moist

He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried.

And made the midst of the furnace as it had been a moist whistling wind, so that the fire touched them not at all, neither hurt nor troubled them.

But unto Leviathan thou gavest the seventh part, namely, the moist; and hast kept him to be devoured of whom thou wilt, and when.

When the three friends in the land of Babylon of their own will exposed their lives to the fire rather than serve vain things, you sent a moist coolness through the fiery furnace, and brought the fire on all their adversaries.

My loins have I girt close with truth and bound my shoes on my feet, that I may never see them gaping: mine hands have I put unto the yoked plough and have not turned away backward, lest my furrows go crooked. The plough-land is become white and the harvest is come, that I may receive my wages. My garment that groweth old I have worn out, and the labour that hath brought me unto rest have I accomplished. I have kept the first watch and the second and the third, that I may behold thy face and adore thine holy brightness. I have rooted out the worst and left them desolate upon earth, that I may be filled full from thy treasures. The moist spring that was in me have I dried up, that I may live and rest beside thine inexhaustible spring. The captive whom thou didst commit to me I have slain, that he which is set free in me may not fall from his confidence. Him that was inward have I made outward and the outward inward, and all thy fullness hath been fulfilled in me. I have not returned unto the things that are behind, but have gone forward unto the things that are before, that I become not a reproach. The dead man have I quickened, and the living one have I overcome, and that which was lacking have I filled up, that I may receive the crown of victory, and the power of Christ may be accomplished in me. I have received reproach upon earth, but give thou me the return and the recompense in the heavens.

And now removing from thence they came to Elim; which place looked well at a distance, for there was a grove of palm-trees; but when they came near to it, it appeared to be a bad place, for the palm-trees were no more than seventy; and they were ill-grown and creeping trees, by the want of water, for the country about was all parched, and no moisture sufficient to water them, and make them hopeful and useful, was derived to them from the fountains, which were in number twelve: they were rather a few moist places than springs, which not breaking out of the ground, nor running over, could not sufficiently water the trees. And when they dug into the sand, they met with no water; and if they took a few drops of it into their hands, they found it to be useless, on account of its mud. The trees were too weak to bear fruit, for want of being sufficiently cherished and enlivened by the water. So they laid the blame on their conductor, and made heavy complaints against him; and said that this their miserable state, and the experience they had of adversity, were owing to him; for that they had then journeyed an entire thirty days, and had spent all the provisions they had brought with them; and meeting with no relief, they were in a very desponding condition. And by fixing their attention upon nothing but their present misfortunes, they were hindered from remembering what deliverances they had received from God, and those by the virtue and wisdom of Moses also; so they were very angry at their conductor, and were zealous in their attempt to stone him, as the direct occasion of their present miseries.

When king Solomon had finished these works, these large and beautiful buildings, and had laid up his donations in the temple, and all this in the interval of seven years, and had given a demonstration of his riches and alacrity therein, insomuch that any one who saw it would have thought it must have been an immense time ere it could have been finished; and would be surprised that so much should be finished in so short a time; short, I mean, if compared with the greatness of the work: he also wrote to the rulers and elders of the Hebrews, and ordered all the people to gather themselves together to Jerusalem, both to see the temple which he had built, and to remove the ark of God into it; and when this invitation of the whole body of the people to come to Jerusalem was every where carried abroad, it was the seventh month before they came together; which month is by our countrymen called Thisri, but by the Macedonians Hyperberetoets. The feast of tabernacles happened to fall at the same time, which was celebrated by the Hebrews as a most holy and most eminent feast. So they carried the ark and the tabernacle which Moses had pitched, and all the vessels that were for ministration, to the sacrifices of God, and removed them to the temple. The king himself, and all the people and the Levites, went before, rendering the ground moist with sacrifices, and drink-offerings, and the blood of a great number of oblations, and burning an immense quantity of incense, and this till the very air itself every where round about was so full of these odors, that it met, in a most agreeable manner, persons at a great distance, and was an indication of God's presence; and, as men's opinion was, of his habitation with them in this newly built and consecrated place, for they did not grow weary, either of singing hymns or of dancing, until they came to the temple; and in this manner did they carry the ark. But when they should transfer it into the most secret place, the rest of the multitude went away, and only those priests that carried it set it between the two cherubims, which embracing it with their wings, [for so were they framed by the artificer,] they covered it, as under a tent, or a cupola. Now the ark contained nothing else but those two tables of stone that preserved the ten commandments, which God spake to Moses in Mount Sinai, and which were engraved upon them; but they set the candlestick, and the table, and the golden altar in the temple, before the most secret place, in the very same places wherein they stood till that time in the tabernacle. So they offered up the daily sacrifices; but for the brazen altar, Solomon set it before the temple, over against the door, that when the door was opened, it might be exposed to sight, and the sacred solemnities, and the richness of the sacrifices, might be thence seen; and all the rest of the vessels they gathered together, and put them within the temple.

In short, if any one will suppose that Galilee is inferior to Perea in magnitude, he will be obliged to prefer it before it in its strength; for this is all capable of cultivation, and is every where fruitful; but for Perea, which is indeed much larger in extent, the greater part of it is desert and rough, and much less disposed for the production of the milder kinds of fruits; yet hath it a moist soil [in other parts], and produces all kinds of fruits, and its plains are planted with trees of all sorts, while yet the olive tree, the vine, and the palm tree are chiefly cultivated there. It is also sufficiently watered with torrents, which issue out of the mountains, and with springs that never fail to run, even when the torrents fail them, as they do in the dog-days. Now the length of Perea is from Machaerus to Pella, and its breadth from Philadelphia to Jordan; its northern parts are bounded by Pella, as we have already said, as well as its Western with Jordan; the land of Moab is its southern border, and its eastern limits reach to Arabia, and Silbonitis, and besides to Philadelphene and Gerasa.

Now as to the country of Samaria, it lies between Judea and Galilee; it begins at a village that is in the great plain called Ginea, and ends at the Acrabbene toparchy, and is entirely of the same nature with Judea; for both countries are made up of hills and valleys, and are moist enough for agriculture, and are very fruitful. They have abundance of trees, and are full of autumnal fruit, both that which grows wild, and that which is the effect of cultivation. They are not naturally watered by many rivers, but derive their chief moisture from rain-water, of which they have no want; and for those rivers which they have, all their waters are exceeding sweet: by reason also of the excellent grass they have, their cattle yield more milk than do those in other places; and, what is the greatest sign of excellency and of abundance, they each of them are very full of people.

And on the Third Day God commanded the waters that were below the firmament (Réki‘a) to be gathered together in one place, and the dry land to appear. And when the covering of water had been rolled up from the face of the earth, the earth showed itself to be in an unsettled and unstable state, that is to say, it was of a damp (or moist) and yielding nature. And the waters were gathered together into seas that were under the earth and within it, and upon it. And God made in the earth from below, corridors, and shafts, and channels for the passage of the waters; and the winds which come from within the earth ascend by means of these corridors and channels, and also the heat and the cold for the service of the earth. Now, as for the earth, the lower part of it is like unto a thick sponge, for it resteth on the waters. And on this Third Day God commanded the earth, and it brought forth herbs and vegetables, and it conceived in its interior trees, and seeds, and plants and roots.

The earth was toh we-boh °, that is to say, it was unarranged and unadorned, but plunged in the midst of the waters. The waters were above it, and above the waters was air, and above the air was fire. The earth is by nature cold and dry. Dry land appeared on the third day, when the trees and plants were created; and the waters were separated therefrom on the second day, when the firmament was made from them. Water is by nature cold and moist. As touching the ‘ Spirit which was brooding upon the face of the waters,’ some men have ignorantly imagined it to have been the Holy Spirit, while others have more correctly thought it to have been this air (of ours). Air is by nature hot and moist. Fire was operating in the upper ether, above the atmosphere; it possessed heat only, and was without luminosity until the fourth day, when the luminaries were created: we shall mention it in the chapter on the luminaries (chap. x). Fire is by nature hot and dry.

The earth was toh we-boh °, that is to say, it was unarranged and unadorned, but plunged in the midst of the waters. The waters were above it, and above the waters was air, and above the air was fire. The earth is by nature cold and dry. Dry land appeared on the third day, when the trees and plants were created; and the waters were separated therefrom on the second day, when the firmament was made from them. Water is by nature cold and moist. As touching the ‘ Spirit which was brooding upon the face of the waters,’ some men have ignorantly imagined it to have been the Holy Spirit, while others have more correctly thought it to have been this air (of ours). Air is by nature hot and moist. Fire was operating in the upper ether, above the atmosphere; it possessed heat only, and was without luminosity until the fourth day, when the luminaries were created: we shall mention it in the chapter on the luminaries (chap. x). Fire is by nature hot and dry.

One who gives his field a striped appearance and leaves behind moist stalks: Rabbi Akiva says: he gives peah from each and every stripe. But the sages say: from one stripe for the whole field. The sages agree with Rabbi Akiba that one who sows dill or mustard in three places must give peah from each place.

One who takes upon himself to become a “chaver” may not sell to an am haaretz either moist or dry [produce], nor may he buy from him moist [produce], nor may he be the guest of an am haaretz, nor may he host an am haaretz as a guest while [the am haaretz] is wearing his own garment. Rabbi Judah says: he may not also raise small animals, nor may make a lot of vows or merriment, nor may he defile himself by contact with the dead. Rather he should be an attendant at the house of study. They said to him: these [requirements] do not come within the general rule [of being a chaver].

One who takes upon himself to become a “chaver” may not sell to an am haaretz either moist or dry [produce], nor may he buy from him moist [produce], nor may he be the guest of an am haaretz, nor may he host an am haaretz as a guest while [the am haaretz] is wearing his own garment. Rabbi Judah says: he may not also raise small animals, nor may make a lot of vows or merriment, nor may he defile himself by contact with the dead. Rather he should be an attendant at the house of study. They said to him: these [requirements] do not come within the general rule [of being a chaver].

A chaver (rabbinic associate) and an am haaretz who inherited [the property of] their father who was an am haaretz, he (the chaver) may say to him (the am haaretz): “You take the wheat which is in this place and I will take the wheat which is in that place.” Or, “You take the wine which is in this place and I will take the wine which is in that place.” But he may not say to him: “You take the wheat and I will take the barley,” or, “You take the wine and I will take the oil,” or: “You take the moist produce and I will take the dry produce.”

From when may they no longer cut down trees in the seventh year? Bet Shammai says: every tree, after it has produced [fruit]. Bet Hillel says: carob trees after [the carobs] begin to droop, vines after the berries begin to be moist, olive-trees after they had blossomed, any other tree after it has produced [fruit]. And any tree as soon as it reaches the season for tithes it may be cut down. How much should be on an olive tree such that it may not be cut down? A quarter [kav]. Rabban Shimon ben Gamaliel says: all depends on the olive-tree.

If one gathered moist herbs, he may eat them until the sweet [herbs in the field] have dried up. And if he gathered dry [herbs], [he may eat them] until the second rainfall. Leaves of reeds and of leaves of the vine [may be eaten] until they fall from the stems. But if he gathered them dry, they may be eaten until the second rainfall. Rabbi Akiba says: in all these cases, [they may be eaten] until the second rainfall.

In what things may they cover up [food], and in what things may they not cover it up? They may not cover up [food] in peat, compost, salt, lime, or sand, whether moist or dry; Nor in straw, grape-skins, rags or grasses, when they are moist; but they may cover up [food] in them when they are dry. They may cover up [food] in garments, produce, doves’ wings, carpenters’ sawdust and thoroughly beaten flax. Rabbi Judah forbids [storing] in fine [flax], but permits [it] in coarse [flax].

In what things may they cover up [food], and in what things may they not cover it up? They may not cover up [food] in peat, compost, salt, lime, or sand, whether moist or dry; Nor in straw, grape-skins, rags or grasses, when they are moist; but they may cover up [food] in them when they are dry. They may cover up [food] in garments, produce, doves’ wings, carpenters’ sawdust and thoroughly beaten flax. Rabbi Judah forbids [storing] in fine [flax], but permits [it] in coarse [flax].

He who carries out a cow’s mouthful of straw, a camel’s mouthful of bean stalks, a lamb’s mouthful of clover, a goat’s mouthful of grasses, moist leaves of garlic or moist leaves of onion the size of a dried fig, [or] a goat’s mouthful of dry [leaves], [is liable]. And they do not combine with each other, because they are not alike in their standards. He who carries out [human] food the size of a dried fig is liable, And they combine with each other, because they are equal in their standards, except their shells, kernels, stalks, husks and coarse bran. Rabbi Judah said: excluding the shells of lentils, because they are boiled together with them.

He who carries out a cow’s mouthful of straw, a camel’s mouthful of bean stalks, a lamb’s mouthful of clover, a goat’s mouthful of grasses, moist leaves of garlic or moist leaves of onion the size of a dried fig, [or] a goat’s mouthful of dry [leaves], [is liable]. And they do not combine with each other, because they are not alike in their standards. He who carries out [human] food the size of a dried fig is liable, And they combine with each other, because they are equal in their standards, except their shells, kernels, stalks, husks and coarse bran. Rabbi Judah said: excluding the shells of lentils, because they are boiled together with them.

And these are the herbs with which one discharges his obligation on Pesah: with lettuce [hazaret]; with chicory [olshin]; with wild chicory [tamkah]; with picridium [harhavina], and with sonchus [maror]. They fulfill their obligation whether they are moist or dry, but not preserved [in vinegar], nor stewed nor boiled. And they combine to the size of an olive. And they fulfill their obligation with their stalk[s]. And with demai, and with first tithe from which terumah has been separated, and second tithe and sacred property which have been redeemed.

A barrel of pickled olives: Beth Shammai says: one need not perforate it, And Beth Hillel say: one must perforate it. But they agree that if it was perforated and the dregs stopped it up, it is not liable to receive impurity. One who had anointed himself with clean oil and [then] became unclean, and he went down and immersed himself, Beth Shammai says: although he still drips [oil], it is clean. And Beth Hillel says: [only while there remains] enough for anointing a small limb. And if from the beginning it was unclean oil, Beth Shammai says: [it is unclean as long as there remains] enough for anointing a small limb, And Beth Hillel says: [even if there remains as much] as a moist liquid. Rabbi Judah says in the name of Beth Hillel: [provided it remains] moist [itself] and [can also] moisten [other things].

A barrel of pickled olives: Beth Shammai says: one need not perforate it, And Beth Hillel say: one must perforate it. But they agree that if it was perforated and the dregs stopped it up, it is not liable to receive impurity. One who had anointed himself with clean oil and [then] became unclean, and he went down and immersed himself, Beth Shammai says: although he still drips [oil], it is clean. And Beth Hillel says: [only while there remains] enough for anointing a small limb. And if from the beginning it was unclean oil, Beth Shammai says: [it is unclean as long as there remains] enough for anointing a small limb, And Beth Hillel says: [even if there remains as much] as a moist liquid. Rabbi Judah says in the name of Beth Hillel: [provided it remains] moist [itself] and [can also] moisten [other things].

One may reap on account of the saplings or in order to make a house for mourners or in order not to interrupt the bet hamidrash. One may not bind them in bundles but one may leave them in small heaps. The mitzvah of the omer is that it should be brought from the standing grain. If this cannot be found he may bring it from the sheaves. The mitzvah is that it should be brought from moist (fresh) grain. If this cannot be found he may bring it from dry grain. The mitzvah is that it should be reaped at night. If it was reaped at day it is valid. And it overrides the Shabbat.

Two kinds spittle, one of which was [possibly] unclean and the other was definitely clean: [Terumah] is to be held in suspense if [touched by one who] touched or carried or shifted [one of the two kinds of spittle] while they were in a private domain; Or who touched one of them in a public domain while it was still moist; Or who carried it whether it was moist or dry. If there was but one [kind of possibly] unclean spittle and a person touched, carried or shifted it in a public domain, terumah is burned on account of it; And one does not even need to say that this is the case if it was in a private domain.

Two kinds spittle, one of which was [possibly] unclean and the other was definitely clean: [Terumah] is to be held in suspense if [touched by one who] touched or carried or shifted [one of the two kinds of spittle] while they were in a private domain; Or who touched one of them in a public domain while it was still moist; Or who carried it whether it was moist or dry. If there was but one [kind of possibly] unclean spittle and a person touched, carried or shifted it in a public domain, terumah is burned on account of it; And one does not even need to say that this is the case if it was in a private domain.

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

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

If one sprinkled [the floor of] his house [with water] and put wheat therein and it became moist: If [the moisture came] from the water, it comes under the law of ‘if water be put’; But if [the moisture came] from the stones [on the floor], it does not come under the law of ‘if water be put’. If one washed his garment in a tub and put wheat therein and it became moist: If [the moisture came] from the water, it comes under the law of ‘if water be put’; But if [the moisture came] of itself, it does not come under the law of ‘if water be put’. If one put [produce] in sand for it to become moist, this comes under the law of ‘if water be put’. It happened with the men of Mahoz that they used to moisten [their produce] with sand, and the sages said to them: if you have always acted in this manner, you have never prepared your food in purity.

If one sprinkled [the floor of] his house [with water] and put wheat therein and it became moist: If [the moisture came] from the water, it comes under the law of ‘if water be put’; But if [the moisture came] from the stones [on the floor], it does not come under the law of ‘if water be put’. If one washed his garment in a tub and put wheat therein and it became moist: If [the moisture came] from the water, it comes under the law of ‘if water be put’; But if [the moisture came] of itself, it does not come under the law of ‘if water be put’. If one put [produce] in sand for it to become moist, this comes under the law of ‘if water be put’. It happened with the men of Mahoz that they used to moisten [their produce] with sand, and the sages said to them: if you have always acted in this manner, you have never prepared your food in purity.

If one sprinkled [the floor of] his house [with water] and put wheat therein and it became moist: If [the moisture came] from the water, it comes under the law of ‘if water be put’; But if [the moisture came] from the stones [on the floor], it does not come under the law of ‘if water be put’. If one washed his garment in a tub and put wheat therein and it became moist: If [the moisture came] from the water, it comes under the law of ‘if water be put’; But if [the moisture came] of itself, it does not come under the law of ‘if water be put’. If one put [produce] in sand for it to become moist, this comes under the law of ‘if water be put’. It happened with the men of Mahoz that they used to moisten [their produce] with sand, and the sages said to them: if you have always acted in this manner, you have never prepared your food in purity.

If one moistened [produce] with drying clay: Rabbi Shimon says: if there was still in it dripping liquid, it comes under the law of ‘if water be put’; But if there was not, it does not come under the law of ‘if water be put’. If one sprinkled his threshing-floor with water, he need not be concerned lest wheat be put there and it become moist. If one gathered grass with the dew still on it in order to moisten wheat with it, it does not come under the law of ‘if water be put’, But if his intention was for this purpose, it does come under the law of ‘if water be put’. If one carried wheat to be milled and rain came down upon it and he was glad of it, it comes under the law of ‘if water be put’. Rabbi Judah said: one cannot help being glad of it. Rather, [it comes under the law] only if he stopped [on his way].

If [unclean] liquids fell upon wood and rain came down upon it and [the rain water] exceeded [the liquids] in quantity, they are clean. If he took [the wood out] so that rain would come down upon it, they are unclean even though [the rain water] exceeded in quantity. If [the wood] had absorbed unclean liquids, even if he took the wood outside in order that rain should come down upon it, it is clean. But one may not light the wood in an oven except with clean hands. Rabbi Shimon says: if the wood was moist and then he lit it, and the liquids that came out of it exceeded in quantity the liquids which it had absorbed, they become clean.

A clean person who chewed food and it fell on his garments and on a loaf of terumah, it [the loaf] is not susceptible to uncleanness. If he ate crushed olives or moist dates, [or] if his intention was to suck out the pit, and it fell on his garments and on a loaf of terumah, it is susceptible to uncleanness. If he ate dried olives, or dried figs or it was not his intention to suck out the pit, and they fell on his garments and on a loaf of terumah, it is not susceptible to uncleanness. This is the case irrespective of whether it was a clean person or a tevul yom [who was eating]. Rabbi Meir says: in either case it becomes susceptible to uncleanness in the case of a tevul yom, since liquids issuing from unclean persons render anything susceptible whether it was to his liking or not. But the sages say: a tevul yom is not regarded as an unclean person.

Roots of garlic, onions or leeks that are still moist, or their top-parts, whether they are moist or dry, also the central stalk that is within the edible part, the roots of lettuce, the radish and the turnip, the words of Rabbi Meir. Rabbi Judah says: only the large roots of the radish are included, but its fibrous roots are not included. The roots of the mint, rue, wild herbs and garden herbs that have been uprooted in order to be planted elsewhere, and the spine of an ear of grain, and its husk. Rabbi Elazar says: also the earth covering of roots; All these things contract and convey impurity and are included.

Roots of garlic, onions or leeks that are still moist, or their top-parts, whether they are moist or dry, also the central stalk that is within the edible part, the roots of lettuce, the radish and the turnip, the words of Rabbi Meir. Rabbi Judah says: only the large roots of the radish are included, but its fibrous roots are not included. The roots of the mint, rue, wild herbs and garden herbs that have been uprooted in order to be planted elsewhere, and the spine of an ear of grain, and its husk. Rabbi Elazar says: also the earth covering of roots; All these things contract and convey impurity and are included.

Rebbi Abba in the name of Rav: Excrement until it is hardened like bone, urine all the time it makes moist. Ganiva said: All the time that its impression is visible. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Rebbi Jeremiah, Rebbi Zeïra in the name of Rav: Excrement is forbidden even if it is hard like bone. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Ḥizqiah said: Rebbi Abba is more restrictive for urine than for excrement? Rebbi Mana said to him: From that of Ganiva; he said to him: Even if it is hard like bone it is forbidden because its matter exists; urine’s matter no longer exists

There (Mishnah Idiut 4:6) we have stated: “Someone who rubbed himself with pure oil, then he became impure, he descended and immersed himself. The House of Shammai say, he is pure even if it drips, but the House of Hillel say impure. But if the oil was impure to start out with, the House of Shammai say, up to the anointing of a small limb; but the House of Hillel say, moist fluid. Rebbi Yehudah says in the name of the House of Hillel, moist and making moist.” The opinions of the House of Hillel are reversed! There they say “impure” and here they say “pure.” There it is visible, here it is absorbed in the towel.

There (Mishnah Idiut 4:6) we have stated: “Someone who rubbed himself with pure oil, then he became impure, he descended and immersed himself. The House of Shammai say, he is pure even if it drips, but the House of Hillel say impure. But if the oil was impure to start out with, the House of Shammai say, up to the anointing of a small limb; but the House of Hillel say, moist fluid. Rebbi Yehudah says in the name of the House of Hillel, moist and making moist.” The opinions of the House of Hillel are reversed! There they say “impure” and here they say “pure.” There it is visible, here it is absorbed in the towel.

There (Mishnah Idiut 4:6) we have stated: “Someone who rubbed himself with pure oil, then he became impure, he descended and immersed himself. The House of Shammai say, he is pure even if it drips, but the House of Hillel say impure. But if the oil was impure to start out with, the House of Shammai say, up to the anointing of a small limb; but the House of Hillel say, moist fluid. Rebbi Yehudah says in the name of the House of Hillel, moist and making moist.” The opinions of the House of Hillel are reversed! There they say “impure” and here they say “pure.” There it is visible, here it is absorbed in the towel.

It was stated (Tosephta Peah 1:7): “Rebbi Yose ben Rebbi Jehudah says, moist dates are free from peah because the first among them does not wait for the last one. “Rebbi Yose ben Rebbi Jehudah seems to say what is correct, what is the reason of the rabbis? Rebbi Zeïra said, because they all need moisture at the same time.

Rebbi Zeïra in the name of Samuel: One makes inferences neither from practices, nor from homiletics, nor from extraneous sources, but only from study. Rebbi Ḥalaphta ben Shaul stated: The case of two kinds of wheat is the same as the case of two kinds of barley. Rebbi Zeïra said, that was part of the original practice and it was forgotten: The case of two kinds of wheat is the same as the case of two kinds of barley. But did we not state (Mishnah 3:3): “He who strips moist onions for the market and stores dry ones;” can you say about market and storage that this was of the original practice and was forgotten?

MISHNAH: Rectangles of grain between olive trees: The House of Shammai say, peah from each single one, the House of Hillel say, from one for all of them. They agree that one gives one peah for all of them if the edges of the rows are touching. If someone harvests his field in spots and leaves moist stalks, Rebbi Aqiba says, peah from each spot, but the Sages say, from one for all of them. The Sages agree with Rebbi Aqiba that he who sows dill or mustard at three different places gives peah from each spot.

So far if it was dry on both sides and moist in the middle. How about being moist on both sides and dry in the middle?

So far if it was dry on both sides and moist in the middle. How about being moist on both sides and dry in the middle?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Two kinds, half moist and half dry, even Rebbi Aqiba will agree. But did we not state: “The Sages agree with Rebbi Aqiba that he who sows dill and mustard at three different places …” It is so: Either dill at three places or mustard at three places. Samuel says, because the first one does not wait for the last one. Rebbi Yasa in the name of Rebbi Joḥanan: Because they usually are being sown bed by bed. According to Samuel, he has to give from each stalk; according to Rebbi Joḥanan he has to give from each bed.

MISHNAH: He who rips out moist onions for the market and keeps dry ones for storage gives peah for each batch separately; the same applies to peas and vineyards. He who thins out gives peah for what is left. He who rips out with one hand gives from the remainder for everything.

HALAKHAH: It is stated: “In patches it is obligated at the beginning and at the end.” What is “in patches?” Rebbi Jeremiah said, just as we have stated: “He who rips out moist onions for the market and keeps dry ones for storage.” Rebbi Yose said, for example nigella: If one sows it, it produces thin bulbs; if one plants seedlings, it produces large bulbs. For if it were not so, we would say because it is for sowing it should be freed from peah. But are wheat grains not also for sowing? Wheat is mostly for eating, that one is mostly for sowing. According to Rebbi Jeremiah, are vegetables subject to peah? Its kind is collected for storage. How does Rebbi Yose deal with it? It is finished and needs only to dry out.

MISHNAH: If two people received a field as sharecroppers or inherited it or bought it as partners, one can say to his partner, take your wheat on this side and I shall take on that side, take your wine from this side and I shall take from the other side. But he should not say to him, take the wheat and I shall take the barley, take the wine and I shall take the oil. If a ḥaver and an am haäreẓ inherited from their am haäreẓ father, the ḥaver may say, take your wheat on this side and I shall take on that side, take wine from this side and I shall take from the other side. But he should not say to him, take wheat and I shall take barley, take the moist produce and I shall take the dry.

Does a fence save grains? Does sown dry land save vegetables? Rebbi Samuel in the name of Rebbi Zeïra understood it from the following: “One sows close to dried-up tree roots.” This mentions only dry ones; hence, if they are moist, it is forbidden. Rebbi Yose understood it from the following: “One does sow close to a fallow field, a ploughed field, a closure, a foot path, a fence ten hand-breadths high.” That implies that a sown fence saves grains! Even if you accept “fence ten hand-breadths high,” a sown fence does not have to save grains. There is a difference here because the fence is sown and no sown fence saves grains.

The Sepphoreans asked Rebbi Immi: May one keep moist with thistles? He said to them, you say in the name of Rebbi Ḥanina, even leaves of artichokes are permitted. Rebbi Yoshaia said, this is to act on, you may rely on me. Rebbi Yoshaia said, the only food exclusively for animals is green grass; if it was bought to moisturize one may use it to keep moist.

The Sepphoreans asked Rebbi Immi: May one keep moist with thistles? He said to them, you say in the name of Rebbi Ḥanina, even leaves of artichokes are permitted. Rebbi Yoshaia said, this is to act on, you may rely on me. Rebbi Yoshaia said, the only food exclusively for animals is green grass; if it was bought to moisturize one may use it to keep moist.

Rebbi Abba bar Mamal said, our Mishnah after the lentils lost their sap; [then] the lentils shrink it that it will not give [any taste]. But if he gave it before the lentils gave their sap; it does not deal with that case. And just as you say, the lentils shrink it that it will not give, so the lentils shrink that it will not absorb. How is that? If he put a profane onion into lentils of heave, the lentils shrink it that it will not absorb. That means, if it is dry, but if it is moist it is forbidden. Onions and leeks are forbidden moist or dry, whole or cut up. If he removed the top it is as if cut up. If they are two or three they are as if cut up.

Rebbi Abba bar Mamal said, our Mishnah after the lentils lost their sap; [then] the lentils shrink it that it will not give [any taste]. But if he gave it before the lentils gave their sap; it does not deal with that case. And just as you say, the lentils shrink it that it will not give, so the lentils shrink that it will not absorb. How is that? If he put a profane onion into lentils of heave, the lentils shrink it that it will not absorb. That means, if it is dry, but if it is moist it is forbidden. Onions and leeks are forbidden moist or dry, whole or cut up. If he removed the top it is as if cut up. If they are two or three they are as if cut up.

The Mishnah speaks about a profane onion which he put into heave lentils; but not the case of a heave onion put into profane lentils. If it is dry, but moist is forbidden. An onion, but leeks are forbidden moist or dry, entire or cut up.

The Mishnah speaks about a profane onion which he put into heave lentils; but not the case of a heave onion put into profane lentils. If it is dry, but moist is forbidden. An onion, but leeks are forbidden moist or dry, entire or cut up.

Rebbi Jonah said, before presentation. Rebbi Yose said, before cutting. Rebbi Jonah said, Cahana’s word supports me, as Cahana said (Lev. 214): “If you bring a cereal gift of first fruits to the Eternal.” This one is first fruit, the others are not first fruit. Think of it, even if it were only grasses or only roots the ‘omer comes and permits it. Do we not hold before cutting? In addition, from the following which was stated: “If somebody weeds on the thirteenth and a stalk remains in his hand, he should replant it in a moist spot but not a dry one.” Here you have the 13th, the 14th, the 15th, and part of a day is counted as whole.

Rebbi Abun bar Cahana asked before Rebbi Hila: If somebody sold him a field with its standing crop, may the buyer bring First Fruits? He said to him, why not? That is, when it is moist; even when it is dry? He said to him, even dry, even harvested. Then even wheat grain; do we say that the buyer on the market brings First Fruits?

Rav Joseph said, in fact we have stated all of these. The sea as we have stated there: “One who in the sea throws four cubits is not liable.” Not only in the sea four cubits, but even if he throws the entire length of the sea he is not liable, for the entire sea is called karmelit. A valley as we have stated: “A valley during the dry season is private domain for the Sabbath but public domain for impurity. During the rainy season it is (private) [public] domain for both.” If you say private domain for both it should not need surrounding by animals’ gear, but we have stated: “If they surrounded it by animals’ gear one carries in the interior.” A platform, as we have stated: “And similarly one carries under open bridges on the Sabbath, the words of Rebbi Jehudah; but the rabbis forbid.” A threshold, as we have stated: “If one carries out foodstuffs and puts them on the threshold; whether he or another person then carries it out, he is not liable since the work was not performed in one step.” Therefore if the work was completed in one step he would be liable. Ben Azzai said, even if he completed the work at one time he would not be liable. Karmelit. Rebbi Ḥiyya stated: karmel “soft full”, neither moist nor dry but average. And here it is neither public nor private domain but karmelit. What is karmelit? Rebbi Yasa in the name of Rebbi Joḥanan, for example the store of Bar Justinus. A multi-party courtyard and dead-end streets: if there is an eruv they are permitted, but if no eruv was made they are forbidden.

“If the potter combined it from the outset it is permitted since it is one vessel.” There is a difference because all is one, if he combined it by lime or gypsum. Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection. It was stated: One wick in two cups, in two pots, in two trays is forbidden; Rebbi Jehudah permits. Rebbi Ḥananiah in the name of Rebbi Phineas: Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection.

“If the potter combined it from the outset it is permitted since it is one vessel.” There is a difference because all is one, if he combined it by lime or gypsum. Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection. It was stated: One wick in two cups, in two pots, in two trays is forbidden; Rebbi Jehudah permits. Rebbi Ḥananiah in the name of Rebbi Phineas: Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection.

Daniel the son of Rebbi Qaṭina in the name of Rebbi Assi: spines of palm branches are like olive cake and wood. That is, if they had been moist and dried out. But if they were dry from the start they are like straw and stubbles.

MISHNAH: In what does one store away and in what may one not store away? One does not store away in olive cake, nor in manure, nor in salt, nor in lime, nor in sand, whether moist or dry. Not in straw, nor in fibers, nor in grape pits, nor in grasses when they are moist but one may store away in them when dry. One may store away in garments, and produce, and pigeon wings, and flax residue, and in fine sawdust. Rebbi Jehudah forbids if it is fine and permits coarse.

MISHNAH: In what does one store away and in what may one not store away? One does not store away in olive cake, nor in manure, nor in salt, nor in lime, nor in sand, whether moist or dry. Not in straw, nor in fibers, nor in grape pits, nor in grasses when they are moist but one may store away in them when dry. One may store away in garments, and produce, and pigeon wings, and flax residue, and in fine sawdust. Rebbi Jehudah forbids if it is fine and permits coarse.

MISHNAH: One who brings out straw filling the mouth of a cow, wood shavings filling the mouth of a camel, grain filling the mouth of a sheep, grasses filling the mouth of a goat. Moist garlic leaves and onion leaves the volume of a dried fig, if dry filling the mouth of a goat; they are not combined since their measures are not identical. One who brings out foodstuffs in the volume of a dried fig; they are combined since their measures are the same except for their shells, and their pits, and their stalks, and their grit, and their bran. Rebbi Jehudah says except for pods of lentils which are cooked with them.

How many form a camp? Rebbi Ḥananiah said, one hundred. Gideon came with the hundred men who were with him to the border of the camp. Rebbi Abuna asked, if it had said, “the camp of a hundred men who were with him” it would be acceptable. Rebbi Joḥanan said, ten: David’s servants came and spoke to Nabal, etc. What means and they rested? Rebbi Justus bar Shune said, they made a camp. Rebbi Jehudah ben Pazi said, ten: Until the camp was large like God’s camp. How many are “God’s camp”? Ten. It was stated in the name of Rebbi Jehudah: 12’000 who are marching off as camp of Israel in a war of choice are permitted to rob moist wood but are forbidden to rob dry wood. Those who march out in a war of obligation are permitted to rob both dry and moist wood. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: If they were made into bundles it is forbidden. So far if it was not close to a forest; even if it was close to a forest. So far if it was not close to a spring; even if it was close to a spring. If they brought it with them to a town, they already are freed from liability. What they took out with them from a town already is liable for demay. Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah said in the name of Rebbi Jehudah ben Pazi: Demay was put in order or not in order.

How many form a camp? Rebbi Ḥananiah said, one hundred. Gideon came with the hundred men who were with him to the border of the camp. Rebbi Abuna asked, if it had said, “the camp of a hundred men who were with him” it would be acceptable. Rebbi Joḥanan said, ten: David’s servants came and spoke to Nabal, etc. What means and they rested? Rebbi Justus bar Shune said, they made a camp. Rebbi Jehudah ben Pazi said, ten: Until the camp was large like God’s camp. How many are “God’s camp”? Ten. It was stated in the name of Rebbi Jehudah: 12’000 who are marching off as camp of Israel in a war of choice are permitted to rob moist wood but are forbidden to rob dry wood. Those who march out in a war of obligation are permitted to rob both dry and moist wood. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: If they were made into bundles it is forbidden. So far if it was not close to a forest; even if it was close to a forest. So far if it was not close to a spring; even if it was close to a spring. If they brought it with them to a town, they already are freed from liability. What they took out with them from a town already is liable for demay. Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah said in the name of Rebbi Jehudah ben Pazi: Demay was put in order or not in order.

Rav said, about soot. Rebbi Joḥanan said, about soot, since does not Rebbi Jehudah say, moist fluid creates a connection?

“One cuts a wart at the Temple but not in the countryside.” There we have stated: “cutting his wart does not push aside;” and here you are saying so? Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Rebbi (Pedat) [Pedaya]: Because of vitiation of the lotteries. Rebbi [Yose] said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Levi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben (Yaqim) [Laqish] parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

“One cuts a wart at the Temple but not in the countryside.” There we have stated: “cutting his wart does not push aside;” and here you are saying so? Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Rebbi (Pedat) [Pedaya]: Because of vitiation of the lotteries. Rebbi [Yose] said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Levi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben (Yaqim) [Laqish] parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan, Rebbi Simon in the name of Rebbi Joshua ben Levi: If it could be scraped off together. So far moist; dry? Since if it were moist it could be scraped together, even if dry the same applies.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan, Rebbi Simon in the name of Rebbi Joshua ben Levi: If it could be scraped off together. So far moist; dry? Since if it were moist it could be scraped together, even if dry the same applies.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

HALAKHAH: “How does one roast the Pesaḥ” etc. Why of pomegranates? Rebbi Ḥiyyas bar Abba said, all wood oozes fluid, but of pomegranates does not ooze fluid. Where do we hold? If fresh, even pomegranate {[wood} oozes. If dry, all other wood does not ooze. But it is so: All other wood if it is dry outside still is moist inside. Pomegranate {wood} if dry outside is dry inside.

“A fire burn, I could think if it stays moist, the verse says, if the burn was healed. If the burn was healed, I could think until it becomes scar tissue, the verse says, a fire burn. How is that? It was partially healed; and so it says below, it is a burn scar; until it forms a membrane in the thickness of a garlic peel.” And here he says so? Rebbi Eleazar says, there fire roasted, only fire roasted, the verse repeated it to make it indispensable. But here, if the burn was healed, in any way. Rebbi Samuel bar Eudaimon said, there “law, teaching” makes it indispensable. But here what do you have?

There are Tannaim who state that one rubs aromatic wood; there are Tannaim who state that one does not rub. He who said one rubs, moist ones; he who said one does not rub, dry ones.

It was stated: One does not climb on a tree whether moist or dried-up. One understands moist; dried-up? So we are saying, it is forbidden to step on a twig on the Sabbath? Or does it follow Rebbi Meïr, as Rebbi Meïr said, “a dried-up vine is forbidden but does not sanctify”? It is everybody’s opinion; they forbade the dried-up tree because of a moist tree. Rav Ḥiyya bar Ashi came running before Rav. He asked him, how did you come? He told him, [by] the warped date palm. He said to him, who permitted you?

It was stated: One does not climb on a tree whether moist or dried-up. One understands moist; dried-up? So we are saying, it is forbidden to step on a twig on the Sabbath? Or does it follow Rebbi Meïr, as Rebbi Meïr said, “a dried-up vine is forbidden but does not sanctify”? It is everybody’s opinion; they forbade the dried-up tree because of a moist tree. Rav Ḥiyya bar Ashi came running before Rav. He asked him, how did you come? He told him, [by] the warped date palm. He said to him, who permitted you?

It was stated: One does not climb on a tree whether moist or dried-up. One understands moist; dried-up? So we are saying, it is forbidden to step on a twig on the Sabbath? Or does it follow Rebbi Meïr, as Rebbi Meïr said, “a dried-up vine is forbidden but does not sanctify”? It is everybody’s opinion; they forbade the dried-up tree because of a moist tree. Rav Ḥiyya bar Ashi came running before Rav. He asked him, how did you come? He told him, [by] the warped date palm. He said to him, who permitted you?

Rebbi Ze`ira in the name of Samuel: One makes inferences neither from practices, nor from homiletics, nor from extraneous sources, but only from study. Did not Rebbi Ḥalaphta ben Shaul state: The case of two kinds of wheat is the same as the case of two kinds of barley? Rebbi Ze`ira said, that was part of the original practice and it was forgotten: The case of two kinds of wheat is the same as the case of two kinds of barley. But did we not state “He who strips moist onions for the market and stores dry ones;” can you say about market and storage that this was of the original practice and was forgotten?

There we have stated: “If he ate a fig cake with dirty hands, put his hand into his mouth to remove a pebble, …” Ḥizqiah said, one stated this only for a fig cake where he desires the fluid remaining on his finger, therefore not for anything else. Rebbi Joḥanan said, there is no difference, equally a fig cake where he desires the fluid remaining on his finger or anything other. The Mishnah disagrees with Ḥizqiah: “Touching by a person impure in the impurity of the dead who had food or drink in his mouth: if he put his head inside a pure stove he made it impure. If a pure person with food or drink in his mouth put his head inside the impure stove he became impure.” One understands drinks. From where was the food susceptible to impurity? Not from his saliva! Explain it either from a moist fig cake or as food which already outside were susceptible to impurity. The Mishnah disagrees with Rebbi Joḥanan: “One eats dry food with dirty hands with heave but not with sancta.” Explain it if he throws. If he throws then even for sancta. Maybe he will forget and touch. If maybe he will forget and touch then it should be forbidden also for heave. Eaters of heave are vigilant and he will not forget but eaters of sancta are not vigilant and he forgets.

HALAKHAH: “Somebody sold his olive trees for their wood,” etc. Rebbi Joḥanan asked, what is their status if they become moist?

MISHNAH: Gentiles’ grape kernels and skins are forbidden and the prohibition is of usufruct, the words of Rebbi Meïr. But the Sages say, moist they are forbidden, dry permitted.

HALAKHAH: “Gentiles’ grape kernels and skins,” etc. Rav Sheshet in the name of Rav: Moist they are forbidden even for usufruct; dry they are permitted even to eat. But did we not state, “it does not become libation wine until it descends into the cistern”? Rebbi Abba in the name of Rebbi Judah: The Mishnah is about one who lowers them into the cistern.

“Like saffron stigma, like the uniformly colored part of it.” Moist, not dried. From the upper part, not the lower. From the part in the shadow, not exposed to the sun. Rebbi Abbahu brought before Rebbi Eleazar in cupper’s vessels. He said to him, its looks already are dimmed. Rebbi Jacob bar Zavdi brought before Rebbi Abbahu goat’s blood as [example of] red, fish blood as [example of] black. He said to him, its looks already are dimmed

If a woman miscarried dry blood, Rebbi Eleazar says, she is impure; Rebbi Yose ben Ḥanina said, she is pure. A Mishnah disagrees with Rebbi Yose ben Ḥanina: “Menstrual blood and flesh from a corpse make impure moist and dry.” He explains it that it was moist and then became dry. A Mishnah disagrees with Rebbi Eleazar: “If a woman had a miscarriage in the form of a lump, a hair, dust, or red mosquitoes, it should be soaked in water; if it dissolves she is impure.” He explains it, because of a creature. Rebbi Ze‘ira said, even there you can object about dust. Is dust a creature? Rebbi Abba said, You even may mention dust. The dust from a pregnant woman exists as a creature. A baraita disagrees with Rebbi Yose ben Ḥanina: “It happened that a woman miscarried with a kind of red membranes. The case came before the Sages who sent and called the doctors who told them, she has an internal wound. Also it happened that a woman miscarried with a kind of red hairs. The case came before the Sages who sent and called the doctors who told them, she has an internal wart.” Only because of a wart and a wound. Therefore, if there is no wart or no wound, it does not apply. This disagrees with him and [his opinion] cannot be upheld.

If a woman miscarried dry blood, Rebbi Eleazar says, she is impure; Rebbi Yose ben Ḥanina said, she is pure. A Mishnah disagrees with Rebbi Yose ben Ḥanina: “Menstrual blood and flesh from a corpse make impure moist and dry.” He explains it that it was moist and then became dry. A Mishnah disagrees with Rebbi Eleazar: “If a woman had a miscarriage in the form of a lump, a hair, dust, or red mosquitoes, it should be soaked in water; if it dissolves she is impure.” He explains it, because of a creature. Rebbi Ze‘ira said, even there you can object about dust. Is dust a creature? Rebbi Abba said, You even may mention dust. The dust from a pregnant woman exists as a creature. A baraita disagrees with Rebbi Yose ben Ḥanina: “It happened that a woman miscarried with a kind of red membranes. The case came before the Sages who sent and called the doctors who told them, she has an internal wound. Also it happened that a woman miscarried with a kind of red hairs. The case came before the Sages who sent and called the doctors who told them, she has an internal wart.” Only because of a wart and a wound. Therefore, if there is no wart or no wound, it does not apply. This disagrees with him and [his opinion] cannot be upheld.

There is no contradiction ; the latter refers to moist [pepper], the other to dried.

The Rabbis said to Maremar : He who chews ginger on the Day of Atonement is free [from guilt]. But lo, Raba declared : The preserved ginger which comes from India is permitted, and we pronounce the benediction "...Who createst the fruit of the ground" over it! There is no contradiction; the latter referring to moist [ginger], the other to dried.