prohibits

One who bought [bread] from a baker, he may give tithe from hot bread for cold bread or from cold bread for hot bread, even when they are of various moulds, the words of Rabbi Meir. Rabbi Judah prohibits it, because I say that yesterday’s wheat was bought from one man and today’s wheat from another man. Rabbi Shimon prohibits it in the case of terumat maaser, but permits it in the case of hallah.

One who bought [bread] from a baker, he may give tithe from hot bread for cold bread or from cold bread for hot bread, even when they are of various moulds, the words of Rabbi Meir. Rabbi Judah prohibits it, because I say that yesterday’s wheat was bought from one man and today’s wheat from another man. Rabbi Shimon prohibits it in the case of terumat maaser, but permits it in the case of hallah.

They may give tithes from produce from a Jew for produce [bought] from a Gentile, from produce [bought] from a Gentile for produce from a Jew, from produce [bought] from a Jew for produce [bought] from Samaritans, and from produce [bought] from Samaritans for produce [bought] from [other] Samaritans. Rabbi Eliezer prohibits [tithing] from produce [bought] from Samaritans for produce [bought] from [other] Samaritans.

One who allows thorns to remain growing in a vineyard: Rabbi Eliezer says: he [thereby] prohibits [the vineyard]. But the sages say: he does not prohibit except if it something that is generally allowed to grow. Iris, ivy, and the king’s lily, and all manner of seeds are not kilayim in a vineyard. [As for] hemp: Rabbi Tarfon said: it is not kilayim, But the sages say it is kilayim. Artichokes are kilayim in a vineyard.

An aris which projects from a terrace: Rabbi Eliezer ben Jacob says: if a person standing on [level] ground is able to harvest all of it, [such an aris] prohibits [sowing seed in] four cubits of the field, but if [he is] not [able to do so], it prohibits [sowing seed] only [in] the [soil] which is directly below it. Rabbi Eliezer says: even one who has planted one [row of vines] on the ground, and one on a terrace, then if it is ten handbreadths above the [level] ground, one does not combine with the other; if it is not [ten handbreadths high] then one does combine with the other.

An aris which projects from a terrace: Rabbi Eliezer ben Jacob says: if a person standing on [level] ground is able to harvest all of it, [such an aris] prohibits [sowing seed in] four cubits of the field, but if [he is] not [able to do so], it prohibits [sowing seed] only [in] the [soil] which is directly below it. Rabbi Eliezer says: even one who has planted one [row of vines] on the ground, and one on a terrace, then if it is ten handbreadths above the [level] ground, one does not combine with the other; if it is not [ten handbreadths high] then one does combine with the other.

[Seed sown in a] perforated flowerpot, prohibits [as kilayim] in a vineyard. [In] one not perforated, does not prohibit [as kilayim]. Rabbi Shimon says: both are forbidden but neither prohibits. One who carries a perforated flowerpot through a vineyard, if [that which is sown in it] grows a two-hundredth part, it is forbidden.

[Seed sown in a] perforated flowerpot, prohibits [as kilayim] in a vineyard. [In] one not perforated, does not prohibit [as kilayim]. Rabbi Shimon says: both are forbidden but neither prohibits. One who carries a perforated flowerpot through a vineyard, if [that which is sown in it] grows a two-hundredth part, it is forbidden.

Hand towels, scroll covers, and bath towels do not come under the prohibition of kilayim. Rabbi Elazar prohibits. Barbers’ covers are subject to the prohibition of kilayim.

Gourds which he had kept [in the ground] for seed: if they had hardened before Rosh Hashanah and had become unfit for human food, they may be kept during the seventh year; otherwise, they must not be kept in the seventh year. Their buds are forbidden in the seventh year. They may irrigate the soil of a white field (a grain field), the words of Rabbi Shimon. But Rabbi Elazar ben Jacob prohibits. They may soak the rice in the sabbatical year. Rabbi Shimon says: but they may not be trim [the rice].

Rabbi Joshua says: black figs can bring up white ones, and white ones can bring up black ones. In the case of cakes of figs, the large can bring up the small, and the small can bring up the large. Round cakes of figs can bring up square cakes, and square cakes can bring up round ones. Rabbi Eliezer prohibits this. Rabbi Akiba says: if the kind which fell in is known, then the one kind cannot bring up the other kind, but if the kind is not known, the one kind can bring up the other.

A seah of unclean terumah that falls into one hundred seahs of clean terumah: Bet Shammai prohibits, But Bet Hillel permits. Bet Hillel said to Bet Shammai: since clean [terumah] is forbidden to non-priests and unclean [terumah is forbidden] to priests, then just as clean [terumah] is brought up, so too unclean [terumah] can be brought up. Bet Shammai answered them: No! If hullin which is treated more leniently [in that it is permitted to non-priests] allows us to bring up clean [terumah that falls into it], does terumah [which is more stringent in that it is forbidden to non-priests] also allow us to bring up that which is unclean? After [Bet Shammai] had agreed [with Bet Hillel], Rabbi Eliezer said: it should be taken out and burned. But the sages say: it is gone, on account of its being a tiny [portion of the whole mixture].

These may be given to any priest: Devoted things (haramim); Firstlings; The redemption of the first born; The [lamb substituted as] ransom for the firstling of a donkey; The shoulder, the two cheeks and the maw; The first of the fleece; Oil [fit only] for burning; Consecrated food [which must be eaten] within the Temple; And bikkurim. Rabbi Judah prohibits bikkurim. Vetches of terumah: Rabbi Akiva permits, But the sages prohibit.

One may make the side-posts out of anything, even something that is alive. But Rabbi Yose prohibits this. It also causes defilement as the covering of a tomb, But Rabbi Meir makes pure. One may write on them gittin, But Rabbi Yose the Galilean declares it unfit.

Two courtyards, this one inside the other: If the [residents] of the inner one prepared an eruv but those of the outer one did not prepare an eruv, the inner one is permitted but the outer one is forbidden. If the [residents] of the outer one prepared an eruv but not those of the inner one, they both are forbidden. If the [residents] of each [courtyard] prepared an eruv for themselves, each is permitted on its own. Rabbi Akiva forbids the outer one because the right to walk in it prohibits it. The sages say that the right of way does not prohibit it.

If one put his eruv in a gate-house, a portico or a gallery it is not a valid eruv; And one who dwells in it does not prohibit [others from carrying if he doesn’t participate in the eruv]. [If one put his eruv] in a straw-shed, a cattle-shed, a wood-shed or storehouse it is a valid eruv; And one who dwells in it prohibits [others from carrying if he doesn’t participate in the eruv]. Rabbi Judah says: if the householder has there any ownership the resident does not prohibit.

One who leaves his house and goes to spend Shabbat in another town, whether he was a Gentile or an Israelite, he prohibits [the other residents from using the eruv], the words of Rabbi Meir. Rabbi Judah says: he does not prohibit. Rabbi Yose says: a Gentile prohibits but an Israelite does not prohibit because it is not usual for an Israelite to return on Shabbat. Rabbi Shimon says: even if he left his house and went to spend Shabbat with his daughter in the same town he does not prohibit, since he turned his attention away.

One who leaves his house and goes to spend Shabbat in another town, whether he was a Gentile or an Israelite, he prohibits [the other residents from using the eruv], the words of Rabbi Meir. Rabbi Judah says: he does not prohibit. Rabbi Yose says: a Gentile prohibits but an Israelite does not prohibit because it is not usual for an Israelite to return on Shabbat. Rabbi Shimon says: even if he left his house and went to spend Shabbat with his daughter in the same town he does not prohibit, since he turned his attention away.

Beth Shammai permits the rival wives to the surviving brothers, and Beth Hillel prohibits them. If they perform the halitzah, Beth Shammai disqualifies them from marrying a priest, and Beth Hillel makes the eligible. If they performed yibbum, Beth Shammai makes them eligible [to marry a priest], and Beth Hillel disqualifies them. Though these forbid and these permit, and these disqualify and these make eligible, Beth Shammai did not refrain from marrying women from [the families of] Beth Hillel, nor did Beth Hillel [refrain from marrying women] from [the families of] Beth Shammai. [With regard to] purity and impurity, which these declare pure and the others declare impure, neither of them refrained from using the utensils of the others for the preparation of food that was ritually clean.

If they are walking together on the road, and he has nothing to eat, he can make a gift to a third person, and he is permitted [to eat] it. If there is no one else with them, he may put it on a stone or a wall and say, “This is free to whomever desires it”, and the other takes and eats it. Rabbi Yose prohibits this.

He who vows [abstinence] from meat may eat broth and meat sediment. But Rabbi Judah prohibits. Rabbi Judah said: it once happened that Rabbi Tarfon prohibited me from eating [even the] eggs boiled [with the meat]. They replied: That is so. When is this true? When he says “This meat is prohibited to me.” For if one vows [to abstain] from something, and it is mixed up with another thing, if there is a sufficient [amount of the prohibited food] to impart its taste [to the other] it is forbidden.

He who vows abstinence from vegetables is permitted gourds. Rabbi Akiba prohibits. They said to him: And does not a man say to his messenger “Bring me vegetables,” and he replies, “I could find only gourds.” He said to them: That is so! But would he say, “I could find only pulse?” For gourds are included in vegetables, while pulse is not. He is forbidden fresh Egyptian beans but permitted the dry species.

For it would have been logical: Now if the first evidence [that the woman had secluded herself with the man], which does not prohibit her [to her husband] for all time, is not established by fewer than two witnesses, is it not logical that the final evidence [that she had been defiled] which does prohibit her to him for all time, should not be established by fewer than two witnesses! Scripture states, “And there is no witness against her” (Numbers 5:13) whatever testimony there may be against her [is believed]. And now with respect to the first evidence [about her seclusion with the man] there is an a fortiori (kal vehomer) argument: Now if the final evidence [regarding her being defiled], which prohibits her to her husband for all time, is established by one witness, is it not logical that the first evidence, which does not prohibit her to him for all time, should be established by one witness! Scripture states, “Because he has found some unseemly matter in her” (Deuteronomy 24:1), and elsewhere [Scripture] states, “By the mouth of two witnesses ... shall the matter be established” (Deuteronomy 19:15); just as the “matter” mentioned in this latter case must be based on the testimony of two witnesses, so also here [in the case of the suspected woman] the “matter” must be based on the testimony of two witnesses.

Yen nesekh is prohibited and renders [other wine] prohibited by the smallest quantity. Wine [mixed] with wine and water with water [prohibits] by the smallest quantity. Wine [mixed] with water and water with wine [disqualifies when the prohibited element] imparts a flavor. This is the general rule: with the same type [the mixture is disqualified] by the smallest quantity, but with a different type [it is disqualified when the prohibited element] imparts a flavor.

HALAKHAH: It was stated: “Rebbi Yose said, even if he specified, from X, he is not trustworthy, unless he said, you buy and I will pay.” What is the reason of Rebbi Yose? I say that he found someone close by and bought from him, as we have stated there: “Receive my bill of divorce at such and such a place; she may eat heave until the bill of divorce reaches that place. Rebbi Eleazar prohibits her immediately.” What is the reason of Rebbi Eleazar? I say that he found it behind the door. It turns out that Rebbi Eleazar is like Rebbi Yose and Rebbi Yose is like Rebbi Eleazar. Rebbi Yose says more than Rebbi Eleazar; does not Rebbi Eleazar agree that if she says to him, do not accept it except at such and such a place, that she continues eating until the bill of divorce reaches that place? But here, even if he says, only from X, he is not trustworthy, except if he said, you buy and I will pay.

MISHNAH: One tithes from a Jew’s produce for that of a Gentile and from a Gentile’s for that of a Jew; from that of a Jew for that of a Samaritan, and from that of a Samaritan for that of a Samaritan. Rebbi Eleazar prohibits from that of a Samaritan for that of a Samaritan. A flower pot with a hole is like earth. If he gave heave from the earth for a pot with a hole, or from a flower pot with a hole for produce of the earth, his heave is heave. From a pot without a hole for one with a hole it is heave, but he must take heave a second time. From a pot with a hole for one without a hole, it is heave that should not be eaten unless heave and tithes were taken for it. If he took heave from one demay for other demay, or from demay for certain produce, it is heave, but he must take heave a second time. From certain produce for demay, it is heave that should not be eaten unless heave and tithes were taken for it.

MISHNAH: Fruits from which he gave heave before they were completely processed, Rebbi Eliezer prohibits to eat snacks from them but the Sages permit it except for harvesting-baskets of figs. Rebbi Simeon permits from a harvesting-basket of figs from which heave was taken but the Sages forbid. If somebody says to another person, here take this as and give me five figs for it, he should not eat before he tithed, the words of Rebbi Meir. Rebbi Jehudah says, if he eats them singly he is free, if he takes them together he is obligated. Rebbi Jehudah said, there is a story that a rose garden was in Jerusalem whose figs were sold three or four for an as and nobody ever gave heave and tithes for them.

So is the Mishnah: “They forbid in Jerusalem in the most minute amount; Rebbi Simeon permits. Their growth in Jerusalem is forbidden to be eaten and Rebbi Simeon permits. Also by the unauthorized or by animals does Rebbi Simeon permit.” Do not the rabbis agree with him since he asked them: Do you not agree that if they are permitted for the unauthorized, they are permitted as animal feed? Does one need walls for unauthorized eating or for feeding animals? Just as one does not need walls for unauthorized eating, one does not need walls for feeding animals! The rabbis say, they made Jerusalem something which has no possibility to become permitted. Anything which has no possibility to become permitted prohibits in the most minute amounts; similarly, Jerusalem prohibits in the most minute amounts.

So is the Mishnah: “They forbid in Jerusalem in the most minute amount; Rebbi Simeon permits. Their growth in Jerusalem is forbidden to be eaten and Rebbi Simeon permits. Also by the unauthorized or by animals does Rebbi Simeon permit.” Do not the rabbis agree with him since he asked them: Do you not agree that if they are permitted for the unauthorized, they are permitted as animal feed? Does one need walls for unauthorized eating or for feeding animals? Just as one does not need walls for unauthorized eating, one does not need walls for feeding animals! The rabbis say, they made Jerusalem something which has no possibility to become permitted. Anything which has no possibility to become permitted prohibits in the most minute amounts; similarly, Jerusalem prohibits in the most minute amounts.

MISHNAH: A donkey may go out with its saddle cloth if it is tied to it. Rams may go out protected on their bellies; female sheep may go out with their tail bound high, or bound low, or wrapped, and goats tied. Rebbi Yose prohibits all these except wrapped female sheep. Rebbi Jehudah says goats may go out tied to dry but not for milk.

MISHNAH: The amputee goes out with his prosthesis, the words of Rebbi Yose, but Rebbi Meїr prohibits. If it has an extensive reception area it is impure. His stilts are impure by stepping on, one goes out with them on the Sabbath, and one may enter the Temple Court with them. A wheelchair and its supports are impure by stepping on, one may not go out with them on the Sabbath, and one may not enter the Temple Court with them. Donkey figures are pure but one may not go out with them.

From a courtyard open to planks one carries from the courtyard to the planks but not from the planks to the courtyard. Therefore two are forbidden. Rebbi Abba said, not only two courtyards but even a single courtyard and in it two houses. They thought to say if they did not make an eruv; therefore if they made an eruv it would be permitted. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: even if they made an eruv it is forbidden, for the eruv does not make them one. Rav Ḥuna follows his opinion, as they disagreed: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them. Abba bar bar Ḥana in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them. Even if Rav Ḥuna would hold with Rebbi Joḥanan that there it is permitted, here he has to agree that it is forbidden. There, maybe tomorrow the well will run dry and then he would think that perhaps an eruv is efficient for the planks of wells when an eruv is not efficient for the planks of wells.

A semi-convert and a semi-converted slave as well as an apostate acting in public are like Gentiles in every respect. There are Tannaïm who state: “A quaestor prohibits immediately and a troop of soldiers after thirty days.” There are Tannaïm who state: “A quaestor forbids after thirty days but a troop of soldiers never ever forbids.” He who says, a quaestor prohibits immediately, if it is routine, and a troop of soldiers after thirty days, if it is not routine. But he who says a quaestor forbids after thirty days, if he enters by permission, but a troop of soldiers never ever forbids, if they enter without permission.

A semi-convert and a semi-converted slave as well as an apostate acting in public are like Gentiles in every respect. There are Tannaïm who state: “A quaestor prohibits immediately and a troop of soldiers after thirty days.” There are Tannaïm who state: “A quaestor forbids after thirty days but a troop of soldiers never ever forbids.” He who says, a quaestor prohibits immediately, if it is routine, and a troop of soldiers after thirty days, if it is not routine. But he who says a quaestor forbids after thirty days, if he enters by permission, but a troop of soldiers never ever forbids, if they enter without permission.

A house where they deposited the eruv. The mother of Rebbi Jacob bar Aḥa had died when Rebbi Yasa said to Rebbi Abbahu, state it, and he stated: The House of Shammai forbid and the House of Hillel permit. Rebbi Hamnuna said, the house in which the eruv is deposited does not need anything. Rebbi Ḥasdai said, he is made like a partner. Rebbi Hamnuna told him, the words of the rabbis do not let you, as they disagreed: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them. Abba bar Ḥuna in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them. If you are saying that he is like a partner, he should forbid. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: If the people of the alley deposited the eruv in two places, if because the space was not enough, it is permitted, if in order to split the eruv it is forbidden.

HALAKHAH: Paragraph. “If five courtyards were open to one another,” etc. “But forbidden in the alley since the relationship of alley to courtyards is like the one of courtyards to houses”. But if they were open to one another but not open to the alley they would be forbidden even if they made an eruv. Rebbi Yasa said, this is Rebbi Aqiba’s, since Rebbi Aqiba said, a right of access prohibits.

“If it was laid on the holiday it may be eaten on the Sabbath, on the Sabbath it may be eaten on the holiday. Rebbi Jehudah said in the name of Rebbi Eliezer, this is the disagreement. The house of Shammai say that it may be eaten, but the House of Hillel say that it may not be eaten.” Rebbi Ḥanina instructed the Sepphoreans about spontaneous growth of mustard and about the egg following Rebbi Jehudah. Rebbi Joḥanan came and preached to them following the rabbis here and the rabbis there. Rebbi Abba bar Zemina in the name of Rebbi Joṣadaq: Because of these two things did Rebbi Joḥanan descend from Sepphoris to Tiberias. He said, why did you bring me this old man, what I am permitting he prohibits, what I am prohibiting he permits. Rebbi Abba said, there came a case before Rebbi Yasa and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained.

HALAKHAH: “If a man’s wife went overseas,”, etc. It is written: “If a man slept with her;” her sleeping prohibits her, the sleeping of another woman does not prohibit her. There, it also says “replacing your husband,” that excludes rape cases.

The elder Rebbi Hoshaia said, the baraita is about someone who takes back his divorcee after she had been married to another. Why after she had been married, not also after she had been betrothed? Because of Rebbi Yose ben Kipper, since Rebbi Yose ben Kipper said, she is permitted after betrothal. Rebbi Eleazar said, the baraita is about a sister-in-law who became eligible before two levirs, when one of them “bespoke” her and then the other copulated with her. Why when one of them “bespoke” her, even if he had not “bespoken” her! Why if he copulated with her, even if he did not copulate with her! Because of the House of Shammai, because of Rebbi Simeon. As it was stated, Rebbi Simeon said, the House of Shammai and the House of Hillel did not disagree that one who copulates with his wife’s sister disables his wife. Where did they disagree? If he copulates with his mother-in-law; where the House of Shammai say, he disabled her, but the House of Hillel say, he did not disable her. The House of Hillel were arguing: A man is permitted all women, a woman is permitted all men. When he becomes betrothed to her, he forbids her and she forbids him. The prohibition through which he forbids her is greater than the prohibition through which she forbids him, since he forbids her to go to marry any other man but she forbids him only her relatives. And is that not an argument de minore ad majus? If she, whose prohibition is greater, transgressed the prohibition in error, is not forbidden even to the one permitted to her, he, whose prohibition is less, if he transgressed the prohibition in error, is it not logical that he should not be forbidden even to the one permitted to him? That works for an error. From where if intentional: The verse says “with her;” her sleeping prohibits her, the sleeping of another woman does not prohibit her.

MISHNAH: One may marry [relatives of] a rape victim or a seduced woman. He who rapes or seduces [a relative of] a married woman is guilty. A person may marry his father’s rape victim or seduced woman, his son’s rape victim or seduced woman. Rebbi Jehudah prohibits his father’s rape victim or seduced woman.

MISHNAH: One who contracts with another for a field to sow barley shall not sow wheat; for wheat he may sow barley. Rabban Simeon ben Gamliel prohibits. For legumes he may not sow grain; for grain he may sow legumes. Rabban Simeon ben Gamliel prohibits.

MISHNAH: One who contracts with another for a field to sow barley shall not sow wheat; for wheat he may sow barley. Rabban Simeon ben Gamliel prohibits. For legumes he may not sow grain; for grain he may sow legumes. Rabban Simeon ben Gamliel prohibits.

Rebbi Abba bar Cahana went to a certain place where he found Rebbi Levi installed and preaching: A man to whom God gives riches, and properties, and honor,and nothing is missing of anything he might desire, but God does not let him take possession to eat from it, for a stranger will eat from it.Riches, that is Scripture. Properties, these are practices. And honor, these are the additions. And nothing is missing of anything he might desire, these are the great Mishnah collections, such as the Mishnah of Rebbi Ḥuna, the Mishnah of Rebbi Hoshaia, or the Mishnah of Bar Qappara. But God does not let him take possession to eat from it, that is the master of Aggadah who neither prohibits nor permits, neither declares impure nor pure. For a stranger will eat from it, that is the master of Talmud. Rebbi Abba bar Cahana got up and kissed him on his head, saying, just as you were worthy to preach this standing, may you be worthy preaching this sitting.

R. Judah prohibits a man to marry one outraged or seduced by his father. Rab Giddel asked in the name of Rab : What is R. Judah 's reason? Because it is written, "A man shall not take his father's wife and shall not uncover his father's skirt" (Deut. xxiii. 1) — i.e. the skirt which his father had seen shall he not uncover. But how do we know that this refers to one outraged by his father ?

There is another teaching : He who wishes to exercise his natural functions, if in Judea he must not face East or West, but North or South ; but in Galilee, North and South are prohibited, East or West is permitted. R. Jose, however, permits it [in any direction], because he used to say that the prohibition only applies to one who can see [the Temple]. R. Judah says : It is prohibited while the Temple is standing ; but when the Temple is no longer standing it is permitted. R. 'Akiba prohibits it in all circumstances.