measuring

And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath.

And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.

And behold a wall on the outside of the house round about, and in the man’s hand a measuring reed of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building, one reed; and the height, one reed.

Now when he had made an end of measuring the inner house, he brought me forth toward the gate whose prospect is toward the east, and measured it round about.

He measured the east side with the measuring reed, five hundred reeds, with the measuring reed round about.

He measured the east side with the measuring reed, five hundred reeds, with the measuring reed round about.

He measured the north side, five hundred reeds, with the measuring reed round about.

He measured the south side, five hundred reeds, with the measuring reed.

He turned about to the west side, and measured five hundred reeds with the measuring reed.

I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand.

For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.

And they went up and told their father that Joseph was alive, and was measuring out corn to all the nations of the earth, and that he was ruler over all the land of Egypt.

And the king took him and went out of the city gates and began to speak with him on the way concerning the building of the court-house, and of the foundations, how they should be laid, until they came to the place wherein he desired that the building should be; and he said: Here will I that the building should be. And the apostle said: Yea, for this place is suitable for the building. But the place was woody and there was much water there. So the king said: Begin to build. But he said: I cannot begin to build now at this season. And the king said: When canst thou begin? And he said: I will begin in the month Dius and finish in Xanthicus. But the king marvelled and said: Every building is builded in summer, and canst thou in this very winter build and make ready a palace? And the apostle said: Thus it must be, and no otherwise is it possible. And the king said: If, then, this seem good to thee, draw me a plan, how the work shall be, because I shall return hither after some long time. And the apostle took a reed and drew, measuring the place; and the doors he set toward the sunrising to look toward the light, and the windows toward the west to the breezes, and the bakehouse he appointed to be toward the south and the aqueduct for the service toward the north. And the king saw it and said to the apostle: Verily thou art a craftsman and it befitteth thee to be a servant of kings. And he left much money with him and departed from him.

Measuring a column with a mighty fire

True and eternal, measuring by thy power

A furrow of vegetables measuring six handbreadths by six handbreadths: it is permitted to sow in it five [different] types of seeds--four [species], one on [each of] the four sides of the bed, and one in the middle. If it had a border one handbreadth high, one may sow in it thirteen [different species] three on every border, and one in the middle. It is prohibited to plant a turnip head in the border since that would fill it [completely]. Rabbi Judah said: [it is permitted to sow] six [species] in the middle.

They may not give terumah according to measure, or weight, or number, but one may give it from that which has already been measured, weighed or counted. They may not give terumah in a basket or a hamper of a measured capacity, but one may give in it when it is a half or a third filled. He may not give a half of seah in a seah measuring vessel, for this half constitutes a known measure.

They measure the Shabbat limit only with a rope fifty cubits long, neither less nor more. And one should measure only while holding the end of the rope on a level with his heart. If he was measuring and he reached a valley or a wall he spans it and resumes his measuring. If he reached a hill he spans it and resumes his measuring, provided he does not go beyond the Shabbat limit. If he is unable to span it in connection with this Rabbi Dostai ben Yannai stated in the name of Rabbi Meir: “I have heard that they pierce the hills.”

They measure the Shabbat limit only with a rope fifty cubits long, neither less nor more. And one should measure only while holding the end of the rope on a level with his heart. If he was measuring and he reached a valley or a wall he spans it and resumes his measuring. If he reached a hill he spans it and resumes his measuring, provided he does not go beyond the Shabbat limit. If he is unable to span it in connection with this Rabbi Dostai ben Yannai stated in the name of Rabbi Meir: “I have heard that they pierce the hills.”

They measure the Shabbat limit only with a rope fifty cubits long, neither less nor more. And one should measure only while holding the end of the rope on a level with his heart. If he was measuring and he reached a valley or a wall he spans it and resumes his measuring. If he reached a hill he spans it and resumes his measuring, provided he does not go beyond the Shabbat limit. If he is unable to span it in connection with this Rabbi Dostai ben Yannai stated in the name of Rabbi Meir: “I have heard that they pierce the hills.”

A man may say [on Yom Tov] to his fellow, “Fill me this vessel,” but not in a specific measure. Rabbi Judah says: if it was a measuring-vessel he may not fill it. It happened that Abba Shaul ben Batnit used to fill up his measures on the eve of Yom Tov and give them to his customers on Yom Tov. Abba Shaul says: he used to do so even during hol hamoed (the intermediate days of the festival), on account of clarifying the measures. But the sages say: he used also to do so on an ordinary day for the sake of the draining of the measures. A man may go to a shopkeeper to whom he generally goes and say to him, “Give me [so many] eggs and nuts” since this is the way of a householder to reckon in his own home.

All minhahs must be offered unleavened, with the exception of the leavened cakes of the todah and the two loaves [of Shavuot] which are offered leavened. Rabbi Meir says: the leaven must be taken from [the minhahs] themselves and with this they are leavened. Rabbi Judah says: that is not the best way, rather [first of all] he brings leaven and puts into the measuring vessel and then he fills the measuring vessel up [with flour]. But they said to him: even so [it is not satisfactory], for it would be sometimes too little and sometimes too much.

All minhahs must be offered unleavened, with the exception of the leavened cakes of the todah and the two loaves [of Shavuot] which are offered leavened. Rabbi Meir says: the leaven must be taken from [the minhahs] themselves and with this they are leavened. Rabbi Judah says: that is not the best way, rather [first of all] he brings leaven and puts into the measuring vessel and then he fills the measuring vessel up [with flour]. But they said to him: even so [it is not satisfactory], for it would be sometimes too little and sometimes too much.

There were seven liquid measuring vessels in the Temple: the hin, the half-hin, the third-hin, the quarter-hin, the log, the half-log, and the quarter-log. Rabbi Eliezer bar Zadok says: there were markings in the hin measure [indicating] thus far for a bull, thus far for a ram, and thus far for a lamb. Rabbi Shimon says: there was no hin measure at all, for what purpose could the hin serve? But there was an additional measure of one and a half logs by which one used to measure [the oil] for the minhah of the high priest, a log and a half in the morning and a log and a half towards evening.

All the measures in the Temple were heaped except [that used for] the high priest's [minhah] which included in itself the heaped amount. The overflow of the liquid-measures was holy, but the overflow of the dry-measures was not holy. Rabbi Akiva says: the liquid-measuring vessels were holy, therefore their overflow was holy too; the dry-measuring vessels were not holy, therefore their overflow was not holy. Rabbi Yose says: it is not for that reason, but because liquids are stirred up and dry-stuffs are not.

All the measures in the Temple were heaped except [that used for] the high priest's [minhah] which included in itself the heaped amount. The overflow of the liquid-measures was holy, but the overflow of the dry-measures was not holy. Rabbi Akiva says: the liquid-measuring vessels were holy, therefore their overflow was holy too; the dry-measuring vessels were not holy, therefore their overflow was not holy. Rabbi Yose says: it is not for that reason, but because liquids are stirred up and dry-stuffs are not.

The altar was thirty-two cubits by thirty-two. It rose a cubit and went in a cubit, and this formed the foundation, leaving thirty cubits by thirty. It then rose five cubits and went in one cubit, and this formed the surround, leaving twenty-eight cubits by twenty-eight. The horns extended a cubit in each direction, thus leaving twenty-six by twenty-six. A cubit on every side was allowed for the priests to go round, thus leaving twenty-four by twenty-four as the place for the wood pile [for the altar fire]. Rabbi Yose said: Originally, the complete area [occupied by the altar] was only twenty-eight cubits by twenty-eight, and it rose with the dimensions mentioned until the space left for the altar pile was only twenty by twenty. When, however, the children of the exile returned, they added four cubits on the north, and four on the west like a gamma, since it is said: “Now the hearth shall be twelve cubits long by twelve broad, square” (Ezekiel 43:16). Is it possible that it was only twelve cubits by twelve? When it says, “With four equal sides” (ibid), this shows that he was measuring from the middle, twelve cubits in every direction. A line of red paint ran round it in the middle to divide between the upper and the lower blood. The foundation ran the whole length of the north and of the west sides, and it took up one cubit on the south and one on the east.

How do we measure them? Rabban Shimon ben Gamaliel says: he puts the measuring-rod between them, and any part that is outside the measuring-rod is clean while any part inside the measuring-rod, including the place of the measuring-rod itself, is unclean.

How do we measure them? Rabban Shimon ben Gamaliel says: he puts the measuring-rod between them, and any part that is outside the measuring-rod is clean while any part inside the measuring-rod, including the place of the measuring-rod itself, is unclean.

How do we measure them? Rabban Shimon ben Gamaliel says: he puts the measuring-rod between them, and any part that is outside the measuring-rod is clean while any part inside the measuring-rod, including the place of the measuring-rod itself, is unclean.

How do we measure them? Rabban Shimon ben Gamaliel says: he puts the measuring-rod between them, and any part that is outside the measuring-rod is clean while any part inside the measuring-rod, including the place of the measuring-rod itself, is unclean.

A pen-knife, a writing pen, a plummet, a weight, pressing plates, a measuring-rod, and a measuring-table are susceptible to impurity. All unfinished wooden vessels also are susceptible to impurity, excepting those made of boxwood. Rabbi Judah says: one made of an olive-tree branch is also clean unless it was first heated.

A pen-knife, a writing pen, a plummet, a weight, pressing plates, a measuring-rod, and a measuring-table are susceptible to impurity. All unfinished wooden vessels also are susceptible to impurity, excepting those made of boxwood. Rabbi Judah says: one made of an olive-tree branch is also clean unless it was first heated.

A mikveh which contains forty seahs of water and mud [combined]: Rabbi Eliezer says: one may immerse objects in the water but one may not immerse them in the mud. But Rabbi Joshua says: in the water and also in the mud. In what kind of mud may objects be immersed? Mud over which water floats. If the water was on one side only, Rabbi Joshua agrees that objects may be immersed in the water but may not be immersed in the mud. Of what kind of mud have they spoken? Mud into which a reed will sink of itself, the words of Rabbi Meir. Rabbi Judah says: [mud] in which a measuring-rod will not stand upright. Abba Elazar ben Dulai says: [mud] into which a plummet will sink. Rabbi Eliezer says: such as will go down into the mouth of a jar. Rabbi Shimon says: such as will enter into the tube of a water-skin. Rabbi Elazar bar Zadok says: such as can be measured in a log measure.

Mikvaot can be joined together [if their connection is as big] as the tube of a water-skin in thickness and in space, in which two fingers can be fully turned round. If there is a doubt [whether it is as big] as the tube of a water skin or not, it is invalid, because [this is a mitzvah] from the Torah. The same applies also to the olive's bulk of a corpse and the olive's bulk of carrion and the lentil's bulk of a sheretz. Anything which remains in [the space measuring] the tube of a water-skin lessens [its measure]. Rabban Shimon ben Gamaliel says: if it is any water creature whatsoever, [the mikvaot] remain clean.

MISHNAH: These are the implements which the professional may not sell during the Sabbatical: A plough and all its implements, a yoke, a winnowing fork and an axe. But he may sell a hand sickle, a grain sickle, a carriage and all its implements. This is the principle: Everything that is used only for its work is forbidden; [if it is usable] for both forbidden and permitted [work] it is permitted. The seller may sell five oil amphoras and fifteen wine amphoras because so much one brings from ownerless property. If he brought more than that amount, it is permitted. He may sell to Gentiles in the Land and to Jews outside of the Land. The House of Shammai say, one may not sell to him a ploughing cow during the Sabbatical but the House of Hillel permit it because he might slaughter it. One may sell him produce even during the sowing season and lend him one's measuring device even though one knows that he has workers, and one may exchange coins for him even though one knows that he has workers. In all cases it is forbidden if specified.

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

Rebbi Ḥizqiah in the name of Rebbi Abba bar Mamal: If somebody measures with a box in which he made a sign two or three times, he may no longer use it for measuring. Rebbi Hoshaiah said, it is forbidden to say, give me your finger’s length.

MISHNAH: Five categories of persons should not give heave but if they gave, their heave is heave. The mute, the drunk, the naked person, the blind, and a man who had an emission of semen should not give heave but if they gave, their heave is heave. One gives heave neither by measure, nor by weight, nor by count. But one may give heave from what was measured, weighed, or counted. One does not give heave in a measuring basket or box, but one may give in them a half or a third. One should not give half a seah of heave in a seah vessel because half of it is a [standard] measure.

MISHNAH: For three periods one calibrates the measuring box, for early fruits, late fruits, and in the middle of the summer. He who counts is praiseworthy, he who measures is more praiseworthy, and he who weighs is the most praiseworthy of the three.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

It was stated in the name of Rebbi Jehudah: “Also its ledges and walls were measured with it.” Rav Hoshaia asked: is the airspace of a courtyard measured with it? Let us hear from the following: A house which was breached on one side is measured with it, from two sides it is not measured with it. Rebbi Abbin in the name of Rav Jehudah, if its beam had been removed. But if its beam had not been removed it is measured with it. If the beam had been removed is it not like the airspace of a courtyard? There it was enclosed as a dwelling, here it was not enclosed as a dwelling. “If he measures he should not be measuring from the center since he would lose, but from the corners.”

Paragraph. “Similarly three villages forming a triangle,” etc. Samuel said, if they are in a line. Bar Qappara said, it they are like a tripod. Which one is the middle one? It is understandable for him who said, they are in a line. For him who said, they are like a tripod, which one is the middle one? Rebbi Samuel, Rebbi Berekhiah’s brother, said, if you are measuring from one, the other is the middle one; if you are measuring from one, the other is the middle one. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Ḥanina, only if the middle one not be farther than 2’000 cubits. Rebbi Yose said, I objected before Rebbi Jocob bar Aḥa, did we not state: “if between the two outer ones are 141⅓ [cubits], the middle one makes all three [to be one].” To permit the two outer ones. If there were two, could the middle one be counted for either side? His problem was if there were two people walking. But if one person is walking, it is counted for either side.

Paragraph. “Similarly three villages forming a triangle,” etc. Samuel said, if they are in a line. Bar Qappara said, it they are like a tripod. Which one is the middle one? It is understandable for him who said, they are in a line. For him who said, they are like a tripod, which one is the middle one? Rebbi Samuel, Rebbi Berekhiah’s brother, said, if you are measuring from one, the other is the middle one; if you are measuring from one, the other is the middle one. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Ḥanina, only if the middle one not be farther than 2’000 cubits. Rebbi Yose said, I objected before Rebbi Jocob bar Aḥa, did we not state: “if between the two outer ones are 141⅓ [cubits], the middle one makes all three [to be one].” To permit the two outer ones. If there were two, could the middle one be counted for either side? His problem was if there were two people walking. But if one person is walking, it is counted for either side.

MISHNAH: One only measures with a rope of 50 cubits, neither less nor more. One should only measure holding up to his heart. If he was measuring and came to a valley or a wall he circumvents it and returns to his measurement, on condition that he not exit the Sabbath domain. If he cannot circumvent it, about this said Rebbi Dositheos ben Yannai in the name of Rebbi Meïr: I heard that one strip-measures in the mountains.

HALAKHAH: Paragraph. “One only measures with a rope of 50 cubits,” etc. How much is the measure of the Sabbath domain? 40 ropes. “Neither less” since it can be tightened and increases, “nor more” since it gets loose and loses. Some Tannaim state, one measures with a linen rope, but some Tannaim state, with a chain rope, and some Tannaim state, with a rope of four cubits. Rebbi Joshua said, there is no truer measure than with chains, but what can I do since in Prophets it is written ropes, a linen twine was in his hand and a measuring rod.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanan said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Shammai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he call it the old one? Because it was in his days. Some are saying, it was small, then was enlarged. But some are saying, it was diminished more than before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Yose ben Pazi, Rebbi Yose ben Bevin in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. The rabbis of Caesarea in the name of Rebbi Yose bar Bevin in the name of Samuel: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

It is written, on that day, fresh water will flow out from Jerusalem, etc. It was stated: From the Holiest of Holies to the gobelins like the feelers of silai and bilai. From the gobelins to the golden altar like the horns of locusts. From the golden altar to the courtyards like a shut-thread, from the courtyards to the threshold of the Temple like woof-thread, from there onwards like the pouring from a jug: behold, water drizzled from the right hand side. It is written, when the man left towards the East, with a measuring rod in his hand, he measured a thousand cubits and made me cross the water, ankle water. Up to his ankles. Then he measured another thousand cubits and made me cross the water, knee water. Up to his knees. Then he measured another thousand cubits and made me cross the water, hip water. Up to his hips. From there on, then he measured another thousand, a river which cannot be crossed. Even a large Liburnian could not cross it. What is the reason? No mighty ship may cross it; why? The water was high, swimming water. What is “swimming water”? Where one swims. Rebbi Ḥuna said, in our place one calls the swimmer seḥuna. He moves his hands in himself, as a swimmer would move to swim. What means “to swim”? Rebbi Yose ben Rebbi Abun said, in unruly water. It is written: On this day, a water-source will be opened for the House of David and the dwellers in Jerusalem, for purification and impurity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: From the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is mixed water, qualified for impurity but disqualified for purification. Rebbi Eleazar said, from the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is water running down, disqualified for impurity and purification.

MISHNAH: A person may say to the grocer, fill me this vessel, but he may not specify the measure. Rebbi Jehudah says, if it was a measuring cup he shall not fill it. It happened that Shaul ben Botnit filled his measures on the eve of the holiday and gave it to the customers on the holiday. Abba Shaul says, that is what one does on a holiday, but the Sages say one acts thus also on a weekday because of the emptying of the measuring vessels.

MISHNAH: A person may say to the grocer, fill me this vessel, but he may not specify the measure. Rebbi Jehudah says, if it was a measuring cup he shall not fill it. It happened that Shaul ben Botnit filled his measures on the eve of the holiday and gave it to the customers on the holiday. Abba Shaul says, that is what one does on a holiday, but the Sages say one acts thus also on a weekday because of the emptying of the measuring vessels.

It was stated: “Rebbi Eleazar ben Rebbi Ṣadoq and Abba Shaul ben Botnit were grocers in Jerusalem. They used to fill their measuring vessels on the eve of a holiday and give them to the customers on the holiday. Rebbi Ḥananiah ben Aqabiah says, they also acted in the same way on the intermediate days of the holiday because of the emptying of the measuring vessels. Also he collected 300 amphoras, and his colleague collected 300 amphoras. The Sages said to them, you did not have to do this, but since you were stringent with yourselves, they should be used for public needs.” Once he was sick and our teachers went to visit him. He said to them, you are seeing this right hand which was measuring in truth.

It was stated: “Rebbi Eleazar ben Rebbi Ṣadoq and Abba Shaul ben Botnit were grocers in Jerusalem. They used to fill their measuring vessels on the eve of a holiday and give them to the customers on the holiday. Rebbi Ḥananiah ben Aqabiah says, they also acted in the same way on the intermediate days of the holiday because of the emptying of the measuring vessels. Also he collected 300 amphoras, and his colleague collected 300 amphoras. The Sages said to them, you did not have to do this, but since you were stringent with yourselves, they should be used for public needs.” Once he was sick and our teachers went to visit him. He said to them, you are seeing this right hand which was measuring in truth.

It was stated: “Rebbi Eleazar ben Rebbi Ṣadoq and Abba Shaul ben Botnit were grocers in Jerusalem. They used to fill their measuring vessels on the eve of a holiday and give them to the customers on the holiday. Rebbi Ḥananiah ben Aqabiah says, they also acted in the same way on the intermediate days of the holiday because of the emptying of the measuring vessels. Also he collected 300 amphoras, and his colleague collected 300 amphoras. The Sages said to them, you did not have to do this, but since you were stringent with yourselves, they should be used for public needs.” Once he was sick and our teachers went to visit him. He said to them, you are seeing this right hand which was measuring in truth.

MISHNAH: Four situations for sellers. If one contracted to sell high quality wheat and it turned out to be low quality, the buyer may annul the contract. Low quality and it turned out to be high quality, the seller may annul the contract. Low quality and it turned out to be low quality, high quality and it turned out to be high quality, neither of them may annul the contract. Brown grain and it turned out to be white grain, white grain and it turned out to be brown grain, olive wood and it turned out to be sycamore wood, sycamore wood and it turned out to be olive wood, wine and it turned out to be vinegar, vinegar and it turned out to be wine, either of them may annul the contract. If somebody sold produce to another and this one moved it without measuring, he took possession. If he was measuring without moving, he did not take possession. If he is intelligent, he rents its place. If somebody buys flax from another he he did not take possession until he moved it from place to place; but if it still was standing on the ground and he plucked anything, he took possession. If somebody sold wine or oil to another and it rose or fell in price, if it was before the measure was filled it is for the seller, after the measure was filled for the buyer. If a broker was involved and the amphora broke, it broke for the broker. He is obligated to let it drip three drops. If he tilted and emptied it, [the remainder] is for the seller. The grocer does not have to let it drip three drops. Rebbi Jehudah says, Friday evenings close to sundown he is not liable.

MISHNAH: Four situations for sellers. If one contracted to sell high quality wheat and it turned out to be low quality, the buyer may annul the contract. Low quality and it turned out to be high quality, the seller may annul the contract. Low quality and it turned out to be low quality, high quality and it turned out to be high quality, neither of them may annul the contract. Brown grain and it turned out to be white grain, white grain and it turned out to be brown grain, olive wood and it turned out to be sycamore wood, sycamore wood and it turned out to be olive wood, wine and it turned out to be vinegar, vinegar and it turned out to be wine, either of them may annul the contract. If somebody sold produce to another and this one moved it without measuring, he took possession. If he was measuring without moving, he did not take possession. If he is intelligent, he rents its place. If somebody buys flax from another he he did not take possession until he moved it from place to place; but if it still was standing on the ground and he plucked anything, he took possession. If somebody sold wine or oil to another and it rose or fell in price, if it was before the measure was filled it is for the seller, after the measure was filled for the buyer. If a broker was involved and the amphora broke, it broke for the broker. He is obligated to let it drip three drops. If he tilted and emptied it, [the remainder] is for the seller. The grocer does not have to let it drip three drops. Rebbi Jehudah says, Friday evenings close to sundown he is not liable.

HALAKHAH: “Four situations for sellers.,” etc. How is this? If the measuring vessel belonged to the seller, he has the property rights, if to the buyer, he has the property rights. Rav Jehudah in the name of Samuel, Rebbi La in the name of the Great Rebbi Jehudah, so is the Mishnah: If the measuring vessel belonged to a third person. It was stated: Rebbi Jehudah says, Friday evenings close to sundown he is not liable since he has permission, but the Sages say, in any case he is liable. What is the reason for what Rebbi Jehudah said? “If he is hired, it is paid for by his wages.”

HALAKHAH: “Four situations for sellers.,” etc. How is this? If the measuring vessel belonged to the seller, he has the property rights, if to the buyer, he has the property rights. Rav Jehudah in the name of Samuel, Rebbi La in the name of the Great Rebbi Jehudah, so is the Mishnah: If the measuring vessel belonged to a third person. It was stated: Rebbi Jehudah says, Friday evenings close to sundown he is not liable since he has permission, but the Sages say, in any case he is liable. What is the reason for what Rebbi Jehudah said? “If he is hired, it is paid for by his wages.”

MISHNAH: Somebody sent his son to a grocer who measured him oil for an assarius and he gave him the assarius; if he broke the flask and lost the assarius, the grocer is liable. Rebbi Jehudah holds him not liable since for that he sent him. The Sages agree with Rebbi Jehudah that if the flask was in the child’s hand and the grocer measured into the flask, the grocer is not liable. The wolesaler cleans his measuring vessels once every thirty days, the householder every twelve months. Rabban Simeon ben Gamliel says, it is the other way around. The retail grocer cleans his measuring vessels twice a week, wipes his weights clean once a week, and cleans his scales after each weighing. Rabban Simeon ben Gamliel said, when has this been said? For fluids, but for dry matter it is not necessary; he has to let [the scales] bend down a handbreadth. If he weighed strictly by eyesight he has to give him surplus, one tenth for fluids and one twentieth for dry products. At a place where one is used to small measures he should not use large ones, to large measures he should not use small ones, to level one must not heap, to heap one must not level.

MISHNAH: Somebody sent his son to a grocer who measured him oil for an assarius and he gave him the assarius; if he broke the flask and lost the assarius, the grocer is liable. Rebbi Jehudah holds him not liable since for that he sent him. The Sages agree with Rebbi Jehudah that if the flask was in the child’s hand and the grocer measured into the flask, the grocer is not liable. The wolesaler cleans his measuring vessels once every thirty days, the householder every twelve months. Rabban Simeon ben Gamliel says, it is the other way around. The retail grocer cleans his measuring vessels twice a week, wipes his weights clean once a week, and cleans his scales after each weighing. Rabban Simeon ben Gamliel said, when has this been said? For fluids, but for dry matter it is not necessary; he has to let [the scales] bend down a handbreadth. If he weighed strictly by eyesight he has to give him surplus, one tenth for fluids and one twentieth for dry products. At a place where one is used to small measures he should not use large ones, to large measures he should not use small ones, to level one must not heap, to heap one must not level.

HALAKHAH: “Somebody sent his son to a grocer,” etc. Rebbi Abba bar Mamal said, for the tenths he has to let bend down a handbreadth. It is written: “Fair scales, fair weights.” From here the Sages said that any commandment whose reward is noted, the court is not warned about. “You shall have,” appoint market overseers over this. Rebbi Abun bar Ḥiyya said, so is the baraita: Any commandment whose reward is noted the court is not punished about. Rav was appointed market overseer by the Head of the Diaspora; he intervened about measuring vessels but not prices. The Head of the Diaspora jailed him. Rav Qarna went to see him and said, the market overseer about whom they spoke was for measures but not prices. He answered, but you had stated: the market overseer is for both measures and prices. He said to him, go out and tell them, the market overseer is for measures but not prices. He went out and said to them, a person who teaches hidden things they send to jail!

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.”

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.”

MISHNAH: “Measured by the surveyor’s measuring tape, more or less;” “more or less” invalidated “measured by the surveyor’s measuring tape”. “More or less, measured by the surveyor’s measuring tape;” “measured by the surveyor’s measuring tape” invalidated “more or less”, the words of Ben Nannas. “By its description and its boundary strips,” less than one sixth he received it, up to a sixth he shall deduct.

MISHNAH: “Measured by the surveyor’s measuring tape, more or less;” “more or less” invalidated “measured by the surveyor’s measuring tape”. “More or less, measured by the surveyor’s measuring tape;” “measured by the surveyor’s measuring tape” invalidated “more or less”, the words of Ben Nannas. “By its description and its boundary strips,” less than one sixth he received it, up to a sixth he shall deduct.

MISHNAH: “Measured by the surveyor’s measuring tape, more or less;” “more or less” invalidated “measured by the surveyor’s measuring tape”. “More or less, measured by the surveyor’s measuring tape;” “measured by the surveyor’s measuring tape” invalidated “more or less”, the words of Ben Nannas. “By its description and its boundary strips,” less than one sixth he received it, up to a sixth he shall deduct.

MISHNAH: “Measured by the surveyor’s measuring tape, more or less;” “more or less” invalidated “measured by the surveyor’s measuring tape”. “More or less, measured by the surveyor’s measuring tape;” “measured by the surveyor’s measuring tape” invalidated “more or less”, the words of Ben Nannas. “By its description and its boundary strips,” less than one sixth he received it, up to a sixth he shall deduct.

MISHNAH: A Non-Jew who was found standing next to a wine cistern, if he has a loan secured by it, [the wine] is forbidden, if he has no loan secured by it, it is permitted. If he fell into the cistern and climbed out, or measured it with a measuring rod; if he tried to hit a wasp with a stick, or was drumming on the mouth of a fermenting amphora; all these cases happened and they said, it should be sold, but Rebbi Simeon permits. If he took the amphora and threw it into the cistern; this happened and they declared it kosher..