iyya

Rebbi Zeïra, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeïra said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeïra only on one count. Did not Rebbi Zeïra say the pruner is like the planter, did he say the planter is like the pruner? All was included in the notion of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? There is no difference, both according to Cahana and according to Rebbi Zeïra he is guilty on two counts.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: There are six unresolved doubts. The caper-bush among trees following the House of Shammai, clay vessels like potash vessels following the House of Shammai, the squirrel mole among the crawling things following the House of Shammai; the Egyptian bean among seed-vegetables, the hermaphrodite among humans, the koi among wild animals according to everybody. Rebbi Ḥama bar Uqba said, also the ṭrīqsīn cubit. What is the ṭrīqsīn cubit? Rebbi Jonah from Bostra said, confusion, “what is inside-outside?” Rebbi Yose said, since it is written (1K. 6:17) “forty cubits was the House, that is the inner Temple,” it means it is counted inside. Rebbi Mana said to him, but it is written (2Chr. 3:8) “He made the holiest of holies twenty cubits long and ten wide,” that means it is counted outside.

Rebbi Hillel ben Rebbi Vales had a garment worth 30’000 denar, (he gave it to Rebbi who) found kilaim in it and burnt it. Rebbi Mana had a garment worth 30’000 denar. He gave it to Rebbi Ḥiyya bar Ada and told him that he had bought it for the dead. He kept it until he was wrapped in it. Rebbi Ḥaggai said, Rebbi Samuel bar Isaac brought a garment from the cleaner; there were on it ten threads and he rubbed them off. Rebbi Ḥaggai said, Rebbi Samuel bar Isaac commanded his house not to put a bale of wool next to a bale of flax because of the fibers.

“Scroll wraps.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Because he makes them into a kind of container and puts his Torah scroll on them. Rebbi Abba Rebbi Ḥiyya bar Joseph in the name of Rav: Because he uses it to warm his hands. Rebbi Abun bar Ḥiyya said to Rebbi Abba: Without that would it not be forbidden because of kilaim? He said to him, is not Rav the author? And Rav said they are forbidden and practice follows him who forbids. Rebbi Jonah said to Rebbi Abba, and why did you not say to him that he removes it full. If he had said to him, would it not be forbidden for usufruct, what could you have said to him?

“Scroll wraps.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Because he makes them into a kind of container and puts his Torah scroll on them. Rebbi Abba Rebbi Ḥiyya bar Joseph in the name of Rav: Because he uses it to warm his hands. Rebbi Abun bar Ḥiyya said to Rebbi Abba: Without that would it not be forbidden because of kilaim? He said to him, is not Rav the author? And Rav said they are forbidden and practice follows him who forbids. Rebbi Jonah said to Rebbi Abba, and why did you not say to him that he removes it full. If he had said to him, would it not be forbidden for usufruct, what could you have said to him?

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi Assi fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw him, his hands trembled and his eyes were dimmed. If you say that Rebbi Assi was an insignificant person, one weaver came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the weaver], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he stopped feeling bad and said, maybe he did study Torah more than I did. They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.

Rebbi Assi fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw him, his hands trembled and his eyes were dimmed. If you say that Rebbi Assi was an insignificant person, one weaver came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the weaver], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he stopped feeling bad and said, maybe he did study Torah more than I did. They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him turn around, turn around. He heard the voice of Rebbi Ḥiyya the elder who said to his son Rav Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there and his years were doubled.

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him turn around, turn around. He heard the voice of Rebbi Ḥiyya the elder who said to his son Rav Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there and his years were doubled.

“Seven seas surround the Land of Israel: The ocean, lake Tiberias, lake Samkho, the salt sea, lake Ḥolata, lake Sheliat, lake Apamea.” But does there not also exist the lake of Ḥomṣ? Diocletian dammed up rivers and created it. It is written (Num. 21:20): “Looking down on the desert.” Rebbi Ḥiyya from Biria said, if one ascends the desert mountain one finds the likeness of a sieve in lake Tiberias, that is the well of Miryam. Rebbi Joḥanan said, the rabbis estimated it and it is assessed opposite the middle gate of the old synagogue of Sarongin.

HALAKHAH: “Any useless tree, etc.” Why did they mention fig trees? Because their fruits are large and they produce many. The Etrog tree has large fruits but it produces few of them. Olive trees produce much but its fruits are not large. But these produce much and its fruits are large. Rebbi Ḥiyya bar Ada said, all trees produce one year less than another year but the fig tree produces every year.

HALAKHAH: “Three trees, etc.” Rebbi Ḥiyya stated: Trees belonging to one owner and ground belonging to a second owner are counted together and one may plough the entire bet seah for them. Rebbi Yose said, we have stated more: Three trees belonging to three different owners are counted together and one may plough the entire bet seah until the New Year.

HALAKHAH: “Ten saplings, etc.“Rebbi Zeïra, Rebbi La, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said the willow is a word of the Torah (Lev. 23:40): “Brook willows,” two. One willow for the lulab, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, willow and pouring of water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah. On the second day, (Num. 29:19) “and their libations.” On the sixth day, (Num. 29:31) “and its libations.” On the seventh day, (Num. 29:33) “and its rules.” מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough.

HALAKHAH: “Ten saplings, etc.“Rebbi Zeïra, Rebbi La, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said the willow is a word of the Torah (Lev. 23:40): “Brook willows,” two. One willow for the lulab, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, willow and pouring of water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah. On the second day, (Num. 29:19) “and their libations.” On the sixth day, (Num. 29:31) “and its libations.” On the seventh day, (Num. 29:33) “and its rules.” מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough.

Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on fast days and the willow of the seventh day. The rabbis of Caesarea say, and the moving.

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

One might say, this similarly applies to rice, millet, poppy seeds, and sesame! Rebbi Ḥuna bar Ḥiyya said, there it is impossible to recognize. They objected to Ḥuna bar Ḥiyya, was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Yose said, Ḥuna bar Ḥiyya confirmed it; Rebbi Jonah, Ḥuna bar Ḥiyya in the name of Samuel: It is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” you give one tithe in one year but not two tithes in one year. They objected, does not Egyptian bean require two tithes in one year? Was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Zeïra said, it is written (Lev. 25:3): “Six years you shall sow your field and harvest.” Six sowings and six harvests, not six sowings and seven harvests. Rebbi Jonah said, we cannot hold with six but instead hold with seven; so it is: Six sowings and seven harvests, not six sowings and five harvests. They objected, does not Egyptian bean have six sowings and five harvests? As it was stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits.

One might say, this similarly applies to rice, millet, poppy seeds, and sesame! Rebbi Ḥuna bar Ḥiyya said, there it is impossible to recognize. They objected to Ḥuna bar Ḥiyya, was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Yose said, Ḥuna bar Ḥiyya confirmed it; Rebbi Jonah, Ḥuna bar Ḥiyya in the name of Samuel: It is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” you give one tithe in one year but not two tithes in one year. They objected, does not Egyptian bean require two tithes in one year? Was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Zeïra said, it is written (Lev. 25:3): “Six years you shall sow your field and harvest.” Six sowings and six harvests, not six sowings and seven harvests. Rebbi Jonah said, we cannot hold with six but instead hold with seven; so it is: Six sowings and seven harvests, not six sowings and five harvests. They objected, does not Egyptian bean have six sowings and five harvests? As it was stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits.

One might say, this similarly applies to rice, millet, poppy seeds, and sesame! Rebbi Ḥuna bar Ḥiyya said, there it is impossible to recognize. They objected to Ḥuna bar Ḥiyya, was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Yose said, Ḥuna bar Ḥiyya confirmed it; Rebbi Jonah, Ḥuna bar Ḥiyya in the name of Samuel: It is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” you give one tithe in one year but not two tithes in one year. They objected, does not Egyptian bean require two tithes in one year? Was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Zeïra said, it is written (Lev. 25:3): “Six years you shall sow your field and harvest.” Six sowings and six harvests, not six sowings and seven harvests. Rebbi Jonah said, we cannot hold with six but instead hold with seven; so it is: Six sowings and seven harvests, not six sowings and five harvests. They objected, does not Egyptian bean have six sowings and five harvests? As it was stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits.

One might say, this similarly applies to rice, millet, poppy seeds, and sesame! Rebbi Ḥuna bar Ḥiyya said, there it is impossible to recognize. They objected to Ḥuna bar Ḥiyya, was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Yose said, Ḥuna bar Ḥiyya confirmed it; Rebbi Jonah, Ḥuna bar Ḥiyya in the name of Samuel: It is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” you give one tithe in one year but not two tithes in one year. They objected, does not Egyptian bean require two tithes in one year? Was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Zeïra said, it is written (Lev. 25:3): “Six years you shall sow your field and harvest.” Six sowings and six harvests, not six sowings and seven harvests. Rebbi Jonah said, we cannot hold with six but instead hold with seven; so it is: Six sowings and seven harvests, not six sowings and five harvests. They objected, does not Egyptian bean have six sowings and five harvests? As it was stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits.

If one sowed it for seeds before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are permitted. If one sowed it as vegetable before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are forbidden. If one sowed it both for seeds and vegetable before the Sabbatical New Year, then in the Sabbatical year clearly seeds are permitted. What is the status of vegetables? Rebbi Ḥiyya stated “forbidden”, Rebbi Ḥalaphta ben Shaul stated “permitted”. He who says “permitted” follows the word of the orah. He who says “forbidden”, because of the bad impression. Rebbi Simeon bar Zevida asked before Rebbi Yose: Then it should be forbidden even to use it to feed one’s animals, because of the bad impression. He said to him, one should not give to his son or to his agent, nor should he harvest in a row. Rebbi Yose ben Rebbi Abun said, if a hole was torn out it is permitted. Even according to him who says it is forbidden, if he harvested and found vegetable in it, it is permitted. Similarly, when a man came carrying ten bundles of Lybian [beans] as tithe to Rebbi Jeremiah, he said that this should not be done; do not harvest more than what is needed for the pan.

HALAKHAH: “When may one bring out,” etc. Is it permitted to assemble a dungheap at the door of one’s courtyard before the agricultural workers stop? Silanus asked Rebbi Ḥiyya bar Abba and he forbade it to him. Rebbi Ḥanina said, he permitted it, and they were gossipping about him that he was taking the tithe. He instructed himself to leave the Land, so that he could not take the tithe. Then should it be forbidden even after the agricultural workers did stop because of the bad impression, that they would not say, he brings it out to his irrigated field? The people of one’s town know whether he has an irrigated field or not. Rebbi Yose said, this means that they did not worry about a bad impression on passers-by.

One may give two explanations: If he had little [manure] on his field, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be manure and it will turn out that he fertilizes that place. One may give another explanation: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. Has it not been fertilized before the Sabbatical year? Rebbi Abba, Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression [it is forbidden] unless he transports ten boxes together. Do the rabbis not care for a bad impression? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap.

Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah said, one does not build a new water canal during the intermediate days of holidays or during the Sabbatical year.” Rebbi Zeїra said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression. They wanted to say, the one who says there “because of the bad impression” says here “because of the bad impression”; the one who says “because he would prepare its banks to be sown”, what can he say here? The only answer would be “maybe there will be no more manure and it will turn out that he fertilizes that place.” What would be the difference between them? If he dug to build a water canal for a building. They wanted to say, the one who says there “because of the bad impression” will say in this case “because of the bad impression,” but the one who says there "because he would prepare its banks to be sown,” here its banks will not be prepared to be sown. Everybody agrees that if he built there with lime, pebbles, stones, or cement it would be permitted.

Rebbi Ḥiyya bar Abba asked: Before the agricultural workers stopped, may one be permitted to take from the corral and put on his field in the way people treat dung?

There, we have stated: “Any moulding brings impurity, the frieze [and] the Giblean frieze [only] when they are open one hand-breadth.” Rebbi Ḥiyya sayd, that means that anybody who receives a row of building stones from another person must prepare for it a space of four hand-breadths. Rebbi Yose said, the Mishnah says so: “When did they say that any moulding brings impurity? For a moulding higher than the door by three rows of stones which is twelve hand-breadths.” Why did they state “rows of stones?” For the legal standard.

Rebbi Ḥiyya bar Abba asked, are these standards like those standards? Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa in the name of Rebbi Yose ben Ḥanina: These standards are like those standards. Here you say “the measure of a stone wall is ten hand-breadths, less than that is a quarry;” and there you say so? Where do we stand? If there were two rows of stones, one should state “eight hand-breadths”; if there were three one should state “twelve hand-breadths!” Rebbi Yose said, deduct half a hand-breadth for hewing top and bottom and so for the next row, one finds three rows of ten hand-breadths. Less than that is neither a stone wall nor a quarry.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: They stated only “between his property and the public domain”; hence, between his own and his neighbor’s properties [building] is forbidden in the Sabbatical year. But on the intermediate days of a holiday, even between his property and the public domain it is forbidden. About a breach that fences soil; but a breach that does not fence soil may be repaired in the Sabbatical year. We have stated so: “Any breach that fences soil one is forbidden to repair in the Sabbatical year; any breach that does not fence soil one may repair in the Sabbatical year.” That is, if it does not endanger the public, but if it endangers the public one may repair even if it does fence soil.

HALAKHAH: “One rents ploughed fields,” etc. Rebbi Ḥiyya, Rebbi Ammi. One said: “Plough it well; then I will rent it after the Sabbatical.” The other one said: “May you succed”. For him who says plough it well, then I will rent it after the Sabbatical, what means “one greets them”? “May you succed.” For him who says may you succed, what means “one greets them”? Jewish greeting, “Peace upon you.”

HALAKHAH: : “If somebody cuts shoots of vines,” etc. What means ביחילו? Rebbi Ḥiyya bar Abba said, if it comes alive, as you say (Zach.11:8): “And their souls were too much for me.”

It is written (Lev. 25:7): “For your domestic animals and the wild animals of your Land shall all its yield be food.” Rebbi Ḥiyya bar Abba said, two kinds of yield, one from the house and one from the field, and it is written (Lev. 25:12): “From the field you shall eat its yield.”

Rebbi Yose ben Ḥanina kissed the cliffs of Acco and said, up to here is the Land of Israel. Rebbi Zeїra crossed the Jordan in his clothing. Rebbi Ḥiyya bar Abba rolled himself in the step of Tiberias. The elder Rebbi Ḥiyya weighed rocks. Rebbi Ḥananiah weighed earth lumps to fulfill what was said (Ps. 102:19): “For Your servants desired its stones and they loved its dust.”

Rebbi Yose ben Ḥanina kissed the cliffs of Acco and said, up to here is the Land of Israel. Rebbi Zeїra crossed the Jordan in his clothing. Rebbi Ḥiyya bar Abba rolled himself in the step of Tiberias. The elder Rebbi Ḥiyya weighed rocks. Rebbi Ḥananiah weighed earth lumps to fulfill what was said (Ps. 102:19): “For Your servants desired its stones and they loved its dust.”

Rebbi Jonah said in the name of Rebbi Ḥama bar Ḥanina: He who dies in the seven years of Gog has no part in the Future World. Its sign is, he who ate at the preliminary wedding feast shall eat at the wedding feast. Rebbi Yose heard this and said, is that true? So far there is repentance for the Future World! Rebbi Jonah in the name of Rebbi Ḥiyya bar Ashi: In the future, fellows will exert themselves from synagogues to houses of study. What is the reason? (Ps. 84:8) “They will go from strength to strength, he will see the Power, God, in Zion,” until he will see the Power, God, in Zion.

The rabbis of Caesarea say, Gentile minors and the armies of Nebucadnezzar will not live and will not be judged; about them it says (Jer. 51:39,57): “They will sleep an eternal sleep and never wake up.” From when do Jewish minors live? The elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said from when they are born, the other said from when they talk. He who says from when they are born (Ps. 22:32): “they shall come and tell His justice to the born people He made.” He who says from when they talk (Ps. 22:31): “Seed will worship Him, it will by told to the Master by the generation.” It was stated in the name of Rebbi Meïr: From the time [the child] knows to answer Amen in the synagogue. What is the reason? (Is. 26:2) “Open the gates, let the just people come who keep trust.” There they say, from when they are circumcised (Ps. 88:16): “I carried your fear, I cease” But the rabbis from here say, from when they are born (Ps. 87:5): “He will say to Zion, everybody [who] was born [is] in it.” Rebbi Eleazar says, even the still-born, what is the reason? (Is. 49:6) “The watched ones of Israel to return”, the created ones of Israel to return.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Does this mean, the first third for the past, the second third for the future? He said to him, the first third is slow in coming; afterwards it grows rapidly. Rebbi Abba said, Rebbi Zeїra learned that from a competent sharecropper. Samuel said, sixty days for six leaves, six days for sixty leaves. It was stated: “Rabban Simeon ben Gamliel said, from the appearance of leaves to the bud fifty days, from the bud to the wind-fall fifty days, from wind-fall to figs fifty days. Rebbi says, all of them by forty days.” If somebody harvested figs and does not know when their buds were formed, Rebbi Jonah said he counts a hundred days backwards; if the Fifteenth of Ševaṭ falls in this period he knows when they budded.

“Arum of the year before the Sabbatical” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Is it not so also in the other years of the cycle since we have stated: “If it was the second year entering the third, he may not bend it or withhold water from it so it should be Second Tithe; if it was the third year entering the fourth, he may bend it and withhold water from it so it should be tithe of the poor”? This implies that bending down is like tearing out! Rebbi Yose in the name of Rebbi La: Explain that he tore them out before they started to grow.

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joḥanan: If somebody lent his measuring cup and found him using it, he does not have to say anything; much less if he rented it out.

“All this has only been said for communal peace.” Rebbi Ḥiyya, Rebbi Ammi. One said: “Plough it well then I will rent it from you after the Sabbatical.” The other one said: “May you succed” For him who says plough it well, what means “one greets them”? “May you succed.” For him who says may you succed, what means “one greets them”? Jewish greeting, “Peace upon you.”

If one walks from Acco to Akhzib, to one’s right hand side and the East the road is pure regarding the land of Gentiles and is subject to tithes and the Sabbatical unless it was known to you to be exempt. To one’s left and the West, the road is impure regarding the land of Gentiles and is free from tithes and the Sabbatical unless it was known to you to be obligated, until one arrives at Akhzib; Rebbi Ismael ben Rebbi Yose said in his father’s name, as far as Lablab. What is the status of Acco itself? Rebbi Aḥa bar Jacob in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you wash [the grains]? They said to him, a student came here and instructed us that egg water is in order. They thought, we will cook eggs and wash with the cooking water [because] they thought he was talking about cooking water of eggs when he spoke only of egg fluid. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

It was stated: A student who gave instructions about practice in front of his teacher has committed a deadly sin. It was stated in the name of Rebbi Eliezer: Nadab and Abihu died only because they determined practice in the presence of their teacher Moses. It happened that a student gave instructions about practice in front of his teacher Rebbi Eliezer. The latter said to his wife Imma Shalom: That one will not live out his week. The week was not completed when he died. His students said to him: Rebbi, you are a prophet. He said to them (Amos 7:14) “I am neither a prophet nor the disciple of a prophet” but I have received a tradition that any student who gives instructions about practice in front of his teacher has committed a deadly sin. It was stated: A student is forbidden to give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel. What is the reason? (Num. 33:49) “They encamped along the Jordan from Bet Hayyešimot to Abel Haššiṭṭim”; how far is this? Twelve mil. Like this: Rebbi Tanḥum ben Ḥiyya was in Ḥefer; they asked him repeatedly and he gave instructions about practice. They said to him, did the rabbi not teach us that a student may not give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel; and your teacher Rebbi Mana sits at Sepphoris! He said to them, so it should come over me that I did not know! From that moment on he did no longer give instructions.

Rebbi Zeïra went to the hot springs of Pella and found himself outside of the “Babylonian date palms”. He sent to ask Rebbi Ḥiyya bar Abba; Rebbi Ḥiyya bar Abba asked the two sons of Rebbi Eviatar from Dama who said to him, Cohanim are used to go there. The Cohanim asked Rebbi Joḥanan about that strip around Naveh. Rebbi Joḥanan said to them in the name of Rebbi Onias from Ḥauran: Cohanim are used to go there up to Edrei, and in the region of Bostra up to the orchard.

Rebbi Zeïra went to the hot springs of Pella and found himself outside of the “Babylonian date palms”. He sent to ask Rebbi Ḥiyya bar Abba; Rebbi Ḥiyya bar Abba asked the two sons of Rebbi Eviatar from Dama who said to him, Cohanim are used to go there. The Cohanim asked Rebbi Joḥanan about that strip around Naveh. Rebbi Joḥanan said to them in the name of Rebbi Onias from Ḥauran: Cohanim are used to go there up to Edrei, and in the region of Bostra up to the orchard.

Rebbi Simeon ben Laqish asked Rebbi Ḥaninah: What is the status of one who buys in Ammon and Moab? He said to him, I heard from the great Rebbi Ḥiyya only “outside the crossroads of Ascalon.” That is difficult, he asked him this and he answered that? But since Rebbi Ḥaninah never said anything he had not heard and because he did not want to send him away emptyhanded, he [R. Simeon] asked him one topic and he [R. Ḥanina] answered another.

Rebbi Ḥuna wanted to permit the Gebalitis. He came to Rebbi Mana and said to him: This is for you to sign. He did not agree to sign. The next day, Rebbi Ḥiyya bar Madia came to him and said, you did well that you did not sign, for your father, Rebbi Jonah, used to say that Antoninus gave there to Rebbi two thousand gifts for sharecropping. Therefore it may be eaten but not worked like Syria and is free from tithes since one deals with Gentile fields.

Rebbi Yose in the name of Rebbi Joḥanan: An onion taken out of the ground and replanted once it darkened has to be tithed completely. Rebbi Ḥiyya in the name of Rebbi Joḥanan: An onion taken out of the ground and replanted once it developed new roots has to be tithed completely. There is no difference whether it was taken out in the Sabbatical year and replanted in the year after or was taken out in the Sabbatical year.

About roses, three things were stated: Their leaves are subject to the Sabbatical and so are their proceeds; they are subject to removal and so are their proceeds. Their spine is subject to the Sabbatical and so are its proceeds; it is not subject to removal, neither are its proceeds. Its root is not subject to the Sabbatical nor are its proceeds; it is not subject to removal, neither are its proceeds. Rebbi Jeremiah asked before Rebbi Abbahu: May one make preserves from roses? He said to him, do they have any other use? Rebbi Ḥiyya stated that it is human food.

HALAKHAH: “They established a comprehensive principle for the Sabbatical,” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Human and animal food is mentioned in the paragraph. What reason do you have to say that from human food one cannot make a wound dressing but from animal feed one may make a wound dressing? He said to him (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion. It excludes human food that cannot be made into wound dressing. It also excludes animal feed! Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Yose did not say so, but (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion, “for you, your slave, and your handmaid”, an exclusion after an exclusion, to add that human food cannot be made into wound dressing. He added animal feed! As Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Mattaniah said, when you did exclude, you excluded from human food; when you included, you included animal feed.

HALAKHAH: “They established a comprehensive principle for the Sabbatical,” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Human and animal food is mentioned in the paragraph. What reason do you have to say that from human food one cannot make a wound dressing but from animal feed one may make a wound dressing? He said to him (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion. It excludes human food that cannot be made into wound dressing. It also excludes animal feed! Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Yose did not say so, but (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion, “for you, your slave, and your handmaid”, an exclusion after an exclusion, to add that human food cannot be made into wound dressing. He added animal feed! As Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Mattaniah said, when you did exclude, you excluded from human food; when you included, you included animal feed.

HALAKHAH: “They established a comprehensive principle for the Sabbatical,” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Human and animal food is mentioned in the paragraph. What reason do you have to say that from human food one cannot make a wound dressing but from animal feed one may make a wound dressing? He said to him (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion. It excludes human food that cannot be made into wound dressing. It also excludes animal feed! Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Yose did not say so, but (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion, “for you, your slave, and your handmaid”, an exclusion after an exclusion, to add that human food cannot be made into wound dressing. He added animal feed! As Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Mattaniah said, when you did exclude, you excluded from human food; when you included, you included animal feed.

It was stated: Rebbi Yose says, everything that depends on fertility extends until the second rainfall, if it is not dependent on fertility, until the expected time of the second rainfall. It was stated: Rabban Simeon ben Gamliel says, if rains came for seven uninterrupted days, they include the second rainfall. Rebbi Ḥiyya stated in the name of Rabban Simeon ben Gamliel: Why is it called רביעה? Because it fertilizes the land.

Rav said, if she compromised [her ketubah], even if she did not extend credit, if she extended credit even though she did not compromise. Rebbi Ḥiyya stated: Unless she would compromise it and extend credit.

Where do we hold? If it is connected to the ground, everybody agrees that it belongs to the ground. If it is on two bars, everybody agrees that it is not like ground. But where we hold is if it rests on the ground. It compares to what Rebbi Zeïra said in the name of Rebbi Jeremiah: One writes a prozbol on the space for an oven, also on the space for a hearth. Rebbi Ḥiyya bar Ada said, also on the space for a lamp.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: If somebody trades in promises, there you say the Sages are displeased with him. But sometimes you say only that one gives him up to “Him who made pay”.

Rebbi Jacob bar Aḥa, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: One disagrees with this Mishnah teacher. How is that? It turns out that Rebbi Joḥanan concerning heaves parallels Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa concerning sanctification, and Rebbi Joḥanan concerning divorces parallels the rabbis concerning sanctification, as we have stated: “The sanctifications of a deaf-mute person, an insane, and a minor who sanctified are no sanctifications. Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa says, if they are alone, their sanctifications are no sanctifications. Together with others, their sanctifications are sanctifications.”

Rebbi Jacob bar Aḥa, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: One disagrees with this Tanna. They say, does not a Mishnah disagree: “If he became deaf-mute or insane, he may never divorce.” Why can he not write and have others fulfill his written instructions? They upheld it, if he is illiterate. Rebbi Abba bar Mamal objected, does not a baraita disagree: “If he wrote himself, or he told the scribe to write and the witnesses to sign, even though the scribe wrote, the witnesses signed, they gave him [the document] and he in turn gave it to her, it is no divorce.” Rebbi Assi said, complete the sentence and there is no disgreement: “it is no divorce unless they hear his voice.” But even if he gave a sign with his head you say it is invalid, here also it is invalid. Rebbi Mana said, it is valid: hearing the voice has the same status as seeing him nod his head!

Rebbi Immi in the name of Rebbi Simeon ben Laqish (Num. 18:27): “Your heave will be counted as if it were grain from the threshing-floor.” From what He commanded the Levites to give heave, from the finished product. That means it is forbidden to give him ears. Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish: If First Tithe was given from grain ears, it is forbidden to eat a snack from it. What is the reason? (Num. 18:32): “You should not desecrate the holy things of the Children of Israel lest you die.” Will one be whipped for its ṭevel as biblical law? Rebbi Ashian in the name of Rebbi Jonah: A Mishnah states that one is not whipped for its ṭevel as biblical law, as we have stated there: “Heave of the tithe is like First Fruits in two respects and like tithe in two respects. One may give it from pure for impure or not earmarked produce, like First Fruits. It makes forbidden from the threshing floor and has a tariff similar to heave.” When can you say “from the threshing floor”, does this not mean after smoothing? That implies that one is not whipped for its ṭevel as biblical law.

Since we stated: “If there were two fig-cakes, two bunches, and two heaps,” why do we need this since Rebbi Joḥanan said in the name of Rebbi Yannai (Num. 18:27): “Your heave will be counted as if it were grain,” etc.? Rebbi Ḥiyya bar Ada said, the Mishnah speaks about heaps of green melons or squash.

If there were two fig cakes, one partially impure and one partially pure, may one give heave from one for the other? If he had two heaps, and from both of them he had given part of heaves and tithes, may he give heave from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave from one for the other.

If there were two fig cakes, one partially impure and one partially pure, may one give heave from one for the other? If he had two heaps, and from both of them he had given part of heaves and tithes, may he give heave from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave from one for the other.

If there were two fig cakes, one partially impure and one partially pure, may one give heave from one for the other? If he had two heaps, and from both of them he had given part of heaves and tithes, may he give heave from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave from one for the other.

Rebbi Jeremiah, Rebbi Zeïra in the name of Rebbi Ḥiyya bar Ashi: An intelligent woman washes a cup here, a bowl there, a dish there; it turns out that her entire house was wetted on the Sabbath.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Practice follows Rebbi. Rebbi Ḥiyya in the name of Rebbi Joḥanan: It follows Rebbi. Rebbi Abba bar Cohen asked before Rebbi Yose: Did not Rebbi Ḥiyya [bar Abba] say in the name of Rebbi Joḥanan, [between] Rebbi and his colleagues, practice follows Rebbi, and Rebbi Jonah said, including Rebbi Eleazar ben Rebbi Simeon? He said to him, because Rebbi Ismael ben Rebbi Yose stated in his father’s name, and Rebbi Yose said in the name of Rebbi Joḥanan, [between] Rebbi Yose and his colleagues, practice follows Rebbi Yose, not his colleagues, so you should not say this applies here also; for this reason he had to say that practice follows Rebbi.

Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Practice follows Rebbi. Rebbi Ḥiyya in the name of Rebbi Joḥanan: It follows Rebbi. Rebbi Abba bar Cohen asked before Rebbi Yose: Did not Rebbi Ḥiyya [bar Abba] say in the name of Rebbi Joḥanan, [between] Rebbi and his colleagues, practice follows Rebbi, and Rebbi Jonah said, including Rebbi Eleazar ben Rebbi Simeon? He said to him, because Rebbi Ismael ben Rebbi Yose stated in his father’s name, and Rebbi Yose said in the name of Rebbi Joḥanan, [between] Rebbi Yose and his colleagues, practice follows Rebbi Yose, not his colleagues, so you should not say this applies here also; for this reason he had to say that practice follows Rebbi.

“When does one start to give heave from olives? Some Tannaїm state, when they have been ground, and some Tannaїm state, when they are being weighted. It is clear following him who says when they are being weighted. For him who says when they have been ground, did not Rebbi Joḥanan say, one makes the vat impure the moment the press men went over it warp and woof? This one is for wine, the other one for oil. Is not wine under the same rules as oil? What would be the difference between wine and oil? Wine is frequently impure, oil is not frequently impure. Rebbi Ḥiyya bar Ada said, both are frequently impure but impurity is found with wine more often than with oil.

When does he transgress? Rebbi Ḥiyya bar Abba says, from the start; Rebbi Samuel bar Rav Isaac says, at the end. What difference comes between them? The burning of the heap is between them; for Rebbi Ḥiyya bar Abba he transgressed, for Rebbi Samuel bar Rav Isaac he did not transgress.

When does he transgress? Rebbi Ḥiyya bar Abba says, from the start; Rebbi Samuel bar Rav Isaac says, at the end. What difference comes between them? The burning of the heap is between them; for Rebbi Ḥiyya bar Abba he transgressed, for Rebbi Samuel bar Rav Isaac he did not transgress.

That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality, but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place. Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place. This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality, but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place. Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place. This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality, but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place. Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place. This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

In the opinion of Rebbi Joḥanan, it is simple. One tenth in it is holy as heave, of the remainder one tenth is heave and the rest is ṭevel for tithes. Therefore, he must declare: “The excess he should make heave of the tithe for another place.” In the opinion of Ḥizqiah, it is difficult. One tenth in it is holy as heave, of the remainder one tenth is heave and the rest is ṭevel for everything. But we have stated: “The excess he should treat as heave of the tithe,” he should make it heave of the tithe for another place. Hizkiah holds with what Rebbi Ḥiyya stated, as Rebbi Ḥiyya stated: “The excess he should treat as heave of the tithe for another place.”

In the opinion of Rebbi Joḥanan, it is simple. One tenth in it is holy as heave, of the remainder one tenth is heave and the rest is ṭevel for tithes. Therefore, he must declare: “The excess he should make heave of the tithe for another place.” In the opinion of Ḥizqiah, it is difficult. One tenth in it is holy as heave, of the remainder one tenth is heave and the rest is ṭevel for everything. But we have stated: “The excess he should treat as heave of the tithe,” he should make it heave of the tithe for another place. Hizkiah holds with what Rebbi Ḥiyya stated, as Rebbi Ḥiyya stated: “The excess he should treat as heave of the tithe for another place.”

HALAKHAH: The reasoning of Rebbi Eliezer is inverted: There, he says that the lower ones help to lift the upper, and here he says “if the congealed contains”, therefore not the bottom ones. Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan, Simeon bar Abba in the name of Cahana: The words of Rebbi Eliezer [imply] that they consider this as if he had added intentionally. Rebbi Hila, Rebbi Assi in the name of Rebbi Joḥanan: The words of Rebbi Eliezer [imply] that they consider it as a seah lifted from 100. In the opinion of Rebbi Assi, one is permitted to add, in the opinion of Cahana it is forbidden. If it congealed and then congealed a second time, in the opinion of Rebbi Assi it is permitted, in the opinion of Cahana it is forbidden. In the opinion of Rebbi Assi, even if there is no remainder, in the opinion of Cahana only if he left a remainder.

Rebbi Zeїra, Rebbi Ḥiyya in the name of Rebbi Simeon: If two boxes were before him, in each one 50 seah, and one seah of heave fell into one of them but it is not known into which of them, if he wants to lift from any one of them he may do so, or he may lift half from this one and half from the other. Similarly, if there were two gatherings of water, each one containing 20 seah, and three log of drawn water fell into one of them but it is not known into which of them, if he wants to lift from any one of them its water collection he may do so, or he may lift half from this one and half from the other.

HALAKHAH: “One seah of impure heave”, etc. Rebbi Ḥiyya stated: “Ṭevel lifts, aftergrowth of the Sabbatical lifts.” Ṭevel, one lifts and gives a name to his tithes. The aftergrowth of the Sabbatical should be given to those who may eat it. Rebbi Yose said, a baraita says so: “A seah of heave that fell into less than one hundred may be lifted …”. Because it is less than 100; hence 100 will lift; is that not from ṭevel?

There, we have stated: “One makes a fire with bread and oil of heave.” Ḥizqiah said, they taught only bread and oil, therefore nothing else. Rebbi Joḥanan said, there is no difference between bread, oil, and any other thing. Rebbi Yudan from Kappadokia asked, are wheat grains like bread and olives like oil? Rebbi Samuel bar Naḥman said in the name of Rebbi Joḥanan, may the bones of him who uses bread and oil of heave to make a fire be burned. Rebbi Samuel bar Naḥman asked before Rebbi Joḥanan: May one make a fire? He said to him, make a fire! Anything given to your tribe was given to you, as Rebbi Abba bar Ḥiyya said in the name of Rebbi Joḥanan (Num. 18:8): “For excellence”. For excellence for greatness, for excellence for rubbing in, for excellence for lighting.

If somebody said, I would not touch the volume of an olive, but I will touch half the volume of an olive, Rebbi Abun bar Ḥiyya said, he is like a person who eats half the volume of an olive unintentionally and half the volume of an olive intentionally. Would Rebbi Abun bar Ḥiyya hold with Rebbi Simeon ben Laqish since Rebbi Simeon ben Laqish said, if he ate half the volume of an olive during one forgetting spell, he is free from punishment. So here, if he ate two times half the volume of an olive minus something, he is free from punishment. Rebbi Simeon ben Laqish agrees in the case of prohibitions of usufruct, Rebbi Simeon ben Laqish agrees in the case of the Day of Atonement, Rebbi Simeon ben Laqish agrees in case he would complete it in the future.

If somebody said, I would not touch the volume of an olive, but I will touch half the volume of an olive, Rebbi Abun bar Ḥiyya said, he is like a person who eats half the volume of an olive unintentionally and half the volume of an olive intentionally. Would Rebbi Abun bar Ḥiyya hold with Rebbi Simeon ben Laqish since Rebbi Simeon ben Laqish said, if he ate half the volume of an olive during one forgetting spell, he is free from punishment. So here, if he ate two times half the volume of an olive minus something, he is free from punishment. Rebbi Simeon ben Laqish agrees in the case of prohibitions of usufruct, Rebbi Simeon ben Laqish agrees in the case of the Day of Atonement, Rebbi Simeon ben Laqish agrees in case he would complete it in the future.

Rebbi Joḥanan follows Rebbi, Rebbi Simeon ben Laqish follows Rebbi Eleazar ben Rebbi Simeon. Rebbi Abun bar Ḥiyya said, even if Rebbi Simeon ben Laqish would hold with Rebbi, but only for something he is obligated to give to a Cohen; but for something he is not obligated to give to a Cohen, even Rebbi will agree since that is a Mishnah: “If he separated the redemption of a first-born donkey and then it died, Rebbi Eliezer says one is responsible for alienation as for the five tetradrachmas of the [human] first-born; but the Sages say, he is not responsible for alienation, as for Second Tithe.” Rebbi Eliezer will agree about first-born donkeys he inherited from the estate of his maternal grandfather, a Cohen, that he sanctified it when he separated it.

One who ate the heave of a Fellow has to pay the Fellow, one who ate the heave of a vulgar person has to pay the vulgar person. Does he then not deliver his pure food to a vulgar person? How does he do it, he gives both to a Cohen Fellow, takes the price of one of them and gives that to the vulgar Cohen. Rebbi Abun bar Ḥiyya said before Rebbi Simeon ben Laqish, this follows him who says, its separation sanctifies. But for him who says, the delivery sanctifies, does it not need acquisition in any case? He said to them, he operates through the services of a third person.

Rebbi Simeon ben Laqish said, even if he was not cautioned should he not pay since when cautioned he would be flogged? A Mishnah disagrees with Rebbi Simeon ben Laqish: “These are the girls for which one incurs a fine,” but if he was cautioned, will he not be flogged? Rebbi Simeon ben Laqish holds with Rebbi Meïr since Rebbi Meïr said, he is flogged and pays. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: Rebbi Meïr learned from the calumniator. (Deut. 22:19) “And they shall fine him”, money; (Deut. 22:18) “they shall punish him,” flogging. But the rabbis say, [the law of] the calumniator is separate because of its novelty; one cannot learn from a novelty! Because nowhere else will a person become guilty by speech, but here he becomes guilty by speech. Since one cannot transfer this feature, one cannot transfer the rules of either payment or flogging. Did not Rebbi Abbahu say in the name of Rebbi Simeon ben Laqish: If he [eats] fat intentionally but is in error about the sacrifice, if he was cautioned he will be flogged and has to bring a sacrifice! Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac said, (Deut. 25:2) “Because of his guilt.” If two possibilities are given to the court, one chooses one of them. This excludes matters in the power of Heaven.

How is this? If Reuben robbed from Simeon and served it to Levi, is he quit for his robbery? This is the disagreement between the elder Rebbi Ḥiyya and Rebbi Yannai, since they disagreed: One robbed a hooded coat from one person and gave it to someone else. Rebbi Eleazar in the name of the elder Rebbi Ḥiyya, one can collect from the first but not from the second. Rebbi Joḥanan in the name of Rebbi Yannai, one can also collect from the second. But the elder Rebbi Ḥiyya also agrees that when Levi gave, he is quit for his robbery.

How is this? If Reuben robbed from Simeon and served it to Levi, is he quit for his robbery? This is the disagreement between the elder Rebbi Ḥiyya and Rebbi Yannai, since they disagreed: One robbed a hooded coat from one person and gave it to someone else. Rebbi Eleazar in the name of the elder Rebbi Ḥiyya, one can collect from the first but not from the second. Rebbi Joḥanan in the name of Rebbi Yannai, one can also collect from the second. But the elder Rebbi Ḥiyya also agrees that when Levi gave, he is quit for his robbery.

How is this? If Reuben robbed from Simeon and served it to Levi, is he quit for his robbery? This is the disagreement between the elder Rebbi Ḥiyya and Rebbi Yannai, since they disagreed: One robbed a hooded coat from one person and gave it to someone else. Rebbi Eleazar in the name of the elder Rebbi Ḥiyya, one can collect from the first but not from the second. Rebbi Joḥanan in the name of Rebbi Yannai, one can also collect from the second. But the elder Rebbi Ḥiyya also agrees that when Levi gave, he is quit for his robbery.

Rebbi Zeïra in the name of Rebbi Ḥiyya bar Abba: Only if he sowed the [contents of the] second [box] before he harvested from the first. If he sowed the [contents of the] second [box] before he harvested from the first then what is cut and what is standing does not all become subject to proof. Rebbi Ḥanina Eyntanaya in the name of Rebbi Yannai: An onion of heave that was uprooted and replanted becomes permitted as soon as the new growth is more [than what was planted]. Rebbi Zeïra objected: Did we not state: “If it is a kind whose seeds disappear, all is permitted, if they do not disappear, it is forbidden.” If it is a kind whose seeds disappear, [it is permitted] the moment the new growth is more [than the original amount]. Similarly, if they do not disappear, [it is forbidden] even if the new growth is more! Rebbi Zeïra follows his own opinion, as Rebbi Zeira said in the name of Rebbi Jonathan: An onion from kilaim in a vineyard that he removed from the soil and planted anew is forbidden even if it increases manifold, since growth of what is forbidden can never justify forbidden produce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: If somebody slaughters an animal and finds in it an abomination, that is forbidden as food. What is the reason? An animal (Lev. 11:3) “inside an animal you may eat,” but an abomination inside an animal you may not eat.