grasses

After I had written down the commandments and similitudes of the Shepherd, the angel of repentance, he came to me and said, “I wish to explain to you what the Holy Spirit that spake with you in the form of the church showed you, for that Spirit is the Son of God. For, as you were somewhat weak in the flesh, it was not explained to you by the angel. When, however, you were strengthened by the Spirit, and your strength was increased, so that you were able to see the angel also, then accordingly was the building of the tower shown you by the church. In a noble and solemn manner did you see everything as if shown you by a virgin; but now you see [them] through the same Spirit as if shown by an angel. You must, however, learn everything from me with greater accuracy. For I was sent for this purpose by the glorious angel to dwell in your house, that you might see all things with power, entertaining no fear, even as it was before.” And he led me away into Arcadia, to a round hill; and he placed me on the top of the hill, and showed me a large plain, and round about the plain twelve mountains, all having different forms. The first was black as soot; and the second bare, without grass; and the third full of thorns and thistles; and the fourth with grass half-withered, the upper parts of the plants green, and the parts about the roots withered; and some of the grasses, when the sun scorched them, became withered. And the fifth mountain had green grass, and was rugged. And the sixth mountain was quite full of clefts, some small and others large; and the clefts were grassy, but the plants were not very vigorous, but rather, as it were, decayed. The seventh mountain, again, had cheerful pastures, and the whole mountain was blooming, and every kind of cattle and birds were feeding upon that mountain; and the more the cattle and the birds ate, the more the grass of that mountain flourished. And the eighth mountain was full of fountains, and every kind of the Lord’s creatures drank of the fountains of that mountain. But the ninth mountain [had no water at all, and was wholly a desert, and had within it deadly serpents, which destroy men. And the tenth mountain] had very large trees, and was completely shaded, and under the shadow of the trees sheep lay resting and ruminating. And the eleventh mountain was very thickly wooded, and those trees were productive, being adorned with various sorts of fruits, so that any one seeing them would desire to eat of their fruits. The twelfth mountain, again, was wholly white, and its aspect was cheerful, and the mountain in itself was very beautiful.

But that fire was from Satan. For he had gathered trees and dry grasses, and had carried and brought them to the cave, and had set fire to them, in order to consume the cave and--what was in it.

At first they said: a man may gather wood, stones and grasses from his field, just as he was allowed to do from the field of his fellow, the large ones. When the transgressors increased, they decreed that this one may gather from this one’s field and this one may gather from this one’s field, but not as a [mutual] favor. It doesn’t need to be said that no stipulation can be made for food.

In what things may they cover up [food], and in what things may they not cover it up? They may not cover up [food] in peat, compost, salt, lime, or sand, whether moist or dry; Nor in straw, grape-skins, rags or grasses, when they are moist; but they may cover up [food] in them when they are dry. They may cover up [food] in garments, produce, doves’ wings, carpenters’ sawdust and thoroughly beaten flax. Rabbi Judah forbids [storing] in fine [flax], but permits [it] in coarse [flax].

He who carries out a cow’s mouthful of straw, a camel’s mouthful of bean stalks, a lamb’s mouthful of clover, a goat’s mouthful of grasses, moist leaves of garlic or moist leaves of onion the size of a dried fig, [or] a goat’s mouthful of dry [leaves], [is liable]. And they do not combine with each other, because they are not alike in their standards. He who carries out [human] food the size of a dried fig is liable, And they combine with each other, because they are equal in their standards, except their shells, kernels, stalks, husks and coarse bran. Rabbi Judah said: excluding the shells of lentils, because they are boiled together with them.

He who plows any amount, or who weeds, or who prunes [trees], or who cuts off young shoots, no matter the amount, is liable. He who gathers wood: if in order to effect an improvement, [he is liable] for any amount; if for lighting a fire, as much as is required for boiling a light egg. He who collects grasses: if to effect an improvement, [he is liable] for any amount; if for an animal, as much as fits in a kid’s mouth.

We have stated in the name of Rebbi Meïr: It does not say “you shall see it” but “you shall see Him”. This tells you that anyone who keeps the obligation of tzitzit is as if he were admitted to the presence of God’s glory. This tells that tĕkhelet is similar to the sea. But the sea is similar to grasses, grasses are similar to the sky, the sky is similar to the Throne of Glory, and the Throne is similar to sapphire, as it is written (Ez. 10:1): “I saw, and here by the spread that was on top of the Cherubim like sapphire stone, the looks of the form of the Throne.”

We have stated in the name of Rebbi Meïr: It does not say “you shall see it” but “you shall see Him”. This tells you that anyone who keeps the obligation of tzitzit is as if he were admitted to the presence of God’s glory. This tells that tĕkhelet is similar to the sea. But the sea is similar to grasses, grasses are similar to the sky, the sky is similar to the Throne of Glory, and the Throne is similar to sapphire, as it is written (Ez. 10:1): “I saw, and here by the spread that was on top of the Cherubim like sapphire stone, the looks of the form of the Throne.”

Young palm shoots. Rebbi Jacob bar Aḥa in the name of Samuel: He recites on it “Creator of the fruit of the tree.” Rebbi Ḥalaphta ben Saul stated, “By Whose word everything was created.” Rebbi Joshua stated: “Creator of kinds of grasses.” The baraita of Rebbi Oshaiah disagrees: “The following are the kinds of grasses: artichoke, ḥalimah, demua, and lycium.

Young palm shoots. Rebbi Jacob bar Aḥa in the name of Samuel: He recites on it “Creator of the fruit of the tree.” Rebbi Ḥalaphta ben Saul stated, “By Whose word everything was created.” Rebbi Joshua stated: “Creator of kinds of grasses.” The baraita of Rebbi Oshaiah disagrees: “The following are the kinds of grasses: artichoke, ḥalimah, demua, and lycium.

“ If a Cohen sold a field to an Israel and made the condition that the tithes should be his, the tithes are his.” May he sell them to a Cohen? Let us hear from the following. Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish: He who sells the tithes of his field to another person did not do anything, the future children of his slave girl to another person, he did not do anything, the fetus of his animal to another person, he did not do anything, the airspace of his dry land to another person, he did not do anything. But he may sell him a field and reserve the tithes for himself, a slave girl and reserve her children for himself, an animal and reserve her fetus for himself. Is it not impossible for a person to sell the airspace of his dry land to another person? Explain it if he tells him, tear out some grasses in that dry land to acquire its airspace. And here there is real estate before him and he says, pluck something from the ground so that you acquire one tenth of it.

It was stated in the name of Rebbi Eleazar: “The Gentile may sow and wear kilaim, but he may not mate his animals as kilaim or graft his tree kilaim.” Why? Because about these, it is written “by their kinds.” But is it not also written for grasses “by their kinds?” It is not written for the commandment, only at the realization. If this is so, why was Earth cursed? Rebbi Judan bar Shalom said, because it transgressed the orders of the Holy One, praise to Him! (Gen. 1:11) “The earth should produce lawns, grasses producing seed,” but it produced only (Gen. 1:12) “lawns, grasses producing seed by their kinds.” Rebbi Phineas said, it enjoyed the commandment and added shade trees. In the opinion of Rebbi Yudan bar Shalom, Earth was justly cursed. In the opinion of Rebbi Phineas, why was Earth cursed? Like a man who said: The breastnipples should be cursed that this one suckled from. This follows Rebbi Nathan: Three stood in judgment and four went out cursed, (Gen. 3:17) “Earth is cursed because of you.”

It was stated in the name of Rebbi Eleazar: “The Gentile may sow and wear kilaim, but he may not mate his animals as kilaim or graft his tree kilaim.” Why? Because about these, it is written “by their kinds.” But is it not also written for grasses “by their kinds?” It is not written for the commandment, only at the realization. If this is so, why was Earth cursed? Rebbi Judan bar Shalom said, because it transgressed the orders of the Holy One, praise to Him! (Gen. 1:11) “The earth should produce lawns, grasses producing seed,” but it produced only (Gen. 1:12) “lawns, grasses producing seed by their kinds.” Rebbi Phineas said, it enjoyed the commandment and added shade trees. In the opinion of Rebbi Yudan bar Shalom, Earth was justly cursed. In the opinion of Rebbi Phineas, why was Earth cursed? Like a man who said: The breastnipples should be cursed that this one suckled from. This follows Rebbi Nathan: Three stood in judgment and four went out cursed, (Gen. 3:17) “Earth is cursed because of you.”

It was stated in the name of Rebbi Eleazar: “The Gentile may sow and wear kilaim, but he may not mate his animals as kilaim or graft his tree kilaim.” Why? Because about these, it is written “by their kinds.” But is it not also written for grasses “by their kinds?” It is not written for the commandment, only at the realization. If this is so, why was Earth cursed? Rebbi Judan bar Shalom said, because it transgressed the orders of the Holy One, praise to Him! (Gen. 1:11) “The earth should produce lawns, grasses producing seed,” but it produced only (Gen. 1:12) “lawns, grasses producing seed by their kinds.” Rebbi Phineas said, it enjoyed the commandment and added shade trees. In the opinion of Rebbi Yudan bar Shalom, Earth was justly cursed. In the opinion of Rebbi Phineas, why was Earth cursed? Like a man who said: The breastnipples should be cursed that this one suckled from. This follows Rebbi Nathan: Three stood in judgment and four went out cursed, (Gen. 3:17) “Earth is cursed because of you.”

MISHNAH: [If the field was] sown and he decided to plant, he should not say, I shall plant and then I shall turn over, but he shall turn over and then plant. [If it was] planted and he decided to sow, he should not say, I shall sow and then I shall uproot, but he should uproot and then sow. If he wishes, he cuts down to less than a hand-breadth, plants, and then takes out the roots. If his field was sown with hemp or arum, one should not sow on it because they produce all of three years. One is not required to weed grain in which there appeared aftergrowth of indigo, or the threshing floor on which many kinds are appearing, or fenugreek in which grasses appeared. But if he weeded or cut, one says to him, uproot everything except one kind.

It is a condition of Joshua that one may collect grasses everywhere except in a field of fenugreek. Rebbi Jacob bar Aḥa in the name of Rebbi Isaac bar Naḥman: The Mishnah deals with him who sowed for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” Rebbi Jacob bar Aḥa in his own name: “When it grew for seeds.” Rebbi Yose said, did Joshua come only to help sinners? If he committed a sin, it is forbidden as robbery, if he did not commit a sin it is permitted in respect to robbery. Hence, there is no difference whether he sowed for seeds or for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” If he intends to use the grasses, one should oblige him to weed! Rebbi Aḥa in the name of Rebbi Miasha: He would be happy if they were torn out and lying before him. Rebbi Yose did not say so, but in the end he approves that they should be torn out and lying before him. But then, if somebody found kilaim in a vineyard, they should be forbidden as robbery since in the end he desires that they should be torn out and lie before him! There, he has the means to bring it in, here he does not have the means to bring it in. Rav Naḥman said that Rebbi Mana asked: Think about it, if he had another field of fenugreek close by, then he has the means to bring it in! The words of the rabbis disagree, since Rebbi Zeriqan said in the name of the House of Yannai: All aftergrowth is forbidden except for that which appears on a fallow field, a field ready to be ploughed under, and a vineyard. He should have added, except for a field of fenugreek sown for the production of seeds! Rebbi Yose said, the words of Rebbi Joḥanan support me. It happened that somebody bought a garden plot of vegetables from a Gentile. He came and asked Rebbi Joḥanan, who said to him, go, harvest and sell at the going rate. Rebbi Abbahu objected before Rebbi Joḥanan: Did we not state: “or the threshing place on which many kinds are appearing?” He said to him, that place proves that he does not want them to exist. Could he not have answered, the one is like robbery, the other is permitted with respect to robbery? How can you object based on a scenario where it is forbidden as robbery to a decision in a case which is permitted with respect to robbery? It is as Rebbi Immi said, they were rich in answers. Or it is as Rebbi Nasa said, like a person who has two reasons but he answers only with one of them.

It is a condition of Joshua that one may collect grasses everywhere except in a field of fenugreek. Rebbi Jacob bar Aḥa in the name of Rebbi Isaac bar Naḥman: The Mishnah deals with him who sowed for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” Rebbi Jacob bar Aḥa in his own name: “When it grew for seeds.” Rebbi Yose said, did Joshua come only to help sinners? If he committed a sin, it is forbidden as robbery, if he did not commit a sin it is permitted in respect to robbery. Hence, there is no difference whether he sowed for seeds or for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” If he intends to use the grasses, one should oblige him to weed! Rebbi Aḥa in the name of Rebbi Miasha: He would be happy if they were torn out and lying before him. Rebbi Yose did not say so, but in the end he approves that they should be torn out and lying before him. But then, if somebody found kilaim in a vineyard, they should be forbidden as robbery since in the end he desires that they should be torn out and lie before him! There, he has the means to bring it in, here he does not have the means to bring it in. Rav Naḥman said that Rebbi Mana asked: Think about it, if he had another field of fenugreek close by, then he has the means to bring it in! The words of the rabbis disagree, since Rebbi Zeriqan said in the name of the House of Yannai: All aftergrowth is forbidden except for that which appears on a fallow field, a field ready to be ploughed under, and a vineyard. He should have added, except for a field of fenugreek sown for the production of seeds! Rebbi Yose said, the words of Rebbi Joḥanan support me. It happened that somebody bought a garden plot of vegetables from a Gentile. He came and asked Rebbi Joḥanan, who said to him, go, harvest and sell at the going rate. Rebbi Abbahu objected before Rebbi Joḥanan: Did we not state: “or the threshing place on which many kinds are appearing?” He said to him, that place proves that he does not want them to exist. Could he not have answered, the one is like robbery, the other is permitted with respect to robbery? How can you object based on a scenario where it is forbidden as robbery to a decision in a case which is permitted with respect to robbery? It is as Rebbi Immi said, they were rich in answers. Or it is as Rebbi Nasa said, like a person who has two reasons but he answers only with one of them.

It is a condition of Joshua that one may collect grasses everywhere except in a field of fenugreek. Rebbi Jacob bar Aḥa in the name of Rebbi Isaac bar Naḥman: The Mishnah deals with him who sowed for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” Rebbi Jacob bar Aḥa in his own name: “When it grew for seeds.” Rebbi Yose said, did Joshua come only to help sinners? If he committed a sin, it is forbidden as robbery, if he did not commit a sin it is permitted in respect to robbery. Hence, there is no difference whether he sowed for seeds or for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” If he intends to use the grasses, one should oblige him to weed! Rebbi Aḥa in the name of Rebbi Miasha: He would be happy if they were torn out and lying before him. Rebbi Yose did not say so, but in the end he approves that they should be torn out and lying before him. But then, if somebody found kilaim in a vineyard, they should be forbidden as robbery since in the end he desires that they should be torn out and lie before him! There, he has the means to bring it in, here he does not have the means to bring it in. Rav Naḥman said that Rebbi Mana asked: Think about it, if he had another field of fenugreek close by, then he has the means to bring it in! The words of the rabbis disagree, since Rebbi Zeriqan said in the name of the House of Yannai: All aftergrowth is forbidden except for that which appears on a fallow field, a field ready to be ploughed under, and a vineyard. He should have added, except for a field of fenugreek sown for the production of seeds! Rebbi Yose said, the words of Rebbi Joḥanan support me. It happened that somebody bought a garden plot of vegetables from a Gentile. He came and asked Rebbi Joḥanan, who said to him, go, harvest and sell at the going rate. Rebbi Abbahu objected before Rebbi Joḥanan: Did we not state: “or the threshing place on which many kinds are appearing?” He said to him, that place proves that he does not want them to exist. Could he not have answered, the one is like robbery, the other is permitted with respect to robbery? How can you object based on a scenario where it is forbidden as robbery to a decision in a case which is permitted with respect to robbery? It is as Rebbi Immi said, they were rich in answers. Or it is as Rebbi Nasa said, like a person who has two reasons but he answers only with one of them.

It is a condition of Joshua that one may collect grasses everywhere except in a field of fenugreek. Rebbi Jacob bar Aḥa in the name of Rebbi Isaac bar Naḥman: The Mishnah deals with him who sowed for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” Rebbi Jacob bar Aḥa in his own name: “When it grew for seeds.” Rebbi Yose said, did Joshua come only to help sinners? If he committed a sin, it is forbidden as robbery, if he did not commit a sin it is permitted in respect to robbery. Hence, there is no difference whether he sowed for seeds or for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” If he intends to use the grasses, one should oblige him to weed! Rebbi Aḥa in the name of Rebbi Miasha: He would be happy if they were torn out and lying before him. Rebbi Yose did not say so, but in the end he approves that they should be torn out and lying before him. But then, if somebody found kilaim in a vineyard, they should be forbidden as robbery since in the end he desires that they should be torn out and lie before him! There, he has the means to bring it in, here he does not have the means to bring it in. Rav Naḥman said that Rebbi Mana asked: Think about it, if he had another field of fenugreek close by, then he has the means to bring it in! The words of the rabbis disagree, since Rebbi Zeriqan said in the name of the House of Yannai: All aftergrowth is forbidden except for that which appears on a fallow field, a field ready to be ploughed under, and a vineyard. He should have added, except for a field of fenugreek sown for the production of seeds! Rebbi Yose said, the words of Rebbi Joḥanan support me. It happened that somebody bought a garden plot of vegetables from a Gentile. He came and asked Rebbi Joḥanan, who said to him, go, harvest and sell at the going rate. Rebbi Abbahu objected before Rebbi Joḥanan: Did we not state: “or the threshing place on which many kinds are appearing?” He said to him, that place proves that he does not want them to exist. Could he not have answered, the one is like robbery, the other is permitted with respect to robbery? How can you object based on a scenario where it is forbidden as robbery to a decision in a case which is permitted with respect to robbery? It is as Rebbi Immi said, they were rich in answers. Or it is as Rebbi Nasa said, like a person who has two reasons but he answers only with one of them.

“ Reeds, spiny bushes, roses, and way-thorn are trees and not kilaim in a vineyard. Reed-mace, rush, and bulrush, and all other plants growing in ashes are kinds of grasses and not kilaim in a vineyard.” But did Rebbi Hoshaiah not state: “The following are the kinds of grasses: artichoke, ḥalimah,demua, and lycium.” There for benedictions, here for kilaim. Rebbi Yose said, this means that while one says the benediction “Creator of the fruit of the tree” for an etrog, one says the benediction “Creator of kinds of grasses” for its tmrz.

“ Reeds, spiny bushes, roses, and way-thorn are trees and not kilaim in a vineyard. Reed-mace, rush, and bulrush, and all other plants growing in ashes are kinds of grasses and not kilaim in a vineyard.” But did Rebbi Hoshaiah not state: “The following are the kinds of grasses: artichoke, ḥalimah,demua, and lycium.” There for benedictions, here for kilaim. Rebbi Yose said, this means that while one says the benediction “Creator of the fruit of the tree” for an etrog, one says the benediction “Creator of kinds of grasses” for its tmrz.

“ Reeds, spiny bushes, roses, and way-thorn are trees and not kilaim in a vineyard. Reed-mace, rush, and bulrush, and all other plants growing in ashes are kinds of grasses and not kilaim in a vineyard.” But did Rebbi Hoshaiah not state: “The following are the kinds of grasses: artichoke, ḥalimah,demua, and lycium.” There for benedictions, here for kilaim. Rebbi Yose said, this means that while one says the benediction “Creator of the fruit of the tree” for an etrog, one says the benediction “Creator of kinds of grasses” for its tmrz.

Rebbi Jacob bar Abun in the name of Rebbi Simeon ben Laqish: This means that it is forbidden to collect pebbles from another person’s field, for if he weeds, he will put his grasses there. That is, in an agricultural area, but on mountains and rocks it is permitted and he will think of it a kindness.

MISHNAH: In earlier times they said a person may collect wood, stones, and grasses on his own property in the way he may collect on somebody else’s property, but only large pieces. But after transgressors became numerous they decreed that everybody only collect from somebody else’s without reciprocity and it goes without saying that he does not have to allot him food.

HALAKHAH: “In earlier times they said,” etc. Rebbi Jonah said, the Mishnah has to be stated as follows: In earlier times they said, a person may collect wood, stones, and grasses on his own property, but only large pieces, in the way he may collect on somebody else’s property both large and small pieces. When they suspected that people were collecting but were saying, we took only large pieces, they decreed that everybody only collect from somebody else’s property without reciprocity. When they suspected that people were collecting in reciprocity but saying, we collected without reciprocity, they decreed that one may collect only from close by and from what is in ample supply.

Is it the same on the intermediate days of a holiday? A Tanna was found who stated: “A person may collect wood, stones, and grasses on his own property, but only large pieces, in the way he may collect on somebody else’s property both large and small pieces, in a Sabbatical year but not during he intermediate days of a holiday.” Is it the same for stones? It was found stated “including stones”. “The heart knows whether it is straight or crooked.” Rebbi Yosah in the name of Menaḥem: Rebbi Aqiba followed his own rule. He saw a person pruning his vineyard. He said to him, is that not forbidden? He said to him, I need it to make basket weave. The heart knows whether it is for basket weave or for crookedness.

MISHNAH: One may pluck green grasses until the colocynth dries up, and collect dry ones until the second rainfall, leaves of reeds and vines until they fall off from their stems, and collect dry ones until the second rainfall. But Rebbi Aqiba says, all until the second rainfall. Similarly, if one rents out a house until the rains, that is until the second rainfall. If somebody makes a vow not to have any profit from another person until the rains, that is until the second rainfall. Until when may the poor enter orchards? Until the second rainfall. Until when may one use and burn Sabbatical straw and chaff? Until the second rainfall.

Rebbi Jonah said, before presentation. Rebbi Yose said, before cutting. Rebbi Jonah said, Cahana’s word supports me, as Cahana said (Lev. 214): “If you bring a cereal gift of first fruits to the Eternal.” This one is first fruit, the others are not first fruit. Think of it, even if it were only grasses or only roots the ‘omer comes and permits it. Do we not hold before cutting? In addition, from the following which was stated: “If somebody weeds on the thirteenth and a stalk remains in his hand, he should replant it in a moist spot but not a dry one.” Here you have the 13th, the 14th, the 15th, and part of a day is counted as whole.

It is obvious: For the rabbis, that “less than a third” is not dragged in concerning the matter of tithes. Rebbi Ḥiyya bar Josef asked: According to Rebbi Eleazar, is it dragged in in the matter of ḥallah like a rice dough? Samuel bar Abba asked: How does one treat old and new for ḥallah? Two fields, one one-third ripe, one less than one-third ripe, are one for ḥallah and two for tithes. One less than one-third ripe and one of grasses are two for ḥallah and one for tithes. One one-third ripe and one of grasses are two both for ḥallah and tithes.

It is obvious: For the rabbis, that “less than a third” is not dragged in concerning the matter of tithes. Rebbi Ḥiyya bar Josef asked: According to Rebbi Eleazar, is it dragged in in the matter of ḥallah like a rice dough? Samuel bar Abba asked: How does one treat old and new for ḥallah? Two fields, one one-third ripe, one less than one-third ripe, are one for ḥallah and two for tithes. One less than one-third ripe and one of grasses are two for ḥallah and one for tithes. One one-third ripe and one of grasses are two both for ḥallah and tithes.

MISHNAH: In what does one store away and in what may one not store away? One does not store away in olive cake, nor in manure, nor in salt, nor in lime, nor in sand, whether moist or dry. Not in straw, nor in fibers, nor in grape pits, nor in grasses when they are moist but one may store away in them when dry. One may store away in garments, and produce, and pigeon wings, and flax residue, and in fine sawdust. Rebbi Jehudah forbids if it is fine and permits coarse.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

MISHNAH: One who brings out straw filling the mouth of a cow, wood shavings filling the mouth of a camel, grain filling the mouth of a sheep, grasses filling the mouth of a goat. Moist garlic leaves and onion leaves the volume of a dried fig, if dry filling the mouth of a goat; they are not combined since their measures are not identical. One who brings out foodstuffs in the volume of a dried fig; they are combined since their measures are the same except for their shells, and their pits, and their stalks, and their grit, and their bran. Rebbi Jehudah says except for pods of lentils which are cooked with them.

HALAKHAH: Rebbi Jonah, Rebbi Yose the Galilean in the name of Rebbi Yose ben Ḥanina: The more restrictive completes the less restrictive but the less restrictive does not complete the more restrictive. Grasses complete straw; straw does not complete grasses. There we have stated: “Cloth and sackcloth, sackcloth and leather, leather and bast matting combine with one another. Rebbi Simeon says, because they are apt to become impure as seats.” Rebbi Jeremiah asked, one understands that they combine for seats since as seats they equally are by a hand-width. From where in היסק462? Rebbi Ezra said before Rebbi Mana, because they are equal in היסק. He told him, we are asking about taking out and you are saying היסק? Rebbi Eleazar bar Yose said before Rebbi Yose, because they are equal in היסק. He said to him, should we state, taking out a small cup? Rebbi Ḥanania said, meat completes bone pieces, bone pieces does not complete meat; grasses complete straw, straw does not complete grasses. Rebbi Hoshaia stated: If one took out straw for a cow filling the mouth of a cow, took out straw for a goat filling the mouth of a goat, he is liable. Rebbi Ila said that Rebbi Joḥanan asked, if one took out food for a sick person filling the mouth of a sick person, should he be liable? Rebbi Hoshaia agrees that if he took out straw for a cow filling the mouth of a goat that he is not liable; for you should not think that just as he has it for restriction he also has it for leniency. Rebbi Abun bar Ḥiyya asked, think of it if the dish was not the volume of a dried fig. Does the volume of a dried fig cancel the volume of a dried fig?

HALAKHAH: Rebbi Jonah, Rebbi Yose the Galilean in the name of Rebbi Yose ben Ḥanina: The more restrictive completes the less restrictive but the less restrictive does not complete the more restrictive. Grasses complete straw; straw does not complete grasses. There we have stated: “Cloth and sackcloth, sackcloth and leather, leather and bast matting combine with one another. Rebbi Simeon says, because they are apt to become impure as seats.” Rebbi Jeremiah asked, one understands that they combine for seats since as seats they equally are by a hand-width. From where in היסק462? Rebbi Ezra said before Rebbi Mana, because they are equal in היסק. He told him, we are asking about taking out and you are saying היסק? Rebbi Eleazar bar Yose said before Rebbi Yose, because they are equal in היסק. He said to him, should we state, taking out a small cup? Rebbi Ḥanania said, meat completes bone pieces, bone pieces does not complete meat; grasses complete straw, straw does not complete grasses. Rebbi Hoshaia stated: If one took out straw for a cow filling the mouth of a cow, took out straw for a goat filling the mouth of a goat, he is liable. Rebbi Ila said that Rebbi Joḥanan asked, if one took out food for a sick person filling the mouth of a sick person, should he be liable? Rebbi Hoshaia agrees that if he took out straw for a cow filling the mouth of a goat that he is not liable; for you should not think that just as he has it for restriction he also has it for leniency. Rebbi Abun bar Ḥiyya asked, think of it if the dish was not the volume of a dried fig. Does the volume of a dried fig cancel the volume of a dried fig?

HALAKHAH: Rebbi Jonah, Rebbi Yose the Galilean in the name of Rebbi Yose ben Ḥanina: The more restrictive completes the less restrictive but the less restrictive does not complete the more restrictive. Grasses complete straw; straw does not complete grasses. There we have stated: “Cloth and sackcloth, sackcloth and leather, leather and bast matting combine with one another. Rebbi Simeon says, because they are apt to become impure as seats.” Rebbi Jeremiah asked, one understands that they combine for seats since as seats they equally are by a hand-width. From where in היסק462? Rebbi Ezra said before Rebbi Mana, because they are equal in היסק. He told him, we are asking about taking out and you are saying היסק? Rebbi Eleazar bar Yose said before Rebbi Yose, because they are equal in היסק. He said to him, should we state, taking out a small cup? Rebbi Ḥanania said, meat completes bone pieces, bone pieces does not complete meat; grasses complete straw, straw does not complete grasses. Rebbi Hoshaia stated: If one took out straw for a cow filling the mouth of a cow, took out straw for a goat filling the mouth of a goat, he is liable. Rebbi Ila said that Rebbi Joḥanan asked, if one took out food for a sick person filling the mouth of a sick person, should he be liable? Rebbi Hoshaia agrees that if he took out straw for a cow filling the mouth of a goat that he is not liable; for you should not think that just as he has it for restriction he also has it for leniency. Rebbi Abun bar Ḥiyya asked, think of it if the dish was not the volume of a dried fig. Does the volume of a dried fig cancel the volume of a dried fig?

HALAKHAH: Rebbi Jonah, Rebbi Yose the Galilean in the name of Rebbi Yose ben Ḥanina: The more restrictive completes the less restrictive but the less restrictive does not complete the more restrictive. Grasses complete straw; straw does not complete grasses. There we have stated: “Cloth and sackcloth, sackcloth and leather, leather and bast matting combine with one another. Rebbi Simeon says, because they are apt to become impure as seats.” Rebbi Jeremiah asked, one understands that they combine for seats since as seats they equally are by a hand-width. From where in היסק462? Rebbi Ezra said before Rebbi Mana, because they are equal in היסק. He told him, we are asking about taking out and you are saying היסק? Rebbi Eleazar bar Yose said before Rebbi Yose, because they are equal in היסק. He said to him, should we state, taking out a small cup? Rebbi Ḥanania said, meat completes bone pieces, bone pieces does not complete meat; grasses complete straw, straw does not complete grasses. Rebbi Hoshaia stated: If one took out straw for a cow filling the mouth of a cow, took out straw for a goat filling the mouth of a goat, he is liable. Rebbi Ila said that Rebbi Joḥanan asked, if one took out food for a sick person filling the mouth of a sick person, should he be liable? Rebbi Hoshaia agrees that if he took out straw for a cow filling the mouth of a goat that he is not liable; for you should not think that just as he has it for restriction he also has it for leniency. Rebbi Abun bar Ḥiyya asked, think of it if the dish was not the volume of a dried fig. Does the volume of a dried fig cancel the volume of a dried fig?

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

MISHNAH: He who ploughs any amount, who weeds, who prunes, or who thins anything is liable. One who collects wood, if to improve in any amount, or if as firewood to cook an easily cooked egg. One who collects grasses, if to improve in any amount, if for animals to fill a kid goat’s mouth.

“But if a minor comes to extinguish one may not listen to him.” But was it not stated, if one saw him going out and collecting grasses, one need not interfere? There he has no need for grasses; here he sees the need for fire fighting.

“But if a minor comes to extinguish one may not listen to him.” But was it not stated, if one saw him going out and collecting grasses, one need not interfere? There he has no need for grasses; here he sees the need for fire fighting.

HALAKHAH: “If a window between two courtyards,” etc. Lattice work diminishes it for the laws of Sabbath, but it does not diminish for the laws of presumed possession. Straw and provender do not diminish in it; pebbles and provender do diminish in it. Rebbi Yose ben Rebbi Abun said, if grasses grew in it, they do not diminish it.

Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: In a pot in which one cooked with water one may cook the same kind only after Passover. Therefore another kind is permitted although only after three dishes. If it becomes insignificant by other kinds, should it not become insignificant also by its own kind? A kind awakes its own kind to prohibit. Rebbi Jacob bar Zavdi said, Rebbi Abbahu ordered the millers not to put boxes one on top of the other lest they heated up and became leavened. Rebbi Ḥinena bar Pappos went to the millers. Rebbi Yose ben Rebbi Abun milled himself as guest. Rebbi Abun instructed the millers to fill a quartarius of water in the modii and moisten it four times. Rebbi Ḥananiah and Rebbi Mana, one said, grasses are permitted, moistened it is forbidden, but the other one switches. Rebbi Ḥananiah the son of Rebbi Hillel said, even the one who permits grasses, if he collected them in the afternoon. Why? For dew faded away from it.

Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: In a pot in which one cooked with water one may cook the same kind only after Passover. Therefore another kind is permitted although only after three dishes. If it becomes insignificant by other kinds, should it not become insignificant also by its own kind? A kind awakes its own kind to prohibit. Rebbi Jacob bar Zavdi said, Rebbi Abbahu ordered the millers not to put boxes one on top of the other lest they heated up and became leavened. Rebbi Ḥinena bar Pappos went to the millers. Rebbi Yose ben Rebbi Abun milled himself as guest. Rebbi Abun instructed the millers to fill a quartarius of water in the modii and moisten it four times. Rebbi Ḥananiah and Rebbi Mana, one said, grasses are permitted, moistened it is forbidden, but the other one switches. Rebbi Ḥananiah the son of Rebbi Hillel said, even the one who permits grasses, if he collected them in the afternoon. Why? For dew faded away from it.

If it was (higher) [lower] than ten, and he hung there decorations which could be used for thatching; these reduce it to disqualify. Otherwise they reduce it but qualify. If it was higher than twenty cubits and he hung there decorations which could be used for thatching they reduce it to (disqualify) [qualify]. Otherwise they reduce it to qualify [disqualify]. Rebbi Shammai said, what they said about above they said about below. Straw and provender do not diminish in it; dust and pebbles do diminish in it. Rebbi Yose ben Rebbi Abun said, if grasses grew in it, they would not diminish it.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this {statement} by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis problematic for you? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support my teacher Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Berekhiah, Rebbi Ḥelbo Pappos in the name of Rebbi Eleazar: Sometimes rains fall because of the merit of one person, the merit of one grass blade, the merit of one field. All three are from one verse, and rain showers He will give to you, to a man, grass, in the field. To a man, but not to men. To a grass, but not to grasses. In the field, but not in fields.

MISHNAH: One may sell a synagogue only on the condition that they could take it back any time they so desire, the words of Rebbi Meïr. But the Sages are saying that one may sell it permanently except for four things, a bath house, a tannery, a ritual bath, and a urinal. Rebbi Jehudah says, one sells it as a courtyard and the buyer may use it as he pleases. In addition, Rebbi Jehudah said, in a destroyed synagogue one does not eulogize, nor twine ropes, nor set in it traps, nor on its roof lay out produce, nor use it as a short-cut, for it is said, I shall lay waste your holy places, they are in their holiness even if laid waste. If grasses are growing there one shall not tear them out because of the bad feeling.

“Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish: He who sells the tithes of his field to another person did not do anything; the future children of his slave girl to another person, he did not do anything; the fetus of his animal to another person, he did not do anything; the airspace of his dry land to another person, he did not do anything. But he may sell him a field and reserve the tithes for himself; a slave girl and reserve her children for himself; an animal and reserve her fetus for himself. Is it not impossible for a person to sell the airspace of his dry land to another person? Explain it if he tells him, tear out some grasses from that dry land to acquire its airspace. And here there is real estate before him and he says, pluck something from the ground so that one tenth of it be acquired by you.

Derivatives of the tooth. They wanted to say that if a cow ate barley, or a donkey ate leeks, or a dog licked olive oil, or a pig ate meat, all of these are derivatives of the tooth. Rebbi Isaac said, all these are of the essence of the tooth. But did we not state “derivatives of the tooth”? If it stepped on a skin full of oil, since its body enjoys anointing. As one says in general, the tooth eats and the body enjoys, so also here the body enjoys. Rebbi Jeremiah asked: If in walking if was disgorging grasses, what is the rule? Rebbi Yose said, just as one who puts a burning coal to the public domain, it causes damage as far as it moves. What does this mean? Rebbi Yose ben Rebbi Abun said, explain it if somebody puts a knife close to the public domain. As you say there, if the fire touches one side, it trembles in its entirety, so also here, a human touches on one side and trembles in his entirety. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: If a pit is full of water and a small lamb fell in, if water enters its ears it trembles in its entirety, so here it trembles in its entirety. Rebbi Jeremiah asked: If in walking it tore out grasses with its body or its horns, what is the rule? Is this out of the ordinary? It is its common behavior.

Derivatives of the tooth. They wanted to say that if a cow ate barley, or a donkey ate leeks, or a dog licked olive oil, or a pig ate meat, all of these are derivatives of the tooth. Rebbi Isaac said, all these are of the essence of the tooth. But did we not state “derivatives of the tooth”? If it stepped on a skin full of oil, since its body enjoys anointing. As one says in general, the tooth eats and the body enjoys, so also here the body enjoys. Rebbi Jeremiah asked: If in walking if was disgorging grasses, what is the rule? Rebbi Yose said, just as one who puts a burning coal to the public domain, it causes damage as far as it moves. What does this mean? Rebbi Yose ben Rebbi Abun said, explain it if somebody puts a knife close to the public domain. As you say there, if the fire touches one side, it trembles in its entirety, so also here, a human touches on one side and trembles in his entirety. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: If a pit is full of water and a small lamb fell in, if water enters its ears it trembles in its entirety, so here it trembles in its entirety. Rebbi Jeremiah asked: If in walking it tore out grasses with its body or its horns, what is the rule? Is this out of the ordinary? It is its common behavior.

HALAKHAH: “How is the foot notorious,” etc. Does not an animal usually make pebbles ricochet? Rebbi Immi said, if the vessel was held by a human. But if it was lying in the public domain, since it was rightfully lying there and [the animal] was rightfully walking there, he is free. Rebbi Abba bar Mamal said, if there were two roads. On one there are grasses and pebbles, on the other there are no grasses or pebbles. It disregarded the one with no grasses or pebbles and went on that with grasses and pebbles; even though it was in the public domain he is free. Rebbi Eleazar said, in anything not concerning its body, the Sages made no difference between private and public domain in the matter of half damages.

HALAKHAH: “How is the foot notorious,” etc. Does not an animal usually make pebbles ricochet? Rebbi Immi said, if the vessel was held by a human. But if it was lying in the public domain, since it was rightfully lying there and [the animal] was rightfully walking there, he is free. Rebbi Abba bar Mamal said, if there were two roads. On one there are grasses and pebbles, on the other there are no grasses or pebbles. It disregarded the one with no grasses or pebbles and went on that with grasses and pebbles; even though it was in the public domain he is free. Rebbi Eleazar said, in anything not concerning its body, the Sages made no difference between private and public domain in the matter of half damages.

HALAKHAH: “How is the foot notorious,” etc. Does not an animal usually make pebbles ricochet? Rebbi Immi said, if the vessel was held by a human. But if it was lying in the public domain, since it was rightfully lying there and [the animal] was rightfully walking there, he is free. Rebbi Abba bar Mamal said, if there were two roads. On one there are grasses and pebbles, on the other there are no grasses or pebbles. It disregarded the one with no grasses or pebbles and went on that with grasses and pebbles; even though it was in the public domain he is free. Rebbi Eleazar said, in anything not concerning its body, the Sages made no difference between private and public domain in the matter of half damages.

HALAKHAH: “How is the foot notorious,” etc. Does not an animal usually make pebbles ricochet? Rebbi Immi said, if the vessel was held by a human. But if it was lying in the public domain, since it was rightfully lying there and [the animal] was rightfully walking there, he is free. Rebbi Abba bar Mamal said, if there were two roads. On one there are grasses and pebbles, on the other there are no grasses or pebbles. It disregarded the one with no grasses or pebbles and went on that with grasses and pebbles; even though it was in the public domain he is free. Rebbi Eleazar said, in anything not concerning its body, the Sages made no difference between private and public domain in the matter of half damages.

MISHNAH: One who contracts with another for a field, did not want to weed, and told him, what do you care since I am paying you rent? One does not listen to him since he may tell him, tomorrow you leave it and I’ll have it overgrown with grasses. One who contracts with another for a field and it did not produce. If it is enough to make a pile, he has to work on it. Rebbi Jehudah said, what is the definition of a pile? But if it is enough for spreading.

The conditions which Joshua imposed. Rebbi Levi ben Birai in the name of Rebbi Joshua ben Levi: four. One may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. There, we have stated: “Or fenugreek where grasses appeared, one does not require him to weed.” So is the Mishnah: One does not require him to uproot. As one of Joshua’s conditions you say, one may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. This implies that he does not want them. He said, there if he sowed it to make sheaves, but here when he sowed it for seeds. Did Joshua made conditions for the benefit of sinners? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He would like it if they were uprooted and lying before him. And he mentions a vineyard field, as Rebbi Yannai said: all spontaneous growth is forbidden except for what appears on a fallow field, or a field ready to be ploughed under, a vineyard or a field grown for seeds. A fallow field, for he does not care. A field ready to be ploughed under, for he wants to improve his field. A vineyard, not to forbid his vineyard. A field grown for seeds, for he does not want it; and if you say he does, he would like it if they were uprooted and lying before him.

The conditions which Joshua imposed. Rebbi Levi ben Birai in the name of Rebbi Joshua ben Levi: four. One may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. There, we have stated: “Or fenugreek where grasses appeared, one does not require him to weed.” So is the Mishnah: One does not require him to uproot. As one of Joshua’s conditions you say, one may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. This implies that he does not want them. He said, there if he sowed it to make sheaves, but here when he sowed it for seeds. Did Joshua made conditions for the benefit of sinners? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He would like it if they were uprooted and lying before him. And he mentions a vineyard field, as Rebbi Yannai said: all spontaneous growth is forbidden except for what appears on a fallow field, or a field ready to be ploughed under, a vineyard or a field grown for seeds. A fallow field, for he does not care. A field ready to be ploughed under, for he wants to improve his field. A vineyard, not to forbid his vineyard. A field grown for seeds, for he does not want it; and if you say he does, he would like it if they were uprooted and lying before him.

The conditions which Joshua imposed. Rebbi Levi ben Birai in the name of Rebbi Joshua ben Levi: four. One may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. There, we have stated: “Or fenugreek where grasses appeared, one does not require him to weed.” So is the Mishnah: One does not require him to uproot. As one of Joshua’s conditions you say, one may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. This implies that he does not want them. He said, there if he sowed it to make sheaves, but here when he sowed it for seeds. Did Joshua made conditions for the benefit of sinners? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He would like it if they were uprooted and lying before him. And he mentions a vineyard field, as Rebbi Yannai said: all spontaneous growth is forbidden except for what appears on a fallow field, or a field ready to be ploughed under, a vineyard or a field grown for seeds. A fallow field, for he does not care. A field ready to be ploughed under, for he wants to improve his field. A vineyard, not to forbid his vineyard. A field grown for seeds, for he does not want it; and if you say he does, he would like it if they were uprooted and lying before him.

Rebbi Tanḥum from Kefar Gun in the name of Rebbi Eleazar ben Rebbi Yose: Four. One collects grasses from everywhere on condition that one not uproot. And one relieves himself behind a wall. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Tanḥum: Up to a place where he lets wind and is not heard. And one grazes in forests, even the tribe of Jehudah in the tribe of Naftali, and one gives Naftali an entire region South of the lake, as it is said, “lake and South of it he inherits,” the words of Rebbi Yose the Galilean. Rebbi Aqiba says, “lake” is Lake Samokhonites, “and South” is Lake Tiberias. And one may step to one side. Rav Jehudah in the name of Rav: Even into a field full of saffron. How? Does one have to pay or not? Since Rav Jehudah said, even into a field full of saffron, that means, one pays. Rebbi La said, since Rav Jehudah said, even into a field full of saffron, that means, one does not pay. But one cannot deviate more than necessary. Let us hear from the following: Rabban Gamliel and Rebbi Joshua were on the road [and stepped aside because of obstacles on the road] when they saw Jehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Jehudah ben Pappos, all whose deeds are done for Heaven’s sake.