neighbor

Every beast loveth his like, and every man loveth his neighbor.

For as a man hath destroyed his enemy; so hast thou lost the love of thy neighbor.

But doubtless one will ask their neighbor, “Who is it who’ll give a name to the one who existed before them, as if offspring didn’t receive a name from those who gave them birth?” First, then, it’s right for us to consider what the name is. It’s the true name, the name from the Father, because it’s the proper name. So he didn’t receive the name on loan, the way others do, according to the form in which each one will be produced. This, then, is the proper name. There’s no one else who gave it to him. But he’s unnameable, indescribable, until the time when he who’s complete spoke of him alone. And it’s he who has the power to speak his name and to see him.

But man his heel; for death is neighbor near

Nor neighbor remove landmarks of a neighbor,

Nor neighbor remove landmarks of a neighbor,

And cruel deeds hate, and thy neighbor love

May not discern his neighbor. And then wars

And every man made unto himself a god, and they robbed and plundered every man his neighbor as well as his relative, and they corrupted the earth, and the earth was filled with violence.

And God said to the seventy angels who stood foremost before him, to those who were near to him, saying, Come let us descend and confuse their tongues, that one man shall not understand the language of his neighbor, and they did so unto them.

And from that day following, they forgot each man his neighbor's tongue, and they could not understand to speak in one tongue, and when the builder took from the hands of his neighbor lime or stone which he did not order, the builder would cast it away and throw it upon his neighbor, that he would die.

And from that day following, they forgot each man his neighbor's tongue, and they could not understand to speak in one tongue, and when the builder took from the hands of his neighbor lime or stone which he did not order, the builder would cast it away and throw it upon his neighbor, that he would die.

And the Lord smote the three divisions that were there, and he punished them according to their works and designs; those who said, We will ascend to heaven and serve our gods, became like apes and elephants; and those who said, We will smite the heaven with arrows, the Lord killed them, one man through the hand of his neighbor; and the third division of those who said, We will ascend to heaven and fight against him, the Lord scattered them throughout the earth.

And in the time of rejoicing they would all rise and lay hold of their neighbor's wives, and some, the virgin daughters of their neighbors, and they enjoyed them, and each man saw his wife and daughter in the hands of his neighbor and did not say a word.

And those that could recognize the silver or gold which they had given him took it back, and at his death they also stripped him of his garments, and they would fight about them, and he that prevailed over his neighbor took them.

And the sons of Jacob, knowing that the Lord had brought a spirit of perverseness amongst those men, and that they fought each man with his neighbor, went forth from among the bands of the people of Bethchorin and went as far as the descent of the castle of Bethchorin, and farther, and they tarried there securely with their young men on that night.

And the people of Bethchorin fought the whole night, one man with his brother, and the other with his neighbor, and they cried out in every direction upon the castle, and their cry was heard at a distance, and the whole earth shook at their voice, for they were powerful above all the people of the earth.

And when the king and princes saw the work which the boy had done, the king and princes were terrified, and one man to his neighbor expressed astonishment.

And on the second day Moses went forth to his brethren, and saw, and behold two men were quarreling, and he said to the wicked one, Why dost thou smite thy neighbor?

And one man said to his neighbor, Surely Moses and Aaron spoke to Pharaoh, saying, We will go a three days' journey in the wilderness and sacrifice to the Lord our God.

Now when these men were come back, and had showed Benhadad how strange an accident had befallen them, and what an appearance and power they had experienced of the God of Israel, he wondered at it, as also at that prophet with whom God was so evidently present; so he determined to make no more secret attempts upon the king of Israel, out of fear of Elisha, but resolved to make open war with them, as supposing he could be too hard for his enemies by the multitude of his army and power. So he made an expedition with a great army against Joram, who, not thinking himself a match for him, shut himself up in Samaria, and depended on the strength of its walls; but Benhadad supposed he should take the city, if not by his engines of war, yet that he should overcome the Samaritans by famine, and the want of necessaries, and brought his army upon them, and besieged the city; and the plenty of necessaries was brought so low with Joram, that from the extremity of want an ass's head was sold in Samaria for fourscore pieces of silver, and the Hebrews bought a sextary of dore's dung, instead of salt, for five pieces of silver. Now Joram was in fear lest somebody should betray the city to the enemy, by reason of the famine, and went every day round the walls and the guards to see whether any such were concealed among them; and by being thus seen, and taking such care, he deprived them of the opportunity of contriving any such thing; and if they had a mind to do it, he, by this means, prevented them: but upon a certain woman's crying out, "Have pity on me, my lord," while he thought that she was about to ask for somewhat to eat, he imprecated God's curse upon her, and said he had neither thrashing-floor nor wine-press, whence he might give her any thing at her petition. Upon which she said she did not desire his aid in any such thing, nor trouble him about food, but desired that he would do her justice as to another woman. And when he bade her say on, and let him know what she desired, she said she had made an agreement with the other woman who was her neighbor and her friend, that because the famine and want was intolerable, they should kill their children, each of them having a son of their own, "and we will live upon them ourselves for two days, the one day upon one son, and the other day upon the other; and," said she, "I have killed my son the first day, and we lived upon my son yesterday; but this other woman will not do the same thing, but hath broken her agreement, and hath hid her son." This story mightily grieved Joram when he heard it; so he rent his garment, and cried out with a loud voice, and conceived great wrath against Elisha the prophet, and set himself eagerly to have him slain, because he did not pray to God to provide them some exit and way of escape out of the miseries with which they were surrounded; and sent one away immediately to cut off his head, who made haste to kill the prophet. But Elisha was not unacquainted with the wrath of the king against him; for as he sat in his house by himself, with none but his disciples about him, he told them that Joram, who was the son of a murderer, had sent one to take away his head; "but," said he, "when he that is commanded to do this comes, take care that you do not let him come in, but press the door against him, and hold him fast there, for the king himself will follow him, and come to me, having altered his mind." Accordingly, they did as they were bidden, when he that was sent by the king to kill Elisha came. But Joram repented of his wrath against the prophet; and for fear he that was commanded to kill him should have done it before he came, he made haste to hinder his slaughter, and to save the prophet: and when he came to him, he accused him that he did not pray to God for their deliverance from the miseries they now lay under, but saw them so sadly destroyed by them. Hereupon Elisha promised, that the very next day, at the very same hour in which the king came to him, they should have great plenty of food, and that two seahs of barley should be sold in the market for a shekel, and a seah of fine flour should be sold for a shekel. This prediction made Joram, and those that were present, very joyful, for they did not scruple believing what the prophet said, on account of the experience they had of the truth of his former predictions; and the expectation of plenty made the want they were in that day, with the uneasiness that accompanied it, appear a light thing to them: but the captain of the third band, who was a friend of the king, and on whose hand the king leaned, said, "Thou talkest of incredible things, O prophet! for as it is impossible for God to pour down torrents of barley, or fine flour, out of heaven, so is it impossible that what thou sayest should come to pass." To which the prophet made this reply," Thou shalt see these things come to pass, but thou shalt not be in the least a partaker of them."

As these men said thus, and called upon Alexander's ghost for commiseration of those already slain, and those in danger of it, all the bystanders brake out into tears. But Aristobulus chiefly made manifest what were his sentiments, and used many reproachful expressions to his mother, [saying,] "Nay, indeed, the case is this, that they have been themselves the authors of their own calamities, who have permitted a woman who, against reason, was mad with ambition, to reign over them, when there were sons in the flower of their age fitter for it." So Alexandra, not knowing what to do with any decency, committed the fortresses to them, all but Hyrcania, and Alexandrium, and Macherus, where her principal treasures were. After a little while also, she sent her son Aristobulus with an army to Damascus against Ptolemy, who was called Menneus, who was such a bad neighbor to the city; but he did nothing considerable there, and so returned home.

Now Phoenicia and Syria encompass about the Galilees, which are two, and called the Upper Galilee and the Lower. They are bounded toward the sun-setting, with the borders of the territory belonging to Ptolemais, and by Carmel; which mountain had formerly belonged to the Galileans, but now belonged to the Tyrians; to which mountain adjoins Gaba, which is called the City of Horsemen, because those horsemen that were dismissed by Herod the king dwelt therein; they are bounded on the south with Samaria and Scythopolis, as far as the river Jordan; on the east with Hippeae and Gadaris, and also with Ganlonitis, and the borders of the kingdom of Agrippa; its northern parts are bounded by Tyre, and the country of the Tyrians. As for that Galilee which is called the Lower, it, extends in length from Tiberias to Zabulon, and of the maritime places Ptolemais is its neighbor; its breadth is from the village called Xaloth, which lies in the great plain, as far as Bersabe, from which beginning also is taken the breadth of the Upper Galilee, as far as the village Baca, which divides the land of the Tyrians from it; its length is also from Meloth to Thella, a village near to Jordan.

Now, on the next night, a surprising disturbance fell upon the Romans; for whereas Titus had given orders for the erection of three towers of fifty cubits high, that by setting men upon them at every bank, he might from thence drive those away who were upon the wall, it so happened that one of these towers fell down about midnight; and as its fall made a very great noise, fear fell upon the army, and they, supposing that the enemy was coming to attack them, ran all to their arms. Whereupon a disturbance and a tumult arose among the legions, and as nobody could tell what had happened, they went on after a disconsolate manner; and seeing no enemy appear, they were afraid one of another, and every one demanded of his neighbor the watchword with great earnestness, as though the Jews had invaded their camp. And now were they like people under a panic fear, till Titus was informed of what had happened, and gave orders that all should be acquainted with it; and then, though with some difficulty, they got clear of the disturbance they had been under.

Let us now put the case, therefore, that we made use of this argument concerning the Grecians, in order to prove that their nation was not ancient, because nothing is said of them in our records: would not they laugh at us all, and probably give the same reasons for our silence that I have now alleged, and would produce their neighbor nations as witnesses to their own antiquity? Now the very same thing will I endeavor to do; for I will bring the Egyptians and the Phoenicians as my principal witnesses, because nobody can complain Of their testimony as false, on account that they are known to have borne the greatest ill-will towards us; I mean this as to the Egyptians in general all of them, while of the Phoenicians it is known the Tyrians have been most of all in the same ill disposition towards us: yet do I confess that I cannot say the same of the Chaldeans, since our first leaders and ancestors were derived from them; and they do make mention of us Jews in their records, on account of the kindred there is between us. Now when I shall have made my assertions good, so far as concerns the others, I will demonstrate that some of the Greek writers have made mention of us Jews also, that those who envy us may not have even this pretense for contradicting what I have said about our nation.

If the point of an angle of a wheat [field] overlaps into a barley [field], it is permitted because it looks like the end of his field. If his [field] is of wheat, and his neighbor’s is of another species, he may sow [next to the border] some of the same species [as that of his neighbor]. If his field was of wheat and that of his neighbor’s was of wheat, he may sow next to him a row of flax, but not a row of any other species. Rabbi Shimon says: it is all the same whether he sows flax or any other species. Rabbi Yose said: even in the middle of one's field it is permitted to check one’s field with a row of flax.

If the point of an angle of a wheat [field] overlaps into a barley [field], it is permitted because it looks like the end of his field. If his [field] is of wheat, and his neighbor’s is of another species, he may sow [next to the border] some of the same species [as that of his neighbor]. If his field was of wheat and that of his neighbor’s was of wheat, he may sow next to him a row of flax, but not a row of any other species. Rabbi Shimon says: it is all the same whether he sows flax or any other species. Rabbi Yose said: even in the middle of one's field it is permitted to check one’s field with a row of flax.

If the point of an angle of a wheat [field] overlaps into a barley [field], it is permitted because it looks like the end of his field. If his [field] is of wheat, and his neighbor’s is of another species, he may sow [next to the border] some of the same species [as that of his neighbor]. If his field was of wheat and that of his neighbor’s was of wheat, he may sow next to him a row of flax, but not a row of any other species. Rabbi Shimon says: it is all the same whether he sows flax or any other species. Rabbi Yose said: even in the middle of one's field it is permitted to check one’s field with a row of flax.

A woman may lend to her neighbor who is suspect of transgressing the laws of the sabbatical year, a sifter, a sieve, a hand-mill, or an oven. But she may not sift or grind with her. The wife of a haver may lend to the wife of an am haaretz a sifter and a sieve and may even sift, grind, or sift flour with her. But once she poured water [over the flour], she may not touch [it] with her, for one may not aid those who commit a transgression. And all these things were only allowed in the interests of peace. They may offer encouragement to Gentiles during the sabbatical year, but not to Jews. In the interests of peace, one may also offer greetings to Gentiles.

And how is [the koy] similar to a behemah (a domesticated beast)? Its fat (helev) is prohibited like the fat of a behemah, but one [who eats it] is not liable for karet. It may not be bought with the money from second tithe to be eaten in Jerusalem. It is subject to [the priest’s share of] the shoulder, the two cheeks and the maw. Rabbi Eliezer exempts it because the burden of proof is upon the one who extracts from his neighbor.

A man may borrow pitchers of wine and pitchers of oil from his neighbor, provided he does not say to him, “lend [them] to me”; And similarly a woman [may borrow] loaves from her neighbor. If he does not trust him he may leave his cloak with him [as a pledge] and squares up with him after Shabbat. Similarly, if the eve of Passover in Jerusalem falls on Shabbat, he may leave his cloak with him [the vendor] and take his paschal lamb and squares up with him after the festival.

A man may borrow pitchers of wine and pitchers of oil from his neighbor, provided he does not say to him, “lend [them] to me”; And similarly a woman [may borrow] loaves from her neighbor. If he does not trust him he may leave his cloak with him [as a pledge] and squares up with him after Shabbat. Similarly, if the eve of Passover in Jerusalem falls on Shabbat, he may leave his cloak with him [the vendor] and take his paschal lamb and squares up with him after the festival.

If one paid the shekel on behalf of a poor man or on behalf of his neighbor or on behalf of his fellow-townsman, he is exempt [from the kalbon]. But if he loaned [it] to them he is liable. Brothers who are partners who are obligated for the kalbon are exempt from the tithe of beasts. But when they are liable to the tithe of beasts they are exempt from the surcharge. And how much is the kalbon? A silver ma'ah, the words of Rabbi Meir. But the sages say: half a ma'ah.

Bet Shammai says: one may not send [gifts to a neighbor] on Yom Tov except portions [of food, ready to be eaten]. But Bet Hillel says: one may send cattle, game and poultry whether alive or slaughtered. One may [also] send wine, oil, flour or pulse but not grain. And Rabbi Shimon permits [even] grain.

One who borrows a vessel from his neighbor on the eve of Yom Tov, [it is restricted to the same limits] as the feet of the borrower. [But if he borrowed it] on Yom Tov, it is as the feet of the lender. A woman who borrowed from her neighbor spices, water or salt for her dough, these are [restricted to the same limits] as the feet of both them. Rabbi Judah exempts in the case of water, because it is not substantial.

One who borrows a vessel from his neighbor on the eve of Yom Tov, [it is restricted to the same limits] as the feet of the borrower. [But if he borrowed it] on Yom Tov, it is as the feet of the lender. A woman who borrowed from her neighbor spices, water or salt for her dough, these are [restricted to the same limits] as the feet of both them. Rabbi Judah exempts in the case of water, because it is not substantial.

If he claims from his neighbor jars of oil, and he admits [his claim to the empty] jars, Admon says, since he admits to him a portion of the claim, he must swear. But the Sages say: the admission is not of the same kind as the claim. Rabban Gamaliel said: I agree with the words of Admon.

Vows [broken] under pressure: if one subjected his neighbor to a vow to eat with him, and then he or his son fell sick, or a river prevented him [from coming] such is a vow [broken] under pressure.

The only difference between one who is under a vow not to benefit at all from his neighbor, and one who is under a vow prohibiting food benefit, is in respect of walking [on his property] and [the use of] utensils not employed in the preparation of food. If a man is under a vow not to derive food benefit from his neighbor, he may not lend him a sifter, sieve, mill-stone or oven, but he may lend him a cloak, ring, garment, and earrings, and whatever is not employed in the preparation of food. In a place where things such as these are rented out, it is forbidden.

The only difference between one who is under a vow not to benefit at all from his neighbor, and one who is under a vow prohibiting food benefit, is in respect of walking [on his property] and [the use of] utensils not employed in the preparation of food. If a man is under a vow not to derive food benefit from his neighbor, he may not lend him a sifter, sieve, mill-stone or oven, but he may lend him a cloak, ring, garment, and earrings, and whatever is not employed in the preparation of food. In a place where things such as these are rented out, it is forbidden.

If one is under a vow not to benefit from his neighbor, [his neighbor] may pay his shekel, pay off his debts, and return a lost article to him. Where payment is taken for this, the benefit should become sacred property.

If one is under a vow not to benefit from his neighbor, [his neighbor] may pay his shekel, pay off his debts, and return a lost article to him. Where payment is taken for this, the benefit should become sacred property.

If one is forbidden to benefit from his neighbor, and he pays him a visit [in sickness] he must stand, but not sit. He may afford him a cure of life, but not a cure of money. He may bathe together with him in a large bath, but not in a small one. He may sleep in a bed with him. Rabbi Judah said: in summer, but not in winter, because he thereby benefits him. He may [nevertheless] recline with him on a couch. [He may] eat at the same table with him but not out of the same bowl; but he may eat with him out of a bowl which returns. He may not eat with him out of the food trough put before laborers. He may not work with him on the same furrow, the words of Rabbi Meir. But the Sages say: he may work at a distance from him.

He who is forbidden by vow to benefit from his neighbor, [if the vow was imposed] before the seventh year, may not enter his field, nor eat produce that hangs over [from the other’s property]. If [the vow was imposed] in the seventh year, he may not enter his field, but may eat of the produce that hangs over [from the other’s property]. If he was forbidden [merely] in respect of food, [and the vow was imposed] before the seventh year, he may enter his field, but may not eat of its fruits. But [if it was imposed] in the seventh year, he may enter [his field] and eat [of its fruits].

He who is forbidden by vow to benefit from his neighbor may not lend [objects] to him or borrow from him, lend [money] to him or receive from him a loan, sell to him or purchase from him. One says to another, “Lend me your cow.” [The other] says, “It is not available.” [The first one] says, “Konam, if I ever plow my field with it’. If he generally plowed himself, he is forbidden, but others are permitted. But if he did not generally plow himself, he and others are forbidden.

If one is forbidden by vow to benefit from his neighbor, and he has nothing to eat, he [the neighbor] can go to the shopkeeper and say, “So-and-so is forbidden by vow to benefit from me, and I do not know what to do.” The shopkeeper may then provide for him, and come and receive payment from him [the neighbor]. If he had to build his house, or his fence to set up, or his field to harvest, he [the neighbor] may go to laborers, and say, “So-and-so is forbidden by vow to benefit from me, and I do not know what to do.’ They may then work for him and come and receive wages from him [the neighbor].

If one is forbidden by vow to benefit from his neighbor, and he has nothing to eat, he [the neighbor] can go to the shopkeeper and say, “So-and-so is forbidden by vow to benefit from me, and I do not know what to do.” The shopkeeper may then provide for him, and come and receive payment from him [the neighbor]. If he had to build his house, or his fence to set up, or his field to harvest, he [the neighbor] may go to laborers, and say, “So-and-so is forbidden by vow to benefit from me, and I do not know what to do.’ They may then work for him and come and receive wages from him [the neighbor].

If one is forbidden by vow to benefit from his neighbor, and he has nothing to eat, he [the neighbor] can go to the shopkeeper and say, “So-and-so is forbidden by vow to benefit from me, and I do not know what to do.” The shopkeeper may then provide for him, and come and receive payment from him [the neighbor]. If he had to build his house, or his fence to set up, or his field to harvest, he [the neighbor] may go to laborers, and say, “So-and-so is forbidden by vow to benefit from me, and I do not know what to do.’ They may then work for him and come and receive wages from him [the neighbor].

If one is forbidden by vow to benefit from his neighbor, and he has nothing to eat, he [the neighbor] can go to the shopkeeper and say, “So-and-so is forbidden by vow to benefit from me, and I do not know what to do.” The shopkeeper may then provide for him, and come and receive payment from him [the neighbor]. If he had to build his house, or his fence to set up, or his field to harvest, he [the neighbor] may go to laborers, and say, “So-and-so is forbidden by vow to benefit from me, and I do not know what to do.’ They may then work for him and come and receive wages from him [the neighbor].

If one is forbidden by vow to benefit from his neighbor, and he has nothing to eat, he [the neighbor] can go to the shopkeeper and say, “So-and-so is forbidden by vow to benefit from me, and I do not know what to do.” The shopkeeper may then provide for him, and come and receive payment from him [the neighbor]. If he had to build his house, or his fence to set up, or his field to harvest, he [the neighbor] may go to laborers, and say, “So-and-so is forbidden by vow to benefit from me, and I do not know what to do.’ They may then work for him and come and receive wages from him [the neighbor].

If one is forbidden by vow to benefit from his neighbor, and he owns a bath-house or an olive press which is leased to someone in the town, and he has an interest in them, he is forbidden [to make use of them]; If [he does] not [have an interest in them], he is permitted. If a man says to his neighbor, “Konam, if I enter your house”, or “[Konam] if I purchase your field”, and then [the owner] dies or sells it to another, he is permitted [to enter or buy it]; [But if he says] “Konam, if I enter this house”, or “[Konam] if I purchase this field”, and [the owner] dies or sells it to another, he is forbidden.

If one is forbidden by vow to benefit from his neighbor, and he owns a bath-house or an olive press which is leased to someone in the town, and he has an interest in them, he is forbidden [to make use of them]; If [he does] not [have an interest in them], he is permitted. If a man says to his neighbor, “Konam, if I enter your house”, or “[Konam] if I purchase your field”, and then [the owner] dies or sells it to another, he is permitted [to enter or buy it]; [But if he says] “Konam, if I enter this house”, or “[Konam] if I purchase this field”, and [the owner] dies or sells it to another, he is forbidden.

[If a man says to his neighbor] “Behold, I am herem to you” the opposite party is forbidden [to derive benefit from the one who swore]. “Behold, you are herem to me” the one who swore is forbidden. “Behold, I am [herem] to you, and you are [herem] to me”, both are forbidden. Both are permitted [to enjoy the use of] those things which belong to those who came up from Babylonia [to Jerusalem], but are forbidden [the use of] things that belong to that town.

If one is forbidden by vow to benefit from his neighbor and has nothing to eat, he may give it [the food] to a third party, and he is permitted to use it. It happened to one in Beth Horon that his father was forbidden to benefit from him. Now he [the son] was giving his son in marriage and he said to his neighbor, “The courtyard and the banquet are give to you as a gift, but they are yours only that my father may come and feast with us at the banquet.” He said to him, “If they are mine, let them be dedicated to heaven!” [The son] responded, “But I did not give you my property to dedicate it to heaven.” [The other] responded, “You gave me yours so that you and your father might eat and drink together and become reconciled to one another, while the sin [of a broken vow] should devolve upon his (i.e. head.” When the matter came before the Sages, they ruled: every gift which is not [so given] that if he [the recipient] dedicates it, it is dedicated, is no gift [at all].

If one is forbidden by vow to benefit from his neighbor and has nothing to eat, he may give it [the food] to a third party, and he is permitted to use it. It happened to one in Beth Horon that his father was forbidden to benefit from him. Now he [the son] was giving his son in marriage and he said to his neighbor, “The courtyard and the banquet are give to you as a gift, but they are yours only that my father may come and feast with us at the banquet.” He said to him, “If they are mine, let them be dedicated to heaven!” [The son] responded, “But I did not give you my property to dedicate it to heaven.” [The other] responded, “You gave me yours so that you and your father might eat and drink together and become reconciled to one another, while the sin [of a broken vow] should devolve upon his (i.e. head.” When the matter came before the Sages, they ruled: every gift which is not [so given] that if he [the recipient] dedicates it, it is dedicated, is no gift [at all].

If one says to his neighbor “Konam, what I benefit from you, if you do not come and take for your sons a kor of wheat and two barrels of wine,” the latter may annul his vow without the release of a sage, by declaring, “Did you vow for any other purpose but to honor me? This [refusal] is my honor.” Similarly, if one says to his neighbor, “Konam, what you benefit from me, if you do not give my son a kor of wheat and two barrels of wine”: Rabbi Meir says: he is forbidden until he gives; But the Sages say: he too can annul his vow without the release of a sage, by saying to him, “I regard it as though I have received it.” If they were urging him to marry his sister’s daughter, and he said, “Konam, what she benefits from me forever”; Likewise, if he is divorcing his wife and he said, “Konam, what my wife benefits from me forever,” they are permitted to benefit from him, because he meant only marriage. If he was urging his neighbor to eat at his house, and he replied, “Konam be your house which I do not enter,” or, “The drop of water that I do not drink,” he may enter his house and drink cold water because he only meant eating and drinking in general.

If one says to his neighbor “Konam, what I benefit from you, if you do not come and take for your sons a kor of wheat and two barrels of wine,” the latter may annul his vow without the release of a sage, by declaring, “Did you vow for any other purpose but to honor me? This [refusal] is my honor.” Similarly, if one says to his neighbor, “Konam, what you benefit from me, if you do not give my son a kor of wheat and two barrels of wine”: Rabbi Meir says: he is forbidden until he gives; But the Sages say: he too can annul his vow without the release of a sage, by saying to him, “I regard it as though I have received it.” If they were urging him to marry his sister’s daughter, and he said, “Konam, what she benefits from me forever”; Likewise, if he is divorcing his wife and he said, “Konam, what my wife benefits from me forever,” they are permitted to benefit from him, because he meant only marriage. If he was urging his neighbor to eat at his house, and he replied, “Konam be your house which I do not enter,” or, “The drop of water that I do not drink,” he may enter his house and drink cold water because he only meant eating and drinking in general.

If one says to his neighbor “Konam, what I benefit from you, if you do not come and take for your sons a kor of wheat and two barrels of wine,” the latter may annul his vow without the release of a sage, by declaring, “Did you vow for any other purpose but to honor me? This [refusal] is my honor.” Similarly, if one says to his neighbor, “Konam, what you benefit from me, if you do not give my son a kor of wheat and two barrels of wine”: Rabbi Meir says: he is forbidden until he gives; But the Sages say: he too can annul his vow without the release of a sage, by saying to him, “I regard it as though I have received it.” If they were urging him to marry his sister’s daughter, and he said, “Konam, what she benefits from me forever”; Likewise, if he is divorcing his wife and he said, “Konam, what my wife benefits from me forever,” they are permitted to benefit from him, because he meant only marriage. If he was urging his neighbor to eat at his house, and he replied, “Konam be your house which I do not enter,” or, “The drop of water that I do not drink,” he may enter his house and drink cold water because he only meant eating and drinking in general.

Rabbi Meir also said: They release [the vow] by using what is written in the Torah, and they say to him, “Had you known that you were violating [the prohibitions]:“You shall not avenge” (Leviticus 19:18), “You shall not bear a grudge” (ibid.), “You shall not hate your kinsfolk in your heart (ibid., v., “Love your neighbor as yourself” (ibid., v., “Let him live by your side” (ibid. 25:37), for he might become poor and you would not be able to provide for him, [would you have vowed]?”. And should he reply, “Had I known that this is so, I would not have vowed,” he is permitted [the vow is absolved].

An ox of an Israelite that gored an ox belonging to the Temple, or an ox belonging to the Temple that gored an ox of an Israelite, the owner is exempt, as it says, “The ox belonging to his neighbor” (Exodus 21:35), and not an ox belonging to the Temple. An ox of an Israelite that gores an ox of a gentile, the owner is exempt. And an ox of a gentile that gores the ox of an Israelite, whether the ox is harmless or an attested danger, its owner pays full damages.

If a man makes personal use of a deposit: Bet Shammai holds that he is at a disadvantage whether the value rises or falls. Bet Hillel says: [He must restore the deposit] at its value at the time at which he put it to use. Rabbi Akiva says: [He must restore the deposit] at its value at the time at which it is claimed. One who expresses his intention to use a deposit [for personal use]: Bet Shammai says he is liable [for any subsequent damage to the deposit, as if he had already made use of it]. Bet Hillel says: He is not liable until he actually uses it, as it says (Exodus 22:7): “If he had not put his hand onto his neighbor’s property”. How is this so? If he tilted the jug and took a quarter-log of wine and the jug was then broken, he only pays the quarter-log. If he lifted it and then took a quarter-log and the jug was then broken, he pays for the whole jug.

One should not say to his fellow, “Lend me a kor of wheat and I will repay you at the threshing time”, but he may say, “Lend it to me until my son comes”, or “until I find my key”. But Hillel used to forbid this. Moreover Hillel used to say, “A woman may not lend a loaf of bread to her neighbor unless she determines its value in money, lest wheat should rise in price and they are found to be engaging in usury.”

A person’s ladder must not be kept within four cubits of [his neighbor’s] dovecote, lest a marten (a small animal that eats doves) should jump in. His wall may not be built four cubits from [his neighbor’s] roof-gutter, so that the other can set up his ladder [to clean it out]. A dovecote may not be kept within fifty cubits of a town, and none may build a dovecote in his own domain unless his ground extends fifty cubits in every direction. Rabbi Judah says: Four kor’s space of ground, which is the length of a pigeon’s flight. But if he had bought it [and it was built already in that place] and there was only a quarter-kab’s space of ground, he has a right to the dovecote.

A person’s ladder must not be kept within four cubits of [his neighbor’s] dovecote, lest a marten (a small animal that eats doves) should jump in. His wall may not be built four cubits from [his neighbor’s] roof-gutter, so that the other can set up his ladder [to clean it out]. A dovecote may not be kept within fifty cubits of a town, and none may build a dovecote in his own domain unless his ground extends fifty cubits in every direction. Rabbi Judah says: Four kor’s space of ground, which is the length of a pigeon’s flight. But if he had bought it [and it was built already in that place] and there was only a quarter-kab’s space of ground, he has a right to the dovecote.

The following can be saved [from sinning] even at the cost of their lives: he who pursues after his neighbor to slay him, [or] after a male [to rape him], [or] after a betrothed maiden [to rape her]. But he who pursues after an animal [to have relations with it], or one who would violate the Sabbath, or commit idolatry, must not be saved [from sinning] at the cost of his life.

[If they say:] “We testify that so and so is liable to a flogging of forty lashes, and they are found to be perjurers, they receive eighty lashes, because of, “You shall not bear false witness against your neighbor” (Exodus 20:13) and “You shall do to him as he schemed to do to his fellow” (Deuternomy 19:19), these are the words of Rabbi Meir. But the sages say, “They receive only forty lashes.” Monetary impositions are shared among the offenders, but the lashes are not shared among the offenders. How so? If they testified that he owed his friend two hundred zuz, and they were found to be perjurers, they divide the corresponding damages proportionately between them. But if they testified that he was liable to a flogging of forty lashes and were found to be perjurers, each one receives forty lashes.

If a man threw a stone into the public domain and killed a person, he goes into banishment. Rabbi Eliezer ben Jacob says: “If after the stone had left his hand another person put out his head and caught it, the thrower is exempt [from banishment].” If a man threw a stone into his [own] court and killed a person, then, if the victim had a right of entry there, the thrower goes into banishment, and if not, he does not go into banishment, as it says, “As when a man goes into the forest with his neighbor” (Deut. 19:5): the forest is a domain accessible to the victim and to the slayer and it therefore excludes the court of the householder where the victim has no right of entry. Abba Shaul says: “Hewing of wood is an optional act and it therefore excludes a father beating his son, or a master disciplining his pupil, or an agent of the court [administering lashes].”

“I adjure you that you come and bear testimony for me that so-and-so owes me full damages, or half damages, or double payment, or four or five payment; Or that so-and-so raped my daughter, or seduced my daughter; Or that my son struck me; Or that my neighbor injured me, or set fire to my haystack on the Day of Atonement”; [And they deny knowledge of testimony] they are liable.

"I adjure you that you come and bear testimony for me that I am a priest, or, that I am a levite, or, that I am not the son of a divorced woman, or, that I am not the son of a halutzah; That so-and-so is a priest, or, that so-and-so is a levite, or, that he is not the son of a divorced woman, or, that he is not the son of a halutzah; That so-and-so violated his daughter, or seduced his daughter; That my son injured me; That my neighbor injured me, or set fire to my haystack on the Sabbath" [And they deny knowledge of testimony] they are exempt.

[If he said]: "I adjure you"; "I command you"; "I bind you"; they are liable. "By heaven and earth!", they are exempt. "By Alef Daleth"; "By Yod He"; "By God Almighty"; "By The Lord of Hosts; "By the Merciful and Gracious one"; "By the Long Suffering One"; "By the One Abounding in Kindness"; or by any of the substitutes [for the name], they are liable. He who blasphemes by any of them is liable, according to the words of Rabbi Meir. And the Sages exempt him. He who curses his father or mother by any of them is liable according to the words of Rabbi Meir. And the Sages exempt him. He who curses himself or his neighbor by any of them transgresses a negative precept. [If he said,] "May God smite you"; or "Yea, may God smite you"; this is the curse written in the Torah. "May [God] not smite you"; or "May he bless you"; Or "May he do good unto you [if you bear testimony for me]": Rabbi Meir makes [them] liable, and the Sages exempt [them].

“You have of mine a litra of gold”, [and he replies], “I have of yours only a litra of silver,” he is exempt. “You have of mine a golden denar”, [and he replies], “I have of yours only a silver denar, or a tresis, or a pundion, or a perutah”, he is liable, for all are one kind of coinage. “You have of mine a kor of grain”, [and he replies], “I have of yours only a letek of beans”, he is exempt. “You have of mine a kor of produce”, [and he replies], “I have of yours only a letek of beans,” he is liable, for beans are included in produce. If he claimed from him wheat, and the other admitted barley, he is exempt. But Rabban Gamaliel makes him liable. If he claims from his neighbor jars of oil, and he admits [his claim to the empty] jars, Admon says, since he admits to him a portion of the same kind as the claim, he must swear. But the sages say, the admission is not of the same kind as the claim. Rabban Gamaliel said, “I approve the words of Admon. If he claims from him vessels and lands, and he admits the vessels, but denies the lands; or admits the lands, but denies the vessels, he is exempt. If he admits a portion of the lands, he is exempt; a portion of the vessels, he is liable because properties for which there is no security bind properties for which there is security to take an oath for them.

If a man lends [money] to his neighbor on a pledge, and the pledge was lost, and he said to him: “I lent you a sela on it, and it [the pledge] was worth a shekel,” and the other says, “No! You lent me a sela on it, and it was worth a sela”, he is exempt. “I lent you a sela” on it, and it was worth a shekel,” and the other says, “No! You lent me a sela on it, and it was worth three denarii,” he is liable. “You lent me a sela on it, and it was worth two,” and the other says, “No! I lent you a sela on it, and it was worth a sela”,” he is exempt. “You lent me a sela on it, and it was worth two,” and the other says: “No! I lent you a sela on it, and it was worth five denarii,” he is liable. And who takes the oath? He who had the deposit, lest, if the other take the oath, this one may bring out the deposit.

Nittai the Arbelite used to say: keep a distance from an evil neighbor, do not become attached to the wicked, and do not abandon faith in [divine] retribution.

He [Rabban Yohanan] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. He [Rabban Yohanan] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.

He [Rabban Yohanan] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. He [Rabban Yohanan] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.

Rabbi Hanina, the vice-high priest said: pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive. R. Hananiah ben Teradion said: if two sit together and there are no words of Torah [spoken] between them, then this is a session of scorners, as it is said: “nor sat he in the seat of the scornful…[rather, the teaching of the Lord is his delight]” (Psalms 1:1); but if two sit together and there are words of Torah [spoken] between them, then the Shekhinah abides among them, as it is said: “then they that feared the Lord spoke one with another; and the Lord hearkened and heard, and a book of remembrance was written before Him, for them that feared the Lord and that thought upon His name” (Malachi 3:16). Now I have no [scriptural proof for the presence of the Shekhinah] except [among] two, how [do we know] that even one who sits and studies Torah the Holy One, blessed be He, fixes his reward? As it is said: “though he sit alone and [meditate] in stillness, yet he takes [a reward] unto himself” (Lamentations 3:28).

How much is “many”? Bet Shammai say: [at least] two sheep, as it is said, “A man shall rear a young cow and two sheep (tzon)” (Isaiah 7:21). Bet Hillel say: five, as it is said, “Five dressed sheep (tzon)” (I Samuel 28:18). Rabbi Dosa ben Harkinas says: five sheep, which each produce [a fleece which weighs] a maneh and a half, are subject to the law of the first of the fleece. But the sages say: five sheep, whatever their fleeces weigh. And how much should one give him? The weight of five selas in Judah, which is equal to ten selas in Galilee. Bleached wool and not dirty wool, sufficient to make from it a small garment, for it is written, “Give him,” when there is enough to be considered a gift. If the owner did not manage to give [the fleece to the priest] until he dyed it, he is exempt. If he bleached it but did not dye it, he is still liable. If a man bought the fleeces of a flock belonging to a non-Jew, he is exempt from the law of the first of the fleece. If a man bought the fleeces of a flock belonging to his neighbor: If the seller kept some back, the seller is liable, But if he did not withhold anything, the buyer is liable. If he had two kinds of wool, grey and white, and he sold the grey but not the white, or [if he sold the wool] of the males but not of the females, each must give [the first of the fleece] for himself.

[The priest] must not go into his own house to isolate it, nor may he stand within the house in which there is a nega. Rather, he must stand at the door of the house in which is there is a nega, and isolate it from there, as it is said, "The priest shall come out of the house to the entrance of the house, and close up the house for seven days" (Leviticus 14:38). He comes again at the end of the week and inspects the sign to see if it spread. "The priest shall order the stones with the plague in them to be pulled out and cast outside the city into an unclean place" (v.. "They shall take other stones and replace those stones with them, and take other dirt and plaster the house" (v.. He must not take stones from the one side and bring them to the other; nor earth from the one side and bring it to the other; nor lime from anywhere. He must not bring one stone to replace two, nor two to replace one. But he can bring two to replace two or to replace three or to replace four. From here they have said: Woe to the wicked, woe to his neighbor. Both must take out the stones, both must scrape the walls, and both must bring the new stones. He alone, however, brings the earth, as it is said, "And he shall take other coating and plaster the house." His neighbor need not join with him in the plastering.

[The priest] must not go into his own house to isolate it, nor may he stand within the house in which there is a nega. Rather, he must stand at the door of the house in which is there is a nega, and isolate it from there, as it is said, "The priest shall come out of the house to the entrance of the house, and close up the house for seven days" (Leviticus 14:38). He comes again at the end of the week and inspects the sign to see if it spread. "The priest shall order the stones with the plague in them to be pulled out and cast outside the city into an unclean place" (v.. "They shall take other stones and replace those stones with them, and take other dirt and plaster the house" (v.. He must not take stones from the one side and bring them to the other; nor earth from the one side and bring it to the other; nor lime from anywhere. He must not bring one stone to replace two, nor two to replace one. But he can bring two to replace two or to replace three or to replace four. From here they have said: Woe to the wicked, woe to his neighbor. Both must take out the stones, both must scrape the walls, and both must bring the new stones. He alone, however, brings the earth, as it is said, "And he shall take other coating and plaster the house." His neighbor need not join with him in the plastering.

In the case of a stone in a corner, when the stone is taken out it, he must take it all out; But when [the house is] torn down he tears down his own [part] and leaves that which belongs to his neighbor. Thus it follows that there is a greater stringency for taking out than for tearing down. Rabbi Elazar says: if a house is built of rows of head stones and small stones, and a nega appears on a head stone, all of it must be taken out; but if it appeared on the small stones, he takes out his stones and leaves the others.

Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them. “I am the Eternal, your God.” - “Hear, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah. “Honor your father and mother” - “So that your days and the days of your children should increase.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house.

Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them. “I am the Eternal, your God.” - “Hear, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah. “Honor your father and mother” - “So that your days and the days of your children should increase.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house.

Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them. “I am the Eternal, your God.” - “Hear, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah. “Honor your father and mother” - “So that your days and the days of your children should increase.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house.

Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them. “I am the Eternal, your God.” - “Hear, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah. “Honor your father and mother” - “So that your days and the days of your children should increase.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house.

Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them. “I am the Eternal, your God.” - “Hear, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah. “Honor your father and mother” - “So that your days and the days of your children should increase.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house.

All the time that his deceased in lying before him, he eats at his neighbor’s, and if he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not anwer “amen”. That is meant on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because I allowed all of these, oblige him for all other obligations of the Torah. If I permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel.

All the time that his deceased in lying before him, he eats at his neighbor’s, and if he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not anwer “amen”. That is meant on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because I allowed all of these, oblige him for all other obligations of the Torah. If I permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel.

The Holy One, praise to Him, adds good intention to deeds; the Holy One, praise to Him, does not add bad intention to deeds. The Holy One, praise to Him, adds good intention to deeds as it is written (Mal. 3:16): “Then those who fear the Eternal will speak together, each man with his neighbor.” The Holy One, praise to Him, does not add bad intention to deeds (Ps. 66:12): “If I saw mischief in my heart, the Eternal would not listen.” That refers to Israel, but for Gentiles it is the reverse; the Holy One, praise to Him, does not add good intention; bad intention the Holy One, praise to Him, does add. The Holy One, praise to Him, does not add good intention, as it is written (Dan. 6:15): “Until sundown he tried to rescue him;” it does not say “to save him.” The Holy One, praise to Him, adds bad intention: (Obad. 9–10) “From killing. Because of the oppression of your brother Jacob.” But did he kill him? This teaches that he thought about killing him and the verse counts it as if he had killed him.

It was stated: “The standing produce of his neighbor saves his own, the standing produce of a Gentile saves that of a Jew, the standing wheat saves barley, the words of Rebbi. But the Sages say, only his own produce saves and only its own kind.”

Rebbi Ḥinena bar Pappai used to distribute his charity in the night. Once the prince of spirits encountered him. He said to him, did not our teacher teach us (Deut 19:14): “Do not displace your neighbor’s boundaries.” He said to him, but is it not written (Prov. 21:14): “A gift in secret appeases anger.” He was afraid of him and fled from him.

Rebbi Ḥanina ben Dosa was sitting down to eat on Friday night when the table sank before him. They said to him, what is that? She said to him, I borrowed spices from my neighbor and forgot to give tithes from it. He mentioned a condition and the table rose by itself.

HALAKHAH: Rebbi Joḥanan said, the first sentence also gives the opinion of Rebbi Jehudah. But the rabbis say, one who gives to his mother-in-law is like one who gives to his neighbor. As we have stated: “He who gives bread to his neighbor to bake for him, or a dish to cook for him, has to worry neither about the Sabbatical year nor about tithes. That is, if he also gave her sour dough or spices. But if he did not give sour dough and spices, he worries about the Sabbatical year and about tithes.”

HALAKHAH: Rebbi Joḥanan said, the first sentence also gives the opinion of Rebbi Jehudah. But the rabbis say, one who gives to his mother-in-law is like one who gives to his neighbor. As we have stated: “He who gives bread to his neighbor to bake for him, or a dish to cook for him, has to worry neither about the Sabbatical year nor about tithes. That is, if he also gave her sour dough or spices. But if he did not give sour dough and spices, he worries about the Sabbatical year and about tithes.”

What are we talking about? If he intended it for seed then even one grain of wheat is forbidden. If to mix in, it is forbidden to mix. Rebbi Jacob bar Aḥa, Abba bar Ḥiyya in the name of Rav: He who takes out impurities from his neighbor’s heap has to give him good grain in their stead. Rebbi Yose said, this implies that one is forbidden to mix in; if you say that one is permitted to mix them back in, why require good grain instead?

If one sold wheat as [standard] good quality and it turned out to be sifted, may he take out the value of that quarter? The words of the rabbis say that he cannot take out the value of that quarter, for Rebbi Jacob bar Aḥa, Abba bar Ḥiyya said in the name of Rav: He who takes out impurities from his neighbor’s grain has to give him good grain in their stead. If he removed one and one half quarters, may he take out the value of that quarter? Rebbi Ḥinena and Rebbi Mana. Rebbi Ḥinena said, he takes it out. Rebbi Mana said, he does not take it out, because he can say to him, if you had returned it to me, I would have bundled it for the Saracens who would have bought it; what that buyer sees is what he buys.

HALAKHAH: Rebbi Zeïra, Rebbi Eleazar, in the name of Rebbi Ḥiyya the Elder: He makes it two by two cubits, but decreases continuously to an arbitrarily small distance. Rebbi Jonah said, that is, if it is subdivided into garden beds, but if all is one bed, it does not apply. This parallels what Rebbi Yannai said: I may sow my field with fifty kinds, twenty-five here and twenty-five there; this is in two rows. If that is so, would it be permitted even between himself and his neighbor? Or in a dry spot? Then it parallels what Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted! Rebbi said, he starts with an area of bet rova‘ and narrows it down to three furrows of the ploughshare. Does Rebbi not accept that between grains one needs a bet rova‘? That is for a square field, here for a garden bed. Do the rabbis not recognize garden beds? Rebbi Yudan said, the minimal distance for Rebbi is the maximal distance for the rabbis.

MISHNAH: A vertex of wheat coming close to a field of barley is permitted since it visibly is the end of its field. If someone’s field was sown with wheat and that of his neighbor with another kind, he may have of that kind adjacent to it. If both his and his neighbor’s fields were growing wheat, it is permitted that he have one row of flax adjacent to his, but no other kind. Rebbi Simeon says, either flax or any other kind. Rebbi Yose says, even in the middle of his field he may test a row for flax.

MISHNAH: A vertex of wheat coming close to a field of barley is permitted since it visibly is the end of its field. If someone’s field was sown with wheat and that of his neighbor with another kind, he may have of that kind adjacent to it. If both his and his neighbor’s fields were growing wheat, it is permitted that he have one row of flax adjacent to his, but no other kind. Rebbi Simeon says, either flax or any other kind. Rebbi Yose says, even in the middle of his field he may test a row for flax.

MISHNAH: If somebody plants one row on his own property and another row is on his neighbor’s property, and a private or a public road or a fence lower than ten hand-breadths are between them, they are counted together; if it is higher than ten hand-breadths, they are not counted together. Rebbi Jehudah says, if he lined them up on a common trellis, they are counted together.

HALAKHAH: Rebbi Aḥai said, does this not disagree with Rebbi Simeon, for Rebbi Simeon said, nobody can sanctify property that is not his own? There, he said that nobody can sanctify property that is not his own, but here, his and his neighbor’s property are counted together to forbid the ground in the middle. Rebbi Mana did not say so, but did not Rebbi Samuel say in the name of Rebbi Zeïra: Rebbi Simeon follows his own opinion; just as Rebbi Simeon said that nobody can sanctify property that is not his own, so he said that nobody can jail property that is not his own, but here, his and his neighbor’s property are counted together to forbid the ground in the middle.