juice

I would lead thee, and bring thee into my mother’s house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.

Now when Pompey had pitched his camp at Jericho, [where the palm tree grows, and that balsam which is an ointment of all the most precious, which upon any incision made in the wood with a sharp stone, distills out thence like a juice,] he marched in the morning to Jerusalem. Hereupon Aristobulus repented of what he was doing, and came to Pompey, had [promised to] give him money, and received him into Jerusalem, and desired that he would leave off the war, and do what he pleased peaceably. So Pompey, upon his entreaty, forgave him, and sent Gabinius, and soldiers with him, to receive the money and the city: yet was no part of this performed; but Gabinius came back, being both excluded out of the city, and receiving none of the money promised, because Aristobulus's soldiers would not permit the agreements to be executed. At this Pompey was very angry, and put Aristobulus into prison, and came himself to the city, which was strong on every side, excepting the north, which was not so well fortified, for there was a broad and deep ditch that encompassed the city and included within it the temple, which was itself encompassed about with a very strong stone wall.

But Pompey did not give him time to make any preparations [for a siege], but followed him at his heels; he was also obliged to make haste in his attempt, by the death of Mithridates, of which he was informed about Jericho. Now here is the most fruitful country of Judea, which bears a vast number of palm trees besides the balsam tree, whose sprouts they cut with sharp stones, and at the incisions they gather the juice, which drops down like tears. So Pompey pitched his camp in that place one night, and then hasted away the next morning to Jerusalem; but Aristobulus was so affrighted at his approach, that he came and met him by way of supplication. He also promised him money, and that he would deliver up both himself and the city into his disposal, and thereby mitigated the anger of Pompey. Yet did not he perform any of the conditions he had agreed to; for Aristobulus's party would not so much as admit Gabinius into the city, who was sent to receive the money that he had promised.

The knife with the white hilt ( see Figure 61) should be made in the day and hour of Mercury, when Mars is in the sign of the Ram or of the Scorpion. It should be dipped [*tempered] in the blood of a gosling and in the juice of the pimpernel [*pimpinella], the Moon being at her full or increasing in light. <Dip therein also> the white hilt, upon the which thou shalt have engraved the characters shown. Afterwards perfume it with the perfumes of the Art.

With this knife thou mayest perform all the necessary operations of the art, except the circles. But if it seemeth unto thee too troublesome to make a similar knife, have one made in the same fashion; and thou shalt place it thrice in the fire until it becometh red-hot, and each time thou shalt immerse it in the aforesaid blood and juice, fasten thereunto the white hilt having engraved thereon the aforesaid characters, and upon the hilt [*blade] thou shalt write with the pen of art, commencing from the point and going towards the hilt, these names AGLA, ON, as shown in figure 61. Afterwards thou shalt perfume and sprinkle it, and shalt wrap it in a piece of silken cloth.

But as for the knife with the black hilt ( see Figure 62) for making the circle, wherewith to strike terror and fear into the spirits, it should be made in the same manner, except that it should be done in the day and hour of Saturn, and dipped in the blood of a <black> cat and in the juice of hemlock, the characters and names shown in Figure 62 being written thereon, from the point towards the hilt. Which being completed, thou shalt wrap it in a black silk cloth.

The craft/quill knife or pen and the short lance ( figure 63 or 64) are made in the same way, in the day and hour of Mercury, and they should be dipped in the blood of a magpie and the juice of the herb Mercury. Thou must make for them handles of white boxwood cut at a single stroke from the tree, at the rising of the Sun, with a new knife, or with any other convenient instrument. The characters shown should be traced thereon. Thou shalt perfume them according to the rules of art; and wrap them in silk cloth like the others.

Unripe grapes: as soon as they contain juice he may eat them with bread in the field. When they have begun to ripen, he may take them home. And similarly in the other years of the sabbatical cycle [when they have reached this latter stage] they are subject to tithes.

If a seah of unclean terumah fell into less than a hundred seahs of hullin, or first tithe, or second tithe, or dedicated property, whether these were unclean or clean, they must all be left to rot. If the seah [of terumah] was clean, [the mixture] must be sold to priests at the price of terumah, excluding the value of that seah itself. If it fell into first tithe, he should declare terumah of tithe. And if it fell into second tithe or dedicated property, they must be redeemed. If the hullin was unclean, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.

A seah of unclean terumah which fell into a hundred of clean hullin: Rabbi Eliezer says: [a seah] must be taken out and burnt, for I say that the seah taken out is the one that fell in. But the sages say: it may be taken out and eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.

A seah of clean terumah fell into a hundred of unclean hullin, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.

Figs, grapes, cucumbers, pumpkins, melons or watermelons that have bite marks, even if they are in a jar, both large or small, both plucked or still attached to the soil, they are forbidden as long as there is juice in them. [An animal] bitten by a snake is forbidden on account of the danger to life.

Olives of hullin which were pickled together with olives of terumah, whether it was a case where crushed [olives] of hullin [which were pickled together] with crushed [olives] of terumah, or crushed [olives] of hullin with whole [olives] of terumah, or with juice of terumah, they are forbidden. But if whole [olives] of hullin were pickled with crushed [olives] of terumah, they are permitted.

[A non-priest drank] honey of dates, wine of apples, vinegar from winter grapes, and all other kinds of fruit juice of terumah: Rabbi Eliezer makes him liable to repay their value and the fifth; But Rabbi Joshua exempts from the fifth. Rabbi Eliezer declares [these] susceptible to uncleanness as liquids. Rabbi Joshua says: the sages have not enumerated seven liquids as those that count spices, but rather they stated: seven liquids make things susceptible to uncleaness, whereas all other liquids do not make susceptible.

One must not make dates into honey, apples into wine, winter-grapes into vinegar, or change any other kind of fruit that is terumah or second tithe from their natural state, except olives and grapes. One does not receive forty lashes on account of orlah except with that which comes from olives and grapes. Liquids cannot be brought as first fruits, except with that which comes from olives and grapes. And no fruit juice is susceptible to uncleanness as liquids except with that which comes from olives and grapes. And nothing [that is derived from fruit] can be offered on the altar except with that which comes from olives and grapes.

A cake of pressed figs [is liable for tithes] from the moment it has been smoothed out [with fruit juice]. They may smooth them out with [the juice of] untithed figs or grapes. Rabbi Judah forbids this. If one smoothed with grapes, it is not susceptible to uncleanness. Rabbi Judah says it is susceptible. Dried figs [are liable to tithe] after they have been pressed [into a jar]. And [figs] stored in a bin [are liable to tithe] after they have been pressed. If one was pressing [the figs] into a jar, or pressing them in a storage bin, and the jar was broken or the storage bin opened, he may not make a chance meal of them. Rabbi Yose permits this.

A cake of pressed figs [is liable for tithes] from the moment it has been smoothed out [with fruit juice]. They may smooth them out with [the juice of] untithed figs or grapes. Rabbi Judah forbids this. If one smoothed with grapes, it is not susceptible to uncleanness. Rabbi Judah says it is susceptible. Dried figs [are liable to tithe] after they have been pressed [into a jar]. And [figs] stored in a bin [are liable to tithe] after they have been pressed. If one was pressing [the figs] into a jar, or pressing them in a storage bin, and the jar was broken or the storage bin opened, he may not make a chance meal of them. Rabbi Yose permits this.

One may not sell his straw, nor his olive peat, or his grape pulp to one who is not to be trusted in [with respect to] tithes, for him to extract the juice from them. If he did extract the juice he is liable for tithes, but is exempt from terumah, because when one separates terumah he has in mind the fragments which [is] by the sides, and that which is inside the straw.

One may not sell his straw, nor his olive peat, or his grape pulp to one who is not to be trusted in [with respect to] tithes, for him to extract the juice from them. If he did extract the juice he is liable for tithes, but is exempt from terumah, because when one separates terumah he has in mind the fragments which [is] by the sides, and that which is inside the straw.

Earth from outside the land has come to the land [of Israel] in a boat, [the produce grown in it] is subject to tithes and to the [law relating to] the seventh year. Rabbi Judah: when does this apply? When the boat touches [the ground]. Dough which has been kneaded with fruit-juice is subject to hallah, and may be eaten with unclean hands.

If he wrote with liquids, or with fruit juice, on the dust of the road, or on writer’s powder, or with anything that cannot endure, he is exempt. [If he wrote] with the back of his hand, with his foot, with his mouth, or with his elbow; If he wrote one letter near [other] writing, If he wrote on top of other writing; If he intended to write a cheth but wrote two zayyinin; [If he wrote] one [letter] on the ground and another on a beam; If he wrote on two walls of the house, or on two leaves of a ledger which are not read together, he is exempt. If he wrote one letter as an abbreviation: Rabbi Joshua ben Bathyra declares him liable, But the sages exempt him.

A cask [of wine] which was broken, one may save from it the requirements for three meals. And he [the owner] may say to others, “come and save for yourselves”, provided that it is not sponged up. One may not squeeze fruit in order to get out their juices, and if they exude of their own accord they are prohibited. Rabbi Judah says: if [the fruit is meant] to be food, that which exudes from it is permitted, but if [is meant to be] juice, that which exudes from it is prohibited. Honeycombs which crushed on the eve of Shabbat and it [the honey] exudes on its own, it is forbidden; But Rabbi Eleazar permits it.

One may not put flour into haroset or into mustard; And if he did put [it], it must be eaten immediately; But Rabbi Meir forbids [it]. One may not boil the Pesah sacrifice, neither in liquids nor in fruit juice but one may baste and dip it in them. The water used by a baker must be poured out, because it causes leavening.

One may not roast the pesah either on a [metal] spit or on a grill. Rabbi Zadok said: it once happened that Rabban Gamaliel said to his servant Tabi, “Go out and roast us the pesah on the grill.” If it [the pesah] touched the clay of the oven, he should pare its place. If some of its juice dripped on to the clay [of the oven] and dripped back on to it, he must remove its place. If some of its juice fell on the flour, he must take a handful away from its place.

One may not roast the pesah either on a [metal] spit or on a grill. Rabbi Zadok said: it once happened that Rabban Gamaliel said to his servant Tabi, “Go out and roast us the pesah on the grill.” If it [the pesah] touched the clay of the oven, he should pare its place. If some of its juice dripped on to the clay [of the oven] and dripped back on to it, he must remove its place. If some of its juice fell on the flour, he must take a handful away from its place.

They write [a get] with any material, with ink, with arsenic, with red chalk, with gum or with sulfate of copper or with anything which is lasting. It may not be written with liquids or with fruit juice or with anything that is not lasting. They write [a get] on anything: on an olive leaf, on the horn of an ox and he must give her the ox, or on the hand of a slave--and he must give her the slave. Rabbi Yose the Galilean says: they do not write [a get] on anything living or on food.

If a man sets aside produce in order to count it as terumah and tithe, or money in order to count it as second tithe, he may continue to count it as such in the presumption that they still exist. If they are lost, he must be concerned from time period to time period, the words of Rabbi Elazar ben Shammua. Rabbi Judah says: at three seasons they check the wine: when the east wind begins to blow at the end of Sukkot, when the buds first appear [on the vine], and when the juice begins to form in the grapes.

A winepress [containing] trodden [grapes] may be purchased from a non-Jew even though it was he that lifted [the trodden grapes] with his hand and put them among the heap. And [the juice] does not become yen nesek (wine assumed to have been used as a libation) until it descends into the vat. When it has descended into the vat, what is in the vat is prohibited; But the remainder is permitted.

One who slaughters the sacrifice [intending] to eat as much as an olive of the skin, or of the juice, or of the jelly, or of the hardened meat, or of the bones, or of the tendons, or of the horns, or of the hoofs, either after time or out of bounds, it is valid, and one is not liable on their account in respect of piggul, remnant, or uncleanness.

The hide, meat juice, sediment, dried-up meat, bones, sinews, horns and hooves join together [to make up the minimum quantity in order] to convey food-uncleanness, but not to [make up the minimum quantity in order to] convey nevelah-uncleanness. Similarly, if a man slaughtered an unclean animal for a Gentile and it still has convulsions, it can convey food-uncleanness, but it conveys nevelah-uncleanness only after it is dead, or its head has been chopped off. [Scripture] has [thus] made more cases that convey food-uncleanness than those that convey nevelah-uncleanness. Rabbi Judah says: if an olive’s bulk of dried-up meat was gathered in one place, one would thereby become liable [for nevelah-uncleanness].

How may it be tightly covered? With lime or gypsum, pitch or wax, mud or excrement, crude clay or potter's clay, or any substance that is used for plastering. One may not make a tightly fitting cover with tin or with lead because though it is a covering, it is not tightly fitting. One may not make a tightly fitting cover with swollen fig-cakes or with dough that was kneaded with fruit juice, since it might cause it to become unfit. If he did make a tightly fitting cover [from such material] it protects.

If the smallest amount of water fell into a flask: Rabbi Eliezer says: the sprinkling must be done twice; But the sages say that the mixture is invalid. If dew dropped into it: Rabbi Eliezer says: let it be put out in the sun and the dew will rise. But the sages say that the mixture is invalid. If a liquid or fruit juice fell into it, all the contents must be poured away and it is also necessary to dry the flask. If ink, gum or sulphate of copper, or anything that leaves a mark, fell into it, the contents must be poured away but it is not necessary to dry the flask.

The hide, meat juice, sediment, dried-up meat, bones, sinews, horns and hooves join together [to make up the minimum quantity in order] to convey food-uncleanness, but not to [make up the minimum quantity in order to] convey nevelah-uncleanness. Similarly, if a man slaughtered an unclean animal for a Gentile and it still has convulsions, it can convey food-uncleanness, but it conveys nevelah-uncleanness only after it is dead, or its head has been chopped off. [Scripture] has [thus] made more cases that convey food-uncleanness than those that convey nevelah-uncleanness.

A man who had corpse uncleanness who pressed olives or grapes: If its bulk was exactly that of an egg, the juice remains clean provided he does not touch the place on which the liquid is; But [if the bulk was] more than that of an egg, the juice becomes unclean, for as soon as the first drop came out, it became unclean by contact with an egg's bulk. If the person was a zav or a zavah [the juice] becomes unclean even if only one berry [was pressed out], for as soon as the first drop came out it became unclean by carrying. If a zav milked a goat, the milk becomes unclean, for as soon as the first drop comes out it becomes unclean by carrying.

A man who had corpse uncleanness who pressed olives or grapes: If its bulk was exactly that of an egg, the juice remains clean provided he does not touch the place on which the liquid is; But [if the bulk was] more than that of an egg, the juice becomes unclean, for as soon as the first drop came out, it became unclean by contact with an egg's bulk. If the person was a zav or a zavah [the juice] becomes unclean even if only one berry [was pressed out], for as soon as the first drop came out it became unclean by carrying. If a zav milked a goat, the milk becomes unclean, for as soon as the first drop comes out it becomes unclean by carrying.

A man who had corpse uncleanness who pressed olives or grapes: If its bulk was exactly that of an egg, the juice remains clean provided he does not touch the place on which the liquid is; But [if the bulk was] more than that of an egg, the juice becomes unclean, for as soon as the first drop came out, it became unclean by contact with an egg's bulk. If the person was a zav or a zavah [the juice] becomes unclean even if only one berry [was pressed out], for as soon as the first drop came out it became unclean by carrying. If a zav milked a goat, the milk becomes unclean, for as soon as the first drop comes out it becomes unclean by carrying.

These invalidate the mikveh and do not raise it up to [the required quantity]: Drawn water, whether clean or unclean, water that has been used for pickling or for boiling, and grape-skin wine before it becomes vinegar. How do they make the mikveh invalid and do not raise it up [the required quantity]? If a mikveh contained forty seahs less a kortov, and a kortov of these fell into it, it does not raise it up [the required quantity]; And if there were three logs of any of these, they would invalidate the mikveh. But other liquids, and the juice of fruits, brine, and liquid in which fish has been pickled, and grape-skin wine that has fermented sometimes raise it up to [the required quantity] and sometimes do not raise it up. How so? If a mikveh contained forty seahs less one, and a seah of any of these fell in it, it does not raise it up to [the required quantity]. But if the mikveh contained forty seahs and a se'ah of any of these was put in and one seah was removed, the mikveh is still valid.

The matted hair on the heart and on the beard and on a woman's hidden parts; pus outside the eye, hardened pus outside a wound and the plaster over it, dried-up juice, clots of excrement on the body, dough under the finger nails, sweat-crumbs, miry clay, potter's clay, and road-clay. What is meant by 'miry clay’? This means the clay in pits, for it is written: "He lifted me out of the miry pit, the slimy clay" (Psalms 40:3). "Potter's clay" according to its literal sense. Rabbi Yose declares potter's clay clean, but clay for putty unclean. And "road-clay." These become like road-side pegs in these [kinds of clay] one may not immerse oneself nor immerse [other things] with them; But in all other clay one may immerse when it is wet. One may not immerse oneself with dust [still] on one's feet. One may not immerse a kettle with soot [on it] unless he scraped it.

Pus within the eye, hardened pus within a wound, juice that is moist, moist excrement on the body, excrement inside the finger nail, and a dangling finger nail and the downy hair of a child. [These] are not liable to uncleanness and do not cause uncleanness. The membrane which forms over a wound is liable to uncleanness and causes uncleanness.

Five kinds of blood in a woman are unclean: red, black, like bright crocus, like earthy water, or like diluted wine. Bet Shammai says: also like fenugreek water or the juice of roasted meat. But Bet Hillel declares these clean. One that is yellow: Akavia ben Mahalalel declares unclean And the sages declare clean. Rabbi Meir said: even if it does not convey uncleanness as a bloodstain it conveys uncleanness as a liquid. Rabbi Yose says: it does neither the one nor the other.

Dough that had been mixed [with dough of terumah] or that had been leavened with yeast of terumah, is not disqualified by tevul yom. Rabbi Yose and Rabbi Shimon declare it unfit. Dough that had become susceptible [to uncleanness] by a liquid, and it was kneaded with produce juice, and later touched by a tevul yom: Rabbi Elazar ben Judah of Bartota says in the name of Rabbi Joshua: he disqualifies all of it. Rabbi Akiva says in his name: he disqualifies only the part that he touched.

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

“If a cake of dried figs became partially impure one may give heave from its pure part for its impure part;” but if part of it becomes impure is not all of it impure? The Mishnah deals with the case that they are connected only by fruit juice. But will it not be cut into two parts in the end? Explain it if he gave it a name when it still was connected.

MISHNAH: One seah of impure heave that fell into less than 100 [seah] of profane produce, or First Tithe, or Second Tithe, or dedicated produce, be it pure or impure, must be left to rot. If that seah was pure, all should be sold to Cohanim for the price of terumah except for the value of that seah. If it fell into First Tithe, heave of the tithe must be given its name; if it fell into Second Tithe or dedicated produce, they should be redeemed. If it was impure and profane, it should be eaten as crackers, or dry roasted, or kneaded with fruit juice, or split into pieces of dough so that no volume of an egg should be together. One seah of impure heave that fell into 100 [seah] of pure profane produce, Rebbi Eliezer says it should be lifted and burned since I am saying that the seah which fell is the seah which was lifted. But the Sages say, it should be taken out and eaten as crackers, or dry roasted, or kneaded with fruit juice, or split into pieces of dough so that no volume of an egg should be together,. One seah of pure heave that fell into 100 [seah] of impure profane produce should be taken out and eaten as crackers, or dry roasted, or kneaded with fruit juice, or split into pieces of dough so that no volume of an egg should be together,.

MISHNAH: One seah of impure heave that fell into less than 100 [seah] of profane produce, or First Tithe, or Second Tithe, or dedicated produce, be it pure or impure, must be left to rot. If that seah was pure, all should be sold to Cohanim for the price of terumah except for the value of that seah. If it fell into First Tithe, heave of the tithe must be given its name; if it fell into Second Tithe or dedicated produce, they should be redeemed. If it was impure and profane, it should be eaten as crackers, or dry roasted, or kneaded with fruit juice, or split into pieces of dough so that no volume of an egg should be together. One seah of impure heave that fell into 100 [seah] of pure profane produce, Rebbi Eliezer says it should be lifted and burned since I am saying that the seah which fell is the seah which was lifted. But the Sages say, it should be taken out and eaten as crackers, or dry roasted, or kneaded with fruit juice, or split into pieces of dough so that no volume of an egg should be together,. One seah of pure heave that fell into 100 [seah] of impure profane produce should be taken out and eaten as crackers, or dry roasted, or kneaded with fruit juice, or split into pieces of dough so that no volume of an egg should be together,.

MISHNAH: One seah of impure heave that fell into less than 100 [seah] of profane produce, or First Tithe, or Second Tithe, or dedicated produce, be it pure or impure, must be left to rot. If that seah was pure, all should be sold to Cohanim for the price of terumah except for the value of that seah. If it fell into First Tithe, heave of the tithe must be given its name; if it fell into Second Tithe or dedicated produce, they should be redeemed. If it was impure and profane, it should be eaten as crackers, or dry roasted, or kneaded with fruit juice, or split into pieces of dough so that no volume of an egg should be together. One seah of impure heave that fell into 100 [seah] of pure profane produce, Rebbi Eliezer says it should be lifted and burned since I am saying that the seah which fell is the seah which was lifted. But the Sages say, it should be taken out and eaten as crackers, or dry roasted, or kneaded with fruit juice, or split into pieces of dough so that no volume of an egg should be together,. One seah of pure heave that fell into 100 [seah] of impure profane produce should be taken out and eaten as crackers, or dry roasted, or kneaded with fruit juice, or split into pieces of dough so that no volume of an egg should be together,.

“If a mashed apple is added to dough which soured, [the dough] is forbidden” It was stated: Rebbi Yose permits it. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted. Just as Rebbi Yose says there, its souring is not clearly souring, so he says here, its cooking is not clearly cooking.

HALAKHAH: “One does not put fig cake or figs into muries”, etc. It was stated: “One puts fig cake or figs into muries in the way one uses spices on condition he not squeeze them to extract their juice. But spices are permitted, for that is what they are used for. A bundle of spices put into one pot and then transferred to another, if their taste is lost they are permitted, otherwise forbidden.”

In the opinion of Rebbi Nathan, Rebbi Meїr, Rebbi Eliezer ben Jacob, and Rebbi Eliezer, all three said the same. Rebbi Meїr, for he says, “fruit juice never is disregarded.” Rebbi Eliezer ben Jacob as we have stated: “Pure fish sauce into which fell the smallest amount of water is impure.” And Rebbi Eliezer here.

The colleagues in the name of Rebbi Eleazar: Rebbi Eliezer agrees with the Sages that if a drink is stinking from the start it is impure. But did we not state: “The fluid oozing out from them Rebbi Eliezer declares pure but the Sages impure”? Rebbi Ila in the name of Rebbi Eleazar: Rebbi Eliezer agrees with the Sages about the waters of the ocean; even if they are stinking the Torah calls them water (Gen. 1:10): “The collection of water He called oceans.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Eliezer agrees with the Sages that beet juice does not prepare.

New section. “Pomegranates when they get soft.” Rebbi Zeïra in the name of Rebbi Assi: When the food gets soft in his hand. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: From when half the juice is in them. Rebbi Jonah asked: Maybe he understood that from teachers of homilies? (Deut. 1:28) “Our brethren made our hearts melt,” they split our hearts in two.

There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden” It was stated: Rebbi Yose says, it is permitted. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted according to everybody. Rebbi Yose stays with his opinion; just as he says there, its cooking is not clearly cooking, so he says here, its souring is not clearly souring.

MISHNAH: Foreign produce imported into the Land is obligated for ḥallah. If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free. [Growth of] earth from outside the Land which came to the Land in a ship is under the obligation of tithes and Sabbatical. Rebbi Jehudah said, when is this? When the ship touches the ground. Dough kneaded with fruit juice is subject to hallah which can be eaten with unclean hands. A woman may sit down naked and separate her hallah because she can cover herself, but a man may not.

HALAKHAH: Mishnah: “One may not put an egg next to the hot water container,” etc. There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden.” It was stated: Rebbi Yose permits it. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted. Rebbi Yose follows his own opinion. Just as he says there, its souring is not clearly souring, so he says here, its cooking is not clearly cooking.

HALAKHAH: 4. If one wrote with ink on vegetable leaves, with drinks or fruit juice on a board, he is not liable unless he wrote with permanent material on permanent material. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Eleazar: If he wrote one letter in Tiberias and one letter in Sepphoris he is liable. But did we not state, “if they cannot be read together, he is not liable”? Rebbi Abba bar Mamal said, בסררה.

He shall write, not engrave. And he shall write, not dropping points. He shall write, not pouring. He shall write, not engrave; some Tannaïm state, he even may engrave. Rab Ḥisda said, he who says not to engrave, if the writing stands out as on a denar. He who says even to engrave, as on a writing tablet. And he shall write, not dropping points; Rebbi Yudan ben Rebbi Shalom and Rebbi Mattaniah: One said, if he did not connect the points; the other said, even if he connected the points. And he shall write, not pouring. Rebbi Ḥiyya bar Abba said, those Orientals are very sophisticated. If one of them wants to write a secret letter to another, he writes with juice of gall-nuts. The recipient pours ink without gall over it, which is absorbed at the place of writing. If one did that on the Sabbath, what? Rebbi Joḥanan and Rebbi Simeon ben Laqish both said, only if he wrote ink on ink and vermilion on vermilion. But if he wrote ink on vermilion or vermilion on ink, he is liable. Rebbi Isaac bar Mesharshia in the name of the rabbis there: He is liable twice, for erasing and for writing.

MISHNAH: If he wrote with fluid of drinks, with fruit juice, with road dust, with scribe’s dust, or with anything which is not permanent, he is not liable. With the back of his hand, with his foot, with his mouth, with his elbow; if he wrote one letter adjacent to existing writing, wrote over existing writing, intended to write ח and wrote זז, one on the ground and one on a beam, on two walls of a house or two leaves of a wooden tablet if they cannot be read together, he is not liable. If he wrote one letter as abbreviation, Rebbi Joshua ben Bathyra declares liable but the Sages declare not liable.

MISHNAH: If an amphora broke, one saves from it food for three meals and tells others: come and save for yourselves; only one may not absorb it in a sponge. One does not squeeze fruits to extract their juice and if it seeped out by itself it is forbidden. Rebbi Jehudah says, if they are solid food, what comes from them is permitted, but if they are for drinks, what comes from them is forbidden. What flows from itself from honeycombs which he crushed on Friday is forbidden, but Rebbi Eliezer permits it.

There, we have stated: “If a mashed apple is added to dough which 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. It was stated: Rebbi Yose says, it is permitted. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted according to everybody. Rebbi Yose stays with his opinion; just as he says there, its cooking is not clearly cooking, so he says here, its souring is not clearly souring.

MISHNAH: One adds flour neither to haroset nor to mustard. If one did add, he has to eat it immediately, but Rebbi Meïr forbids. One may not cook the Passover sacrifice either in fluid or in fruit juice, but one may rub it or immerse it in them. Water used by a baker has to be poured out because it causes leavening.

“And he writes”. I could think [one writes] with ink, or vermilion, or gum, or copper sulfate, the verse says, “he shall wipe off”. If he has to erase, I could think [one writes] with drinks or fruit juice; the verse says, “he shall write”. How is that? Writing that can be wiped off. What is this? This is ink without vitriol. But did we not state: If he wiped off from a Torah scroll it is valid. Explain it following the Tanna who stated: Rebbi Meïr said, all the time we were studying with Rebbi Ismael, we put no vitriol in the ink.

“I did not vow as a nazir,” he is permitted. “I already had been a nazir,” he is forbidden. Rebbi Abun bar Ḥiyya in the name of Rebbi Avina, Rebbi Immi in the name of Rebbi Yose bar Ḥanina: If somebody says, I am like ‘orlah juice, he did not say anything. The colleagues say, that follows Rebbi Simeon in a disagreement. As we have stated there: “If somebody said, an oath that I shall not eat, but he ate carcass or torn meat, abominations or crawling things, he is guilty. But Rebbi Simeon declares him free from prosecution.” Rebbi Ze‘ira said, they disagree if it is an inclusive statement. But if it is a detailed statement, everybody agrees that no oath can be applied to prohibitions. And here, we consider an inclusive statement. Rebbi Yudan said, one is about vows, the other about oaths. Vows can be applied to prohibitions but no oaths can be applied to prohibitions.

MISHNAH: One writes with anything, with ink, with vermilion, with gum, and with copper sulfate, and anything that leaves a record. One does not write with drinks, or fruit juice, or anything not permanent. One writes on anything, on a leaf of the olive tree, on a cow’s horn if one delivers the cow to her, on a slave’s hand if one delivers the slave to her. Rebbi Yose the Galilean says, one does not write on anything living nor on food.

HALAKHAH: “One writes with anything,” etc. “He shall write”, not engrave. “He shall write”, not dropping points. “He shall write”, not pouring. “He shall write”, not engrave; some Tannaïm state, he even may engrave. Rav Ḥisda said, he who says not to engrave, if the writing stands out as on a denar. He who says even to engrave, as on a writing tablet. “He shall write”, not dropping points; Rebbi Yudan bar Shalom and Rebbi Mattaniah: One said, if he did not connect the points; the other said, even if he connected the points. “He shall write”, not pouring. Rebbi Ḥiyya bar Abba said, those Orientals are very sophisticated. If one of them wants to write a secret letter to another, he writes with juice of gall-nuts. The recipient pours ink without gall over it, which is absorbed at the place of the writing. If one did that on the Sabbath, what? There, we have stated: “Writing on top of writing is not prosecutable.” Rebbi Joḥanan and Rebbi Simeon ben Laqish both said, only if he wrote ink on ink or vermilion on vermilion. But if he wrote ink on vermilion or vermilion on ink, he is guilty. Rebbi Isaac bar Mesharshia in the name of the rabbis from there: He is doubly guilty, once for erasing and once for writing.

HALAKHAH: “One may buy a used wine-press,” etc. Rebbi Ḥanin stated: Only if the Jew did not turn his eyes away from him. But if he turned his eyes away from him, not then. So far if he was taking juice and grapes together to put on the heap. If he gave these and those separately, (even from what was left in the fissures, what is under the bunches is forbidden, on the sides is permitted.) Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Itself it becomes libation wine.

MISHNAH: Five kinds of blood are impure from a woman: Red, black, like saffron stigma, and like earth water, and like mixed wine. The Hause of Shammai say, also like fenugreek water and like roast beef juice, but the House of Hillel declare these pure. The green Aqabia ben Mahalalel declares impure but the Sages declare it pure. Rebbi Meïr said, if it does not cause impurity as a stain, it causes impurity as a body fluid. Rebbi Yose says, neither one nor the other.

“The Hause of Shammai say, also like fenugreek water and like roast beef juice.” That makes seven. They are similar to earth water. Rebbi Yose in the name of Rav, the colleagues in the name of Rebbi Joḥanan: Rebbi Meïr did not declare impure, only Aqabia mentioned it. Then it also should bring impurity like fenugreek water and like roast beef juice which were mentioned by the House of Shammai! These are similar to earth water. Pure blood prepares for impurity, impure blood does not prepare.

“The Hause of Shammai say, also like fenugreek water and like roast beef juice.” That makes seven. They are similar to earth water. Rebbi Yose in the name of Rav, the colleagues in the name of Rebbi Joḥanan: Rebbi Meïr did not declare impure, only Aqabia mentioned it. Then it also should bring impurity like fenugreek water and like roast beef juice which were mentioned by the House of Shammai! These are similar to earth water. Pure blood prepares for impurity, impure blood does not prepare.

But [perhaps it is here meant that] he eats it together with bread. If so, the bread is the principal food and the oil is only accessory ; and we have the Mishnaic teaching : This is the general rule : In the case of a food which is the principal thing and together with it something accessory, the benediction is to be uttered over the former, and there is no necessity for a benediction over the latter ! But [perhaps what is meant is] he drinks it with elaiogaron. (Rabbah b, Samuel said : Elaiogaron is the juice of beets ; oxygaron is the juice

But [perhaps it is here meant that] he eats it together with bread. If so, the bread is the principal food and the oil is only accessory ; and we have the Mishnaic teaching : This is the general rule : In the case of a food which is the principal thing and together with it something accessory, the benediction is to be uttered over the former, and there is no necessity for a benediction over the latter ! But [perhaps what is meant is] he drinks it with elaiogaron. (Rabbah b, Samuel said : Elaiogaron is the juice of beets ; oxygaron is the juice

Who dreams of the fig, his Torah will be preserved within him ; as it is said, "Whoso keepeth the fig-tree shall eat the fruit thereof" (Prov. xxvii. 18). Who dreams of pomegranates, if small, his business will bear fruit like the pomegranate ; if large, his business will grow like the pomegranate ; if split open, should he be a disciple of the wise, he may hope for Torah ; as it is said, "I would cause thee to drink of spiced wine, of the juice of my pomegranate" (Cant. viii. 2); but should he be an 'Am ha'ares, he may hope for commandments [to perform], as it is said, "Thy temples [rakkah] are like a pomegranate split open" (ibid. iv. 3). What means rakkah? Even the illiterate [rekanim] amongst thee will be full of commandments as a pomegranate [is full of seeds].