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Samuel went to visit Rav and saw him eating with his hands covered by cloth. He asked him, what is that? He answered him, I am asthenic. When Rebbi Zeïra immigrated here, he saw Cohanim eating with their hands covered by cloth. He told them, was not that of Rav and Samuel explained away? Rebbi Yose bar bar Cahana came in the name of Samuel: Handwashing is for profane food, not for terumah. Rebbi Yose says, for terumah and for profane food.

Rebbi Yose in the name of Rebbi Ḥiyya bar Abba, and Rebbi Jonah, and Rav Ḥiyya bar Ashi in the name of Rav: Handwashing for terumah is to the wrist but for profane food it is to the finger joints. Maisha, the grandson of Rebbi Joshua ben Levi said: If someone wanted to eat with my grandfather and he did not rinse his hands to the wrist, he would not eat with him.

Rebbi Yose in the name of Rebbi Ḥiyya bar Abba, and Rebbi Jonah, and Rav Ḥiyya bar Ashi in the name of Rav: Handwashing for terumah is to the wrist but for profane food it is to the finger joints. Maisha, the grandson of Rebbi Joshua ben Levi said: If someone wanted to eat with my grandfather and he did not rinse his hands to the wrist, he would not eat with him.

Rav Huna said: Handwashing is only for bread. Rebbi Hoshaya stated: For anything getting dirty by a fluid. Rebbi Zeïra said: Even when cutting lupines, he used to wash his hands.

Rav said: If one washed his hands in the morning, one does not bother him in the evening. Rebbi Avina commanded the donkey drivers: If you find water to wash, wash your hands and condition them for the entire day.

Rebbi Zeïra went up to Rebbi Abbahu in Caesarea. When he met him he said: Come to eat. He [R. Abbahu] gave him a loaf to break and told him: Take it and recite the benediction. He [R. Zeïra] said to him: The householder knows best the qualities of his loaf. After they had eaten, he [R. Abbahu] said to him: Start and recite Grace. He [R. Zeïra] said to him: The rabbi knows Rav Huna who is a great man and he used to say that he who starts is the one who finishes. A baraita disagrees with Rav Huna, as it was stated: “The order of washing of the hands. Up to five persons, one starts with the most important personality. More than that, one starts with the least important one. In the middle of the meal one starts with the most important one. After the meal one starts with him who will recite Grace.” Does that not mean that he may prepare himself for reciting Grace? If you say that the one who starts is the one who finishes, he already is prepared! Rebbi Isaac said, explain it for those who come separately and do not know who will recite Grace.

Rebbi Zeïra went up to Rebbi Abbahu in Caesarea. When he met him he said: Come to eat. He [R. Abbahu] gave him a loaf to break and told him: Take it and recite the benediction. He [R. Zeïra] said to him: The householder knows best the qualities of his loaf. After they had eaten, he [R. Abbahu] said to him: Start and recite Grace. He [R. Zeïra] said to him: The rabbi knows Rav Huna who is a great man and he used to say that he who starts is the one who finishes. A baraita disagrees with Rav Huna, as it was stated: “The order of washing of the hands. Up to five persons, one starts with the most important personality. More than that, one starts with the least important one. In the middle of the meal one starts with the most important one. After the meal one starts with him who will recite Grace.” Does that not mean that he may prepare himself for reciting Grace? If you say that the one who starts is the one who finishes, he already is prepared! Rebbi Isaac said, explain it for those who come separately and do not know who will recite Grace.

HALAKHAH: It was stated: “Rebbi Yehudah said, the house of Shammai and the house of Hillel did not disagree that Grace comes first and Havdalah at the end. They disagree only over light and spices because the House of Shammai say spices and afterwards light, but the house of Hillel say light and afterwards spices.” Rebbi Abba and Rav Yehudah: Practice follows him who says spices and afterwards light.

Abba bar bar Ḥana and Rav Ḥuna were sitting down and eating and Rebbi Zeïra was standing and serving them. He came and carried both in one hand. Abba bar bar Ḥana said to him: Is your other hand cut off? His father got angry with him and said to him: “Is it not enough for you that you are reclining and he stands and serves? But in addition, he is a Cohen and you make fun of him when Samuel said that he who uses a Cohen commits larceny. I order that he should recline and you get up and serve in his stead.” From where that he who uses a Cohen commits larceny? Rebbi Aḥa in the name of Samuel said (Ezra 8:28): “I said to them, you are holy and the vessels are holy.” Since one who uses the Temple vessels commits larceny, also one who uses a Cohen commits larceny!

Rav Huna in the name of Rav, Rebbi Abbahu in the name of Rebbi Yoḥanan: At the end of Yom Kippur one also recites the benediction since the light had rested all that day long.

Rav Huna in the name of Rav, Rebbi Abbahu in the name of Rebbi Yoḥanan: At the end of Yom Kippur one also recites the benediction since the light had rested all that day long.

Five things were said about burning charcoal and five about the flame. One commits larceny with the burning charcoal of the Temple; one may not use its flame but one cannot commit larceny with the latter. Burning charcoal of idolatry is forbidden, its flame is allowed. He who makes a vow not to use anything of another person may not use his burning charcoal but is allowed his flame. He who carries out burning charcoal into the public domain is guilty but for the flame he is free of punishment. One makes the benediction over the flame but not over glowing charcoal. Rav Ḥiyya bar Ashi in the name of Rav: If the charcoal was crackling one makes the benediction. Rebbi Yoḥanan from Karẓion in the name of Rebbi Naḥum bar Simai: Only if [the flame] is jumping off.

Five things were said about burning charcoal and five about the flame. One commits larceny with the burning charcoal of the Temple; one may not use its flame but one cannot commit larceny with the latter. Burning charcoal of idolatry is forbidden, its flame is allowed. He who makes a vow not to use anything of another person may not use his burning charcoal but is allowed his flame. He who carries out burning charcoal into the public domain is guilty but for the flame he is free of punishment. One makes the benediction over the flame but not over glowing charcoal. Rav Ḥiyya bar Ashi in the name of Rav: If the charcoal was crackling one makes the benediction. Rebbi Yoḥanan from Karẓion in the name of Rebbi Naḥum bar Simai: Only if [the flame] is jumping off.

“One does not recite the benediction over a lamp unless one has profited from its light.” Rav says y’utu, and Samuel says y‘utu. He who says y’utu, (Gen. 34:15) “But with this we shall be agreeable (nē’ôt) to you.” He who says y‘utu, (Is. 50:4) “To know, to inform (lā‘ût) the weary of wisdom.” There (Mishnah Erubin 5:1) we have stated: How does one complete cities? Rav says m’abbrin, and Samuel says m‘abberin. He who says me’abberin, one adds a limb (אבר) to it. And he who says me‘abberin, like a pregnant (עוברה) woman. There (Mishnah Avodah Zarah 1:1) we have stated: Before the holidays of the Gentiles. Rav says ‘êdêhen and Samuel says ’êdêhen. He who says ’êdêhen, (Deut. 32:35) “For the day of their misfortune (אידם) is near.” He who says ‘êdêhen, (Is.44:9) “They are their witnesses (עידיהם), may they neither see nor know, so that they may come to naught.” How does Samuel deal with Rav’s reason? They are their witnesses, in the future they will bring to naught their worshippers on the day of judgment.

“One does not recite the benediction over a lamp unless one has profited from its light.” Rav says y’utu, and Samuel says y‘utu. He who says y’utu, (Gen. 34:15) “But with this we shall be agreeable (nē’ôt) to you.” He who says y‘utu, (Is. 50:4) “To know, to inform (lā‘ût) the weary of wisdom.” There (Mishnah Erubin 5:1) we have stated: How does one complete cities? Rav says m’abbrin, and Samuel says m‘abberin. He who says me’abberin, one adds a limb (אבר) to it. And he who says me‘abberin, like a pregnant (עוברה) woman. There (Mishnah Avodah Zarah 1:1) we have stated: Before the holidays of the Gentiles. Rav says ‘êdêhen and Samuel says ’êdêhen. He who says ’êdêhen, (Deut. 32:35) “For the day of their misfortune (אידם) is near.” He who says ‘êdêhen, (Is.44:9) “They are their witnesses (עידיהם), may they neither see nor know, so that they may come to naught.” How does Samuel deal with Rav’s reason? They are their witnesses, in the future they will bring to naught their worshippers on the day of judgment.

“One does not recite the benediction over a lamp unless one has profited from its light.” Rav says y’utu, and Samuel says y‘utu. He who says y’utu, (Gen. 34:15) “But with this we shall be agreeable (nē’ôt) to you.” He who says y‘utu, (Is. 50:4) “To know, to inform (lā‘ût) the weary of wisdom.” There (Mishnah Erubin 5:1) we have stated: How does one complete cities? Rav says m’abbrin, and Samuel says m‘abberin. He who says me’abberin, one adds a limb (אבר) to it. And he who says me‘abberin, like a pregnant (עוברה) woman. There (Mishnah Avodah Zarah 1:1) we have stated: Before the holidays of the Gentiles. Rav says ‘êdêhen and Samuel says ’êdêhen. He who says ’êdêhen, (Deut. 32:35) “For the day of their misfortune (אידם) is near.” He who says ‘êdêhen, (Is.44:9) “They are their witnesses (עידיהם), may they neither see nor know, so that they may come to naught.” How does Samuel deal with Rav’s reason? They are their witnesses, in the future they will bring to naught their worshippers on the day of judgment.

“One does not recite the benediction over a lamp unless one has profited from its light.” Rav says y’utu, and Samuel says y‘utu. He who says y’utu, (Gen. 34:15) “But with this we shall be agreeable (nē’ôt) to you.” He who says y‘utu, (Is. 50:4) “To know, to inform (lā‘ût) the weary of wisdom.” There (Mishnah Erubin 5:1) we have stated: How does one complete cities? Rav says m’abbrin, and Samuel says m‘abberin. He who says me’abberin, one adds a limb (אבר) to it. And he who says me‘abberin, like a pregnant (עוברה) woman. There (Mishnah Avodah Zarah 1:1) we have stated: Before the holidays of the Gentiles. Rav says ‘êdêhen and Samuel says ’êdêhen. He who says ’êdêhen, (Deut. 32:35) “For the day of their misfortune (אידם) is near.” He who says ‘êdêhen, (Is.44:9) “They are their witnesses (עידיהם), may they neither see nor know, so that they may come to naught.” How does Samuel deal with Rav’s reason? They are their witnesses, in the future they will bring to naught their worshippers on the day of judgment.

“One does not recite the benediction over a lamp unless he has profited from its light.” Rav Yehudah in the name of Samuel: So that women would be able to spin by its light. Rebbi Yoḥanan said: So that his eye should see what is in the cup or in the bowl. Rav Ḥinena said, so that he should be able to distinguish between two coins.

“One does not recite the benediction over a lamp unless he has profited from its light.” Rav Yehudah in the name of Samuel: So that women would be able to spin by its light. Rebbi Yoḥanan said: So that his eye should see what is in the cup or in the bowl. Rav Ḥinena said, so that he should be able to distinguish between two coins.

Hence, one answers “Amen” after a Jew even though one did not hear. Did we not formulate: If he heard but did not answer, he did his duty. If he answered but did not hear, he did not do his duty. Ḥiyya, the son of Rav, said: when he did not eat with them the volume of an olive.

Here, a baraita states: “If he heard but did not answer, he did his duty. If he answered but did not hear, he did not do his duty.” Rav in the name of Abba bar Ḥana, or, as some say, Abba bar Ḥana in the name of Rav, that is only if he answered the beginnings of chapters. Rebbi Zeïra inquired, what are beginnings of chapters? (Ps. 113:1) “Hallelujah, praise, you servants of the Eternal, praise the name of the Eternal.” They asked before Rebbi Ḥiyya bar Abba, from where do we know that if somebody heard but did not answer, that he fulfilled his duty? He said, because we see great rabbis acting accordingly. They stand in the congregation where some say (Ps. 118:26): “Blessed he who comes,” and the others say: “in the name of the Eternal,” and all have fulfilled their duty.

Here, a baraita states: “If he heard but did not answer, he did his duty. If he answered but did not hear, he did not do his duty.” Rav in the name of Abba bar Ḥana, or, as some say, Abba bar Ḥana in the name of Rav, that is only if he answered the beginnings of chapters. Rebbi Zeïra inquired, what are beginnings of chapters? (Ps. 113:1) “Hallelujah, praise, you servants of the Eternal, praise the name of the Eternal.” They asked before Rebbi Ḥiyya bar Abba, from where do we know that if somebody heard but did not answer, that he fulfilled his duty? He said, because we see great rabbis acting accordingly. They stand in the congregation where some say (Ps. 118:26): “Blessed he who comes,” and the others say: “in the name of the Eternal,” and all have fulfilled their duty.

It is stated: “One answers neither an orphan Amen, nor a plucked Amen, nor a hurried Amen. Ben Azai said, if one answered an orphan Amen, may his children be orphans; hurried, may the end of his days be hurried; plucked, may his soul be plucked off. For a long Amen, they lengthen his days and years in a good way.” What is an orphan Amen? Rav Huna said, that is one who sits to recite a blessing, he answers Amen, and is not conscious for what he answered Amen.

Rebbi Zeïra and Rebbi Yehudah in the name of Rav: Any benediction without mention of the Kingdom is no benediction. Rebbi Tanḥuma said, I shall give the reason (Ps. 145:1): “I shall elevate You, my God, o King!” Rav said, one has to say “You,” but Samuel said, one does not have to say “You.”

Rebbi Zeïra and Rebbi Yehudah in the name of Rav: Any benediction without mention of the Kingdom is no benediction. Rebbi Tanḥuma said, I shall give the reason (Ps. 145:1): “I shall elevate You, my God, o King!” Rav said, one has to say “You,” but Samuel said, one does not have to say “You.”

Rebbi Yoḥanan and Rebbi Jonathan went to make peace in the Southern settlements. They came to a place where they found the reader saying: “The great God, the strong and awe-inspiring, the noble and overpowering;” they stopped him and told him: you are not permitted to add to the formula the Sages coined for benedictions. Rav Huna in the name of Rav: (Job 37:23) “The All-powerful, we did not find for Him the fullness of His might,” we did not find out the might and strength of the Holy One, praise to Him! Rebbi Abbahu in the name of Rebbi Yoḥanan: (Job 37:20) “Can it be told to Him if I should speak, if a man tells, he certainly will be swallowed up.” If a man comes to tell the strengths of the Holy One, praise to Him, he sets himself up to be swallowed away from the world. Rebbi Samuel bar Naḥman said (Ps. 106:2) “Who can tell the strengths of the Eternal?” For example, I and my colleagues. Rebbi Abun said: “Who can ever tell the strengths of the Eternal?” Jacob of Kefar Naburaia explained in Tyre: (Ps. 65:2) “Silence is praise for You, God in Zion!” The medicine for everything is silence; like a priceless jewel: everyone who adorns himself with it, diminishes it.

Rebbi Yoḥanan and Rebbi Jonathan went to make peace in the Southern settlements. They came to a place where they found the reader saying: “The great God, the strong and awe-inspiring, the noble and overpowering;” they stopped him and told him: you are not permitted to add to the formula the Sages coined for benedictions. Rav Huna in the name of Rav: (Job 37:23) “The All-powerful, we did not find for Him the fullness of His might,” we did not find out the might and strength of the Holy One, praise to Him! Rebbi Abbahu in the name of Rebbi Yoḥanan: (Job 37:20) “Can it be told to Him if I should speak, if a man tells, he certainly will be swallowed up.” If a man comes to tell the strengths of the Holy One, praise to Him, he sets himself up to be swallowed away from the world. Rebbi Samuel bar Naḥman said (Ps. 106:2) “Who can tell the strengths of the Eternal?” For example, I and my colleagues. Rebbi Abun said: “Who can ever tell the strengths of the Eternal?” Jacob of Kefar Naburaia explained in Tyre: (Ps. 65:2) “Silence is praise for You, God in Zion!” The medicine for everything is silence; like a priceless jewel: everyone who adorns himself with it, diminishes it.

Rebbi Phineas said: It happened to Rav that he was ascending from the hot springs of Tiberias that he met Romans. They asked him, of whose party are you? He said, of Sophianus; they let him go. The next morning, they came to him and asked him, how long did you carry on with these Jews? He asked them, why? They said to him, we met a Jew and asked him, of whose party are you? He said, of Sophianus. He asked them, what did you do to him? They said to him, it was enough, we let him go. He said to them, you did well. And if a person who attaches himself on to the party of a human is saved, someone who attaches himself to the Holy One, praise to Him, so much more. That is what is written (Joel 3:5): “Every one who calls on the name of the Eternal will escape.”

“On lightning.” Rebbi Jeremiah, Rebbi Zeïra in the name of Rav Ḥasdai: It is enough once a day. Rebbi Yose said, what are we talking about? If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence. The force of Rebbi Yose from the following: If he was sitting in the perfumer’s store all day long, he would recite the benediction only once. But if he enters and leaves, enters and leaves, he recites a benediction every time. It came, it was said by Rebbi Aḥa (and) Rebbi Ḥanina in the name of Rebbi Yose: If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence.

In prayer, Rebbi Yose bar Nahorai said: “He Who sanctifies Israel, renews months.” Rav Ḥiyya bar Ashi said: “He Who sanctifies Israel and the New Moon.” Samuel said, one must say “bestow on us.” Rav said, one must mention “time.” Rebbi Hoshaya stated: (Gen. 1:14) “They should be for signs and appointed times, days and years.”

In prayer, Rebbi Yose bar Nahorai said: “He Who sanctifies Israel, renews months.” Rav Ḥiyya bar Ashi said: “He Who sanctifies Israel and the New Moon.” Samuel said, one must say “bestow on us.” Rav said, one must mention “time.” Rebbi Hoshaya stated: (Gen. 1:14) “They should be for signs and appointed times, days and years.”

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start, that it should fertilize, at the end that the surface should be wet. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start, that it should fertilize, at the end that the surface should be wet. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start, that it should fertilize, at the end that the surface should be wet. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start, that it should fertilize, at the end that the surface should be wet. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start, that it should fertilize, at the end that the surface should be wet. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days.

Rav Yehudah bar Ezechiel said, my father used to recite for rainfall: May Your Name be magnified, sanctified, praised, and elevated, our King, for every drop that You bring down to us, and you make them refrain one from the other. (Job 36:27) “For He reduces water drippings;” as one says (Lev. 27:18): “Your value will be reduced.” Rebbi Yudan said, not only that, but He brings them down in measure, as it is said (Job 28:25): “Water He determined by measure.” Rebbi Yose bar Jacob went to visit Rebbi Yudan from Migdal. While he was there, rain started to come down and he heard his (R. Yudan’s) voice saying: Thousands of thousands and myriads of myriads we are obliged to thank Your Name, our King, for every drop that You bring down to us, for You do good things for the guilty ones. He said to him: From where do you have this? He said to him: This is the benediction that Rebbi Simon recited for rainfall.

Rebbi Ḥanina bar Yaqqa in the name of Rav Yehudah: The roots of wheat split the earth to a depth of 50 cubits. The soft roots of a fig tree split rock. It has been stated: Rebbi Ismael ben Eleazar says, the earth drinks only according to its hardness. If this is so, what do the roots of the carob do? What do the roots of the sycamore do? Rebbi Ḥanina said, once every thirty days the abyss wells up and drenches them. What is the reason? (Is. 27:3) “I, the Eternal, watch over it and water it in moments.”

When does one recite the benediction for commandments? Rebbi Yoḥanan said, just before he starts doing them. Rav Huna said, when he does it. Rav Huna agrees with Samuel, since Rebbi Yose bar Abun said in the name of Samuel: All commandments need a benediction while one is doing them except blowing and immersion, and, some say, qiddušin by sexual relations. Rebbi Jonah said, you have others: Tefillin on the hand before he takes them off, and on the head before he puts them on. Before he puts them on? When he puts on, he puts them on!

When does one recite the benediction for commandments? Rebbi Yoḥanan said, just before he starts doing them. Rav Huna said, when he does it. Rav Huna agrees with Samuel, since Rebbi Yose bar Abun said in the name of Samuel: All commandments need a benediction while one is doing them except blowing and immersion, and, some say, qiddušin by sexual relations. Rebbi Jonah said, you have others: Tefillin on the hand before he takes them off, and on the head before he puts them on. Before he puts them on? When he puts on, he puts them on!

Rebbi Joshua the Southerner said: Three things did the earthly court decree and the Heavenly Court agreed with them, and they are the following: The ban on Jericho, the Esther scroll, and greeting people using the Name. The ban on Jericho (Jos. 7:11): “Israel sinned.” But was not Joshua the one who decreed it? This certainly implies that the Heavenly Court agreed with them. The Esther scroll (Esth. 9:27): “They confirmed and accepted, etc.” Rav said, “accepted” is written in singular; this implies that they accepted. Greeting people using the Name (Ruth 2:4): “Lo, Boaz came from Bethlehem.” And from where that the Heavenly court agreed with them? The verse says (Jud. 6:12): “The Eternal is with you, o hero!” Rebbi Abun in the name of Rebbi Joshua ben Levi: Also tithes, as it is said (Mal. 3:10): “Bring all tithes, etc.” What is: “ Until ‘without enough?’ ” Rebbi Yose bar Simeon bar Abba in the name of Rebbi Yoḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah and Rebbi Chelbo and Rebbi Abba bar Ilaï in the name of Rav: Until your lips will wear out saying, we have enough blessings, we have enough blessings.

Rebbi Joshua the Southerner said: Three things did the earthly court decree and the Heavenly Court agreed with them, and they are the following: The ban on Jericho, the Esther scroll, and greeting people using the Name. The ban on Jericho (Jos. 7:11): “Israel sinned.” But was not Joshua the one who decreed it? This certainly implies that the Heavenly Court agreed with them. The Esther scroll (Esth. 9:27): “They confirmed and accepted, etc.” Rav said, “accepted” is written in singular; this implies that they accepted. Greeting people using the Name (Ruth 2:4): “Lo, Boaz came from Bethlehem.” And from where that the Heavenly court agreed with them? The verse says (Jud. 6:12): “The Eternal is with you, o hero!” Rebbi Abun in the name of Rebbi Joshua ben Levi: Also tithes, as it is said (Mal. 3:10): “Bring all tithes, etc.” What is: “ Until ‘without enough?’ ” Rebbi Yose bar Simeon bar Abba in the name of Rebbi Yoḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah and Rebbi Chelbo and Rebbi Abba bar Ilaï in the name of Rav: Until your lips will wear out saying, we have enough blessings, we have enough blessings.

Rav Huna said, for religious purposes up to a third. What does he mean, for all religious purposes or just for one purpose? They thought that this means, for all religious purposes up to one third. Rebbi Abun said, even for one purpose only. Rav Ḥabiba in the name of the rabbis from there: What means “up to a third?” For its cost! How is that done? A man buys a religious article and sees another one which is more beautiful, until when does one bother him? Up to one third.

Rav Huna said, for religious purposes up to a third. What does he mean, for all religious purposes or just for one purpose? They thought that this means, for all religious purposes up to one third. Rebbi Abun said, even for one purpose only. Rav Ḥabiba in the name of the rabbis from there: What means “up to a third?” For its cost! How is that done? A man buys a religious article and sees another one which is more beautiful, until when does one bother him? Up to one third.

Rebbi Tanḥuma in the name of Rav Huna: It does not say (Ex. 38:22) “Bezalel ben Uri ben Ḥur of the tribe of Judah made everything Moses had commanded him,” but “that the Eternal had commanded Moses.” Even matters he did not hear from Moses he did by himself in the way it was said to Moses on Sinai. Rebbi Joḥanan in the name of Rebbi Benaiah (Jos. 11:15): “As the Eternal had commanded His servant Moses, so Moses commanded Joshua, and so Joshua executed it.” It does not say “he did not omit anything Moses had commanded him,” but “everything the Eternal commanded Moses.” Even matters he did not hear from his teacher, he did by himself in the way it was said to Moses on Sinai. Rebbi Joḥanan in the name of Rebbi Benaiah, Rebbi Ḥuna in the name of Rebbi: (Mal. 2:6) “True teaching was in his mouth,” these are the things he heard from his teacher, “injustice was not found on his lips,” even in matters he did not hear from his teacher.”

“Works of kindness.” As it is written (Prov. 21:21): “He who pursues charitable donations and works of kindness will find life, justification, and honor.” Honor in this world and life in the world to come. Rebbi Samuel bar Rav Isaac used to take branches and danced while singing before brides. Rebbi Zeïra saw him and hid himself before him; he said, look at that old man, how does he make us ashamed! But when he died there were three hours of thunder and lightning in the world. An echo came from Heaven and said: Rebbi Samuel bar Rav Isaac, the worker of charity, died, come out to do charity for him! Fire came down from Heaven that was formed like a fiery branch and separated between the bier and the people; the creatures were saying: Look, his branch stood up for the old man!

“Works of kindness.” As it is written (Prov. 21:21): “He who pursues charitable donations and works of kindness will find life, justification, and honor.” Honor in this world and life in the world to come. Rebbi Samuel bar Rav Isaac used to take branches and danced while singing before brides. Rebbi Zeïra saw him and hid himself before him; he said, look at that old man, how does he make us ashamed! But when he died there were three hours of thunder and lightning in the world. An echo came from Heaven and said: Rebbi Samuel bar Rav Isaac, the worker of charity, died, come out to do charity for him! Fire came down from Heaven that was formed like a fiery branch and separated between the bier and the people; the creatures were saying: Look, his branch stood up for the old man!

Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: (Pr. 13:6) “Justice protects the one on the straight path but sin destroys the sinner.” (Pr. 13:21) “Evil deeds will pursue sinners but He will reward the just.” (Pr. 3:4) “While He makes scoffers targets of scoffing, He will bestow grace on the meek.” (1Sam. 2:9) “He will watch over the feet of His pious, but evildoers will be silent in the darkness.” (Pr. 3:35) “The wise will inherit honor, but shame will mark the stupid ones.” Fences are made fences and doors doors. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: If a person watches himself the first, second, and third times not to commit a sin, then in the future the Holy One, praise to Him, will watch over him. What is the reason? (Job 33:29) “All this God will do twice, three times, with a man.” Rebbi Zeïra said, but only if the person does not revert. What is the reason? It does not say “The triple thread will never snap” but rather (Eccl. 4:12) “The triple thread will not quickly snap.” If you work on it, it will split.

Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: (Pr. 13:6) “Justice protects the one on the straight path but sin destroys the sinner.” (Pr. 13:21) “Evil deeds will pursue sinners but He will reward the just.” (Pr. 3:4) “While He makes scoffers targets of scoffing, He will bestow grace on the meek.” (1Sam. 2:9) “He will watch over the feet of His pious, but evildoers will be silent in the darkness.” (Pr. 3:35) “The wise will inherit honor, but shame will mark the stupid ones.” Fences are made fences and doors doors. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: If a person watches himself the first, second, and third times not to commit a sin, then in the future the Holy One, praise to Him, will watch over him. What is the reason? (Job 33:29) “All this God will do twice, three times, with a man.” Rebbi Zeïra said, but only if the person does not revert. What is the reason? It does not say “The triple thread will never snap” but rather (Eccl. 4:12) “The triple thread will not quickly snap.” If you work on it, it will split.

Rebbi Yose ben Ḥanina said, rue separates for peah. Rav Ḥisda investigated whether they were used by Joshua to divide the Land. Rebbi Ḥanina asserted in the name of Rav Ḥisda: they were used by Joshua to fix the boundaries of the Land.

Rebbi Yose ben Ḥanina said, rue separates for peah. Rav Ḥisda investigated whether they were used by Joshua to divide the Land. Rebbi Ḥanina asserted in the name of Rav Ḥisda: they were used by Joshua to fix the boundaries of the Land.

Rav said: Fallow land and ploughed land of a bet rova‘, other produce even the tiniest amount. Rebbi Joḥanan said: Fallow land, ploughed land, and other produce at three preliminary furrows. Do they disagree? What Rav said refers to produce subject to peah, what Rebbi Joḥanan said refers to produce not subject to peah. But did we not state that fallow or ploughed land is subject to peah? What Rav said refers to an average field, what Rebbi Joḥanan said refers to a plot 50 by 2.

Rav said: Fallow land and ploughed land of a bet rova‘, other produce even the tiniest amount. Rebbi Joḥanan said: Fallow land, ploughed land, and other produce at three preliminary furrows. Do they disagree? What Rav said refers to produce subject to peah, what Rebbi Joḥanan said refers to produce not subject to peah. But did we not state that fallow or ploughed land is subject to peah? What Rav said refers to an average field, what Rebbi Joḥanan said refers to a plot 50 by 2.

Rav said: Fallow land and ploughed land of a bet rova‘, other produce even the tiniest amount. Rebbi Joḥanan said: Fallow land, ploughed land, and other produce at three preliminary furrows. Do they disagree? What Rav said refers to produce subject to peah, what Rebbi Joḥanan said refers to produce not subject to peah. But did we not state that fallow or ploughed land is subject to peah? What Rav said refers to an average field, what Rebbi Joḥanan said refers to a plot 50 by 2.

HALAKHAH: Rav says pvrgrh, Samuel says sproutings.

Rebbi Abba, Rav Huna in the name of Rav: They declared oral instructions by a bedridden person equal to written and delivered ones by a healthy person, on condition that he had died from that particular sickness and that he describes the property and says, give field X to Y. If he says, half of the field to X and half to Y, is that designated? Or only if he says: the Northern half, the Southern half?

Rebbi Abba, Rav Huna in the name of Rav: They declared oral instructions by a bedridden person equal to written and delivered ones by a healthy person, on condition that he had died from that particular sickness and that he describes the property and says, give field X to Y. If he says, half of the field to X and half to Y, is that designated? Or only if he says: the Northern half, the Southern half?

If he wrote for one and changed his mind and wrote for another, Rav says he cannot change his mind, Rav Abba bar Ḥuna and Rebbi Joḥanan say he may change his mind. What does it mean? If his first and second masters were Cohanim and the third an Israel, in the opinion of Rav he may not eat terumah, in the opinion of Rav Abba bar Ḥuna in the name of R. Joḥanan he may eat terumah. Everybody agrees that if his first master was an Israel, he may not eat terumah; maybe the giver will recuperate.

If he wrote for one and changed his mind and wrote for another, Rav says he cannot change his mind, Rav Abba bar Ḥuna and Rebbi Joḥanan say he may change his mind. What does it mean? If his first and second masters were Cohanim and the third an Israel, in the opinion of Rav he may not eat terumah, in the opinion of Rav Abba bar Ḥuna in the name of R. Joḥanan he may eat terumah. Everybody agrees that if his first master was an Israel, he may not eat terumah; maybe the giver will recuperate.

If he wrote for one and changed his mind and wrote for another, Rav says he cannot change his mind, Rav Abba bar Ḥuna and Rebbi Joḥanan say he may change his mind. What does it mean? If his first and second masters were Cohanim and the third an Israel, in the opinion of Rav he may not eat terumah, in the opinion of Rav Abba bar Ḥuna in the name of R. Joḥanan he may eat terumah. Everybody agrees that if his first master was an Israel, he may not eat terumah; maybe the giver will recuperate.

If he wrote for one and changed his mind and wrote for another, Rav says he cannot change his mind, Rav Abba bar Ḥuna and Rebbi Joḥanan say he may change his mind. What does it mean? If his first and second masters were Cohanim and the third an Israel, in the opinion of Rav he may not eat terumah, in the opinion of Rav Abba bar Ḥuna in the name of R. Joḥanan he may eat terumah. Everybody agrees that if his first master was an Israel, he may not eat terumah; maybe the giver will recuperate.

Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna, a baraita supports Rav Abba bar Ḥuna and Rebbi Joḥanan: “ A healthy person who wrote a will and a bedridden one who wrote a gift document may change their minds.” A healthy person who wrote a will may change his mind, even as long as he is healthy. Similarly, a bedridden person who wrote a gift document may change his mind, even while he still is bedridden.

Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna, a baraita supports Rav Abba bar Ḥuna and Rebbi Joḥanan: “ A healthy person who wrote a will and a bedridden one who wrote a gift document may change their minds.” A healthy person who wrote a will may change his mind, even as long as he is healthy. Similarly, a bedridden person who wrote a gift document may change his mind, even while he still is bedridden.

Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah, and so stated bar Qappara that a relaxation of the laws of ketubah is proclaimed here. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand gold denars they proclaimed a relaxation of the laws of ketubah.

HALAKHAH: Rebbi Jehudah said it well, what is the reason of the Rabbis? Rebbi Yose in the name of Rav, Rebbi Ḥizqiah, Rav Jehudah in the name of Samuel: It is written (Deut. 24:19): “If you forget a sheaf on the field.” If you forget the standing grain. What applies to forgetting while it is standing also applies to forgetting sheaves, but what does not apply to forgetting while it is standing, does not apply to forgetting sheaves.

HALAKHAH: Rebbi Jehudah said it well, what is the reason of the Rabbis? Rebbi Yose in the name of Rav, Rebbi Ḥizqiah, Rav Jehudah in the name of Samuel: It is written (Deut. 24:19): “If you forget a sheaf on the field.” If you forget the standing grain. What applies to forgetting while it is standing also applies to forgetting sheaves, but what does not apply to forgetting while it is standing, does not apply to forgetting sheaves.

If a Jew and a Gentile were partners in the standing grain, the part of the Jew is obligated but the part of the Gentile is free. Rebbi Ḥizqiah in the name of Rav Jeremiah: If it was divided up.

Rav Cahana and Rav Taḥlifa. One said, both from inside the hand and inside the sickle; the other one said, from inside the hand, even if it is from behind the sickle.

Rav Cahana and Rav Taḥlifa. One said, both from inside the hand and inside the sickle; the other one said, from inside the hand, even if it is from behind the sickle.

Rav Jeremiah and Rav Joseph, one said these are the ones who came up from Egypt, the other said these are the ones who lost their property; a blind man is called “plenty of light.” Rebbi Isaac said, (Is. 58:7) “degraded poor you shall bring to your house.” Rebbi Abin said, if you do this, I will credit it to you as if you had presented First Fruits in the Temple. It says here, “you shall bring,” and it says there (Ex. 23:19): “The first fruits of your land you shall bring to the Eternal’s Temple.”

Rav Jeremiah and Rav Joseph, one said these are the ones who came up from Egypt, the other said these are the ones who lost their property; a blind man is called “plenty of light.” Rebbi Isaac said, (Is. 58:7) “degraded poor you shall bring to your house.” Rebbi Abin said, if you do this, I will credit it to you as if you had presented First Fruits in the Temple. It says here, “you shall bring,” and it says there (Ex. 23:19): “The first fruits of your land you shall bring to the Eternal’s Temple.”

When Rav descended there, he declared: I am this place’s Ben Azai. There came an old man and asked him, two slain people, one on top of the other? Rav was of the opinion that one breaks the neck. He told him, one does not break the neck. He asked him, why? He said to him, not the lower one for he is hidden, not the upper one because he floats. When he ascended here, he came to Rebbi, who told him: He told you correctly, “if he is found,” and not “if they are found.”

When Rav descended there, he declared: I am this place’s Ben Azai. There came an old man and asked him, two slain people, one on top of the other? Rav was of the opinion that one breaks the neck. He told him, one does not break the neck. He asked him, why? He said to him, not the lower one for he is hidden, not the upper one because he floats. When he ascended here, he came to Rebbi, who told him: He told you correctly, “if he is found,” and not “if they are found.”

Rebbi Abba in the name of Rav Jehudah: Only if they all touch the palm of his hand. But did not Rebbi Ḥiyya say, it happened that they weighed a gleaning in Sepphoris and it was seven pounds? Rebbi Ḥinena said, if they put it on a board, every grape must touch the board.

Rebbi said to Rav Periri: Would you show me the bunch of grapes in your vineyard? He said to him, if you come out, I will show it. When he was still far away, he spied something like an ox. He said to him, does not the ox destroy the vineyard? He said to him, what you take for an ox is the bunch of grapes. He quoted for it (Cant. 1:12): “As long as the King was at his round table, my nard gave its fragrance;” the Temple is destroyed and you persist in your obstinacy? Immediately, they looked for it and it was never found again.

Rebbi Yose ben Rebbi Jehudah stated: Rebbi Eleazar ben Rebbi Simeon said, Israel did become obligated for the fourth year after planting only after 14 years, seven during which they conquered and seven during which they divided up the land. Rav Ḥisda said, it turns out that the argument of Rebbi Yose ben Rebbi Jehudah is identical with that of his father Rebbi Jehudah. Just as Rebbi Jehudah said that they learned the rules of the vineyard of the fourth year only from the Second Tithe, since you say that the Second Tithe started only after 14 years, similarly there was no fourth year after planting until after 14 years. Rebbi Yose said, he follows his son’s argument; Syria was inferred from “after 14 years;” “after 14 years” was not inferred from Syria.

Rebbi Eleazar said, the same is valid for an eruv. Rebbi Ḥinena said, this is for wine, but oil for an eruv must be enough for two meals. It was stated: One may use for eruv vinegar enough for two meals. It was stated: One may use for eruv oil enough for two meals. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: For dipping in it bundled vegetables for two meals. Rebbi Isaac Aṭoshaya said before Rebbi Zeïra in the name of the House of Rebbi Yannai: One may use for eruv raw peas enough for two meals. For whom is this statement necessary? For Rebbi Meïr, that one should not say because they produce bad mouth odor one may not use them for eruv. One may use salted fish for eruv. One may use salted meat for eruv. Fresh meat, as we have stated: The Babylonians eat it raw because their taste is strange. Rebbi Judan asked: May one use χαλκίς for eruv since the Samaritans eat it raw? Samuel bar Shilat in the name of Rav: One may use for eruv pa‘apu‘in,gudganiot, and ḥaluglugot. They asked him: what are these? He said to them, καυκαλίς, melilot, and purslain.

Rebbi Eleazar said, the same is valid for an eruv. Rebbi Ḥinena said, this is for wine, but oil for an eruv must be enough for two meals. It was stated: One may use for eruv vinegar enough for two meals. It was stated: One may use for eruv oil enough for two meals. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: For dipping in it bundled vegetables for two meals. Rebbi Isaac Aṭoshaya said before Rebbi Zeïra in the name of the House of Rebbi Yannai: One may use for eruv raw peas enough for two meals. For whom is this statement necessary? For Rebbi Meïr, that one should not say because they produce bad mouth odor one may not use them for eruv. One may use salted fish for eruv. One may use salted meat for eruv. Fresh meat, as we have stated: The Babylonians eat it raw because their taste is strange. Rebbi Judan asked: May one use χαλκίς for eruv since the Samaritans eat it raw? Samuel bar Shilat in the name of Rav: One may use for eruv pa‘apu‘in,gudganiot, and ḥaluglugot. They asked him: what are these? He said to them, καυκαλίς, melilot, and purslain.

Here you say, one may not give to the poor less than this from the threshing floor. And there you say, one may not give to the poor who is travelling from one place to another less than that. Rav Huna said, deduct one third for expenses. Rebbi Yose ben Rebbi Abun gave to the bakers according to the statement of Rav Huna, but only for these measures.

Here you say, one may not give to the poor less than this from the threshing floor. And there you say, one may not give to the poor who is travelling from one place to another less than that. Rav Huna said, deduct one third for expenses. Rebbi Yose ben Rebbi Abun gave to the bakers according to the statement of Rav Huna, but only for these measures.

Rebbi Abba bar Zavda said: Rav and Rebbi Joḥanan disagreed. One said, one checks out before giving clothing but one does not check out for necessities of life. The other said, even before giving clothing one does not check out, because of the covenant of the patriarch Abraham. A baraita disagrees with him who says that even before giving clothing one does not check out. He explains it for giving him according to his status, as we have stated: “When has this been said? If they do not know him. But if they know him, they also clothe him, everything befitting his status.” But was it not stated: “For food thirty days, for clothing six months.” Explain it, to contribute. But was it not stated: “For food thirty days, for assessments and charity twelve months?” This means to contribute, the earlier must mean to receive. It still means to contribute; what does it mean, for assessments and charity twelve months? For the salaries of scribes and teachers.

It was stated: It may be eaten in strict mourning but not in impurity. What is the difference between strict mourning and impurity? Rav Naḥman said, impurity is frequent, strict mourning is infrequent. They made a decree for a frequent situation, they did not decree for an infrequent situation. Rebbi Yose said, they did not even make it similar to a doubt of ṭevel. Since for a doubt of ṭevel, whether Second Tithe was given in order, or maybe Second Tithe was not given in order, is that not forbidden for the strict mourner? But here, it is permitted to the mourner.

Ulla bar Ismael in the name of Rebbi Joḥanan: A person may free his ṭevel with one seah of ṭevel. How does he do it? He brings one seah of ṭevel and declares it to be Second (Tithe), redeems it, and returns to make it heave of the tithe for any other place. Ulla descended there and said this in the name of Rebbi Joḥanan, but they united against him. Rav Sheshet objected, does not a Mishnah contradict: “If there were before him two baskets full of figs.” And we have stated about this: “He takes from the second basket two figs and two tenths, and a tenth of a tenth.” Why can he not take two figs, declare them to be Second (Tithe), redeem them, and return to make them heave of the tithe for any other place? Rebbi Mana said, is not the Second Tithe in the first basket containing First Tithe of the second basket? Rebbi Ḥananiah said, there it is ṭevel for the First and Second. But here, Second Tithe that was put in order after First, can you return and make it First?

Rebbi Ḥiyya bar Ada asked before Rebbi Mana: From whom did this man buy? If from a Jew it is demay, from a Gentile certain. Explain that if the trader was a Gentile and both Jew and Gentile deliver to him, it is demay. Rav Hoshaia objected, does not the Mishnah support Rebbi Joḥanan? As it was stated: “Rebbi Jehudah said, they only mentioned pomegranates from Badan and grain from Geba because they must be tithed as certain everywhere.” What are we talking about? If he bought from a Jew, can it be pronounced certain? But we must deal with a Gentile. Hence, all other things are tithed as demay. Rebbi Samuel bar Rav Isaac said, we deal with certain produce from a Jew. Explain it that there was a powerful overseer of markets who exerted pressure to sell at low prices, and they permitted him to sell ṭevel and let the buyer beware for himself.

Rebbi Ḥiyya bar Ada asked before Rebbi Mana: From whom did this man buy? If from a Jew it is demay, from a Gentile certain. Explain that if the trader was a Gentile and both Jew and Gentile deliver to him, it is demay. Rav Hoshaia objected, does not the Mishnah support Rebbi Joḥanan? As it was stated: “Rebbi Jehudah said, they only mentioned pomegranates from Badan and grain from Geba because they must be tithed as certain everywhere.” What are we talking about? If he bought from a Jew, can it be pronounced certain? But we must deal with a Gentile. Hence, all other things are tithed as demay. Rebbi Samuel bar Rav Isaac said, we deal with certain produce from a Jew. Explain it that there was a powerful overseer of markets who exerted pressure to sell at low prices, and they permitted him to sell ṭevel and let the buyer beware for himself.

It was stated: “He who is trustworthy for purity is trustworthy for tithes.” Rebbi Yannai ben Rebbi Ismaël stated it and explained his reason: That means, if one is a guest of his, but for the public he is not trustworthy until he accepts it publicly. Rebbi Ammi in the name of Rebbi Yannai: Even I am not trustworthy until we accept it in public. Rebbi Zeïra, Rebbi Yasa, in the name of Rebbi Joḥanan: Even a ḥaver who sent to another ḥaver, the recipient must tithe. Rebbi Zeïra asked before Rebbi Yasa, for example, I to Rebbi Samuel ben Rav Isaac, and Rebbi Samuel ben Rav Isaac to me? He answered him, what do you want from Rebbi Samuel ben Rav Isaac, because all he eats, he eats from the market.

It was stated: “He who is trustworthy for purity is trustworthy for tithes.” Rebbi Yannai ben Rebbi Ismaël stated it and explained his reason: That means, if one is a guest of his, but for the public he is not trustworthy until he accepts it publicly. Rebbi Ammi in the name of Rebbi Yannai: Even I am not trustworthy until we accept it in public. Rebbi Zeïra, Rebbi Yasa, in the name of Rebbi Joḥanan: Even a ḥaver who sent to another ḥaver, the recipient must tithe. Rebbi Zeïra asked before Rebbi Yasa, for example, I to Rebbi Samuel ben Rav Isaac, and Rebbi Samuel ben Rav Isaac to me? He answered him, what do you want from Rebbi Samuel ben Rav Isaac, because all he eats, he eats from the market.

It was stated: “He who is trustworthy for purity is trustworthy for tithes.” Rebbi Yannai ben Rebbi Ismaël stated it and explained his reason: That means, if one is a guest of his, but for the public he is not trustworthy until he accepts it publicly. Rebbi Ammi in the name of Rebbi Yannai: Even I am not trustworthy until we accept it in public. Rebbi Zeïra, Rebbi Yasa, in the name of Rebbi Joḥanan: Even a ḥaver who sent to another ḥaver, the recipient must tithe. Rebbi Zeïra asked before Rebbi Yasa, for example, I to Rebbi Samuel ben Rav Isaac, and Rebbi Samuel ben Rav Isaac to me? He answered him, what do you want from Rebbi Samuel ben Rav Isaac, because all he eats, he eats from the market.

HALAKHAH: Rebbi Yannai ben Rebbi Ismaël in the name of Rebbi Joḥanan: On the Sabbath of a protogamia they permitted because of hatred. Rebbi Avin said, here they permitted ṭevel because of human relations. Rebbi Ḥanina said, Rebbi Jeremiah asked: If it is because of human relations, why is it only on condition that the host tell him that it was tithed? If he invited him on the first Sabbath but he did not come, can the second Sabbath become the first? Rav Ḥisda said, here we have learned that a ḥaver may not eat at a meal that has no name.

HALAKHAH: Rebbi Abba bar Huna in the name of Rav: He who eats his produce without having separated the tithe of the poor commits a deadly sin. What is the reason of Rebbi Eliezer? Because he knows that it would be a deadly sin, he will separate it. What is the reason of the rabbis? He only has to give a name but does not have to separate it.

Just as you say, “from certain produce for demay, it is heave that should not be eaten unless heave and tithes were taken for it,” should one say so also for “from one demay for other demay?” Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac, this means that a case of doubtful dema‘ is like a case of doubt about heave of the tithe from demay; it is free from the rules of certain produce.

Rebbi Zeïra, Rebbi Joḥanan in the name of Rebbi Yannai (Num. 18:28): “You, also you,” to include your plenipotentiary. Just as you are in the covenant, so your plenipotentiary must be in the covenant. You appoint a plenipotentiary, the Gentile may not. Rebbi Yasa wanted to say that the Gentile cannot appoint as plenipotentiary another Gentile, but he can appoint a Jew. Rebbi Zeïra said, from the baraita itself: You appoint a plenipotentiary, does that not mean Jews? Similarly, the Gentile cannot appoint a plenipotentiary, not even a Jew. Rav Hoshaia objects: Does the baraita support Rebbi Joḥanan? “Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave from his produce, he cannot give heave” Rebbi Abba said, if he confirms it after him.

Who are the modest ones? Those of noble conduct. Rav Ḥisda said, here we have taught that those of noble conduct are called modest.

Rav Ḥiyya bar Ashi in the name of Rav: It is a stipulation of the Court that the heave of the tithe should be from the worker and the Second Tithe from the employer.

Rav Ḥiyya bar Ashi in the name of Rav: It is a stipulation of the Court that the heave of the tithe should be from the worker and the Second Tithe from the employer.

This is the Mishnah: “Their tithes are tithes for each basket in the other one, he gave it a name,” because he declared both names at the same time. One after the other you accept only the very first version. Rebbi Abuna said, the Sages agree with Rebbi Meïr about him who says “this heave substitutes for Second” (that he is guilty). “This animal instead of well-being offerings,” he is obligated for two since he declared two names at the same time; hence, one after the other you accept only the very first version. Not so, said Rebbi Samuel bar Rav Isaac who said in the name of Rav Huna: “This one shall be a substitute for a burnt offering,” he may retract that within the time for speech. That is, if he wants to retract, there if he wants to add. If one said, “this is heave,” even within the time of speech he cannot retract. A person can be asked about his dedication but nobody can be asked about his heave.

This is the Mishnah: “Their tithes are tithes for each basket in the other one, he gave it a name,” because he declared both names at the same time. One after the other you accept only the very first version. Rebbi Abuna said, the Sages agree with Rebbi Meïr about him who says “this heave substitutes for Second” (that he is guilty). “This animal instead of well-being offerings,” he is obligated for two since he declared two names at the same time; hence, one after the other you accept only the very first version. Not so, said Rebbi Samuel bar Rav Isaac who said in the name of Rav Huna: “This one shall be a substitute for a burnt offering,” he may retract that within the time for speech. That is, if he wants to retract, there if he wants to add. If one said, “this is heave,” even within the time of speech he cannot retract. A person can be asked about his dedication but nobody can be asked about his heave.

Rebbi Yosa in the name of Rebbi Joḥanan: All of these form pairs. Has that been said for the entire Chapter, or only for this Halakhah? From what Rav said, that the five vegetables with which one may satisfy one’s obligation at Passover time can all be sown in one vegetable bed, and one says that the statement of Rav disagrees with Rebbi Joḥanan, it follows that it has been said for the entire Chapter. Rav Abba in the name of Rav: All have been stated in pairs. The reasoning of Rav is inverted; there he says that they all constitute one kind, and here, he says so? No, Rav did not say that they all constitute one kind, but rather that they all are kinds of vegetables that may be sown in one vegetable bed.

Rebbi Yosa in the name of Rebbi Joḥanan: All of these form pairs. Has that been said for the entire Chapter, or only for this Halakhah? From what Rav said, that the five vegetables with which one may satisfy one’s obligation at Passover time can all be sown in one vegetable bed, and one says that the statement of Rav disagrees with Rebbi Joḥanan, it follows that it has been said for the entire Chapter. Rav Abba in the name of Rav: All have been stated in pairs. The reasoning of Rav is inverted; there he says that they all constitute one kind, and here, he says so? No, Rav did not say that they all constitute one kind, but rather that they all are kinds of vegetables that may be sown in one vegetable bed.

Rebbi Yosa in the name of Rebbi Joḥanan: All of these form pairs. Has that been said for the entire Chapter, or only for this Halakhah? From what Rav said, that the five vegetables with which one may satisfy one’s obligation at Passover time can all be sown in one vegetable bed, and one says that the statement of Rav disagrees with Rebbi Joḥanan, it follows that it has been said for the entire Chapter. Rav Abba in the name of Rav: All have been stated in pairs. The reasoning of Rav is inverted; there he says that they all constitute one kind, and here, he says so? No, Rav did not say that they all constitute one kind, but rather that they all are kinds of vegetables that may be sown in one vegetable bed.