kor

And they kept watch upon Benyas, the leader of the king's mule, with evil intent, and they abused Karmin, and said unto Benyas, "This Karmin blasphemeth, and he hath blasphemed the King of Israel, the anointed of God, saying, `This king is not the son of a free woman, but the son of an old woman servant whom [a certain man] bought for two kor-measures [of grain] to work at the mill and brick-making.'

And on the third day Makeda delivered over to her son seventeen thousand and seven hundred chosen horses, which were to watch the army of the enemy, and would again plunder the cities of the enemy, and seven thousand and seven hundred mares that had borne foals, and one thousand female mules, and seven hundred chosen mules, and apparel of honour, gold and silver measured by the gomor, and measured by the kor, some six and some seven, and she delivered over to her son everything that was his by law, and all the throne of her kingdom.

One who wishes to make his field into square plots [each sown] with a different species, he should divide it into twenty-four square plots for a bet seah, a square plot per bet rova, and he may then sow in each whatever species he wants. If there is one square plot or two [inside his field], he may sow them with mustard, but if there are three he may not sow them with mustard, since it looks like a field of mustard, the words of Rabbi Meir. But the sages say: nine square plots are permitted, ten are forbidden. Rabbi Eliezer ben Yaakov says: even though the whole of his field is a bet-kor, he may not make within it more than one square plot.

A gourd [sown] among a [different] vegetable [must be separated by as much] as any other vegetable. [A gourd sown] among grain he must give it [a separating space of] a bet rova. If his field was sown with grain, and he wishes to plant within it a row of gourds, he must give [the gourds] six handbreadths for them to be worked. And if [the row of gourds] overgrows [into the border] he must pull up that which is within it. Rabbi Yose says: he must give [the gourds] four cubits for them to be worked. They said to him: Do you rule more stringently with regard to this than with regard to a vine? He said to them: We find that [the gourd] is treated more stringently than a vine, since for a single vine he must give six handbreadths for it to be worked, but for a single gourd a bet rova. Rabbi Meir said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet seah, he may not bring [another] seed into the bet seah. Rabbi Yose ben Hahotef Ephrati said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet kor, one may not bring [another] seed into the bet kor.

A gourd [sown] among a [different] vegetable [must be separated by as much] as any other vegetable. [A gourd sown] among grain he must give it [a separating space of] a bet rova. If his field was sown with grain, and he wishes to plant within it a row of gourds, he must give [the gourds] six handbreadths for them to be worked. And if [the row of gourds] overgrows [into the border] he must pull up that which is within it. Rabbi Yose says: he must give [the gourds] four cubits for them to be worked. They said to him: Do you rule more stringently with regard to this than with regard to a vine? He said to them: We find that [the gourd] is treated more stringently than a vine, since for a single vine he must give six handbreadths for it to be worked, but for a single gourd a bet rova. Rabbi Meir said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet seah, he may not bring [another] seed into the bet seah. Rabbi Yose ben Hahotef Ephrati said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet kor, one may not bring [another] seed into the bet kor.

Rabbi Judah says: [the enclosure may be only] as large as two bet se'ah. They said to him: they only prescribed [the limit of] two beth se’ah for a garden or a karpaf only, but if [the enclosure] was a pen, or sahar, a backyard or courtyard even if it is five or ten bet kor, it is permitted. And it is permitted to remove [the posts] to any [distance] provided one increases the posts.

Rabbi Ilai said: I heard from Rabbi Eliezer, even if it is as large as a bet kor. I also heard from him that if one of the residents of a courtyard forgot to join in the eruv, his house is forbidden to him for taking in or taking out any object but it is permitted to them. I also heard from him that people may fulfill their duty [for bitter herbs] at Pesach by eating hart’s tongue (akrevanim). I went round among all his disciples seeking a fellowstudent but I found none.

If one says to his neighbor “Konam, what I benefit from you, if you do not come and take for your sons a kor of wheat and two barrels of wine,” the latter may annul his vow without the release of a sage, by declaring, “Did you vow for any other purpose but to honor me? This [refusal] is my honor.” Similarly, if one says to his neighbor, “Konam, what you benefit from me, if you do not give my son a kor of wheat and two barrels of wine”: Rabbi Meir says: he is forbidden until he gives; But the Sages say: he too can annul his vow without the release of a sage, by saying to him, “I regard it as though I have received it.” If they were urging him to marry his sister’s daughter, and he said, “Konam, what she benefits from me forever”; Likewise, if he is divorcing his wife and he said, “Konam, what my wife benefits from me forever,” they are permitted to benefit from him, because he meant only marriage. If he was urging his neighbor to eat at his house, and he replied, “Konam be your house which I do not enter,” or, “The drop of water that I do not drink,” he may enter his house and drink cold water because he only meant eating and drinking in general.

If one says to his neighbor “Konam, what I benefit from you, if you do not come and take for your sons a kor of wheat and two barrels of wine,” the latter may annul his vow without the release of a sage, by declaring, “Did you vow for any other purpose but to honor me? This [refusal] is my honor.” Similarly, if one says to his neighbor, “Konam, what you benefit from me, if you do not give my son a kor of wheat and two barrels of wine”: Rabbi Meir says: he is forbidden until he gives; But the Sages say: he too can annul his vow without the release of a sage, by saying to him, “I regard it as though I have received it.” If they were urging him to marry his sister’s daughter, and he said, “Konam, what she benefits from me forever”; Likewise, if he is divorcing his wife and he said, “Konam, what my wife benefits from me forever,” they are permitted to benefit from him, because he meant only marriage. If he was urging his neighbor to eat at his house, and he replied, “Konam be your house which I do not enter,” or, “The drop of water that I do not drink,” he may enter his house and drink cold water because he only meant eating and drinking in general.

[If he says to her “Be betrothed to me] on condition that I own a bet kor of land”, she is betrothed, providing he does own it. “On condition that I own it in such and such a place”, if he owns it there she is betrothed, but if not she is not betrothed. “On condition that I show you a bet kor of land,” she is betrothed, providing that he does show it to her. But if he shows it to her in a plain, she is not betrothed.

[If he says to her “Be betrothed to me] on condition that I own a bet kor of land”, she is betrothed, providing he does own it. “On condition that I own it in such and such a place”, if he owns it there she is betrothed, but if not she is not betrothed. “On condition that I show you a bet kor of land,” she is betrothed, providing that he does show it to her. But if he shows it to her in a plain, she is not betrothed.

If a person sends forth fire in the hands of a deaf-mute, an idiot or a minor he is not liable by the laws of man, but he is liable by the laws of Heaven. If he sent it forth in the hands of a person of sound senses, the one of sound senses is liable. If one brought the fire, and then another brought the wood, he that brought the wood is liable. If one brought the wood and then another brought fire, he that brought the fire is liable. If another came and fanned the flames, the one who fanned the flame is liable. If the wind fanned the flame, they are all exempt. If a man sent forth fire, and it consumed wood or stones or dust, he is liable, for it says: “When a fire breaks out and spreads to thorns so that the stacked corn is consumed, or the standing corn, or the field, he that kindled the fire shall surely make restitution.” If it passed over a fence four cubits high, or over a public way, or over a river, he is exempt. If a man kindled fire within his own domain, how far may it spread [and he will still be liable]? Rabbi Eleazar ben Azariah says: “It is looked at as if it was in the middle of a kor’s space.” [ Rabbi Eliezer says: “Sixteen cubits [in every direction] like a public highway.” Rabbi Akiva says: “Fifty cubits.” Rabbi Shimon says: “[It is said] ‘He that kindled the fire shall surely make restitution’, all is in accordance with the nature of the fire.”

When a man leaves produce for his fellow, [and his fellow returns it to the owner] he may exact reductions [due to natural depletion of the produce]. For wheat and rice, nine half kabs to the kor. For barley and durra nine kabs to the kor. For spelt and linseed three seahs to the kor. All is in proportion to the quantity and according to the time [it is left]. Rabbi Yochanan ben Nuri said: “But what do the mice care about [the quantity]? Won’t they eat [the same amount] whether there is a lot or a little? Rather, he may exact a reduction from only one kor. Rabbi Judah says: “If the quantity was great he may not exact any reduction, since the produce increases in bulk.”

When a man leaves produce for his fellow, [and his fellow returns it to the owner] he may exact reductions [due to natural depletion of the produce]. For wheat and rice, nine half kabs to the kor. For barley and durra nine kabs to the kor. For spelt and linseed three seahs to the kor. All is in proportion to the quantity and according to the time [it is left]. Rabbi Yochanan ben Nuri said: “But what do the mice care about [the quantity]? Won’t they eat [the same amount] whether there is a lot or a little? Rather, he may exact a reduction from only one kor. Rabbi Judah says: “If the quantity was great he may not exact any reduction, since the produce increases in bulk.”

When a man leaves produce for his fellow, [and his fellow returns it to the owner] he may exact reductions [due to natural depletion of the produce]. For wheat and rice, nine half kabs to the kor. For barley and durra nine kabs to the kor. For spelt and linseed three seahs to the kor. All is in proportion to the quantity and according to the time [it is left]. Rabbi Yochanan ben Nuri said: “But what do the mice care about [the quantity]? Won’t they eat [the same amount] whether there is a lot or a little? Rather, he may exact a reduction from only one kor. Rabbi Judah says: “If the quantity was great he may not exact any reduction, since the produce increases in bulk.”

When a man leaves produce for his fellow, [and his fellow returns it to the owner] he may exact reductions [due to natural depletion of the produce]. For wheat and rice, nine half kabs to the kor. For barley and durra nine kabs to the kor. For spelt and linseed three seahs to the kor. All is in proportion to the quantity and according to the time [it is left]. Rabbi Yochanan ben Nuri said: “But what do the mice care about [the quantity]? Won’t they eat [the same amount] whether there is a lot or a little? Rather, he may exact a reduction from only one kor. Rabbi Judah says: “If the quantity was great he may not exact any reduction, since the produce increases in bulk.”

What is usury (neshech) and what is increase (tarbit)? It is usury (neshech) when a man lends a sela for five dinars, or two seahs of wheat for three, because he bites (noshech) [off too much]. And what is increase? When a man increases [his gains] by [selling] produce. How is this so? [If] one bought wheat at a golden dinars [=25 silver dinars] for a kor when such was the market price, and then wheat rose to thirty [silver] dinars [per kor]. [If] he said to him, “Give me my wheat since I would sell it and buy wine with the proceeds” and the other said, “Let your wheat be reckoned with me at thirty dinars and you now have a claim on me for wine [to that value], although the creditor has no wine.

What is usury (neshech) and what is increase (tarbit)? It is usury (neshech) when a man lends a sela for five dinars, or two seahs of wheat for three, because he bites (noshech) [off too much]. And what is increase? When a man increases [his gains] by [selling] produce. How is this so? [If] one bought wheat at a golden dinars [=25 silver dinars] for a kor when such was the market price, and then wheat rose to thirty [silver] dinars [per kor]. [If] he said to him, “Give me my wheat since I would sell it and buy wine with the proceeds” and the other said, “Let your wheat be reckoned with me at thirty dinars and you now have a claim on me for wine [to that value], although the creditor has no wine.

One should not say to his fellow, “Lend me a kor of wheat and I will repay you at the threshing time”, but he may say, “Lend it to me until my son comes”, or “until I find my key”. But Hillel used to forbid this. Moreover Hillel used to say, “A woman may not lend a loaf of bread to her neighbor unless she determines its value in money, lest wheat should rise in price and they are found to be engaging in usury.”

A person’s ladder must not be kept within four cubits of [his neighbor’s] dovecote, lest a marten (a small animal that eats doves) should jump in. His wall may not be built four cubits from [his neighbor’s] roof-gutter, so that the other can set up his ladder [to clean it out]. A dovecote may not be kept within fifty cubits of a town, and none may build a dovecote in his own domain unless his ground extends fifty cubits in every direction. Rabbi Judah says: Four kor’s space of ground, which is the length of a pigeon’s flight. But if he had bought it [and it was built already in that place] and there was only a quarter-kab’s space of ground, he has a right to the dovecote.

If a man said to his fellow, “I will sell you a kor’s space of soil”, and it contained crevices ten handbreadths deep or rocks ten handbreadths high, these are not included in the measurement. But if they were less than this they are included. If he said to him, “About a kor’s space of soil”, even if it contained crevices deeper than ten handbreadths or rocks higher than ten handbreadths, they are included in the measurement.

If a man said to his fellow, “I will sell you a kor’s space of soil”, and it contained crevices ten handbreadths deep or rocks ten handbreadths high, these are not included in the measurement. But if they were less than this they are included. If he said to him, “About a kor’s space of soil”, even if it contained crevices deeper than ten handbreadths or rocks higher than ten handbreadths, they are included in the measurement.

[If he said, “I will sell you] a kor’s space of soil as measured by a rope”, and he gave him less, the buyer may reduce the price; and if he gave him more, the buyer must give it back. But if he said, “Whether less or more”, even if he gave the buyer a quarter-kab’s space less in every seah’s space, or a quarter kab’s space more in every seah’s space, it becomes his; if [the error] was more than this, a reckoning must be made. What does he (the buyer) give him back? Its value in money; but if the seller wants, he gives him back the land. And why did they say that he could give back its value in money? To strengthen the power of the seller, for if, in a field [containing a kor’s space] there would still have remained to him nine kab’s space, or, in a garden, a half-kab’s space, or according to Rabbi Akiva a quarter-kab’s space, the buyer must give back to him land. And not only must he give back the quarter-kab’s space, but all of the surplus.

[If he said, “I will sell you] a kor’s space of soil as measured by a rope”, and he gave him less, the buyer may reduce the price; and if he gave him more, the buyer must give it back. But if he said, “Whether less or more”, even if he gave the buyer a quarter-kab’s space less in every seah’s space, or a quarter kab’s space more in every seah’s space, it becomes his; if [the error] was more than this, a reckoning must be made. What does he (the buyer) give him back? Its value in money; but if the seller wants, he gives him back the land. And why did they say that he could give back its value in money? To strengthen the power of the seller, for if, in a field [containing a kor’s space] there would still have remained to him nine kab’s space, or, in a garden, a half-kab’s space, or according to Rabbi Akiva a quarter-kab’s space, the buyer must give back to him land. And not only must he give back the quarter-kab’s space, but all of the surplus.

“You have of mine a litra of gold”, [and he replies], “I have of yours only a litra of silver,” he is exempt. “You have of mine a golden denar”, [and he replies], “I have of yours only a silver denar, or a tresis, or a pundion, or a perutah”, he is liable, for all are one kind of coinage. “You have of mine a kor of grain”, [and he replies], “I have of yours only a letek of beans”, he is exempt. “You have of mine a kor of produce”, [and he replies], “I have of yours only a letek of beans,” he is liable, for beans are included in produce. If he claimed from him wheat, and the other admitted barley, he is exempt. But Rabban Gamaliel makes him liable. If he claims from his neighbor jars of oil, and he admits [his claim to the empty] jars, Admon says, since he admits to him a portion of the same kind as the claim, he must swear. But the sages say, the admission is not of the same kind as the claim. Rabban Gamaliel said, “I approve the words of Admon. If he claims from him vessels and lands, and he admits the vessels, but denies the lands; or admits the lands, but denies the vessels, he is exempt. If he admits a portion of the lands, he is exempt; a portion of the vessels, he is liable because properties for which there is no security bind properties for which there is security to take an oath for them.

“You have of mine a litra of gold”, [and he replies], “I have of yours only a litra of silver,” he is exempt. “You have of mine a golden denar”, [and he replies], “I have of yours only a silver denar, or a tresis, or a pundion, or a perutah”, he is liable, for all are one kind of coinage. “You have of mine a kor of grain”, [and he replies], “I have of yours only a letek of beans”, he is exempt. “You have of mine a kor of produce”, [and he replies], “I have of yours only a letek of beans,” he is liable, for beans are included in produce. If he claimed from him wheat, and the other admitted barley, he is exempt. But Rabban Gamaliel makes him liable. If he claims from his neighbor jars of oil, and he admits [his claim to the empty] jars, Admon says, since he admits to him a portion of the same kind as the claim, he must swear. But the sages say, the admission is not of the same kind as the claim. Rabban Gamaliel said, “I approve the words of Admon. If he claims from him vessels and lands, and he admits the vessels, but denies the lands; or admits the lands, but denies the vessels, he is exempt. If he admits a portion of the lands, he is exempt; a portion of the vessels, he is liable because properties for which there is no security bind properties for which there is security to take an oath for them.

They then began to throw the ashes on to the heap (tapuah). This heap was in the middle of the altar, and sometimes there was as much as three hundred kor on it. On festivals they did not use to clear away the ash because it was reckoned an ornament to the altar. It never happened that the priest was neglectful in taking out the ashes.

Vessels of wood, leather, bone or glass: those that are flat are clean and those that form a receptacle are susceptible to impurity. If they are broken they become clean again. If one remade them into vessels they are susceptible to impurity henceforth. A chest, a box, a cupboard, a straw basket, a reed basket, or the tank of an Alexandrian ship, that have flat bottoms and can hold a minimum of forty se'ah in liquid measure which represent two kor in dry measure, are clean. All other vessels whether they can contain the minimum or cannot contain it, are susceptible to impurity, the words of Rabbi Meir. Rabbi Judah says: the tub of a wagon, the food chests of kings, the tanners trough, the tank of a small ship, and an ark, even though they are able to contain the minimum, are susceptible to impurity, since they are intended to be moved about with their contents. As to all other vessels, those that can contain the minimum are clean and those that cannot contain it are susceptible to impurity. There is no difference between Rabbi Meir and Rabbi Judah except a baking trough which belongs to a householder.

Bet Shammai say: hot water may not be immersed in cold, or cold in hot, foul in fresh or fresh in foul. But Bet Hillel say: it may be immersed. A vessel full of liquids which one immersed, it is as if it has not been immersed. If it was full of urine, this is reckoned as water. If it contained hatat waters, [it is unclean] unless the water [of the mikveh which enters the vessel] exceeds the hatat waters. Rabbi Yose says: even if a vessel with the capacity of a kor contains but a quarter-log, it is as if it had not been immersed.

Rebbi Zeïra, Rebbi Abbahu in the name of Rebbi Joḥanan: Four kab per kor. Rebbi Zeïra asked before Rebbi Abbahu: Four qab per kor or per bet kor? He said to him, per bet kor. There, we have stated: “What is the definition of a heap? Rather, if it is enough to let it fall. Rebbi Abbahu said, enough to let it fall as seed.” And here, he says so!

Rebbi Zeïra, Rebbi Abbahu in the name of Rebbi Joḥanan: Four kab per kor. Rebbi Zeïra asked before Rebbi Abbahu: Four qab per kor or per bet kor? He said to him, per bet kor. There, we have stated: “What is the definition of a heap? Rather, if it is enough to let it fall. Rebbi Abbahu said, enough to let it fall as seed.” And here, he says so!

Rebbi Zeïra, Rebbi Abbahu in the name of Rebbi Joḥanan: Four kab per kor. Rebbi Zeïra asked before Rebbi Abbahu: Four qab per kor or per bet kor? He said to him, per bet kor. There, we have stated: “What is the definition of a heap? Rather, if it is enough to let it fall. Rebbi Abbahu said, enough to let it fall as seed.” And here, he says so!

Rebbi Zeïra, Rebbi Abbahu in the name of Rebbi Joḥanan: Four kab per kor. Rebbi Zeïra asked before Rebbi Abbahu: Four qab per kor or per bet kor? He said to him, per bet kor. There, we have stated: “What is the definition of a heap? Rather, if it is enough to let it fall. Rebbi Abbahu said, enough to let it fall as seed.” And here, he says so!

HALAKHAH: How far? Rebbi Ḥanina said, to a place where he usually goes and returns the same day. It happened that Rebbi trusted five brothers about five kor of wheat. Is that not impossible? A little here and a little there adds up to a kor.

HALAKHAH: How far? Rebbi Ḥanina said, to a place where he usually goes and returns the same day. It happened that Rebbi trusted five brothers about five kor of wheat. Is that not impossible? A little here and a little there adds up to a kor.

MISHNAH: He who wants to turn his field into patches for all different kinds makes 24 patches per bet seah, each patch one bet rova‘, and sows in each one any kind that he desires. If there were one or two patches, he may sow them with mustard; three he should not sow because that would look like a mustard field, the words of Rebbi Meïr. But the Sages say, nine patches are permitted, ten are forbidden. Rebbi Eliezer ben Jacob says, even if its field is a bet kor, he should not make in it more than one patch.

MISHNAH: Pumpkin in the middle of vegetables goes by the rules of vegetables, in the middle of grain it needs a bet rova‘. If one’s field was sown with grain and he desired to plant there one row of pumpkin, he must allow six hand-breadths to tend it. If it grows, he has to uproot before it. Rebbi Yose said, he allows four cubits to tend it. They said to him, are you making this more restrictive than for a vine? He said to them, we find that this case is more restrictive than that of a vine. For a single vine one allows six hand-breadths to tend it, but for a single pumpkin a bet rova‘. Rebbi Meir says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet seah one should not sow in that bet seah. Rebbi Yose, the son of the Snatcher from Efrat, says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet kor one should not sow in that bet kor.

MISHNAH: Pumpkin in the middle of vegetables goes by the rules of vegetables, in the middle of grain it needs a bet rova‘. If one’s field was sown with grain and he desired to plant there one row of pumpkin, he must allow six hand-breadths to tend it. If it grows, he has to uproot before it. Rebbi Yose said, he allows four cubits to tend it. They said to him, are you making this more restrictive than for a vine? He said to them, we find that this case is more restrictive than that of a vine. For a single vine one allows six hand-breadths to tend it, but for a single pumpkin a bet rova‘. Rebbi Meir says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet seah one should not sow in that bet seah. Rebbi Yose, the son of the Snatcher from Efrat, says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet kor one should not sow in that bet kor.

Rebbi Yose ben Rebbi Abun said, come and see the difference between the early and the late statements of Rebbi Ismael! He started out with a bet kor and ended up with a bet seah́!

Rebbi Joḥanan in the name of Rebbi Yannai: An Israel who said to a Levite: “You have a kor of tithe in my hand”, and this Levite went and made it heave of the tithe for other produce but the Israel went and gave it to another Levite, [the first one] has only a complaint on him. That is, if he handed it over before [the first Levite] made it [heave]. But not if this one made it before that one handed it over. Parallel to this Mishnah: “If he terminated: if he terminated before he gave heave, his heave is not heave. But if he terminated after he gave heave, his heave is heave.” All this follows: From the moment he said, you have a kor of tithe in my hand, he made him his agent and it turns out that he was tithing with the permission of the Israel. One may also explain it following Rebbi Yose, as “Rebbi Yose said: If the owner gave heave from the tithes, what he did is done.”

Rebbi Joḥanan in the name of Rebbi Yannai: An Israel who said to a Levite: “You have a kor of tithe in my hand”, and this Levite went and made it heave of the tithe for other produce but the Israel went and gave it to another Levite, [the first one] has only a complaint on him. That is, if he handed it over before [the first Levite] made it [heave]. But not if this one made it before that one handed it over. Parallel to this Mishnah: “If he terminated: if he terminated before he gave heave, his heave is not heave. But if he terminated after he gave heave, his heave is heave.” All this follows: From the moment he said, you have a kor of tithe in my hand, he made him his agent and it turns out that he was tithing with the permission of the Israel. One may also explain it following Rebbi Yose, as “Rebbi Yose said: If the owner gave heave from the tithes, what he did is done.”

Rebbi Joḥanan in the name of Rebbi Yannai: An Israel who told a Levite: “You have a kor of tithe in my hand and here is its price;” the latter must worry about the heave of the tithe contained in it. For example, Elopisa gave tithes to Rebbi Simeon bar Abba and said, it is in order. He went and asked Rebbi Joḥanan who said to him, our brother Elopisa is trustworthy. Rebbi Issa asked before Rebbi Joḥanan, is that following Rebbi Yose, for “Rebbi Yose said: The owner who gave heave from the tithes, what he did is done.” He said to him, Babylonian, you understood it.

“Round, one considers it as if square.” Again this is Rebbi Jehudah’s. They inferred it from the sea. He made the sea cast, ten cubits. It is impossible to say “circular” since already it was said “square”. It is impossible to say “square” since already it was said “circular”. If you said circular, it would turn out to contain 160 times the measure of purity. If you said square, it would turn out to contain 122 times the measure of purity. Therefore you have to say that the upper two cubits were circular, the lower three cubits were square and it turns out that it contained 150 times the measure of purity. One verse says, it contained 2’000 bat, but another verse says, it contained a volume of 3’000 bat. It is impossible to say 2’000 since already it says 3’000 and it is impossible to say 3’000 since already it says 2’000. Therefore you have 2’000 in fluid measure which are 3’000 in dry measure. From here the Sages learned that 40 seah in fluid measure are two kor in dry measure.

HALAKHAH: “One surrounds with sticks, on condition,” etc. One surrounds with sticks for a caravan, the words of Rebbi Jehudah. This implies that an individual needs woof and warp. So Rebbi Jehudah differentiates between an individual and a caravan; do the rabbis not differentiate between an individual and a caravan? Let us hear from the following: “If a caravan rested on a hill ten [hand-breadths] high, or in a depression ten [hand-breadths] deep, or in a garden fenced in by a stone wall, one carries in it even if it is a kor or two kor, (one carries in it up to two bet se’ah), on condition that they do not leave an area of two bet se’ah unoccupied.” Rebbi Aḥa in the name of Rebbi Ḥinena: even with camel saddles, even with tubs. The word of Rav Huna implies, only by humans. For Rebbi Abba said in the name of Rav Ḥuna, to one or two one gives two bet se’ah, to three one gives six bet se’ah, from there on by proportion.

HALAKHAH: “One surrounds with sticks, on condition,” etc. One surrounds with sticks for a caravan, the words of Rebbi Jehudah. This implies that an individual needs woof and warp. So Rebbi Jehudah differentiates between an individual and a caravan; do the rabbis not differentiate between an individual and a caravan? Let us hear from the following: “If a caravan rested on a hill ten [hand-breadths] high, or in a depression ten [hand-breadths] deep, or in a garden fenced in by a stone wall, one carries in it even if it is a kor or two kor, (one carries in it up to two bet se’ah), on condition that they do not leave an area of two bet se’ah unoccupied.” Rebbi Aḥa in the name of Rebbi Ḥinena: even with camel saddles, even with tubs. The word of Rav Huna implies, only by humans. For Rebbi Abba said in the name of Rav Ḥuna, to one or two one gives two bet se’ah, to three one gives six bet se’ah, from there on by proportion.

A wall, and a tree, and a copse of reeds are counted as double columns. If they grew by themselves one may carry there up to an area of two bet se’ah. If he planted them with his hands one may carry there even one or two bet kor. If there was one large well and he made [the double columns] for one half but not for the other half. For the half for which he made it it is permitted, for the half for which he did not make it it is forbidden. If there were two, could the space in-between be considered for both sides? What is his problem? If both were used to fill; but if only one was used to fill it is usable for both sides.

MISHNAH: Rebbi Jehudah says, up to two bet se’ah. They said to him, two bet se’ah were said only for a garden patch and a corral. But if there was a sheep-pen, or a sheep corral, or a backyard, or a front yard, even five bet kor, even ten bet kor are permitted and it is permitted to put them arbitrarily far away on condition to add planks.

MISHNAH: Rebbi Jehudah says, up to two bet se’ah. They said to him, two bet se’ah were said only for a garden patch and a corral. But if there was a sheep-pen, or a sheep corral, or a backyard, or a front yard, even five bet kor, even ten bet kor are permitted and it is permitted to put them arbitrarily far away on condition to add planks.

MISHNAH: Rebbi Illai said, I heard from Rebbi Eliezer: Even if it is a bet kor, and I also heard from him that if one of the dwellers in a courtyard had forgotten to make an eruv he is forbidden to bring into or bring out of his house but to others it is permitted. I also heard from him that one may satisfy one’s obligation on Passover with white stone-crop. I asked around among all his students to find support but did not find any.

HALAKHAH: Paragraph. “Rebbi Illai said, I heard from Rebbi Eliezer:” Rebbi Abbahu in the name of Rebbi Eleazar, this Mishnah is about two bet seah collected from the bet kor.

Rebbi Aḥa in the name of Rav Ḥinena: If the roof of the cave was 4’000 cubits he walks in its entirety and outside it 2’000 cubits, on top of a wall it is unlimited. If the roof of the cave was 6’000 cubits he walks in its entirety and outside it 2’000 cubits by the help of nibariot. What about tops of roofs? Rebbi Yose in the name of Rebbi Jacob bar Aḥa, Rebbi Aeneas bar Pazi in the name of Rebbi Jehudah, Rebbi Aḥa brings it in the name of Samuel. On top of the roofs one carries even a kor, even two kor. Rebbi Meïr said, one carries up to two bet se’ah. Rebbi Yose ben Rebbi Abun said, the word of Rav disagrees with him, as we have stated there: “All roofs of a city form a single domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. It is the same for tops of roofs and tops of ships.

Rebbi Aḥa in the name of Rav Ḥinena: If the roof of the cave was 4’000 cubits he walks in its entirety and outside it 2’000 cubits, on top of a wall it is unlimited. If the roof of the cave was 6’000 cubits he walks in its entirety and outside it 2’000 cubits by the help of nibariot. What about tops of roofs? Rebbi Yose in the name of Rebbi Jacob bar Aḥa, Rebbi Aeneas bar Pazi in the name of Rebbi Jehudah, Rebbi Aḥa brings it in the name of Samuel. On top of the roofs one carries even a kor, even two kor. Rebbi Meïr said, one carries up to two bet se’ah. Rebbi Yose ben Rebbi Abun said, the word of Rav disagrees with him, as we have stated there: “All roofs of a city form a single domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. It is the same for tops of roofs and tops of ships.

Rebbi Aḥa in the name of Rav Ḥinena: If the roof of the cave was 4’000 cubits he walks in its entirety and outside it 2’000 cubits, on top of a wall it is unlimited. If the roof of the cave was 6’000 cubits he walks in its entirety and outside it 2’000 cubits by the help of nibariot. What about tops of roofs? Rebbi Yose in the name of Rebbi Jacob bar Aḥa, Rebbi Aeneas bar Pazi in the name of Rebbi Jehudah, Rebbi Aḥa brings it in the name of Samuel. On top of the roofs one carries even a kor, even two kor. Rebbi Meïr said, one carries up to two bet se’ah. Rebbi Yose ben Rebbi Abun said, the word of Rav disagrees with him, as we have stated there: “All roofs of a city form a single domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. It is the same for tops of roofs and tops of ships.

Rebbi Aḥa in the name of Rav Ḥinena: If the roof of the cave was 4’000 cubits he walks in its entirety and outside it 2’000 cubits, on top of a wall it is unlimited. If the roof of the cave was 6’000 cubits he walks in its entirety and outside it 2’000 cubits by the help of nibariot. What about tops of roofs? Rebbi Yose in the name of Rebbi Jacob bar Aḥa, Rebbi Aeneas bar Pazi in the name of Rebbi Jehudah, Rebbi Aḥa brings it in the name of Samuel. On top of the roofs one carries even a kor, even two kor. Rebbi Meïr said, one carries up to two bet se’ah. Rebbi Yose ben Rebbi Abun said, the word of Rav disagrees with him, as we have stated there: “All roofs of a city form a single domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. It is the same for tops of roofs and tops of ships.

They asked before Rebbi Abba: Concerning what you are saying about a window between two courtyards, is it the same for a window between two houses? He told them, yes. Is it the same for a window between two roofs? He told them, yes. May one make an eruv across skylights? Rebbi Abba Mari said, it is a disagreement between Rav and Samuel, as we have stated there: “All roofs of a city are one domain.” Samuel said, up to two bet se’ah; Rav said, one may move inside them even a kor, even two kor.

They asked before Rebbi Abba: Concerning what you are saying about a window between two courtyards, is it the same for a window between two houses? He told them, yes. Is it the same for a window between two roofs? He told them, yes. May one make an eruv across skylights? Rebbi Abba Mari said, it is a disagreement between Rav and Samuel, as we have stated there: “All roofs of a city are one domain.” Samuel said, up to two bet se’ah; Rav said, one may move inside them even a kor, even two kor.

HALAKHAH: “All rooftops of a town form one domain,” etc. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagree. Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. They wanted to say, where do Rebbi Meïr and the rabbis disagree? If they made an eruv. But if they did not have to make an eruv, he explains it if all [houses] were the property of one person. Our Mishnah if all of them were climbing up either on a Tyrian or an Egyptian ladder. But if all were climbing up using an Egyptian ladder except for one using a Tyrian, the Tyrian becomes a door and the remaining ones are as if climbing up and climbing down.

HALAKHAH: “All rooftops of a town form one domain,” etc. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagree. Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. They wanted to say, where do Rebbi Meïr and the rabbis disagree? If they made an eruv. But if they did not have to make an eruv, he explains it if all [houses] were the property of one person. Our Mishnah if all of them were climbing up either on a Tyrian or an Egyptian ladder. But if all were climbing up using an Egyptian ladder except for one using a Tyrian, the Tyrian becomes a door and the remaining ones are as if climbing up and climbing down.

Paragraph. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun: It follows that Samuel and Rav both disagree with the opinion of Rebbi Joḥanan, as we have stated: “All rooftops of a town form one domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor.

Paragraph. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun: It follows that Samuel and Rav both disagree with the opinion of Rebbi Joḥanan, as we have stated: “All rooftops of a town form one domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor.

(It was stated:) “It was made for 820’000 {denar}.” Rebbi Isaac bar Bisna in the name of Samuel: exaggerated. There, we have stated: “Sometimes there was on it about 300 kor.” Rebbi Yose ben Rebbi Abun in the name of Samuel: exaggerated.

A lady asked Rebbi Eliezer, why did one sin of the golden calf lead to three different kinds of death? He said to her, the wisdom of a woman is only in her spinning rod, as is written: “All wise women span with their hands.” His son Hyrkanos said to him, in order not to give her an answer you made me lose 300 kor of tithes every year. He answered him: May the words of the Torah be burned and not be delivered to women! After she had left, his students said to him, rabbi, this one you pushed away with a stick, what do you explain to us? Rebbi Berekhiah, Rebbi Abba bar Cahana in the name of Rebbi Eliezer: Anybody against whom there were witnesses and warning was executed in court. Anybody against whom there were witnesses but no warning was checked similar to a suspected wife. Anybody against whom there were neither witnesses nor warning died from a plague. Rav and Levi bar Sissi both say: One who sacrificed, burned, and poured out a libation was executed in court. He who clapped his hands, danced, laughed, was checked similar to a suspected wife. If he enjoyed himself silently, he died from a plague.

MISHNAH: Rebbi Jehudah says, if one said ‘a qônām that I shall not taste wine until Passover has come’, he is forbidden only until the night of Passover since he intended only until the time everybody drinks wine. If one said, “a qônām that I shall not taste meat until the fast,’ he is forbidden only until the evening before the fast since he intended only until the time everybody eats meat. His son Rebbi Yose said, if one said ‘a qônām that I shall not taste garlic until the Sabbath,’ he is forbidden only until Friday evening, since he intended only until the time everybody eats garlic. If one says to his friend: A qônām that I shall not have any usufruct from you if you do not come and take for your children a kor of wheat and two amphoras of wine, he can undo his vow without referring to a Sage by saying, you did that only to honor me, that is my honor. Similarly, if one says to his friend: A qônām that you shall not have any usufruct from me if you do not come and give to my child a kor of wheat and two amphoras of wine. Rebbi Meïr says, he is forbidden until he gives, but the Sages say, this one also can undo his vow without referring to a Sage by saying, it is as if I received it.

MISHNAH: Rebbi Jehudah says, if one said ‘a qônām that I shall not taste wine until Passover has come’, he is forbidden only until the night of Passover since he intended only until the time everybody drinks wine. If one said, “a qônām that I shall not taste meat until the fast,’ he is forbidden only until the evening before the fast since he intended only until the time everybody eats meat. His son Rebbi Yose said, if one said ‘a qônām that I shall not taste garlic until the Sabbath,’ he is forbidden only until Friday evening, since he intended only until the time everybody eats garlic. If one says to his friend: A qônām that I shall not have any usufruct from you if you do not come and take for your children a kor of wheat and two amphoras of wine, he can undo his vow without referring to a Sage by saying, you did that only to honor me, that is my honor. Similarly, if one says to his friend: A qônām that you shall not have any usufruct from me if you do not come and give to my child a kor of wheat and two amphoras of wine. Rebbi Meïr says, he is forbidden until he gives, but the Sages say, this one also can undo his vow without referring to a Sage by saying, it is as if I received it.

MISHNAH: “On condition that I possess a bet kor of arable land,” she is preliminarily married if he owns it. “On condition that I possess it at place X”, she is preliminarily married if he owns it at place X, otherwise she is not preliminarily married. “On condition that I shall show you a bet kor of arable land,” she is preliminarily married and he has to show her, but if he showed it in the valley she is not preliminarily married. Rebbi Meïr says, any condition which is not formulated in the manner of the condition imposed on the tribes of Gad and Reuben is invalid, as it is said: “Moses said to them, if the tribes of Gad and Reuben cross over … but if they will not in arms cross over with you, etc.” Rebbi Ḥananiah ben Gamliel said, that formulation was necessary for otherwise one would have understood that even in the Land of Canaan they should not inherit.

MISHNAH: “On condition that I possess a bet kor of arable land,” she is preliminarily married if he owns it. “On condition that I possess it at place X”, she is preliminarily married if he owns it at place X, otherwise she is not preliminarily married. “On condition that I shall show you a bet kor of arable land,” she is preliminarily married and he has to show her, but if he showed it in the valley she is not preliminarily married. Rebbi Meïr says, any condition which is not formulated in the manner of the condition imposed on the tribes of Gad and Reuben is invalid, as it is said: “Moses said to them, if the tribes of Gad and Reuben cross over … but if they will not in arms cross over with you, etc.” Rebbi Ḥananiah ben Gamliel said, that formulation was necessary for otherwise one would have understood that even in the Land of Canaan they should not inherit.

HALAKHAH: “On condition that I possess a bet kor of arable land,” etc. Rebbi Ḥananiah the son of Rebbi Hillel asked: If somebody said, my son A should perform action X and receive property Y, and the rest of my sons shall inherit my properties; if he performs, he takes, but if he does not perform, he does not take. Or maybe it is a difference since it is written: “To give to Nine and a half tribes.” It is as if he said, my son A should perform action X and receive property Y, and the rest of my sons shall inherit my properties; if he performs, he takes, but if he does not perform, he does not take from here or from there.

“On condition that my father agree; if the father agreed, she is preliminarily married; if the father does not agree, she is not preliminarily married;” silently he does not agree. “If the father died, she is preliminarily married;” silently he agreed. “If the son died, one instructs the father to say that he does not agree;” silently he agreed. Rebbi Joḥanan asked Rebbi Yannai, can the Mishnah say so? He answered him, do you ask wretched Yannai to explain Qiddušin? Rebbi Yannai returned and explained the Mishnah: “On condition that my father agree; if the father agreed, she is preliminarily married; otherwise she is not preliminarily married,” he said on condition that [the father] express his opinion but he did not. “If the father died, she is preliminarily married;” as if he had given his opinion. “If the son died, one instructs the father to say that he does not agree;” as if he had given his opinion. Rebbi Ze‘ira said [before Rebbi Yasa]: Can Rebbi Yannai explain the Mishnah as he wishes? He answered him, so says Rebbi Simeon ben Laqish, Rebbi does not refrain from stating generality and detail simultaneously. Rebbi Yose said, the Mishnah states thus: “On condition that I have a bet kor of arable land”, a generality; “at place X”, a detail.

It was stated: “One does not estimate a bet kor because it would diminish, nor a bet qab because it would inflate. But one estimates a bet se’ah of the field in question, how much it was worth and how much is it worth now. Rebbi Jehudah said, when? If it ate shoots of the fig tree or plucked shoots of vines. But if it ate unripe grapes or unripe figs, one estimates them as fully grown fruits. Rebbi Jehudah said in the name of Rebbi Aqiba: If it ate fully grown produce, he pays for fully grown produce, [fruits of] trees, one estimates trees for him. Trees one estimates by the bet se’ah. Rebbi Simeon ben Jehudah said in the name of Rebbi Aqiba: Produce not yet one-third ripe is estimated under the rules of trees.” In the House of Rebbi Yannai they said, one estimates a three-qab in sixty three-qabs. Rebbi Yose ben Rebbi Ḥanina said, one estimates a stalk in sixty stalks.

MISHNAH: If somebody starts a fire inside his property, how far does it have to spread? Rebbi Eleazar ben Azariah says, one looks at it as if he started it at the center of a bet kor Rebbi Eliezer says, sixteen cubits like a public road; and Rebbi Aqiba says, 50 cubits; and Rebbi Simeon says “the person setting the fire shall certainly pay,” everything depends on the setting of the fire.

MISHNAH: If somebody deposits produce with another person, the latter returns it deducting losses, for wheat and rice 9/2 qab per kor, for barley and millet nine qab per kor, for spelt and linseed three se‘ah per kor; everything proportional to quantity and time elapsed. Rebbi Joḥanan ben Nuri said, do the rats care, do they not eat from much as from little? But he only deducts what corresponds to one kor. Rebbi Jehudah says, if it was a large quantity, he does not deduct because of the surplus. He deducts one sixth of wine; Rebbi Jehudah says a fifth. He deducts three log of oil per hundred, a log and a half lees, a log and a half absorption. If it was refined oil, he does not deduct lees; if the vessels were old, he does not deduct absorption. Rebbi Jehudah says, also if somebody sells refined oil during the entire year, [the buyer] accepts a log and a half lees per hundred.

MISHNAH: If somebody deposits produce with another person, the latter returns it deducting losses, for wheat and rice 9/2 qab per kor, for barley and millet nine qab per kor, for spelt and linseed three se‘ah per kor; everything proportional to quantity and time elapsed. Rebbi Joḥanan ben Nuri said, do the rats care, do they not eat from much as from little? But he only deducts what corresponds to one kor. Rebbi Jehudah says, if it was a large quantity, he does not deduct because of the surplus. He deducts one sixth of wine; Rebbi Jehudah says a fifth. He deducts three log of oil per hundred, a log and a half lees, a log and a half absorption. If it was refined oil, he does not deduct lees; if the vessels were old, he does not deduct absorption. Rebbi Jehudah says, also if somebody sells refined oil during the entire year, [the buyer] accepts a log and a half lees per hundred.

MISHNAH: If somebody deposits produce with another person, the latter returns it deducting losses, for wheat and rice 9/2 qab per kor, for barley and millet nine qab per kor, for spelt and linseed three se‘ah per kor; everything proportional to quantity and time elapsed. Rebbi Joḥanan ben Nuri said, do the rats care, do they not eat from much as from little? But he only deducts what corresponds to one kor. Rebbi Jehudah says, if it was a large quantity, he does not deduct because of the surplus. He deducts one sixth of wine; Rebbi Jehudah says a fifth. He deducts three log of oil per hundred, a log and a half lees, a log and a half absorption. If it was refined oil, he does not deduct lees; if the vessels were old, he does not deduct absorption. Rebbi Jehudah says, also if somebody sells refined oil during the entire year, [the buyer] accepts a log and a half lees per hundred.

MISHNAH: If somebody deposits produce with another person, the latter returns it deducting losses, for wheat and rice 9/2 qab per kor, for barley and millet nine qab per kor, for spelt and linseed three se‘ah per kor; everything proportional to quantity and time elapsed. Rebbi Joḥanan ben Nuri said, do the rats care, do they not eat from much as from little? But he only deducts what corresponds to one kor. Rebbi Jehudah says, if it was a large quantity, he does not deduct because of the surplus. He deducts one sixth of wine; Rebbi Jehudah says a fifth. He deducts three log of oil per hundred, a log and a half lees, a log and a half absorption. If it was refined oil, he does not deduct lees; if the vessels were old, he does not deduct absorption. Rebbi Jehudah says, also if somebody sells refined oil during the entire year, [the buyer] accepts a log and a half lees per hundred.

MISHNAH: What is biting and what is increase? What is biting, lending a tetradrachma for five denars, two se’ah of wheat for three; because this bites. What is increase? Paying more for produce. How is this? One bought from another wheat for a gold denar the kor at the going rate. Wheat appreciated to thirty denars. He told him, deliver my wheat, for I want to sell it and buy wine with the proceeds. The other said, let your wheat be given to me for thirty denars and you have wine with me, but he has no wine. A creditor may not dwell on the debtor’s premises for free or rent it below the going rate, for this would be interest.

It was stated: “There are things which are interest but are permitted. How is that? A person may buy another’s promissory notes at a discount, or bills of debt at a discount, and need have no compunctions because of interest. Other things are not interest but are forbidden because of circumventing interest. How is that? One received from another a field for ten kor of wheat.… A person said to another, lend me a tetradrachma. He answered, I only have a kor of wheat, take it. If he then turned around and bought it back for 24 it is not interest but forbidden because of circumventing interest.” He might have said to him, you do not have to do this and take your denar but then you have to pay for vessels and porters of the containers.

It was stated: “There are things which are interest but are permitted. How is that? A person may buy another’s promissory notes at a discount, or bills of debt at a discount, and need have no compunctions because of interest. Other things are not interest but are forbidden because of circumventing interest. How is that? One received from another a field for ten kor of wheat.… A person said to another, lend me a tetradrachma. He answered, I only have a kor of wheat, take it. If he then turned around and bought it back for 24 it is not interest but forbidden because of circumventing interest.” He might have said to him, you do not have to do this and take your denar but then you have to pay for vessels and porters of the containers.

It was stated: “Rabban Simeon ben Gamliel said, one invests in improving a field and does not worry about interest. How is this? One leased a field for ten kor of wheat and said to him, give me a tetradrachma and I shall give you twelve kor at threshing time, it is permitted.” Rebbi Joḥanan said, because the field may bring an extraordinary yield. Rebbi Simeon ben Laqish said, it is as if he increased the rent for the field. What is the difference between them? A store or a ship. According to him who said, because the field may bring an extraordinary yield, one invests in a store or a ship. According to him who said, it is as if he increased the rent for the field, one may not invest in a store or a ship. Rebbi Jacob bar Aḥa said, they disagree explicitly: Rebbi Joḥanan said, one invests in a store or a ship. Rebbi Simeon ben Laqish said, one may not invest in a store or a ship, nor in anything which is not invested in the object itself.

It was stated: “Rabban Simeon ben Gamliel said, one invests in improving a field and does not worry about interest. How is this? One leased a field for ten kor of wheat and said to him, give me a tetradrachma and I shall give you twelve kor at threshing time, it is permitted.” Rebbi Joḥanan said, because the field may bring an extraordinary yield. Rebbi Simeon ben Laqish said, it is as if he increased the rent for the field. What is the difference between them? A store or a ship. According to him who said, because the field may bring an extraordinary yield, one invests in a store or a ship. According to him who said, it is as if he increased the rent for the field, one may not invest in a store or a ship. Rebbi Jacob bar Aḥa said, they disagree explicitly: Rebbi Joḥanan said, one invests in a store or a ship. Rebbi Simeon ben Laqish said, one may not invest in a store or a ship, nor in anything which is not invested in the object itself.

Rebbi Eleazar invested a denar with a person and told him, what it earns between now and Ḥanukkah is mine [and yours], afterwards I do not have any part with you, whether they earn or lose it is yours. He wanted to give to him after Ḥanukkah but he did not accept. Rebbi Eleazar had misgivings because of “close to gain and far from loss,” as it was stated: “Close to gain and far from loss is the way of the wicked. Close to loss and far from gain is the way of the just. Close and far equally to both is the way of everybody.” Rebbi Isaac invested denars with a person. He wanted to stipulate as did Rebbi Eleazar but the other did not accept. Cahana invested 40 denars with a person to buy flax for him. Flax went up in price. He went to ask Rav, who told him to go and collect 40 large kor.

MISHNAH: A person may not say to another, lend me a kor of wheat and I shall return it to you from the threshing-floor, but he may tell him, lend me until my son comes or until I find the key, but Hillel forbids. Similarly, Hillel said that a woman may not lend a loaf to another unless she fixed its price, for possibly wheat may rise in price and they would be entangled in problems of interest.

HALAKHAH: “A person may not say to another,” etc. It was stated: “A person may not say to another, lend me a kor of wheat and I shall return it to you from the threshing-floor,” therefore for two or three weeks it is permitted; “but Hillel forbids.” Samuel said, practice follows Hillel.

MISHNAH: One who contracts with another for a field, for ten kor of wheat per year. If it was damaged, he delivers from it. If the wheat turned out to be of high quality, he may not tell him: I am buying wheat in the market, but he delivers from the yield.

MISHNAH: One distances the ladder from a dovecote by four cubits lest a marten jump, and the wall four cubits from the leader so it can support the ladder. One distances the dovecote from town by fifty cubits. A person may not build a dovecote on his property unless he have fifty cubits in each direction. Rebbi Jehudah says, the area of four bet kor, the distance one sends a pigeon. But if he bought it even with the area of a quarter [qab], it is in his power.

MISHNAH: If somebody says to another: I am selling you a bet kor of dust, if there were depressions ten handbreadths deep or rocks ten handbreadths high, they are not measured with it; less than that they are measured with it. But if he said, about a bet kor of dust, if there were depressions deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured with it.

MISHNAH: If somebody says to another: I am selling you a bet kor of dust, if there were depressions ten handbreadths deep or rocks ten handbreadths high, they are not measured with it; less than that they are measured with it. But if he said, about a bet kor of dust, if there were depressions deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured with it.

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

MISHNAH: “I am selling you a bet kor of dust measured by the surveyor’s measuring tape,” if a little bit be missing, he deducts, if it be a little more, he has to refund. If he said “more or less,” even if it was deficient by a quarter [qab] per se’ah or redundant by a quarter [qab] per se’ah, he received it. For more than that one makes a computation. What does he return? Money. But if he agreed, he returns land to him. Then why did they say, he returns money to him? To empower the seller, for if this one retained for himself a space for nine qab, or in a vegetable garden the space for half a qab (or following Rebbi Aqiba a bet rova‘) he returns land to him. Not only the quarter [qab] he has to return but all the excess.

HALAKHAH: “I am selling you a bet kor of dust,” etc. Here, you say that “he has received it.” But there, you say that “not only the quarter [qab] he has to return but all the excess”? They said, since you exclude him from the rule of “less than measured by the surveyor’s measuring tape” you return him to the rules of “by the surveyor’s measuring tape.”

Rebbi explained it by a parable; to what can this be compared? To two brothers, co-owners who left Egypt. One had nine sons, the other a single son. They inherited ten bet kor. Each of them takes a letekh. They return it to their fathers and then split. It turns out that the single son takes half and the sons of the other take half.

MISHNAH: “You are holding for me a kor of grain;” “I am holding for you only a letek of legumes;” he is not liable. “You are holding for me a kor of produce;” “I am holding for you only a letek of legumes;” he is liable since legumes are subsumed under produce. If one sued for wheat and the other acknowledged barley, he is not liable, but Rebbi Simeon declares him liable. Somebody who sued for amphoras of oil and the other admitted to pitchers, Admon says since he admitted of the kind of the claim he has to swear. But the Sages say, the admission is not of the kind of the claim. Rabban Gamliel said, I see the words of Admon. If somebody sued for both vessels and real estate; if [the other] admitted the vessels but denied the real estate, or the real estate and denied the vessels, he is not liable. If he admitted part of the real estate he is not liable. Part of the vessels he is liable since non-guaranteed property obligates guaranteed property to be sworn about.

MISHNAH: “You are holding for me a kor of grain;” “I am holding for you only a letek of legumes;” he is not liable. “You are holding for me a kor of produce;” “I am holding for you only a letek of legumes;” he is liable since legumes are subsumed under produce. If one sued for wheat and the other acknowledged barley, he is not liable, but Rebbi Simeon declares him liable. Somebody who sued for amphoras of oil and the other admitted to pitchers, Admon says since he admitted of the kind of the claim he has to swear. But the Sages say, the admission is not of the kind of the claim. Rabban Gamliel said, I see the words of Admon. If somebody sued for both vessels and real estate; if [the other] admitted the vessels but denied the real estate, or the real estate and denied the vessels, he is not liable. If he admitted part of the real estate he is not liable. Part of the vessels he is liable since non-guaranteed property obligates guaranteed property to be sworn about.

HALAKHAH: “You are holding for me a kor of grain;” etc. Rebbi Immi in the name of Rebbi Joḥanan: Our Mishnah if he sued him for wheat and he admitted barley; but if he sued him for two kinds and he admitted one of them, everybody agrees that he is not liable. Rebbi Abbahu said about that of Rebbi Immi: Why did we state, “Rabban Gamliel declares him liable”? It comes to inform you of the power of Rabban Gamliel, how far he declares liable. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Not only if he claimed wheat and he admitted barley to him, but if he claimed two kinds and he admitted one of them, the words of the Sages are that he is not liable. Rebbi Simeon ben Laqish said, it is only if he claimed two kinds and he admitted one of them, but if he sued for wheat and he admitted barley according to everybody he is liable. Following Rebbi Simeon ben Laqish: A person went to court before Rav: When he claimed from another wheat, barley, and spelt. Rav told him, wait until he charged you with anything he has to charge, and in the end you will swear one oath about everything. Rebbi Abbahu said, so argued Rebbi Simeon ben Laqish against Rebbi Joḥanan: In your opinion, since you say that if he claimed two kinds and he admitted one of them, according to the Sages he is not liable, did we not state “if he claimed vessels and real estate; if he admitted the vessels and denied the real estate, the real estate and denied the vessels”? For vessels about vessels he is liable, not so much more for vessels and real estate? He answered him, to transfer an oath to him by the following Mishnah, “since guaranteed property obligates non-guaranteed property to be sworn about.” This does not even disagree with Rebbi Simeon ben Laqish. But did we not state: “Somebody who sued for amphoras of oil and he admitted to vessels”? How do we hold? If he sued him for vessels and oil, and he admitted one of them, everybody agrees that this refers to the claim. But if he sued him for vessels and he did (not) admit oil, everybody agrees that what he admitted did not refer to the claim. Rebbi Ze`ira and Rebbi Abbahu in the name of Samuel: If he sued for vessels full of oil, one said vessels but not oil, the other said oil but not vessels. (Thrown) vessels but not oil. Oil but not vessels? Rebbi Eleazar in the name of Rebbi Abin formulates it as oil buckets. Can one not ask him? If he was paralyzed.

R. Joshua b. Levi said: The whole world is watered by the residue of the garden of Eden, for it is said (Gen., 2.10): "And a river went out of Eden to water the garden." It was taught that the residue in a vessel watering a kor will suffice to water a tarkab.

It is taught in a Baraita: Said R. Eleazar b. Peraṭa: Ever since the Temple was destroyed rain is diminishing in the world; there are years with abundant rain and years with but little rain; there are years in which the rain comes in its proper season and years in which it comes out of season. A year with seasonable rains may be compared to the treatment of a slave by his master who gives him his weekly fare on the first day of the week; the result then is that the dough is properly baked and palatable. A year with unseasonable rains may be compared to the treatment of a slave by his master who gives him his weekly fare on the eve of the Sabbath; the result is that the dough is not well baked and not palatable. In a year with abundant rain the situation is like that of a slave to whom his master gives his provision for the whole year at once; the waste in the mill in grinding a kor is the same as in grinding a ḳab; likewise the waste in the trough in kneading the dough of a kor is the same as in kneading the dough of a ḳab. In a year with but little rain the situation is like that of a slave to whom his master gives his provision little by little. The waste in grinding a ḳab is the same as in grinding a kor, and the waste in kneading a ḳab is the same as in kneading a kor.

It is taught in a Baraita: Said R. Eleazar b. Peraṭa: Ever since the Temple was destroyed rain is diminishing in the world; there are years with abundant rain and years with but little rain; there are years in which the rain comes in its proper season and years in which it comes out of season. A year with seasonable rains may be compared to the treatment of a slave by his master who gives him his weekly fare on the first day of the week; the result then is that the dough is properly baked and palatable. A year with unseasonable rains may be compared to the treatment of a slave by his master who gives him his weekly fare on the eve of the Sabbath; the result is that the dough is not well baked and not palatable. In a year with abundant rain the situation is like that of a slave to whom his master gives his provision for the whole year at once; the waste in the mill in grinding a kor is the same as in grinding a ḳab; likewise the waste in the trough in kneading the dough of a kor is the same as in kneading the dough of a ḳab. In a year with but little rain the situation is like that of a slave to whom his master gives his provision little by little. The waste in grinding a ḳab is the same as in grinding a kor, and the waste in kneading a ḳab is the same as in kneading a kor.

It is taught in a Baraita: Said R. Eleazar b. Peraṭa: Ever since the Temple was destroyed rain is diminishing in the world; there are years with abundant rain and years with but little rain; there are years in which the rain comes in its proper season and years in which it comes out of season. A year with seasonable rains may be compared to the treatment of a slave by his master who gives him his weekly fare on the first day of the week; the result then is that the dough is properly baked and palatable. A year with unseasonable rains may be compared to the treatment of a slave by his master who gives him his weekly fare on the eve of the Sabbath; the result is that the dough is not well baked and not palatable. In a year with abundant rain the situation is like that of a slave to whom his master gives his provision for the whole year at once; the waste in the mill in grinding a kor is the same as in grinding a ḳab; likewise the waste in the trough in kneading the dough of a kor is the same as in kneading the dough of a ḳab. In a year with but little rain the situation is like that of a slave to whom his master gives his provision little by little. The waste in grinding a ḳab is the same as in grinding a kor, and the waste in kneading a ḳab is the same as in kneading a kor.

It is taught in a Baraita: Said R. Eleazar b. Peraṭa: Ever since the Temple was destroyed rain is diminishing in the world; there are years with abundant rain and years with but little rain; there are years in which the rain comes in its proper season and years in which it comes out of season. A year with seasonable rains may be compared to the treatment of a slave by his master who gives him his weekly fare on the first day of the week; the result then is that the dough is properly baked and palatable. A year with unseasonable rains may be compared to the treatment of a slave by his master who gives him his weekly fare on the eve of the Sabbath; the result is that the dough is not well baked and not palatable. In a year with abundant rain the situation is like that of a slave to whom his master gives his provision for the whole year at once; the waste in the mill in grinding a kor is the same as in grinding a ḳab; likewise the waste in the trough in kneading the dough of a kor is the same as in kneading the dough of a ḳab. In a year with but little rain the situation is like that of a slave to whom his master gives his provision little by little. The waste in grinding a ḳab is the same as in grinding a kor, and the waste in kneading a ḳab is the same as in kneading a kor.