halakhah

It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sages], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs.

Rabbi Eliezer says: a piece of ground [large enough to plant] one fourth of a kav is liable for peah. Rabbi Joshua says: it must [be large enough] to grow two seahs. Rabbi Tarfon says: it must be six by six handbreadths. R. Judah ben Batera says: [it must be large enough] for a sickle to cut at least two handfuls and the halakhah is according to his words. Rabbi Akiva says: any size of land is liable for peah and for first-fruits, and [is sufficient] for the writing of the prozbul, and also to acquire through it movable property by money, by deed, or by a claim based on undisturbed possession.

Peah is given from [the crop] while it is still connected with the soil. But in the case of hanging vine-branches and the date-palm, the owner brings down [the fruit] and distributes it among the poor. Rabbi Shimon says: the same applies to smooth nut trees. Even if ninety-nine [of the poor] say [to the owner] to distribute it and one says to leave it in the field, this latter is listened to, since he spoke in accordance with the halakhah.

With hanging vine-branches and date-palm trees it is not so; even if ninety-nine [of the poor] say [to the owner] to leave it in the field and one says to distribute it, this latter is listened to, since he spoke in accordance with the halakhah.

A vineyard that has been [partly] ruined: if it is still possible to harvest ten vines within a bet seah, and they are planted according to halakhah, behold this is called a “poor vineyard.” A vineyard planted in a mixed-up manner, if there remains an alignment of [one line of] two parallel [vines] opposite [a line of] three [vines], it constitutes a vineyard, but if not it is not a vineyard. Rabbi Meir says: since it is in appearance like a vineyard [in general], it is a vineyard.

If he does not recognize [any tree or fence], or if he is not familiar with the halakhah, and said, “Let my present position be my Shabbat place”, his position acquires for him the right of movement two thousand cubits in any direction. In a circle, the words of Rabbi Hanina ben Antigonus. But the sages say: the distances are square, in the shape of a square tablet, so that he may gain the area of the corners.

An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females.

An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females.

Rabbi Eliezer said in the name of Rabbi Joshua: for every defilement [conveyed] by a corpse on account of which a nazirite must shave, people are liable for entering the sanctuary, and for every defilement [conveyed] by a corpse on account of which a nazirite does not shave, people are not liable for one entering the sanctuary. Rabbi Meir said: such [defilement] should not be less serious than [defilement through] a dead creeping thing. Rabbi Akiba said: I argued in the presence of Rabbi Eliezer: Now if on account of a barley-corn’s bulk of bone which does not defile a man by overshadowing, a nazirite shaves should he touch it or carry it, then surely a quarter-log of blood which defiles a man by overshadowing, should cause a nazirite to shave should he touch it or carry it? He replied: What is this Akiva! We do not make here an ‘all the more so’ (a kal vehomer) argument. When I afterwards went and recounted these words to Rabbi Joshua, he said to me, “You spoke well, but thus they have ruled the halakhah.”

If a man said to two people, “Give a get to my wife”, or to three people, “Write a get and give it to my wife”, they must write it and give it. If he said to three persons, “Give a get to my wife”, they may tell others to write the get because he has made them into a court, the words of Rabbi Meir. And this is the halakhah which Rabbi Hanina a man of Ono brought from prison: “I have received a tradition that if a man says to three persons, ‘Give a get to my wife’, they may tell others to write it, because he has made them into a court. Rabbi Yose said: We said to the messenger, we also have a tradition that even were he to say to the great court in Jerusalem, ‘Give a get to my wife’, they must learn [to write] and write the get and give it. If a man says to ten persons, “Write a get”, one writes, and two sign as witnesses. [If he said,] “All of you write”, one writes and all sign. Therefore, if one of them dies, the get is invalid.

And why do they record the opinion of a single person among the many, when the halakhah must be according to the opinion of the many? So that if a court prefers the opinion of the single person it may depend on him. For no court may set aside the decision of another court unless it is greater than it in wisdom and in number. If it was greater than it in wisdom but not in number, in number but not in wisdom, it may not set aside its decision, unless it is greater than it in wisdom and in number.

Rabbi Joshua said: I have received a tradition from Rabban Yohanan ben Zakkai, who heard it from his teacher, and his teacher [heard it] from his teacher, as a halakhah [given] to Moses from Sinai, that Elijah will not come to pronounce unclean or to pronounce clean, to put away or to bring near, but to put away those brought near by force and to bring near those put away by force. The family of Beth Tzriphah was on the other side of the Jordan and Ben Zion put it away by force; and yet another family was there, and Ben Zion brought it near by force. It is such as these that Elijah will come to pronounce unclean or to pronounce clean, to put away or to bring near. Rabbi Judah says: to bring near, but not to put away. Rabbi Shimon says: to conciliate disputes. And the Sages say: neither to put away nor to bring near, but to make peace in the world, for it is said, “Behold I send to you Elijah the prophet”, etc., “and he shall turn the heart of the fathers to the children and the heart of the children to their fathers” (Malachi 3:23-2.

Rabbi Eliezer Hisma said: the laws of mixed bird offerings and the key to the calculations of menstruation days, these are the body of the halakhah. The calculation of the equinoxes and gematria are the desserts of wisdom.

One who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, is obligated to treat him with honor; for so we find with David, king of Israel, who learned from Ahitophel no more than two things, yet called him his master, his guide and his beloved friend, as it is said, “But it was you, a man mine equal, my guide and my beloved friend” (Psalms 55:14). Is this not [an instance of the argument] “from the less to the greater” (kal vehomer)? If David, king of Israel who learned from Ahitophel no more than two things, nevertheless called him his master, his guide and his beloved friend; then in the case of one who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, all the more so he is under obligation to treat him with honor. And “honor’” means nothing but Torah, as it is said, “It is honor that sages inherit” (Proverbs 3:35). “And the perfect shall inherit good” (Proverbs 28:10), and “good” means nothing but Torah, as it is said, “For I give you good instruction; do not forsake my Torah” (Proverbs 4:2).

One who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, is obligated to treat him with honor; for so we find with David, king of Israel, who learned from Ahitophel no more than two things, yet called him his master, his guide and his beloved friend, as it is said, “But it was you, a man mine equal, my guide and my beloved friend” (Psalms 55:14). Is this not [an instance of the argument] “from the less to the greater” (kal vehomer)? If David, king of Israel who learned from Ahitophel no more than two things, nevertheless called him his master, his guide and his beloved friend; then in the case of one who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, all the more so he is under obligation to treat him with honor. And “honor’” means nothing but Torah, as it is said, “It is honor that sages inherit” (Proverbs 3:35). “And the perfect shall inherit good” (Proverbs 28:10), and “good” means nothing but Torah, as it is said, “For I give you good instruction; do not forsake my Torah” (Proverbs 4:2).

The [absence of the] bull, or the rams, or the lambs or the goat does not invalidate the bread, neither does the [absence of the] bread invalidate them. The [absence of the] bread invalidates the lambs, but the [absence of the] lambs does not invalidate the bread, the words of Rabbi Akiva. Rabbi Shimon b. Nanas said: it is not so, but rather the [absence of the] lambs invalidates the bread, while the [absence of the] bread does not invalidate the lambs; for so we find that when the Israelites were in the wilderness for forty years they offered the lambs without the bread, therefore now too they may offer the lambs without the bread. Rabbi Shimon said: the halakhah is according to the words of Ben Nanas but not for the reason he stated; for every offering stated in the Book of Numbers was offered in the wilderness, but not every offering stated in the book of Leviticus was offered in the wilderness; however, when they came into the land of Israel they offered both kinds. Why then do I say that the lambs may be offered without the bread? Because the lambs render themselves permissible without the bread, whereas bread without lambs, there is nothing that renders it permissible.

All movable things convey uncleanness when they are of the thickness of an ox-goad. Rabbi Tarfon said: May I [see the] demise of my sons if this is [not] a demised halakhah which someone heard and misunderstood. For a farmer was passing by and over his shoulder was an ox-goad, and one end overshadowed a grave. He was declared unclean on account of vessels that were overshadowing a corpse. Rabbi Akiva said: I can fix [the halakhah] so that the words of the sages can exist [as they are]: All movable things convey uncleanness to come upon a person carrying them, when they are of the thickness of an ox-goad; Upon themselves when they are of whatever thickness; And upon other men or vessels [which they overshadow] when they are one handbreadth wide.

All movable things convey uncleanness when they are of the thickness of an ox-goad. Rabbi Tarfon said: May I [see the] demise of my sons if this is [not] a demised halakhah which someone heard and misunderstood. For a farmer was passing by and over his shoulder was an ox-goad, and one end overshadowed a grave. He was declared unclean on account of vessels that were overshadowing a corpse. Rabbi Akiva said: I can fix [the halakhah] so that the words of the sages can exist [as they are]: All movable things convey uncleanness to come upon a person carrying them, when they are of the thickness of an ox-goad; Upon themselves when they are of whatever thickness; And upon other men or vessels [which they overshadow] when they are one handbreadth wide.

Rabbi Eliezer says: there are four types of women for whom it suffices [to reckon] their [period of uncleanness from] the time [of their discovering the flow]. A virgin, A pregnant woman, A nursing woman; And an old woman. Rabbi Joshua says: I have only heard [the ruling applied to] a virgin, but the halakhah is in agreement with Rabbi Eliezer.

HALAKHAH: When does one start to read the Shema in the evening?. We have stated: “From the time that the priests enter to eat their Terumah”. Rebbi Ḥiyya stated: “From the time that people enter their houses Friday evening to eat their meal.” We have stated: “Their opinions are almost identical.” Come and see: “From the time that the priests enter to eat their Terumah” is still daylight and the stars start to appear, “from the time that people enter their houses Friday evening to eat their meal” is one or two hours into the night. You want to say that the two opinions are almost identical? Rebbi Yose said: Explain it by people in hamlets who usually leave the roads when there still is some daylight because they are afraid of wild beasts.

HALAKHAH: So is the Mishnah: Between its dark blue and its white. What is the reason of the Rabbis? (Num. 15:39) “You shall see it”, from what is close to it. What is the reason of Rebbi Eliezer? “You shall see it”, that it should be recognizable among colors.

HALAKHAH: They of the school of Hillel are able to explain both parts of the verse. How do those of the school of Shammai explain “when you sit in your house or go on the road”? “When you sit in your house”, to exclude those who are occupied with other religious commandments, “or go on the road” to exclude bridegrooms.

HALAKHAH: In the name of Rebbi Yoḥanan: The words of the scribes are related to the words of Scripture and are pleasant like the words of Scripture. (Song of Songs 7:10) “Your throat is like the good wine”; Simeon ben Abba in the name of R. Yoḥanan: The words of the scribes are related to the words of Scripture and are more pleasant than the words of Scripture. (Song of Songs 1:2) “Since your friendship is better than wine”; Rebbi Abba bar Cohen in the name of Rebbi Judah ben Pazi: You can know that the words of the scribes are more pleasant than those of Scripture because if Rebbi Tarphon did not recite at all he would have transgressed only a positive commandment. But because he transgressed the words of the school of Hillel he should have suffered death since it says: (Proverbs 10:8) “He who breaches a fence will be bitten by a snake.”

HALAKHAH: Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Because of (Jos. 1:8): “You should think about it day and night”, that the thinking of day and night should be equal. Rebbi Yose bar Rebbi Abin in the name of Rebbi Joshua ben Levi: Because of (Ps. 119:164): “Seven times a day I praise You for Your just laws.” Rebbi Nachman in the name of Rebbi Mani: Everybody who keeps “seven times a day I praise you” is as if he kept also “you should think about it day and night”.

HALAKHAH: Even though he entered high office he lived long. This means that high office shortens one’s life.

HALAKHAH: Rebbi Abba said: This means that benedictions do not prevent.

HALAKHAH: Rebbi Levi said, the reason of Rebbi Yehudah: (Num. 15:41) “I am the Eternal, your God”, and it is written (Jer. 10:10) “But the Eternal is the true God”.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Yoḥanan: Why did they say, a man puts on tefillin, recites the Shema‘ and prays? So that he first should accept upon himself the Kingdom of Heaven completely. Rav said, one reads the Shema‘, puts on tefillin, and prays. A baraita of Rav himself disagrees with him: “If somebody was occupied with a dead person in his grave and the time for the recital of Shema‘ arrived, he should move to a pure place, put on tefillin, recite the Shema‘, and pray”. Does not the Mishnah support Rav: “In order that one should accept the Kingdom of Heaven before he accepts the yoke of the commandments”?

HALAKHAH: Rav said: practice follows both of them for leniency. If it were not so, what could one say? An anonymous statement and Rebbi Yose, practice follows the anonymous. Rebbi Yose and Rebbi Yehudah, practice follows Rebbi Yose. So why does Rav have to say, practice follows both of them for leniency? Because he had heard Rebbi Ḥiyya formulating it in the name of Rebbi Meïr, he has to say that practice follows both of them for leniency.

HALAKHAH: So is the Mishnah: The hourly workers read on top of a tree and the professionals on top of a wall in construction.

HALAKHAH: Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar the son of Rebbi Yannai: This means that it is permitted to start sexual relations on the Sabbath. Rebbi Ḥaggai said before Rebbi Yose: Explain it for a widow where he does not make a wound. He answered him: Did we not formulate “Four nights?” Can you say four nights for a widow?

HALAKHAH: Who stated that the mourner is forbidden to take a bath during the entire seven days? Rebbi Nathan. Something happened to Rebbi Ammi, he asked Rebbi Ḥiyya bar Abba who instructed him “all seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent Rebbi Abba bar Cohen to Rebbi Aḥa; he said to him: Rebbi, did you not so teach us that something happened to Rebbi Ammi, he asked Resh Laqish who instructed him “all seven days following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Resh Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rebbi Oshaya, he asked the rabbis and they forbade it.

HALAKHAH: Hence, about unrelated freed men one accepts condolences? So is the Mishnah: one does not accept condolences for slaves.

HALAKHAH: It was stated: In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him. In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.

HALAKHAH: It was stated: “And from tefillin.”A mourner may not put on tefillin on the first day; on the second day he puts on tefillin and when new faces appear during the seven days of mourning he takes them off; these are the words of Rebbi Eliezer. Rebbi Joshua says: On the first and second days he does not put on tefillin; on the third day he puts on tefillin and if new faces come he does not take them off. If he does not put on tefillin even on the second day, why is it necessary to mention “anyone whose dead is lying before him”? Because he stated the one he stated the other.

HALAKHAH: It is stated: “One does not take the dead for burial close to the recitation of the Shema‘ unless one does it one hour in advance or one hour afterwards, so that they may recite and pray.” But did we not formulate: “When they buried the deceased and returned”? Explain it for those who thought that they have a free period but they did not have a free period.

HALAKHAH: Women from where? (Deut. 11:19) “You must teach them to your sons.” To your sons but not to your daughters.

HALAKHAH: What does he think of? The benedictions.

HALAKHAH: The Mishnah refers to someone in public, but if he is alone he interrupts following Rebbi Meïr. But following Rebbi Yehudah he does not interrupt even when alone, on condition that he have no water to immerse himself. But if he has water to immerse himself even Rebbi Yehudah agrees that he must interrupt.

HALAKHAH: So far the person with gonorrhea who had an emission of semen; is it good for anything if the person immerses himself who had an emission and afterwards has an episode of gonorrhea? We hear it from this: “The woman who started menstruating while having intercourse needs immersion, but Rebbi Yehudah frees her.”

HALAKHAH: It is written (Deut. 11:13) “To love the Eternal, your God, and to work for Him with all yor heart and all your soul,” does there exist work in the heart? This refers to prayer. And so it says (Dan. 6:17): “Your God, whom you serve permanently, may rescue you.” Is there any service in Babylonia? This refers to prayer.

HALAKHAH: What does he say when he enters? May it be Your pleasure, o Eternal, my God and God of my fathers, that I should not be offended by my colleagues and my colleagues should not be offended by me; that we should not declare impure that which is pure, nor declare pure what is impure; that we should not forbid that which is permitted, nor permit what is forbidden and I would be ashamed in this world and the world to come. What does he say when he leaves? I thank You, o Eternal, my God and God of my fathers, that You ordained my lot with those who sit in the house of study and in synagogues and You did not ordain my lot in theaters and circuses. For I toil and they toil, I am diligent and they are diligent. I toil to inherit the Garden of Eden, but they toil for the pit of destruction as it is said (Ps. 16:10): “Certainly, You will not abandon my soul to the pit, You will not let Your pious ones see destruction.”

HALAKHAH: And why 18? Rebbi Joshua ben Levi says, corresponding to the 18 psalms that are written from the start of Psalms to (Ps. 20:2): “May the Lord listen to you on the day of need.” If somebody would say to you they are 19, tell him (Ps. 2:1) “Why are the Gentiles in upheaval” is not in the count. From here they said that one who prayed and was not answered needs to fast. Rebbi Mana said, a hint that a Torah student must say to his teacher: May your prayers be answered.

HALAKHAH: “Rebbi Eliezer says: If one makes his prayer fixed, his prayer is not supplication.” Rebbi Abbahu in the name of Rebbi Eleazar: Only that one should not be like one who reads a letter. Rebbi Aḥa in the name of Rebbi Yose: One has to say something new every day. Aḥitophel used to say three new prayers every day. Rebbi Zeïra said: Any time that I was trying to do that, I was committing errors. Therefore, one has only what Rebbi Abbahu said in the name of Rebbi Eleazar: Only that one should not be like one who reads a letter. Rebbi Eleazar used to say a new prayer every day. Rebbi Abbahu used to recite a new benediction every day.

HALAKHAH: It has been stated: One who was riding on a donkey, if he has somebody to hold his donkey, he should descend and pray on the ground, otherwise he should pray where he is. Rebbi says, in any case he should pray where he is because then his mind will be at peace. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

HALAKHAH: Rebbi Bibi in the name of Rebbi Ḥana: Practice follows Rebbi Yehudah who said in the name of Rebbi Eleazar ben Azariah. What we know of Samuel means the same; for Samuel said: I never prayed Musaph except once when the son of the Resh Galuta died and there was no public prayer, then I prayed.

HALAKHAH: Rebbi Jeremiah in the name of Rebbi Abba: Prayer is forbidden to him who comes from a trip. What is the reason? (Is. 51:21) “Listen to that, poor woman, drunk and not from wine.” Rebbi Zeriqan, Rebbi Yoḥanan in the name of Rebbi Eliezer, son of Rebbi Yose the Galilean: Prayer is forbidden to one in pain; is that not our verse: “Listen to that, poor woman, drunk and not from wine”?

HALAKHAH: Just as the resurrection of the dead brings life to the world, so rains bring life to the world. Rebbi Ḥiyya bar Abba understood it from here (Hos. 6:2–3): “He will resurrect us after two days, on the third day He will raise us up and we shall live before Him. We shall know, we shall pursue to know the Eternal, like morning his appearance is well-based.”

HALAKHAH: Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached over a bird’s nest but did not reach this man! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest. Some Tannaïm formulate “over”, some Tannaïm formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said: They do not act well who declare the measures of the Holy One, praise to Him, to be mercy. And those who translate (Lev. 22:21) “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare the measures of the Holy One, praise to Him, to be mercy.

HALAKHAH: It was stated: He who recites the blessings for the Shema‘, he who stands before the ark, he who lifts his hands, he who reads in the Torah, he who recites Haphtarah from the prophets, and he who recites any blessing for obligations spelled out in the Torah, should not recite Amen after his own benediction. If he answered, he is uncivilized. Some Tannaïm have stated: he is uncivilized; and some Tannaïm have stated: he is wise. Rav Ḥisda said: He who said “he is wise” refers to him who answers at the end, but he who says “he is uncivilized” refers to him who answers every single benediction.

HALAKHAH: Rav Aḥa bar Jacob said, only at “Forefathers.”

HALAKHAH: It is written (Ps. 24:1): “The Eternal’s are the earth and what is in it, the dry land and its inhabitants.” He who profits from the world commits larceny until good deeds will permit him. Rebbi Abbahu said, it is written (Deut. 22:9) “Lest the fullness of the seed that you sow and the yield of the vineyard should be forbidden.” The entire world and its contents are like a vineyard. What is its redemption? The benediction. Rebbi Ḥizqiah, Rebbi Abun in the name of Rebbi Simeon ben Laqish: (Ps. 16:2) “Say to the Eternal, You are my Master, my good is only with You.” If you ate and recited the benedictions then it is as if you ate from your own. Another explanation: “My good is בל with you”, I am feeding My goodness to your body. Another explanation: “My good is בל with you”, all good things may be mixed together and come to you. Rebbi Aḥa said, what is “only with you?” I shall not bring any good things to the world without you. As it is said (Gen. 41:44) “Without you nobody may lift his hand.” Rebbi Ḥiyya stated: (Lev. 19:24) “Holy for praises”, this shows that it needs benediction before and after. From here did Rebbi Aqiba say that nobody should taste anything before he gives praise.

HALAKHAH: Rebbi Ḥizqiah in the name of Rebbi Jacob bar Aḥa: This is Rebbi Yehuda’s since Rebbi Yehudah makes trees like straws. Rebbi Yose said, it is everybody’s opinion since fruits of a tree are also fruits of the soil but fruits of the soil are not fruits of the tree. Rav Huna said, except for bread and wine. The Mishnah (6:1) says so: Except for wine because on wine one says “Creator of the fruit of the vine;” except for bread because on bread one says “He Who produces bread from the earth.”

HALAKHAH: If his wine turned sour, he recites “praise to the True Judge”. When he consumes it, he recites “that all was by His word.” If he sees a locust, he recites “praise to the True Judge”. When he consumes it, he recites “that all was by His word.” If he sees fallen fruit, he recites “praise to the True Judge”. When he consumes it, he recites “that all was by His word.”

HALAKHAH: Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards, everybody agrees that if among them one is of the Seven Kinds, that is the one over which he recites the benediction. Rebbi Abba said, he has to recite a benediction at the end. Rebbi Yose said, the statement of Rebbi Abba disagrees with Rebbi Joshua ben Levi since Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards everybody agrees that if among them is one of the Seven Kinds, that is the one over which he recites the benediction; but Rebbi Abba said, he has to recite a benediction at the end. If he did not recite a benediction at the end it became an accessory and we have stated there (Mishna 7): “In every situation where there is a main course and side dishes, one recites the benediction for the main course and thereby frees the side dishes.”

HALAKHAH: Rav Ḥisda said, we stated only “if one recited the benediction on wine before the meal, he also covers wine after the meal”, but if one recited the benediction for wine during the meal, he did not cover the wine after the meal. There they say, even if one recited the benediction on wine before the meal, he did not cover wine after the meal. But did we not state “if one recited the benediction on wine before the meal, he also covers wine after the meal”? Rav Huna and Rebbi Joshua ben Levi, one of them said, if he drank spiced wine, the other one said, if he drank wine after the bath.

HALAKHAH: Rebbi Joshua ben Levi said, the Mishnah deals with a party for circumcision. Hence, it does not apply to a man in his own house. Rebbi Ḥiyya stated, even a man in his own house.

HALAKHAH: Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The Mishnah was from before they learned royal meals and at a place where the salted fish is the main food, but at a place where salted fish is not the main food that does not apply. Rav Jeremiah in the name of Rav, pitta bread and morsels, one recites on the morsels at a place where the morsels are the main food. But at a place where morsels are not the main food that does not apply. Rebbi Simon in the name of Rebbi Simeon ben Laqish, šeqizmi and bread, one recites on the šeqizmi at a place where the šeqizmi are the main food. But at a place where šeqizmi are not the main food that does not apply.

HALAKHAH: Rebbi Simon, Rebbi Thaddeus, in the name of Rebbi Hoshaia: If one ate East of a fig tree and then changed to West of it to eat, he must make a benediction. Abba bar Rav Huna said: old wine, new wine, he has to recite a benediction. Change of wine he does not have to make a benediction. Change of place he has to make a benediction. If he took his mind off it is equal to change of place. Rebbi was reciting a benediction on any wine amphora that he was opening. What did he say? The old Rebbi Isaac in the name of Rebbi: “He Who is good and does good.” When Rebbi Aqiba was making a marriage feast for his son Simeon, he said a benediction over every wine amphora that he opened and said: “Good wine for the rabbis and their students.”

HALAKHAH: Here it has been said “they are not allowed to split” and here it has been said “they are required to ‘invite’ ”. Samuel said, one is at the start and one is at the end. What means “beginning” and what means “end”? Two Amoraïm; one said if they decided to eat together that is the start, when they ate the volume of an olive that is the end. But the other one said, if they ate the volume of an olive that is the start, when they finished their meal that is the end.

HALAKHAH: Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Shaul in the name of Rebbi: One makes a minor an appendix for ten. But did we not state: One does not investigate a minor? Rebbi Yose said, one confirms Rebbi Simon, Rebbi Ḥanina, Rebbi Simon in the name of Rebbi Joshua ben Levi: it is needed for two minors; if he is a minor, one considers him doubtful, if he is doubtful, one considers him certain. Rebbi Yehudah ben Pazi in the name of Rebbi Yose: nine that look like ten, does one “invite” only those that are certain? Also if a minor was among them?

HALAKHAH: Clarification. Rebbi Zeïra, Rebbi Jacob bar Aḥa, Rebbi Ḥiyya bar Abba, and Rebbi Ḥanina the colleague of the rabbis, were sitting and eating together. Rebbi Jacob bar Aḥa took the cup and said “let us praise”, he did not say: “praise!”. Rebbi Ḥiyya bar Abba asked him, why did you not say “praise!” He said to him, did we not state: “One does not insist on the formulation. Whether he says ‘let us praise’, or he says ‘praise!’, one does not criticize him, but the pedants criticize him for that.” Rebbi Zeïra felt badly that Rebbi Jacob bar Abba had called Rebbi Ḥiyya bar Abba a pedant.

HALAKHAH: It was stated: If one was eating sitting down on Sabbath and forgot and did not mention Sabbath, Rav said: he must repeat, and Samuel said: he need not repeat.

HALAKHAH: Rebbi Jonah and Rebbi Abba bar Zamina in the name of Rebbi Zeïra: For two houses, there is a problem.

HALAKHAH: What is the reason of the House of Shammai? The Sanctification of the Day causes the wine to be served; he was obligated for the Sanctification of the Day before the wine was served. What is the reason of the House of Hillel? The wine causes the Sanctification of the Day to be recited. Another explanation: The wine is frequent, Sanctification is less frequent.

HALAKHAH: What is the reason of the House of Shammai? The fluids on the back of the cup should not become impure from his hands and in their turn defile the cup.

HALAKHAH: The Mishnah deals with a table of marble or one of parts screwed together that cannot become impure. What is the reason of the House of Shammai? That the fluids on the towel should not become impure from the pillow and in turn defile his hands.

HALAKHAH: What is the reason of the House of Shammai? Because of loss of food. But what is the reason of the House of Hillel? If the waiter is intelligent he removes the leftovers, even less than the volume of an olive; then one may wash his hands and after that sweep the house.

HALAKHAH: It was stated: “Rebbi Yehudah said, the house of Shammai and the house of Hillel did not disagree that Grace comes first and Havdalah at the end. They disagree only over light and spices because the House of Shammai say spices and afterwards light, but the house of Hillel say light and afterwards spices.” Rebbi Abba and Rav Yehudah: Practice follows him who says spices and afterwards light.

HALAKHAH: Rebbi Jacob stated before Rebbi Jeremiah: One recites a benediction over spices of Gentiles. How can he disagree? Uphold it for someone who burns spices in front of his store.

HALAKHAH: Rebbi Justus bar Shunem said: Two Amoraïm, one proposed the reason of the House of Shammai and the other proposed the reason of the House of Hillel. He who proposed the reason of the House of Shammai: If he had forgotten there a wallet full of precious stones and pearls, would he not go back and retrieve his wallet? Here also, let him return to his place and recite Grace. He who proposed the reason of the House of Hillel: A worker who worked at the top of a date palm or at the bottom of a cistern, would one bother him to return and recite Grace? No, he should recite at the place where he remembers. So here also, he should recite at the place where he remembers.

HALAKHAH: Rebbi Abba said: Because it is a very short benediction, he might forget and drink. But here, he connects everything with the cup of wine and will not forget.

HALAKHAH: The Mishnah deals with wonders of Israel. But for wonders of a single person that happened to him, one does not have to recite a benediction.

HALAKHAH: Bar Kappara stated: One blows the shofar because of an earthquake.

HALAKHAH: “If one built a new house or bought new garments, etc.” Rebbi Ḥiyya bar Abba said: Not only new ones, but even used ones if they are new for him. Rebbi Jacob bar Zavdi said in the name of Rebbi Ḥiyya bar Abba: If he bought [a garment], he says: “Praise to Him Who made us live, preserved us, and let us reach this time.” If it was given to him, he says: “Praise to Him Who is good and does good.” Rebbi Abba, father of Rebbi Abba Mari, in the name of Rebbi Aḥa: If he bought, he says: “Praise to Him Who let us reach this time.” If it was given to him, he says: “Praise to Him Who is good and does good.” If he wears the garment, he says: “Praise to Him Who clothes the naked.”

HALAKHAH: “He who enters a fortified place says two prayers, one when he enters and one when he leaves.” What does he say when he enters? May it be Your pleasure, o Eternal, my God and God of my fathers, that You will bring me into this fortress for peace. When he leaves, he says: May it be Your pleasure, o Eternal, my God and God of my fathers, etc. “Ben Azai said four, two when he enters and two when he leaves.” When he is about to enter, he says: May it be Your pleasure, o Eternal, my God and God of my fathers, that You will bring me into this fortress for peace. After he entered, he says: I thank You, o Eternal, my God and God of my fathers, that I entered in peace; so may it be Your pleasure that You will lead me out of it for peace. When he wants to leave, he says: May it be Your pleasure, o Eternal, my God and God of my fathers, that You will lead me out from this fortress in peace. When he left, he says: I thank You, o Eternal, my God and God of my fathers, that You made me leave in peace; so may it be Your pleasure that You will lead me to my house for peace (or, to place X for peace.) That means, if it is inhabited by Gentiles, but if it is inhabited by Jews, he does not have to recite the benedictions. But if it was a place where they kill, even in a Jewish dwelling he must recite the benediction.

HALAKHAH: Rebbi Berekhia in the name of Rebbi Levi: Because of (Ps. 92:5) “You are always exalted, o Eternal!” Your position is always the strongest. Usually in the world, if a king of flesh and blood sits in judgment, if he dismisses, everybody acclaims him; if he sentences to execution, everybody says bad things about him since he is sweeping in his sentences. But the Holy One, praise to Him, is not so, rather: “You are always exalted, o Eternal!” Your position is always the strongest.

HALAKHAH: Rebbi Benjamin ben Levi said: Rebbi Isaac and Rebbi Immi were sitting and asking: Why did they not state terumah with these? Rebbi Immi said, because of the disagreement. Rebbi Yose said, one may declare one’s entire field first fruits but one may not declare one’s entire field terumah. They objected: Look, it mentions peah, but nobody may make his entire field peah, but it was stated! Rebbi Yose said: The cutting of the first ear is compared to smoothing. Before he cut the first ear, the field was not obligated for peah. After he cut the first ear, the entire field became obligated for peah and if he then wants to declare his entire field as peah he may do so. But here, before he smoothed his grain heap, the heap was not obligated for terumah. When he wants to declare his entire heap as terumah, he may not do so since we have stated there (Ḥallah 1:9): “He who says: My whole threshing floor shall be terumah or my entire dough shall be ḥallah did not say anything unless he reserves part of it.”

HALAKHAH: It was stated: One does not say to him, bring camels and load up. The baraita speaks if he wants to give more than the measure, but if he gives according to the measure then one says to the poor to bring camels and load up. If his field is large and the poor few, he gives according to the field. His field is small and the poor many, he gives according to the poor. Rebbi Simeon explained two things to make it easy for the owner: If his field is large and the poor few, he gives according to the poor; if his field is small and the poor many, he gives according to the field. The Mishnah does not say so, but “everything is according to the size of the field, the poor, and the humility (yield).”

HALAKHAH: “One may give peah from the head of the field and from its middle.” Rebbi Yose in the name of Rebbi Simeon bar Laqish: (Lev. 19:9) “And at your harvesting,” why does the verse have to say “to harvest”? Even if he has still more to harvest. Rebbi Jonah in the name of Rebbi Simeon bar Laqish: (Lev. 19:9) “And at your harvesting,” why does the verse have to say “to harvest”? One for the beginning and one for the end. Rebbi Yose in the name of Rebbi Joshua ben Levi: (Lev. 19:9) “And at your harvesting,” why does the verse have to say “to harvest”? One for sacred property and one for private persons. Rebbi Yudan asked, do not coins redeem sacred property only when it is cut; maybe when it is standing? Rebbi Ḥaninah said, you should not say that harvest of sacred property should be treated like harvest of a private person.

HALAKHAH: (Lev. 19:9) “And at your reaping,”not only reaping; from where do we add plucking? The verse says “to harvest.” From where do we add uprooting? The verse says “your harvest.” Not only grain, from where do we add legumes? The verse says “in your land.” From where do we add trees, the verse says “your field.”

HALAKHAH: Rebbi Yose, Rebbi Jacob bar Zabdi in the name of Rebbi Abbahu, Rebbi Nehemiaḥ bar Uqban turned it in the name of Rebbi Joḥanan: If someone separated first fruits from a smoothed heap, it is free from the great terumah. Rebbi Ḥaggai said before Rebbi Yose: Does not the Mishnah say so: “Forever he gives peah and it is free from tithes until he smoothes.” Hence, if he smoothed he is obligated, but this does not apply to terumah? It should say that he also is obligated for first fruits even though he did not smooth yet! But he is the one who said this: “Why are they called firstlings? Because they are first before everything else.” And anything which precedes something else, the latter is obligated for it.

HALAKHAH: “The following separate regarding peah.” Because it has been said (Lev. 19:9, 23:22): “Your field,” that he should not give from one field for another.

HALAKHAH: They wanted to say that there is no disagreement. It was found stated: “A permanent irrigation canal separates”

HALAKHAH: “Everything separates for seeds.” What is pressing down? It rises while pressing as in a mortar or must it press down on the fence? From the text “hair was pressing down,” the fence does not press. That means it presses down on the fence.

HALAKHAH: If he cut half the fine wheat and half the coarse wheat to process them together and then he changed his mind and processed them separately he cannot give from the fine wheat for the coarse either the first time or at the end. If he cut half the fine wheat and half the coarse wheat to process them separately and then he changed his mind and processed them together, he may give from the fine wheat at the end for the coarse wheat at the end, from the fine wheat the first time for the coarse wheat the first time. He gives from fine wheat for fine wheat if he finished harvesting his field, but if he did not finish harvesting, he may not give even from fine wheat for fine wheat. If he cut half the fine wheat and all the coarse wheat to process them together and he changed his mind and processed them separately then he gives from the fine wheat for the fine wheat and all the coarse wheat is exempted.

HALAKHAH: The Mishnah, if they cut for themselves, but if they cut for a Jew it is obligated. And we have formulated regarding this: One does not hire Gentile workers because they do not know about gleanings.

HALAKHAH: We have stated: “between olive trees.” In the House of Rebbi they stated “between fruit trees.” Our Mishnah needs the one of the House of Rebbi and that of the House of Rebbi needs our Mishnah. If we had stated, but not the House of Rebbi, we would say that it said only “between olive trees”, which in themselves are subject to peah, but for those which are free from the obligation of peah even the House of Shammai will agree that he gives one peah for all of them. Hence, our Mishnah needs that of Rebbi. Or if there were the declaration of the House of Rebbi but we had not stated ours, we would say that it refers only to those which are between trees free from the obligation of peah, but for trees which in themselves are subject to peah even the House of Hillel will agree that he gives peah from each single one. Hence, both our Mishnah and the baraita of the House of Rebbi are needed.

HALAKHAH: It is stated: “In patches it is obligated at the beginning and at the end.” What is “in patches?” Rebbi Jeremiah said, just as we have stated: “He who rips out moist onions for the market and keeps dry ones for storage.” Rebbi Yose said, for example nigella: If one sows it, it produces thin bulbs; if one plants seedlings, it produces large bulbs. For if it were not so, we would say because it is for sowing it should be freed from peah. But are wheat grains not also for sowing? Wheat is mostly for eating, that one is mostly for sowing. According to Rebbi Jeremiah, are vegetables subject to peah? Its kind is collected for storage. How does Rebbi Yose deal with it? It is finished and needs only to dry out.

HALAKHAH: Rav says pvrgrh, Samuel says sproutings.

HALAKHAH: If he harvested half a field in company [with his brother] and then they split up, he does not give from his own part either for the initial harvest or for the final one. When they changed their minds and after splitting formed a company and harvested half a field, and then separated again, he can give from his part at the end for his partner’s part at the end, but not from his part at the start for his partner’s part at the start.

HALAKHAH: So far when he started harvesting beforehand; even if he did not start to harvest? Let us understand it from the following (Mishnah Ḥulin 11:2): “If he bought the shearings of another man’s sheep, if the seller retained anything, the seller is liable, otherwise the buyer is liable.” Rebbi Jeremiah in the name of Rebbi Joḥanan: This is Rebbi Jehudah’s. Is there a difference? There, both if he started to shear or if he did not start to shear, and here there will be no difference whether he started harvesting beforehand or did not start beforehand.

HALAKHAH: What is the reason of Rebbi Eliezer? It says here “your field” and it says about kilaim “your field”. Just as “your field” mentioned there means a bet rova‘, so here it means bet rova‘. What is the reason of Rebbi Joshua? It says here “your field” and it says further on (Deut. 24:19): “You might forget a sheaf on the field.” Just as the field mentioned there means two, so here also two. What is the reason of Rebbi Ṭarphon? Six by six from a vegetable patch. “Rebbi Joshua ben Bathyra says, if it is enough to cut and cut a second time, and practice follows his words.” Does “harvesting” mean following the technique of harvesters, or is it any amount? Since it is written (Ps. 129:7): “The harvester did not fill his palm with it, nor the binder of sheaves his bosom,” that means that one follows the technique of harvesters.

HALAKHAH: Rebbi Immi asked in the name of Rebbi Simeon ben Laqish: Think of it, if there were only one ear! Before he cut, there was no obligation; after he cut, there will be nothing left! Rebbi Ḥananiah in the name of Rebbi Phineas: Explain it if there was one stalk with five ears!

HALAKHAH: Rebbi Yasa (Assi) in the name of Rebbi Eleazar: If he reserved some movables, he did not do anything. I say that he reserved the slave’s person.

HALAKHAH: (Lev. 23:22) “Do not finish off the corner of your field during your harvest.” This shows that peah is given standing on the ground. One might think this also includes climbing vine and date palms, but the verse says “harvest.” Harvest is special in that a small person can do it as well as a tall person; this excludes climbing vine and date palm where a small person cannot do it as well as a tall person.

HALAKHAH: It was stated in the name of Rebbi Meïr: “One punishes him and takes away from him both the cut and the standing produce.” That refers to intentional misconduct; does it apply even to action in error or even to small sheaves?

HALAKHAH: What are אֹבָּעְיוֹת? Rebbi Abun said, just as you say (Ob. 6): “How was Esau searched out, his hidden places investigated.”

HALAKHAH: Rebbi Jehudah said it well, what is the reason of the Rabbis? Rebbi Yose in the name of Rav, Rebbi Ḥizqiah, Rav Jehudah in the name of Samuel: It is written (Deut. 24:19): “If you forget a sheaf on the field.” If you forget the standing grain. What applies to forgetting while it is standing also applies to forgetting sheaves, but what does not apply to forgetting while it is standing, does not apply to forgetting sheaves.

HALAKHAH: And why is it stated twice? Rebbi Jonah, Rebbi Ḥiyya, Rebbi Joshua ben Levi in the name of Bar Pedaiah: One for smoothing, one for one third. Rebbi Yose said, Rebbi Abba and the colleagues. The colleagues say, one for smoothing, one for one third. Rebbi Abba explains: At Ḥallah for smoothing, at Peah for one third.