melons

We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:

The children of Israel marched through the wilderness three days, and came to the place called Murrath (Marah) from the bitterness of its waters; and the people were unable to drink that water. And they lifted up their voice and murmured against Moses, saying, ‘What shall we drink?’ Moses prayed before God, and took absinth-wood \ which is bitter in its nature, and threw it into the water, and it was made sweet. There did the Lord teach them laws and judgments, And they set out from thence, and on the fifteenth of the second month, which is lyar, came to a place in which there were twelve wells and seventy palm-trees. Dad-tsho' says in his exposition of Paradise that the sorcerers Jannes and Jambres, who once opposed Moses, lived there. There was a well in that place, and over it was a bucket and brass chain; and devils dwelt there, because that place resembled Paradise. The blessed Makaris (Macarius) visited that spot, but was unable to live there because of the wickedness of those demons; but that they might not boast over the human race, as if forsooth no one was able to live there, God commanded two anchorites, whose names no man knoweth, and they dwelt there until they died. When the children of Israel saw that wilderness, they murmured against Moses, saying, ‘ It were better for us to have died in Egypt, being satisfied with bread, than to come forth into this arid desert for this people to perish by hunger.’ And God said to Moses, ‘ Behold, I will bring manna down from heaven for you; a cloud shall shade you by day from the heat of the sun, and a pillar of fire shall give light before you by night.’ God said to Moses, ‘ Go up into this mountain, thou, and Aaron thy brother, and Nadab, and seventy chosen elders of the children of Israel, and let them worship from afar; and let Moses come near to Me by himself.’ And they did as the Lord commanded them, and Moses drew near by himself, and the rest of the elders remained below at the foot of the mountain; and God gave him commandments. And Moses made known to the people the words of the Lord; and all the people answered with one voice and said, ‘ Everything that the Lord commands us we will do.’ Moses took blood with a hyssop, and sprinkled it upon the people, saying to them, ‘ This is the blood of the covenant,’ and so forth. And God said to Moses, ‘ Say unto the children of Israel that they set apart for Me gold and silver and brass and purple,’ and the rest of the things which are mentioned in the Torah, ‘and let them make a tabernacle for Me.’ God also shewed the construction thereof to Moses, saying, ‘ Let Aaron and his sons be priests to Me, and let them serve My altar and sanctuary.’ God wrote ten commandments on two tables of stone, and these are they. Thou shalt not make to thyself an image or a likeness; thou shalt not falsify thy oaths; keep the day of the Sabbath; honour thy father and thy mother; thou shalt not do murder; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet thy neighbour’s or brother’s house; thou shalt not covet the wife of thy kinsman or neighbour, nor his servants, nor his handmaidens. When the children of Israel saw that Moses tarried on the mountain, they gathered together to Aaron and said to him, ‘ Arise, make us a god to go before us, for we know not what has become of thy brother Moses.’ Aaron said to them, ‘ Bring me the earrings that are in the ears of your wives and children.’ When they had brought them to him, he cast a calf from them, and said to the people, ‘ This is thy god, O Israel, who brought thee out of Egypt and they built an altar, and the children of Israel offered up sacrifice upon it. God said to Moses, ‘ Get thee down [VI to the people, for they have become corrupt.’ And Moses returned to the people, and in his hands were the two tablets of stone, upon which the ten commandments were written by the finger of God. When Moses saw that the people had erred, he was angry and smote the tablets upon the side of the mountain and brake them. And Moses brought the calf, and filed it with a file, and threw it into the fire, and cast its ashes into water; and he commanded the children of Israel to drink of that water. And Moses reproached Aaron for his deeds, but Aaron said, ‘ Thou knowest that the people is stiffnecked.’ Then Moses said to the children of Levi, ‘ The Lord commands you that each man should slay his brother and his neighbour of those who have wrought iniquity;’ and there were slain on that day three thousand men. And Moses went up to the mountain a second time, and there were with him two tables of stone instead of those which he brake. He remained on the mountain and fasted another forty days, praying and supplicating God to pardon the iniquity of the people. When he came down from the mountain with the other two tablets upon which the commandments were written, the skin of his face shone, and the children of Israel were unable to look upon his countenance by reason of the radiance and light with which it was suffused; and they were afraid of him. When he came to the people, he covered his face with a napkin; and when he spake with God, he uncovered his face. And Moses said to Hur, the son of his father-in-law Reuel the Midianite, ‘ We will go to the land which God promised to give us; come with us, and we will do thee good but he would not, and returned to Midian. So the children of Israel went along the road to prepare a dwelling-place for themselves; and they lifted up their voice with a cry; and God heard and was angry, and fire went round about them and burnt up the parts round about their camps. They said to Moses, ‘Our soul languishes in this wilderness, and we remember the meats of Egypt; the fishes and the cucumbers and the melons and the onions and the leeks and the garlic; and now we have nought save this manna which is before us.’ Now the appearance of manna was like that of coriander seed, and they ground it, and made flat cakes of it; and its taste was like bread with oil in it. And the Lord heard the voice of the people weeping each one at the door of his tent, and it was grievous to Him. Moses prayed before the Lord and said, ‘ Why have I not found favour before Thee? and why hast Thou cast the weight of this people upon me? Did I beget them? Either slay me or let me find favour in Thy sight.’ God said to Moses, ‘ Choose from the elders of the children of Israel seventy men, and gather them together to the tabernacle, and I will come down and speak with thee. And I will take of the spirit and power which is with thee and will lay it upon them, and they shall bear the burden of the people with thee, and thou shalt not bear it by thyself alone; ’ and Moses told them. Moses gathered together seventy elders from the children of Israel, and the Lord came down in a cloud, and spake with them; and he took of the spirit and power which was with Moses and laid it upon them, and they prophesied. But two elders of the seventy whose names were written down remained in the camp and did not come; the name of the one was Eldad, and that of the other Medad; and they also prophesied in the tabernacle. A young man came and told Moses, and Joshua the son of Nun, the disciple of Moses, said to him, ‘ My lord, restrain them.’ Moses said, ‘ Be not jealous; would that all the children of Israel were prophets; for the Spirit of God hath come upon them.

Cucumbers and melons do not constitute kilayim one with the other. Rabbi Judah said they do constitute kilayim. Lettuce and wild lettuce, endives and wild endives, leek and wild leek, coriander and wild coriander, or mustard and Egyptian mustard, Egyptian gourd and the bitter gourd, or Egyptian beans and carob shaped beans do not constitute kilayim one with the other.

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

With regard to when vegetables [are liable to tithes]: Cucumbers, gourds, water-melons, cucumber-melons, apples and etrogs are liable [for tithes], whether gathered in the earlier or later stages of ripening. Rabbi Shimon exempts the etrog in the earlier stages. The condition in which bitter almonds are liable [to tithes] is exempt in the case of sweet almonds, and the condition in which sweet almonds are liable [to tithe] is exempt in the case of bitter almonds.

With regard to when vegetables [are liable to tithes]: Cucumbers, gourds, water-melons, cucumber-melons, apples and etrogs are liable [for tithes], whether gathered in the earlier or later stages of ripening. Rabbi Shimon exempts the etrog in the earlier stages. The condition in which bitter almonds are liable [to tithes] is exempt in the case of sweet almonds, and the condition in which sweet almonds are liable [to tithe] is exempt in the case of bitter almonds.

What is considered a “threshing floor” for tithes [i.e. when does produce become liable for tithes]? Cucumbers and gourds [are liable for tithes] once he removes their fuzz. And if he doesn’t remove it, once he makes a pile. Melons once he removes the fuzz with hot water. And if they he does not remove the fuzz, once he stores them in the muktzeh. Vegetables which are tied in bundles, from the time he ties them up in bundles. If he does not tie them up in bundles, until he fills the vessel with them. And if he does not fill the vessel, after he has gathered all that he wishes to gather. [Produce which is packed in] a basket [is liable for tithes] after he has covered it. If he is not going to cover it, until he fills the vessel with them. And if he does not fill the vessel, after he has gathered all that he wishes to gather. When does this apply? When one brings [the produce] to the market. But when he brings it to his own house, he may make a chance meal of it, until he reaches his house.

One who says to his friend: “Here is an issar for ten figs which I choose for myself,” he may choose them and eat [one at a time without tithing]. [If he said] “For a cluster of grapes which I choose for myself,” he may pick grapes from the cluster and eat. [If he said], “For a pomegranate which I choose for myself,” he may take apart [the pomegranate] and eat [it one piece at a time]. [If he said] “For a watermelon, which I choose for myself,” he may slice and eat [it one piece at a time]. But if he said “For these twenty figs,” or “For these two clusters,” or “For these two water-melons,” he may eat them in his usual way and be exempt [from tithe], because he bought them while they were still attached to the ground.

Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac asked: Does the border wall save vegetables from melons? If the border wall does not save different kinds of grains that are saved by 10.5 cubits, does this not apply a fortiori to melons that are saved only by twelve cubits? Does planting melon save on top of the border wall? If different kinds of grains that are saved by 10.5 cubits are not saved on top of the border wall, does this not apply a fortiori to melons that are saved by eight cubits? Rebbi Judan, the father of Rebbi Mattaniah, said, is that a reasoning a fortiori? It must be as follows: If different kinds of grains that are saved by 12.5 cubits are not saved on top of the border wall, does this not apply a fortiori to melons that are saved only by twelve cubits?

Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac asked: Does the border wall save vegetables from melons? If the border wall does not save different kinds of grains that are saved by 10.5 cubits, does this not apply a fortiori to melons that are saved only by twelve cubits? Does planting melon save on top of the border wall? If different kinds of grains that are saved by 10.5 cubits are not saved on top of the border wall, does this not apply a fortiori to melons that are saved by eight cubits? Rebbi Judan, the father of Rebbi Mattaniah, said, is that a reasoning a fortiori? It must be as follows: If different kinds of grains that are saved by 12.5 cubits are not saved on top of the border wall, does this not apply a fortiori to melons that are saved only by twelve cubits?

Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac asked: Does the border wall save vegetables from melons? If the border wall does not save different kinds of grains that are saved by 10.5 cubits, does this not apply a fortiori to melons that are saved only by twelve cubits? Does planting melon save on top of the border wall? If different kinds of grains that are saved by 10.5 cubits are not saved on top of the border wall, does this not apply a fortiori to melons that are saved by eight cubits? Rebbi Judan, the father of Rebbi Mattaniah, said, is that a reasoning a fortiori? It must be as follows: If different kinds of grains that are saved by 12.5 cubits are not saved on top of the border wall, does this not apply a fortiori to melons that are saved only by twelve cubits?

Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac asked: Does the border wall save vegetables from melons? If the border wall does not save different kinds of grains that are saved by 10.5 cubits, does this not apply a fortiori to melons that are saved only by twelve cubits? Does planting melon save on top of the border wall? If different kinds of grains that are saved by 10.5 cubits are not saved on top of the border wall, does this not apply a fortiori to melons that are saved by eight cubits? Rebbi Judan, the father of Rebbi Mattaniah, said, is that a reasoning a fortiori? It must be as follows: If different kinds of grains that are saved by 12.5 cubits are not saved on top of the border wall, does this not apply a fortiori to melons that are saved only by twelve cubits?

MISHNAH: If someone plants two rows of green melons, two rows of pumpkin, two rows of Egyptian beans, this is permitted. One row of melons, one row of pumpkin, one row of Egyptian beans is forbidden. One row each of melons, pumpkin, Egyptian beans, and one row of melons, Rebbi Eliezer permits but the Sages forbid. One may plant melon and pumpkin in the same hole on condition that one of them points to one side, the other to the other side. (One plants so that the hair of one be here, the hair of the other one there, for what the Sages forbade is only because of the misleading impression.)

MISHNAH: If someone plants two rows of green melons, two rows of pumpkin, two rows of Egyptian beans, this is permitted. One row of melons, one row of pumpkin, one row of Egyptian beans is forbidden. One row each of melons, pumpkin, Egyptian beans, and one row of melons, Rebbi Eliezer permits but the Sages forbid. One may plant melon and pumpkin in the same hole on condition that one of them points to one side, the other to the other side. (One plants so that the hair of one be here, the hair of the other one there, for what the Sages forbade is only because of the misleading impression.)

MISHNAH: If someone plants two rows of green melons, two rows of pumpkin, two rows of Egyptian beans, this is permitted. One row of melons, one row of pumpkin, one row of Egyptian beans is forbidden. One row each of melons, pumpkin, Egyptian beans, and one row of melons, Rebbi Eliezer permits but the Sages forbid. One may plant melon and pumpkin in the same hole on condition that one of them points to one side, the other to the other side. (One plants so that the hair of one be here, the hair of the other one there, for what the Sages forbade is only because of the misleading impression.)

MISHNAH: If someone plants two rows of green melons, two rows of pumpkin, two rows of Egyptian beans, this is permitted. One row of melons, one row of pumpkin, one row of Egyptian beans is forbidden. One row each of melons, pumpkin, Egyptian beans, and one row of melons, Rebbi Eliezer permits but the Sages forbid. One may plant melon and pumpkin in the same hole on condition that one of them points to one side, the other to the other side. (One plants so that the hair of one be here, the hair of the other one there, for what the Sages forbade is only because of the misleading impression.)

HALAKHAH: “If one plants two rows”, etc. Ḥizqiah said, there is disagreement. He who says there 12 [cubits], here also 12 [cubits]. He who says there eight, here also eight. Rebbi Joḥanan said, this Mishnah is according to everybody. A strip of melon is good enough among strips of melons to be saved by eight.

How long does it have to be to jail? Rebbi Zeïra said, let us infer it from a vineyard. Just as you say in regard to a vineyard that there is no difference between length and separation, so here also there is no difference between length and separation. That is fine according to the opinion of Ḥizqiah; there eight and here also eight. According to Rebbi Joḥanan, with how much will it jail? If you say with eight, is there an argument a fortiori that a strip of melons among onions will jail only with twelve? But a melon strip, which you empowered among melon strips to save by a mere eight, will be jailed by eight, melon strips among onions, which you weakened to save only by twelve, certainly will be jailed only by eight. If you say that a melon strip among onions will be jailed only by twelve, then an argument a fortiori shows that a melon strip among melons should be jailed only by twelve.

How long does it have to be to jail? Rebbi Zeïra said, let us infer it from a vineyard. Just as you say in regard to a vineyard that there is no difference between length and separation, so here also there is no difference between length and separation. That is fine according to the opinion of Ḥizqiah; there eight and here also eight. According to Rebbi Joḥanan, with how much will it jail? If you say with eight, is there an argument a fortiori that a strip of melons among onions will jail only with twelve? But a melon strip, which you empowered among melon strips to save by a mere eight, will be jailed by eight, melon strips among onions, which you weakened to save only by twelve, certainly will be jailed only by eight. If you say that a melon strip among onions will be jailed only by twelve, then an argument a fortiori shows that a melon strip among melons should be jailed only by twelve.

Rebbi Yannai said, it is a controversy whether two kinds join together to save but do not join together to prohibit. Rav said, it is everybody’s opinion that just as two kinds join together to save so they do join together to prohibit. Our Mishnah supports Rebbi Yannai, as we have stated: “Rebbi Eliezer permits it.” Our Mishnah differs with Rav: “One row of melons, one row of pumpkin, one row of Egyptian beans, and one row of melons.” Before he started the fourth one, was it not already forbidden? Explain it that he planted the four rows simultaneously.

Rebbi Yannai said, it is a controversy whether two kinds join together to save but do not join together to prohibit. Rav said, it is everybody’s opinion that just as two kinds join together to save so they do join together to prohibit. Our Mishnah supports Rebbi Yannai, as we have stated: “Rebbi Eliezer permits it.” Our Mishnah differs with Rav: “One row of melons, one row of pumpkin, one row of Egyptian beans, and one row of melons.” Before he started the fourth one, was it not already forbidden? Explain it that he planted the four rows simultaneously.

HALAKHAH: “Saplings and gourds, etc.” That is only if there are more saplings than gourds. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd? Rebbi Mana objected, did we not state: “Three green melons, three gourds, and four saplings go together and one ploughs the entire bet seah because of them.” It fits only for the last sentence: Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd?

Not only a field planted with melons and gourds but even when people intend to plant melons and gourds in the future it is permitted.

Not only a field planted with melons and gourds but even when people intend to plant melons and gourds in the future it is permitted.

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

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

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

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

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

MISHNAH: Rebbi Eliezer says, one repays from one kind for another kind which is not the same, on condition that he repay with better quality for worse, but Rebbi Aqiba says, one only repays from one kind for its own. Therefore, if one ate green melon of the year before the Sabbatical, he should wait for green melons of the year following the Sabbatical and repay from them. From the verse which Rebbi Eliezer reads to be lenient, from there Rebbi Aqiba is restrictive, since it is said (Lev. 22:14): “He hands over the consecrated food to the Cohen,” anything that may be consecrated, the words of Rebbi Eliezer. But Rebbi Aqiba says, “he hands over the consecrated food to the Cohen,” the consecrated food he himself ate.

Rabbi Abin in the name of the rabbis from there: This means that one may not repay with produce from outside the Land. Even if you say one may repay, our Mishnah is from before Rebbi permitted the import of vegetables from outside the Land. He mentioned only green melons which are forbidden produce. But not permitted produce, because if you say so, does it not turn out that he buys himself an axe from Sabbatical money?

MISHNAH: Heave wine that was left uncovered should be poured out, certainly if it was profane. Three kinds of fluids are forbidden when they were uncovered, water, wine, and milk. All other fluids are permitted. How long should they be left unattended to become forbidden? So that the crawling creature might come from a nearby place and drink. The measure of uncovered water, until the bitterness be lost in them. Rebbi Yose said, in vessels any amount and on the ground 40 seah. Pecked-at figs, grapes, green melons, water melons, gourds, and sweet melons, even large as a pitcher, large or small, separated from or connected to the ground which contain moisture are forbidden. What was bitten by a snake is forbidden because of mortal danger.The wine filter is forbidden when left unattended but Rebbi Neḥemiah permits it.

MISHNAH: Heave wine that was left uncovered should be poured out, certainly if it was profane. Three kinds of fluids are forbidden when they were uncovered, water, wine, and milk. All other fluids are permitted. How long should they be left unattended to become forbidden? So that the crawling creature might come from a nearby place and drink. The measure of uncovered water, until the bitterness be lost in them. Rebbi Yose said, in vessels any amount and on the ground 40 seah. Pecked-at figs, grapes, green melons, water melons, gourds, and sweet melons, even large as a pitcher, large or small, separated from or connected to the ground which contain moisture are forbidden. What was bitten by a snake is forbidden because of mortal danger.The wine filter is forbidden when left unattended but Rebbi Neḥemiah permits it.

MISHNAH: Heave wine that was left uncovered should be poured out, certainly if it was profane. Three kinds of fluids are forbidden when they were uncovered, water, wine, and milk. All other fluids are permitted. How long should they be left unattended to become forbidden? So that the crawling creature might come from a nearby place and drink. The measure of uncovered water, until the bitterness be lost in them. Rebbi Yose said, in vessels any amount and on the ground 40 seah. Pecked-at figs, grapes, green melons, water melons, gourds, and sweet melons, even large as a pitcher, large or small, separated from or connected to the ground which contain moisture are forbidden. What was bitten by a snake is forbidden because of mortal danger.The wine filter is forbidden when left unattended but Rebbi Neḥemiah permits it.

MISHNAH: Of vegetables green melons, pumpkins, water melons, sweet melons, [also] apples and cedrats are obligated large and small. Rebbi Simeon frees cedrats when they are small. What is obligated among bitter almonds is free among sweet almonds; what is obligated among the sweet is free among the bitter.

MISHNAH: Of vegetables green melons, pumpkins, water melons, sweet melons, [also] apples and cedrats are obligated large and small. Rebbi Simeon frees cedrats when they are small. What is obligated among bitter almonds is free among sweet almonds; what is obligated among the sweet is free among the bitter.

MISHNAH: Of vegetables green melons, pumpkins, water melons, sweet melons, [also] apples and cedrats are obligated large and small. Rebbi Simeon frees cedrats when they are small. What is obligated among bitter almonds is free among sweet almonds; what is obligated among the sweet is free among the bitter.

HALAKHAH: There, we have stated: If somebody buys a vegetable field in Syria, if this was before the start of the season of tithes, he is obligated. But if it was after the start of the season of tithes, he is free. And here, you say so? Ḥizqiah said, the Mishnah speaks of a field of green melons or pumpkins. Rebbi Zeïra said, even if you hold this about a general field of vegetables, there still is a limit, only after if grew three twisted leaves.

MISHNAH: What is their threshing floor for tithes? Green melon and pumpkins from when they are cleaned; if they are not cleaned, when one makes a heap. Water melons, when they are cleaned; if they are not cleaned, when he puts them in storage. Vegetables sold in bundles, when they are bundled. When he makes no bundles, when he is finished filling the vessel; if he does not fill the vessel, when he is finished harvesting. A fig basket when he covers it; if he does not cover it when the vessel is completely filled; if he does not completely fill the vessel, when he has collected all he wants. When has this been said? When he brings it to market. But if he brings it to his house, he may eat snacks from it until he reaches his house. Dried pomegranate cells, raisins, and carob when he makes them into a pile. Onions when they are cleaned, if he does not clean when he makes them into a pile. Grain when it is in smooth piles, if he does not smoothe when he makes it into a pile. Legumes when they are sifted, if he does not sift when he makes smooth piles. Even though he made smooth piles, he may take from the broken ones, from the sides, and from what is in the chaff and eat. Wine after he cleaned it. Even after he cleaned it he may collect from the upper part of the winepress or the pipe and drink. Oil after it descended into the barrel. Even after it descended, he may take from the press, the weight, and between the beams and put it on a pizza or into a bowl but he should not add it to a hot pan or pot. Rebbi Jehudah says, he may put it anywhere except into anything containing vinegar or fish sauce.

Rebbi Ḥanania said: Rebbi took early ripe green melons for the government and fixed their Second Tithe in each peduncle. He considered them as if cut. Rebbi Joḥanan asked, they were whole and you say cut? Rebbi Jonah said, that is correct! If two people were partners in a green melon, one having one part and the other two, can he say, take your part and I shall take mine? But for the two together it is sold more dearly; here also together it is sold more dearly. Like this: Rebbi Simeon ben Rebbi commanded those Southerners who were disregarding it. Bar Qappara lifted them and before him cut them into little pieces. He said to him, is that worth anything? So far, some things are cut into little pieces and they are no good, other things are cut into little pieces and are good.

MISHNAH: The sorcerer is one who does a deed but not one who creates an illusion. Rebbi Aqiba says in the name of Rebbi Joshua: Two are collecting green melons; one who collected cannot be prosecuted, the other one is guilty. The who does a deed is guilty; he who creates an illusion cannot be prosecuted.

Rebbi Joshua ben Ḥanania said: Rebbi Eliezer used to explain 300 chapters in the matter of the sorceress, but from all of them I understood only two things: “Two are collecting green melons; one who collected cannot be prosecuted, the other one is guilty. He who does a deed is guilty; he who creates an illusion cannot be prosecuted.” Rebbi Darosa said, there were 900 chapters. 300 where one is guilty, 300 where one is free, and 300 where one is guilty but cannot be prosecuted.