qab

“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.

They wanted to say what Rebbi Aqiba said, ḥallah may be taken from a qab from practice, not as a biblical standard. Since we have stated: “Rebbi Aqiba exempts but the Sages obligate,” this implies that it is by biblical standards.

From where that they may be 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 seah, one sixth of what makes dema‘.

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

Where do they disagree? If three qab of ‘orlah and three qab of vineyard kilaim fell. But if three qab of ‘orlah and something additional fell in and three of vineyard kilaim, the heap is permitted. Why? The additional “little more” is insignificant in the three qab and three qab are insignificant in a hundred [seah]. If three qab of ‘orlah and three qab of vineyard kilaim fell in together, is it as if three qab of ‘orlah and something additional, and three qab of vineyard kilaim fell in, or that three qab of vineyard kilaim fell in and afterwards three qab of ‘orlah?

MISHNAH: Heave lifts ‘orlah and ‘orlah heave. How is that? If one seah of heave fell into 100 and after that fell three qab of ‘orlah or three qab of vineyard kilaim, that is the case when heave lifts ‘orlah and ‘orlah heave. ‘Orlah lifts kilaim, kilaim ‘orlah, and ‘orlah ‘orlah. How is that? If one seah of ‘orlah fell into 200 and then fell a little more than a seah of ‘orlah or a little more than a seah of vineyard kilaim, that is when ‘orlah lifts kilaim, kilaim ‘orlah, and ‘orlah ‘orlah.

MISHNAH: Heave lifts ‘orlah and ‘orlah heave. How is that? If one seah of heave fell into 100 and after that fell three qab of ‘orlah or three qab of vineyard kilaim, that is the case when heave lifts ‘orlah and ‘orlah heave. ‘Orlah lifts kilaim, kilaim ‘orlah, and ‘orlah ‘orlah. How is that? If one seah of ‘orlah fell into 200 and then fell a little more than a seah of ‘orlah or a little more than a seah of vineyard kilaim, that is when ‘orlah lifts kilaim, kilaim ‘orlah, and ‘orlah ‘orlah.

A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated: “one turns a basket upside down in front of the chicks that they may climb up and down.” And it was stated about this, when they climbed on it by themselves it is forbidden to move it. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira, explain it if it is disgusting. He told him, did not Rebbi Hoshaia state, even a seah, even a three-qab. Can you say that seah and three-qab are disgusting?

A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated: “one turns a basket upside down in front of the chicks that they may climb up and down.” And it was stated about this, when they climbed on it by themselves it is forbidden to move it. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira, explain it if it is disgusting. He told him, did not Rebbi Hoshaia state, even a seah, even a three-qab. Can you say that seah and three-qab are disgusting?

HALAKHAH: A Mishnah disagrees with him who said, anything which is specifically intended for something prohibited is prohibited, as we have stated: “If there is a stone on top of an amphora he tilts it on its side and it falls down.” Rebbi Abba in the name of Rav Ḥiyya bar Ashi: He explained this about one who forgot. A Mishnah disagrees with him who said, anything which is specifically intended for something prohibited is prohibited, as we have stated: “one turns a basket upside down in front of the chicks that they may climb up and down.” And it was stated about this, when they climbed on it by themselves it is forbidden to move it. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira, explain it if it is disgusting. He told him, did not Rebbi Hoshaia state, even a seah, even a three-qab. Can you say that seah and three-qab are disgusting?

HALAKHAH: A Mishnah disagrees with him who said, anything which is specifically intended for something prohibited is prohibited, as we have stated: “If there is a stone on top of an amphora he tilts it on its side and it falls down.” Rebbi Abba in the name of Rav Ḥiyya bar Ashi: He explained this about one who forgot. A Mishnah disagrees with him who said, anything which is specifically intended for something prohibited is prohibited, as we have stated: “one turns a basket upside down in front of the chicks that they may climb up and down.” And it was stated about this, when they climbed on it by themselves it is forbidden to move it. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira, explain it if it is disgusting. He told him, did not Rebbi Hoshaia state, even a seah, even a three-qab. Can you say that seah and three-qab are disgusting?

MISHNAH: What is its measure? Food for two meals for everybody, food for weekday but not the Sabbath, the words of Rebbi Meïr; Rebbi Jehudah says for Sabbath but not for weekday. Both of them intended to be lenient. Rebbi Joḥanan ben Beroqa says, a loaf for a dupondius if four seah are a tetradrachma. Rebbi Simeon says, two thirds of a loaf if three are made from a qab; half of this for the leprous house, and half of this half bring impurity to a body.

HALAKHAH: The Mishnah if it became impure after rolling. But if it became impure before rolling, he should make them into pieces of single qab. If it was kneaded on the holiday. But if it was kneaded before the holiday, it is as it was stated: “if one kneads dough on a holiday, he separates its ḥallah on the holiday. If he kneaded it before the holiday but forgot to take its ḥallah, it is forbidden to move it; it is unnecessary to say, to take ḥallah from it.” If he mixed water and flour? He only mentioned “kneaded”, so not when he mixed? Rebbi Samuel, brother of Rebbi Berekhiah, said: explain it if the dough was impure where he takes ḥallah only at the end. Rebbi Yose ben Rebbi Abun said, it should have been the rule that for pure dough one should take ḥallah only at the end. They instituted that one should take it at the start, lest the dough become impure. The Mishnah is about the holiday of Passover; therefore on Pentecost and Tabernacles it is permitted. Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Aḥa, even on Pentecost and Tabernacles it is prohibited, because of no work shall be done on them.

“Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking.” Rebbi Hoshaia stated: And another one comes and kneads in their stead. There are Tannaim who state: Three qab wheat or four qab barley. There are Tannaim who state: Four qab wheat or three qab barley. He who said, three qab wheat, if they have fat, or four qab barley, if they have no fat. He who said, four qab wheat, if they are soft, or three qab barley, if they are hard.

“Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking.” Rebbi Hoshaia stated: And another one comes and kneads in their stead. There are Tannaim who state: Three qab wheat or four qab barley. There are Tannaim who state: Four qab wheat or three qab barley. He who said, three qab wheat, if they have fat, or four qab barley, if they have no fat. He who said, four qab wheat, if they are soft, or three qab barley, if they are hard.

“Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking.” Rebbi Hoshaia stated: And another one comes and kneads in their stead. There are Tannaim who state: Three qab wheat or four qab barley. There are Tannaim who state: Four qab wheat or three qab barley. He who said, three qab wheat, if they have fat, or four qab barley, if they have no fat. He who said, four qab wheat, if they are soft, or three qab barley, if they are hard.

“Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking.” Rebbi Hoshaia stated: And another one comes and kneads in their stead. There are Tannaim who state: Three qab wheat or four qab barley. There are Tannaim who state: Four qab wheat or three qab barley. He who said, three qab wheat, if they have fat, or four qab barley, if they have no fat. He who said, four qab wheat, if they are soft, or three qab barley, if they are hard.

“Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking.” Rebbi Hoshaia stated: And another one comes and kneads in their stead. There are Tannaim who state: Three qab wheat or four qab barley. There are Tannaim who state: Four qab wheat or three qab barley. He who said, three qab wheat, if they have fat, or four qab barley, if they have no fat. He who said, four qab wheat, if they are soft, or three qab barley, if they are hard.

“Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking.” Rebbi Hoshaia stated: And another one comes and kneads in their stead. There are Tannaim who state: Three qab wheat or four qab barley. There are Tannaim who state: Four qab wheat or three qab barley. He who said, three qab wheat, if they have fat, or four qab barley, if they have no fat. He who said, four qab wheat, if they are soft, or three qab barley, if they are hard.

“Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking.” Rebbi Hoshaia stated: And another one comes and kneads in their stead. There are Tannaim who state: Three qab wheat or four qab barley. There are Tannaim who state: Four qab wheat or three qab barley. He who said, three qab wheat, if they have fat, or four qab barley, if they have no fat. He who said, four qab wheat, if they are soft, or three qab barley, if they are hard.

“Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking.” Rebbi Hoshaia stated: And another one comes and kneads in their stead. There are Tannaim who state: Three qab wheat or four qab barley. There are Tannaim who state: Four qab wheat or three qab barley. He who said, three qab wheat, if they have fat, or four qab barley, if they have no fat. He who said, four qab wheat, if they are soft, or three qab barley, if they are hard.

MISHNAH: Every day he collects coals in a silver fire-pan and empties them into one of gold; on this day he collects in a golden one and takes it inside. Every day he collects in one of four qab and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Rebbi Yose says, every day he collects in one of a seah and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Every day it was heavy, but this day light. Every day its handle was short, but this day long. Everyday its gold was greenish, but this day reddish, the words of Rebbi Menahem.

MISHNAH: Every day he collects coals in a silver fire-pan and empties them into one of gold; on this day he collects in a golden one and takes it inside. Every day he collects in one of four qab and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Rebbi Yose says, every day he collects in one of a seah and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Every day it was heavy, but this day light. Every day its handle was short, but this day long. Everyday its gold was greenish, but this day reddish, the words of Rebbi Menahem.

MISHNAH: Every day he collects coals in a silver fire-pan and empties them into one of gold; on this day he collects in a golden one and takes it inside. Every day he collects in one of four qab and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Rebbi Yose says, every day he collects in one of a seah and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Every day it was heavy, but this day light. Every day its handle was short, but this day long. Everyday its gold was greenish, but this day reddish, the words of Rebbi Menahem.

MISHNAH: Every day he collects coals in a silver fire-pan and empties them into one of gold; on this day he collects in a golden one and takes it inside. Every day he collects in one of four qab and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Rebbi Yose says, every day he collects in one of a seah and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Every day it was heavy, but this day light. Every day its handle was short, but this day long. Everyday its gold was greenish, but this day reddish, the words of Rebbi Menahem.

MISHNAH: Every day he collects coals in a silver fire-pan and empties them into one of gold; on this day he collects in a golden one and takes it inside. Every day he collects in one of four qab and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Rebbi Yose says, every day he collects in one of a seah and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Every day it was heavy, but this day light. Every day its handle was short, but this day long. Everyday its gold was greenish, but this day reddish, the words of Rebbi Menahem.

HALAKHAH: As we have stated there : “If about a qab of it was scattered, he swept them into the water canal; but on the Sabbath one covers it with a wine cooler.”

HALAKHAH: The compounding of the incense: balsamum, and cloves, galbanum and frankincense, each in the weight of 70 maneh. Myrrh and cassia, spicenard and saffron, each in the weight of sixteen maneh. Costus twelve, bark three, cinnamon nine. You find that there were 365 maneh according to the days of the year and three for this day. That is what we have stated: “but on this day he adds a fistful.” Carshina nine qab, (Qanrisin) [caper] wine three seah and three qab. If he has no (Qanrisin) [caper] wine he brings aged whitish wine. Sodom salt a quarter. Some smoke producing herb. Rebbi Nathan says, also some (Qafra) [Kifa] of the Jordan. If he added honey he invalidated it. If he left out one of its ingredients he is liable for death.

HALAKHAH: The compounding of the incense: balsamum, and cloves, galbanum and frankincense, each in the weight of 70 maneh. Myrrh and cassia, spicenard and saffron, each in the weight of sixteen maneh. Costus twelve, bark three, cinnamon nine. You find that there were 365 maneh according to the days of the year and three for this day. That is what we have stated: “but on this day he adds a fistful.” Carshina nine qab, (Qanrisin) [caper] wine three seah and three qab. If he has no (Qanrisin) [caper] wine he brings aged whitish wine. Sodom salt a quarter. Some smoke producing herb. Rebbi Nathan says, also some (Qafra) [Kifa] of the Jordan. If he added honey he invalidated it. If he left out one of its ingredients he is liable for death.

“A big person according to his bigness,” even like Ben Qimḥit whose hand contained about four qab, “and a small person according to his smallness,” even like Ben Gamia, whose hand contained only about two olives.

Rebbi Joḥanan said, it is from Rebbi Aqiba’s testimony. As we have stated there, “Rebbi Aqiba added that fine flour, and incense, frankincense, and coals, part of which were touched by a Tevul Yom are all disqualified.” Rebbi Simeon ben Laqish said, they knew that vessels of Servive do combine. About what comes he to testify? About the leftovers of flour-offerings that they do combine together. Rebbi Yose ben Rebbi Zamina in the name of Rebbi Joḥanan: Why did they say, leftovers of flour-offerings do combine together? Because they need their vessel. Rebbi Aḥa, Rebbi Ila in the name of Rebbi Yasa: they knew that vessels of Service do combine. About what comes he to testify? About fine flour, and incense, and frankincense, and coals. One understands fine flour, and incense, and frankincense. Coals? Rebbi Abun bar Cahana said, explain it about coals on the Day of Atonement which he has to carry inside in the vessel which he used to scoop up. But [not] about every day’s coals. As we have stated there, “If a qab of coals were dispersed, one sweeps them into the water canal, but on the Sabbath one covers it with a wine-cooler. Rebbi Mattania said, do fine flour, and incense, frankincense, and coals, need a minimum volume in this respect? Not because they have to be in their vessel? Here also because they have to be in their vessel.

HALAKHAH: “By the measure a person measures one measures him,” etc. It was stated in the name of Rebbi Meïr: By the measure a person measures one measures him. What is the reason? בְּסַאסְּאָה., seah for seah. Not only a seah, from where a three-qab, half a three-qab, half a qab, a quarter [qab], a toman, half a toman, or an ukla? The verse says, “for all that is in a seah, breaks the seah noisily;” he added many seot here. Not only things that can be measured, from where that small coins add up to a large bill? The verse says, “one to one, to find the bill.” It happens in the world that a person stumbles in a sin for which one would be punished by death by the hands of Heaven. His ox dies, his hen is lost, his flask breaks, and he hurts his finger, by that the bill is paid in full. Another explanation: One is filled into the next and the bill is established. And what is the fulfillment of the bill? Once.

HALAKHAH: “By the measure a person measures one measures him,” etc. It was stated in the name of Rebbi Meïr: By the measure a person measures one measures him. What is the reason? בְּסַאסְּאָה., seah for seah. Not only a seah, from where a three-qab, half a three-qab, half a qab, a quarter [qab], a toman, half a toman, or an ukla? The verse says, “for all that is in a seah, breaks the seah noisily;” he added many seot here. Not only things that can be measured, from where that small coins add up to a large bill? The verse says, “one to one, to find the bill.” It happens in the world that a person stumbles in a sin for which one would be punished by death by the hands of Heaven. His ox dies, his hen is lost, his flask breaks, and he hurts his finger, by that the bill is paid in full. Another explanation: One is filled into the next and the bill is established. And what is the fulfillment of the bill? Once.

HALAKHAH: “By the measure a person measures one measures him,” etc. It was stated in the name of Rebbi Meïr: By the measure a person measures one measures him. What is the reason? בְּסַאסְּאָה., seah for seah. Not only a seah, from where a three-qab, half a three-qab, half a qab, a quarter [qab], a toman, half a toman, or an ukla? The verse says, “for all that is in a seah, breaks the seah noisily;” he added many seot here. Not only things that can be measured, from where that small coins add up to a large bill? The verse says, “one to one, to find the bill.” It happens in the world that a person stumbles in a sin for which one would be punished by death by the hands of Heaven. His ox dies, his hen is lost, his flask breaks, and he hurts his finger, by that the bill is paid in full. Another explanation: One is filled into the next and the bill is established. And what is the fulfillment of the bill? Once.

HALAKHAH: “By the measure a person measures one measures him,” etc. It was stated in the name of Rebbi Meïr: By the measure a person measures one measures him. What is the reason? בְּסַאסְּאָה., seah for seah. Not only a seah, from where a three-qab, half a three-qab, half a qab, a quarter [qab], a toman, half a toman, or an ukla? The verse says, “for all that is in a seah, breaks the seah noisily;” he added many seot here. Not only things that can be measured, from where that small coins add up to a large bill? The verse says, “one to one, to find the bill.” It happens in the world that a person stumbles in a sin for which one would be punished by death by the hands of Heaven. His ox dies, his hen is lost, his flask breaks, and he hurts his finger, by that the bill is paid in full. Another explanation: One is filled into the next and the bill is established. And what is the fulfillment of the bill? Once.

MISHNAH: She does not finish drinking before her face becomes yellow, her eyes protrude, and her veins swell. She is taken outside so that she does not pollute the temple courtyard. If she has merit, it suspends. There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years. From this, Ben Azai concluded that one is obligated to teach his daughter Torah, so that when she needs to drink, she will know that the merit will assist her. Rebbi Eliezer says: whoever teaches his daughter Torah teaches her debauchery. Rebbi Joshua said: a woman prefers one qab and frivolity to nine qabim and abstinence. He used to say: a foolish pious man, a sly wicked man, a predatory woman, and hits by the predatory, these are the ones who ruin the world.

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 whoever eats heave is flogged. 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 whoever eats fat 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 whoever 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 heave is flogged and has to pay since whoever eats heave is flogged. 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 whoever eats fat 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 whoever 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: If somebody provides for his wife through a third party, he cannot give her less that two qab of wheat or four qab of barley. Rebbi Yose said, only Rebbi Ismael assigned her barley, becaused he lived in proximity of Idumea.

MISHNAH: If somebody provides for his wife through a third party, he cannot give her less that two qab of wheat or four qab of barley. Rebbi Yose said, only Rebbi Ismael assigned her barley, becaused he lived in proximity of Idumea.

MISHNAH: One gives her half a qab of legumes and half a qab of oil, a qab of dried figs or a mina of fig cake; if there are none available one finds her fruit from other places. Also one gives her a bed and a mat; if he has no bed, a mat and a rug. Also, one gives her a cap for her head and a belt for her loins, and shoes every holiday, and garments worth 50 tetradrachmas every year. One does not give her new ones in the summer or worn ones in the winter, but one gives her garments worth 50 tetradrachmas in the winter and she covers herself with the worn garments in the summer; and the rags are hers.

MISHNAH: One gives her half a qab of legumes and half a qab of oil, a qab of dried figs or a mina of fig cake; if there are none available one finds her fruit from other places. Also one gives her a bed and a mat; if he has no bed, a mat and a rug. Also, one gives her a cap for her head and a belt for her loins, and shoes every holiday, and garments worth 50 tetradrachmas every year. One does not give her new ones in the summer or worn ones in the winter, but one gives her garments worth 50 tetradrachmas in the winter and she covers herself with the worn garments in the summer; and the rags are hers.

MISHNAH: One gives her half a qab of legumes and half a qab of oil, a qab of dried figs or a mina of fig cake; if there are none available one finds her fruit from other places. Also one gives her a bed and a mat; if he has no bed, a mat and a rug. Also, one gives her a cap for her head and a belt for her loins, and shoes every holiday, and garments worth 50 tetradrachmas every year. One does not give her new ones in the summer or worn ones in the winter, but one gives her garments worth 50 tetradrachmas in the winter and she covers herself with the worn garments in the summer; and the rags are hers.

HALAKHAH: “One gives her half a qab of legumes and half a qab of oil,” etc. Rebbi Mana said, a mina, i. e. four riṭl. He gives her a pillow, a light and wick, and an amphora, and a pot. Rebbi Yose said, she has no right to a pillow since the wives of poor men do not sleep on a pillow. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If she left over from her food, it is hers, if she left over rags they are his - if she left over rags they are hers. That is, of a married woman. But for a widow, both her leftover food and her leftover rags are hers.

HALAKHAH: “One gives her half a qab of legumes and half a qab of oil,” etc. Rebbi Mana said, a mina, i. e. four riṭl. He gives her a pillow, a light and wick, and an amphora, and a pot. Rebbi Yose said, she has no right to a pillow since the wives of poor men do not sleep on a pillow. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If she left over from her food, it is hers, if she left over rags they are his - if she left over rags they are hers. That is, of a married woman. But for a widow, both her leftover food and her leftover rags are hers.

MISHNAH: Rabban Simeon ben Gamliel says, her sale is valid unless there would have been left a field [for sowing] nine qab, and in a garden half a qab, or following the words of Rebbi Aqiba, a fourth. If her ketubah was 400 zuz and she sold to one person worth 100, to a second 100, to a third 100, and to the last the value of a mina and a denar for a mina, the last transaction is invalid but all others are valid.

MISHNAH: Rabban Simeon ben Gamliel says, her sale is valid unless there would have been left a field [for sowing] nine qab, and in a garden half a qab, or following the words of Rebbi Aqiba, a fourth. If her ketubah was 400 zuz and she sold to one person worth 100, to a second 100, to a third 100, and to the last the value of a mina and a denar for a mina, the last transaction is invalid but all others are valid.

MISHNAH: The nazir shaves for the following impurities: For a corpse, for flesh in the volume of an olive of a corpse, and for the volume of an olive of decayed matter from a corpse, and for a spoonful of decay, for the spine and for the skull, for a limb from a corpse or a limb from the living on which there is sufficient flesh, for half a qab of bones, and for half a log of blood, if they are touched, or carried, or under a tent. Also for a bone in the volume of a barley grain if it is touched, or carried, (or under a tent.) For these, the nazir shaves, he sprinkles on the third and seventh [days], he disregards the preceding days and starts to count only after he purifies himself and brings all his sacrifices.

MISHNAH: But for overhanging branches, or protuberances, or broken fields, or Gentile territory, or the cave door, or its frame, or a quartarius of blood, or a tent, or a quarter (qab) of bones, or objects that touched the corpse, or the days of his counting or his being absolute, the nazir does not shave but sprinkles on the third and seventh days, does not disregard the preceding, starts counting immediately, and has no sacrifice. In truth, the days of a male or female sufferer from flux and the days of quarantine of the sufferer from skin disease are counted for him.

Rebbi Illa said: He himself, who touched the corpse, is guilty. He said it and gave its reason: “who became impure,” that refers to the impurity of a human. But is there not a third? As Rebbi Abun bar Ḥiyya said, for impurity of a person from a person a man is guilty for impurity in the Sanctuary. They objected: If objects touch the corpse, a human the objects, and objects the human. For impurity of a person from a person, not for impurity of a person from objects. Rebbi Zeriqa in the name of Rav Hamnuna: The Tanna there disagrees with Rebbi Illa: “For an object made half of cement־earth and half of dung one is not guilty for coming to the Sanctuary” Because it is half of earth and half of dung; but if it were totally of earth, one would be guilty. Who is guilty? Not the one who touches it? Is he not the second who touches the first? Rebbi Phineas said before Rebbi Yose: Explain it if he threw it. He answered him, about him who threw it we stated: For washing his body he is subject to extirpation, for washing his garments to the forty. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, do we not have the Mishnah in support of that first Tanna, as is stated: “Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” For the first, for which the nazir shaves, one is guilty if entering the Sanctuary; for the second, for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Joḥanan said, it is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty if entering the Sanctuary; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty if entering the Sanctuary. Rebbi Jeremiah said, we were of the opinion that they disagree about a sacrifice, but one whips even the third, even the fourth. Rebbi Yose from Sidon stated before Rebbi Jeremiah in opposition to Rebbi Jeremiah: “For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” Rebbi Yose ben Rebbi Abun said, Rebbi Yannai, Rebbi Joḥanan: It is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty.

Rebbi Illa said: He himself, who touched the corpse, is guilty. He said it and gave its reason: “who became impure,” that refers to the impurity of a human. But is there not a third? As Rebbi Abun bar Ḥiyya said, for impurity of a person from a person a man is guilty for impurity in the Sanctuary. They objected: If objects touch the corpse, a human the objects, and objects the human. For impurity of a person from a person, not for impurity of a person from objects. Rebbi Zeriqa in the name of Rav Hamnuna: The Tanna there disagrees with Rebbi Illa: “For an object made half of cement־earth and half of dung one is not guilty for coming to the Sanctuary” Because it is half of earth and half of dung; but if it were totally of earth, one would be guilty. Who is guilty? Not the one who touches it? Is he not the second who touches the first? Rebbi Phineas said before Rebbi Yose: Explain it if he threw it. He answered him, about him who threw it we stated: For washing his body he is subject to extirpation, for washing his garments to the forty. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, do we not have the Mishnah in support of that first Tanna, as is stated: “Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” For the first, for which the nazir shaves, one is guilty if entering the Sanctuary; for the second, for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Joḥanan said, it is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty if entering the Sanctuary; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty if entering the Sanctuary. Rebbi Jeremiah said, we were of the opinion that they disagree about a sacrifice, but one whips even the third, even the fourth. Rebbi Yose from Sidon stated before Rebbi Jeremiah in opposition to Rebbi Jeremiah: “For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” Rebbi Yose ben Rebbi Abun said, Rebbi Yannai, Rebbi Joḥanan: It is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty.

Rebbi Illa said: He himself, who touched the corpse, is guilty. He said it and gave its reason: “who became impure,” that refers to the impurity of a human. But is there not a third? As Rebbi Abun bar Ḥiyya said, for impurity of a person from a person a man is guilty for impurity in the Sanctuary. They objected: If objects touch the corpse, a human the objects, and objects the human. For impurity of a person from a person, not for impurity of a person from objects. Rebbi Zeriqa in the name of Rav Hamnuna: The Tanna there disagrees with Rebbi Illa: “For an object made half of cement־earth and half of dung one is not guilty for coming to the Sanctuary” Because it is half of earth and half of dung; but if it were totally of earth, one would be guilty. Who is guilty? Not the one who touches it? Is he not the second who touches the first? Rebbi Phineas said before Rebbi Yose: Explain it if he threw it. He answered him, about him who threw it we stated: For washing his body he is subject to extirpation, for washing his garments to the forty. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, do we not have the Mishnah in support of that first Tanna, as is stated: “Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” For the first, for which the nazir shaves, one is guilty if entering the Sanctuary; for the second, for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Joḥanan said, it is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty if entering the Sanctuary; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty if entering the Sanctuary. Rebbi Jeremiah said, we were of the opinion that they disagree about a sacrifice, but one whips even the third, even the fourth. Rebbi Yose from Sidon stated before Rebbi Jeremiah in opposition to Rebbi Jeremiah: “For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” Rebbi Yose ben Rebbi Abun said, Rebbi Yannai, Rebbi Joḥanan: It is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty.

Rebbi Illa said: He himself, who touched the corpse, is guilty. He said it and gave its reason: “who became impure,” that refers to the impurity of a human. But is there not a third? As Rebbi Abun bar Ḥiyya said, for impurity of a person from a person a man is guilty for impurity in the Sanctuary. They objected: If objects touch the corpse, a human the objects, and objects the human. For impurity of a person from a person, not for impurity of a person from objects. Rebbi Zeriqa in the name of Rav Hamnuna: The Tanna there disagrees with Rebbi Illa: “For an object made half of cement־earth and half of dung one is not guilty for coming to the Sanctuary” Because it is half of earth and half of dung; but if it were totally of earth, one would be guilty. Who is guilty? Not the one who touches it? Is he not the second who touches the first? Rebbi Phineas said before Rebbi Yose: Explain it if he threw it. He answered him, about him who threw it we stated: For washing his body he is subject to extirpation, for washing his garments to the forty. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, do we not have the Mishnah in support of that first Tanna, as is stated: “Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” For the first, for which the nazir shaves, one is guilty if entering the Sanctuary; for the second, for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Joḥanan said, it is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty if entering the Sanctuary; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty if entering the Sanctuary. Rebbi Jeremiah said, we were of the opinion that they disagree about a sacrifice, but one whips even the third, even the fourth. Rebbi Yose from Sidon stated before Rebbi Jeremiah in opposition to Rebbi Jeremiah: “For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” Rebbi Yose ben Rebbi Abun said, Rebbi Yannai, Rebbi Joḥanan: It is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty.

It was stated: “One does not estimate a bet kor because it would diminish, nor a bet qab because it would inflate. But one estimates a bet se’ah of the field in question, how much it was worth and how much is it worth now. Rebbi Jehudah said, when? If it ate shoots of the fig tree or plucked shoots of vines. But if it ate unripe grapes or unripe figs, one estimates them as fully grown fruits. Rebbi Jehudah said in the name of Rebbi Aqiba: If it ate fully grown produce, he pays for fully grown produce, [fruits of] trees, one estimates trees for him. Trees one estimates by the bet se’ah. Rebbi Simeon ben Jehudah said in the name of Rebbi Aqiba: Produce not yet one-third ripe is estimated under the rules of trees.” In the House of Rebbi Yannai they said, one estimates a three-qab in sixty three-qabs. Rebbi Yose ben Rebbi Ḥanina said, one estimates a stalk in sixty stalks.

It was stated: “One does not estimate a bet kor because it would diminish, nor a bet qab because it would inflate. But one estimates a bet se’ah of the field in question, how much it was worth and how much is it worth now. Rebbi Jehudah said, when? If it ate shoots of the fig tree or plucked shoots of vines. But if it ate unripe grapes or unripe figs, one estimates them as fully grown fruits. Rebbi Jehudah said in the name of Rebbi Aqiba: If it ate fully grown produce, he pays for fully grown produce, [fruits of] trees, one estimates trees for him. Trees one estimates by the bet se’ah. Rebbi Simeon ben Jehudah said in the name of Rebbi Aqiba: Produce not yet one-third ripe is estimated under the rules of trees.” In the House of Rebbi Yannai they said, one estimates a three-qab in sixty three-qabs. Rebbi Yose ben Rebbi Ḥanina said, one estimates a stalk in sixty stalks.

MISHNAH: If somebody deposits produce with another person, the latter returns it deducting losses, for wheat and rice 9/2 qab per kor, for barley and millet nine qab per kor, for spelt and linseed three se‘ah per kor; everything proportional to quantity and time elapsed. Rebbi Joḥanan ben Nuri said, do the rats care, do they not eat from much as from little? But he only deducts what corresponds to one kor. Rebbi Jehudah says, if it was a large quantity, he does not deduct because of the surplus. He deducts one sixth of wine; Rebbi Jehudah says a fifth. He deducts three log of oil per hundred, a log and a half lees, a log and a half absorption. If it was refined oil, he does not deduct lees; if the vessels were old, he does not deduct absorption. Rebbi Jehudah says, also if somebody sells refined oil during the entire year, [the buyer] accepts a log and a half lees per hundred.

MISHNAH: If somebody deposits produce with another person, the latter returns it deducting losses, for wheat and rice 9/2 qab per kor, for barley and millet nine qab per kor, for spelt and linseed three se‘ah per kor; everything proportional to quantity and time elapsed. Rebbi Joḥanan ben Nuri said, do the rats care, do they not eat from much as from little? But he only deducts what corresponds to one kor. Rebbi Jehudah says, if it was a large quantity, he does not deduct because of the surplus. He deducts one sixth of wine; Rebbi Jehudah says a fifth. He deducts three log of oil per hundred, a log and a half lees, a log and a half absorption. If it was refined oil, he does not deduct lees; if the vessels were old, he does not deduct absorption. Rebbi Jehudah says, also if somebody sells refined oil during the entire year, [the buyer] accepts a log and a half lees per hundred.

MISHNAH: Somebody who rented a donkey to use it to transport wheat but transported barley, grain but transported straw, is liable. How much did one add to the load that he became liable? Symmachos said in the name of Rebbi Meïr: one se’ah for a camel, three qab for a donkey.

HALAKHAH: “Somebody who rented a donkey,” etc. “How much did one add to the load that he became liable? Symmachos said in the name of Rebbi Meïr: one se’ah for a camel, three qab for a donkey, one qab for a porter, and three se‘ah for a cart. But a ship according to its size”.

HALAKHAH: “Somebody who rented a donkey,” etc. “How much did one add to the load that he became liable? Symmachos said in the name of Rebbi Meïr: one se’ah for a camel, three qab for a donkey, one qab for a porter, and three se‘ah for a cart. But a ship according to its size”.

MISHNAH: One does not divide the courtyard unless there be four cubits for each one, nor the field unless there be nine qab for each one; Rebbi Jehudah says, nine half qabbim for each one. Not the vegetable garden unless there be half a qab for each one; Rebbi Aqiba says, the area of a quarter [qab]. Not the dining hall, nor the storage room, nor the dovecote, nor the stole, nor the bathhouse, nor the olive press unless there is one for each of them. This is the principle: Anything which is divided and retains its name one divides, otherwise one does not divide. When is that? If the two of them do not agree. However, if both of them want it, they may divide even if it is less. But Holy Scripture they should not divide even if both of them want it.

MISHNAH: One does not divide the courtyard unless there be four cubits for each one, nor the field unless there be nine qab for each one; Rebbi Jehudah says, nine half qabbim for each one. Not the vegetable garden unless there be half a qab for each one; Rebbi Aqiba says, the area of a quarter [qab]. Not the dining hall, nor the storage room, nor the dovecote, nor the stole, nor the bathhouse, nor the olive press unless there is one for each of them. This is the principle: Anything which is divided and retains its name one divides, otherwise one does not divide. When is that? If the two of them do not agree. However, if both of them want it, they may divide even if it is less. But Holy Scripture they should not divide even if both of them want it.

MISHNAH: One does not divide the courtyard unless there be four cubits for each one, nor the field unless there be nine qab for each one; Rebbi Jehudah says, nine half qabbim for each one. Not the vegetable garden unless there be half a qab for each one; Rebbi Aqiba says, the area of a quarter [qab]. Not the dining hall, nor the storage room, nor the dovecote, nor the stole, nor the bathhouse, nor the olive press unless there is one for each of them. This is the principle: Anything which is divided and retains its name one divides, otherwise one does not divide. When is that? If the two of them do not agree. However, if both of them want it, they may divide even if it is less. But Holy Scripture they should not divide even if both of them want it.

MISHNAH: One distances the ladder from a dovecote by four cubits lest a marten jump, and the wall four cubits from the leader so it can support the ladder. One distances the dovecote from town by fifty cubits. A person may not build a dovecote on his property unless he have fifty cubits in each direction. Rebbi Jehudah says, the area of four bet kor, the distance one sends a pigeon. But if he bought it even with the area of a quarter [qab], it is in his power.

MISHNAH: If somebody sells grain to another and it did not sprout, or even flax seed, he is not responsible for it. Rabban Simeon ben Gamliel said, for garden seeds which are not edible he is responsible. If somebody sells produce to another he has to accept a quarter [qab] of chaff per se’ah; for figs he has to accept ten worm-bitten ones per hundred; with a wine cellar he has to accept ten sour ones per hundred; with vessels in the Sharon he has to accept ten pitassaot per hundred. If somebody sells wine to another and it turned into vinegar, he is not responsible for it. But if it was known that his wine turns into vinegar, it is a buy in error. If he told him, I am selling you spice wine, it has to keep until Pentecost. “Old” is from the year before, “aged” from three years.

MISHNAH: If a public way was passing through somebody’s field, he took it away and gave them [a road] to the side of his property, what he gave, he gave, but what he wanted for himself he did not get. A private way is four cubits wide, a public way sixteen cubits; a king’s highway has no limit; the way to the cemetary has no limit. The place for funeral orations, the judges of Sepphoris say an area of four qab. If somebody sells a plot to another to build a grave, or he contracts to build him a grave makes the cavity of the cavern four cubits by six and opens into it eight sepulchral chambers, three on each side and two at the back wall. The chambers are four cubits long, seven [handbreadths] high and six [handbreadths] wide. Rebbi Simeon says, he makes the cavity of the cavern six by eight [cubits] and opens into it thirteen sepulcral chambers, four on each side, three at the back wall, one to the right of the entrance and one to its left. In front of the cavern he excavates a courtyard of six by six [cubits] for the bier and its carriers. He opens into it two caverns, one at each side. Rebbi Simeon says four, each to each direction of the compass. Rabban Simeon ben Gamliel says, all depends on the rock.

MISHNAH: “I am selling you a bet kor of dust measured by the surveyor’s measuring tape,” if a little bit be missing, he deducts, if it be a little more, he has to refund. If he said “more or less,” even if it was deficient by a quarter [qab] per se’ah or redundant by a quarter [qab] per se’ah, he received it. For more than that one makes a computation. What does he return? Money. But if he agreed, he returns land to him. Then why did they say, he returns money to him? To empower the seller, for if this one retained for himself a space for nine qab, or in a vegetable garden the space for half a qab (or following Rebbi Aqiba a bet rova‘) he returns land to him. Not only the quarter [qab] he has to return but all the excess.

MISHNAH: “I am selling you a bet kor of dust measured by the surveyor’s measuring tape,” if a little bit be missing, he deducts, if it be a little more, he has to refund. If he said “more or less,” even if it was deficient by a quarter [qab] per se’ah or redundant by a quarter [qab] per se’ah, he received it. For more than that one makes a computation. What does he return? Money. But if he agreed, he returns land to him. Then why did they say, he returns money to him? To empower the seller, for if this one retained for himself a space for nine qab, or in a vegetable garden the space for half a qab (or following Rebbi Aqiba a bet rova‘) he returns land to him. Not only the quarter [qab] he has to return but all the excess.

MISHNAH: “I am selling you a bet kor of dust measured by the surveyor’s measuring tape,” if a little bit be missing, he deducts, if it be a little more, he has to refund. If he said “more or less,” even if it was deficient by a quarter [qab] per se’ah or redundant by a quarter [qab] per se’ah, he received it. For more than that one makes a computation. What does he return? Money. But if he agreed, he returns land to him. Then why did they say, he returns money to him? To empower the seller, for if this one retained for himself a space for nine qab, or in a vegetable garden the space for half a qab (or following Rebbi Aqiba a bet rova‘) he returns land to him. Not only the quarter [qab] he has to return but all the excess.

MISHNAH: “I am selling you a bet kor of dust measured by the surveyor’s measuring tape,” if a little bit be missing, he deducts, if it be a little more, he has to refund. If he said “more or less,” even if it was deficient by a quarter [qab] per se’ah or redundant by a quarter [qab] per se’ah, he received it. For more than that one makes a computation. What does he return? Money. But if he agreed, he returns land to him. Then why did they say, he returns money to him? To empower the seller, for if this one retained for himself a space for nine qab, or in a vegetable garden the space for half a qab (or following Rebbi Aqiba a bet rova‘) he returns land to him. Not only the quarter [qab] he has to return but all the excess.

MISHNAH: “I am selling you a bet kor of dust measured by the surveyor’s measuring tape,” if a little bit be missing, he deducts, if it be a little more, he has to refund. If he said “more or less,” even if it was deficient by a quarter [qab] per se’ah or redundant by a quarter [qab] per se’ah, he received it. For more than that one makes a computation. What does he return? Money. But if he agreed, he returns land to him. Then why did they say, he returns money to him? To empower the seller, for if this one retained for himself a space for nine qab, or in a vegetable garden the space for half a qab (or following Rebbi Aqiba a bet rova‘) he returns land to him. Not only the quarter [qab] he has to return but all the excess.

HALAKHAH: “I am selling you a bet kor of dust,” etc. Here, you say that “he has received it.” But there, you say that “not only the quarter [qab] he has to return but all the excess”? They said, since you exclude him from the rule of “less than measured by the surveyor’s measuring tape” you return him to the rules of “by the surveyor’s measuring tape.”

Rebbi Dositheos ben Jehudah explained it by a parable; to what can this be compared? To two brothers, Cohanim and co-owners who stood by a threshing floor; one had nine sons and the other had one. They took (the area of) ten qab. They returned it to their father and split. It turns out that the son of one takes half and the sons of the other take half.