jehudah

Jehudah from Ḥuṣī hid himself in a cave for three days because he wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He came to Rabbi Yose bar Ḥalaphta who asked him, where have you been? He said, I was hiding in a cave for three days because I wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He called his son Rebbi Vardimos and said to him, answer, what is the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He said to him (Num. 35:15): “These [six] cities shall be”, each town shall live, and only afterwards their surroundings around them. He [R. Yose] said to him [Jehudah from Ḥuṣi], what did cause you [this embarassment]? That you did not search with your companions!

Jehudah from Ḥuṣī hid himself in a cave for three days because he wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He came to Rabbi Yose bar Ḥalaphta who asked him, where have you been? He said, I was hiding in a cave for three days because I wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He called his son Rebbi Vardimos and said to him, answer, what is the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He said to him (Num. 35:15): “These [six] cities shall be”, each town shall live, and only afterwards their surroundings around them. He [R. Yose] said to him [Jehudah from Ḥuṣi], what did cause you [this embarassment]? That you did not search with your companions!

Rebbi Joḥanan taught those of [the House of] Rebbi Yannai to grind in a mill following Rebbi Simeon, and to work with a roller, following the rabbis. Rebbi Joḥanan taught those of the House of Rebbi Yannai not to take the rent of their oil presses in wine but in money; he taught them following Rebbi Jehudah and Rebbi Neḥemiah.

It was stated: “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are Sabbatical.” Rebbi Zeïra said, this baraita deals with permitted produce. What is the meaning of “the wages are Sabbatical”? That they may take their wages in the form of Sabbatical produce. Then it must be that, when Rebbi Joḥanan taught those of [the House of] Rebbi Yannai not to take the wages of their oil presses in wine but in money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah. Rebbi Hila: the baraita deals with those who carry forbidden produce. What is the meaning of “the wages are Sabbatical”? As Rebbi Abbahu, Rebbi Joḥanan said, they fined him with wine of libations; here also, they fined him.

MISHNAH: Rue, wild amaranth, purslain, mountain coriander, river celery, and wild rocket are free from tithes and can be bought from everybody during the Sabbatical since no similar plants are guarded. Rebbi Jehudah says, spontaneous growth of mustard is permitted because the unobservant are not suspected in this respect. Rebbi Simeon says, all spontaneous growth is permitted except that of cabbage since nothing similar grows wild on the fields. But the Sages say, all spontaneous growth is forbidden.

Are these forbidden as spontaneous growth? Let us hear from the following: “Rebbi Jehudah says, spontaneous growth of mustard is permitted because the unobservant are not suspected concerning it.” They said only “because the unobservant are not suspected concerning it.” These, because the unobservant are not suspected concerning them, will be permitted.

Rebbi Simeon ben Laqish was in Ḥiqoq. He saw them dealing with mustard plants. One of these fell down and he [a townsman] did not take it up. He [R. Simeon] said, if somebody will bring a mustard plant to me I shall rule following Rebbi Jehudah. Rebbi Abba bar Zavda said, Rebbi Onias from Hauran ruled in Bet Hauran following Rebbi Jehudah. Rebbi Joḥanan rose and publicly proclaimed following the rabbis here and there.

Rebbi Simeon ben Laqish was in Ḥiqoq. He saw them dealing with mustard plants. One of these fell down and he [a townsman] did not take it up. He [R. Simeon] said, if somebody will bring a mustard plant to me I shall rule following Rebbi Jehudah. Rebbi Abba bar Zavda said, Rebbi Onias from Hauran ruled in Bet Hauran following Rebbi Jehudah. Rebbi Joḥanan rose and publicly proclaimed following the rabbis here and there.

MISHNAH: There are three regions for removals, Judea, Transjordan, and Galilee. Each of them has three subregions: Upper Galilee, Lower Galilee, and the Valley. From Kefar Ḥananiah upwards, everywhere no sycamores can grow, is Upper Galilee. From Kefar Ḥananiah downwards, everwhere sycamores do grow, is Lower Galilee. And the district of Tiberias and the Valley. In Jehudah the hills, the lowland, and the Southland. The lowlands of Lydda are like the Southern lowlands, its hills are like King’s Mountain. From Bet Ḥoron to the Sea is one domain. Why did they mention three regions? That in each one may eat until the last produce has vanished. Rebbi Simeon says, they mentioned three regions only for Judea; all other regions follow King’s Mountain. All regions are one for olives and dates.

MISHNAH: One eats based on what is abandoned but not on what is guarded. Rebbi Yose says, also on what is guarded. One eats because of swollen fruit and because of a second crop, but not on winter growth. Rebbi Jehudah permits it on condition that they brought first fruits before the end of the summer.

Our Mishnah is Rebbi Yose’s since is is stated: “One does not eat because of swollen fruits in Acco. Rebbi Yose says, one eats because of swollen fruits in Acco.” Rebbi Yose said, we were of the opinion that Rebbi Yose and the rabbis disagree about winter fruits, therefore not about double yields. It was found stated: Rebbi Jehudah permits second crop on condition [the tree] produce first fruits before the end of summer.

MISHNAH: If somebody had Sabbatical produce when the time of removal came, he distributes food for three meals to everybody. The poor may eat after removal but not rich persons, the words of Rebbi Jehudah. Rebbi Yose says, both poor and rich persons may eat after removal. If somebody had Sabbatical produce which fell to him as inheritance or was given to him as a gift, Rebbi Eliezer says it should be given to those who eat it. But the Sages say, a sinner should not be rewarded, but it should be sold to those who eat it and the payment distributed to anybody. He who eats from Sabbatical dough of which ḥallah was not taken commits a deadly sin.

HALAKHAH: What is the reason of Rebbi Jehudah: (Ex. 23:11) “The destitute of your people should eat including the remainder.” What is the reason of Rebbi Yose: (Ex. 23:11) “The destitute of your people should eat with the remainder.” It was stated: Rebbi Simeon says, richpersons may eat from storage. What is the reason of Rebbi Simeon: (Ex. 23:11) “The destitute of your people should eat, and the remainder.”

MISHNAH: The Sabbatical remits any loan, with or without a document. Store credit is not remitted; if it is transformed into a loan it is remitted. Rebbi Jehudah says, any preceding one is remitted. Wages of a hired hand are not remitted; if they are transformed into a loan they are remitted; Rebbi Yose says, for any work that stops in the Sabbatical they are remitted; if it does not stop they are not remitted. If somebody slaughters a cow and divides it up on New Year’s Day, if the month was long it is subject to remission, otherwise it is not subject to remission. The rapist, the seducer, the calumniator, and all court documents are not subject to remission. If somebody gives loans on pledge, or deposits his documents with the court, they are not subject to remission.

Because he extends him credit a second time, is the first turned into a loan? Rebbi Eleazar said, this follows Rebbi Jehudah. But can he require payment on New Year’s Day? Rebbi Abba in the name of Rebbi Zeïra: About money for which he can believe him. And since he could ask him for payment, he should be able to give him money. And here, because he should have been able to give him money and he did not give, the first [debt] is turned into a loan.

Rebbi Joḥanan says, for ploughing. Rebbi Simeon ben Laqish said, for building. In the opinion of Rebbi Joḥanan, any work that stops because of the Sabbatical. In the opinion of Rebbi Simeon ben Laqish, any work that stops in any way. Does Rebbi Yose hold with Rebbi Jehudah; does not Rebbi Yose say, for any work that stops in the Sabbatical they are remitted, if it does not stop they are not remitted? But Rebbi Yose does not hold with Rebbi Jehudah; while “Rebbi Jehudah says that it is not the way of a banker to give an as unless he has received a denar,” he agrees that the wages of the hired man are due only at the end.

Rebbi Joḥanan says, for ploughing. Rebbi Simeon ben Laqish said, for building. In the opinion of Rebbi Joḥanan, any work that stops because of the Sabbatical. In the opinion of Rebbi Simeon ben Laqish, any work that stops in any way. Does Rebbi Yose hold with Rebbi Jehudah; does not Rebbi Yose say, for any work that stops in the Sabbatical they are remitted, if it does not stop they are not remitted? But Rebbi Yose does not hold with Rebbi Jehudah; while “Rebbi Jehudah says that it is not the way of a banker to give an as unless he has received a denar,” he agrees that the wages of the hired man are due only at the end.

Rebbi Joḥanan says, for ploughing. Rebbi Simeon ben Laqish said, for building. In the opinion of Rebbi Joḥanan, any work that stops because of the Sabbatical. In the opinion of Rebbi Simeon ben Laqish, any work that stops in any way. Does Rebbi Yose hold with Rebbi Jehudah; does not Rebbi Yose say, for any work that stops in the Sabbatical they are remitted, if it does not stop they are not remitted? But Rebbi Yose does not hold with Rebbi Jehudah; while “Rebbi Jehudah says that it is not the way of a banker to give an as unless he has received a denar,” he agrees that the wages of the hired man are due only at the end.

Rebbi Jacob bar Aḥa, Rebbi Ammi, in the name of Rebbi Jehudah bar Pazi: If they sanctified it and afterwards the witnesses turned out to be perjured, it still is sanctified. Rebbi Assi stayed with Rebbi Jehudah bar Pazi and asked him: Did you hear this from your father? He said, yes. Rebbi Abba said in the name of Rebbi Joḥanan: One does not cross-examine the witnesses of the New Moon.

Rebbi Jacob bar Aḥa, Rebbi Ammi, in the name of Rebbi Jehudah bar Pazi: If they sanctified it and afterwards the witnesses turned out to be perjured, it still is sanctified. Rebbi Assi stayed with Rebbi Jehudah bar Pazi and asked him: Did you hear this from your father? He said, yes. Rebbi Abba said in the name of Rebbi Joḥanan: One does not cross-examine the witnesses of the New Moon.

Rebbi Eleazar said, this follows Rebbi Jehudah since he could ask him for payment on New Years’s Day. Rebbi Abba bar Mamal, Rav Amram, Rav Mattanah in the name of Rav: If somebody makes a loan to another person stipulating that he will not press for repayment, the Sabbatical will remit it. We did state: “If somebody slaughters a cow and divides it up on New Year’s Day,” and Rebbi Eleazar said, this follows Rebbi Jehudah. But can he require payment on New Year’s Day? As Rebbi Abba said in the name of Rebbi Zeïra: Since he could ask him for payment, he can believe him. And since he could believe him, he could pay him. And here, because he could have given him but did not give, the first [debt] is turned into a loan.

Rebbi Eleazar said, this follows Rebbi Jehudah since he could ask him for payment on New Years’s Day. Rebbi Abba bar Mamal, Rav Amram, Rav Mattanah in the name of Rav: If somebody makes a loan to another person stipulating that he will not press for repayment, the Sabbatical will remit it. We did state: “If somebody slaughters a cow and divides it up on New Year’s Day,” and Rebbi Eleazar said, this follows Rebbi Jehudah. But can he require payment on New Year’s Day? As Rebbi Abba said in the name of Rebbi Zeïra: Since he could ask him for payment, he can believe him. And since he could believe him, he could pay him. And here, because he could have given him but did not give, the first [debt] is turned into a loan.

It was stated: “For thirty days he will not come.” What means “for thirty days he will not come”? Samuel said, if somebody gives a loan to a person without specifying details, he has no right to ask for payment until after 30 days. Rav Jehudah came and explained (Deut. 15:9): “The Sabbatical year, the remitting year, is close.” Is not the Sabbatical year the remitting year? Why does the verse say: “The Sabbatical year, the remitting year, is close”? That you should not say, I am not permitted to ask for payment until after 30 days; after 30 days the debt will be remitted and I will not collect; therefore, it must say that “the Sabbatical year, the remitting year, is close.” Did not Rebbi Abba bar Mamal, Rav Amram, Rav Mattanah say in the name of Rav: If somebody makes a loan to another person stipulating that he will not press for repayment, the Sabbatical will remit it? It was found stated in the name of Rebbi Ismael (Deut. 15:9): “The Sabbatical year, the remitting year, is close.” Is not the Sabbatical year the remitting year? Why does it have to say, “the Sabbatical year, the remitting year, is close”? That you should not say, all six years long his field is before me, his vineyard is before me, but after six years the debt is remitted and I cannot collect; therefore, it has to say “the Sabbatical year, the remitting year, is close.”

“The rapist, the seducer, the calumniator.” Rav Jehudah said, Rav [said]: This follows Rebbi Meïr, since Rebbi Meïr said, it depends on the one extending credit.

“A document dated on a Sabbath or on the Tenth of Tishrē, Rebbi Jehudah declares it valid and Rebbi Yose invalid. Rebbi Jehudah said to him, a case came before you in Sepphoris and you declared it valid. He said to him, I did not declare it valid, but if I did it, I did it.” They wanted to say that he who holds it invalid [does so] because it might be later, and he who holds it valid [does so] because it might be earlier; but he who holds it invalid [does so] because it might be forged.

“A document dated on a Sabbath or on the Tenth of Tishrē, Rebbi Jehudah declares it valid and Rebbi Yose invalid. Rebbi Jehudah said to him, a case came before you in Sepphoris and you declared it valid. He said to him, I did not declare it valid, but if I did it, I did it.” They wanted to say that he who holds it invalid [does so] because it might be later, and he who holds it valid [does so] because it might be earlier; but he who holds it invalid [does so] because it might be forged.

MISHNAH: Five [persons] cannot give heave and if they gave it is not heave: the deaf and dumb, the insane, the minor, and one who gives heave from what is not his. The Gentile who gave heave for a Jew’s property, even with the latter’s authorization his heave is not heave. A deaf person who speaks but cannot hear should not give heave, but if he did, his heave is heave. A “deaf person” mentioned anywhere by the Sages is a deaf-mute. Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. Rebbi Yose says, before he came to the time of vows, his heave is not heave. After he has reached the time of vows, his heave is heave.

Who states “the deaf-mute?” Not Rebbi Jehudah, since it was stated: “Rebbi Jehudah said, it happened that the sons of Rebbi Joḥanan ben Gudgada were all deaf-mutes and all purities in Jerusalem were handled by them. They said to him, because purities do not need thought and may be produced by a deaf-mute, an insane, and a minor. But heaves and tithes need thought and do not become invalidated by absent-mindedness.” Rebbi Yose in the name of Rebbi La: Thought is not written in regard to them, only watching.

Who states “the deaf-mute?” Not Rebbi Jehudah, since it was stated: “Rebbi Jehudah said, it happened that the sons of Rebbi Joḥanan ben Gudgada were all deaf-mutes and all purities in Jerusalem were handled by them. They said to him, because purities do not need thought and may be produced by a deaf-mute, an insane, and a minor. But heaves and tithes need thought and do not become invalidated by absent-mindedness.” Rebbi Yose in the name of Rebbi La: Thought is not written in regard to them, only watching.

Who stated “a minor”? This does not follow Rebbi Jehudah, as we have stated: “A minor whom his father put in a melon field where he was giving heave and his father sold on that basis, his heave is heave. He did not give heave but his father confirmed his action.” When the father came and confirmed his action, is heave made retroactively or for the future? Rebbi Shammai said, let us hear from the following: “When the owner came and found him standing on his property, if he said to him, take from these nice [fruits], if they are nice he does not worry about robbery, otherwise he has to worry. But if he collected and gave to him, in no case does he have to worry about robbery.” Can you say it became heave retroactively? No, from now into the future! Here also, it will be made heave from now on into the future.

It was stated in the name of Rebbi Meїr: His heave is never heave unless he grew two pubic hairs. Rebbi Abba bar Cahana in the name of the rabbis (Num. 18:27): “Your heave will be credited to you.” Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for a Gentile, and he may give heave! Rebbi Jehudah in the name of Rebbi La (Num. 18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! And did not Rebbi Hoshaia state that Gentiles have no “thought”? That is for preparation, here we talk about heave.

Rebbi Aḥa, Rebbi Ḥinena in the name of Rav Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, he can dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. But Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he cannot free his ṭevel by Torah law! So here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah who says thatFirst Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Yudan the Prince, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of animals? If Rebbi Meїr is of the opinion (Num. 18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meїr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish say, one is guilty. The statement of Cahana disagrees since Rebbi Jehudah frees his ṭevel as biblical law. We can say he [Cahana] is following him who says they accepted tithes voluntarily.

Rebbi Aḥa, Rebbi Ḥinena in the name of Rav Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, he can dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. But Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he cannot free his ṭevel by Torah law! So here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah who says thatFirst Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Yudan the Prince, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of animals? If Rebbi Meїr is of the opinion (Num. 18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meїr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish say, one is guilty. The statement of Cahana disagrees since Rebbi Jehudah frees his ṭevel as biblical law. We can say he [Cahana] is following him who says they accepted tithes voluntarily.

Rebbi Aḥa, Rebbi Ḥinena in the name of Rav Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, he can dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. But Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he cannot free his ṭevel by Torah law! So here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah who says thatFirst Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Yudan the Prince, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of animals? If Rebbi Meїr is of the opinion (Num. 18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meїr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish say, one is guilty. The statement of Cahana disagrees since Rebbi Jehudah frees his ṭevel as biblical law. We can say he [Cahana] is following him who says they accepted tithes voluntarily.

Rebbi Aḥa, Rebbi Ḥinena in the name of Rav Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, he can dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. But Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he cannot free his ṭevel by Torah law! So here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah who says thatFirst Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Yudan the Prince, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of animals? If Rebbi Meїr is of the opinion (Num. 18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meїr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish say, one is guilty. The statement of Cahana disagrees since Rebbi Jehudah frees his ṭevel as biblical law. We can say he [Cahana] is following him who says they accepted tithes voluntarily.

MISHNAH: One does not give heave from pure produce for impure, but if heave was given it is heave. In truth, they said if a cake of dried figs became partially impure one may give heave from its pure part for its impure part, and similarly for a bunch of vegetable or a heap [of grain]. If there were two cakes, two bundles, two heaps, one pure and one impure, one should not give heave from one for the other. Rebbi Eliezer says, one may give heave from pure produce for impure. One may not give heave from impure produce for pure, but if he gave in error, his heave is heave, if intentionally, he did not do anything. Similarly, a Levite who has ṭevel tithe which he continually uses to give, if he is in error, what he did is done, if intentionally, he did nothing. Rebbi Jehudah says, if he had known of it earlier, even if he did it in error, he did not do anything. He who immerses vessels on the Sabbath, if unintentionally he may use them, if intentionally he may not use them. He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten. He who plants on the Sabbath, if unintentionally he may keep it, if intentionally it must be uprooted. In the Sabbatical year it must be uprooted, whether in error or intentionally.

“If somebody brought many kinds in a box, cabbage on top and cabbage on the bottom but something else in between, he may not give heave or tithe from one for the other.” That means, if there is no empty space. But if there is empty space he may give heave or tithe from one for the other. “The entire house of the wine press is one.” The entire threshing house is one. It was stated: Rebbi Jehudah said, only if the main threshing place is in the middle. So far this is for wheat; [it is] the same even for stubbles, even for straw.

It was stated: “Rebbi Jehudah said, about what was this said? About Great Heave which must be given from what is earmarked. But for the heave of the tithe, everything is supposed to be whole. If he gave Great Heave and heave of the tithe together, it is not whole.” Jehudah ben Rebbi said, he certainly did not want to overstep the words of the Torah in giving heave of the tithe before the Great Heave. Rebbi Abba bar Mamal objected: Did we not state that “one may not give heave from impure produce for pure”? Think about it, when he did it and said, I did not intend to transgress the words of the Torah! Rebbi Abba bar Mamal said, if you say so, you let him flee from a minor sin to a major one! Ṭevel is a deadly sin, but an impure person who ate pure food oversteps a positive commandment.

It was stated: “Rebbi Jehudah said, about what was this said? About Great Heave which must be given from what is earmarked. But for the heave of the tithe, everything is supposed to be whole. If he gave Great Heave and heave of the tithe together, it is not whole.” Jehudah ben Rebbi said, he certainly did not want to overstep the words of the Torah in giving heave of the tithe before the Great Heave. Rebbi Abba bar Mamal objected: Did we not state that “one may not give heave from impure produce for pure”? Think about it, when he did it and said, I did not intend to transgress the words of the Torah! Rebbi Abba bar Mamal said, if you say so, you let him flee from a minor sin to a major one! Ṭevel is a deadly sin, but an impure person who ate pure food oversteps a positive commandment.

It was stated in the name of Rebbi Yose: “If somebody gave heave from impure for pure produce, whether it was in error or intentionally, what he did is done.” Rebbi Phineas asked before Rebbi Assi: There, it is when he thought that it was pure when he had known that it was impure, but he was of the opinion that one may give heave from impure for pure produce? He said to him, that is so, Rebbi holds with Rebbi Jehudah. But for Rebbi Yose it would not make any difference.

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.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

MISHNAH: One does not give heave from one species for another species; if he gave, his heave is no heave. All kinds of wheat are one. All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other. At a place where there is a Cohen one gives from the best, but where there is no Cohen he gives from what is durable. Rebbi Jehudah says, one always gives from the best. One gives a small whole onion as heave but not half a large onion. Rebbi Jehudah says it is not so, one rather gives half a large onion. Similarly, Rebbi Jehudah said one gives onions of town people as heave for rural ones but not rural ones for those of town people because they are city-dwellers’ food.

MISHNAH: One does not give heave from one species for another species; if he gave, his heave is no heave. All kinds of wheat are one. All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other. At a place where there is a Cohen one gives from the best, but where there is no Cohen he gives from what is durable. Rebbi Jehudah says, one always gives from the best. One gives a small whole onion as heave but not half a large onion. Rebbi Jehudah says it is not so, one rather gives half a large onion. Similarly, Rebbi Jehudah said one gives onions of town people as heave for rural ones but not rural ones for those of town people because they are city-dwellers’ food.

MISHNAH: One does not give heave from one species for another species; if he gave, his heave is no heave. All kinds of wheat are one. All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other. At a place where there is a Cohen one gives from the best, but where there is no Cohen he gives from what is durable. Rebbi Jehudah says, one always gives from the best. One gives a small whole onion as heave but not half a large onion. Rebbi Jehudah says it is not so, one rather gives half a large onion. Similarly, Rebbi Jehudah said one gives onions of town people as heave for rural ones but not rural ones for those of town people because they are city-dwellers’ food.

MISHNAH: Also, one may give oil olives as heave for pickling olives but not pickling olives for oil olives, uncooked wine for cooked wine but not cooked wine for uncooked wine. This is the rule: All that is kilaim with another kind, one may not give as heave one for the other, not even good for bad. But all that is not kilaim with another kind, one may give the good as heave for the bad but not the bad for the good; if he gave bad for good, his heave is heave except for zĕwānîn for wheat because they are not food. Green melons and sweet melons are one kind; Rebbi Jehudah says two kinds.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

“Green melons and sweet melons are one kind; Rebbi Jehudah says two kinds.” Rebbi Jehudah keeps to his opinion, the rabbis keep to their opinion, as we have stated (Mishnah Kilaim 1:2): “Green melon and sweet melon are not kilaim one with the other. Rebbi Jehudah says, they are kilaim.”

“Green melons and sweet melons are one kind; Rebbi Jehudah says two kinds.” Rebbi Jehudah keeps to his opinion, the rabbis keep to their opinion, as we have stated (Mishnah Kilaim 1:2): “Green melon and sweet melon are not kilaim one with the other. Rebbi Jehudah says, they are kilaim.”

“Green melons and sweet melons are one kind; Rebbi Jehudah says two kinds.” Rebbi Jehudah keeps to his opinion, the rabbis keep to their opinion, as we have stated (Mishnah Kilaim 1:2): “Green melon and sweet melon are not kilaim one with the other. Rebbi Jehudah says, they are kilaim.”

“If one gave an amphora as heave and it turned out to be uncovered, or a water melon and it turned out to have holes, it is heave and heave should be given a second time.” Rebbi Jehudah ben Pazi, Rebbi Simeon [ben Laqish] in the name of Rebbi Joshua ben Levi: They forbade only when it was found to have a hole; therefore, from the start it is forbidden to give it as heave. Rebbi Jacob the Southerner asked before Rebbi Yose: Is this reasonable only if they saw it making the hole? He said to him: Would one know whether it poured poison into it? The colleagues asked before Rebbi Yose: What is the difference between that and the impure? He said to them: The impure is unchanged, so is that which caused impurity. But here, it is dust.

Rebbi Zeїra, Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr and Rebbi Jehudah, practice follows Rebbi Jehudah. Rebbi Abba bar Jacob bar Idi in the name of Rebbi Jonathan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr, Rebbi Jehudah, and Rebbi Simeon practice follows Rebbi Jehudah. From this you infer that [between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah.

Rebbi Zeїra, Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr and Rebbi Jehudah, practice follows Rebbi Jehudah. Rebbi Abba bar Jacob bar Idi in the name of Rebbi Jonathan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr, Rebbi Jehudah, and Rebbi Simeon practice follows Rebbi Jehudah. From this you infer that [between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah.

Rebbi Zeїra, Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr and Rebbi Jehudah, practice follows Rebbi Jehudah. Rebbi Abba bar Jacob bar Idi in the name of Rebbi Jonathan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr, Rebbi Jehudah, and Rebbi Simeon practice follows Rebbi Jehudah. From this you infer that [between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah.

Rebbi Zeїra, Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr and Rebbi Jehudah, practice follows Rebbi Jehudah. Rebbi Abba bar Jacob bar Idi in the name of Rebbi Jonathan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr, Rebbi Jehudah, and Rebbi Simeon practice follows Rebbi Jehudah. From this you infer that [between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah.

Rebbi Zeїra, Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr and Rebbi Jehudah, practice follows Rebbi Jehudah. Rebbi Abba bar Jacob bar Idi in the name of Rebbi Jonathan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr, Rebbi Jehudah, and Rebbi Simeon practice follows Rebbi Jehudah. From this you infer that [between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah.

Rebbi Zeїra, Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr and Rebbi Jehudah, practice follows Rebbi Jehudah. Rebbi Abba bar Jacob bar Idi in the name of Rebbi Jonathan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr, Rebbi Jehudah, and Rebbi Simeon practice follows Rebbi Jehudah. From this you infer that [between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah.

Rebbi Zeїra, Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr and Rebbi Jehudah, practice follows Rebbi Jehudah. Rebbi Abba bar Jacob bar Idi in the name of Rebbi Jonathan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr, Rebbi Jehudah, and Rebbi Simeon practice follows Rebbi Jehudah. From this you infer that [between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah.

Rebbi Zeїra, Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr and Rebbi Jehudah, practice follows Rebbi Jehudah. Rebbi Abba bar Jacob bar Idi in the name of Rebbi Jonathan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr, Rebbi Jehudah, and Rebbi Simeon practice follows Rebbi Jehudah. From this you infer that [between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah.

Rebbi Zeїra, Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr and Rebbi Jehudah, practice follows Rebbi Jehudah. Rebbi Abba bar Jacob bar Idi in the name of Rebbi Jonathan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr, Rebbi Jehudah, and Rebbi Simeon practice follows Rebbi Jehudah. From this you infer that [between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah.

Rebbi Zeїra, Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr and Rebbi Jehudah, practice follows Rebbi Jehudah. Rebbi Abba bar Jacob bar Idi in the name of Rebbi Jonathan: [Between] Rebbi Meїr and Rebbi Simeon, practice follows Rebbi Simeon. [Between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah, and one does not have to mention that [between] Rebbi Meїr, Rebbi Jehudah, and Rebbi Simeon practice follows Rebbi Jehudah. From this you infer that [between] Rebbi Simeon and Rebbi Jehudah, practice follows Rebbi Jehudah.

“ Rebbi Yose ben Rebbi Jehudah said, if he wishes he may bring olives, put them under the pounding stone, and tread on it. They said to him, olives cannot be compared to grapes. Grapes are soft and release the wine, olives are hard and do not release the oil.”

MISHNAH: The heave of the Gentile and the Samaritan is heave, their tithes are tithes, and their dedications are dedications. Rebbi Jehudah says, a Gentile cannot have a fourth year vineyard but the Sages say, he may have. The Gentile’s heave creates dema‘ and one is obliged to a fifth for it, but Rebbi Simeon frees from the obligation.

MISHNAH: The rate of heave: A generous person one in forty, the House of Shammay say, one in thirty. Average, one in fifty, and stingy, one in sixty. If somebody gave heave and it turned out to be one in sixty, this is heave and he does not have to give more. When he added, [the addition] is subject to tithes. If it turned out to be one in sixty-one, this is heave and he has to add in his usual way, by measure, weight, or count. Rebbi Jehudah says, even from what is not earmarked.

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

Is Rebbi Eliezer stringent and Rebbi Joshua lenient in this case? Rebbi Joḥanan said, it is [a disagreement of] Tannaїm: “You must say that if it is known, it cannot be lifted, if it is not known it may be lifted, the words of Rebbi Eliezer. Rebbi Joshua says, whether it is known or unknown, it can be lifted, the words of Rebbi Meїr. Rebbi Jehudah says, whether it is known or unknown, it cannot be lifted, the words of Rebbi Eliezer; Rebbi Joshua says, whether it is known or unknown, it can be lifted. Rebbi Aqiba says, if it is known, it cannot be lifted; if it is unknown, it can be lifted.”

“ A pound of cut figs which somebody pressed into the mouth of an amphora and does not remember where he pressed, into the mouth of a vase and does not remember where he pressed; Rebbi Eliezer says, if there are 100 pounds it may be lifted, otherwise it cannot be lifted; Rebbi Joshua says, if there are 100 mouths there it may be lifted, otherwise the mouths are forbidden and the sides are permitted, the words of Rebbi Jehudah. Rebbi Meїr says, Rebbi Eliezer says, if there are 100 mouths there it may be lifted, otherwise the mouths are forbidden and the sides are permitted; Rebbi Joshua says even if there are 300 mouths it cannot be lifted.” This means that they considered mouths as something that usually is counted. This supports Rebbi Joḥanan who said, it is a disagreement of Tannaїm. This supports him who says, the words of Rebbi Meїr that everything sanctifies. This supports him who says it is a disagreement of Tannaїm. This means that even one hundredth of a pumpkin forbids.

HALAKHAH: Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded”; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah bar Ḥanina: We never find the House of Shammai conceding to the House of Hillel except in this matter. Rebbi Jonah in the name of Rebbi Abbai understood it from the following: “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Ḥanina the son of Rebbi Hillel said, we might say that the House of Hillel stated that before they conceded. Rebbi Yose said, the Mishnah said so: “After they conceded, Rebbi Eliezer said it should be lifted and burned”, and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another, the House of Shammai recused themselves and the others teach us. Rebbi Abin says, there is another answer, following what Rebbi Hoshaia stated: Since pure [heave], which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure [heave] which is [prohibited] as positive commandment for Cohanim.

It was stated: One seah of heave that fell into one hundred, he says to the Cohen, am I not obligated to you for the value of firewood? Take the value of the firewood! But he answers him, does a seah of heave which fell into less than 100 not make the entire heave dema‘? Does firewood create dema‘? Does he not in the end have to give it to another Cohen who will pay him for the value of the fuel? How is that? He gives him the value of the fuel and they should split the rest. A person spilled barley into wheat. The case came before Rebbi Jehudah bar Shalom who said, let him pay the price of barley; they should split the rest.

Rebbi Joḥanan said, a doubt of dema‘ is free from ḥallah but a doubt of dema‘ which is eaten as dema‘ is subject to ḥallah. Rebbi Joḥanan said, this follows Rebbi Jehudah, as we have stated there: “If they ask together, they are impure. One after the other they are pure. Rebbi Yose says, in both cases they are impure.” Where do we hold? If somebody comes to ask about himself and his friend. Rebbi Jehudah says, he says: ask about yourself and go away. But Rebbi Yose said, it is as if both of them asked together. And here it is as if both of them asked together.

Rebbi Joḥanan said, a doubt of dema‘ is free from ḥallah but a doubt of dema‘ which is eaten as dema‘ is subject to ḥallah. Rebbi Joḥanan said, this follows Rebbi Jehudah, as we have stated there: “If they ask together, they are impure. One after the other they are pure. Rebbi Yose says, in both cases they are impure.” Where do we hold? If somebody comes to ask about himself and his friend. Rebbi Jehudah says, he says: ask about yourself and go away. But Rebbi Yose said, it is as if both of them asked together. And here it is as if both of them asked together.

“ The wine filter, Rebbi Neḥemiah says, if it is blocked on top even though it is open below. Rebbi Jehudah says, if it was covered below even if the top is uncovered it is permitted since snake poison is like netting and remains on top.” Rebbi Eliezer says, if he did not stir it. But if he did stir, it is forbidden.

Rebbi Jeremiah said, why is Gentile’s milk forbidden? Because of admixture from impure animals. As we have stated: “If the Gentile stands and milks the herd, if a Jew stands nearby there is no worry.” Rav Abba in the name of Rav Jehudah: Why is Gentiles’ milk forbidden? Because of the uncovering. Let him make cheese? Rebbi Samuel ben Rav Isaac said, because of the poison between the holes.

It was stated: “ Water on the ground forty seah. Rebbi Neḥemiah says, that a Šiḥin amphora can be filled from it. Wine both in vessels and on the ground in any quantity. Wine is not under the rules of uncovering as long as it is fermenting. How long does it ferment? Three days. It happened that a snake was found near a wine vat; the case came before Rebbi Jehudah and he permitted it. A source is not under the rules of uncovering as long as it is running. Rebbi Ismael the son of Rebbi Joḥanan ben Nuri said, it happened that Rebbi Joḥanan ben Beroqa went down to my father Rebbi Joḥanan ben Nuri to Bet Serii; he showed him a pool that contained only three log of water, into which rain water was dripping. He bowed down and drank, saying this is an example of what is not under the rules of uncovering.”

Rebbi Jehudah bar Pazi said, who is the Tanna of pecking? “Rabban Gamliel says, also the snake because it spits out.” Rebbi Jonah said, who would turn commandments into peckings for us?

Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora follows Rebbi Yose, the second both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time.” Should he not burn it during the morning hours? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything.

There, we stated: “A firstling afflicted by blood, even if it is going to die, cannot be bled, the words of Rebbi Jehudah. But the Sages say, it should be bled even if this causes a blemish. If it did cause a blemish, it should not be slaughtered because of it. Rebbi Simeon says, he should bleed it even if he makes a blemish.” Rebbi Abbahu in the name of Rebbi Eleazar: Rebbi Jehudah parallels Rabban Gamliel, the Rabbis parallel Rebbi Eliezer, Rebbi Simeon parallels Rebbi Joshua. But we have stated: “Rebbi Simeon says, he should bleed it even if he knows he will cause a blemish.” This parallels the later opinion of Rebbi Joshua. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Jehudah (Deut. 12:24): “You shall not eat it; spill it onto the ground like water.” I permitted you its blood only to spill it. Rebbi Abba Mari, the brother of Rebbi Yose, objected: That is written about [blood of] invalid sacrifices: “You shall not eat it; spill it onto the ground like water.” Rebbi Ḥiyya bar Abba said, you get from it for preparation. Just as water prepares, so blood prepares. Rebbi Abbahu in the name of Rebbi Joḥanan: Both of them explained the same verse (Lev. 22:21): “Perfect it shall be for goodwill; any blemish shall not be on it.” Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish.

There, we stated: “A firstling afflicted by blood, even if it is going to die, cannot be bled, the words of Rebbi Jehudah. But the Sages say, it should be bled even if this causes a blemish. If it did cause a blemish, it should not be slaughtered because of it. Rebbi Simeon says, he should bleed it even if he makes a blemish.” Rebbi Abbahu in the name of Rebbi Eleazar: Rebbi Jehudah parallels Rabban Gamliel, the Rabbis parallel Rebbi Eliezer, Rebbi Simeon parallels Rebbi Joshua. But we have stated: “Rebbi Simeon says, he should bleed it even if he knows he will cause a blemish.” This parallels the later opinion of Rebbi Joshua. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Jehudah (Deut. 12:24): “You shall not eat it; spill it onto the ground like water.” I permitted you its blood only to spill it. Rebbi Abba Mari, the brother of Rebbi Yose, objected: That is written about [blood of] invalid sacrifices: “You shall not eat it; spill it onto the ground like water.” Rebbi Ḥiyya bar Abba said, you get from it for preparation. Just as water prepares, so blood prepares. Rebbi Abbahu in the name of Rebbi Joḥanan: Both of them explained the same verse (Lev. 22:21): “Perfect it shall be for goodwill; any blemish shall not be on it.” Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish.

There, we stated: “A firstling afflicted by blood, even if it is going to die, cannot be bled, the words of Rebbi Jehudah. But the Sages say, it should be bled even if this causes a blemish. If it did cause a blemish, it should not be slaughtered because of it. Rebbi Simeon says, he should bleed it even if he makes a blemish.” Rebbi Abbahu in the name of Rebbi Eleazar: Rebbi Jehudah parallels Rabban Gamliel, the Rabbis parallel Rebbi Eliezer, Rebbi Simeon parallels Rebbi Joshua. But we have stated: “Rebbi Simeon says, he should bleed it even if he knows he will cause a blemish.” This parallels the later opinion of Rebbi Joshua. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Jehudah (Deut. 12:24): “You shall not eat it; spill it onto the ground like water.” I permitted you its blood only to spill it. Rebbi Abba Mari, the brother of Rebbi Yose, objected: That is written about [blood of] invalid sacrifices: “You shall not eat it; spill it onto the ground like water.” Rebbi Ḥiyya bar Abba said, you get from it for preparation. Just as water prepares, so blood prepares. Rebbi Abbahu in the name of Rebbi Joḥanan: Both of them explained the same verse (Lev. 22:21): “Perfect it shall be for goodwill; any blemish shall not be on it.” Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish.

The boys of Rebbi Jehudah Neśia hit Diodes the swine-herd. He became king and descended to Paneas. He sent letters to the rabbis that they should be at his place immediately after the end of the Sabbath. He said to his courier, do not deliver the letters before the evening, near sundown. The courier came to them in he evening, near sundown. Rebbi Jehudah Neśia and Rebbi Samuel bar Naḥman had gone to bathe in the public baths of Tiberias. An אנגיטרוס came to them; Rebbi Jehudah Neśia wanted to scold him. Rebbi Samuel bar Naḥman said, let him; he appears for wonders. He said to them, how are the rabbis? They told him about their problem. He said to them, go and bathe; your Creator will perform a miracle for you at Sabbath’s end. He carried them and brought them up. They said to him, the rabbis are outside. There was that bathhouse, he let it be heated for seven days and seven nights. He went out and cooled it before them. They went in and then appeared before him. He said to them: Because your Creator performs miracles for you, you insult the majesty! They said, we insulted Diocles the swine-herd; we do not insult Diocletianus the king. Even so, one should never vex a little Roman or a little Gueber.

The boys of Rebbi Jehudah Neśia hit Diodes the swine-herd. He became king and descended to Paneas. He sent letters to the rabbis that they should be at his place immediately after the end of the Sabbath. He said to his courier, do not deliver the letters before the evening, near sundown. The courier came to them in he evening, near sundown. Rebbi Jehudah Neśia and Rebbi Samuel bar Naḥman had gone to bathe in the public baths of Tiberias. An אנגיטרוס came to them; Rebbi Jehudah Neśia wanted to scold him. Rebbi Samuel bar Naḥman said, let him; he appears for wonders. He said to them, how are the rabbis? They told him about their problem. He said to them, go and bathe; your Creator will perform a miracle for you at Sabbath’s end. He carried them and brought them up. They said to him, the rabbis are outside. There was that bathhouse, he let it be heated for seven days and seven nights. He went out and cooled it before them. They went in and then appeared before him. He said to them: Because your Creator performs miracles for you, you insult the majesty! They said, we insulted Diocles the swine-herd; we do not insult Diocletianus the king. Even so, one should never vex a little Roman or a little Gueber.

The boys of Rebbi Jehudah Neśia hit Diodes the swine-herd. He became king and descended to Paneas. He sent letters to the rabbis that they should be at his place immediately after the end of the Sabbath. He said to his courier, do not deliver the letters before the evening, near sundown. The courier came to them in he evening, near sundown. Rebbi Jehudah Neśia and Rebbi Samuel bar Naḥman had gone to bathe in the public baths of Tiberias. An אנגיטרוס came to them; Rebbi Jehudah Neśia wanted to scold him. Rebbi Samuel bar Naḥman said, let him; he appears for wonders. He said to them, how are the rabbis? They told him about their problem. He said to them, go and bathe; your Creator will perform a miracle for you at Sabbath’s end. He carried them and brought them up. They said to him, the rabbis are outside. There was that bathhouse, he let it be heated for seven days and seven nights. He went out and cooled it before them. They went in and then appeared before him. He said to them: Because your Creator performs miracles for you, you insult the majesty! They said, we insulted Diocles the swine-herd; we do not insult Diocletianus the king. Even so, one should never vex a little Roman or a little Gueber.

MISHNAH: The growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, First Tithe, aftergrowth of the Sabbatical, heave from outside the Land, demaʻ, and First Fruits are profane. Growths from dedicated [seeds] and Second Tithe are profane; one redeems them corresponding to the time of sowing. One hundred lagenae of heave and one profane are all permitted for produce whose seeds desappear; but for produce whose seeds do not disappear, even if there are one hundred profane and one of heave they all are forbidden. Growth from ṭevel is permitted for anything whose seeds disappear, but if the seeds do not disappear even the growth from the growth is forbidden. What is one whose seeds do not disappear? For example arum, garlic, and onions. Rebbi Jehudah says, garlic is like barley.

MISHNAH: He who weeds with a Non-Jew among bulb plants, even though his vegetables are ṭevel one may eat a snack from them. Saplings of heave that became impure if planted become pure not to transmit impurity but they remain forbidden to be eaten until he removes what is edible. Rebbi Jehudah says, until he removes a second time.

MISHNAH: An onion which one added to lentils, if whole it is permitted, if cut up it depends on transferring taste. Any other cooked food, whether whole or cut up, depends on transferring taste. Rebbi Jehudah permits in anchovies where it only serves to remove pollutants. If a mashed apple is added to dough and it soured, [the dough] is forbidden. But if barley grains fell into a cistern of water, even though they made it stink, [the water] is permitted.

There, we have stated: “If fish improved in value when cooked with leeks of second tithe, the increase is proportional.” Rebbi Hoshaia said, that Mishnah does not follow Rebbi Jehudah, since we have stated: “Rebbi Jehudah permits in anchovies where it only serves to remove pollutants.”

There, we have stated: “If fish improved in value when cooked with leeks of second tithe, the increase is proportional.” Rebbi Hoshaia said, that Mishnah does not follow Rebbi Jehudah, since we have stated: “Rebbi Jehudah permits in anchovies where it only serves to remove pollutants.”

The rabbis of Caesarea asked: The saying of Rebbi Abbahu in the name of Rebbi Joḥanan, that all forbidden [food] is estimated as if it were onion, as if it were leeks, does this contradict Rebbi Jehudah? Rebbi Jehudah will agree regarding an onion of the Temple or an onion of idol worship.

The rabbis of Caesarea asked: The saying of Rebbi Abbahu in the name of Rebbi Joḥanan, that all forbidden [food] is estimated as if it were onion, as if it were leeks, does this contradict Rebbi Jehudah? Rebbi Jehudah will agree regarding an onion of the Temple or an onion of idol worship.

MISHNAH: If somebody takes hot pitta bread out of the oven and deposits it on the mouth of an amphora of heave wine, Rebbi Meїr forbids and Rebbi Jehudah permits. Rebbi Yose permits in the case of wheat and forbids in the case of barley because barley absorbs. If an oven was heated with heave cumin and one baked bread in it, the bread is permitted since it absorbs not the taste of cumin but the smell of cumin.

Following Rebbi Simeon ben Laqish, water acts on fruits, [other] fluids do not act on fruits, against Rebbi Jehudah! But Rebbi Simeon ben Laqish says, water acts on fruits and loses fluid volume, [other] fluids act on fruits and do not lose volume. Rebbi Jehudah says, [other] fluids do not act on fruits at all.

Following Rebbi Simeon ben Laqish, water acts on fruits, [other] fluids do not act on fruits, against Rebbi Jehudah! But Rebbi Simeon ben Laqish says, water acts on fruits and loses fluid volume, [other] fluids act on fruits and do not lose volume. Rebbi Jehudah says, [other] fluids do not act on fruits at all.

And what Rebbi Joḥanan said, when we went to Caesarea to study Torah with the Great Rebbi Hoshaia, we put our flat-cake on boxes of fish sauce and we tasted there the taste of fish sauce. Is this against Rebbi Jehudah? They put it into the brine. Is that not forbidden because they rob the owner? They had obtained the owner’s permission.

MISHNAH: If an impure fish was preserved with a pure fish, if in any keg containing two seah the impure fish weighed ten zuz in Judea which are five tetradrachmas in Galilee, the sauce is forbidden. Rebbi Jehudah says, a quarter [log] in two seah. Rebbi Yose said, one sixteenth of it. Impure locusts preserved with pure locusts do not forbid the fluid exuding from the latter. Rebbi Ẓadoq testified that the fluid exuding from impure locusts is pure.