minimum

A baker who made dough to divide it up into pieces, it is subject to hallah. Women who gave [flour] to a baker to make for them dough, if there is not in any one of them a [minimum] measure, it is exempt from hallah.

If one separates his hallah [while it is still] flour, it is not hallah, and in the hand of a priest it is considered stolen property. The dough is still subject to hallah; And the flour, if there is the minimum quantity, it [also is] subject to hallah. And it is prohibited to non-priests, the words of Rabbi Joshua. They said to him: It happened that a non-priest sage seized it [for himself]. He said to them: He did something damaging to himself, but he benefited others.

The [minimum] measure of hallah is one twenty-fourth [part of the dough]. If he makes dough for himself, or if he makes it for his son’s [wedding] banquet, it is one twenty-fourth. If a baker makes to sell in the market, and so [also] if a woman makes to sell in the market, it is one forty-eighth. If dough is made unclean either unwittingly or by an unforeseeable circumstance, it is one forty-eighth. If it was made unclean intentionally, it is one twenty-fourth, in order that a sinner should not profit.

If a Gentile gave [flour] to an Israelite to make for him dough, it is exempt from hallah. If the Gentile gave it to him as a gift, before rolling it, he is liable. If after rolling it, he is exempt. If one makes dough together with a Gentile, then if there is not in [the portion] of the Israelite the minimum measure subject to hallah, it is exempt from hallah.

Rabban Gamaliel says: there are three territories with regard to [liability to] hallah: From the land of Israel to Chezib: one hallah-portion. From Chezib to the river and to Amanah: two hallah-portions. One for the fire and one for the priest. The one for the fire has a minimum measure, and the one for the priest does not have a minimum measure. From the river and from Amanah and inward: two hallah-portions. One for the fire and one for the priest. The one for the fire has no minimum measure, and the one for the priest has a minimum measure. And [a priest] who has immersed himself during the day [and has not waited till sunset for his purification to be complete] may eat it. Rabbi Yose says: he does not require immersion. But it is forbidden to zavim and zavot, to menstruants, and to women after childbirth; It may be eaten with a non-priest at the [same] table; And it may be given to any priest.

Rabban Gamaliel says: there are three territories with regard to [liability to] hallah: From the land of Israel to Chezib: one hallah-portion. From Chezib to the river and to Amanah: two hallah-portions. One for the fire and one for the priest. The one for the fire has a minimum measure, and the one for the priest does not have a minimum measure. From the river and from Amanah and inward: two hallah-portions. One for the fire and one for the priest. The one for the fire has no minimum measure, and the one for the priest has a minimum measure. And [a priest] who has immersed himself during the day [and has not waited till sunset for his purification to be complete] may eat it. Rabbi Yose says: he does not require immersion. But it is forbidden to zavim and zavot, to menstruants, and to women after childbirth; It may be eaten with a non-priest at the [same] table; And it may be given to any priest.

Rabban Gamaliel says: there are three territories with regard to [liability to] hallah: From the land of Israel to Chezib: one hallah-portion. From Chezib to the river and to Amanah: two hallah-portions. One for the fire and one for the priest. The one for the fire has a minimum measure, and the one for the priest does not have a minimum measure. From the river and from Amanah and inward: two hallah-portions. One for the fire and one for the priest. The one for the fire has no minimum measure, and the one for the priest has a minimum measure. And [a priest] who has immersed himself during the day [and has not waited till sunset for his purification to be complete] may eat it. Rabbi Yose says: he does not require immersion. But it is forbidden to zavim and zavot, to menstruants, and to women after childbirth; It may be eaten with a non-priest at the [same] table; And it may be given to any priest.

Rabban Gamaliel says: there are three territories with regard to [liability to] hallah: From the land of Israel to Chezib: one hallah-portion. From Chezib to the river and to Amanah: two hallah-portions. One for the fire and one for the priest. The one for the fire has a minimum measure, and the one for the priest does not have a minimum measure. From the river and from Amanah and inward: two hallah-portions. One for the fire and one for the priest. The one for the fire has no minimum measure, and the one for the priest has a minimum measure. And [a priest] who has immersed himself during the day [and has not waited till sunset for his purification to be complete] may eat it. Rabbi Yose says: he does not require immersion. But it is forbidden to zavim and zavot, to menstruants, and to women after childbirth; It may be eaten with a non-priest at the [same] table; And it may be given to any priest.

Terumah, terumat maaser of demai, hallah and bikkurim, are neutralized in a hundred-and-one mixture. And they are reckoned together [to form the statutory minimum]. And it is necessary to remove [from the mixture an amount equal to that of the consecrated produce contained in it]. Orlah and kilayim of the vineyard are neutralized in a two-hundred-and-one mixture. And they are reckoned together [to form the statutory minimum]. But it is not necessary to remove [from the mixture an amount equal to that of the consecrated produce contained in it]. Rabbi Shimon says: they are not reckoned together. Rabbi Eliezer says: they are reckoned together when they impart flavor, but not to prohibit.

Terumah, terumat maaser of demai, hallah and bikkurim, are neutralized in a hundred-and-one mixture. And they are reckoned together [to form the statutory minimum]. And it is necessary to remove [from the mixture an amount equal to that of the consecrated produce contained in it]. Orlah and kilayim of the vineyard are neutralized in a two-hundred-and-one mixture. And they are reckoned together [to form the statutory minimum]. But it is not necessary to remove [from the mixture an amount equal to that of the consecrated produce contained in it]. Rabbi Shimon says: they are not reckoned together. Rabbi Eliezer says: they are reckoned together when they impart flavor, but not to prohibit.

The minimum measure for bleaching, hackling, dyeing or spinning is a full double sit. And he who weaves two threads together, the minimum measure is a full sit.

The minimum measure for bleaching, hackling, dyeing or spinning is a full double sit. And he who weaves two threads together, the minimum measure is a full sit.

What is the minimum measure [for Shabbat border eruvin]? Food for two meals for each person, for weekdays and not for Shabbat, the words of Rabbi Meir. Rabbi Judah says: for Shabbat and not for weekdays. And both intended to give a leniency. Rabbi Yohanan ben Beroka says: not less than a loaf that is purchased for a pondium when the price of wheat is four se’ah for a sela. Rabbi Shimon says: two thirds of a loaf, when three [loaves] are made from a kav [of wheat]. Half of this loaf is the size prescribed for a leprous house, and half of its half is the size that disqualifies one’s body [from eating terumah].

The minimum size of an etrog: Rabbi Meir says: the size of a nut. Rabbi Judah says: the size of an egg. The maximum [size] is such that two can be held in one hand, the words of Rabbi Judah. Rabbi Yose says, even one that can only be held with his two hands.

Three things are forbidden to a nazirite: ritual defilement, shaving, and products of the vine. All products of the vine join together [to add up to a minimum measure], and he is not liable until he eats an olive’s worth of grapes. According to the earlier mishnah, until he drinks a quarter [of a log] of wine. Rabbi Akiba says: even if he soaked his bread in wine and it is enough to make an olive’s worth he is liable.

Fraud is four pieces of silver. A claim is [a minimum] of two pieces of silver. An admission is [a minimum] of that which is worth a perutah. There are five [rules involving] that which is worth a perutah: An admission is [a minimum] of that which is worth a perutah. A woman can be betrothed with that which is worth a perutah. Someone who benefits a perutah’s worth from that which belongs to the sanctuary has committed sacrilege. One who finds that which is worth a perutah must proclaim it [as a lost object]. One who steals that which is worth a perutah from his fellow and swears [falsely] to him [that he did not steal it], must go after him [to return it] even as far as Medea.

Fraud is four pieces of silver. A claim is [a minimum] of two pieces of silver. An admission is [a minimum] of that which is worth a perutah. There are five [rules involving] that which is worth a perutah: An admission is [a minimum] of that which is worth a perutah. A woman can be betrothed with that which is worth a perutah. Someone who benefits a perutah’s worth from that which belongs to the sanctuary has committed sacrilege. One who finds that which is worth a perutah must proclaim it [as a lost object]. One who steals that which is worth a perutah from his fellow and swears [falsely] to him [that he did not steal it], must go after him [to return it] even as far as Medea.

Fraud is four pieces of silver. A claim is [a minimum] of two pieces of silver. An admission is [a minimum] of that which is worth a perutah. There are five [rules involving] that which is worth a perutah: An admission is [a minimum] of that which is worth a perutah. A woman can be betrothed with that which is worth a perutah. Someone who benefits a perutah’s worth from that which belongs to the sanctuary has committed sacrilege. One who finds that which is worth a perutah must proclaim it [as a lost object]. One who steals that which is worth a perutah from his fellow and swears [falsely] to him [that he did not steal it], must go after him [to return it] even as far as Medea.

Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of Mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).

Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of Mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).

Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of Mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).

Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of Mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).

Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of Mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).

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

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

All kinds of piggul can combine with one another and all kinds of notar can combine with one another. All kinds of carrion can combine with one another. All kinds of sheratzim can combine with one another. The blood of a sheretz and its flesh can combine with one another. A general rule was stated by Rabbi Joshua: all things that are alike both in respect of [duration of] uncleanness and in respect of their minimum measure can combine with one another. Things that are alike in respect [of duration] of uncleanness but not in respect of minimum measure, in respect of minimum measure but not in respect [of duration] of uncleanness, or [if they are alike] neither in respect [of duration] of uncleanness nor in respect of measure, cannot combine with one another.

All kinds of piggul can combine with one another and all kinds of notar can combine with one another. All kinds of carrion can combine with one another. All kinds of sheratzim can combine with one another. The blood of a sheretz and its flesh can combine with one another. A general rule was stated by Rabbi Joshua: all things that are alike both in respect of [duration of] uncleanness and in respect of their minimum measure can combine with one another. Things that are alike in respect [of duration] of uncleanness but not in respect of minimum measure, in respect of minimum measure but not in respect [of duration] of uncleanness, or [if they are alike] neither in respect [of duration] of uncleanness nor in respect of measure, cannot combine with one another.

All kinds of piggul can combine with one another and all kinds of notar can combine with one another. All kinds of carrion can combine with one another. All kinds of sheratzim can combine with one another. The blood of a sheretz and its flesh can combine with one another. A general rule was stated by Rabbi Joshua: all things that are alike both in respect of [duration of] uncleanness and in respect of their minimum measure can combine with one another. Things that are alike in respect [of duration] of uncleanness but not in respect of minimum measure, in respect of minimum measure but not in respect [of duration] of uncleanness, or [if they are alike] neither in respect [of duration] of uncleanness nor in respect of measure, cannot combine with one another.

The fathers of impurity are a: sheretz, semen, [an Israelite] who has contracted corpse impurity, a metzora during the days of his counting, and the waters of purification whose quantity is less than the minimum needed for sprinkling. Behold, these convey impurity to people and vessels by contact and to earthenware by presence within their airspace, But they do not convey impurity by being carried.

If there was netting placed over the mouth of an oven, forming a tightly fitting lid, and a split appeared between the oven and the colander, the minimum size [to allow impurity to enter] is that of the circumference of the tip of an ox goad that cannot actually enter it. Rabbi Judah says: it must be one into which the tip can actually enter. If a split appeared in the netting, the minimum size is the circumference of the tip of an ox goad that can enter it. Rabbi Judah says: even if it cannot enter. If the split was curved it must not be regarded as straight, and still the minimum size must be the circumference of the tip of an ox goad that can actually enter.

If there was netting placed over the mouth of an oven, forming a tightly fitting lid, and a split appeared between the oven and the colander, the minimum size [to allow impurity to enter] is that of the circumference of the tip of an ox goad that cannot actually enter it. Rabbi Judah says: it must be one into which the tip can actually enter. If a split appeared in the netting, the minimum size is the circumference of the tip of an ox goad that can enter it. Rabbi Judah says: even if it cannot enter. If the split was curved it must not be regarded as straight, and still the minimum size must be the circumference of the tip of an ox goad that can actually enter.

If there was netting placed over the mouth of an oven, forming a tightly fitting lid, and a split appeared between the oven and the colander, the minimum size [to allow impurity to enter] is that of the circumference of the tip of an ox goad that cannot actually enter it. Rabbi Judah says: it must be one into which the tip can actually enter. If a split appeared in the netting, the minimum size is the circumference of the tip of an ox goad that can enter it. Rabbi Judah says: even if it cannot enter. If the split was curved it must not be regarded as straight, and still the minimum size must be the circumference of the tip of an ox goad that can actually enter.

If there was a hole in the "eye" of an oven, the minimum size [for it to leave the category of being tightly closed] is the circumference of a burning spindle staff that can enter and come out [without being extinguished]. Rabbi Judah says: one that is not burning. If the hole appeared at its side, the minimum size must be that of the circumference of a spindle staff that can enter and come out while it is not burning. Rabbi Judah says: while burning. Rabbi Shimon says: if the hole is in the middle its size must be such that a spindle staff can enter it, but if it was at the side it need only be such as the spindle staff cannot actually enter. And similarly he used to rule concerning the stopper of a jar in which a hole appeared: the minimum size is the circumference of the second knot in an oat stalk. If the hole was in the middle the stalk should be able to enter, and if at the side it need not be able to enter. And similarly he used to rule concerning large stone jars in the stoppers of which appeared a hole. The minimum size is the circumference of the second knot in a reed. If the hole was in the middle the reed must be able to enter it, and if it was at the side the reed need not be able to enter it. When is this so? When the jars were made for wine, but if they were made for other liquids, if they have even the smallest hole, they are unclean. When is this so? When the holes were not made by a person, but if they were made by a person, if they have even the smallest hole, they are unclean. If a hole appeared [in other vessels its prescribed size ] is as follows: if the vessel was used for food, [the hole must be one] through which olives can fall out; if for liquids, one that lets out liquids; If for either, the greater restriction is imposed [even with regard to the issue of] a tightly fitting cover [the size of the hole need only be] one that admits a liquid.

If there was a hole in the "eye" of an oven, the minimum size [for it to leave the category of being tightly closed] is the circumference of a burning spindle staff that can enter and come out [without being extinguished]. Rabbi Judah says: one that is not burning. If the hole appeared at its side, the minimum size must be that of the circumference of a spindle staff that can enter and come out while it is not burning. Rabbi Judah says: while burning. Rabbi Shimon says: if the hole is in the middle its size must be such that a spindle staff can enter it, but if it was at the side it need only be such as the spindle staff cannot actually enter. And similarly he used to rule concerning the stopper of a jar in which a hole appeared: the minimum size is the circumference of the second knot in an oat stalk. If the hole was in the middle the stalk should be able to enter, and if at the side it need not be able to enter. And similarly he used to rule concerning large stone jars in the stoppers of which appeared a hole. The minimum size is the circumference of the second knot in a reed. If the hole was in the middle the reed must be able to enter it, and if it was at the side the reed need not be able to enter it. When is this so? When the jars were made for wine, but if they were made for other liquids, if they have even the smallest hole, they are unclean. When is this so? When the holes were not made by a person, but if they were made by a person, if they have even the smallest hole, they are unclean. If a hole appeared [in other vessels its prescribed size ] is as follows: if the vessel was used for food, [the hole must be one] through which olives can fall out; if for liquids, one that lets out liquids; If for either, the greater restriction is imposed [even with regard to the issue of] a tightly fitting cover [the size of the hole need only be] one that admits a liquid.

If there was a hole in the "eye" of an oven, the minimum size [for it to leave the category of being tightly closed] is the circumference of a burning spindle staff that can enter and come out [without being extinguished]. Rabbi Judah says: one that is not burning. If the hole appeared at its side, the minimum size must be that of the circumference of a spindle staff that can enter and come out while it is not burning. Rabbi Judah says: while burning. Rabbi Shimon says: if the hole is in the middle its size must be such that a spindle staff can enter it, but if it was at the side it need only be such as the spindle staff cannot actually enter. And similarly he used to rule concerning the stopper of a jar in which a hole appeared: the minimum size is the circumference of the second knot in an oat stalk. If the hole was in the middle the stalk should be able to enter, and if at the side it need not be able to enter. And similarly he used to rule concerning large stone jars in the stoppers of which appeared a hole. The minimum size is the circumference of the second knot in a reed. If the hole was in the middle the reed must be able to enter it, and if it was at the side the reed need not be able to enter it. When is this so? When the jars were made for wine, but if they were made for other liquids, if they have even the smallest hole, they are unclean. When is this so? When the holes were not made by a person, but if they were made by a person, if they have even the smallest hole, they are unclean. If a hole appeared [in other vessels its prescribed size ] is as follows: if the vessel was used for food, [the hole must be one] through which olives can fall out; if for liquids, one that lets out liquids; If for either, the greater restriction is imposed [even with regard to the issue of] a tightly fitting cover [the size of the hole need only be] one that admits a liquid.

If there was a hole in the "eye" of an oven, the minimum size [for it to leave the category of being tightly closed] is the circumference of a burning spindle staff that can enter and come out [without being extinguished]. Rabbi Judah says: one that is not burning. If the hole appeared at its side, the minimum size must be that of the circumference of a spindle staff that can enter and come out while it is not burning. Rabbi Judah says: while burning. Rabbi Shimon says: if the hole is in the middle its size must be such that a spindle staff can enter it, but if it was at the side it need only be such as the spindle staff cannot actually enter. And similarly he used to rule concerning the stopper of a jar in which a hole appeared: the minimum size is the circumference of the second knot in an oat stalk. If the hole was in the middle the stalk should be able to enter, and if at the side it need not be able to enter. And similarly he used to rule concerning large stone jars in the stoppers of which appeared a hole. The minimum size is the circumference of the second knot in a reed. If the hole was in the middle the reed must be able to enter it, and if it was at the side the reed need not be able to enter it. When is this so? When the jars were made for wine, but if they were made for other liquids, if they have even the smallest hole, they are unclean. When is this so? When the holes were not made by a person, but if they were made by a person, if they have even the smallest hole, they are unclean. If a hole appeared [in other vessels its prescribed size ] is as follows: if the vessel was used for food, [the hole must be one] through which olives can fall out; if for liquids, one that lets out liquids; If for either, the greater restriction is imposed [even with regard to the issue of] a tightly fitting cover [the size of the hole need only be] one that admits a liquid.

A koligrophon whose spoon has been removed is still susceptible to impurity on account of its teeth. If its teeth have been removed it is still susceptible on account of its spoon. A makhol whose spoon is missing is still susceptible to impurity on account of its point; If its point was missing it is still susceptible on account of its spoon. A stylus whose writing point is missing is still susceptible to impurity on account of its eraser; If its eraser is missing it is susceptible on account of its writing point. A zomalister whose spoon is lost is still susceptible to impurity on account of its fork; If its fork is missing, it is still susceptible on account of its spoon. So too with regard to the prong of a mattock. The minimum size for all these instruments: so that they can perform their usual work.

What is the minimum size of [broken] metal vessels [for them to be susceptible to impurity]? A bucket must be of such a size as to draw water with it. A kettle must be such as water can be heated in it. A boiler, such as can hold selas. A cauldron, such as can hold jugs. Jugs, such as can hold perutahs. Wine-measures, such as can measure wine; and oil-measures, such as can measure oil. Rabbi Eliezer says: the size for all these is such as can hold perutahs. Rabbi Akiva says: a vessel that lacks trimming is susceptible to impurity, but one that lacks polishing is clean.

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.

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.

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.

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.

Poor men's clothes, though made up of pieces none of which is three [fingerbreadths] square are susceptible to midras uncleanness. If a cloak began to be torn, as soon as its greater part is torn [the pieces] are not regarded as connected. Exceptionally thick or thin materials are not governed by the prescribed minimum of three [fingerbreadths] square.

[The following likewise defile:]A quarter [of a log] of blood, A quarter [of a log] of mixed blood from one corpse. Rabbi Akiva says: [even] from two corpses. [With regard to] the blood of a child that has completely flowed forth: Rabbi Akiva says: [it defiles] in even the smallest quantity, But the sages say: [there must be] a quarter [of a log]. [With regard to] an olive-sized [portion] of [corpse] worms whether alive or dead: Rabbi Eliezer declares [it] unclean, like the flesh, But the sages declare [it] clean. [With regard to] the ashes of burnt persons: Rabbi Eliezer says: the [minimum] quantity [for defilement is] a quarter [of a kav]. But the sages declare [them to be] clean. A ladleful and [a little] more of grave-dust is unclean. Rabbi Shimon declares [it to be] clean. A ladleful of corpse-mold mixed with water is not [regarded as] joined [into one mass] for [the purposes of] defilement.

One who makes a new light hole, its minimum size is that of a hole made by the large drill of the Temple chamber. The remains of a light-hole [the size is] two fingerbreadths high by a thumb-breadth broad. The following is considered the remains of a light-hole: a window that a person had blocked up but had not been able to finish [being blocked up]. [A hole] that was bored by water, or by reptiles or eaten away by salt: the minimum size is that of a fist. If he intended to use it, its minimum size is one handbreadth square; For lighting its minimum size is that of a hole made by the drill. The holes in grating or lattice-work may be joined together to form [an opening] the size of a hole made by the drill, according to the opinion of Bet Shammai. Bet Hillel says: unless there is a hole of the size made by the drill in one place. [The above applies] for purposes of allowing the uncleanness to come in or to go out. Rabbi Shimon says: only for allowing the uncleanness to come in; but for allowing the uncleanness to go out [the minimum size] is one handbreadth square.

One who makes a new light hole, its minimum size is that of a hole made by the large drill of the Temple chamber. The remains of a light-hole [the size is] two fingerbreadths high by a thumb-breadth broad. The following is considered the remains of a light-hole: a window that a person had blocked up but had not been able to finish [being blocked up]. [A hole] that was bored by water, or by reptiles or eaten away by salt: the minimum size is that of a fist. If he intended to use it, its minimum size is one handbreadth square; For lighting its minimum size is that of a hole made by the drill. The holes in grating or lattice-work may be joined together to form [an opening] the size of a hole made by the drill, according to the opinion of Bet Shammai. Bet Hillel says: unless there is a hole of the size made by the drill in one place. [The above applies] for purposes of allowing the uncleanness to come in or to go out. Rabbi Shimon says: only for allowing the uncleanness to come in; but for allowing the uncleanness to go out [the minimum size] is one handbreadth square.

One who makes a new light hole, its minimum size is that of a hole made by the large drill of the Temple chamber. The remains of a light-hole [the size is] two fingerbreadths high by a thumb-breadth broad. The following is considered the remains of a light-hole: a window that a person had blocked up but had not been able to finish [being blocked up]. [A hole] that was bored by water, or by reptiles or eaten away by salt: the minimum size is that of a fist. If he intended to use it, its minimum size is one handbreadth square; For lighting its minimum size is that of a hole made by the drill. The holes in grating or lattice-work may be joined together to form [an opening] the size of a hole made by the drill, according to the opinion of Bet Shammai. Bet Hillel says: unless there is a hole of the size made by the drill in one place. [The above applies] for purposes of allowing the uncleanness to come in or to go out. Rabbi Shimon says: only for allowing the uncleanness to come in; but for allowing the uncleanness to go out [the minimum size] is one handbreadth square.

One who makes a new light hole, its minimum size is that of a hole made by the large drill of the Temple chamber. The remains of a light-hole [the size is] two fingerbreadths high by a thumb-breadth broad. The following is considered the remains of a light-hole: a window that a person had blocked up but had not been able to finish [being blocked up]. [A hole] that was bored by water, or by reptiles or eaten away by salt: the minimum size is that of a fist. If he intended to use it, its minimum size is one handbreadth square; For lighting its minimum size is that of a hole made by the drill. The holes in grating or lattice-work may be joined together to form [an opening] the size of a hole made by the drill, according to the opinion of Bet Shammai. Bet Hillel says: unless there is a hole of the size made by the drill in one place. [The above applies] for purposes of allowing the uncleanness to come in or to go out. Rabbi Shimon says: only for allowing the uncleanness to come in; but for allowing the uncleanness to go out [the minimum size] is one handbreadth square.

One who makes a new light hole, its minimum size is that of a hole made by the large drill of the Temple chamber. The remains of a light-hole [the size is] two fingerbreadths high by a thumb-breadth broad. The following is considered the remains of a light-hole: a window that a person had blocked up but had not been able to finish [being blocked up]. [A hole] that was bored by water, or by reptiles or eaten away by salt: the minimum size is that of a fist. If he intended to use it, its minimum size is one handbreadth square; For lighting its minimum size is that of a hole made by the drill. The holes in grating or lattice-work may be joined together to form [an opening] the size of a hole made by the drill, according to the opinion of Bet Shammai. Bet Hillel says: unless there is a hole of the size made by the drill in one place. [The above applies] for purposes of allowing the uncleanness to come in or to go out. Rabbi Shimon says: only for allowing the uncleanness to come in; but for allowing the uncleanness to go out [the minimum size] is one handbreadth square.

[With regard to] a window made for letting in air, its minimum size is that of a hole made by the drill. If a house was built outside it, its minimum size becomes one handbreadth square. If a roof was placed at the height of the middle of the window, the minimum size of the lower part is one handbreadth square and of the upper part that of a hole made by the drill.

[With regard to] a window made for letting in air, its minimum size is that of a hole made by the drill. If a house was built outside it, its minimum size becomes one handbreadth square. If a roof was placed at the height of the middle of the window, the minimum size of the lower part is one handbreadth square and of the upper part that of a hole made by the drill.

[With regard to] a window made for letting in air, its minimum size is that of a hole made by the drill. If a house was built outside it, its minimum size becomes one handbreadth square. If a roof was placed at the height of the middle of the window, the minimum size of the lower part is one handbreadth square and of the upper part that of a hole made by the drill.

[With regard to] a hole in the door: Its minimum size is that of a fist, the words of Rabbi Akiva. Rabbi Tarfon says: one handbreadth square. If the carpenter had left a space at the bottom or the top [of the door] or if one had shut [the door] but not closed it tightly, or if the wind blew it open, the minimum size is that of a fist.

[With regard to] a hole in the door: Its minimum size is that of a fist, the words of Rabbi Akiva. Rabbi Tarfon says: one handbreadth square. If the carpenter had left a space at the bottom or the top [of the door] or if one had shut [the door] but not closed it tightly, or if the wind blew it open, the minimum size is that of a fist.

One who makes a place for a rod, for tongs, or a lamp, the minimum size is whatever is needful, according to the word of Bet Shammai. Bet Hillel says: one handbreadth square. [If it was made] for a peep-hole, for speaking through to his fellow, or for [human] use, the minimum size is one handbreadth square.

One who makes a place for a rod, for tongs, or a lamp, the minimum size is whatever is needful, according to the word of Bet Shammai. Bet Hillel says: one handbreadth square. [If it was made] for a peep-hole, for speaking through to his fellow, or for [human] use, the minimum size is one handbreadth square.

The minimum size of a bright spot must be that of a Cilician split bean squared. The space covered by a split bean equals that of nine lentils. The space covered by a lentil equals that of four hairs; It turns out that the size of a bright spot must be no less than that of thirty-six hairs.

If a bright spot was larger in size than a split bean and in it there was quick flesh larger than a lentil, irrespective of whether they increased or decreased, they are unclean, provided that they do not decrease to less than the prescribed minimum.

A house in which a nega appeared if it had an upper chamber above it, the beams are considered part of the upper chamber. If the nega appeared in the upper chamber the beams are considered part of the lower room. If there was no upper chamber above it, its stones and wood and earth must be torn down with it. He may save the frames and the window lattices. Rabbi Judah says: a frame that is built over the house must be torn down with it. Its stones and wood and earth convey uncleanness if they are of the minimum size of an olive. Rabbi Eliezer Hisma says: whatever their size.

Thirteen rulings govern the carrion of a clean bird: There must be intention; It need not be rendered susceptible; It conveys food uncleanness if its minimum bulk is that of an egg; And it conveys uncleanness when in one's gullet if its minimum bulk is that of an olive; He that eats of it must wait until sunset [to be clean]; Guilt is incurred on account of it for entering the sanctuary; Terumah is burned on account of it; He who eats a limb of it while it is alive suffers forty lashes; Slaughtering it or nipping [off its neck] cleanses it even if it is terefah, the words of Rabbi Meir. Rabbi Judah says: they do not cleanse it. Rabbi Yose says: the slaughtering does cleanse it but nipping does not.

Thirteen rulings govern the carrion of a clean bird: There must be intention; It need not be rendered susceptible; It conveys food uncleanness if its minimum bulk is that of an egg; And it conveys uncleanness when in one's gullet if its minimum bulk is that of an olive; He that eats of it must wait until sunset [to be clean]; Guilt is incurred on account of it for entering the sanctuary; Terumah is burned on account of it; He who eats a limb of it while it is alive suffers forty lashes; Slaughtering it or nipping [off its neck] cleanses it even if it is terefah, the words of Rabbi Meir. Rabbi Judah says: they do not cleanse it. Rabbi Yose says: the slaughtering does cleanse it but nipping does not.

The large feathers and the down contract uncleanness and convey uncleanness but do not combine [with the flesh to constitute the prescribed minimum]. Rabbi Ishmael says: the down does combine [with the flesh]. The beak and the claws contract uncleanness and convey uncleanness and also combine [with the flesh to constitute the prescribed minimum]. Rabbi Yose says: also the ends of the wings and the end of the tail combine [with the flesh to constitute the minimum] since they are left unplucked on fattened birds.

The large feathers and the down contract uncleanness and convey uncleanness but do not combine [with the flesh to constitute the prescribed minimum]. Rabbi Ishmael says: the down does combine [with the flesh]. The beak and the claws contract uncleanness and convey uncleanness and also combine [with the flesh to constitute the prescribed minimum]. Rabbi Yose says: also the ends of the wings and the end of the tail combine [with the flesh to constitute the minimum] since they are left unplucked on fattened birds.

The large feathers and the down contract uncleanness and convey uncleanness but do not combine [with the flesh to constitute the prescribed minimum]. Rabbi Ishmael says: the down does combine [with the flesh]. The beak and the claws contract uncleanness and convey uncleanness and also combine [with the flesh to constitute the prescribed minimum]. Rabbi Yose says: also the ends of the wings and the end of the tail combine [with the flesh to constitute the minimum] since they are left unplucked on fattened birds.

The carrion of an unclean bird requires intention; and it must be rendered susceptible; It conveys food uncleanness if its minimum bulk is that of an egg; The consumption of half a loaf's bulk of it renders one's person unfit to eat terumah; There is no rule that an olive's worth defiles in the gullet; He who eats of it need not wait for sunset; No guilt is incurred on account of it for entering the sanctuary; But on account of it terumah must be burnt. He who eats a limb of it while it is alive is not subject to the penalty of forty stripes; Slaughtering it does not render it fit. The large feathers and the down contract uncleanness and convey uncleanness and combine with the flesh to constitute the prescribed minimum. The beak and the claws contract uncleanness and convey uncleanness and combine [with the flesh to make up the prescribed minimum].

The carrion of an unclean bird requires intention; and it must be rendered susceptible; It conveys food uncleanness if its minimum bulk is that of an egg; The consumption of half a loaf's bulk of it renders one's person unfit to eat terumah; There is no rule that an olive's worth defiles in the gullet; He who eats of it need not wait for sunset; No guilt is incurred on account of it for entering the sanctuary; But on account of it terumah must be burnt. He who eats a limb of it while it is alive is not subject to the penalty of forty stripes; Slaughtering it does not render it fit. The large feathers and the down contract uncleanness and convey uncleanness and combine with the flesh to constitute the prescribed minimum. The beak and the claws contract uncleanness and convey uncleanness and combine [with the flesh to make up the prescribed minimum].

The carrion of an unclean bird requires intention; and it must be rendered susceptible; It conveys food uncleanness if its minimum bulk is that of an egg; The consumption of half a loaf's bulk of it renders one's person unfit to eat terumah; There is no rule that an olive's worth defiles in the gullet; He who eats of it need not wait for sunset; No guilt is incurred on account of it for entering the sanctuary; But on account of it terumah must be burnt. He who eats a limb of it while it is alive is not subject to the penalty of forty stripes; Slaughtering it does not render it fit. The large feathers and the down contract uncleanness and convey uncleanness and combine with the flesh to constitute the prescribed minimum. The beak and the claws contract uncleanness and convey uncleanness and combine [with the flesh to make up the prescribed minimum].

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

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

However many doubts and doubts about doubts that you can multiply, a condition of doubt in a private domain is unclean, and in a public domain it is deemed clean. How so? If a man entered an alley and an unclean object was in the courtyard, and a doubt arose as to whether he entered or did not enter [the courtyard]; Or if an object of uncleanness was in a house and there is doubt whether he entered or not; Or even if he entered, there is doubt whether the uncleanness was there or not; Or even if it was there, there is doubt whether it consisted of the prescribed minimum or not; Or even if it consisted of the prescribed minimum, there is doubt whether it was unclean or clean; Or even if it was unclean, there is doubt whether he touched it or not; Any such condition of doubt is deemed unclean. Rabbi Elazar says: if there is a doubt whether he entered, he is clean, but if there is a doubt whether he touched it, he is unclean.

However many doubts and doubts about doubts that you can multiply, a condition of doubt in a private domain is unclean, and in a public domain it is deemed clean. How so? If a man entered an alley and an unclean object was in the courtyard, and a doubt arose as to whether he entered or did not enter [the courtyard]; Or if an object of uncleanness was in a house and there is doubt whether he entered or not; Or even if he entered, there is doubt whether the uncleanness was there or not; Or even if it was there, there is doubt whether it consisted of the prescribed minimum or not; Or even if it consisted of the prescribed minimum, there is doubt whether it was unclean or clean; Or even if it was unclean, there is doubt whether he touched it or not; Any such condition of doubt is deemed unclean. Rabbi Elazar says: if there is a doubt whether he entered, he is clean, but if there is a doubt whether he touched it, he is unclean.

At what stage do olives become susceptible to uncleanness? When they exude the moisture [produced] by [their lying in] the vat but not the one [produced while they are still] in the basket, according to the words of Bet Shammai. Rabbi Shimon says: the minimum time prescribed for proper exudation is three days. Bet Hillel says: as soon as three olives stick together. Rabban Gamaliel says: as soon as their preparation is finished, and the sages agree with his view.

[A minimum of] a quarter [of a log] of water must be poured over the hands for one [person] and even for two. A minimum of half a log must be poured over the hands for three or four persons. A minimum of one log [is sufficient] for five, ten, or one hundred persons. Rabbi Yose says: as long as there is not less than a quarter of a log left for the last person among them. More [water] may be added to the second water, but more may not be added to the first water.

[A minimum of] a quarter [of a log] of water must be poured over the hands for one [person] and even for two. A minimum of half a log must be poured over the hands for three or four persons. A minimum of one log [is sufficient] for five, ten, or one hundred persons. Rabbi Yose says: as long as there is not less than a quarter of a log left for the last person among them. More [water] may be added to the second water, but more may not be added to the first water.

[A minimum of] a quarter [of a log] of water must be poured over the hands for one [person] and even for two. A minimum of half a log must be poured over the hands for three or four persons. A minimum of one log [is sufficient] for five, ten, or one hundred persons. Rabbi Yose says: as long as there is not less than a quarter of a log left for the last person among them. More [water] may be added to the second water, but more may not be added to the first water.

If he poured water over one of his hands with a single rinsing his hand becomes clean. If over both his hands with a single rinsing: Rabbi Meir declares them to be unclean until he pours a minimum of a quarter of a log of water over them. If a loaf of terumah fell on the water the loaf is clean. Rabbi Yose declares it to be unclean.

How many stars have to appear that it should be night? Rebbi Phineas in the name of Rebbi Abba bar Pappus: one star (visible) is certainly daylight. Two are doubtful as night. Three is certainly night. Are two doubtful? Is it not written (Neh. 4:15): “To the visibility of stars?” The minimum of “stars” are two! The first one does not count.

MISHNAH: One does not ‘invite’ women, slaves, and minors. What is the minimum to ‘invite’? Down to the size of an olive, Rebbi Yehudah says to the size of an egg.

Peah has a minimum measure but no maximum measure. First fruits and appearance have neither minimum nor maximum measures. There are those who state: Peah, first fruits and appearance have no measure, neither minimum nor maximum. What is the difference between them, is it not one in sixty? According to him who says that peah has a minimum measure but no maximum measure: What he gave, he gave; if he had second thoughts and added to it, it is subject to tithes until he makes up for it. According to him who says peah, first fruits and appearance sacrifices have no measure, neither minimum nor maximum: What he gave already freed from the obligation; if he has second thoughts and adds, that is subject to tithes.

Peah has a minimum measure but no maximum measure. First fruits and appearance have neither minimum nor maximum measures. There are those who state: Peah, first fruits and appearance have no measure, neither minimum nor maximum. What is the difference between them, is it not one in sixty? According to him who says that peah has a minimum measure but no maximum measure: What he gave, he gave; if he had second thoughts and added to it, it is subject to tithes until he makes up for it. According to him who says peah, first fruits and appearance sacrifices have no measure, neither minimum nor maximum: What he gave already freed from the obligation; if he has second thoughts and adds, that is subject to tithes.

Peah has a minimum measure but no maximum measure. First fruits and appearance have neither minimum nor maximum measures. There are those who state: Peah, first fruits and appearance have no measure, neither minimum nor maximum. What is the difference between them, is it not one in sixty? According to him who says that peah has a minimum measure but no maximum measure: What he gave, he gave; if he had second thoughts and added to it, it is subject to tithes until he makes up for it. According to him who says peah, first fruits and appearance sacrifices have no measure, neither minimum nor maximum: What he gave already freed from the obligation; if he has second thoughts and adds, that is subject to tithes.

Peah has a minimum measure but no maximum measure. First fruits and appearance have neither minimum nor maximum measures. There are those who state: Peah, first fruits and appearance have no measure, neither minimum nor maximum. What is the difference between them, is it not one in sixty? According to him who says that peah has a minimum measure but no maximum measure: What he gave, he gave; if he had second thoughts and added to it, it is subject to tithes until he makes up for it. According to him who says peah, first fruits and appearance sacrifices have no measure, neither minimum nor maximum: What he gave already freed from the obligation; if he has second thoughts and adds, that is subject to tithes.

Peah has a minimum measure but no maximum measure. First fruits and appearance have neither minimum nor maximum measures. There are those who state: Peah, first fruits and appearance have no measure, neither minimum nor maximum. What is the difference between them, is it not one in sixty? According to him who says that peah has a minimum measure but no maximum measure: What he gave, he gave; if he had second thoughts and added to it, it is subject to tithes until he makes up for it. According to him who says peah, first fruits and appearance sacrifices have no measure, neither minimum nor maximum: What he gave already freed from the obligation; if he has second thoughts and adds, that is subject to tithes.

HALAKHAH: (Is. 61:11) “Its sown seeds,” the minimum of seeds are two. Rebbi Samuel bar Sisarṭa said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: “Its seed, its seeds, its sown seeds.” That follows Rebbi Jehudah, since Rebbi Jehudah said six, “seed, its seed, its seeds, its sown seeds.” Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו,י I delete them. This was asked of Rav Huna, the scribe of the assembly, and he said, זרועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: All inside of six. Cahana in the name of Rebbi Simeon ben Laqish: All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Some Tannaim state it switched. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa following our Mishnah. Rebbi Yudan said, an indication is that of Berakhot: “What is the minimum to ‘invite’? Down to the size of an olive, Rebbi Jehudah says to the size of an egg.” Less than that one does not importune him to return. What is the difference between one and the other? One can be declared insignificant, the other cannot be declared insignificant. So far sacrificial meat; leavened matter from where? Rebbi Yose ben Rabbi Abun said, from what we have stated, “similarly, somebody who left Jerusalem”, this implies that what is incident to one is incident to the other.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. Rebbi Haggai in the name of Rebbi Zeˋira: Collecting bones [is] what it means. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Zeˋira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: what is recited in the synagogue. These are consolations of mourners, what is said in the row. It was stated: But one says words. What are words? The rabbis of Caesarea are saying, eulogies.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. Rebbi Haggai in the name of Rebbi Zeˋira: Collecting bones [is] what it means. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Zeˋira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: what is recited in the synagogue. These are consolations of mourners, what is said in the row. It was stated: But one says words. What are words? The rabbis of Caesarea are saying, eulogies.

HALAKHAH: They shall arrange. I could think, a hundred; I could think, two hundred. Rebbi Aqiba said, anywhere you could understand many or you could understand few, if you took the many you took nothing, if you took few you took. It was stated: Rebbi Jehudah ben Bathyra said, two measures; one finite, the other infinite. Everybody measures with the finite measure, but nobody measures with the infinite measure. Rebbi Nehemiah said, does the verse come to open or to lock in? It does not come to lock in but to open. If you are saying days are ten, they could be 100 or 200 or 1’000 or 10’000. But if you say days are two, you did unlock. Rebbi Muna said in the name of Rebbi Jehudah. Days are two. I could think that days are many. If they are many, why is it said, many? Therefore the verse only spoke of few days. How much are they? It means two; many are three. I could think that many (days) means ten. It says days and it says many. Since the minimum of days are two, so for many, the minimum of many are three. I could think that two and three make five. But is it said, days [and many]? It only is said, many days. How is this? These many should be more than two. How many are they? It implies three.

HALAKHAH: They shall arrange. I could think, a hundred; I could think, two hundred. Rebbi Aqiba said, anywhere you could understand many or you could understand few, if you took the many you took nothing, if you took few you took. It was stated: Rebbi Jehudah ben Bathyra said, two measures; one finite, the other infinite. Everybody measures with the finite measure, but nobody measures with the infinite measure. Rebbi Nehemiah said, does the verse come to open or to lock in? It does not come to lock in but to open. If you are saying days are ten, they could be 100 or 200 or 1’000 or 10’000. But if you say days are two, you did unlock. Rebbi Muna said in the name of Rebbi Jehudah. Days are two. I could think that days are many. If they are many, why is it said, many? Therefore the verse only spoke of few days. How much are they? It means two; many are three. I could think that many (days) means ten. It says days and it says many. Since the minimum of days are two, so for many, the minimum of many are three. I could think that two and three make five. But is it said, days [and many]? It only is said, many days. How is this? These many should be more than two. How many are they? It implies three.

HALAKHAH: “The two he-goats of the Day of Atonement,” etc. He-goats, the minimum of he-goats are two. If so, why does it say two? That they be equal.

[Sheep, the minimum of sheep are two. If so, why does it say two? That both be equal.]

Birds, the minimum of birds are two. If so, why does it say two? That both be equal.

Trumpets, the minimum of trumpets are two. If so, why does it say two? that both be equal.

Rebbi Haggai objected before Rebbi Yose. Is there not written: The two men who have the lawsuit shall stand before the Eternal? Now men, is not two the minimum of “men”? If so, why does it say two? That both be equal? But it is written: Do not bend the lawsuit of the proselyte, the orphan,… So we find that a proselyte can have a lawsuit against one who is not a proselyte, an orphan may have a lawsuit against one who is not an orphan, a widow against somebody who is not a widow. Then why does the verse say two? It is free to be combined and one may infer from it an equal cut. It is said here two and it is said there two. Since there two means men but not women nor underaged, also here two means men but not women nor underaged. From this we learn that a woman may not be a (judge) [witness]; consequently a woman may not be a (witness) [judge].

Bar Qappara said, they are eleven cubits high. Rebbi Yose said, the Mishnah says so, “their heads bent on the altar.” Rebbi Ze`ira sent asking Rebbi Daniel ben Rav Qatina, did you hear from your father that it needs a benediction, is taken alone, and has a minimum? Rebbi Ayvi bar Nagari came in the name of Rav Huna and said with reason that it needs a benediction and is taken alone. Whether it has a minimum I did not hear. There, they are saying Rav Sheshet and Rav Naḥman bar Jacob. One says, three leafed branches. But the other said, even one branch.

Bar Qappara said, they are eleven cubits high. Rebbi Yose said, the Mishnah says so, “their heads bent on the altar.” Rebbi Ze`ira sent asking Rebbi Daniel ben Rav Qatina, did you hear from your father that it needs a benediction, is taken alone, and has a minimum? Rebbi Ayvi bar Nagari came in the name of Rav Huna and said with reason that it needs a benediction and is taken alone. Whether it has a minimum I did not hear. There, they are saying Rav Sheshet and Rav Naḥman bar Jacob. One says, three leafed branches. But the other said, even one branch.

Rebbi Phineas in the name of Rebbi Yose ben Rebbi Ila`y. One verse says, he abandoned the dwelling at Shilo, but an other verse says, she brought him to the Eternal’s House at Shilo. How is this? A stone house below and the gobelins on top, and this was “rest.” Rebbi Ze`ira said, a minimum of ten hand-breadths, as in building a house. But was it not stated, just as the Tent of Meeting was erected so was the Tent at Shilo erected? Rebbi Yose ben Rebbi Abun said, its poles, its planks, its latches, its bases, and its columns. Its poles were visible inside like stars in the sky.

Rebbi Joḥanan said, it is from Rebbi Aqiba’s testimony. As we have stated there, “Rebbi Aqiba added that fine flour, and incense, frankincense, and coals, part of which were touched by a Tevul Yom are all disqualified.” Rebbi Simeon ben Laqish said, they knew that vessels of Servive do combine. About what comes he to testify? About the leftovers of flour-offerings that they do combine together. Rebbi Yose ben Rebbi Zamina in the name of Rebbi Joḥanan: Why did they say, leftovers of flour-offerings do combine together? Because they need their vessel. Rebbi Aḥa, Rebbi Ila in the name of Rebbi Yasa: they knew that vessels of Service do combine. About what comes he to testify? About fine flour, and incense, and frankincense, and coals. One understands fine flour, and incense, and frankincense. Coals? Rebbi Abun bar Cahana said, explain it about coals on the Day of Atonement which he has to carry inside in the vessel which he used to scoop up. But [not] about every day’s coals. As we have stated there, “If a qab of coals were dispersed, one sweeps them into the water canal, but on the Sabbath one covers it with a wine-cooler. Rebbi Mattania said, do fine flour, and incense, frankincense, and coals, need a minimum volume in this respect? Not because they have to be in their vessel? Here also because they have to be in their vessel.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.