onions

We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:

As the Egyptians, then, were more stupid than the rest of the nations, these and such like gods did not suffice for them. Nay, but they even apply the name of gods to animals in which there is no soul at all. For some of them worship the sheep and others the calf; and some the pig and others the shad fish; and some the crocodile and the hawk and the fish and the ibis and the vulture and the eagle and the raven. Some of them worship the cat, and others the turbotfish, some the dog, some the adder, and some the asp, and others the lion; and others the garlic and onions and thorns, and others the tiger and other such things. And the poor creatures do not see that all these things are nothing, although they daily witness their gods being eaten and consumed by men and also by their fellows; while some of them are cremated, and some die and decay and become dust, without their observing that they perish in many ways. So the Egyptians have not observed that such things which are not equal to their own deliverance, are not gods. And if, forsooth, they are weak in the case of their own deliverance, whence have they power to help in the case of deliverance of their worshippers? Great then is the error into which the Egyptians wandered — greater, indeed, than that of any people which is upon the face of the earth.

Concerning the fruit which it is seemly to offer. All shall give, and be careful to offer the first fruits of the crops to the bishop, and he shall offer, while blessing and naming him who offers, saying: We give thanks to thee, God, and we present to thee the first fruit of that which thou hast given to us as good things, having been pleased and by thy word hast commanded the earth to bear its various fruit, for satiety of food for men and all the animals, that we may glorify thee, O God, in all the profit which thou causest to all creation by various fruits, through thy Son Jesus Christ our Lord, through whom to thee with him (be) glory, and with the Holy Spirit for ever and ever. Amen. Concerning the fruits. The priest shall bless these fruits: grapes and figs and pomegranates, and fruit of olive, apples, plums, quinces, peaches, tamarinds, almonds. And they shall not bless Egyptian figs nor garlic nor onions nor any kind of gourds nor any vegetables: nor shall they offer any other fruits except flowers of rose. And all which they shall eat, they shall eat with thanksgiving to God, to whom be glory. Give thanks to him while ye take the fruits.

The argument of Celsus appears to point by these illustrations to this conclusion: that it is “an obligation incumbent on all men to live according to their country’s customs, in which case they will escape censure; whereas the Christians, who have abandoned their native usages, and who are not one nation like the Jews, are to be blamed for giving their adherence to the teaching of Jesus.” Let him then tell us whether it is a becoming thing for philosophers, and those who have been taught not to yield to superstition, to abandon their country’s customs, so as to eat of those articles of food which are prohibited in their respective cities? or whether this proceeding of theirs is opposed to what is becoming? For if, on account of their philosophy, and the instructions which they have received against superstition, they should eat, in disregard of their native laws, what was interdicted by their fathers, why should the Christians (since the gospel requires them not to busy themselves about statues and images, or even about any of the created works of God, but to ascend on high, and present the soul to the Creator), when acting in a similar manner to the philosophers, be censured for so doing? But if, for the sake of defending the theses which he has proposed to himself, Celsus, or those who think with him, should say, that even one who had studied philosophy would keep his country’s laws, then philosophers in Egypt, for example, would act most ridiculously in avoiding the eating of onions, in order to observe their country’s laws, or certain parts of the body, as the head and shoulders, in order not to transgress the traditions of their fathers. And I do not speak of those Egyptians who shudder with fear at the discharge of wind from the body, because if any one of these were to become a philosopher, and still observe the laws of his country, he would be a ridiculous philosopher, acting very unphilosophically. In the same way, then, he who has been led by the gospel to worship the God of all things, and, from regard to his country’s laws, lingers here below among images and statues of men, and does not desire to ascend to the Creator, will resemble those who have indeed learned philosophy, but who are afraid of things which ought to inspire no terrors, and who regard it as an act of impiety to eat of those things which have been enumerated.

The children of Israel marched through the wilderness three days, and came to the place called Murrath (Marah) from the bitterness of its waters; and the people were unable to drink that water. And they lifted up their voice and murmured against Moses, saying, ‘What shall we drink?’ Moses prayed before God, and took absinth-wood \ which is bitter in its nature, and threw it into the water, and it was made sweet. There did the Lord teach them laws and judgments, And they set out from thence, and on the fifteenth of the second month, which is lyar, came to a place in which there were twelve wells and seventy palm-trees. Dad-tsho' says in his exposition of Paradise that the sorcerers Jannes and Jambres, who once opposed Moses, lived there. There was a well in that place, and over it was a bucket and brass chain; and devils dwelt there, because that place resembled Paradise. The blessed Makaris (Macarius) visited that spot, but was unable to live there because of the wickedness of those demons; but that they might not boast over the human race, as if forsooth no one was able to live there, God commanded two anchorites, whose names no man knoweth, and they dwelt there until they died. When the children of Israel saw that wilderness, they murmured against Moses, saying, ‘ It were better for us to have died in Egypt, being satisfied with bread, than to come forth into this arid desert for this people to perish by hunger.’ And God said to Moses, ‘ Behold, I will bring manna down from heaven for you; a cloud shall shade you by day from the heat of the sun, and a pillar of fire shall give light before you by night.’ God said to Moses, ‘ Go up into this mountain, thou, and Aaron thy brother, and Nadab, and seventy chosen elders of the children of Israel, and let them worship from afar; and let Moses come near to Me by himself.’ And they did as the Lord commanded them, and Moses drew near by himself, and the rest of the elders remained below at the foot of the mountain; and God gave him commandments. And Moses made known to the people the words of the Lord; and all the people answered with one voice and said, ‘ Everything that the Lord commands us we will do.’ Moses took blood with a hyssop, and sprinkled it upon the people, saying to them, ‘ This is the blood of the covenant,’ and so forth. And God said to Moses, ‘ Say unto the children of Israel that they set apart for Me gold and silver and brass and purple,’ and the rest of the things which are mentioned in the Torah, ‘and let them make a tabernacle for Me.’ God also shewed the construction thereof to Moses, saying, ‘ Let Aaron and his sons be priests to Me, and let them serve My altar and sanctuary.’ God wrote ten commandments on two tables of stone, and these are they. Thou shalt not make to thyself an image or a likeness; thou shalt not falsify thy oaths; keep the day of the Sabbath; honour thy father and thy mother; thou shalt not do murder; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet thy neighbour’s or brother’s house; thou shalt not covet the wife of thy kinsman or neighbour, nor his servants, nor his handmaidens. When the children of Israel saw that Moses tarried on the mountain, they gathered together to Aaron and said to him, ‘ Arise, make us a god to go before us, for we know not what has become of thy brother Moses.’ Aaron said to them, ‘ Bring me the earrings that are in the ears of your wives and children.’ When they had brought them to him, he cast a calf from them, and said to the people, ‘ This is thy god, O Israel, who brought thee out of Egypt and they built an altar, and the children of Israel offered up sacrifice upon it. God said to Moses, ‘ Get thee down [VI to the people, for they have become corrupt.’ And Moses returned to the people, and in his hands were the two tablets of stone, upon which the ten commandments were written by the finger of God. When Moses saw that the people had erred, he was angry and smote the tablets upon the side of the mountain and brake them. And Moses brought the calf, and filed it with a file, and threw it into the fire, and cast its ashes into water; and he commanded the children of Israel to drink of that water. And Moses reproached Aaron for his deeds, but Aaron said, ‘ Thou knowest that the people is stiffnecked.’ Then Moses said to the children of Levi, ‘ The Lord commands you that each man should slay his brother and his neighbour of those who have wrought iniquity;’ and there were slain on that day three thousand men. And Moses went up to the mountain a second time, and there were with him two tables of stone instead of those which he brake. He remained on the mountain and fasted another forty days, praying and supplicating God to pardon the iniquity of the people. When he came down from the mountain with the other two tablets upon which the commandments were written, the skin of his face shone, and the children of Israel were unable to look upon his countenance by reason of the radiance and light with which it was suffused; and they were afraid of him. When he came to the people, he covered his face with a napkin; and when he spake with God, he uncovered his face. And Moses said to Hur, the son of his father-in-law Reuel the Midianite, ‘ We will go to the land which God promised to give us; come with us, and we will do thee good but he would not, and returned to Midian. So the children of Israel went along the road to prepare a dwelling-place for themselves; and they lifted up their voice with a cry; and God heard and was angry, and fire went round about them and burnt up the parts round about their camps. They said to Moses, ‘Our soul languishes in this wilderness, and we remember the meats of Egypt; the fishes and the cucumbers and the melons and the onions and the leeks and the garlic; and now we have nought save this manna which is before us.’ Now the appearance of manna was like that of coriander seed, and they ground it, and made flat cakes of it; and its taste was like bread with oil in it. And the Lord heard the voice of the people weeping each one at the door of his tent, and it was grievous to Him. Moses prayed before the Lord and said, ‘ Why have I not found favour before Thee? and why hast Thou cast the weight of this people upon me? Did I beget them? Either slay me or let me find favour in Thy sight.’ God said to Moses, ‘ Choose from the elders of the children of Israel seventy men, and gather them together to the tabernacle, and I will come down and speak with thee. And I will take of the spirit and power which is with thee and will lay it upon them, and they shall bear the burden of the people with thee, and thou shalt not bear it by thyself alone; ’ and Moses told them. Moses gathered together seventy elders from the children of Israel, and the Lord came down in a cloud, and spake with them; and he took of the spirit and power which was with Moses and laid it upon them, and they prophesied. But two elders of the seventy whose names were written down remained in the camp and did not come; the name of the one was Eldad, and that of the other Medad; and they also prophesied in the tabernacle. A young man came and told Moses, and Joshua the son of Nun, the disciple of Moses, said to him, ‘ My lord, restrain them.’ Moses said, ‘ Be not jealous; would that all the children of Israel were prophets; for the Spirit of God hath come upon them.

One who clears [his field] of fresh onions for the market and leaves the dry ones [in the ground] for the [time of the] threshing floor, must give peah from these on their own and these on their own. The same applies to beans and to a vineyard. If he, however, he only thins it out, then he gives [peah] from the remainder according to the quantity of that which he left. But if he clears [three from one place] at one time, he gives from the remainder according to the entire quantity.

Onions grown for their seed are liable for peah. But Rabbi Yose exempts them. Plots of onions [growing] between vegetables: Rabbi Yose says: peah must be given from each [plot]. But the sages say: from one [plot] for all.

Onions grown for their seed are liable for peah. But Rabbi Yose exempts them. Plots of onions [growing] between vegetables: Rabbi Yose says: peah must be given from each [plot]. But the sages say: from one [plot] for all.

A seah of plucked grain and a seah of unplucked grain, and also trees; and garlic and to onions do not combine to count as two seahs, but rather they must be left to the poor. Rabbi Yose says: if anything that belongs to the poor comes in between them, the two are not combined together; otherwise, they do combine.

Grain used for fodder or [stalks] used for binding sheaves, and also garlic-stalks used for tying other bunches, or tied bunches of garlic and onions they [all are not subject to the laws of] forgotten. Anything stored in the ground like arum, garlic and onions: Rabbi Judah says: they do not subject to the laws of “forgotten”; But the sages say: they are subject to the laws of “forgotten.”

Grain used for fodder or [stalks] used for binding sheaves, and also garlic-stalks used for tying other bunches, or tied bunches of garlic and onions they [all are not subject to the laws of] forgotten. Anything stored in the ground like arum, garlic and onions: Rabbi Judah says: they do not subject to the laws of “forgotten”; But the sages say: they are subject to the laws of “forgotten.”

His field was sown with onions, and he wishes to plant in it rows of gourds: Rabbi Ishmael says: he pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds, and so on]. Rabbi Akiva says: he pulls up two rows [of onions], plants [in the cleared space] two rows [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions], and plants two rows [of gourds; and so on]. The sages say: if between one row [of gourds] and the next there are not twelve cubits, one may not allow that which is sown in the intervening space to remain.

His field was sown with onions, and he wishes to plant in it rows of gourds: Rabbi Ishmael says: he pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds, and so on]. Rabbi Akiva says: he pulls up two rows [of onions], plants [in the cleared space] two rows [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions], and plants two rows [of gourds; and so on]. The sages say: if between one row [of gourds] and the next there are not twelve cubits, one may not allow that which is sown in the intervening space to remain.

His field was sown with onions, and he wishes to plant in it rows of gourds: Rabbi Ishmael says: he pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds, and so on]. Rabbi Akiva says: he pulls up two rows [of onions], plants [in the cleared space] two rows [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions], and plants two rows [of gourds; and so on]. The sages say: if between one row [of gourds] and the next there are not twelve cubits, one may not allow that which is sown in the intervening space to remain.

His field was sown with onions, and he wishes to plant in it rows of gourds: Rabbi Ishmael says: he pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds, and so on]. Rabbi Akiva says: he pulls up two rows [of onions], plants [in the cleared space] two rows [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions], and plants two rows [of gourds; and so on]. The sages say: if between one row [of gourds] and the next there are not twelve cubits, one may not allow that which is sown in the intervening space to remain.

His field was sown with onions, and he wishes to plant in it rows of gourds: Rabbi Ishmael says: he pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds, and so on]. Rabbi Akiva says: he pulls up two rows [of onions], plants [in the cleared space] two rows [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions], and plants two rows [of gourds; and so on]. The sages say: if between one row [of gourds] and the next there are not twelve cubits, one may not allow that which is sown in the intervening space to remain.

His field was sown with onions, and he wishes to plant in it rows of gourds: Rabbi Ishmael says: he pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds, and so on]. Rabbi Akiva says: he pulls up two rows [of onions], plants [in the cleared space] two rows [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions], and plants two rows [of gourds; and so on]. The sages say: if between one row [of gourds] and the next there are not twelve cubits, one may not allow that which is sown in the intervening space to remain.

His field was sown with onions, and he wishes to plant in it rows of gourds: Rabbi Ishmael says: he pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds, and so on]. Rabbi Akiva says: he pulls up two rows [of onions], plants [in the cleared space] two rows [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions], and plants two rows [of gourds; and so on]. The sages say: if between one row [of gourds] and the next there are not twelve cubits, one may not allow that which is sown in the intervening space to remain.

Seedless onions and Egyptian beans from which he withheld water for thirty days prior to Rosh Hashanah are tithed with the preceding year, and are permitted in the seventh year. And if not, they are forbidden in the seventh, and are tithed according to the following year. And [seedless onions and Egyptian beans grown in a] rain-irrigated field from which two periods of rain have been withheld, the words of Rabbi Meir. But the sages say: three.

Seedless onions and Egyptian beans from which he withheld water for thirty days prior to Rosh Hashanah are tithed with the preceding year, and are permitted in the seventh year. And if not, they are forbidden in the seventh, and are tithed according to the following year. And [seedless onions and Egyptian beans grown in a] rain-irrigated field from which two periods of rain have been withheld, the words of Rabbi Meir. But the sages say: three.

Luf of the sixth year that has entered the seventh year, similarly summer onions and puah (madder) grown in good soil: Bet Shammai says: they must be uprooted with wooden rakes. Bet Hillel says: [even] with metal rakes. They agree in the case of puah with strong roots, that they may be uprooted with metal spades.

Onions on which rain fell and which had sprouted, if their leaves had turned black, they are forbidden; if they had become green they are permitted. Rabbi Hanina ben Antigonus says: if they can be plucked out by their leaves, they are forbidden. In the year after the sabbatical year, the like of these are permitted.

They should give terumah of a whole small onion, and not of half of a large onion. Rabbi Judah says: not so, rather half of a large onion. So too, Rabbi Judah says: they give terumah from town onions for those from the village, but not from village onions for those from the town, since these are the food of its principal citizens.

They should give terumah of a whole small onion, and not of half of a large onion. Rabbi Judah says: not so, rather half of a large onion. So too, Rabbi Judah says: they give terumah from town onions for those from the village, but not from village onions for those from the town, since these are the food of its principal citizens.

As for untithed produce, what grows from it is permissible if of a kind whose seed disintegrates [in the soil]. But if of a kind whose seed does not disintegrate, then even what grows from plants which grew out of it are forbidden. Which is the kind whose seed does not disintegrate? Like luf, garlic and onions. Rabbi Judah says: garlic is like barley.

[Vegetables] pickled together are permitted, except [when pickled] with allium (onions, garlic, leeks). Allim of hullin [pickled] with allium of terumah, or other vegetables of hullin with leeks of terumah are forbidden. But allium of hullin with vegetables of terumah are permitted.

Dried pomegranate seeds, raisins and carobs, [are liable for tithes] after he has made a pile. Onions, once he removes the onion seeds. If he does not remove the onion seeds, after he makes a pile. Grain, once he smoothes out the pile. If he does not smooth the pile, after he makes a pile. Pulse, after he has sifted it. If he does not sift, after he smoothes out a pile. Even after he has smoothed out the pile, he may [without tithing] take from the broken ears, from the sides of the piles, and from that which is mixed in with the chaff, and eat.

One who hired a worker to work with olives and he said to him, “On condition that I may eat the olives,” he may eat of them one at a time and be exempt [from tithes]. If, however, he gathered several together he is liable [for tithes]. [If he had been hired] to weed out onions, and he said to him, “On condition that I may eat the vegetables,” he may pluck leaf by leaf, and eat [without tithing]. If, however, he gathered several together, he is liable [for tithes].

One who uproots turnips and radishes from within his own [property] and plants [them elsewhere] within his own [property] for the purpose of seed, he is liable to tithe, since this is [equivalent to] their threshing floor. If onions take root in an upper story they become clean from any impurity. If some debris fell upon them and they are uncovered, they are regarded as though they were planted in the field.

Garlic from Balbeck, onions from Rikpa, Cilician beans and Egyptians lentils, and Rabbi Meir says qirqas, and Rabbi Yose says qotnym are exempt from tithes and may be brought from any man in the seventh year. The seeds of upper arum pods, the seeds of leeks, the seeds of onions, the seeds of turnips and radishes, and other seeds of garden produce which are not eaten, are exempt from tithes, and may be bought from any man in the seventh year; and even though the plants from they grew were terumah, they may still be eaten [by non-priests].

Garlic from Balbeck, onions from Rikpa, Cilician beans and Egyptians lentils, and Rabbi Meir says qirqas, and Rabbi Yose says qotnym are exempt from tithes and may be brought from any man in the seventh year. The seeds of upper arum pods, the seeds of leeks, the seeds of onions, the seeds of turnips and radishes, and other seeds of garden produce which are not eaten, are exempt from tithes, and may be bought from any man in the seventh year; and even though the plants from they grew were terumah, they may still be eaten [by non-priests].

“Konam is the one that I taste, because wine is damaging to the stomach.” They said to him, “But mature wine is beneficial to the stomach.” He is released in respect of mature wine, and not only in respect of mature wine, but of all wine. “Konam the onions that I taste, because they are damaging to the heart.” They said to him, “But village onions are good for the heart,” He is released in respect of village onions, and not only of village onions, but of all onions. Such a case happened before Rabbi Meir, and he permitted all onions.

“Konam is the one that I taste, because wine is damaging to the stomach.” They said to him, “But mature wine is beneficial to the stomach.” He is released in respect of mature wine, and not only in respect of mature wine, but of all wine. “Konam the onions that I taste, because they are damaging to the heart.” They said to him, “But village onions are good for the heart,” He is released in respect of village onions, and not only of village onions, but of all onions. Such a case happened before Rabbi Meir, and he permitted all onions.

“Konam is the one that I taste, because wine is damaging to the stomach.” They said to him, “But mature wine is beneficial to the stomach.” He is released in respect of mature wine, and not only in respect of mature wine, but of all wine. “Konam the onions that I taste, because they are damaging to the heart.” They said to him, “But village onions are good for the heart,” He is released in respect of village onions, and not only of village onions, but of all onions. Such a case happened before Rabbi Meir, and he permitted all onions.

“Konam is the one that I taste, because wine is damaging to the stomach.” They said to him, “But mature wine is beneficial to the stomach.” He is released in respect of mature wine, and not only in respect of mature wine, but of all wine. “Konam the onions that I taste, because they are damaging to the heart.” They said to him, “But village onions are good for the heart,” He is released in respect of village onions, and not only of village onions, but of all onions. Such a case happened before Rabbi Meir, and he permitted all onions.

“Konam is the one that I taste, because wine is damaging to the stomach.” They said to him, “But mature wine is beneficial to the stomach.” He is released in respect of mature wine, and not only in respect of mature wine, but of all wine. “Konam the onions that I taste, because they are damaging to the heart.” They said to him, “But village onions are good for the heart,” He is released in respect of village onions, and not only of village onions, but of all onions. Such a case happened before Rabbi Meir, and he permitted all onions.

“Konam is the one that I taste, because wine is damaging to the stomach.” They said to him, “But mature wine is beneficial to the stomach.” He is released in respect of mature wine, and not only in respect of mature wine, but of all wine. “Konam the onions that I taste, because they are damaging to the heart.” They said to him, “But village onions are good for the heart,” He is released in respect of village onions, and not only of village onions, but of all onions. Such a case happened before Rabbi Meir, and he permitted all onions.

A pool for soaking flax must be distanced from vegetables, and leeks from onions, and mustard plant from bees. Rabbi Yose permits mustard plant.

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

The following are both defiled and defile, but do not join together [together with the rest]: Roots of garlic, onions or leeks when they are dry, the stalk that is not within the edible part, the twig of a vine a handbreadth long on either side, the stem of the cluster whatsoever be its length, the tail of the cluster bereft of grapes, the stem of the ‘broom’ of the palm-tree to a length of four handbreadths, the stalk of the ear [of grain] to a length of three handbreadths, and the stalk of all things that are cut, to the length of three handbreadths. In the case of those things not usually cut, their stalks and roots of any size whatsoever. As for the outer husks of grains, they defile and are defiled, but do not join together.

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.

Onion leaves or the offshoots of onions, if there is moisture in them they are to be measured as they are; if there is empty space within them, it must be squeezed tightly together. Spongy bread is measured as it is, but if there is empty space within it, it must be pressed firmly. The flesh of a calf which had swollen, or the flesh of an old [beast] that has shrunken in size, are measured in the condition they are in.

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

What is the reason of the House of Shammai? People do not usually introduce seeds between trees. Does it turn out that the House of Shammai are like Rebbi Yose? Just as Rebbi Yose said that people do not usually introduce onions between vegetables, so the House of Shammai say that people do not usually introduce seeds between trees! It is reasonable to say that the House of Shammai will agree with Rebbi Yose but Rebbi Yose will not agree with the House of Shammai. The House of Shammai will agree with Rebbi Yose that people do not usually introduce onions between vegetables. Rebbi Yose will not agree with the House of Shammai because people usually introduce seeds between trees.

What is the reason of the House of Shammai? People do not usually introduce seeds between trees. Does it turn out that the House of Shammai are like Rebbi Yose? Just as Rebbi Yose said that people do not usually introduce onions between vegetables, so the House of Shammai say that people do not usually introduce seeds between trees! It is reasonable to say that the House of Shammai will agree with Rebbi Yose but Rebbi Yose will not agree with the House of Shammai. The House of Shammai will agree with Rebbi Yose that people do not usually introduce onions between vegetables. Rebbi Yose will not agree with the House of Shammai because people usually introduce seeds between trees.

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

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

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

MISHNAH: Mother onions are subject to peah, Rebbi Yose frees. Rectangles of onions among vegetables, Rebbi Yose says peah from each single one, but the Sages say from one for everything.

MISHNAH: Mother onions are subject to peah, Rebbi Yose frees. Rectangles of onions among vegetables, Rebbi Yose says peah from each single one, but the Sages say from one for everything.

Rebbi Jacob bar Abun in the name of Rebbi Ḥanina: Rebbi Yose said only because of ownerless property. Rebbi Abun bar Ḥiyya asked before Rebbi Mana: Is abandoned property obligated for peah? He said to them: When he reacquired them one by one. But did we not state: Even though one with a large harvest will not store the mother-onions, one with only a small harvest will. Hence, the reason is only that he collects them for storing.

MISHNAH: Standing produce saves sheaves and standing produce. But a sheaf saves neither sheaves nor standing produce. What is standing produce that saves sheaves? Everything that is not forgotten, even if it is only one stalk. A seah of uprooted grain and a seah of not uprooted grain, also trees, garlic and onions do not combine. Rebbi Yose says, if a poor man’s right comes in the middle, they do not combine, otherwise they do combine.

MISHNAH: Grain cut for animal feed or to bind sheaves, and similarly garlic used to bind as well as bundles of garlic and onions are not subject to “forgotten sheaves.” Anything hidden in the ground, such as luf, garlic, and onions, Rebbi Jehudah says, they are not subject to “forgotten sheaves”, but the Sages say, they are subject to “forgotten sheaves.”

MISHNAH: Grain cut for animal feed or to bind sheaves, and similarly garlic used to bind as well as bundles of garlic and onions are not subject to “forgotten sheaves.” Anything hidden in the ground, such as luf, garlic, and onions, Rebbi Jehudah says, they are not subject to “forgotten sheaves”, but the Sages say, they are subject to “forgotten sheaves.”

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 Abbahu in the name of Rebbi Yose bar Ḥanina: bulbs (onions) sold in Cesarea are forbidden because most of them come from King’s Mountain. Rebbi Ḥiyya bar Ada said, the white ones, but the rabbis of Cesarea say, the red ones.

Rebbi Yose of Kefar Dan in the name of Rebbi from Meadiah, the kinds forbidden in Beth Shean: Nigella, sesame, mustard, garlic, bulbs, black peas, commercial onions, local ones that are sold by weight, Egyptian beans bound with bast, mint bundled separately, carrot always, leeks from Pentecost to Ḥanukkah. Rebbi Zeïra said, from Pentecost to Ḥanukkah the forbidden ones outnumber the permitted ones, from Ḥanukkah to Pentecost the permitted ones outnumber the forbidden ones. In the matter of aftergrowth, from New Year’s Day to Ḥanukkah prohibition of aftergrowth, from Ḥanukkah to Pentecost permission of aftergrowth, from Pentecost to New Year’s Day questionable. Zucchini, squash, water melon, apple melon, wine, oil, Ephesian dates, somebody also says lupines. Bread always requires hallah. These are Sabbatical in a Sabbatical year. In the other years of the cycle? Rebbi Jonah said, demay; Rebbi Yose said, certain. They have no disagreement over tithes; Rebbi Jonah said demay for him who buys from a person making house calls, Rebbi Yose said certain for him who bought from the garden.

How long does it have to be to jail? Rebbi Zeïra said, let us infer it from a vineyard. Just as you say in regard to a vineyard that there is no difference between length and separation, so here also there is no difference between length and separation. That is fine according to the opinion of Ḥizqiah; there eight and here also eight. According to Rebbi Joḥanan, with how much will it jail? If you say with eight, is there an argument a fortiori that a strip of melons among onions will jail only with twelve? But a melon strip, which you empowered among melon strips to save by a mere eight, will be jailed by eight, melon strips among onions, which you weakened to save only by twelve, certainly will be jailed only by eight. If you say that a melon strip among onions will be jailed only by twelve, then an argument a fortiori shows that a melon strip among melons should be jailed only by twelve.

How long does it have to be to jail? Rebbi Zeïra said, let us infer it from a vineyard. Just as you say in regard to a vineyard that there is no difference between length and separation, so here also there is no difference between length and separation. That is fine according to the opinion of Ḥizqiah; there eight and here also eight. According to Rebbi Joḥanan, with how much will it jail? If you say with eight, is there an argument a fortiori that a strip of melons among onions will jail only with twelve? But a melon strip, which you empowered among melon strips to save by a mere eight, will be jailed by eight, melon strips among onions, which you weakened to save only by twelve, certainly will be jailed only by eight. If you say that a melon strip among onions will be jailed only by twelve, then an argument a fortiori shows that a melon strip among melons should be jailed only by twelve.

How long does it have to be to jail? Rebbi Zeïra said, let us infer it from a vineyard. Just as you say in regard to a vineyard that there is no difference between length and separation, so here also there is no difference between length and separation. That is fine according to the opinion of Ḥizqiah; there eight and here also eight. According to Rebbi Joḥanan, with how much will it jail? If you say with eight, is there an argument a fortiori that a strip of melons among onions will jail only with twelve? But a melon strip, which you empowered among melon strips to save by a mere eight, will be jailed by eight, melon strips among onions, which you weakened to save only by twelve, certainly will be jailed only by eight. If you say that a melon strip among onions will be jailed only by twelve, then an argument a fortiori shows that a melon strip among melons should be jailed only by twelve.

MISHNAH: If one’s field was sown with onions and he desired to plant there rows of pumpkin, Rebbi Ismael says, he uproots two rows, plants one row, and leaves two rows of onion standing, uproots two rows, plants one row. Rebbi Aqiba says, he uproots two rows, plants two rows, and leaves two rows of onion standing, uproots two rows, plants two rows. But the Sages say, if between one row and the next is less than twelve [cubits], he should not keep the seeds in between.

MISHNAH: Sterile onions and Egyptian beans from which water was withheld thirty days before the New Year are tithed for the past [year] and may be kept in the Sabbatical year; otherwise they are forbidden in the Sabbatical year and are tithed for the coming year. For those from a ba‘al field, if one withheld water for two periods, the words of Rebbi Meïr, but the Sages say three.

HALAKHAH: What are sterile onions? Those rural onions which do not form seeds.

HALAKHAH: What are sterile onions? Those rural onions which do not form seeds.

MISHNAH: If somebody stores arum in the Sabbatical year, Rebbi Meїr says it should not be less than two seah and [in a hole] three hand-breadths deep, with a hand-breadth of earth on top. But the Sages say, it should not be less than four qab, one hand-breadth deep, with a hand-breadth of earth on top, and should be stored where people step on it. Arum after the Sabbatical. Rebbi Eliezer says, if the poor collected the leaves, they collected; otherwise, he should settle with the poor. Rebbi Joshua says, if the poor collected the leaves, they collected; otherwise, the poor have nothing to settle with him. Arum of the year before the Sabbatical entering the Sabbatical, as well as summer onions and madder growing on choice land, the House of Shammai say, one takes them out with wooden shovels but the House of Hillel say with iron spades. They agree that one takes out madder growing on slopes with iron spades. When may a person buy arum after the end of the Sabbatical? Rebbi Jehudah says, immediately. But the Sages say, after the new [crop] is dominant.

HALAKHAH: “If somebody stores arum”. This takes care of arum. Onions? Rebbi Jonah said, arum and onions follow the same rules. Rebbi Yose said, it is reasonable that a lesser quantity be permitted for onions for they are smoothed.

HALAKHAH: “If somebody stores arum”. This takes care of arum. Onions? Rebbi Jonah said, arum and onions follow the same rules. Rebbi Yose said, it is reasonable that a lesser quantity be permitted for onions for they are smoothed.

HALAKHAH: “If somebody stores arum”. This takes care of arum. Onions? Rebbi Jonah said, arum and onions follow the same rules. Rebbi Yose said, it is reasonable that a lesser quantity be permitted for onions for they are smoothed.

Rebbi Jeremiah said, the Mishnah deals with the leaves of false arum. Rav Hoshaiah brought a baraita of Bar Qappara from the South and stated: “The leaves of arum or of onions.” Can you speak of leaves of false onions? The word of Rebbi Jeremiah implies that anything subject to removal found inside something not subject to removal is subject to removal. How does Rebbi Jeremiah deal with this? He explains it if he trampled on the leaves.

Rebbi Jeremiah said, the Mishnah deals with the leaves of false arum. Rav Hoshaiah brought a baraita of Bar Qappara from the South and stated: “The leaves of arum or of onions.” Can you speak of leaves of false onions? The word of Rebbi Jeremiah implies that anything subject to removal found inside something not subject to removal is subject to removal. How does Rebbi Jeremiah deal with this? He explains it if he trampled on the leaves.

“Summer onions”, summer ones. “They agree that one takes out madder growing on rocky slopes. We have stated on that: “At a place where one is used to plough, he may plough, to harrow, he may harrow.”

MISHNAH: Onions growing after it rained on them, if the leaves are black they are forbidden, becoming green they are permitted. Rebbi Ḥanina ben Antigonos says, if they cannot be drawn out by their leaves they are forbidden; in the same case in the year after the Sabbatical they are permitted.

Rebbi Abbahu went up to Arbel and was received by Abba bar Benjamin. They came and asked him about these onions; he taught them the statement of Rebbi Zeïra “once the new growth is the majority it is permitted.” He saw them relying on him; then he said to them: I was referring only to those that are bent down Rebbi Jehudah bar Pazi said, I know beginning and end; when he heard that Rebbi Hila and Rebbi Ammi disagreed, he shrank from it.

MISHNAH: One does not give heave from one species for another species; if he gave, his heave is no heave. All kinds of wheat are one. All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other. At a place where there is a Cohen one gives from the best, but where there is no Cohen he gives from what is durable. Rebbi Jehudah says, one always gives from the best. One gives a small whole onion as heave but not half a large onion. Rebbi Jehudah says it is not so, one rather gives half a large onion. Similarly, Rebbi Jehudah said one gives onions of town people as heave for rural ones but not rural ones for those of town people because they are city-dwellers’ food.

If he planted one pound of onions of First Tithe and it became ten pounds, these are subject to tithes. Its First Tithe is given for the heave of the tithe and for what he planted. If he planted one pound of onions of Second Tithe and it became ten pounds, these are subject to tithes and he still has to redeem the second tithe from what he planted.

If he planted one pound of onions of First Tithe and it became ten pounds, these are subject to tithes. Its First Tithe is given for the heave of the tithe and for what he planted. If he planted one pound of onions of Second Tithe and it became ten pounds, these are subject to tithes and he still has to redeem the second tithe from what he planted.

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

MISHNAH: The growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, First Tithe, aftergrowth of the Sabbatical, heave from outside the Land, demaʻ, and First Fruits are profane. Growths from dedicated [seeds] and Second Tithe are profane; one redeems them corresponding to the time of sowing. One hundred lagenae of heave and one profane are all permitted for produce whose seeds desappear; but for produce whose seeds do not disappear, even if there are one hundred profane and one of heave they all are forbidden. Growth from ṭevel is permitted for anything whose seeds disappear, but if the seeds do not disappear even the growth from the growth is forbidden. What is one whose seeds do not disappear? For example arum, garlic, and onions. Rebbi Jehudah says, garlic is like barley.

Some want to understand it from the following: (Deut. 14:22): “You should certainly tithe,” a general statement. “All grain of your seed,” a detail. For every general statement followed by a detail, the general statement only implies the detail. That means, only grain. From where legumes? The verse says (Lev. 27:30): “All tithe from the earth, from seeds of the earth, from the fruit of the tree, belongs to the Eternal.” This includes seeds of garlic, cress and rocket. I might think to add the upper part of arum and the seeds of vetch, the seeds of onions, the seeds of turnips and radishes, and all other garden seeds that are not eaten; the verse says, “from seeds of the earth,” and not all seeds of the earth. (Lev. 27:30) “From fruits of trees,” to include all fruits of trees. I might think to add acacia and ṣalmona pods, and carobs from dry land; the verse says, “from fruits of trees,” not all fruits of trees.

MISHNAH: What is their threshing floor for tithes? Green melon and pumpkins from when they are cleaned; if they are not cleaned, when one makes a heap. Water melons, when they are cleaned; if they are not cleaned, when he puts them in storage. Vegetables sold in bundles, when they are bundled. When he makes no bundles, when he is finished filling the vessel; if he does not fill the vessel, when he is finished harvesting. A fig basket when he covers it; if he does not cover it when the vessel is completely filled; if he does not completely fill the vessel, when he has collected all he wants. When has this been said? When he brings it to market. But if he brings it to his house, he may eat snacks from it until he reaches his house. Dried pomegranate cells, raisins, and carob when he makes them into a pile. Onions when they are cleaned, if he does not clean when he makes them into a pile. Grain when it is in smooth piles, if he does not smoothe when he makes it into a pile. Legumes when they are sifted, if he does not sift when he makes smooth piles. Even though he made smooth piles, he may take from the broken ones, from the sides, and from what is in the chaff and eat. Wine after he cleaned it. Even after he cleaned it he may collect from the upper part of the winepress or the pipe and drink. Oil after it descended into the barrel. Even after it descended, he may take from the press, the weight, and between the beams and put it on a pizza or into a bowl but he should not add it to a hot pan or pot. Rebbi Jehudah says, he may put it anywhere except into anything containing vinegar or fish sauce.

“Onions when they are cleaned,” when he removes what is clinging to them.

There, we have stated: “If he worked with his hands but not with his feet, with his feet but not with his hands, even on his shoulder, he eats.” We have stated about this, with his hands he makes bundles, with his feet he creates support, even on his shoulder he carries. “Rebbi Yose ben Rebbi Jehudah says, only if he works with his hands, feet, and body,” as in threshing where he works with his hands, feet, and body, so for anything he works with his hands, feet, and body. Threshing, just as threshing is particular in that it applies to plucked [grain], so for anything plucked. This excludes him who thins among garlic and onions, makes supports for vines, and weeds under an olive tree. Threshing, just as threshing is particular in that it applies to growth from the earth, so for anything growing from the earth. This excludes him who milks, makes cheese, or churns milk. Threshing, just as threshing is particular in that it does not apply after processing, so for anything not after processing. This excludes him who separates dates or dried figs, wine after it is fermented and olive oil when it descends into the vat. Threshing, just as threshing is particular in that it applies before the obligation of tithes, so for anything before the obligation of tithes. This excludes him who kneads dough, separates, or bakes.

MISHNAH: If somebody transports figs through his courtyard to cut them into pieces, his children and companions may eat and they are free; the same holds for laborers who work for him as long as they cannot claim their meals from him. But those who can claim their meals from him may not eat. If somebody takes his workers out to the field, if they have no claim to meals from him, they eat and are free. But if they can claim meals from him they may eat single fruits from the fig tree but not from the basket or the box or the muqẓeh. If somebody hires a laborer to work with him on olive trees and said to him “on condition to be able to eat olives,” he eats one by one and if he takes them together he is obligated. To thin out onions, if he said to him “on condition to be able to eat vegetables” he snips off leaf by leaf and eats but if he takes them together he is obligated.

The house of Rebbi stated: He eats normally and is free. Rebbi Jonah asked, where do we hold? If he hired him to work with him on the olives, everybody agrees that he eats normally and is free. If he hired him to work the olive trees, everybody agrees that he eats one by one and if he takes them together he is obligated. But we must hold that he hired him to thin out the olives. Since the latter part is about thinning out onions, if he said to him “on condition to be able to eat vegetables” he tears them out leaf by leaf and eats but if he takes them together he is obligated.

MISHNAH: If somebody lifts out plants from his own property and replants them in his own property, it is free. If somebody bought standing produce, it is free. If somebody collected in order to send to a friend, it is free. Rebbi Eleazar ben Azariah says, if similar [produce] is sold on the market, he is obligated. Someone who uproots turnips or radishes in his own property and replants them in his own property for seeds is obligated because that was their threshing floor. Onions which developed roots in storage became pure and cannot become impure again. If a mudslide fell on them and they are uncovered they are as if planted in the field.

Rebbi Joḥanan in the name of Rebbi Yannai: If a heap of onions produced roots, if one takes from them on the Sabbath he is free since he does not want their growing roots. Rebbi Simeon ben Laqish said to him: What is the worry of Sabbath compared to tithes? Did we not state: “He does not have to worry either because of kilaim, or because of the Sabbatical year, or because of tithes, and they may be removed on the Sabbath.” Rebbi Zeїra said to Rebbi Abbahu: Look, what did he say! He said only, what is the worry of Sabbath compared to tithes? So he would worry about the Sabbatical for if he would like them to grow roots they would be forbidden because of aftergrowth; otherwise they are permitted because of aftergrowth. Rebbi Maisha said to Rebbi Zeїra, is that the strongest? If he had stated about a single onion in the hand it would be fine.

MISHNAH: He who makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated. If he found more than his measure he gives proportionally from another place. The holes of ants which were near an obligated heap overnight are obligated since it is obvious that they were dragging from what was processed all night. Baalbek garlic, Rikhpa onion, Cilician grits, and Egyptian lentils, Rebbi Meïr says also colocasia, Rebbi Yose says also qrṭnym are free from tithes and may be bought from everybody during the Sabbatical. The seed of the upper part of arum, the seeds of leeks, seeds of onions, seeds of turnips and radishes, and other garden seeds which are not eaten are free from tithes and may be bought from everybody during the Sabbatical and these may be eaten if their father was heave.

Rebbi Joḥanan went to a place and said, I am Ben Azai here. There came an old man to ask him. He said, “the growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, second tithe and first tithe, aftergrowth of the Sabbatical, heave from outside the Land, dema‘, and First Fruits are profane.” There, you say their growth is permitted, why do you say here, their growth is forbidden? He said to him, where do we say their growth is permitted? For things whose seeds disappear. Where do we say their growth is forbidden? For things whose seeds do not disappear. He said to him, but did we not state: “What is one whose seeds do not disappear? For example arum, garlic, and onions.” Are arum, garlic, and onions obligated for First Fruits? He said, the Ben Azai from here went away as you say. He asked Rebbi Yannai who told him, for tithe everything was classified as things whose seeds do not disappear.

Rebbi Joḥanan went to a place and said, I am Ben Azai here. There came an old man to ask him. He said, “the growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, second tithe and first tithe, aftergrowth of the Sabbatical, heave from outside the Land, dema‘, and First Fruits are profane.” There, you say their growth is permitted, why do you say here, their growth is forbidden? He said to him, where do we say their growth is permitted? For things whose seeds disappear. Where do we say their growth is forbidden? For things whose seeds do not disappear. He said to him, but did we not state: “What is one whose seeds do not disappear? For example arum, garlic, and onions.” Are arum, garlic, and onions obligated for First Fruits? He said, the Ben Azai from here went away as you say. He asked Rebbi Yannai who told him, for tithe everything was classified as things whose seeds do not disappear.

The House of Shammai put a question to the House of Hillel which they could not answer. “The House of Shammai said to the House of Hillel, do you not agree with us that one does not roast meat, or onions, or an egg, unless they be completely roasted when it is still daylight? They did not find an answer.” Rebbi Zeˋira said, if I would not put my head between the lions I could give a reason. There, onion, meat, or egg, usually are flipped; here, what can you say? Rebbi Yudan said, if they were roasted like Ben Derosai’s food. They forbade something which usually is flipped unless it be completely roasted as long as it is still day. Rebbi Mana said, it is not reasonable that it should be permitted. For they can say to them, how can you respond to us with something which ordinarily is completely roasted when it still is day about something which ordinarily cannot be completely soaked when it still is day?

MISHNAH: One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight. One does not put bread dough into the oven when it gets dark nor pita on coals unless they form a crust. Rebbi Eliezer says, unless they form a crust at their bottoms.

HALAKHAH: Mishnah: “One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight,” etc. Rebbi Bun bar Cahana in the name of the rabbis: A dish which is fully cooked one may leave on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: Meat, onion, and egg shrink and it is bad for them. This one is shrinking and it is good for it, and you say so? Maybe this was said only for hot water. Rebbi Samuel came, Rebbi Zeˋira asked: It is forbidden to leave hot water which was fully heated on a cooking stove which is not covered with ashes. Rebbi Bevai in the name of Rebbi Joḥanan: A dish of beef which was cooked as Ben Derosai’s food one may return on a cooking stove covered with ashes. This comes like what Rebbi Aḥa said in the name of Rebbi Joḥanan: One warns somebody who puts a pot on top of coals. When it will be cooked as Ben Derosai’s food it is forbidden. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of the important Rebbi Simeon: Hot water which was fully heated one may return on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: To leave on is forbidden but to return is permitted? Maybe it was only said for the Passover sacrifice. There Rebbi Aḥa in the name of the important Rebbi Simeon: The Passover sacrifice which was fully roasted one may return on a cooking stove which is not covered with ashes.

HALAKHAH: “With anything one may make an eruv or participate,” etc. Rebbi Aḥa said, this is Rebbi Eliezer’s, as we have stated there, “with anything one may make an eruv or participate except with water or salt, the words of Rebbi Eliezer.” Rebbi Yose said, it is everybody’s opinion. One makes an eruv for courtyards and participates both for courtyards and for domains. Our Mishnah is Rebbi Meïr’s, as it was stated: one may make an eruv with anything eaten raw as is; with bread, one does not make an eruv with it. Garlic and onions, in the opinion of Rebbi Meïr one does not make an eruv with them, as it was stated: Rebbi Jehudah said, it happened that Rebbi Meïr spent a Sabbath at Ardaksam; there came a person who said, I made an eruv with onions and Rebbi Meïr restricted him to his four cubits. Even though Rebbi Meïr said, with everything one may make an eruv or participate except with water or salt, on condition that it be something eaten raw as is. Arum and colocasia: in the rabbis’ opinion one does not make an eruv with.

HALAKHAH: “With anything one may make an eruv or participate,” etc. Rebbi Aḥa said, this is Rebbi Eliezer’s, as we have stated there, “with anything one may make an eruv or participate except with water or salt, the words of Rebbi Eliezer.” Rebbi Yose said, it is everybody’s opinion. One makes an eruv for courtyards and participates both for courtyards and for domains. Our Mishnah is Rebbi Meïr’s, as it was stated: one may make an eruv with anything eaten raw as is; with bread, one does not make an eruv with it. Garlic and onions, in the opinion of Rebbi Meïr one does not make an eruv with them, as it was stated: Rebbi Jehudah said, it happened that Rebbi Meïr spent a Sabbath at Ardaksam; there came a person who said, I made an eruv with onions and Rebbi Meïr restricted him to his four cubits. Even though Rebbi Meïr said, with everything one may make an eruv or participate except with water or salt, on condition that it be something eaten raw as is. Arum and colocasia: in the rabbis’ opinion one does not make an eruv with.

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

MISHNAH: One opens about festive days and Sabbaths. In earlier times, they said that these days are permitted but the rest forbidden, until Rebbi Aqiba came and taught that a vow which was partially voided is totally voided. How is this? ‘A qônām that I shall not benefit any one of you,’ if one was permitted, all are permitted. ‘That I shall not benefit this one and this one and this one,’ if the first one becomes permitted, all are permitted; if the last one becomes permitted, he is permitted and the others are prohibited. ‘That I shall not benefit, a qorbān for this one, a qorbān for that one’; each single one needs a separate opening. ‘A qônām that I shall not taste wine, for wine is bad for the intestines.’ If they told him, but old [wine] is good for the intestines, old [wine] was permitted; not only old wine is permitted but all wines. ‘A qônām that I shall not taste onion, for onion is bad for the heart.’ If they told him, but the rural kind is good for the heart, rural [onion] was permitted; not only rural is permitted but all onions. It happened that Rebbi Meїr permitted all onions to him.

MISHNAH: One opens about festive days and Sabbaths. In earlier times, they said that these days are permitted but the rest forbidden, until Rebbi Aqiba came and taught that a vow which was partially voided is totally voided. How is this? ‘A qônām that I shall not benefit any one of you,’ if one was permitted, all are permitted. ‘That I shall not benefit this one and this one and this one,’ if the first one becomes permitted, all are permitted; if the last one becomes permitted, he is permitted and the others are prohibited. ‘That I shall not benefit, a qorbān for this one, a qorbān for that one’; each single one needs a separate opening. ‘A qônām that I shall not taste wine, for wine is bad for the intestines.’ If they told him, but old [wine] is good for the intestines, old [wine] was permitted; not only old wine is permitted but all wines. ‘A qônām that I shall not taste onion, for onion is bad for the heart.’ If they told him, but the rural kind is good for the heart, rural [onion] was permitted; not only rural is permitted but all onions. It happened that Rebbi Meїr permitted all onions to him.

Rebbi Abbahu in the name of Rebbi Joḥanan: One estimates [food] prohibitions as if they concerned onions or leeks. This parallels what Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: If carcass meat disappeared among slaughtered meat, its [impurity by] touch has disappeared by biblical law.

MISHNAH: One distances a soaking pond from vegetables, and leeks from onions, and mustard from bees. Rebbi Yose permits mustard.