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After this cast the salt into the vessel wherein is the water, and say the following Psalms: [Ps101=KJV102] Domine exaudi orationem meam et clamor meus (Hear my prayer, O Lord: and let my cry come unto thee.) [Ps53=KJV54] Deus in nomine tuo saluum (Save me, O God, by thy name) [Ps6=KJV6] Domine ne in furore tuo arguas me, neque in ira (O Lord, rebuke me not in thine anger, neither chasten me) [Ps50=KJV51] Miserere mei Deus secundum magnam misericordiam (Have mercy upon me, O God, according to thy loving kindness)

Who is he concerning whom the discourse is both in the first and second instance (in this passage)? Assuredly, he who uncovereth that Yod; et cavet, ne Yod istud introducat in potestatem adversam; so that he may have part in the world to come, and that he may be bound together in the sheaf of life.

"I know thy great powers and invoke them: auer bebrō athroni ē oureph e ōne souphen knitousochreōph mauōnbi mneuōr souōni chōcheteōph chōche eteōph memōch anēmph.

One who accepts upon himself to be trustworthy (ne’eman), must tithe whatever he eats and whatever he sells and whatever he buys, and he may not be the guest of an am haaretz. Rabbi Judah says: even one who is the guest of an am haaretz can still be considered trustworthy. They said to him: He is not trustworthy in respect of himself! How can he be considered trustworthy in respect of others?

On any day when there is Hallel there was no maamad at Shaharit; [On the day when] there is a Musaf-offering, there was no [maamad] at Ne'ilah. [On the day of] the wood-offering, there was no [maamad] at Minhah, the words of Rabbi Akiva. Ben Azzai said to him: Thus did Rabbi Joshua learn: [On the day when] there is a Musaf-offering, there was no [maamad] at Minhah; [On the day of] the wood-offering, there was no [maamad] at Ne’ilah. Rabbi Akiva retracted and learned like Ben Azzai.

All [animals] forbidden for the altar render [others] unfit however few there are. [These are the animals forbidden for the altar]: An animal which had sexual relations with [a woman] or [an animal] that had sexual relations [with a man], an animal set aside (muktzeh) [for idolatry], or that had been worshipped (ne’evad) [as an idol]; or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or terefah; or an animal born through a caesarean section,What is meant by muktzeh? That which has been set aside for idolatrous use. It [the animal itself] is forbidden, but what is upon it, is permitted. And what is meant by ne'evad? That which has been used for idolatry. Both it [the animal itself] and that which is upon it, are forbidden. In both cases the animal may be eaten.

What is dusk? Rebbi Tanḥuma said (it is comparable) to a drop of blood on the tip of a sword. The drop splits here and there, that is dusk. What is dusk? From after sundown the time a man needs to walk half a mil, the words of Rebbi Neḥemiah. Rebbi Yose said: dusk is a moment and the sages could not determine it.

Rebbi Yose and Rebbi Aḥa were sitting together. Rebbi Yose said to Rebbi Aḥa: Is it not reasonable that the end of the half a mil of Rebbi Neḥemiah is the moment (of Rebbi Yose)? He answered: I also am of that opinion. Rebbi Ḥizqiah does not say so but every single moment in the half a mil of Rebbi Neḥemiah is in doubt. Rebbi Mana said: I pointed out the difficulty before Rebbi Ḥizqiah from what we have taught (Zabim I,6): “He saw one emission during daytime and one at dusk or one at dusk and the next one the next day; if he knows that the emission at dusk was partially during daytime and partially during nighttime, he certainly is impure and needs a sacrifice but if it is questionable whether the emission occurred partially during daytime and partially during nighttime he certainly is impure but it is questionable whether he owes a sacrifice.” Rebbi Ḥiyya bar Josef asked before Rebbi Yoḥanan: Who is the Tanna who will split an emission into two? Rebbi Yose! I said to him: Here is your problem since you say that every single moment in the half a mil of Rebbi Neḥemiah is in doubt. What is his question good for? For the time when Elijah will come and say: that is dusk.

Rebbi Yose and Rebbi Aḥa were sitting together. Rebbi Yose said to Rebbi Aḥa: Is it not reasonable that the end of the half a mil of Rebbi Neḥemiah is the moment (of Rebbi Yose)? He answered: I also am of that opinion. Rebbi Ḥizqiah does not say so but every single moment in the half a mil of Rebbi Neḥemiah is in doubt. Rebbi Mana said: I pointed out the difficulty before Rebbi Ḥizqiah from what we have taught (Zabim I,6): “He saw one emission during daytime and one at dusk or one at dusk and the next one the next day; if he knows that the emission at dusk was partially during daytime and partially during nighttime, he certainly is impure and needs a sacrifice but if it is questionable whether the emission occurred partially during daytime and partially during nighttime he certainly is impure but it is questionable whether he owes a sacrifice.” Rebbi Ḥiyya bar Josef asked before Rebbi Yoḥanan: Who is the Tanna who will split an emission into two? Rebbi Yose! I said to him: Here is your problem since you say that every single moment in the half a mil of Rebbi Neḥemiah is in doubt. What is his question good for? For the time when Elijah will come and say: that is dusk.

Rebbi Yose and Rebbi Aḥa were sitting together. Rebbi Yose said to Rebbi Aḥa: Is it not reasonable that the end of the half a mil of Rebbi Neḥemiah is the moment (of Rebbi Yose)? He answered: I also am of that opinion. Rebbi Ḥizqiah does not say so but every single moment in the half a mil of Rebbi Neḥemiah is in doubt. Rebbi Mana said: I pointed out the difficulty before Rebbi Ḥizqiah from what we have taught (Zabim I,6): “He saw one emission during daytime and one at dusk or one at dusk and the next one the next day; if he knows that the emission at dusk was partially during daytime and partially during nighttime, he certainly is impure and needs a sacrifice but if it is questionable whether the emission occurred partially during daytime and partially during nighttime he certainly is impure but it is questionable whether he owes a sacrifice.” Rebbi Ḥiyya bar Josef asked before Rebbi Yoḥanan: Who is the Tanna who will split an emission into two? Rebbi Yose! I said to him: Here is your problem since you say that every single moment in the half a mil of Rebbi Neḥemiah is in doubt. What is his question good for? For the time when Elijah will come and say: that is dusk.

From where about Neïlah? Rebbi Levi said: (Is. 1:15) “Even if you prolong your prayers.” From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba, the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi (Prov. 14:23) “In all excitement there is something superfluous; and the word of the lips is but for deficit.” Hannah, because she prayed too long, reduced the years of Samuel because she said (1Sam. 1:22) “He shall dwell there forever” but “forever” for a Levite is only 50 years, as it is written (Num. 8:25): “At age fifty he should return from the worshipping hosts”. But in fact it was 52. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? If he ever said it, one for private the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Yoḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr (1Sam. 1:12): “When she prayed very long before the Eternal,” it follows that everyone who extends his prayers will be answered.

When is Neïlah? The rabbis of Caesarea say: Rav and Rebbi Yoḥanan disagree. Rav said, when the gates of Heaven are locked. And Rebbi Yoḥanan said, when the gates of the Temple are locked. Rebbi Yudan Antordaya said: A Mishnah supports Rebbi Yoḥanan (Taäniot 4:1): “On three occasions do the Cohanim lift their hands four times in one day, mornings, Musaph, Minḥah, and at the locking of the gates: on fastdays, at support services, and on Yom Kippur. May you say that the gates of heaven are locked while it is still daytime?

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If Yom Kippur happens to be on the Sabbath, one mentions Sabbath in Neïlah even though there is no Neïlah for Sabbath. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Neïlah even though there is no Neïlah for the New Moon. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaph even though there is no Musaph for Ḥanukkah. They added to it the New Moon that happens to be in it, one mentions Ḥanukkah for Musaph even though there is no Musaph for Ḥanukkah.

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If Yom Kippur happens to be on the Sabbath, one mentions Sabbath in Neïlah even though there is no Neïlah for Sabbath. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Neïlah even though there is no Neïlah for the New Moon. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaph even though there is no Musaph for Ḥanukkah. They added to it the New Moon that happens to be in it, one mentions Ḥanukkah for Musaph even though there is no Musaph for Ḥanukkah.

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If Yom Kippur happens to be on the Sabbath, one mentions Sabbath in Neïlah even though there is no Neïlah for Sabbath. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Neïlah even though there is no Neïlah for the New Moon. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaph even though there is no Musaph for Ḥanukkah. They added to it the New Moon that happens to be in it, one mentions Ḥanukkah for Musaph even though there is no Musaph for Ḥanukkah.

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If Yom Kippur happens to be on the Sabbath, one mentions Sabbath in Neïlah even though there is no Neïlah for Sabbath. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Neïlah even though there is no Neïlah for the New Moon. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaph even though there is no Musaph for Ḥanukkah. They added to it the New Moon that happens to be in it, one mentions Ḥanukkah for Musaph even though there is no Musaph for Ḥanukkah.

Rebbi Jacob bar Abba said: There, they did state, what is the status of evening prayer? Rabban Gamliel said, it is obligatory. Rebbi Joshua said, it is voluntary. Rebbi Ḥanina said, this difference parallels the other difference: He who holds that evening prayer is obligatory, holds that Neïlah does not free one from evening prayers. He who holds that it is voluntary, holds that Neïlah frees one from evening prayers.

Rebbi Jacob bar Abba said: There, they did state, what is the status of evening prayer? Rabban Gamliel said, it is obligatory. Rebbi Joshua said, it is voluntary. Rebbi Ḥanina said, this difference parallels the other difference: He who holds that evening prayer is obligatory, holds that Neïlah does not free one from evening prayers. He who holds that it is voluntary, holds that Neïlah frees one from evening prayers.

MISHNAH: Rebbi Neḥoniah ben Haqqanah used to recite a short prayer when he entered and when he left the house of study. They asked him, what kind of prayer is this? He told them: When I enter, I pray that no mishap should come through me and when I leave I give thanks for my lot.

Rebbi Jacob bar Aḥa: Rebbi Neḥemiah and the rabbis disagree. Rebbi Neḥemiah said: “Who produced bread from the earth.” But the rabbis say, “Who produces bread from the earth.” This disagreement is like that disagreement: לפת, Rebbi Ḥinena bar Isaac and Rebbi Samuel bar Immi; one said “lefet, was it not bread?” and the other one said “lefet, will it not be bread”? (Ps. 72:16) “There will be a piece of flour on the land, on mountain tops.” Rebbi Jeremiah recited before Rebbi Zeïra “Who produced bread from the earth” and the latter praised him. Following Rebbi Neḥemiah? Not to amalgamate the letters! If it is so, הַמִּין הָאָרֶץ? In the opinion of Rebbi Neḥemiah, “He Who created the fruit of the vine”; in the opinion of the rabbis “Who creates the fruit of the vine.”

Rebbi Jacob bar Aḥa: Rebbi Neḥemiah and the rabbis disagree. Rebbi Neḥemiah said: “Who produced bread from the earth.” But the rabbis say, “Who produces bread from the earth.” This disagreement is like that disagreement: לפת, Rebbi Ḥinena bar Isaac and Rebbi Samuel bar Immi; one said “lefet, was it not bread?” and the other one said “lefet, will it not be bread”? (Ps. 72:16) “There will be a piece of flour on the land, on mountain tops.” Rebbi Jeremiah recited before Rebbi Zeïra “Who produced bread from the earth” and the latter praised him. Following Rebbi Neḥemiah? Not to amalgamate the letters! If it is so, הַמִּין הָאָרֶץ? In the opinion of Rebbi Neḥemiah, “He Who created the fruit of the vine”; in the opinion of the rabbis “Who creates the fruit of the vine.”

Rebbi Jacob bar Aḥa: Rebbi Neḥemiah and the rabbis disagree. Rebbi Neḥemiah said: “Who produced bread from the earth.” But the rabbis say, “Who produces bread from the earth.” This disagreement is like that disagreement: לפת, Rebbi Ḥinena bar Isaac and Rebbi Samuel bar Immi; one said “lefet, was it not bread?” and the other one said “lefet, will it not be bread”? (Ps. 72:16) “There will be a piece of flour on the land, on mountain tops.” Rebbi Jeremiah recited before Rebbi Zeïra “Who produced bread from the earth” and the latter praised him. Following Rebbi Neḥemiah? Not to amalgamate the letters! If it is so, הַמִּין הָאָרֶץ? In the opinion of Rebbi Neḥemiah, “He Who created the fruit of the vine”; in the opinion of the rabbis “Who creates the fruit of the vine.”

Rebbi Jacob bar Aḥa: Rebbi Neḥemiah and the rabbis disagree. Rebbi Neḥemiah said: “Who produced bread from the earth.” But the rabbis say, “Who produces bread from the earth.” This disagreement is like that disagreement: לפת, Rebbi Ḥinena bar Isaac and Rebbi Samuel bar Immi; one said “lefet, was it not bread?” and the other one said “lefet, will it not be bread”? (Ps. 72:16) “There will be a piece of flour on the land, on mountain tops.” Rebbi Jeremiah recited before Rebbi Zeïra “Who produced bread from the earth” and the latter praised him. Following Rebbi Neḥemiah? Not to amalgamate the letters! If it is so, הַמִּין הָאָרֶץ? In the opinion of Rebbi Neḥemiah, “He Who created the fruit of the vine”; in the opinion of the rabbis “Who creates the fruit of the vine.”

Neḥemiah from Emmaus served Rebbi Aqiba for 20 years and he taught him “את and גם mean additions, אך and רק mean exclusions.” He asked him: What means that which is written (Deut. 6:13) “את the Eternal, your God, you must fear.” He said to him, Him and His Torah.

Neḥemiah from Shiḥin met a Jerusalemite who said to him, acquire merit by giving me that chicken. He said to him, here is its value, go buy red meat; he ate and died. He said, come and eulogize him whom Neḥemiah killed.

Neḥemiah from Shiḥin met a Jerusalemite who said to him, acquire merit by giving me that chicken. He said to him, here is its value, go buy red meat; he ate and died. He said, come and eulogize him whom Neḥemiah killed.

Rebbi Abun bar Ḥiyya asked before Rebbi La: Why demay and not also what is certain, why a little bit, maybe the greater part? Did we not state: One does not bring the heave from the threshing floor to town, nor from the prairie to cultivated land, except in a place where [an animal] would drag it away; in that case he brings it and takes money from the tribe. He said to him, is it not a commandment to return a find? Rebbi Yose said, it is a commandment to return a find in small matters; it is not a commandment to return in large matters, except if it is certain; it is not a commandment to return demay since we have stated: “one may destroy a small part of it on the road”. So far, if he had no money in hand. If he had money in hand? Rebbi Neḥumai, the son of Rebbi Ḥiyya bar Abba, said, my father had money in a double sack and he did not redeem. It turns out that Rebbi Ḥiyya bar Abba holds with Rebbi Zeïra and Rebbi Aḥa with Rebbi Immi.

One statement supports this and a second statement supports Rebbi Eleazar. “The trader’s produce everywhere is demay. When is that? If most of his supply is from Jews. But if he buys from Gentiles, it is certain.” A statement supports Rebbi Joḥanan: “Rebbi Neḥemiah stated: “Whether from a Gentile, a Jewish Samaritan, or an am haareẓ seller, if at times he buys from the Gentile, at times from the Jew, it is demay.”

The colleagues in the name of Rebbi Joḥanan: Because of the children lest they should eat ṭevel. Rebbi La in the name of Rebbi Joḥanan, in retail, because the seller takes the large margin, the seller separates. In wholesale, because the buyer will take the large margin, the buyer separates. One statement supports one and another statement supports the other. A statement supports the colleagues: “Rebbi Neḥemiah said, that which is connected to a retail outlet is like retail, connected to a wholesale outlet it is wholesale.” A statement supports Rebbi La. It was stated: “Rebbi Ismael ben Rebbi Joḥanan ben Beroqa said, if he measured with a retail measure, he is obligated. Even if he did measure only one seah and a quarter qab, he must tithe the quarter qab.” Rebbi Zeïra said, computation of gain is between them. If he measured for him the seah at the rate of quarter qabs, since the seller takes the large margin, the seller separates. If he measures the quarter qab at the rate of seahs, since the buyer will take the large margin, the buyer separates.

“Egyptian gourd.” Our Mishnah does not follow Rebbi Neḥemiah. In the name of Rebbi Neḥemiah: Aramean gourd is Egyptian gourd; it is kilaim with Greek gourd, kilaim with ash-gourd.

“Egyptian gourd.” Our Mishnah does not follow Rebbi Neḥemiah. In the name of Rebbi Neḥemiah: Aramean gourd is Egyptian gourd; it is kilaim with Greek gourd, kilaim with ash-gourd.

HALAKHAH: Rebbi Crispus in the name of Rebbi Joḥanan, Ḥananiah ben Gamliel: The Mishnah refers to the prohibition of the two terms. It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” Does this not refer to the prohibition of the two terms, so here also about the prohibition of the two terms. Rebbi Shammai inquired: If this is about the prohibition of the two terms, did we state that one is permitted to plough but forbidden to build? So it must refer to the permission of the two terms. If it refers to the permission of the two terms, we have stated: “But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.” Rebbi Mana said, is Rebbi Shammai correct? In the first case, one is permitted to plough because that prepares for the year after the Sabbatical. It is forbidden to build since that prepares for the Sabbatical. The Mishnah does not say so, “but he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.”

It was stated: “Rabban Simeon ben Gamliel says, a tree that buds before the fifteenth of Ševaṭ is tithed for the past [year]; after the fifteenth of Ševaṭ it is tithed for the coming [year].” It was stated: “Rebbi Neḥemiah said, when has this been said? For a tree producing two threshing floors a year. But trees making only one threshing floor per year, such as olive trees, date palms and carob trees, even if they budded before this day, belong to the future.” Rebbi Joḥanan said, people use to follow Rebbi Neḥemiah for carobs. Rebbi Simeon objected before Rebbi Joḥanan: Did we not state that “the Sabbatical of white figs is the second year since they produce after three years”? According to you, those ripened in the Sabbatical year should be Sabbatical! He accepted that. Rebbi Abun bar Cahana said, I wonder how Rebbi Simeon ben Laqish could bring this objection before Rebbi Joḥanan and he accepted it. Could he not object: I am speaking about carobs and you about white figs, I am speaking about custom and you about practice, I am speaking about Rebbi Neḥemiah and you about the rabbis! It follows that the rules are equal for carobs and white figs, custom and practice, Rebbi Neḥemiah and the rabbis.

It was stated: “Rabban Simeon ben Gamliel says, a tree that buds before the fifteenth of Ševaṭ is tithed for the past [year]; after the fifteenth of Ševaṭ it is tithed for the coming [year].” It was stated: “Rebbi Neḥemiah said, when has this been said? For a tree producing two threshing floors a year. But trees making only one threshing floor per year, such as olive trees, date palms and carob trees, even if they budded before this day, belong to the future.” Rebbi Joḥanan said, people use to follow Rebbi Neḥemiah for carobs. Rebbi Simeon objected before Rebbi Joḥanan: Did we not state that “the Sabbatical of white figs is the second year since they produce after three years”? According to you, those ripened in the Sabbatical year should be Sabbatical! He accepted that. Rebbi Abun bar Cahana said, I wonder how Rebbi Simeon ben Laqish could bring this objection before Rebbi Joḥanan and he accepted it. Could he not object: I am speaking about carobs and you about white figs, I am speaking about custom and you about practice, I am speaking about Rebbi Neḥemiah and you about the rabbis! It follows that the rules are equal for carobs and white figs, custom and practice, Rebbi Neḥemiah and the rabbis.

It was stated: “Rabban Simeon ben Gamliel says, a tree that buds before the fifteenth of Ševaṭ is tithed for the past [year]; after the fifteenth of Ševaṭ it is tithed for the coming [year].” It was stated: “Rebbi Neḥemiah said, when has this been said? For a tree producing two threshing floors a year. But trees making only one threshing floor per year, such as olive trees, date palms and carob trees, even if they budded before this day, belong to the future.” Rebbi Joḥanan said, people use to follow Rebbi Neḥemiah for carobs. Rebbi Simeon objected before Rebbi Joḥanan: Did we not state that “the Sabbatical of white figs is the second year since they produce after three years”? According to you, those ripened in the Sabbatical year should be Sabbatical! He accepted that. Rebbi Abun bar Cahana said, I wonder how Rebbi Simeon ben Laqish could bring this objection before Rebbi Joḥanan and he accepted it. Could he not object: I am speaking about carobs and you about white figs, I am speaking about custom and you about practice, I am speaking about Rebbi Neḥemiah and you about the rabbis! It follows that the rules are equal for carobs and white figs, custom and practice, Rebbi Neḥemiah and the rabbis.

It was stated: “Rabban Simeon ben Gamliel says, a tree that buds before the fifteenth of Ševaṭ is tithed for the past [year]; after the fifteenth of Ševaṭ it is tithed for the coming [year].” It was stated: “Rebbi Neḥemiah said, when has this been said? For a tree producing two threshing floors a year. But trees making only one threshing floor per year, such as olive trees, date palms and carob trees, even if they budded before this day, belong to the future.” Rebbi Joḥanan said, people use to follow Rebbi Neḥemiah for carobs. Rebbi Simeon objected before Rebbi Joḥanan: Did we not state that “the Sabbatical of white figs is the second year since they produce after three years”? According to you, those ripened in the Sabbatical year should be Sabbatical! He accepted that. Rebbi Abun bar Cahana said, I wonder how Rebbi Simeon ben Laqish could bring this objection before Rebbi Joḥanan and he accepted it. Could he not object: I am speaking about carobs and you about white figs, I am speaking about custom and you about practice, I am speaking about Rebbi Neḥemiah and you about the rabbis! It follows that the rules are equal for carobs and white figs, custom and practice, Rebbi Neḥemiah and the rabbis.

“If somebody bought from the baker a loaf in the value of a dupondius[and says], when I collect vegetables from the field I shall bring to you, that is permitted.” It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? About one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

“If somebody bought from the baker a loaf in the value of a dupondius[and says], when I collect vegetables from the field I shall bring to you, that is permitted.” It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? About one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

Rebbi Joḥanan taught those of [the House of] Rebbi Yannai to grind in a mill following Rebbi Simeon, and to work with a roller, following the rabbis. Rebbi Joḥanan taught those of the House of Rebbi Yannai not to take the rent of their oil presses in wine but in money; he taught them following Rebbi Jehudah and Rebbi Neḥemiah.

It was stated: “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are Sabbatical.” Rebbi Zeïra said, this baraita deals with permitted produce. What is the meaning of “the wages are Sabbatical”? That they may take their wages in the form of Sabbatical produce. Then it must be that, when Rebbi Joḥanan taught those of [the House of] Rebbi Yannai not to take the wages of their oil presses in wine but in money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah. Rebbi Hila: the baraita deals with those who carry forbidden produce. What is the meaning of “the wages are Sabbatical”? As Rebbi Abbahu, Rebbi Joḥanan said, they fined him with wine of libations; here also, they fined him.

MISHNAH: He who preserves three kinds in one barrel, Rebbi Eliezer says one eats because of the first kind, but Rebbi Joshua says, even because of the last. Rabban Gamliel says, anything whose kind has disappeared from the fields must be removed from the house. Rebbi Simeon says, all vegetables are one kind for removal; one eats purslain until there are no more sindiot in the Bet Neṭofa valley.

Heave of the tithe is taken from pure produce for pure, from impure for impure, from pure for impure, but not from impure for pure. Rebbi Neḥemiah says, just as it may not be taken from impure for pure, so it may not be taken from impure for impure. Rebbi Neḥemiah agrees in the case of demay. That is, if he has from the same kind. If he does not have anything from the same kind, let us hear from the following: Rebbi Ḥanina Eyntanaya went with Rebbi Zeïra to Ḥammat Gader. He bought him a roll and wanted to put it in order from one day to the next. He said to him: We do not have to worry about a single opinion! Can you say that he had from the same kind?

Heave of the tithe is taken from pure produce for pure, from impure for impure, from pure for impure, but not from impure for pure. Rebbi Neḥemiah says, just as it may not be taken from impure for pure, so it may not be taken from impure for impure. Rebbi Neḥemiah agrees in the case of demay. That is, if he has from the same kind. If he does not have anything from the same kind, let us hear from the following: Rebbi Ḥanina Eyntanaya went with Rebbi Zeïra to Ḥammat Gader. He bought him a roll and wanted to put it in order from one day to the next. He said to him: We do not have to worry about a single opinion! Can you say that he had from the same kind?

There, we have stated: “The only difference between the Sabbath and the Day of Atonement is that intentional infraction of the former is punished by the hands of man, but intentional infraction of the latter is punished by extirpation.” Therefore, for payment both follow the same rules. The Mishnah is by Rebbi Neḥoniah ben Haqanah since they stated: “Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment.” What is between them? Rebbi Aḥa in the name of Rebbi Avina said, a menstruating girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started, so the Day of Atonement does not become permitted after its prohibition started. However, this one will become permitted after her prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to Sabbath and the day of Atonement; extirpation applies also to this one, he does not have to pay.

There, we have stated: “The only difference between the Sabbath and the Day of Atonement is that intentional infraction of the former is punished by the hands of man, but intentional infraction of the latter is punished by extirpation.” Therefore, for payment both follow the same rules. The Mishnah is by Rebbi Neḥoniah ben Haqanah since they stated: “Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment.” What is between them? Rebbi Aḥa in the name of Rebbi Avina said, a menstruating girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started, so the Day of Atonement does not become permitted after its prohibition started. However, this one will become permitted after her prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to Sabbath and the day of Atonement; extirpation applies also to this one, he does not have to pay.

There, we have stated: “The only difference between the Sabbath and the Day of Atonement is that intentional infraction of the former is punished by the hands of man, but intentional infraction of the latter is punished by extirpation.” Therefore, for payment both follow the same rules. The Mishnah is by Rebbi Neḥoniah ben Haqanah since they stated: “Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment.” What is between them? Rebbi Aḥa in the name of Rebbi Avina said, a menstruating girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started, so the Day of Atonement does not become permitted after its prohibition started. However, this one will become permitted after her prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to Sabbath and the day of Atonement; extirpation applies also to this one, he does not have to pay.

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

Rebbi Jacob bar Aḥa, Rebbi Ammi, Rebbi Eleazar: If he was entering and leaving it is permitted. The barrel of Bar Neṭoza became uncovered. He went and asked Rebbi Abba bar Mamai, who told him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Ammi, Rebbi Eleazar: If he was sleeping it is permitted. Rebbi Ḥanina and Rebbi Joshua ben Levi, one said, if he was sleeping it is permitted; the other said, it is forbidden. We do not know who said what. It is reasonable [to infer that] Rebbi Ḥanina said, if he was sleeping it is permitted, since Rebbi Eleazar everywhere relies on Rebbi Ḥanina.

It was stated: “With water that was left uncovered one should not scrub his house; one should not pour it into the public domain, or give it to drink to a Gentile, neither should one use it to water another person’s animals but one may use it to water his own animals. With water that was left uncovered one should not knead clay, or wash clothes, or soak pots, glasses, and food baskets, and certainly not wash his face, hands, and feet. Others say, they forbade only the place of a scratch. His face is always like a scratch. The tips of his fingers and toes are always like a scratch. With water that was left uncovered one should not knead dough. Rebbi Neḥemiah said, baking is permitted because snake poison is destroyed by fire.” Rebbi Simon in the name of Rebbi Joshua ben Levi: That is, if it does not collapse, but if it collapsed it is forbidden.

“ The wine filter, Rebbi Neḥemiah says, if it is blocked on top even though it is open below. Rebbi Jehudah says, if it was covered below even if the top is uncovered it is permitted since snake poison is like netting and remains on top.” Rebbi Eliezer says, if he did not stir it. But if he did stir, it is forbidden.

It was stated: “ Water on the ground forty seah. Rebbi Neḥemiah says, that a Šiḥin amphora can be filled from it. Wine both in vessels and on the ground in any quantity. Wine is not under the rules of uncovering as long as it is fermenting. How long does it ferment? Three days. It happened that a snake was found near a wine vat; the case came before Rebbi Jehudah and he permitted it. A source is not under the rules of uncovering as long as it is running. Rebbi Ismael the son of Rebbi Joḥanan ben Nuri said, it happened that Rebbi Joḥanan ben Beroqa went down to my father Rebbi Joḥanan ben Nuri to Bet Serii; he showed him a pool that contained only three log of water, into which rain water was dripping. He bowed down and drank, saying this is an example of what is not under the rules of uncovering.”

The boys of Rebbi Jehudah Neśia hit Diodes the swine-herd. He became king and descended to Paneas. He sent letters to the rabbis that they should be at his place immediately after the end of the Sabbath. He said to his courier, do not deliver the letters before the evening, near sundown. The courier came to them in he evening, near sundown. Rebbi Jehudah Neśia and Rebbi Samuel bar Naḥman had gone to bathe in the public baths of Tiberias. An אנגיטרוס came to them; Rebbi Jehudah Neśia wanted to scold him. Rebbi Samuel bar Naḥman said, let him; he appears for wonders. He said to them, how are the rabbis? They told him about their problem. He said to them, go and bathe; your Creator will perform a miracle for you at Sabbath’s end. He carried them and brought them up. They said to him, the rabbis are outside. There was that bathhouse, he let it be heated for seven days and seven nights. He went out and cooled it before them. They went in and then appeared before him. He said to them: Because your Creator performs miracles for you, you insult the majesty! They said, we insulted Diocles the swine-herd; we do not insult Diocletianus the king. Even so, one should never vex a little Roman or a little Gueber.

The boys of Rebbi Jehudah Neśia hit Diodes the swine-herd. He became king and descended to Paneas. He sent letters to the rabbis that they should be at his place immediately after the end of the Sabbath. He said to his courier, do not deliver the letters before the evening, near sundown. The courier came to them in he evening, near sundown. Rebbi Jehudah Neśia and Rebbi Samuel bar Naḥman had gone to bathe in the public baths of Tiberias. An אנגיטרוס came to them; Rebbi Jehudah Neśia wanted to scold him. Rebbi Samuel bar Naḥman said, let him; he appears for wonders. He said to them, how are the rabbis? They told him about their problem. He said to them, go and bathe; your Creator will perform a miracle for you at Sabbath’s end. He carried them and brought them up. They said to him, the rabbis are outside. There was that bathhouse, he let it be heated for seven days and seven nights. He went out and cooled it before them. They went in and then appeared before him. He said to them: Because your Creator performs miracles for you, you insult the majesty! They said, we insulted Diocles the swine-herd; we do not insult Diocletianus the king. Even so, one should never vex a little Roman or a little Gueber.

The boys of Rebbi Jehudah Neśia hit Diodes the swine-herd. He became king and descended to Paneas. He sent letters to the rabbis that they should be at his place immediately after the end of the Sabbath. He said to his courier, do not deliver the letters before the evening, near sundown. The courier came to them in he evening, near sundown. Rebbi Jehudah Neśia and Rebbi Samuel bar Naḥman had gone to bathe in the public baths of Tiberias. An אנגיטרוס came to them; Rebbi Jehudah Neśia wanted to scold him. Rebbi Samuel bar Naḥman said, let him; he appears for wonders. He said to them, how are the rabbis? They told him about their problem. He said to them, go and bathe; your Creator will perform a miracle for you at Sabbath’s end. He carried them and brought them up. They said to him, the rabbis are outside. There was that bathhouse, he let it be heated for seven days and seven nights. He went out and cooled it before them. They went in and then appeared before him. He said to them: Because your Creator performs miracles for you, you insult the majesty! They said, we insulted Diocles the swine-herd; we do not insult Diocletianus the king. Even so, one should never vex a little Roman or a little Gueber.

Ada the nurse asked Rebbi Ammi: Since I am dipping wicks at a sick person’s? He said to him, it becomes insignificant in the wick. Rebbi Jehudah ben Pazi instructed those of Bar Neḥemiah in this way. Rebbi Immi took a wick, Rebbi Ila did not take a wick. Did Rebbi Ila not agree with Rebbi Immi? Rebbi Ila thought because of robbery; in addition, the nurse will spoil the consecrated food.

That means that the house creates ṭevel for its owner but not for others. Rebbi Eleazar said, Rebbi Jehudah and Rebbi Neḥemiah said the same thing as we have stated: “Rebbi Neḥemiah says, every [courtyard] in which a person is not ashamed to eat obligates.” Rebbi Yose said, we thought that Rebbi Neḥemiah and the other rabbis disagree about a courtyard in which he would be ashamed to eat anywhere. That means, not one in which he would be ashamed at some place but not at another. Since Rebbi Eleazar said Rebbi Jehudah and Rebbi Neḥemiah said the same thing, this implies that a place where he would be ashamed is free and one where he would not be ashamed is obligated.

That means that the house creates ṭevel for its owner but not for others. Rebbi Eleazar said, Rebbi Jehudah and Rebbi Neḥemiah said the same thing as we have stated: “Rebbi Neḥemiah says, every [courtyard] in which a person is not ashamed to eat obligates.” Rebbi Yose said, we thought that Rebbi Neḥemiah and the other rabbis disagree about a courtyard in which he would be ashamed to eat anywhere. That means, not one in which he would be ashamed at some place but not at another. Since Rebbi Eleazar said Rebbi Jehudah and Rebbi Neḥemiah said the same thing, this implies that a place where he would be ashamed is free and one where he would not be ashamed is obligated.

That means that the house creates ṭevel for its owner but not for others. Rebbi Eleazar said, Rebbi Jehudah and Rebbi Neḥemiah said the same thing as we have stated: “Rebbi Neḥemiah says, every [courtyard] in which a person is not ashamed to eat obligates.” Rebbi Yose said, we thought that Rebbi Neḥemiah and the other rabbis disagree about a courtyard in which he would be ashamed to eat anywhere. That means, not one in which he would be ashamed at some place but not at another. Since Rebbi Eleazar said Rebbi Jehudah and Rebbi Neḥemiah said the same thing, this implies that a place where he would be ashamed is free and one where he would not be ashamed is obligated.

That means that the house creates ṭevel for its owner but not for others. Rebbi Eleazar said, Rebbi Jehudah and Rebbi Neḥemiah said the same thing as we have stated: “Rebbi Neḥemiah says, every [courtyard] in which a person is not ashamed to eat obligates.” Rebbi Yose said, we thought that Rebbi Neḥemiah and the other rabbis disagree about a courtyard in which he would be ashamed to eat anywhere. That means, not one in which he would be ashamed at some place but not at another. Since Rebbi Eleazar said Rebbi Jehudah and Rebbi Neḥemiah said the same thing, this implies that a place where he would be ashamed is free and one where he would not be ashamed is obligated.

MISHNAH: Which courtyard is obligated for tithes? Rebbi Ismael says, a Tyrian courtyard in which vessels are guarded. Rebbi Aqiba says, one where one person opens and another one locks it, is free. Rebbi Neḥemiah says, [a courtyard] where one is not ashamed to eat is obligated. Rebbi Yose says, one into which anybody may enter and nobody asks, what are you doing here, is free. Rebbi Jehudah says, if one courtyard is inside another, the inner one is obligated, the outer one is free. Roofs are exempt even if they are in an obligated courtyard. A porter’s lodge, a covered walkway, and a gallery are like the courtyard: obligated if the latter is obligated and free if the latter is free. Sheds, watchtowers, and summer shelters are free. Genezareth huts even though they contain a hand mill or chickens are free. Potter’s huts, the inner one is obligated, the outer one free. Rebbi Yose says, any which is not a dwelling in summer and winter is free. A holiday hut on the holiday Rebbi Jehudah obligates but the Sages free.

It was stated in the name of Rebbi Neḥemiah: “A courtyard which regularly is being weeded is like a vegetable garden.” Rebbi Simlai said, practice follws Rebbi Neḥemiah. It was stated: If most of it was sown it is obligated, if planted it is free. Rav Ḥisda said, only if he planted to embellish the courtyard. This infers from that and that infers from this. This infers from that, if most of it was sown, it is obligated if it is weeded. That infers from this, if it was weeded it is acceptable only if most of it was weeded.

It was stated in the name of Rebbi Neḥemiah: “A courtyard which regularly is being weeded is like a vegetable garden.” Rebbi Simlai said, practice follws Rebbi Neḥemiah. It was stated: If most of it was sown it is obligated, if planted it is free. Rav Ḥisda said, only if he planted to embellish the courtyard. This infers from that and that infers from this. This infers from that, if most of it was sown, it is obligated if it is weeded. That infers from this, if it was weeded it is acceptable only if most of it was weeded.

It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? If about him who says, here you have it, give me [payment], everybody agrees that it is forbidden. If he says, give me and I shall give you, everybody agrees that it is permitted. But it is about one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? If about him who says, here you have it, give me [payment], everybody agrees that it is forbidden. If he says, give me and I shall give you, everybody agrees that it is permitted. But it is about one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to use anything from in it into the house or from the house into it? But we are dealing when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six [hand-breadths]. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. We do not know who learned it from the Ark and who learned in from the wagons. It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Zeˋira asked, from where that the Wagons were ten [hand-breadths] high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to use anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

Ada the nurse asked Rebbi Immi: Since I am dipping wicks at a sick person’s? He said to him, it becomes insignificant in the wick. Rebbi Jehudah ben Pazi instructed those of Bar Neḥemiah in this way. Rebbi Immi took a wick, Rebbi Ila did not take a wick. Did Rebbi Ila not agree with Rebbi Immi? Rebbi Ila thought because of robbery because the nurse will spoil the consecrated food.

Rebbi Aḥa in the name of Rebbi Abba bar Rav Naḥman, it is Rebbi Neḥemiah’s, as we have stated there: “A metal ring with a coral seal is impure; a coral ring with a metal seal is pure.” It was stated about this: “Rebbi Neḥemiah switches. And so did Rebbi Neḥemiah say, for a ring after its seal, for a ladder after its steps, for a קוֹלָב after what fixes it, for a (lock) [yoke] after its strips.” Rebbi Ila said, explain it according to everybody if she took it out in order to seal with it. Rebbi Samuel in the name of Rebbi Zeˋira: if it was made for dual purpose, if she brought it out in order to seal one is liable, if she brought it out as jewelry one is not liable even for the seal for also the seal becomes an accessory of jewelry.

Rebbi Aḥa in the name of Rebbi Abba bar Rav Naḥman, it is Rebbi Neḥemiah’s, as we have stated there: “A metal ring with a coral seal is impure; a coral ring with a metal seal is pure.” It was stated about this: “Rebbi Neḥemiah switches. And so did Rebbi Neḥemiah say, for a ring after its seal, for a ladder after its steps, for a קוֹלָב after what fixes it, for a (lock) [yoke] after its strips.” Rebbi Ila said, explain it according to everybody if she took it out in order to seal with it. Rebbi Samuel in the name of Rebbi Zeˋira: if it was made for dual purpose, if she brought it out in order to seal one is liable, if she brought it out as jewelry one is not liable even for the seal for also the seal becomes an accessory of jewelry.

Rebbi Aḥa in the name of Rebbi Abba bar Rav Naḥman, it is Rebbi Neḥemiah’s, as we have stated there: “A metal ring with a coral seal is impure; a coral ring with a metal seal is pure.” It was stated about this: “Rebbi Neḥemiah switches. And so did Rebbi Neḥemiah say, for a ring after its seal, for a ladder after its steps, for a קוֹלָב after what fixes it, for a (lock) [yoke] after its strips.” Rebbi Ila said, explain it according to everybody if she took it out in order to seal with it. Rebbi Samuel in the name of Rebbi Zeˋira: if it was made for dual purpose, if she brought it out in order to seal one is liable, if she brought it out as jewelry one is not liable even for the seal for also the seal becomes an accessory of jewelry.

It only said, “if they brought him back.” Therefore, if he returned by himself, he is forbidden. Rebbi Aḥa said, this is Rebbi Neḥemiah’s. As it was stated: “Produce which came into the public domain and returned, if in error it may be eaten, if intentional it may not be eaten. Rebbi Neḥemiah says, whether in error or intentional it may not be eaten unless it was returned in error.” Rebbi Neḥemiah parallels Rebbi Meïr, as it was stated: “If somebody tithed or cooked on the Sabbath, if in error it may be eaten, if intentional it may not be eaten, the words of Rebbi Meïr.”

It only said, “if they brought him back.” Therefore, if he returned by himself, he is forbidden. Rebbi Aḥa said, this is Rebbi Neḥemiah’s. As it was stated: “Produce which came into the public domain and returned, if in error it may be eaten, if intentional it may not be eaten. Rebbi Neḥemiah says, whether in error or intentional it may not be eaten unless it was returned in error.” Rebbi Neḥemiah parallels Rebbi Meïr, as it was stated: “If somebody tithed or cooked on the Sabbath, if in error it may be eaten, if intentional it may not be eaten, the words of Rebbi Meïr.”

It only said, “if they brought him back.” Therefore, if he returned by himself, he is forbidden. Rebbi Aḥa said, this is Rebbi Neḥemiah’s. As it was stated: “Produce which came into the public domain and returned, if in error it may be eaten, if intentional it may not be eaten. Rebbi Neḥemiah says, whether in error or intentional it may not be eaten unless it was returned in error.” Rebbi Neḥemiah parallels Rebbi Meïr, as it was stated: “If somebody tithed or cooked on the Sabbath, if in error it may be eaten, if intentional it may not be eaten, the words of Rebbi Meïr.”

“It is an obligation to confess on the eve of the Day of Atonement when it gets dark, before he immerses himself in eating and drinking. Even though he confessed in the evening, he has to confess in the morning; though he confessed in the morning, he has to confess at musaf; though he confessed at musaf, he has to confess in the afternoon; though he confessed in the afternoon, he has to confess at neˋilah, for the entire day is qualified for confession.” How does he confess? Rebbi Berekhiah in the name of Rebbi Abba bar Binah: My Master, I sinned and did evil, and I was involved in bad thoughts, and acting in aberrant ways. But as I acted I shall not act. May it please You, Eternal, my God, [that You will atone for all my crimes], forgive me for all my sins, and pardon (and forgive) all my transgressions.

“Rebbi Jehudah said:, testified” etc. Rebbi Berekhiah said, the reason of Rabban Joḥanan ben Zakkai is, this they shall give, twelve tribes shall give. Rebbi Tabi in the name of Rav Hamnuna: So answer the Sages to Rebbi Jehudah. A private purification sacrifice is let to die; a public purification sacrifice is not left to die. A private flour offering is brought totally, but no public flour offering is brought totally. This is difficult, how can one argue with a person about something with which he does not agree? “For no public purification sacrifice is left to die; Rebbi Jehudah says, it shall be left to die.” And he objects to them, are these not private flour offerings? They answer him, from the moment when it is delivered to the public, it is treated as a public offering. It is written, everybody being counted, Rebbi Jehudah and Rebbi Neḥemiah. One said, everyone who crossed the Sea shall give, the other one said, everyone being counted shall give. He who said, everyone who crossed the Sea shall give, supports Rabban Joḥanan ben Zakkai; he who said, everyone being counted shall give, supports Ben Kovri.

It is written: This they shall give, everybody who violated the Commandments. Rebbi Jehudah and Rebbi Neḥemiah. One said, because they sinned in the middle of the day they shall give half a sheqel; but the other said, because they sinned in the sixth hour they shall give half a sheqel; which is worth six grams. Rebbi Joshua the son of Rebbi Neḥemiah in the name of Rebbi Joḥanan ben Zakkai: Because they transgressed the Ten Commandments, each of them shall give ten gerah. Rebbi Berekhiah, Rebbi Levi in the name of Rebbi Simeon ben Laqish: Because they sold Rachel’s firstborn for twenty pieces of silver; each of them shall redeem his firstborn with twenty pieces of silver. Rebbi Phineas in the name of Rebbi Levi: Because they sold Rachel’s firstborn for twenty pieces of silver and each of them received a minted coin, each of them shall give a minted coin as his sheqel.

It is written: This they shall give, everybody who violated the Commandments. Rebbi Jehudah and Rebbi Neḥemiah. One said, because they sinned in the middle of the day they shall give half a sheqel; but the other said, because they sinned in the sixth hour they shall give half a sheqel; which is worth six grams. Rebbi Joshua the son of Rebbi Neḥemiah in the name of Rebbi Joḥanan ben Zakkai: Because they transgressed the Ten Commandments, each of them shall give ten gerah. Rebbi Berekhiah, Rebbi Levi in the name of Rebbi Simeon ben Laqish: Because they sold Rachel’s firstborn for twenty pieces of silver; each of them shall redeem his firstborn with twenty pieces of silver. Rebbi Phineas in the name of Rebbi Levi: Because they sold Rachel’s firstborn for twenty pieces of silver and each of them received a minted coin, each of them shall give a minted coin as his sheqel.

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to move anything from in it into the house or from the house into it? But we are dealing with the case when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six {hand-breadths}. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. [We do not know who learned it from the Ark and who learned in from the wagons.] It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, [the ark was nine and] the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Ze`ira asked, from where that the Wagons were ten {hand-breadths} high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to move anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

HALAKHAH: [“The House of Shammai say that one may not take the pestle to cut meat on it, but the House of Hillel permit.”] Therefore, not to cut meat on it is forbidden. This is what Rebbi (Abba,) Ḥinena bar Shelemiah in the name of Rav said: The Sages agree with Rebbi Neḥemiah about the press, the plank, and the mace; the press with which he presses, the plank on which one beats them, the mace with which he smashes them.

From where Ne`ilah? Rebbi [Levi] said: Even if you prolong your prayers I shall not hear. From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi: In all excitement there is something superfluous; and the word of the lips is but for deficit. Hannah, because she prayed too long, reduced the years of Samuel because she said, he shall dwell there forever but “forever” for a Levite is only 50 years, as it is written: at age fifty he should return from the worshipping hosts. But in fact it was 52. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? One for private, the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Joḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr: when she prayed very long; it follows that everyone who extends his prayers will be answered.

Until when is Ne`ilah? The rabbis of Caesarea say: Rav and Rebbi Joḥanan disagree. Rav said, when the gates of Heaven are locked. Rebbi Joḥanan: when the gates of the Temple are locked. Rebbi Yudan Antordaya said, the Mishnah supports Rebbi Joḥanan: “On three occasions do the Cohanim lift their hands four times in one day, mornings, Musaph, Minḥah, and at the locking of the gates.” May you say that the gates of heaven are locked while it is still daytime?

May Ne`ilah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Ne`ilah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult; they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Ne`ilah does not free one from evening prayers. Rebbi Simon in the name of Rebbi <joshua ben> Levi: Ne`ilah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this? “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Ne`ilah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Ne`ilah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult; they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Ne`ilah does not free one from evening prayers. Rebbi Simon in the name of Rebbi <joshua ben> Levi: Ne`ilah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this? “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Ne`ilah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Ne`ilah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult; they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Ne`ilah does not free one from evening prayers. Rebbi Simon in the name of Rebbi <joshua ben> Levi: Ne`ilah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this? “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Ne`ilah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Ne`ilah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult; they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Ne`ilah does not free one from evening prayers. Rebbi Simon in the name of Rebbi <joshua ben> Levi: Ne`ilah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this? “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If the Day of Atonement happens to be on the Sabbath, one mentions Sabbath in Ne`ilah even though there is no Ne`ilah for Sabbath. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaf even though there is no Musaf for Ḥanukkah. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Ne`ilah even though there is no Ne`ilah for the New Moon. When the New Moon falls on a fast-day, how does one mention the New Moon? Rebbi Ze`ira said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Abuna said, one says it as the fourth benediction. Rebbi Abba said, since we find everywhere that one says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rebbi Abba.

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If the Day of Atonement happens to be on the Sabbath, one mentions Sabbath in Ne`ilah even though there is no Ne`ilah for Sabbath. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaf even though there is no Musaf for Ḥanukkah. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Ne`ilah even though there is no Ne`ilah for the New Moon. When the New Moon falls on a fast-day, how does one mention the New Moon? Rebbi Ze`ira said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Abuna said, one says it as the fourth benediction. Rebbi Abba said, since we find everywhere that one says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rebbi Abba.

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If the Day of Atonement happens to be on the Sabbath, one mentions Sabbath in Ne`ilah even though there is no Ne`ilah for Sabbath. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaf even though there is no Musaf for Ḥanukkah. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Ne`ilah even though there is no Ne`ilah for the New Moon. When the New Moon falls on a fast-day, how does one mention the New Moon? Rebbi Ze`ira said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Abuna said, one says it as the fourth benediction. Rebbi Abba said, since we find everywhere that one says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rebbi Abba.

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If the Day of Atonement happens to be on the Sabbath, one mentions Sabbath in Ne`ilah even though there is no Ne`ilah for Sabbath. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaf even though there is no Musaf for Ḥanukkah. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Ne`ilah even though there is no Ne`ilah for the New Moon. When the New Moon falls on a fast-day, how does one mention the New Moon? Rebbi Ze`ira said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Abuna said, one says it as the fourth benediction. Rebbi Abba said, since we find everywhere that one says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rebbi Abba.

Rebbi Jacob bar Abba said: There, they did state, what is the status of evening prayer? Rabban Gamliel said, it is obligatory. Rebbi Joshua said, it is voluntary. Rebbi Ḥanina said, this difference parallels the other difference: He who holds that evening prayer is obligatory, holds that Ne`ilah does not free one from evening prayers. He who holds that it is voluntary, holds that Ne`ilah frees one from evening prayers.

Rebbi Jacob bar Abba said: There, they did state, what is the status of evening prayer? Rabban Gamliel said, it is obligatory. Rebbi Joshua said, it is voluntary. Rebbi Ḥanina said, this difference parallels the other difference: He who holds that evening prayer is obligatory, holds that Ne`ilah does not free one from evening prayers. He who holds that it is voluntary, holds that Ne`ilah frees one from evening prayers.

Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin from Ahab, Ben Kalba Savua` from Kaleb, Rebbi Yannai from Eli, Men Yehudah from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal, Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor.

MISHNAH: On Sunday one reads, In the Beginning, there shall be a spread. On Monday, there shall be a spread, the waters shall come together. On Tuesday, the waters shall come together, there shall be lights. On Wednesday, there shall be lights, the water shall swarm. On Thursday, the water shall swarm, the earth shall produce. On Friday, the earth shall produce, the heavens and earth and all their hosts were finished. A large paragraph is read by two persons, and a small one by an individual in the morning and for musaf; for afternoon prayers they were assembling and read by heart as one reads the shema`. Friday afternoon they were not assembling because of the honor of Sabbath. On any day of hallel there is no bystanding for morning prayers, on a musaf sacrifice there is no ne`ilah; on an offering of wood there is none for the afternoon prayers, the words of Rebbi Aqiba. Ben Azzai said to him, so was Rebbi Joshua stating: on a musaf sacrifice there is none for the afternoon prayers; on an offering of wood no ne`ilah. Rebbi Aqiba changed to state following Ben Azzai’s words.

MISHNAH: On Sunday one reads, In the Beginning, there shall be a spread. On Monday, there shall be a spread, the waters shall come together. On Tuesday, the waters shall come together, there shall be lights. On Wednesday, there shall be lights, the water shall swarm. On Thursday, the water shall swarm, the earth shall produce. On Friday, the earth shall produce, the heavens and earth and all their hosts were finished. A large paragraph is read by two persons, and a small one by an individual in the morning and for musaf; for afternoon prayers they were assembling and read by heart as one reads the shema`. Friday afternoon they were not assembling because of the honor of Sabbath. On any day of hallel there is no bystanding for morning prayers, on a musaf sacrifice there is no ne`ilah; on an offering of wood there is none for the afternoon prayers, the words of Rebbi Aqiba. Ben Azzai said to him, so was Rebbi Joshua stating: on a musaf sacrifice there is none for the afternoon prayers; on an offering of wood no ne`ilah. Rebbi Aqiba changed to state following Ben Azzai’s words.

HALAKHAH: “The House of Shammai permit the co-wives to the brothers,” etc. Rebbi Simon in the name of Rebbi Yose in the name ofNehorai: The reason of the House of Shammai, “the outside wife of the deceased shall not belong to a strange man,” the “outer one” should not be another man’s. It turns out that the House of Shammai hold like those Samaritans who perform levirate with the betrothed but remove the married, for they explain “outside” as “the outer one.” How do the House of Shammai confirm “when he has no child”? Rebbi Jacob the Southerner said before Rebbi Yose, “when he has no child” from the married one, “the outer one shall not belong outside to a strange man.” He said to him, will not the Samaritans love you that you confirm their interpretations! Rebbi Simeon ben Eleazar stated: I told the learned Samaritans, what did cause you to err? That you did not explain following Rebbi Neḥemiah, since it was stated in the name of Rebbi Neḥemiah: Anything which needs a ל as a prefix but did not get it, we give it a ה at the end, e. g., to the outside חוּצָה, to Se‘ir שְׂעִירָה, to Succoth סוּכּוֹתָה. They objected to Rebbi Neḥemiah, is it not written: “The wicked shall return to the pit לִשְׁאוֹלָה.” Rabba bar Zabda said, to the lowest living space in Sheol.

HALAKHAH: “The House of Shammai permit the co-wives to the brothers,” etc. Rebbi Simon in the name of Rebbi Yose in the name ofNehorai: The reason of the House of Shammai, “the outside wife of the deceased shall not belong to a strange man,” the “outer one” should not be another man’s. It turns out that the House of Shammai hold like those Samaritans who perform levirate with the betrothed but remove the married, for they explain “outside” as “the outer one.” How do the House of Shammai confirm “when he has no child”? Rebbi Jacob the Southerner said before Rebbi Yose, “when he has no child” from the married one, “the outer one shall not belong outside to a strange man.” He said to him, will not the Samaritans love you that you confirm their interpretations! Rebbi Simeon ben Eleazar stated: I told the learned Samaritans, what did cause you to err? That you did not explain following Rebbi Neḥemiah, since it was stated in the name of Rebbi Neḥemiah: Anything which needs a ל as a prefix but did not get it, we give it a ה at the end, e. g., to the outside חוּצָה, to Se‘ir שְׂעִירָה, to Succoth סוּכּוֹתָה. They objected to Rebbi Neḥemiah, is it not written: “The wicked shall return to the pit לִשְׁאוֹלָה.” Rabba bar Zabda said, to the lowest living space in Sheol.

HALAKHAH: “The House of Shammai permit the co-wives to the brothers,” etc. Rebbi Simon in the name of Rebbi Yose in the name ofNehorai: The reason of the House of Shammai, “the outside wife of the deceased shall not belong to a strange man,” the “outer one” should not be another man’s. It turns out that the House of Shammai hold like those Samaritans who perform levirate with the betrothed but remove the married, for they explain “outside” as “the outer one.” How do the House of Shammai confirm “when he has no child”? Rebbi Jacob the Southerner said before Rebbi Yose, “when he has no child” from the married one, “the outer one shall not belong outside to a strange man.” He said to him, will not the Samaritans love you that you confirm their interpretations! Rebbi Simeon ben Eleazar stated: I told the learned Samaritans, what did cause you to err? That you did not explain following Rebbi Neḥemiah, since it was stated in the name of Rebbi Neḥemiah: Anything which needs a ל as a prefix but did not get it, we give it a ה at the end, e. g., to the outside חוּצָה, to Se‘ir שְׂעִירָה, to Succoth סוּכּוֹתָה. They objected to Rebbi Neḥemiah, is it not written: “The wicked shall return to the pit לִשְׁאוֹלָה.” Rabba bar Zabda said, to the lowest living space in Sheol.