nuts

And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds:

I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished and the pomegranates budded.

And he sent him with them in the second year of this week on the first day of the month, and they came to the land of Egypt with all those who went, and (they had) presents in their hands, stacte and almonds and terebinth nuts and pure honey.

All the first-fruits of the winepress, the threshing-floor, the oxen, and the sheep, shall you give to the priests, that your storehouses and garners and the products of your land may be blessed, and you may be strengthened with grain and wine and oil, and the herds of your cattle and flocks of your sheep may be increased. You shall give the tenth of your increase to the orphan, and to the widow, and to the poor, and to the stranger. All the first-fruits of your hot bread, of your barrels of wine, or oil, or honey, or nuts, or grapes, or the first-fruits of other things, shall you give to the priests; but those of silver, and of garments, and of all sort of possessions, to the orphan and to the widow.

But when I was in the twenty-sixth year of my age, it happened that I took a voyage to Rome, and this on the occasion which I shall now describe. At the time when Felix was procurator of Judea there were certain priests of my acquaintance, and very excellent persons they were, whom on a small and trifling occasion he had put into bonds, and sent to Rome to plead their cause before Caesar. These I was desirous to procure deliverance for, and that especially because I was informed that they were not unmindful of piety towards God, even under their afflictions, but supported themselves with figs and nuts. Accordingly I came to Rome, though it were through a great number of hazards by sea; for as our ship was drowned in the Adriatic Sea, we that were in it, being about six hundred in number, swam for our lives all the night; when, upon the first appearance of the day, and upon our sight of a ship of Cyrene, I and some others, eighty in all, by God's providence, prevented the rest, and were taken up into the other ship. And when I had thus escaped, and was come to Dieearchia, which the Italians call Puteoli, I became acquainted with Aliturius, an actor of plays, and much beloved by Nero, but a Jew by birth; and through his interest became known to Poppea, Caesar's wife, and took care, as soon as possible, to entreat her to procure that the priests might be set at liberty. And when, besides this favor, I had obtained many presents from Poppea, I returned home again.

When do fruits become liable for tithes? Figs from the time they begin to ripe. Grapes and wild grapes in the early stages of ripening. Sumac and mulberries after they become red; [similarly] all red fruits, after they become red. Pomegranates, when the insides become soft. Dates when they begin to swell. Peaches when [red] veins begin to show. Walnuts when the nuts are separate from the shell. Rabbi Judah says: walnuts and almonds, after their inner skins have been formed.

For Rabbi Meir used to say: anything that is normally [sold] by counting causes [a mixture] to become consecrated [in even the smallest amount]. But the sages say only six things consecrate [a mixture in even the smallest amount], and Rabbi Akiba says seven [things]. And these are they: Nuts with soft shells; badan pomegranates; stopped-up casks; beet shoots; cabbage-heads; Greek pumpkins. Rabbi Akiba says: also loaves [baked by] a householder. To those to which orlah applies [they prohibit the mixture] as orlah, [to those of which] kilayim of the vineyard apply [they prohibit the mixture as] kilayim of the vineyard.

How so? If the nuts cracked, or if the pomegranates burst open, or the casks became unstopped, or the pumpkins were cut, or the loaves were broken up, they become neutralized in two-hundred-and-one.

A man may take a hammer to split nuts, an axe to cut a cake of pressed figs, a saw for sawing cheese, a rake to scoop up dried figs, a winnowing shovel and a pitchfork to place [food] upon it for a child, a reed or a shuttle to stick [food], a small needle to remove a thorn, and a sack [needle] to open a door.

A man may say [on Yom Tov] to his fellow, “Fill me this vessel,” but not in a specific measure. Rabbi Judah says: if it was a measuring-vessel he may not fill it. It happened that Abba Shaul ben Batnit used to fill up his measures on the eve of Yom Tov and give them to his customers on Yom Tov. Abba Shaul says: he used to do so even during hol hamoed (the intermediate days of the festival), on account of clarifying the measures. But the sages say: he used also to do so on an ordinary day for the sake of the draining of the measures. A man may go to a shopkeeper to whom he generally goes and say to him, “Give me [so many] eggs and nuts” since this is the way of a householder to reckon in his own home.

A merchant may buy from five threshing floors and put the produce into a storage chamber, or from five wine-presses and put into one jug, as long as he doesn’t intend to mix them [for purposes of fraud]. Rabbi Judah says: “A storekeeper should not distribute parched corn or nuts to children, for that accustoms them to come [only] to him.” But the Sages permit. And he may not lower the price. But the Sages says: “Let him be remembered for good [if he lowers the price].” He may not sift crushed beans, according to Abba Shaul. But the Sages permit. But they agree that he should not sift them [only] at the entry of the storage chamber, since he would be a deceiver of the eye. He should not beautify what he sells, whether humans, cattle or utensils.

If he placed his hand or his foot or leaves of vegetables in such a manner as to enable the water to run into a jar, the water is invalid. If he used leaves of reeds or leaves of nuts the water is valid. This is the general rule: [water passing over] that which is susceptible to uncleanness is invalid, but [water passing over] that which is not susceptible to uncleanness is valid.

If one chops up [fruit] for cooking, even if [the chopping had] not been completely finished, it is not regarded as connected. If his intention had been to pickle or to boil it, or to set it on the table, then it is regarded as connected. If he began to take [the pieces] apart, [only] that part of the food which he began to take apart is not considered connected. Nuts that had been strung together, or onions that had been piled together, count as connected. If he began to take the nuts apart, or to strip the onions, they are not connected. [Shells of] nuts and almonds are considered connected [with the edible part] until they are crushed.

If one chops up [fruit] for cooking, even if [the chopping had] not been completely finished, it is not regarded as connected. If his intention had been to pickle or to boil it, or to set it on the table, then it is regarded as connected. If he began to take [the pieces] apart, [only] that part of the food which he began to take apart is not considered connected. Nuts that had been strung together, or onions that had been piled together, count as connected. If he began to take the nuts apart, or to strip the onions, they are not connected. [Shells of] nuts and almonds are considered connected [with the edible part] until they are crushed.

If one chops up [fruit] for cooking, even if [the chopping had] not been completely finished, it is not regarded as connected. If his intention had been to pickle or to boil it, or to set it on the table, then it is regarded as connected. If he began to take [the pieces] apart, [only] that part of the food which he began to take apart is not considered connected. Nuts that had been strung together, or onions that had been piled together, count as connected. If he began to take the nuts apart, or to strip the onions, they are not connected. [Shells of] nuts and almonds are considered connected [with the edible part] until they are crushed.

HALAKHAH: It was stated: A quarter of rice, an ukla of spices, a pound of vegetables, three qab carob, half a log of wine, a quarter of a log of olive oil, ten nuts, five peaches, two pomegranates, one etrog. What is the reason? (Deut. 26:12) “They shall eat in your gates and be satiated,” give him to satisfy him. Ḥizqiah asked his father: From where do we get all these amounts? He said to them, a pebble supports a tower. Rebbi Ḥananiah was sitting before Rebbi Ilaï, the latter was giving a reason and the former destroyed it, the latter was giving a reason and the former destroyed it, until he said to him, is it not depraved to destroy instead of building up?

HALAKHAH: There, we have stated: “Garlic from Baalbek, onions from Rikhpah, split beans from Cilicia, and Egyptian lentils.” Because these kinds also grow in the Land of Israel, the Sages had to attach marks to them. “But filberts, pistachios, and pine nuts, since these kinds do not grow in the Land of Israel, the Sages did not have to attach marks to them.” Rebbi Abun said, the Mishnah is the opposite regarding the obligation of these kinds; since these kinds do not grow outside of the Land, the Sages had to enumerate them. But is there not fig cake from Bosra? It is pounded. But dates from Alexandria? They are thin. But carob from Kiari? It is cut. But rice from the Ḥolata? It has more numerous kernels and is reddish. But cumin from Cyprus? It is curved.

Rebbi Mana said, they differ with Rebbi Eleazar ben Arakh. As he stated: “Ṭevel mixed with profane produce, if it can be provided from another place, one takes it out in proportion. Otherwise, Rebbi Eleazar ben Arakh says, he gives a name to the heave of the tithe and takes it out by 101.” Rebbi Abba bar Mamal said, explain it with kinds one cannot take out. Rebbi Hillel ben Pazi asked: Why can he not crack them? Rebbi Jonah said, is one permitted to crack them? Did we not state: “If the nuts were cracked,” in the past. That means, not to start out with.

“Walnuts and almonds when they form a container. Rebbi Jehudah says, walnuts and almonds when they develop a shell. They said, the inner skin close to the edible part. The Sages agree with Rebbi Jehudah regarding filberts, pistachios, pine nuts, when they develop a shell.”

HALAKHAH: Mishnah: “These are of the practices which were pronounced at the upper floor of Ḥananiah ben Ḥizqiah ben Garon, when they came to visit him,” etc. “This day was hard for Israel like the day on which the Golden C alf was made. Rebbi Eliezer said, on that day they filled the bushel to overflow. Rebbi Joshua said, on that day they filled the bushel to the rim. Rebbi Eliezer said to him, if it was deficient and they filled it it would have been reasonable, as with an amphora full of nuts; if you fill it with sesame seeds it will be strengthened. Rebbi Joshua said to him, if it had been full and they diminished it, it would have been reasonable, as with an amphora filled with oil; if you add water to it it dilutes the oil.”

He shall write, not engrave. And he shall write, not dropping points. He shall write, not pouring. He shall write, not engrave; some Tannaïm state, he even may engrave. Rab Ḥisda said, he who says not to engrave, if the writing stands out as on a denar. He who says even to engrave, as on a writing tablet. And he shall write, not dropping points; Rebbi Yudan ben Rebbi Shalom and Rebbi Mattaniah: One said, if he did not connect the points; the other said, even if he connected the points. And he shall write, not pouring. Rebbi Ḥiyya bar Abba said, those Orientals are very sophisticated. If one of them wants to write a secret letter to another, he writes with juice of gall-nuts. The recipient pours ink without gall over it, which is absorbed at the place of writing. If one did that on the Sabbath, what? Rebbi Joḥanan and Rebbi Simeon ben Laqish both said, only if he wrote ink on ink and vermilion on vermilion. But if he wrote ink on vermilion or vermilion on ink, he is liable. Rebbi Isaac bar Mesharshia in the name of the rabbis there: He is liable twice, for erasing and for writing.

MISHNAH: A person may take a hammer to crack nuts, an axe to cut the fig cake, a saw to shave cheese with, a rake to rake with it dried figs, a spade or a pitchfork to feed a child, a spindle or a spinning top to stick into something, a sewing needle to remove a thorn, and one of sack-clothiers to open a door.

HALAKHAH: “A person may take a hammer to crack nuts.” Therefore not to open nuts not. Is the Mishnah Rebbi Nehemiah’s, since Rebbi Nehemiah says, they may be taken only for a need?

HALAKHAH: “A person may take a hammer to crack nuts.” Therefore not to open nuts not. Is the Mishnah Rebbi Nehemiah’s, since Rebbi Nehemiah says, they may be taken only for a need?

Rebbi Simon in the name of Rebbi Joshua ben Levi: The olive-sized piece of mazzah with which a person fulfills his obligation on Passover must be without fluid. Rebbi Jeremiah said, this was said for a meritorious deed. Rebbi Abba said, this was said for a meritorious deed. Rebbi Jehudah bar Pazi said, this was said as a necessary condition. The word of Rebbi Abun bar Ḥiyya implies that this was said as a necessary condition. Rebbi Abun bar Ḥiyya objected, did we not state: “flat cakes for a thanksgiving offering”? Are there flat cakes for a thanksgiving offering without fluids? Rebbi Yose said, there it is a quartarius; one quartarius splits into many kinds. But what implies this? “One might think and a person could satisfy his obligation with pancake, the verse says, guard the mazzot, a mazzah which needs guarding, excluding this one which does not need guarding.” Because it does not need guarding; therefore if it would need guarding one would satisfy his obligation with it. And so we stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”. They thought to say, spiced by fluids. We may say, spiced by sesame, spiced by nuts. But the following says it: One might think that a person only could satisfy his obligation on Passover with (roasted) [whole grain] bread? From where even with Solomon’s mazzah? The verse says, you shall eat mazzot, it included. If it is so, why does it say bread of affliction? To exclude sursīn, and pancake, and cake.

It was stated: “A man has to make his family happy on a feast of pilgrimage. How does he make them happy? With wine. Rebbi Jehudah used to say, women with what is appropriate for them, and minors with what is appropriate for them. Women with what is appropriate for them, for example shoes and belts, and minors with what is appropriate for them, for example nuts and pistachios.” They said, Rebbi Tarphon acted in this way.

HALAKHAH: “The following are disqualified.” The dice player is the one who plays with small stones. “Not only the player with stones, even one who plays with shells of nuts or pomegranates. When is he accepted? After he breaks his stones, and is checked out, and repents in complete repentance.”

It was stated: “That we ate in X or Y’s clipping.” What is clipping? If a man sold his inherited field, his relatives filled amphoras with roasted kernels and nuts and broke them before children. The children were collecting them and saying, X was clipped from his inheritance. When he bought it back, they were doing the same and saying, X returned to his inheritance. Rebbi Yose ben Rebbi Abun said, also if a man married an unsuitable woman, his realtives filled amphoras with roasted kernels and nuts and broke them before children. The children were collecting them and saying, X was clipped from his family. Whe he divorced her, they were doing the same and saying, X returned to his family.

It was stated: “That we ate in X or Y’s clipping.” What is clipping? If a man sold his inherited field, his relatives filled amphoras with roasted kernels and nuts and broke them before children. The children were collecting them and saying, X was clipped from his inheritance. When he bought it back, they were doing the same and saying, X returned to his inheritance. Rebbi Yose ben Rebbi Abun said, also if a man married an unsuitable woman, his realtives filled amphoras with roasted kernels and nuts and broke them before children. The children were collecting them and saying, X was clipped from his family. Whe he divorced her, they were doing the same and saying, X returned to his family.

HALAKHAH: “One writes with anything,” etc. “He shall write”, not engrave. “He shall write”, not dropping points. “He shall write”, not pouring. “He shall write”, not engrave; some Tannaïm state, he even may engrave. Rav Ḥisda said, he who says not to engrave, if the writing stands out as on a denar. He who says even to engrave, as on a writing tablet. “He shall write”, not dropping points; Rebbi Yudan bar Shalom and Rebbi Mattaniah: One said, if he did not connect the points; the other said, even if he connected the points. “He shall write”, not pouring. Rebbi Ḥiyya bar Abba said, those Orientals are very sophisticated. If one of them wants to write a secret letter to another, he writes with juice of gall-nuts. The recipient pours ink without gall over it, which is absorbed at the place of the writing. If one did that on the Sabbath, what? There, we have stated: “Writing on top of writing is not prosecutable.” Rebbi Joḥanan and Rebbi Simeon ben Laqish both said, only if he wrote ink on ink or vermilion on vermilion. But if he wrote ink on vermilion or vermilion on ink, he is guilty. Rebbi Isaac bar Mesharshia in the name of the rabbis from there: He is doubly guilty, once for erasing and once for writing.

Then they changed it to clipping. What is clipping? If a man sold his inherited field, his relatives brought amphoras, filled them with roasted kernels and nuts and broke them before children. The children were collecting them and saying, X was clipped from his inheritance. When he brought it back, they were doing the same and saying, X returned to his inheritance. Rebbi Yose ben Rebbi Abun said, also if a man married an unsuitable woman, his relatives brought amphoras, filled them with roasted kernels and nuts and broke them before children. The children were collecting them and saying, X was clipped from his family. When he divorced her, they were doing the same and saying, X returned to his family.

Then they changed it to clipping. What is clipping? If a man sold his inherited field, his relatives brought amphoras, filled them with roasted kernels and nuts and broke them before children. The children were collecting them and saying, X was clipped from his inheritance. When he brought it back, they were doing the same and saying, X returned to his inheritance. Rebbi Yose ben Rebbi Abun said, also if a man married an unsuitable woman, his relatives brought amphoras, filled them with roasted kernels and nuts and broke them before children. The children were collecting them and saying, X was clipped from his family. When he divorced her, they were doing the same and saying, X returned to his family.

MISHNAH: Just as there is cheating in trade so there is cheating by words. One should not say to another: how much for this object, if he is not interested in buying. If somebody was a repentant sinner, one should not say to him: remember your earlier deeds. If somebody was the son of a proselyte, one may not say to him: remember the deeds of your forefathers, for it is written: “A sojourner you may neither cheat nor oppress, for you were sojourners in the Land of Egypt.” One does not mix produce, not even new with new; no need to say new with old. In truth they permitted to mix strong wine with weak since it improves it. One does not mix wine lees with wine but one delivers the lees with the wine. If water became mixed with somebody’s wine, he should not sell it in the store unless he declares it, and not to a trader for that one would only use it to trick people; at a place where they usually put water into the wine they may do so. The trader may buy from five threshing floors and put into one chest, wine from five wine presses and put into one barrel, on condition that he not intend to mix. Rebbi Jehudah says, a store owner should not distribute roasted kernels and nuts to children because he induces them to come to him, but the Sages permit. He should not reduce the price, but the Sages say, may he be remembered as a benefactor. He should not clean the groats following Abba Shaul, but the Sages permit it. However, they agree that he may not clean the upper layer of the chest since that gives a dishonest impression. One may not put makeup on humans, animals, or vessels.

HALAKHAH: “The following are disqualified: The dice-player,” etc. The dice player is the one who plays with small stones. “Not only the player with stones, even one who plays with shells of nuts or pomegranates is not accepted unless he break his stones or tear up his IOU’s, and be checked out and repent in complete repentance.”

HALAKHAH: “And if the opposing party was suspect of perjury,” etc. The dice player is the one who plays with small stones. “Not only the player with stones, even one who plays with shells of nuts or pomegranates one does not accept unless he break his stones, and be checked out, and repent in complete repentance.” One who lends on interest one does not accept unless he tear up his IOU’s, and be checked out, and repent in complete repentance.

Abbai quoted in objection: The top-piece of a pomegranate is reckoned in but not the blossom; and since it is stated that the blossom is not reckoned in, conclude that it is not food. And we have a Mishnaic teaching with reference to 'Orlah : The skins of the pomegranate and its blossom, and the shells of nuts and the kernels are subject to 'Orlah !

Our Rabbis have taught : We may let wine run through pipes before a bride and bridegroom, and throw before them roasted ears of corn and nuts in the Summer but not in Winter; but we may not throw cakes before them in Summer or Winter.

Who dreams of a cock may hope for a son, of cocks may hope for sons, of hens may hope for a beautiful rearing [of his children] and rejoicing. Who dreams of eggs, his petition remains in suspense ; if broken, his petition has been granted. Similarly is it with nuts and cucumbers and all glass vessels and all such breakable articles.

Ten things cause an invalid to relapse and his sickness becomes worse, viz. : to eat the flesh of the ox, fat meat, roast meat, poultry, roasted egg ; also shaving, and partaking of cress, milk, cheese ; and bathing. Some add: Also nuts; others add: Also cucumbers.

Can we say that the following supports [R. Hisda's view]: If he covered it according to the rule, and adorned it with embroidered hangings and sheets, and hung in it nuts, almonds, peaches, pomegranates, bunches of grapes, wreaths of ears of corn, [vials of] wine, oil or fine flour, it is forbidden to make use of them

It happened that Ḥoni, the Circle-drawer, was asked to pray for rain, etc. Our Rabbis have taught: It happened once that the greater part of the month of Adar had passed and no rain had yet fallen. Ḥoni the Circle-drawer was therefore asked to pray that rain should fall. He did so, but rain did not fall. He then drew a circle and placed himself in its center, as did the prophet Habakkuk, who said (Habakkuk, 2. 1): "I will stand upon my watch," and said before God: "Master of the world! Thy children have set their face upon me, because I am, as it were, Thy intimate. I swear by Thy great Name that I will not move from here until Thou showest mercy to Thy children." Rain began to trickle. The people therefore said to him: Master, we see thee, and this is a warranty to us that we shall not die, but it seems to us that this rain comes only in order to free thee from thy oath. "Ye have seen me and ye shall not die," Ḥoni replied, and continuing his prayer said, "Not for such rain did I pray, but for rain sufficient to fill the cisterns, ditches and caves." The rain then came down with vehemence, each drop as big as the opening of a barrel, and the Rabbis estimated that none of them contained less than a log. The people again said to him: Master, we see thee, and this is a warranty that we shall not die, but it seems to us that this rain comes only to destroy the world. "Ye have seen me and ye shall not die," he replied, and then continued: "Not for such rain did I pray, but for a rain of benevolence, blessing and graciousness!" The rain then continued coming in proper measure so that the Israelites had to go up from the streets of Jerusalem to the Temple Mount on account of the rain. They then said to him: "Just as thou hast prayed for the rain to come, so pray now that it should stop." He, however, replied: "I have a tradition that it is not proper to pray for the cessation of too much good; however, bring ye to me a bullock for the confession of my sins!" They brought him a bullock, upon which Ḥoni laid both his hands and said: "Master of the world! Thy people Israel, whom Thou hast brought out of Egypt, can stand neither too much good, nor too much punishment; when Thou becamest wroth (withholding rain), they could not stand it, and now that Thou hast showered much good upon them, they again cannot stand it; let it be Thy will that there be ease in the world." Immediately the wind blew, the clouds dispersed and the sun began to shine and the people went out into the field and brought home morils and truffles. Thereupon Simeon b. Shetaḥ sent word to Ḥoni saying: "Wert thou not Ḥoni I would order thy excommunication; if these years were like those of Elijah, would not the name of God be profaned through thee? However, what can I do since thou behavest petulantly before God as a son behaves before his father, who then grants the son's desire, so that if the son says to him, bathe me in warm water, the father bathes him in warm water; wash me with cold water, he washes him in cold water; give me nuts, peaches, almonds and pomegranates, he gives him nuts, peaches, almonds and pomegranates. With regard to one like thee Scripture says (Proverbs, 23.25): 'Let thy father and thy mother be glad, and let her that bore thee rejoice.'"

It happened that Ḥoni, the Circle-drawer, was asked to pray for rain, etc. Our Rabbis have taught: It happened once that the greater part of the month of Adar had passed and no rain had yet fallen. Ḥoni the Circle-drawer was therefore asked to pray that rain should fall. He did so, but rain did not fall. He then drew a circle and placed himself in its center, as did the prophet Habakkuk, who said (Habakkuk, 2. 1): "I will stand upon my watch," and said before God: "Master of the world! Thy children have set their face upon me, because I am, as it were, Thy intimate. I swear by Thy great Name that I will not move from here until Thou showest mercy to Thy children." Rain began to trickle. The people therefore said to him: Master, we see thee, and this is a warranty to us that we shall not die, but it seems to us that this rain comes only in order to free thee from thy oath. "Ye have seen me and ye shall not die," Ḥoni replied, and continuing his prayer said, "Not for such rain did I pray, but for rain sufficient to fill the cisterns, ditches and caves." The rain then came down with vehemence, each drop as big as the opening of a barrel, and the Rabbis estimated that none of them contained less than a log. The people again said to him: Master, we see thee, and this is a warranty that we shall not die, but it seems to us that this rain comes only to destroy the world. "Ye have seen me and ye shall not die," he replied, and then continued: "Not for such rain did I pray, but for a rain of benevolence, blessing and graciousness!" The rain then continued coming in proper measure so that the Israelites had to go up from the streets of Jerusalem to the Temple Mount on account of the rain. They then said to him: "Just as thou hast prayed for the rain to come, so pray now that it should stop." He, however, replied: "I have a tradition that it is not proper to pray for the cessation of too much good; however, bring ye to me a bullock for the confession of my sins!" They brought him a bullock, upon which Ḥoni laid both his hands and said: "Master of the world! Thy people Israel, whom Thou hast brought out of Egypt, can stand neither too much good, nor too much punishment; when Thou becamest wroth (withholding rain), they could not stand it, and now that Thou hast showered much good upon them, they again cannot stand it; let it be Thy will that there be ease in the world." Immediately the wind blew, the clouds dispersed and the sun began to shine and the people went out into the field and brought home morils and truffles. Thereupon Simeon b. Shetaḥ sent word to Ḥoni saying: "Wert thou not Ḥoni I would order thy excommunication; if these years were like those of Elijah, would not the name of God be profaned through thee? However, what can I do since thou behavest petulantly before God as a son behaves before his father, who then grants the son's desire, so that if the son says to him, bathe me in warm water, the father bathes him in warm water; wash me with cold water, he washes him in cold water; give me nuts, peaches, almonds and pomegranates, he gives him nuts, peaches, almonds and pomegranates. With regard to one like thee Scripture says (Proverbs, 23.25): 'Let thy father and thy mother be glad, and let her that bore thee rejoice.'"

Kankantum: sandler’s blacking. Diftera: this is a skin which has been salted and put in flour but not treated with gall nuts. Neyar: Mahaka (paper).

When R. Dimi came, he said, They say in the West, R. Meir was eating a date and threw away the stone. Rabba expounded the meaning of the passage, "I went down into the garden of nuts, to see the green plants of the valley, etc." (Cant. vi. 11) Why are the disciples of wise men likened to a nut? It is to tell thee that, just as, although this nut be soiled with mud and dirt, what is in the heart of it is not therefore rejected, so also, although a disciple of a wise man has sinned, his study of the Law is not rejected.