the measurement of bet rova‘. Grain and grain need a bet rova‘, vegetable and vegetable six hand-breadths. Grain and vegetables, vegetables and grain need a bet rova‘. Rebbi Eliezer says, vegetable and grain six hand-breadths. Grain leaning over grain, vegetable over vegetable, grain over vegetable, vegetable over grain, all is permitted except Greek gourd. Rebbi says, also green melon and Egyptian beans, but I prefer their words over my words.

It was stated: “Five things were said about Greek gourd: One may not allow it to cover grains, it brings impurity and stops impurity, its stalk is one hand-breadth, the tiniest amount of it makes forbidden, and to him who makes a vow not to use pumpkins, only Greek gourd is forbidden.” Rebbi Jonah asked, why do we not count “it brings impurity and stops impurity” as two? Bar Qappara stated seven: “One may not allow it to cover grains, it brings impurity, it stops impurity, its stalk is one hand-breadth, one gives it its working space, it is kilaim with Aramean [pumpkin], and kilaim with ash pumpkin.” He did not state that it makes forbidden or anything about making a vow.

It was stated: “Five things were said about Greek gourd: One may not allow it to cover grains, it brings impurity and stops impurity, its stalk is one hand-breadth, the tiniest amount of it makes forbidden, and to him who makes a vow not to use pumpkins, only Greek gourd is forbidden.” Rebbi Jonah asked, why do we not count “it brings impurity and stops impurity” as two? Bar Qappara stated seven: “One may not allow it to cover grains, it brings impurity, it stops impurity, its stalk is one hand-breadth, one gives it its working space, it is kilaim with Aramean [pumpkin], and kilaim with ash pumpkin.” He did not state that it makes forbidden or anything about making a vow.

What means “but I prefer their words over my words?” Rebbi Ḥinena said, if Egyptian pumpkin whose leaves form roofs is permitted, green melon and Egyptian beans so much more. Rebbi Abba Mari said, Rebbi Mana did not say so. Rebbi said, all those about which we did state “green melon and Egyptian beans,” also include Egyptian pumpkin. What means “but I prefer their words over my words?” That none of these form roofs like Greek gourd.

Does one estimate so for all kinds of pumpkins? Every place at which you made green melon and Egyptian beans equal to Greek gourd, you make Egyptian pumpkin equal to Greek gourd. Here, where you did not make melon and Egyptian beans equal to Greek gourd, you do not make Egyptian pumpkin equal to Greek gourd.

Does one estimate so for all kinds of pumpkins? Every place at which you made green melon and Egyptian beans equal to Greek gourd, you make Egyptian pumpkin equal to Greek gourd. Here, where you did not make melon and Egyptian beans equal to Greek gourd, you do not make Egyptian pumpkin equal to Greek gourd.

Does one estimate so for all kinds of pumpkins? Every place at which you made green melon and Egyptian beans equal to Greek gourd, you make Egyptian pumpkin equal to Greek gourd. Here, where you did not make melon and Egyptian beans equal to Greek gourd, you do not make Egyptian pumpkin equal to Greek gourd.

Does one estimate so for all kinds of pumpkins? Every place at which you made green melon and Egyptian beans equal to Greek gourd, you make Egyptian pumpkin equal to Greek gourd. Here, where you did not make melon and Egyptian beans equal to Greek gourd, you do not make Egyptian pumpkin equal to Greek gourd.

MISHNAH: If one sinks a vine into the ground he should not bring seeds over it unless there are three hand-breadths of earth above it, even if he sank it in a gourd or in a pipe. If he sank it in a rock it is permitted to bring seeds there even if it is covered only by three fingers’ depth of earth. For a knee-shaped vine one measures only from the second stem.

“Even if he sank it in a gourd or in a pipe.” That means, in a clay pipe; but in a lead pipe it does not need three hand-breadths of earth on top.

It was stated: “The tithes from a flower pot without hole are of practice, its heave does not create dema‘ and one does not owe a fifth for it.” Rebbi Yose asked: May one say “He Who created bread from the earth” for it? Rebbi Jonah asked: Is a gourd considered plucked that one may use it as the cover [of a sukkah]? Rebbi Judah bar Pazi asked: If somebody planted five vines in five pots without holes and arranged them two parallel two and one as tail, can you say this is a vineyard? He may rearrange, does there exist a movable vineyard?

HALAKHAH: “Saplings and gourds, etc.” That is only if there are more saplings than gourds. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd? Rebbi Mana objected, did we not state: “Three green melons, three gourds, and four saplings go together and one ploughs the entire bet seah because of them.” It fits only for the last sentence: Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd?

HALAKHAH: “Saplings and gourds, etc.” That is only if there are more saplings than gourds. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd? Rebbi Mana objected, did we not state: “Three green melons, three gourds, and four saplings go together and one ploughs the entire bet seah because of them.” It fits only for the last sentence: Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd?

MISHNAH: Until when may one plough a shadeless field in the year preceding the Sabbatical? After the humidity stops, as long as people plough to plant melon and gourd fields. Rebbi Simeon said, you put the instruction for every individual in his own hand! But a shadeless field until Passover, a field with trees until Pentecost.

MISHNAH: One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields. One trims, removes, dusts, and smokes until the New Year. Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year. One may remove stones until the New Year. One cuts, prunes, and shapes until the New Year. Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth. Rebbi Simeon says, any time that I may work the tree I may shape it.

HALAKHAH: “One gives manure and one hoes in melon fields”, etc. May one plough for these? It was stated: “As long as one may plough one may fertilize and hoe; if one may not plough then one may neither fertilize nor hoe.” Rebbi Yose said, the Mishnah implies this: “One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields,” and we have stated on this: “One ploughs irrigated fields until the New Year; Rebbi says until three days before the New Year so that one may sow and it starts to form roots, or one plants and it starts to form roots.” If it would grow roots in three days! “Rebbi says, until three months before the New Year so that one may sow rice, have it form roots, transplant it and have the roots take hold.”

Rebbi Isaac bar Ḥaqola in the name of Ḥizqia: If somebody plants in a flower pot without a hole, it is subject to ‘orlah. Rebbi Yose said, because the roots break through it. Rebbi Jonah uses the expression: Clay vessels withstand roots. Rebbi Jeremiah asked: If he planted a gourd in it, since it is as if there were a hole for trees, is it like as if with a hole for vegetables?

MISHNAH: They are: Breakable walnuts and pomegranates from Badan, sealed amphoras, beet roots, heads of cabbage, and Greek gourd. Rebbi Aqiba says, also non-commercial loaves. This refers to ‘orlah and vineyard kilaim, as the case may be.

Rebbi Crispus in the name of Rebbi Joḥanan: All these gourds and pumpkins we eat fall under the rules of Greek gourd.

They asked at the House of Rebbi Yannai: Does a gourd which was cooked while connected to the ground create ṭevel for tithes? Levi asked, can it become impure as food? If it was cooked it is as if cut into pieces. The word of Samuel says that it becomes impure as food, as Rebbi Yose ben Rebbi Abun said in the name of Samuel: Figs and raisins which shriveled on the tree may become impure as food and anybody who takes them down on the Sabbath is guilty of harvesting.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into a private person’s and him who plants on his own and provines into his own and a private road is in between? Rebbi Aḥa in the name of Rebbi Miasha, when he provined through a gourd or a pipe. If he provined through a gourd or a pipe he should bring and make the declaration! Even according to the rabbis he should bring and make the declaration! Rebbi Jonah said, Rebbi Jehudah had a problem. If somebody sells a path to another person, does he sell him the place where the foot treads or does he sell him down to the abyss? If you say, he sold the place where the foot treads, he brings and makes the declaration. If you say, he sold down to the abyss, he should not bring at all. Because of the doubt he brings but does not make the declaration. For the rabbis it is obvious that he sold down to the abyss. Where do they differ? When he sells a path to another person. But if he sold him a field and reserved a path for himself, everybody agrees that he reserved for himself down to the abyss.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into a private person’s and him who plants on his own and provines into his own and a private road is in between? Rebbi Aḥa in the name of Rebbi Miasha, when he provined through a gourd or a pipe. If he provined through a gourd or a pipe he should bring and make the declaration! Even according to the rabbis he should bring and make the declaration! Rebbi Jonah said, Rebbi Jehudah had a problem. If somebody sells a path to another person, does he sell him the place where the foot treads or does he sell him down to the abyss? If you say, he sold the place where the foot treads, he brings and makes the declaration. If you say, he sold down to the abyss, he should not bring at all. Because of the doubt he brings but does not make the declaration. For the rabbis it is obvious that he sold down to the abyss. Where do they differ? When he sells a path to another person. But if he sold him a field and reserved a path for himself, everybody agrees that he reserved for himself down to the abyss.

MISHNAH: If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it; otherwise one may not fill with it. If a piece of vine is tied to a pail one may use it to draw water on the Sabbath.

HALAKHAH: We have stated: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it.” Since it is squeezed in it it is like its body. The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself. A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby.

HALAKHAH: We have stated: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it.” Since it is squeezed in it it is like its body. The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself. A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby.

HALAKHAH: We have stated: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it.” Since it is squeezed in it it is like its body. The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself. A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby.

MISHNAH: One who makes a vow to abstain from cooked food is permitted roasted and scalded food. If one said, a qônām that I will not taste a cooked dish, he is forbidden fine dishes and permitted thick ones. Also he is permitted a soft boiled egg and ash-gourd.

“He is permitted a soft boiled egg,” a soft one’. “And ash-gourd,” Rebbi Ḥinenah said, it is a kind of bitter gourd and they sweeten it in hot ashes.

“He is permitted a soft boiled egg,” a soft one’. “And ash-gourd,” Rebbi Ḥinenah said, it is a kind of bitter gourd and they sweeten it in hot ashes.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Following Rebbi Ismael? Rebbi Ismael stated: At three places teaching circumvents Scripture and at another place the interpretation.The Torah said, “in a scroll”, but practice said on anything separated from the ground. The Torah said, “in dust”, but practice said in anything on which plants grow. The Torah said, “with an awl”, but practice said, even a buck-thorn, even a thorn, even glass. And at one place the interpretation: Rebbi Ismael stated: “It shall be on the seventh day that he shave all his hair,” inclusion. “His head, his beard, and his eyebrows,” detail. Since it continues “and all his hair he shall shave,” it repeats inclusion. Inclusion, detail, and inclusion is judged only by what is similar to the detail. Since the detail is explained as place of bunching and exposed, it should refer only [hair growing] in bunches at exposed places. But practice is that he shaves to be like a gourd. “With an awl”, since an awl is made of metal, so anything made of metal. Rebbi Yose said, this is a large drill. Rebbi Yose ben Rebbi Jehudah says, that is the engraving-knife. “He shall bring him to the door.” I could think, even if it was lying flat. The verse says, “or to the door-post”. Since the door-post is upright, so also the door has to be upright: a shame to him and to his family.

Our Rabbis have taught : Who dreams of a reed [kaneh] may hope for wisdom ; as it is said, "Get [keneh] wisdom" (Prov. iv. 5). Who dreams of reeds may hope for understanding ; as it is said, "With all thy getting get understanding" (ibid. v. 7). R. Zera said: A pumpkin [kara], a palm-heart [kora], wax [kira] and a reed [kanya] are all auspicious in a dream. There is a teaching : Nobody is shown a gourd [in a dream] except him who is a fearer of Heaven with all his strength.

Have we not learned this also: If a man trained upon it [a sukkah] vine, or a gourd, or ivy, and he covered [it with a valid covering], it is invalid But if the valid covering exceeded these in quantity, or if one cut them, it is valid.

If he trained a vine or a gourd or ivy over [the sukkah] and put skhakh on top of it, it is not valid But if the skhakh is more than them, or if he cut them, it is valid.

They objected: If he inserted them and then cut their ends, they are invalid. And it was also taught concerning a Sukkah: (Deuteronomy 15:13) "You shall make" but not from that which is already made. From here they said: If one trained a vine or a gourd or ivy [over the walls of a sukkah] and then covered them with skhakh it is invalid.