qab

Is has been stated: The Tree of Life is wide a parcourse of 500 years. Rebbi Yehudah ben Rebbi Ilaï said: not only its crown but even its stem.All the splitting of primeval waters splits under it since (Ps. 1:3) “He shall be like a tree planted on split waters.” It has been stated: The Tree of Life is one sixtieth of the Garden. (Gen. 2:10) “And a river originated in Eden to irrigate the Garden.” The remainder of a kur is a triple qab, a sixtieth. The remainder of Africa is Egypt, a sixtieth. We find that it is said that Egypt can be traversed in 40 days. Black Africa can be traversed in slightly more than seven years. But the teachers say [the sky is determined] by the days of the patriarchs (Deut. 11:21) “like the days of the sky over the earth.” And just as the sky over the earth is at a distance of a way of 500 years so between one sky and the next is a way of 500 years and its thickness is a way of 500 years. Why did you see fit to say the thickness of the sky is a way of 500 years? Rebbi Abun said (Gen. 1:6): “There shall exist a spread-sky within the water.” The spread-sky shall be in the middle. Rav said: the sky was wet on the first day and jelled on the second day. Rav said: “There shall exist a spread-sky”: the sky shall strengthen, the sky shall jell, the sky shall solidify, the sky shall be spread. Rebbi Yehudah ben Pazi said: The sky (רקיע) shall be made like a piece of cloth, just as it is said (Ex. 39:3) “They stretched (וירקעו) out the gold sheets.”

It was stated: “The porter may recite the Shema‘ even with his load on his shoulders but he should start neither when he unloads nor when he loads because he cannot then concentrate. In any case he may not pray until he unloads, but if he was carrying a load of 4 qab it is permitted.” Rebbi Joḥanan said: only if he is in equilibrium. What means that he is in equilibrium? Two parts on his back and one part in front.

It is stated (Tosephta Berakhot 2:12): “A sick person who had qeri on whom fell nine qab of water (and a pure one on whose head and body fell three log of drawn water) is clean for himself but he cannot lead the public in their obligations until he immersed himself in 40 seah. Rebbi Yehudah says, 40 seah in all cases.”

About a sick person who had intercourse, Rebbi Ammi said: If he caused it by himself, let him immerse himself and die; if it was forced upon him one does not bother him. Rebbi Ḥaggai in the name of Rebbi Abba bar Zavda: One does not bother him in any case. A sick person who does it habitually needs nine qab, a healthy person who does it habitually needs 40 sĕah. A sick person forced, one does not bother him. A healthy person forced needs nine qab.

About a sick person who had intercourse, Rebbi Ammi said: If he caused it by himself, let him immerse himself and die; if it was forced upon him one does not bother him. Rebbi Ḥaggai in the name of Rebbi Abba bar Zavda: One does not bother him in any case. A sick person who does it habitually needs nine qab, a healthy person who does it habitually needs 40 sĕah. A sick person forced, one does not bother him. A healthy person forced needs nine qab.

Rebbi Zeïra, Rebbi Abbahu in the name of Rebbi Joḥanan: Four kab per kor. Rebbi Zeïra asked before Rebbi Abbahu: Four qab per kor or per bet kor? He said to him, per bet kor. There, we have stated: “What is the definition of a heap? Rather, if it is enough to let it fall. Rebbi Abbahu said, enough to let it fall as seed.” And here, he says so!

MISHNAH: The House of Shammai say, property abandoned to the poor is abandoned, but the House of Hillel say, it is not abandoned unless it is abandoned also to the rich, as in a Sabbatical year. If all sheaves of a field are of one qab each, except one which is of four qab and they forgot about that one, the House of Shammai say, it cannot be a forgotten sheaf, but the House of Hillel say, it can be a forgotten sheaf.

MISHNAH: The House of Shammai say, property abandoned to the poor is abandoned, but the House of Hillel say, it is not abandoned unless it is abandoned also to the rich, as in a Sabbatical year. If all sheaves of a field are of one qab each, except one which is of four qab and they forgot about that one, the House of Shammai say, it cannot be a forgotten sheaf, but the House of Hillel say, it can be a forgotten sheaf.

What are we discussing? If it should be recognizable, two would be enough. If for a row, three would be enough. One scholar quoted this statement by Rebbi Joḥanan before Rebbi Simeon ben Laqish: Anything he can split and make into a row following the House of Shammai. Rebbi Jonah: That goes by proportionality; “if all sheaves of a field are of one qab each, except one which is of four qab and they forgot about that one,” if all sheaves of a field are of two qab each, except one which is of eight qab.

What are we discussing? If it should be recognizable, two would be enough. If for a row, three would be enough. One scholar quoted this statement by Rebbi Joḥanan before Rebbi Simeon ben Laqish: Anything he can split and make into a row following the House of Shammai. Rebbi Jonah: That goes by proportionality; “if all sheaves of a field are of one qab each, except one which is of four qab and they forgot about that one,” if all sheaves of a field are of two qab each, except one which is of eight qab.

What are we discussing? If it should be recognizable, two would be enough. If for a row, three would be enough. One scholar quoted this statement by Rebbi Joḥanan before Rebbi Simeon ben Laqish: Anything he can split and make into a row following the House of Shammai. Rebbi Jonah: That goes by proportionality; “if all sheaves of a field are of one qab each, except one which is of four qab and they forgot about that one,” if all sheaves of a field are of two qab each, except one which is of eight qab.

What are we discussing? If it should be recognizable, two would be enough. If for a row, three would be enough. One scholar quoted this statement by Rebbi Joḥanan before Rebbi Simeon ben Laqish: Anything he can split and make into a row following the House of Shammai. Rebbi Jonah: That goes by proportionality; “if all sheaves of a field are of one qab each, except one which is of four qab and they forgot about that one,” if all sheaves of a field are of two qab each, except one which is of eight qab.

Šofkānī drips oil. But did we not state “dripping,” so it must be that it yields much oil. But did we not state: “By its production, if it yields a lot.” So, Šofkānī yields much oil. Nĕṭūfah drips oil. Its production, it yields a lot, viz., it produces a lot of olives. Bês̄ānī, some say, really from Beth She’an; some say, it puts the other trees to shame by producing fourfold, similar to what we have stated: If all sheaves of the field are of one qab, except one which is of four qab and was forgotten. Since it produces more than others, it is considered marked. On condition that it produces every year? Since it produces most years it is considered marked.

Šofkānī drips oil. But did we not state “dripping,” so it must be that it yields much oil. But did we not state: “By its production, if it yields a lot.” So, Šofkānī yields much oil. Nĕṭūfah drips oil. Its production, it yields a lot, viz., it produces a lot of olives. Bês̄ānī, some say, really from Beth She’an; some say, it puts the other trees to shame by producing fourfold, similar to what we have stated: If all sheaves of the field are of one qab, except one which is of four qab and was forgotten. Since it produces more than others, it is considered marked. On condition that it produces every year? Since it produces most years it is considered marked.

One person sowed turnips on his field; he used to cut them off and sell them. It happened that a fox made his nest in a turnip’s head. It happened in Shihin that one stalk of mustard plant had three leaves; one leaf was split off to cover a potter’s hut and they found on it three qab of mustard seed. Rebbi Simeon ben Ḥalaphta said, I had a stem of mustard plant on my property and I climbed on it the way one climbs a fig tree.

MISHNAH: One may not give to the poor from the threshing floor less than half a qab of wheat or a qab of barley; Rebbi Meïr says, half a qab. One and a half qab of spelt, a qab of dried figs or a mina of fig cake; Rebbi Aqiba says, half. Half a log of wine; Rebbi Aqiba says, a quarter. A quarter of a log of olive oil; Rebbi Aqiba says, an eighth. About all other produce, Abba Shaul says enough so he may sell it and buy food for two meals from the proceeds.

MISHNAH: One may not give to the poor from the threshing floor less than half a qab of wheat or a qab of barley; Rebbi Meïr says, half a qab. One and a half qab of spelt, a qab of dried figs or a mina of fig cake; Rebbi Aqiba says, half. Half a log of wine; Rebbi Aqiba says, a quarter. A quarter of a log of olive oil; Rebbi Aqiba says, an eighth. About all other produce, Abba Shaul says enough so he may sell it and buy food for two meals from the proceeds.

MISHNAH: One may not give to the poor from the threshing floor less than half a qab of wheat or a qab of barley; Rebbi Meïr says, half a qab. One and a half qab of spelt, a qab of dried figs or a mina of fig cake; Rebbi Aqiba says, half. Half a log of wine; Rebbi Aqiba says, a quarter. A quarter of a log of olive oil; Rebbi Aqiba says, an eighth. About all other produce, Abba Shaul says enough so he may sell it and buy food for two meals from the proceeds.

MISHNAH: One may not give to the poor from the threshing floor less than half a qab of wheat or a qab of barley; Rebbi Meïr says, half a qab. One and a half qab of spelt, a qab of dried figs or a mina of fig cake; Rebbi Aqiba says, half. Half a log of wine; Rebbi Aqiba says, a quarter. A quarter of a log of olive oil; Rebbi Aqiba says, an eighth. About all other produce, Abba Shaul says enough so he may sell it and buy food for two meals from the proceeds.

MISHNAH: One may not give to the poor from the threshing floor less than half a qab of wheat or a qab of barley; Rebbi Meïr says, half a qab. One and a half qab of spelt, a qab of dried figs or a mina of fig cake; Rebbi Aqiba says, half. Half a log of wine; Rebbi Aqiba says, a quarter. A quarter of a log of olive oil; Rebbi Aqiba says, an eighth. About all other produce, Abba Shaul says enough so he may sell it and buy food for two meals from the proceeds.

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

The colleagues in the name of Rebbi Joḥanan: Because of the children lest they should eat ṭevel. Rebbi La in the name of Rebbi Joḥanan, in retail, because the seller takes the large margin, the seller separates. In wholesale, because the buyer will take the large margin, the buyer separates. One statement supports one and another statement supports the other. A statement supports the colleagues: “Rebbi Neḥemiah said, that which is connected to a retail outlet is like retail, connected to a wholesale outlet it is wholesale.” A statement supports Rebbi La. It was stated: “Rebbi Ismael ben Rebbi Joḥanan ben Beroqa said, if he measured with a retail measure, he is obligated. Even if he did measure only one seah and a quarter qab, he must tithe the quarter qab.” Rebbi Zeïra said, computation of gain is between them. If he measured for him the seah at the rate of quarter qabs, since the seller takes the large margin, the seller separates. If he measures the quarter qab at the rate of seahs, since the buyer will take the large margin, the buyer separates.

The colleagues in the name of Rebbi Joḥanan: Because of the children lest they should eat ṭevel. Rebbi La in the name of Rebbi Joḥanan, in retail, because the seller takes the large margin, the seller separates. In wholesale, because the buyer will take the large margin, the buyer separates. One statement supports one and another statement supports the other. A statement supports the colleagues: “Rebbi Neḥemiah said, that which is connected to a retail outlet is like retail, connected to a wholesale outlet it is wholesale.” A statement supports Rebbi La. It was stated: “Rebbi Ismael ben Rebbi Joḥanan ben Beroqa said, if he measured with a retail measure, he is obligated. Even if he did measure only one seah and a quarter qab, he must tithe the quarter qab.” Rebbi Zeïra said, computation of gain is between them. If he measured for him the seah at the rate of quarter qabs, since the seller takes the large margin, the seller separates. If he measures the quarter qab at the rate of seahs, since the buyer will take the large margin, the buyer separates.

The colleagues in the name of Rebbi Joḥanan: Because of the children lest they should eat ṭevel. Rebbi La in the name of Rebbi Joḥanan, in retail, because the seller takes the large margin, the seller separates. In wholesale, because the buyer will take the large margin, the buyer separates. One statement supports one and another statement supports the other. A statement supports the colleagues: “Rebbi Neḥemiah said, that which is connected to a retail outlet is like retail, connected to a wholesale outlet it is wholesale.” A statement supports Rebbi La. It was stated: “Rebbi Ismael ben Rebbi Joḥanan ben Beroqa said, if he measured with a retail measure, he is obligated. Even if he did measure only one seah and a quarter qab, he must tithe the quarter qab.” Rebbi Zeïra said, computation of gain is between them. If he measured for him the seah at the rate of quarter qabs, since the seller takes the large margin, the seller separates. If he measures the quarter qab at the rate of seahs, since the buyer will take the large margin, the buyer separates.

MISHNAH: Rebbi Meïr says, something which usually is sold retail and he sold wholesale, the wholesale is adjunct to the retail; something which usually is sold wholesale and he sold retail, the retail is adjunct to the wholesale. What is wholesale? For dry produce, three qab, for liquids, the value of one denar. Rebbi Yose says, baskets of figs, baskets of grapes, and boxes of vegetables, all these if sold en bloc are free.

But when they were mixed up during transport. But did we not state: “In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah.” And we stated on that, this is a qab or half a qab. What could one do with the twenty-fourth part of half a qab? For that, they are worried because of the bad impression. They were not worried because of the bad impression from a lesser amount.

But when they were mixed up during transport. But did we not state: “In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah.” And we stated on that, this is a qab or half a qab. What could one do with the twenty-fourth part of half a qab? For that, they are worried because of the bad impression. They were not worried because of the bad impression from a lesser amount.

But when they were mixed up during transport. But did we not state: “In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah.” And we stated on that, this is a qab or half a qab. What could one do with the twenty-fourth part of half a qab? For that, they are worried because of the bad impression. They were not worried because of the bad impression from a lesser amount.

We have stated about this, “three or four qab,” hence two qab go by one in 24. “In truth;” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai. And we stated about this, for example a qab or half a qab.Hence, two qab go by a quarter. Here you say, two qab by a quarter, and there you say, two qab by one in 24. Rebbi Zeïra and Rebbi Abun in the name of Rav Huna; one says, nine qab, the other says, eight qab.

We have stated about this, “three or four qab,” hence two qab go by one in 24. “In truth;” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai. And we stated about this, for example a qab or half a qab.Hence, two qab go by a quarter. Here you say, two qab by a quarter, and there you say, two qab by one in 24. Rebbi Zeïra and Rebbi Abun in the name of Rav Huna; one says, nine qab, the other says, eight qab.

We have stated about this, “three or four qab,” hence two qab go by one in 24. “In truth;” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai. And we stated about this, for example a qab or half a qab.Hence, two qab go by a quarter. Here you say, two qab by a quarter, and there you say, two qab by one in 24. Rebbi Zeïra and Rebbi Abun in the name of Rav Huna; one says, nine qab, the other says, eight qab.

We have stated about this, “three or four qab,” hence two qab go by one in 24. “In truth;” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai. And we stated about this, for example a qab or half a qab.Hence, two qab go by a quarter. Here you say, two qab by a quarter, and there you say, two qab by one in 24. Rebbi Zeïra and Rebbi Abun in the name of Rav Huna; one says, nine qab, the other says, eight qab.

We have stated about this, “three or four qab,” hence two qab go by one in 24. “In truth;” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai. And we stated about this, for example a qab or half a qab.Hence, two qab go by a quarter. Here you say, two qab by a quarter, and there you say, two qab by one in 24. Rebbi Zeïra and Rebbi Abun in the name of Rav Huna; one says, nine qab, the other says, eight qab.

We have stated about this, “three or four qab,” hence two qab go by one in 24. “In truth;” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai. And we stated about this, for example a qab or half a qab.Hence, two qab go by a quarter. Here you say, two qab by a quarter, and there you say, two qab by one in 24. Rebbi Zeïra and Rebbi Abun in the name of Rav Huna; one says, nine qab, the other says, eight qab.

We have stated about this, “three or four qab,” hence two qab go by one in 24. “In truth;” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai. And we stated about this, for example a qab or half a qab.Hence, two qab go by a quarter. Here you say, two qab by a quarter, and there you say, two qab by one in 24. Rebbi Zeïra and Rebbi Abun in the name of Rav Huna; one says, nine qab, the other says, eight qab.

We have stated about this, “three or four qab,” hence two qab go by one in 24. “In truth;” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai. And we stated about this, for example a qab or half a qab.Hence, two qab go by a quarter. Here you say, two qab by a quarter, and there you say, two qab by one in 24. Rebbi Zeïra and Rebbi Abun in the name of Rav Huna; one says, nine qab, the other says, eight qab.

We have stated about this, “three or four qab,” hence two qab go by one in 24. “In truth;” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai. And we stated about this, for example a qab or half a qab.Hence, two qab go by a quarter. Here you say, two qab by a quarter, and there you say, two qab by one in 24. Rebbi Zeïra and Rebbi Abun in the name of Rav Huna; one says, nine qab, the other says, eight qab.

Rebbi Abin and Rebbi Ḥanina both say that a split seah is between them. A quarter seah may prohibit three qab, and a quarter of three qab may prohibit a seah. A quarter seah may prohibit nine qab, and a quarter of nine qab may prohibit a seah. Three quarters of flax seed prohibit a seah. How is this? On a plot on which one sows one quarter of wheat, one sows three quarters of flax seed.

Rebbi Abin and Rebbi Ḥanina both say that a split seah is between them. A quarter seah may prohibit three qab, and a quarter of three qab may prohibit a seah. A quarter seah may prohibit nine qab, and a quarter of nine qab may prohibit a seah. Three quarters of flax seed prohibit a seah. How is this? On a plot on which one sows one quarter of wheat, one sows three quarters of flax seed.

Rebbi Abin and Rebbi Ḥanina both say that a split seah is between them. A quarter seah may prohibit three qab, and a quarter of three qab may prohibit a seah. A quarter seah may prohibit nine qab, and a quarter of nine qab may prohibit a seah. Three quarters of flax seed prohibit a seah. How is this? On a plot on which one sows one quarter of wheat, one sows three quarters of flax seed.

Rebbi Abin and Rebbi Ḥanina both say that a split seah is between them. A quarter seah may prohibit three qab, and a quarter of three qab may prohibit a seah. A quarter seah may prohibit nine qab, and a quarter of nine qab may prohibit a seah. Three quarters of flax seed prohibit a seah. How is this? On a plot on which one sows one quarter of wheat, one sows three quarters of flax seed.

Rebbi Jonah asked: Why do we say: “No linear measurements stated by the Sages require ‘more’ except an interrupted trellis?” Did we not state: “Ten Jerusalem qab which equal six esronim and excess”? There about volumes, here about linear measures. But did we not state: “Rebbi Yose ben Meshullam said, ‘more’ is a qab per one hundred seah, a sixth of the amount that causes dema‘”? There about volumes, here about linear measures. But did we not state: “Rebbi Jehudah ben Baba said, the garden and the corral which are seventy and a remainder by seventy and a remainder”? Samuel said, they taught two thirds of a cubit.

Rebbi Jonah asked: Why do we say: “No linear measurements stated by the Sages require ‘more’ except an interrupted trellis?” Did we not state: “Ten Jerusalem qab which equal six esronim and excess”? There about volumes, here about linear measures. But did we not state: “Rebbi Yose ben Meshullam said, ‘more’ is a qab per one hundred seah, a sixth of the amount that causes dema‘”? There about volumes, here about linear measures. But did we not state: “Rebbi Jehudah ben Baba said, the garden and the corral which are seventy and a remainder by seventy and a remainder”? Samuel said, they taught two thirds of a cubit.

MISHNAH: When may one not cut down a tree in the Sabbatical year? The House of Shammai say, every tree when it starts. But the House of Hillel say, carob trees when they form clusters, vines when they produce fluid, olive trees when they have flower buds, all other trees when they start. Any tree may be cut down once it[s fruit] has reached the stage of tithes. How much should be on an olive tree so one should not cut it down? A quarter [qab]. Rabban Simeon ben Gamliel says, all according to the olive tree.

HALAKHAH: “When may one not cut down”, etc. Rebbi Ḥinena bar Pappa stated, for carob trees their forming clusters means their sprouting. “Vines when they produce fluid,” Rebbi Jonah said when they flow with water, as you say (Job 36:27): “He draws the waterdrops that distill rain from their mist.” “Olive trees when they have flower buds”, Rebbi Jonah said, when they bring a quarter [qab]. A quarter [qab] of flower buds or a quarter [qab] of olives? Rebbi Jonah said, that means, flower buds which will yield a quarter [qab] of olives.

HALAKHAH: “When may one not cut down”, etc. Rebbi Ḥinena bar Pappa stated, for carob trees their forming clusters means their sprouting. “Vines when they produce fluid,” Rebbi Jonah said when they flow with water, as you say (Job 36:27): “He draws the waterdrops that distill rain from their mist.” “Olive trees when they have flower buds”, Rebbi Jonah said, when they bring a quarter [qab]. A quarter [qab] of flower buds or a quarter [qab] of olives? Rebbi Jonah said, that means, flower buds which will yield a quarter [qab] of olives.

HALAKHAH: “When may one not cut down”, etc. Rebbi Ḥinena bar Pappa stated, for carob trees their forming clusters means their sprouting. “Vines when they produce fluid,” Rebbi Jonah said when they flow with water, as you say (Job 36:27): “He draws the waterdrops that distill rain from their mist.” “Olive trees when they have flower buds”, Rebbi Jonah said, when they bring a quarter [qab]. A quarter [qab] of flower buds or a quarter [qab] of olives? Rebbi Jonah said, that means, flower buds which will yield a quarter [qab] of olives.

HALAKHAH: “When may one not cut down”, etc. Rebbi Ḥinena bar Pappa stated, for carob trees their forming clusters means their sprouting. “Vines when they produce fluid,” Rebbi Jonah said when they flow with water, as you say (Job 36:27): “He draws the waterdrops that distill rain from their mist.” “Olive trees when they have flower buds”, Rebbi Jonah said, when they bring a quarter [qab]. A quarter [qab] of flower buds or a quarter [qab] of olives? Rebbi Jonah said, that means, flower buds which will yield a quarter [qab] of olives.

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.

MISHNAH: Rebbi Eliezer says, heave is lifted at the rate of one in 101. Rebbi Joshua says by 100 and more. This “and more” has no measure; Rebbi Yose ben Meshullam says “and more” is one qab per one hundred seah, one sixth of what makes dema‘.

HALAKHAH: From where that they are not lifted? Rebbi Jonah said, it is written (Num. 18:29): “From all its best its sanctifying part from it.” Something from which you lift it, so that if this falls into anything it sanctifies it. How much is this? One in one hundred. Rebbi Eliezer says, one adds a seah and then lifts. Rebbi Joshua says one adds a small amount and lifts. Rebbi Yose ben Meshullam says “and more” is one qab per one hundred, one sixth of what makes dema‘; practice follows him.

Ḥizqiah said, even the profane food there should be eaten only as dry crackers because of their ḥallah. His word says that the prohibition of the outsider becomes insignificant but the prohibition of impurity does not become insignificant. The arguments of Ḥizqiah seem inverted. There, he says: How much can be in a dough that he should be able to make it in purity? Ḥizqiah said one sixth of four qab in four qab. And here he says so! Rebbi Yose said, there, when he kneaded the dough and then separated, but here when he separated and then kneaded.

Ḥizqiah said, even the profane food there should be eaten only as dry crackers because of their ḥallah. His word says that the prohibition of the outsider becomes insignificant but the prohibition of impurity does not become insignificant. The arguments of Ḥizqiah seem inverted. There, he says: How much can be in a dough that he should be able to make it in purity? Ḥizqiah said one sixth of four qab in four qab. And here he says so! Rebbi Yose said, there, when he kneaded the dough and then separated, but here when he separated and then kneaded.

Rebbi Abbahu said, all our days we were groping about this as with a blind man’s stick until we learned it from mathematical computation. How much is in a qab? 24 eggs. How much is in a seah? 96 eggs. One sixth of it are 16 eggs. If he makes a dough of six, it contains an impure egg. If he makes from four, nothing is left. What does he do? He makes a dough from five and takes four.

Did we not state: The Sages admit to Rebbi Meïr that one who stole his neighbor’s fat is flogged and has to pay since he who eats fat is flogged. Did we not state: The Sages admit to Rebbi Meïr that one who stole his neighbor’s heave is flogged and has to pay since he who eats his own heave is flogged. Did we not state: The Sages admit to Rebbi Meïr that one who muzzled his neighbor’s cow is flogged and has to pay six qab per cow and four qab for a donkey since he who muzzles his cow is flogged. Rebbi Yose said, the same holds if death is the penalty. If he stole Temple heave and ate it, he is whipped and has to pay since in any case he caused monetary loss.

Did we not state: The Sages admit to Rebbi Meïr that one who stole his neighbor’s fat is flogged and has to pay since he who eats fat is flogged. Did we not state: The Sages admit to Rebbi Meïr that one who stole his neighbor’s heave is flogged and has to pay since he who eats his own heave is flogged. Did we not state: The Sages admit to Rebbi Meïr that one who muzzled his neighbor’s cow is flogged and has to pay six qab per cow and four qab for a donkey since he who muzzles his cow is flogged. Rebbi Yose said, the same holds if death is the penalty. If he stole Temple heave and ate it, he is whipped and has to pay since in any case he caused monetary loss.

MISHNAH: The seeds of heave, as long as they are collected, are forbidden but if they are thrown away they are permitted. And so bones of sacrifices, as long as they are collected, are forbidden but if they are thrown away they are permitted. Coarse bran is permitted; fine bran of new grain is forbidden, of old it is permitted. One treats heave as one treats profane food. If one makes fine flour, one or two qab from a seah, he should not throw away the remainder but put it down in a hidden place. If someone removed heave wheat from a chest, one does not oblige him to sit down and pick out the last grains but he sweeps it as usual and then fills it with profane grain. Similarly, if someone empties an amphora of oil, one does not oblige him to sit down and clean it with his fingers but he treats it as he treats profane vessels. If one pours from pitcher to pitcher one lets drip three drops and then may fill it with profane [wine]. If he turned it and it accumulated, that is heave. How much should heave of the tithe of demay be that he is required to deliver it to a Cohen? An eighth of an eighth.

“ ‘ Go and collect for yourself 20 figs from my tree’, he eats one after the other and is free. ‘Go and fill a basket.’ ” Rebbi says, I say that he has to show him the basket. What is the measure of a basket? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: A standard basket is four qab, a large one a seah, a small one three qab. Rebbi Jonah asked: Has this been said for tithes or for contract law? If you say for tithes, then certainly also for contracts. If for contracts, then not for tithes. It was obvious to Rebbi Yose that this was said for tithes, and certainly also for contracts.

“ ‘ Go and collect for yourself 20 figs from my tree’, he eats one after the other and is free. ‘Go and fill a basket.’ ” Rebbi says, I say that he has to show him the basket. What is the measure of a basket? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: A standard basket is four qab, a large one a seah, a small one three qab. Rebbi Jonah asked: Has this been said for tithes or for contract law? If you say for tithes, then certainly also for contracts. If for contracts, then not for tithes. It was obvious to Rebbi Yose that this was said for tithes, and certainly also for contracts.

Rebbi Naḥman bar Jacob showed a basket of palm leaves to a carpenter and redeemed following his opinion. Rebbi Yannai showed a quarter [qab] wheat to a wheat dealer and redeemed following his opinion. Rebbi Simon showed produce to Rebbi Ḥilqiah who asked him, by their true value? He answered, yes. Rebbi Ḥilqiah said in the name of Rebbi Simon, one does not redeem Second Tithe following the opinion of imbeciles. Rebbi Phineas showed produce to a grits-maker who asked him, by their true value? He said to him, so said Rebbi Ḥilqiah in the name of Rebbi Simon, one does not redeem following the opinion of imbeciles. Rebbi Shammai said, how much a person wants [to pay] on a clear noontime at the summer solstice when the bath master takes up his bunches, he brings coins and redeems. Rebbi Jeremiah said, as much as a person wants Friday afternoon from women braiders when he passes by, he brings coins and redeems. Rebbi Yudan bar Gadya said, Rebbi Jacob bar Abun left it lying until it got moldy and redeemed it immediately after the Sabbath.

Rebbi Jeremiah asked before Rebbi Zeïra: One mixed four qab separately and made them leavened, and another four qab separately and mixed them. Then at the moment of their obligation for ḥallah can they become maẓẓah or leavened? [He said to him, its kind becomes maẓẓah or leavened.] Rebbi Jonah parallels Rebbi Jeremiah, Rebbi Yose parallels Rebbi Zeïra. Rebbi Jonah parallels Rebbi Jeremiah, just as Rebbi Jeremiah says, only if it is called bread, so Rebbi Jonah says, only if it is called bread. Rebbi Yose parallels Rebbi Zeïra, just as Rebbi Zeïra said only if its kind is called bread, so Rebbi Yose said only if its kind is called bread. Rebbi Yose parallels Rebbi Hila even though he disagrees with him.

Rebbi Jeremiah asked before Rebbi Zeïra: One mixed four qab separately and made them leavened, and another four qab separately and mixed them. Then at the moment of their obligation for ḥallah can they become maẓẓah or leavened? [He said to him, its kind becomes maẓẓah or leavened.] Rebbi Jonah parallels Rebbi Jeremiah, Rebbi Yose parallels Rebbi Zeïra. Rebbi Jonah parallels Rebbi Jeremiah, just as Rebbi Jeremiah says, only if it is called bread, so Rebbi Jonah says, only if it is called bread. Rebbi Yose parallels Rebbi Zeïra, just as Rebbi Zeïra said only if its kind is called bread, so Rebbi Yose said only if its kind is called bread. Rebbi Yose parallels Rebbi Hila even though he disagrees with him.

MISHNAH: The following are subject to ḥallah but exempt from tithes: Gleanings, forgotten sheaves, and peah, as well as abandoned property, First tithe of which its heave had been taken, second tithe and dedicated [grain] that were redeemed, the excess of the ‘omer, and grain not yet one-third ripe. Rebbi Eleazar said, grain not yet one-third ripe is exempt from ḥallah. The following are obligated for tithes but free from ḥallah: Rice, millet, poppies, sesame, legumes, and less than five quarter [qab] of grain. Bismarcks, honey cakes, roasted cakes, pancakes, and dema‘ are free from ḥallah.

“Less than five quarter [qab] of grain.” Rebbi Abina said, this you said if it was less than five quarter [qab] of grain. But if it were exactly five quarters, this does not apply. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, it was not said on that but on the following: Rebbi Joḥanan said, dema‘ is free from ḥallah but ḥallah is obligated for what is possible dema‘ and is eaten because of dema‘. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, when has this been said? For more than five quarter [qab], but for exactly five quarters it is exempt from ḥallah.

“Less than five quarter [qab] of grain.” Rebbi Abina said, this you said if it was less than five quarter [qab] of grain. But if it were exactly five quarters, this does not apply. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, it was not said on that but on the following: Rebbi Joḥanan said, dema‘ is free from ḥallah but ḥallah is obligated for what is possible dema‘ and is eaten because of dema‘. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, when has this been said? For more than five quarter [qab], but for exactly five quarters it is exempt from ḥallah.

“Less than five quarter [qab] of grain.” Rebbi Abina said, this you said if it was less than five quarter [qab] of grain. But if it were exactly five quarters, this does not apply. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, it was not said on that but on the following: Rebbi Joḥanan said, dema‘ is free from ḥallah but ḥallah is obligated for what is possible dema‘ and is eaten because of dema‘. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, when has this been said? For more than five quarter [qab], but for exactly five quarters it is exempt from ḥallah.

The arguments of Rebbi Aqiba are switched. There, he says one takes ḥallah from a qab, and here he says so? There after the fact, here before the fact.

Rebbi Immi in the name of Rebbi Yannai: A Tiberian qab is obligated for ḥallah. A maker of fried food asked Rebbi Joḥanan: He said, go, make four, and separate. Could he say to him, three and separate? Rebbi Zeïra said, in their places, qabim in their places are measured by quarters. Could he have said to him five minus a little bit? That there should not be any doubt of obligation of ḥallah.

But that means, he who cannot process in purity, because he is unable. Therefore, if he is able this does not apply. This means that it is forbidden for a person to make his dough qab sized.

Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is Rebbi Aqiba’s, as we have stated there: “If somebody took ḥallah from a single qab, Rebbi Aqiba says it is ḥallah, but the Sages say it is no ḥallah.” Rebbi Aqiba said that only for the past, maybe for the start? Here we deal with the start. Rebbi Jonah, Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish, they followed the manner of Rebbi Aqiba.

HALAKHAH: Rebbi Jonah said: The elder Rebbi Ḥiyya stated two contradictory things, that ṭevel is counted with profane food and that every doubt invalidates heave and disables profane food from becoming heave. This is difficult; if ṭevel is counted with profane food why should it disable profane food from becoming heave? That means, it is counted with heave! Rebbi Jonah said, we also have stated both statements! We have stated there: “If tithe food was prepared with a fluid and a ṭevul yom or unwashed hands touched it, one still may in purity take heave of the tithe from it because it is of the third degree.” This implies that ṭevel is counted with profane food. But every doubt invalidates heave and disables profane food from becoming heave, as we have stated there: “If a doubt of impurity arose before it was rolled it may be processed in impurity but after it was rolled it must be processed in purity.” Rav Sheshet said, this follows Rebbi Aqiba, since Rebbi Aqiba said, he should make it in impurity and not make it single qab. Rebbi Zeïra said, it is the opinion of everybody that in a case of doubt he should make single qabim. Rebbi Ḥiyya bar Abun objected before Rebbi Zeïra, did we not state: “This applies also to other kinds”? Can you say she should make single qabim in cases of doubt? Rebbi Zabida said, I asked that. Rebbi Yose in the name of Rebbi Hila: It is the law that a person may make his ṭevel impure by biblical standards as it is written (Num. 18:8): “I put on you the watch over my heaves.” Heave has to be watched, ṭevel does not have to be watched. How do I confirm (Num. 18:28): “You should give from it the Eternal’s heave to Aaron the priest?” You have to give it to Aaron in his quality of priest, but here, since you cannot give it to a Cohen in his quality of priest, you may make it impure.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Even if the Jew’s was a full measure, can it not be considered like a qab here, a qab there, and a Gentile’s qab in the middle? Rebbi Zeïra told him, is it not mixed by Gentiles?

Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Even if the Jew’s was a full measure, can it not be considered like a qab here, a qab there, and a Gentile’s qab in the middle? Rebbi Zeïra told him, is it not mixed by Gentiles?

Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Even if the Jew’s was a full measure, can it not be considered like a qab here, a qab there, and a Gentile’s qab in the middle? Rebbi Zeïra told him, is it not mixed by Gentiles?

MISHNAH: If two women each made a qab and they touched one another, even if they are of the same kind they are exempt. But if both belong to the same woman and are of the same kind they are obligated, different kinds are exempt. What is the same kind? Wheat combines with nothing but spelt. Barley combines with everything except wheat. Rebbi Joḥanan ben Nuri said, the remaining kinds all combine with one another.

MISHNAH: Two qabim and a qab of rice or heave between them do not combine. If a thing of which ḥallah was taken is between them, they do combine since already they are subject to ḥallah. If a qab of new grain and one of old bit one another, Rebbi Ismael says one should take from the middle but the Sages prohibit this. If somebody takes ḥallah from a single qab, Rebbi Aqiba declares it to be ḥallah but the Sages say, it is not ḥallah. If ḥallah of two qabim was taken separately, when he then combinrd them together into one dough, Rebbi Aqiba exempts but the Sages obligate; it turns out that the severity becomes a leniency.

MISHNAH: Two qabim and a qab of rice or heave between them do not combine. If a thing of which ḥallah was taken is between them, they do combine since already they are subject to ḥallah. If a qab of new grain and one of old bit one another, Rebbi Ismael says one should take from the middle but the Sages prohibit this. If somebody takes ḥallah from a single qab, Rebbi Aqiba declares it to be ḥallah but the Sages say, it is not ḥallah. If ḥallah of two qabim was taken separately, when he then combinrd them together into one dough, Rebbi Aqiba exempts but the Sages obligate; it turns out that the severity becomes a leniency.

MISHNAH: Two qabim and a qab of rice or heave between them do not combine. If a thing of which ḥallah was taken is between them, they do combine since already they are subject to ḥallah. If a qab of new grain and one of old bit one another, Rebbi Ismael says one should take from the middle but the Sages prohibit this. If somebody takes ḥallah from a single qab, Rebbi Aqiba declares it to be ḥallah but the Sages say, it is not ḥallah. If ḥallah of two qabim was taken separately, when he then combinrd them together into one dough, Rebbi Aqiba exempts but the Sages obligate; it turns out that the severity becomes a leniency.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.