groats

They may cover [drying] figs with straw. Rabbi Judah says: they may even be pile [the figs] up [in heaps]. Sellers of produce, clothing and [other] vessels may sell privately for the requirements of the festival. Trappers [of fish and birds], groats-makers and grist-millers may engage in their work privately for the requirements of the festival. Rabbi Yose says: they were strict upon themselves.

One who carries up to the roof bundles [of vegetables] or cakes of figs or garlic so as to keep them fresh, it does not come under the law of ‘if water be put’. All bundles [of vegetables] in the market places are unclean. Rabbi Judah declares them clean if they are fresh. Rabbi Meir said: Why did they declare them unclean? Only because of liquid from the mouth. All coarse and fine flours of the market places are unclean. Crushed wheat, groats, and pearl-barley are unclean everywhere.

If one had collected hallah [portions] with the intention of keeping them separate, but in the meantime they had become stuck together: Bet Shammai say: they are connected in the case of a tevul yom. But Bet Hillel say: they are not connected. Pieces of dough [of terumah] that had become stuck together, Or loaves that had become joined, or one who bakes a batter-cake on top of another batter-cake before it could form a crust in the oven, or the froth on the water that was bubbling, or the first scum that rises when boiling groats of beans, or the scum of new wine (r. Judah says: also that of rice): Bet Shammai say: they are connected in the case of a tevul yom. But Bet Hillel say: they are not connected. They agree [that they serve as connectives] if they come into contact with other kinds of uncleanness, whether they be of minor or major grades.

If one had collected pieces of hallah without the intention of separating them afterwards, or a batter-cake that had been baked on another after a crust had formed in the oven, or froth had appeared in the water prior to its bubbling up, or the second scum that appeared in the boiling of groats of beans, or the scum of old wine, or that of oil of all kinds, or of lentils, Rabbi Judah says: also that of beans; All these are defiled when touched by a tevul yom. And there is no need to say, [this is the case if touched] by other sources of uncleanness.

New Section. “But the sages say until midnight.” Rebbi Yasa in the name of Rebbi Yoḥanan: Practice follows the Sages. Rebbi Yasa commanded his colleagues: if you want to study Torah then you should recite the Shema‘ before midnight and then study. His words imply that the practice follows the Sages. His words imply that one may speak after Emet Weyaẓiv. It was stated: He who reads the Shema‘ in the synagogue during the morning service has fulfilled his duty; during the evening service he did not fulfill his duty. What is the difference between him who reads in the morning and him who reads in the evening? Rebbi Huna in the name of Rav Joseph: Why did they say, a man has to read the Shema‘ in his house in the evening? In order to make evil spirits flee. His words imply that one may not speak after Emet Weyaẓiv. The words of Rebbi Samuel ben Naḥmani say the same. When R. Samuel ben Naḥmani descended for the intercalation, he was received by Rebbi Jacob the groats miller. Rebbi Zeïra was hiding among the crates to hear how he read [the Shema‘]; he read it over and over again until he drifted away in sleep. What is the reason? Rebbi Aḥa and his father-in-law Rebbi Taḥlifa in the name of Rebbi Samuel bar Naḥmani (Ps. 4:5): “Tremble, do not sin, talk in your hearts on your couches and be silent, Selah.”

MISHNAH: They are trustworthy about wheat but not flour or bread. They are trustworthy about panicles of rice but not if it is either raw or cooked. They are trustworthy about beans but not bean groats, either raw or cooked. They are trustworthy about oil if they say it is from the tithe of the poor, but not if they say it is made from picked olives. They are trustworthy in regard to fresh vegetables but not for cooked ones except if it was a small amount, since it is the way of householders to bring out from their pans.

MISHNAH: Anything which sours, or spices, or creates dema‘ from heave, or is ‘orlah, or vineyard kilaim, is forbidden. The House of Shammai say, also it transmits impurity, but the House of Hillel say nothing transmits impurity unless it has at least the volume of a chicken egg. Dositheos from Kefar Etma was a student of Shammai. He said, I asked Shammai the Elder and he said, nothing transmits impurity unless it has the volume of a chicken egg. And why did they say, anything which sours, or spices, or creates dema‘, is restrictive if a kind is mixed with its own kind, but permissive or restrictive if a kind is mixed with another kind. How is that? Sourdough from wheat which fell into wheat dough and is enough to make the latter sour, whether it would qualify to be lifted by one in 100 or not qualify to be lifted by one in 100, is forbidden. If it does not qualify to be lifted by one in 100 it is forbidden whether it is enough to make the latter sour or not enough to make sour. Permissive or restrictive if a kind is mixed with another kind, how is that? If groats were cooked with lentils, if they can be tasted, whether they would qualify to be lifted by one in 100 or not qualify to be lifted by one in 100, are forbidden. If they cannot be tasted, whether they would qualify to be lifted by one in 100 or not qualify to be lifted by one in 100, are permitted.

Rebbi Jonah asked, why did we [not] state: If groats were cooked with rice? Our Mishnah follows him who holds that what gives a bad taste is permitted. But even he who holds that what gives a bad taste is permitted, here he will agree that it is forbidden.

If heave groats fell into profane lentils and can be tasted, if he added profane lentils they become permitted. How much does he have to add? A disagreement between Rebbi and Rebbi Ismael ben Rebbi Yose. In the opinion of Rebbi, one says until he adds for all of them. In the opinion of Rebbi Ismael ben Rebbi Yose, one says until he adds corresponding to what fell in. If groats were cooked with profane lentils and cannot be tasted, if he added profane groats, this kind awakes its own to make it forbidden. But this should not be stronger than libation wine! As you say regarding libation wine, you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. Here you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. That means, if he added groats, the heave is permitted.

If heave groats fell into profane lentils and can be tasted, if he added profane lentils they become permitted. How much does he have to add? A disagreement between Rebbi and Rebbi Ismael ben Rebbi Yose. In the opinion of Rebbi, one says until he adds for all of them. In the opinion of Rebbi Ismael ben Rebbi Yose, one says until he adds corresponding to what fell in. If groats were cooked with profane lentils and cannot be tasted, if he added profane groats, this kind awakes its own to make it forbidden. But this should not be stronger than libation wine! As you say regarding libation wine, you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. Here you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. That means, if he added groats, the heave is permitted.

If heave groats fell into profane lentils and can be tasted, if he added profane lentils they become permitted. How much does he have to add? A disagreement between Rebbi and Rebbi Ismael ben Rebbi Yose. In the opinion of Rebbi, one says until he adds for all of them. In the opinion of Rebbi Ismael ben Rebbi Yose, one says until he adds corresponding to what fell in. If groats were cooked with profane lentils and cannot be tasted, if he added profane groats, this kind awakes its own to make it forbidden. But this should not be stronger than libation wine! As you say regarding libation wine, you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. Here you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. That means, if he added groats, the heave is permitted.

If heave groats fell into profane lentils and can be tasted, if he added profane lentils they become permitted. How much does he have to add? A disagreement between Rebbi and Rebbi Ismael ben Rebbi Yose. In the opinion of Rebbi, one says until he adds for all of them. In the opinion of Rebbi Ismael ben Rebbi Yose, one says until he adds corresponding to what fell in. If groats were cooked with profane lentils and cannot be tasted, if he added profane groats, this kind awakes its own to make it forbidden. But this should not be stronger than libation wine! As you say regarding libation wine, you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. Here you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. That means, if he added groats, the heave is permitted.

Everybody agrees that a secondary vessel is permitted. What is the difference between a primary and a secondary vessel? Rebbi Yose said, here the hand rules, there the hand does not rule. Rebbi Jonah said, in neither case does the hand rule. But they forced distance for a primary vessel; they did not force distance for a secondary vessel. (Mishnah: “Into a pan or a pot which was taken off the fire boiling,” etc.) Rebbi Mana said, a pot of rice supports my father, a pot of groats supports my father, for you move them from place to place and they still are boiling hot.

“He who binds into sheaves.” Rebbi Samuel bar Sosartai asked, what are the derivatives of binding into sheaves? Rebbi Yose: I heard the reason following Rebbi Simeon from Rebbi Aḥa, but I do not remember what I heard. What about it? One who pounds rice, barley, groats, is liable because of threshing. He who spreads out ṣeli figs, raisins, מסוסלה, bucellata, is liable because of binding into sheaves. For anything involving food one is liable because of binding into sheaves, involving shells because of threshing.

HALAKHAH: It was stated: One allows him neither milk, nor eggs, nor cheese, nor fat meat, nor old wine, nor spiced wine, nor bean groats, nor lentils, Samuel said, nor citrus medica, nor anything which causes emission of semen. Nevertheless one was quoting for him the verse, if the Eternal does not build the house, etc. But was this not of the miracles which happened in the Temple? Rebbi Abun said, because of you shall not try. Rebbi Yose ben Rebbi Abun said, there in the first {Temple}, here in the second.

[“If it started to rain when is one permitted to leave,: etc,] Not only if it gets smelly but even if it could get smelly. Not only a cereal of groats but any dish. Just as one evacuates because of rain one evacuates because of a hot wind and because of mosquitoes. Rabban Gamliel entered and left the entire night; Rebbi Eliezer entered and left the entire night. One of Rebbi Mana’s students instructed a relative of the Patriarch: If he left, one does not importune him to return. He had not heard that Rabban Gamliel entered and left the entire night; Rebbi Eliezer entered and left the entire night.

HALAKHAH: “If somebody makes a vow to forbid himself anything made in a pot,” etc. What is made in its heat? For example split spelt, porridge, barley gruel, farina, rice, groats and mashed cereal.

MISHNAH: One who makes a vow to abstain from cabbage is forbidden cabbage shoot, from cabbage shoot he is permitted cabbage. From groats, he is forbidden groat soup but Rebbi Yose permits it; from groat soup he is permitted groats. From soup he is forbidden garlic but Rebbi Yose permits it; from garlic he is permitted soup.

MISHNAH: One who makes a vow to abstain from cabbage is forbidden cabbage shoot, from cabbage shoot he is permitted cabbage. From groats, he is forbidden groat soup but Rebbi Yose permits it; from groat soup he is permitted groats. From soup he is forbidden garlic but Rebbi Yose permits it; from garlic he is permitted soup.

“From cabbage, he is forbidden cabbage shoot,” etc. “From groats, he is forbidden groat soup,” only if most of it is groats. “From soup he is forbidden garlic,” only if most of it is garlic? In that case, you go after the taste, in the other after the main ingredient.

“From cabbage, he is forbidden cabbage shoot,” etc. “From groats, he is forbidden groat soup,” only if most of it is groats. “From soup he is forbidden garlic,” only if most of it is garlic? In that case, you go after the taste, in the other after the main ingredient.

MISHNAH: ‘That I shall not taste wheat or wheats: he is forbidden both flour and bread. ‘That I shall not taste groat or groats: he is forbidden both raw and cooked. Rebbi Jehudah says, ‘a qônām that I shall not taste groat or wheat’, he is permitted to chew them raw.

HALAKHAH: ‘That I shall not taste groat or groats, etc. It was stated: “Rebbi Jehudah says, ‘a qônām that I shall not taste a groat kernel,’ he is forbidden to chew and permitted soup. ‘That I shall not taste groats,’ he is forbidden soup and permitted to chew. ‘That I shall not taste a wheat kernel,’ he is forbidden to chew and permitted bread. ‘That I shall not taste wheats,’ he is forbidden bread and permitted to chew.

HALAKHAH: ‘That I shall not taste groat or groats, etc. It was stated: “Rebbi Jehudah says, ‘a qônām that I shall not taste a groat kernel,’ he is forbidden to chew and permitted soup. ‘That I shall not taste groats,’ he is forbidden soup and permitted to chew. ‘That I shall not taste a wheat kernel,’ he is forbidden to chew and permitted bread. ‘That I shall not taste wheats,’ he is forbidden bread and permitted to chew.

HALAKHAH: “This is your bill of divorce from today,” etc. If he overate on groats it is as if he died from that illness, hazelnuts alone and he did not get out of bed it is as if he did not die from that illness.

MISHNAH: Just as there is cheating in trade so there is cheating by words. One should not say to another: how much for this object, if he is not interested in buying. If somebody was a repentant sinner, one should not say to him: remember your earlier deeds. If somebody was the son of a proselyte, one may not say to him: remember the deeds of your forefathers, for it is written: “A sojourner you may neither cheat nor oppress, for you were sojourners in the Land of Egypt.” One does not mix produce, not even new with new; no need to say new with old. In truth they permitted to mix strong wine with weak since it improves it. One does not mix wine lees with wine but one delivers the lees with the wine. If water became mixed with somebody’s wine, he should not sell it in the store unless he declares it, and not to a trader for that one would only use it to trick people; at a place where they usually put water into the wine they may do so. The trader may buy from five threshing floors and put into one chest, wine from five wine presses and put into one barrel, on condition that he not intend to mix. Rebbi Jehudah says, a store owner should not distribute roasted kernels and nuts to children because he induces them to come to him, but the Sages permit. He should not reduce the price, but the Sages say, may he be remembered as a benefactor. He should not clean the groats following Abba Shaul, but the Sages permit it. However, they agree that he may not clean the upper layer of the chest since that gives a dishonest impression. One may not put makeup on humans, animals, or vessels.

Is not rice a cooked dish? And lo, there is a teaching ; The following are cooked dishes : grist, groats, fine flour, split grain, barley-meal and rice!