pile

For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.

Therefore thus saith the Lord GOD; Woe to the bloody city! I will even make the pile for fire great.

This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and fagots out of the shops and baths; the Jews especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals,—a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life, he was, even before his martyrdom, adorned with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about also to fix him with nails, he said, “Leave me as I am; for he that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile.”

This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and fagots out of the shops and baths; the Jews especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals,—a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life, he was, even before his martyrdom, adorned with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about also to fix him with nails, he said, “Leave me as I am; for he that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile.”

This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and fagots out of the shops and baths; the Jews especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals,—a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life, he was, even before his martyrdom, adorned with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about also to fix him with nails, he said, “Leave me as I am; for he that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile.”

When he had pronounced this _amen_, and so finished his prayer, those who were appointed for the purpose kindled the fire. And as the flame blazed forth in great fury, we, to whom it was given to witness it, beheld a great miracle, and have been preserved that we might report to others what then took place. For the fire, shaping itself into the form of an arch, like the sail of a ship when filled with the wind, encompassed as by a circle the body of the martyr. And he appeared within not like flesh which is burnt, but as bread that is baked, or as gold and silver glowing in a furnace. Moreover, we perceived such a sweet odour [coming from the pile], as if frankincense or some such precious spices had been smoking there.

Then the people set fire to the pile; though the flame was exceeding large, it did not touch her, for God took compassion on her, and caused a great eruption from the earth beneath, and a cloud from above to pour down great quantities of rain and hail;

"Don't give what's holy to the dogs, or else it might be thrown on the manure pile. Don't throw pearls to the pigs, or else they might […]"

Since therefore the Roman commander Silva had now built a wall on the outside, round about this whole place, as we have said already, and had thereby made a most accurate provision to prevent any one of the besieged running away, he undertook the siege itself, though he found but one single place that would admit of the banks he was to raise; for behind that tower which secured the road that led to the palace, and to the top of the hill from the west; there was a certain eminency of the rock, very broad and very prominent, but three hundred cubits beneath the highest part of Masada; it was called the White Promontory. Accordingly, he got upon that part of the rock, and ordered the army to bring earth; and when they fell to that work with alacrity, and abundance of them together, the bank was raised, and became solid for two hundred cubits in height. Yet was not this bank thought sufficiently high for the use of the engines that were to be set upon it; but still another elevated work of great stones compacted together was raised upon that bank; this was fifty cubits, both in breadth and height. The other machines that were now got ready were like to those that had been first devised by Vespasian, and afterwards by Titus, for sieges. There was also a tower made of the height of sixty cubits, and all over plated with iron, out of which the Romans threw darts and stones from the engines, and soon made those that fought from the walls of the place to retire, and would not let them lift up their heads above the works. At the same time Silva ordered that great battering ram which he had made to be brought thither, and to be set against the wall, and to make frequent batteries against it, which with some difficulty broke down a part of the wall, and quite overthrew it. However, the Sicarii made haste, and presently built another wall within that, which should not be liable to the same misfortune from the machines with the other; it was made soft and yielding, and so was capable of avoiding the terrible blows that affected the other. It was framed after the following manner: They laid together great beams of wood lengthways, one close to the end of another, and the same way in which they were cut: there were two of these rows parallel to one another, and laid at such a distance from each other as the breadth of the wall required, and earth was put into the space between those rows. Now, that the earth might not fall away upon the elevation of this bank to a greater height, they further laid other beams over cross them, and thereby bound those beams together that lay lengthways. This work of theirs was like a real edifice; and when the machines were applied, the blows were weakened by its yielding; and as the materials by such concussion were shaken closer together, the pile by that means became firmer than before. When Silva saw this, he thought it best to endeavor the taking of this wall by setting fire to it; so he gave order that the soldiers should throw a great number of burning torches upon it: accordingly, as it was chiefly made of wood, it soon took fire; and when it was once set on fire, its hollowness made that fire spread to a mighty flame. Now, at the very beginning of this fire, a north wind that then blew proved terrible to the Romans; for by bringing the flame downward, it drove it upon them, and they were almost in despair of success, as fearing their machines would be burnt: but after this, on a sudden the wind changed into the south, as if it were done by Divine Providence, and blew strongly the contrary way, and carried the flame, and drove it against the wall, which was now on fire through its entire thickness. So the Romans, having now assistance from God, returned to their camp with joy, and resolved to attack their enemies the very next day; on which occasion they set their watch more carefully that night, lest any of the Jews should run away from them without being discovered.

Exceedingly weak is his assertion, that “the disciples of Jesus wrote such accounts regarding him, by way of extenuating the charges that told against him: as if,” he says, “any one were to say that a certain person was a just man, and yet were to show that he was guilty of injustice; or that he was pious, and yet had committed murder; or that he was immortal, and yet was dead; subjoining to all these statements the remark that he had foretold all these things.” Now his illustrations are at once seen to be inappropriate; for there is no absurdity in Him who had resolved that He would become a living pattern to men, as to the manner in which they were to regulate their lives, showing also how they ought to die for the sake of their religion, apart altogether from the fact that His death on behalf of men was a benefit to the whole world, as we proved in the preceding book. He imagines, moreover, that the whole of the confession of the Saviour’s sufferings confirms his objection instead of weakening it. For he is not acquainted either with the philosophical remarks of Paul, or the statements of the prophets, on this subject. And it escaped him that certain heretics have declared that Jesus underwent His sufferings in appearance, not in reality. For had he known, he would not have said: “For ye do not even allege this, that he seemed to wicked men to suffer this punishment, though not undergoing it in reality; but, on the contrary, ye acknowledge that he openly suffered.” But we do not view His sufferings as having been merely in appearance, in order that His resurrection also may not be a false, but a real event. For he who really died, actually arose, if he did arise; whereas he who appeared only to have died, did not in reality arise. But since the resurrection of Jesus Christ is a subject of mockery to unbelievers, we shall quote the words of Plato, that Herus the son of Armenius rose from the funeral pile twelve days after he had been laid upon it, and gave an account of what he had seen in Hades; and as we are replying to unbelievers, it will not be altogether useless to refer in this place to what Heraclides relates respecting the woman who was deprived of life. And many persons are recorded to have risen from their tombs, not only on the day of their burial, but also on the day following. What wonder is it, then, if in the case of one who performed many marvellous things, both beyond the power of man and with such fulness of evidence, that he who could not deny their performance, endeavoured to calumniate them by comparing them to acts of sorcery, should have manifested also in His death some greater display of divine power, so that His soul, if it pleased, might leave its body, and having performed certain offices out of it, might return again at pleasure? And such a declaration is Jesus said to have made in the Gospel of John, when He said: “No man taketh my life from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.” And perhaps it was on this account that He hastened His departure from the body, that He might preserve it, and that His legs might not be broken, as were those of the robbers who were crucified with Him. “For the soldiers broke the legs of the first, and of the other who was crucified with Him; but when they came to Jesus, and saw that He was dead, they brake not His legs.” We have accordingly answered the question, “How is it credible that Jesus could have predicted these things?” And with respect to this, “How could the dead man be immortal?” let him who wishes to understand know, that it is not the dead man who is immortal, but He who rose from the dead. So far, indeed, was the dead man from being immortal, that even the Jesus before His decease—the compound being, who was to suffer death—was not immortal. For no one is immortal who is destined to die; but he is immortal when he shall no longer be subject to death. But “Christ, being raised from the dead, dieth no more: death hath no more dominion over Him;” although those may be unwilling to admit this who cannot understand how such things should be said.

If a pile of grain was stacked [on part of a field] from which gleanings had not yet been collected, whatever touches the ground belongs to the poor. If the wind scattered the sheaves, they estimate the amount of gleanings the field would have yielded and they give that to the poor. Rabban Shimon ben Gamaliel says: he must give to the poor the amount that would fall.

A man may deposit in his field three dung-heaps for every bet seah [and even] more, the words of Rabbi Shimon. The sages forbid unless he [deposits them] three [handbreadths] below or three handbreadths above. A man may pile up all the manure into one [large] store. Rabbi Meir forbids unless he [deposits them] three [handbreadths] below or three handbreadths above. If he had just a little, he may constantly add to it. Rabbi Elazar ben Azariah forbids unless he [deposits them] three [handbreadths] below or three handbreadths above or until he places them on a rock.

Stones which the plow has turned up, or which had been covered and became uncovered, if there are among them at least two, [each] the load of two men, they may be removed. One who removes stones from his field, he removes the top layers, but he leave those touching the ground. And likewise a heap of pebbles, or a pile of stones; he may remove the top layers but must leave those touching the ground. If, however, there is beneath them rocky soil or stubble, they may be removed.

If one says: “The terumah of this pile is within it,” or, “its tithes are within it,” or, “the terumah of tithe [terumat maaser] is within it:” Rabbi Shimon says: he has thereby designated it. But the sages say: not unless he said, “It is in the north or south of it.” Rabbi Elazar Hisma says: one who says, “The terumah of this pile is taken from it for it,” he has thereby designated it. Rabbi Eliezer ben Yaakov says: one who says, “The tenth part of this tithe is terumah of tithe for that pile,” he has thereby designated it.

If one says: “The terumah of this pile is within it,” or, “its tithes are within it,” or, “the terumah of tithe [terumat maaser] is within it:” Rabbi Shimon says: he has thereby designated it. But the sages say: not unless he said, “It is in the north or south of it.” Rabbi Elazar Hisma says: one who says, “The terumah of this pile is taken from it for it,” he has thereby designated it. Rabbi Eliezer ben Yaakov says: one who says, “The tenth part of this tithe is terumah of tithe for that pile,” he has thereby designated it.

If one says: “The terumah of this pile is within it,” or, “its tithes are within it,” or, “the terumah of tithe [terumat maaser] is within it:” Rabbi Shimon says: he has thereby designated it. But the sages say: not unless he said, “It is in the north or south of it.” Rabbi Elazar Hisma says: one who says, “The terumah of this pile is taken from it for it,” he has thereby designated it. Rabbi Eliezer ben Yaakov says: one who says, “The tenth part of this tithe is terumah of tithe for that pile,” he has thereby designated it.

A seah of terumah which fell on top of a pile and he skimmed it off: Rabbi Eliezer says: if in that which he skimmed off there are hundred seahs, it can be taken out [through a ratio of] one hundred to one. But Rabbi Joshua says: it cannot be brought up. A seah of terumah which fell on top of a pile, he must skim it off. If so, why did they say that terumah can be taken up in one hundred and one parts? [Only] if it is not known whether it has become mixed up or where it has fallen.

A seah of terumah which fell on top of a pile and he skimmed it off: Rabbi Eliezer says: if in that which he skimmed off there are hundred seahs, it can be taken out [through a ratio of] one hundred to one. But Rabbi Joshua says: it cannot be brought up. A seah of terumah which fell on top of a pile, he must skim it off. If so, why did they say that terumah can be taken up in one hundred and one parts? [Only] if it is not known whether it has become mixed up or where it has fallen.

If a seah of terumah fell into a hundred [of hullin] and he lifted [a seah] out, and then another fell in, and he lifted another out and another fell in, the pile is permissible as long as the amount of terumah does not exceed that of the hullin.

What is considered a “threshing floor” for tithes [i.e. when does produce become liable for tithes]? Cucumbers and gourds [are liable for tithes] once he removes their fuzz. And if he doesn’t remove it, once he makes a pile. Melons once he removes the fuzz with hot water. And if they he does not remove the fuzz, once he stores them in the muktzeh. Vegetables which are tied in bundles, from the time he ties them up in bundles. If he does not tie them up in bundles, until he fills the vessel with them. And if he does not fill the vessel, after he has gathered all that he wishes to gather. [Produce which is packed in] a basket [is liable for tithes] after he has covered it. If he is not going to cover it, until he fills the vessel with them. And if he does not fill the vessel, after he has gathered all that he wishes to gather. When does this apply? When one brings [the produce] to the market. But when he brings it to his own house, he may make a chance meal of it, until he reaches his house.

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.

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.

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.

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.

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.

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.

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.

Anthills which have remained the whole night near a pile of grain which was liable to tithe, [the grain found in them] is liable, since it is obvious that they [the ants] have been dragging away the whole night from something [of which the work] had been completed.

Similarly, he who went out of Jerusalem and remembered that he had holy meat with him: If he has passed Scopus, he burns it where he is; but if not, he returns and burns it in front of the Temple with the wood of the [altar] pile. And for what [quantity] must they return? Rabbi Meir says: for both when there is as much as an egg; Rabbi Judah says: for both, when there is as much as an olive; But the sages say: holy meat, when there is as much as an olive and chametz, when there is as much as an egg.

If all or most of [the pesah] became unclean they burn it in front of the Birah with the wood of the pile. If a lesser part of it became unclean, and also “remainder”, they [the people] burn it in their courtyards or on their roofs with their own wood. Misers burn it in front of the Birah, in order to benefit from the wood of the pile.

If all or most of [the pesah] became unclean they burn it in front of the Birah with the wood of the pile. If a lesser part of it became unclean, and also “remainder”, they [the people] burn it in their courtyards or on their roofs with their own wood. Misers burn it in front of the Birah, in order to benefit from the wood of the pile.

[For the sake of] the shofar of Rosh Hashanah one is not allowed to go past the [Shabbat] border, nor remove a pile of rocks, nor climb a tree, nor ride on an animal, nor swim on the water. One may not cut it, neither with an instrument forbidden because of shevut, nor with an instrument forbidden by a negative commandment. But if he wants to pour wine or water into it he may do so. They need not prevent children from blowing the shofar [on Rosh Hashanah]; on the contrary, they may help them until they learn how to blow. One who is just practicing has not fulfilled his obligation, and the one hears [the blast made] by another when practicing has not fulfilled his obligation.

They may cover [drying] figs with straw. Rabbi Judah says: they may even be pile [the figs] up [in heaps]. Sellers of produce, clothing and [other] vessels may sell privately for the requirements of the festival. Trappers [of fish and birds], groats-makers and grist-millers may engage in their work privately for the requirements of the festival. Rabbi Yose says: they were strict upon themselves.

If a man found pigeons tied together behind a fence or a hedge or on footpaths in the fields, he may not touch them. If he found an object in the dungheap and it was covered up he may not touch it, but if it was exposed he should take it and proclaim. If he found it in a pile of stones or in an old wall it belongs to him. If he found it in a new wall and it was on the outside [of the wall] it belongs to him. If it was on the inner side it belongs to the householder. But if the house had been hired to others, even if a man found something within the house, it belongs to him.

He then arranged a large pile on the east side of the altar, with its open side on the east, while the inner ends of the [selected] logs touched the ash heap. Spaces were left between the logs in which they kindled the brushwood.

The altar was thirty-two cubits by thirty-two. It rose a cubit and went in a cubit, and this formed the foundation, leaving thirty cubits by thirty. It then rose five cubits and went in one cubit, and this formed the surround, leaving twenty-eight cubits by twenty-eight. The horns extended a cubit in each direction, thus leaving twenty-six by twenty-six. A cubit on every side was allowed for the priests to go round, thus leaving twenty-four by twenty-four as the place for the wood pile [for the altar fire]. Rabbi Yose said: Originally, the complete area [occupied by the altar] was only twenty-eight cubits by twenty-eight, and it rose with the dimensions mentioned until the space left for the altar pile was only twenty by twenty. When, however, the children of the exile returned, they added four cubits on the north, and four on the west like a gamma, since it is said: “Now the hearth shall be twelve cubits long by twelve broad, square” (Ezekiel 43:16). Is it possible that it was only twelve cubits by twelve? When it says, “With four equal sides” (ibid), this shows that he was measuring from the middle, twelve cubits in every direction. A line of red paint ran round it in the middle to divide between the upper and the lower blood. The foundation ran the whole length of the north and of the west sides, and it took up one cubit on the south and one on the east.

The altar was thirty-two cubits by thirty-two. It rose a cubit and went in a cubit, and this formed the foundation, leaving thirty cubits by thirty. It then rose five cubits and went in one cubit, and this formed the surround, leaving twenty-eight cubits by twenty-eight. The horns extended a cubit in each direction, thus leaving twenty-six by twenty-six. A cubit on every side was allowed for the priests to go round, thus leaving twenty-four by twenty-four as the place for the wood pile [for the altar fire]. Rabbi Yose said: Originally, the complete area [occupied by the altar] was only twenty-eight cubits by twenty-eight, and it rose with the dimensions mentioned until the space left for the altar pile was only twenty by twenty. When, however, the children of the exile returned, they added four cubits on the north, and four on the west like a gamma, since it is said: “Now the hearth shall be twelve cubits long by twelve broad, square” (Ezekiel 43:16). Is it possible that it was only twelve cubits by twelve? When it says, “With four equal sides” (ibid), this shows that he was measuring from the middle, twelve cubits in every direction. A line of red paint ran round it in the middle to divide between the upper and the lower blood. The foundation ran the whole length of the north and of the west sides, and it took up one cubit on the south and one on the east.

[An object] one handbreadth square and one handbreadth high conveys uncleanness and blocks uncleanness. How does it [block uncleanness]? In the case of a covered drain beneath a house, if it has a space a handbreadth wide and its outlet was a handbreadth wide, and there is uncleanness inside it, the house remains clean; And when there is uncleanness in the house, that which is within [the drain] remains clean, for the manner of the uncleanness is to go out and not to go in. If it had a space one handbreadth wide but its outlet was not one handbreadth wide, when there is uncleanness in it, the house becomes unclean; But when there is uncleanness in the house, that which is within it remains clean, for the manner of the uncleanness is to go out and not to go in. If it did not have a space one handbreadth wide and its outlet was not one handbreadth wide, when there is uncleanness within it, the house becomes unclean; And when there is uncleanness in the house, it [also] becomes unclean. It makes no difference if the cavity was carved out by water or by a sheretz or if it had been eaten out by salt. And similarly [if it is in] a row of stones or a pile of beams. Rabbi Judah says: any "tent" not made by a person is not considered a tent’. But he agrees that crevices and crags [can be considered as ‘tents’].

They bound it with a rope of reed and placed it on the pile with its head towards the south and its face towards the west. The priest stood in the east with his face towards the west. He slaughtered with his right hand and received the blood with his left. Rabbi Judah said: he received the blood with his right hand and put it in his left hand. He sprinkled with his right. Seven times he dipped his finger in the blood and sprinkled it towards the Holy of Holies, dipping once again for each sprinkling. When he finished the sprinkling he wiped his hand on the body of the cow, came down and kindled the fire with wood chips. Rabbi Akiva said: with dry branches of palm-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.

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.

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.

It was stated: When he makes a pile on his roof top. Rebbi Jonah asked: Therefore, not on his field? Rebbi Ḥinena said, it tells you something additional: even if he makes a pile on his roof top.

It was stated: When he makes a pile on his roof top. Rebbi Jonah asked: Therefore, not on his field? Rebbi Ḥinena said, it tells you something additional: even if he makes a pile on his roof top.

HALAKHAH: 6. When she was doing it. The individual who did it is liable; two or three who were doing it are not liable. Rav Ḥuna said, if one was healthy and one weak. If the sick person locked completely but the healthy one incompletely, the sick one is liable but the healthy one is not liable. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If a deer was running normally and he intended to lock the door for himself and he locked for himself and the deer, it is permitted. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If he saw a child gurgling in a river and he intended to bring him up together with a school of fish, it is permitted. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If he was digging in a pile and was intending to bring him up together with a hoard of gold coins, it is permitted.

MISHNAH: If it rolled outside the Sabbath boundary, if a pile fell on it, or it was burned or heave which became impure on Friday afternoon it is not eruv. After dark it is an eruv. If it is a matter of uncertainty, Rebbi Meïr and Rebbi Jehudah say, he is a donkey driver-camel driver. Rebbi Yose and Rebbi Simeon say that in case of doubt an eruv is qualified. Rebbi Yose said, Autolas testified in the name of five Elders that in case of a doubt an eruv is qualified.

MISHNAH: He who transports wine jugs from place to place may not transport them in a basket or box, but he may transport on his shoulder in front of him. He who transports straw may not tie the box and throw it over his shoulder but has to take it into his hand. One may start from a pile of straw but not from wood in storage.

“Rebbi Yose stated, from where that the fourth degree is disqualified in sanctified food? It is an argument. Since one who lacks expiation is not disqualified for heave but disqualified for sanctified food, it is only logical that third degree [impurity] which is disabled for heave should disqualify for sanctified food. That means, we learned third degree from a verse and fourth degree from an argument de minore ad majus.” Rebbi Joḥanan objected: Food that was touched by a Tevul Yom is a counter-example, because he disqualifies in the case of heave but does not disqualify in the case of sanctified food. Rebbi Ḥananiah in the name of Rebbi Joḥanan: Rebbi Yose argues the method of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says impure, impure by the words of the Torah, so Rebbi Yose says it will be impure, it makes impure by the words of the Torah. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Rebbi Yose does not need that argument de minore ad majus. Rebbi Yose explains the verse: Any meat which would touch, that is second degree food because it touched primary impurity; anything impure, that is third degree food because it touched second degree impurity; shall not be eaten, the endstage of impurity may not be eaten. So far about solid food that became impure in the air space of a clay vessel which had become impure by a reptile. What about solid food that became impure directly from a reptile? Is that not an argument? Since vessels, which cannot become impure in the air space of a clay vessel that became impure by a reptile, become impure by contact with a reptile to defile solid food, is it not logical that solid food itself which became impure by a reptile should become impure by contact with a reptile to defile solid food. So far, following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: Any meat which would touch anything impure, that is first degree food which touched any impurity, shall not be eaten, to add a second degree of impurity. The third degree from where? It is an argument. Since a tevul yom who is not disqualified for profane food disqualifies heave, it is only logical that a person secondarily impure, who disables profane food should disable heave. The fourth degree for sacrifices from where? It is an argument. Since one who lacks expiation who does not disable heave disables sanctified food, it is only logical that third degree [impurity] which disqualifies heave should disable sanctified food. That means, we learned first and second degrees from a verse, the third from an argument and the fourth from an argument de minore ad majus. Can one pile argument on argument? Everything is subject to practice, i. e., that third degree disables heave and fourth degree disables sacrifices.

So far about solid food that became impure in the air space of a clay vessel which had become impure by a reptile. What about solid food that became impure directly from a reptile? Is that not an argument? Since vessels, which cannot become impure in the air space of a clay vessel that became impure by a reptile, become impure by contact with a reptile to defile solid food, [is it not logical that solid food, which becomes impure in the air space of a clay vessel that became impure by a reptile, should become impure by contact with a reptile to defile solid food.] So far, following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: “Any meat which would touch anything impure”, that is first degree food which touched any impurity, “shall not be eaten”, to add a second degree of impurity. The third degree from where? It is an argument. Since a ṭevul yom who is not disabled for profane food disables heave, it is only logical that a person secondarily impure, who disables profane food should disable heave. The fourth degree for sacrifices from where? It is an argument. Since one who lacks expiation who does not disable heave disables sanctified food, it is only logical that third degree [impurity] which disables heave should disable sanctified food. That means, we learned first and second degrees from a verse, the third from an argument and the fourth from an argument de minore ad majus. Can one pile argument on argument? Everything is subject to practice, i. e., that third degree disables heave and fourth degree disables sacrifices.

MISHNAH: One who contracts with another for a field, did not want to weed, and told him, what do you care since I am paying you rent? One does not listen to him since he may tell him, tomorrow you leave it and I’ll have it overgrown with grasses. One who contracts with another for a field and it did not produce. If it is enough to make a pile, he has to work on it. Rebbi Jehudah said, what is the definition of a pile? But if it is enough for spreading.

MISHNAH: One who contracts with another for a field, did not want to weed, and told him, what do you care since I am paying you rent? One does not listen to him since he may tell him, tomorrow you leave it and I’ll have it overgrown with grasses. One who contracts with another for a field and it did not produce. If it is enough to make a pile, he has to work on it. Rebbi Jehudah said, what is the definition of a pile? But if it is enough for spreading.

HALAKHAH: “One who contracts with another for a field,” etc. “One who contracts with another for a field,” etc. How much is “enough to make a pile”? Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: that the winnowing shovel can stand upright in it. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: only that its handle be on top. Rebbi Joshua ben Levi said: in addition to his expenses. Rebbi Yose ben Ḥanina said: in addition to the expenses of both of them. Rebbi Abbahu said: “for spreading”, to recover the seed grain which was spread on it.

MISHNAH: One may buy a used wine-press from a Non-Jew. Even if he takes it in his hands and puts it on the pile. It does not become libation wine until it flows down into the cistern. If it flowed into the cistern, what is in the cistern is forbidden and the remainder in permitted.

We have learned elsewhere, Both a hole which has been hollowed out by water or by insects or eaten through by saline corrosion, and similarly a row of stones, or a pile of beams, overshadow uncleanliness.

Rava said: The breach calls out to the thief. What practical difference is there between them? The practical difference is when they are guarding a pile of fruit.

R. Isaac further said: Sunshine on Sabbath is a benefit to the poor, as it is said (Mal., 3.20): "Unto you that fear My name shall the sun of righteousness arise with healing in its wings." R. Isaac further said: Great is the day of rain, for even the money in the purse is blessed thereby, as it is said (Deut., 28.12): "To give the rain of thy land in its season, and to bless all the work of thy hand." R. Isaac further said: Blessing rests only on a thing which is hidden from sight, as it is said (ibid., 28.8): "The Lord will command the blessing with thee in thy barns." A disciple of the school of R. Ishmael taught: Blessing is found only in things upon which the eye does not rest, as it is said: "The Lord will command the blessing with thee in thy barns." The Rabbis teach: One who is about to measure his grain should say: May it be Thy will, O Lord our God, that Thou bestow a blessing upon the work of our hands. As soon as he has begun to measure, he should say: Blessed be He who sendeth a blessing upon this pile. But if he measured first and then pronounced the benediction, the prayer is in vain, for a blessing is not bestowed upon anything that is measured, numbered, or weighed, but only upon things hidden from sight, as it is said: "The Lord will command the blessing with thee in thy barns."

That we learned in a baraisa, The mitzvah of pea'uh is to separate from the standing grain. If one did not separate from the standing grain, he should separate from the bundles. If he did not separate from the bundles, he should separate from the pile until he smooths it. Once he smoothes it, [making it subject to maiser] he should separate maiser and then give it [to the poor. Thus it is subject to nullification if he makes it into dough. So why is this not also a good example of a case where it's possible to nullify the remedial commandment?].