rebbi

I could think that they should be giving lashes for the addition. Rebbi Joḥanan explains the baraita: I could think that one gives lashes for ploughing during the Sabbatical year, but Rebbi Eleazar explains the baraita: I could think that one gives lashes for the first two terms. Some Tannaïm state: Six years you shall sow your field, and six years you shall prune your vineyard; but some Tannaïm state: Your field you shall not sow, etc. He who says six years supports Rebbi Joḥanan; he who says your field you shall not sow supports Rebbi Eleazar. A baraita disagrees with Rebbi Eleazar: Beware of, a prohibition. Lest, a prohibition. And it is written: There, you shall offer your elevation offerings and there you shall make. There, you shall offer, that is the offering; and there you shall make, that is slaughtering and sprinkling. Just as offering is a positive commandment and a prohibition, so slaughtering and sprinkling which are positive commandments should be covered by a prohibition. Because it is written there you shall offer, and there you shall make. Therefore, if there you shall offer, and there you shall make were not written, no positive commandment would allow inferences for a prohibition and no prohibition would allow inferences for a positive commandment. How does Rebbi Joḥanan handle this? That you should not say as you say referring to the Sabbath: If one dug a hole, made a ditch, or dug to put in a pole, he is guilty only of one offense. Similarly, if he slaughtered and offered, he should be guilty only of one offense; therefore, it was necessary to say, he is liable for every single action.

I could think that they should be giving lashes for the addition. Rebbi Joḥanan explains the baraita: I could think that one gives lashes for ploughing during the Sabbatical year, but Rebbi Eleazar explains the baraita: I could think that one gives lashes for the first two terms. Some Tannaïm state: Six years you shall sow your field, and six years you shall prune your vineyard; but some Tannaïm state: Your field you shall not sow, etc. He who says six years supports Rebbi Joḥanan; he who says your field you shall not sow supports Rebbi Eleazar. A baraita disagrees with Rebbi Eleazar: Beware of, a prohibition. Lest, a prohibition. And it is written: There, you shall offer your elevation offerings and there you shall make. There, you shall offer, that is the offering; and there you shall make, that is slaughtering and sprinkling. Just as offering is a positive commandment and a prohibition, so slaughtering and sprinkling which are positive commandments should be covered by a prohibition. Because it is written there you shall offer, and there you shall make. Therefore, if there you shall offer, and there you shall make were not written, no positive commandment would allow inferences for a prohibition and no prohibition would allow inferences for a positive commandment. How does Rebbi Joḥanan handle this? That you should not say as you say referring to the Sabbath: If one dug a hole, made a ditch, or dug to put in a pole, he is guilty only of one offense. Similarly, if he slaughtered and offered, he should be guilty only of one offense; therefore, it was necessary to say, he is liable for every single action.

I could think that they should be giving lashes for the addition. Rebbi Joḥanan explains the baraita: I could think that one gives lashes for ploughing during the Sabbatical year, but Rebbi Eleazar explains the baraita: I could think that one gives lashes for the first two terms. Some Tannaïm state: Six years you shall sow your field, and six years you shall prune your vineyard; but some Tannaïm state: Your field you shall not sow, etc. He who says six years supports Rebbi Joḥanan; he who says your field you shall not sow supports Rebbi Eleazar. A baraita disagrees with Rebbi Eleazar: Beware of, a prohibition. Lest, a prohibition. And it is written: There, you shall offer your elevation offerings and there you shall make. There, you shall offer, that is the offering; and there you shall make, that is slaughtering and sprinkling. Just as offering is a positive commandment and a prohibition, so slaughtering and sprinkling which are positive commandments should be covered by a prohibition. Because it is written there you shall offer, and there you shall make. Therefore, if there you shall offer, and there you shall make were not written, no positive commandment would allow inferences for a prohibition and no prohibition would allow inferences for a positive commandment. How does Rebbi Joḥanan handle this? That you should not say as you say referring to the Sabbath: If one dug a hole, made a ditch, or dug to put in a pole, he is guilty only of one offense. Similarly, if he slaughtered and offered, he should be guilty only of one offense; therefore, it was necessary to say, he is liable for every single action.

I could think that they should be giving lashes for the addition. Rebbi Joḥanan explains the baraita: I could think that one gives lashes for ploughing during the Sabbatical year, but Rebbi Eleazar explains the baraita: I could think that one gives lashes for the first two terms. Some Tannaïm state: Six years you shall sow your field, and six years you shall prune your vineyard; but some Tannaïm state: Your field you shall not sow, etc. He who says six years supports Rebbi Joḥanan; he who says your field you shall not sow supports Rebbi Eleazar. A baraita disagrees with Rebbi Eleazar: Beware of, a prohibition. Lest, a prohibition. And it is written: There, you shall offer your elevation offerings and there you shall make. There, you shall offer, that is the offering; and there you shall make, that is slaughtering and sprinkling. Just as offering is a positive commandment and a prohibition, so slaughtering and sprinkling which are positive commandments should be covered by a prohibition. Because it is written there you shall offer, and there you shall make. Therefore, if there you shall offer, and there you shall make were not written, no positive commandment would allow inferences for a prohibition and no prohibition would allow inferences for a positive commandment. How does Rebbi Joḥanan handle this? That you should not say as you say referring to the Sabbath: If one dug a hole, made a ditch, or dug to put in a pole, he is guilty only of one offense. Similarly, if he slaughtered and offered, he should be guilty only of one offense; therefore, it was necessary to say, he is liable for every single action.

Anywhere one stated categories there are derivatives. There, we have stated: “There are four categories of damages. The ox”, this is the horn. Goring and pushing are main categories. Rebbi Ḥiyya stated: If it bit, lay down, kicked, these are derivatives of the horn. There, we have stated: “The categories of impurity, the crawling animal and semen.” What are derivatives of crawling animals? Rebbi Jehudah in the name of Rebbi Naḥum: pushings. What are pushings? Touching. The main category of impurity makes everything impure, derivative impurity transmits impurity only to food and drink, or clay vessels. Food and drink and [clay] vessels cannot become main categories of impurity to transmit impurity. Gonorrhea. And here, we have stated: “The categories of work are 39.” Ploughing is a category. Rebbi Ḥiyya stated: If one dug a hole, made a ditch, or dug to put in a pole, these are derivatives of ploughing.

Anywhere one stated categories there are derivatives. There, we have stated: “There are four categories of damages. The ox”, this is the horn. Goring and pushing are main categories. Rebbi Ḥiyya stated: If it bit, lay down, kicked, these are derivatives of the horn. There, we have stated: “The categories of impurity, the crawling animal and semen.” What are derivatives of crawling animals? Rebbi Jehudah in the name of Rebbi Naḥum: pushings. What are pushings? Touching. The main category of impurity makes everything impure, derivative impurity transmits impurity only to food and drink, or clay vessels. Food and drink and [clay] vessels cannot become main categories of impurity to transmit impurity. Gonorrhea. And here, we have stated: “The categories of work are 39.” Ploughing is a category. Rebbi Ḥiyya stated: If one dug a hole, made a ditch, or dug to put in a pole, these are derivatives of ploughing.

Anywhere one stated categories there are derivatives. There, we have stated: “There are four categories of damages. The ox”, this is the horn. Goring and pushing are main categories. Rebbi Ḥiyya stated: If it bit, lay down, kicked, these are derivatives of the horn. There, we have stated: “The categories of impurity, the crawling animal and semen.” What are derivatives of crawling animals? Rebbi Jehudah in the name of Rebbi Naḥum: pushings. What are pushings? Touching. The main category of impurity makes everything impure, derivative impurity transmits impurity only to food and drink, or clay vessels. Food and drink and [clay] vessels cannot become main categories of impurity to transmit impurity. Gonorrhea. And here, we have stated: “The categories of work are 39.” Ploughing is a category. Rebbi Ḥiyya stated: If one dug a hole, made a ditch, or dug to put in a pole, these are derivatives of ploughing.

Anywhere one stated categories there are derivatives. There, we have stated: “There are four categories of damages. The ox”, this is the horn. Goring and pushing are main categories. Rebbi Ḥiyya stated: If it bit, lay down, kicked, these are derivatives of the horn. There, we have stated: “The categories of impurity, the crawling animal and semen.” What are derivatives of crawling animals? Rebbi Jehudah in the name of Rebbi Naḥum: pushings. What are pushings? Touching. The main category of impurity makes everything impure, derivative impurity transmits impurity only to food and drink, or clay vessels. Food and drink and [clay] vessels cannot become main categories of impurity to transmit impurity. Gonorrhea. And here, we have stated: “The categories of work are 39.” Ploughing is a category. Rebbi Ḥiyya stated: If one dug a hole, made a ditch, or dug to put in a pole, these are derivatives of ploughing.

All categories of work they learned from the Tabernacle. What kind of ploughing was in the Tabernacle? They ploughed to plant dyestuff. How much does one have to plough to become liable? Rebbi Mattaniah said, enough to plant a leek. Rebbi Aḥa bar Rav said, enough to plant a wheat sprout. There, we have stated: “Two green melon seeds make liable, two squash seeds, two Egyptian bean seeds.” It was stated, two Median wheat kernels. Rebbi Samuel in the name of Rebbi Zeˋira: Since wheat was so much appreciated they treated it like garden vegetables that are not eaten. For everything which improves the soil one is liable because of ploughing: One who digs, who cuts, who inserts, who deposits dung, who hoes, who fertilizes, who sweeps, who sprinkles, who splits blocks, who clears forests, who sets fire to reed thickets or palm swamps, and following Rebbi Zeˋira a water canal prepares its banks for sowing, who removes stones, who builds terraces, who fills the rifts under olive trees, and who makes depressions for vines, and for anything which improves the soil one is liable because of ploughing.

All categories of work they learned from the Tabernacle. What kind of ploughing was in the Tabernacle? They ploughed to plant dyestuff. How much does one have to plough to become liable? Rebbi Mattaniah said, enough to plant a leek. Rebbi Aḥa bar Rav said, enough to plant a wheat sprout. There, we have stated: “Two green melon seeds make liable, two squash seeds, two Egyptian bean seeds.” It was stated, two Median wheat kernels. Rebbi Samuel in the name of Rebbi Zeˋira: Since wheat was so much appreciated they treated it like garden vegetables that are not eaten. For everything which improves the soil one is liable because of ploughing: One who digs, who cuts, who inserts, who deposits dung, who hoes, who fertilizes, who sweeps, who sprinkles, who splits blocks, who clears forests, who sets fire to reed thickets or palm swamps, and following Rebbi Zeˋira a water canal prepares its banks for sowing, who removes stones, who builds terraces, who fills the rifts under olive trees, and who makes depressions for vines, and for anything which improves the soil one is liable because of ploughing.

All categories of work they learned from the Tabernacle. What kind of ploughing was in the Tabernacle? They ploughed to plant dyestuff. How much does one have to plough to become liable? Rebbi Mattaniah said, enough to plant a leek. Rebbi Aḥa bar Rav said, enough to plant a wheat sprout. There, we have stated: “Two green melon seeds make liable, two squash seeds, two Egyptian bean seeds.” It was stated, two Median wheat kernels. Rebbi Samuel in the name of Rebbi Zeˋira: Since wheat was so much appreciated they treated it like garden vegetables that are not eaten. For everything which improves the soil one is liable because of ploughing: One who digs, who cuts, who inserts, who deposits dung, who hoes, who fertilizes, who sweeps, who sprinkles, who splits blocks, who clears forests, who sets fire to reed thickets or palm swamps, and following Rebbi Zeˋira a water canal prepares its banks for sowing, who removes stones, who builds terraces, who fills the rifts under olive trees, and who makes depressions for vines, and for anything which improves the soil one is liable because of ploughing.

All categories of work they learned from the Tabernacle. What kind of ploughing was in the Tabernacle? They ploughed to plant dyestuff. How much does one have to plough to become liable? Rebbi Mattaniah said, enough to plant a leek. Rebbi Aḥa bar Rav said, enough to plant a wheat sprout. There, we have stated: “Two green melon seeds make liable, two squash seeds, two Egyptian bean seeds.” It was stated, two Median wheat kernels. Rebbi Samuel in the name of Rebbi Zeˋira: Since wheat was so much appreciated they treated it like garden vegetables that are not eaten. For everything which improves the soil one is liable because of ploughing: One who digs, who cuts, who inserts, who deposits dung, who hoes, who fertilizes, who sweeps, who sprinkles, who splits blocks, who clears forests, who sets fire to reed thickets or palm swamps, and following Rebbi Zeˋira a water canal prepares its banks for sowing, who removes stones, who builds terraces, who fills the rifts under olive trees, and who makes depressions for vines, and for anything which improves the soil one is liable because of ploughing.

All categories of work they learned from the Tabernacle. What kind of ploughing was in the Tabernacle? They ploughed to plant dyestuff. How much does one have to plough to become liable? Rebbi Mattaniah said, enough to plant a leek. Rebbi Aḥa bar Rav said, enough to plant a wheat sprout. There, we have stated: “Two green melon seeds make liable, two squash seeds, two Egyptian bean seeds.” It was stated, two Median wheat kernels. Rebbi Samuel in the name of Rebbi Zeˋira: Since wheat was so much appreciated they treated it like garden vegetables that are not eaten. For everything which improves the soil one is liable because of ploughing: One who digs, who cuts, who inserts, who deposits dung, who hoes, who fertilizes, who sweeps, who sprinkles, who splits blocks, who clears forests, who sets fire to reed thickets or palm swamps, and following Rebbi Zeˋira a water canal prepares its banks for sowing, who removes stones, who builds terraces, who fills the rifts under olive trees, and who makes depressions for vines, and for anything which improves the soil one is liable because of ploughing.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“He who binds into sheaves.” Rebbi Samuel bar Sosartai asked, what are the derivatives of binding into sheaves? Rebbi Yose: I heard the reason following Rebbi Simeon from Rebbi Aḥa, but I do not remember what I heard. What about it? One who pounds rice, barley, groats, is liable because of threshing. He who spreads out ṣeli figs, raisins, מסוסלה, bucellata, is liable because of binding into sheaves. For anything involving food one is liable because of binding into sheaves, involving shells because of threshing.

“He who binds into sheaves.” Rebbi Samuel bar Sosartai asked, what are the derivatives of binding into sheaves? Rebbi Yose: I heard the reason following Rebbi Simeon from Rebbi Aḥa, but I do not remember what I heard. What about it? One who pounds rice, barley, groats, is liable because of threshing. He who spreads out ṣeli figs, raisins, מסוסלה, bucellata, is liable because of binding into sheaves. For anything involving food one is liable because of binding into sheaves, involving shells because of threshing.

“He who binds into sheaves.” Rebbi Samuel bar Sosartai asked, what are the derivatives of binding into sheaves? Rebbi Yose: I heard the reason following Rebbi Simeon from Rebbi Aḥa, but I do not remember what I heard. What about it? One who pounds rice, barley, groats, is liable because of threshing. He who spreads out ṣeli figs, raisins, מסוסלה, bucellata, is liable because of binding into sheaves. For anything involving food one is liable because of binding into sheaves, involving shells because of threshing.

“He who binds into sheaves.” Rebbi Samuel bar Sosartai asked, what are the derivatives of binding into sheaves? Rebbi Yose: I heard the reason following Rebbi Simeon from Rebbi Aḥa, but I do not remember what I heard. What about it? One who pounds rice, barley, groats, is liable because of threshing. He who spreads out ṣeli figs, raisins, מסוסלה, bucellata, is liable because of binding into sheaves. For anything involving food one is liable because of binding into sheaves, involving shells because of threshing.

Rebbi Ḥiyya in the name of Rebbi Joḥanan, if one compressed fish, if for their body he is not liable, but to produce fish sauce he is liable. Rav said, if one compressed pickles, if for their body it is permitted, for their fluid it is forbidden. Preserves both for their body or their fluid is forbidden. Samuel said, both for pickles and for preserves, both for their body or their fluid it is forbidden. Rebbi Ḥizqiah said, the statement of Rav disagrees with Rebbi Joḥanan. Rebbi Mana asked him, why? Because one said forbidden and permitted but the other said liable and not liable.

Rebbi Ḥiyya in the name of Rebbi Joḥanan, if one compressed fish, if for their body he is not liable, but to produce fish sauce he is liable. Rav said, if one compressed pickles, if for their body it is permitted, for their fluid it is forbidden. Preserves both for their body or their fluid is forbidden. Samuel said, both for pickles and for preserves, both for their body or their fluid it is forbidden. Rebbi Ḥizqiah said, the statement of Rav disagrees with Rebbi Joḥanan. Rebbi Mana asked him, why? Because one said forbidden and permitted but the other said liable and not liable.

Rebbi Ḥiyya in the name of Rebbi Joḥanan, if one compressed fish, if for their body he is not liable, but to produce fish sauce he is liable. Rav said, if one compressed pickles, if for their body it is permitted, for their fluid it is forbidden. Preserves both for their body or their fluid is forbidden. Samuel said, both for pickles and for preserves, both for their body or their fluid it is forbidden. Rebbi Ḥizqiah said, the statement of Rav disagrees with Rebbi Joḥanan. Rebbi Mana asked him, why? Because one said forbidden and permitted but the other said liable and not liable.

Rebbi Ḥiyya in the name of Rebbi Joḥanan, if one compressed fish, if for their body he is not liable, but to produce fish sauce he is liable. Rav said, if one compressed pickles, if for their body it is permitted, for their fluid it is forbidden. Preserves both for their body or their fluid is forbidden. Samuel said, both for pickles and for preserves, both for their body or their fluid it is forbidden. Rebbi Ḥizqiah said, the statement of Rav disagrees with Rebbi Joḥanan. Rebbi Mana asked him, why? Because one said forbidden and permitted but the other said liable and not liable.

Rebbi Ḥiyya in the name of Rebbi Joḥanan, if one compressed fish, if for their body he is not liable, but to produce fish sauce he is liable. Rav said, if one compressed pickles, if for their body it is permitted, for their fluid it is forbidden. Preserves both for their body or their fluid is forbidden. Samuel said, both for pickles and for preserves, both for their body or their fluid it is forbidden. Rebbi Ḥizqiah said, the statement of Rav disagrees with Rebbi Joḥanan. Rebbi Mana asked him, why? Because one said forbidden and permitted but the other said liable and not liable.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba (bar) Ḥiyya bar Ashi, one who spits absorbs it in his garment and does not worry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi disagreed. One said, one spits and crushes; the other said, one does not spit and crush. Where do they differ? If it is not on a mosaic floor. But if there is a mosaic floor he spits and crushes. If he spat and the wind carried it away he is liable because of winnowing; and for anything which is diminished by the wind one is liable because of winnowing.

Rebbi Abba (bar) Ḥiyya bar Ashi, one who spits absorbs it in his garment and does not worry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi disagreed. One said, one spits and crushes; the other said, one does not spit and crush. Where do they differ? If it is not on a mosaic floor. But if there is a mosaic floor he spits and crushes. If he spat and the wind carried it away he is liable because of winnowing; and for anything which is diminished by the wind one is liable because of winnowing.

Rebbi Abba (bar) Ḥiyya bar Ashi, one who spits absorbs it in his garment and does not worry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi disagreed. One said, one spits and crushes; the other said, one does not spit and crush. Where do they differ? If it is not on a mosaic floor. But if there is a mosaic floor he spits and crushes. If he spat and the wind carried it away he is liable because of winnowing; and for anything which is diminished by the wind one is liable because of winnowing.

Rebbi Abba (bar) Ḥiyya bar Ashi, one who spits absorbs it in his garment and does not worry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi disagreed. One said, one spits and crushes; the other said, one does not spit and crush. Where do they differ? If it is not on a mosaic floor. But if there is a mosaic floor he spits and crushes. If he spat and the wind carried it away he is liable because of winnowing; and for anything which is diminished by the wind one is liable because of winnowing.

Rebbi Abba (bar) Ḥiyya bar Ashi, one who spits absorbs it in his garment and does not worry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi disagreed. One said, one spits and crushes; the other said, one does not spit and crush. Where do they differ? If it is not on a mosaic floor. But if there is a mosaic floor he spits and crushes. If he spat and the wind carried it away he is liable because of winnowing; and for anything which is diminished by the wind one is liable because of winnowing.

Rebbi Abba (bar) Ḥiyya bar Ashi, one who spits absorbs it in his garment and does not worry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi disagreed. One said, one spits and crushes; the other said, one does not spit and crush. Where do they differ? If it is not on a mosaic floor. But if there is a mosaic floor he spits and crushes. If he spat and the wind carried it away he is liable because of winnowing; and for anything which is diminished by the wind one is liable because of winnowing.

“And who selects.” Rebbi Yudan said, one picks out pebbles the entire day and does not incur liability, and one takes the volume of a dried fig and immediately incurs liability. How is this? If he was sitting on top of a heap of grain and picks out pebbles the entire day, he does not incur liability; if he took in his hand the volume of a dried fig and picked out he is liable.

Rebbi Jonah asked, if he did this on the Sabbath, in the opinion of the House of Shammai would he be liable? Rebbi Yose said to him, why not? If he did it on the Sabbath would he not be liable according to the House of Hillel? And here he is liable. Rebbi Mana said, my father Rebbi Jonah said it correctly. It is a problem only for the House of Shammai. Why? Because the category of selecting was permitted on the holiday, nothing of the category of selecting was permitted on the Sabbath.

Rebbi Jonah asked, if he did this on the Sabbath, in the opinion of the House of Shammai would he be liable? Rebbi Yose said to him, why not? If he did it on the Sabbath would he not be liable according to the House of Hillel? And here he is liable. Rebbi Mana said, my father Rebbi Jonah said it correctly. It is a problem only for the House of Shammai. Why? Because the category of selecting was permitted on the holiday, nothing of the category of selecting was permitted on the Sabbath.

Rebbi Jonah asked, if he did this on the Sabbath, in the opinion of the House of Shammai would he be liable? Rebbi Yose said to him, why not? If he did it on the Sabbath would he not be liable according to the House of Hillel? And here he is liable. Rebbi Mana said, my father Rebbi Jonah said it correctly. It is a problem only for the House of Shammai. Why? Because the category of selecting was permitted on the holiday, nothing of the category of selecting was permitted on the Sabbath.

Rebbi Jonah asked, if he did this on the Sabbath, in the opinion of the House of Shammai would he be liable? Rebbi Yose said to him, why not? If he did it on the Sabbath would he not be liable according to the House of Hillel? And here he is liable. Rebbi Mana said, my father Rebbi Jonah said it correctly. It is a problem only for the House of Shammai. Why? Because the category of selecting was permitted on the holiday, nothing of the category of selecting was permitted on the Sabbath.

If one selected food out of food, Ḥizqiah said, one is liable; Rebbi Joḥanan said, one is not liable. A baraita disagrees with Ḥizqiah: He selects and eats, he selects and puts on the table. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: explain it if guests were eating what was served. But was it not stated: On condition that he did not select all of its kind? In the opinion of Ḥizqiah, because one who selects (normally) on the Sabbath is liable. In the opinion of Rebbi Joḥanan, because one who selects normally at (one) [another] place is liable. In the opinion of Ḥizqiah, even rings among rings, even pomegranates among pomegranates. Or is it so, even people among people? How is this? Everybody agrees with that of Rebbi Immi. For Rebbi Immi had guests; he brought before them lupines and beans. He told them, be careful to eat (the wood-chips)(the sticks) [the artichokes] at the end.

If one selected food out of food, Ḥizqiah said, one is liable; Rebbi Joḥanan said, one is not liable. A baraita disagrees with Ḥizqiah: He selects and eats, he selects and puts on the table. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: explain it if guests were eating what was served. But was it not stated: On condition that he did not select all of its kind? In the opinion of Ḥizqiah, because one who selects (normally) on the Sabbath is liable. In the opinion of Rebbi Joḥanan, because one who selects normally at (one) [another] place is liable. In the opinion of Ḥizqiah, even rings among rings, even pomegranates among pomegranates. Or is it so, even people among people? How is this? Everybody agrees with that of Rebbi Immi. For Rebbi Immi had guests; he brought before them lupines and beans. He told them, be careful to eat (the wood-chips)(the sticks) [the artichokes] at the end.

If one selected food out of food, Ḥizqiah said, one is liable; Rebbi Joḥanan said, one is not liable. A baraita disagrees with Ḥizqiah: He selects and eats, he selects and puts on the table. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: explain it if guests were eating what was served. But was it not stated: On condition that he did not select all of its kind? In the opinion of Ḥizqiah, because one who selects (normally) on the Sabbath is liable. In the opinion of Rebbi Joḥanan, because one who selects normally at (one) [another] place is liable. In the opinion of Ḥizqiah, even rings among rings, even pomegranates among pomegranates. Or is it so, even people among people? How is this? Everybody agrees with that of Rebbi Immi. For Rebbi Immi had guests; he brought before them lupines and beans. He told them, be careful to eat (the wood-chips)(the sticks) [the artichokes] at the end.

If one selected food out of food, Ḥizqiah said, one is liable; Rebbi Joḥanan said, one is not liable. A baraita disagrees with Ḥizqiah: He selects and eats, he selects and puts on the table. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: explain it if guests were eating what was served. But was it not stated: On condition that he did not select all of its kind? In the opinion of Ḥizqiah, because one who selects (normally) on the Sabbath is liable. In the opinion of Rebbi Joḥanan, because one who selects normally at (one) [another] place is liable. In the opinion of Ḥizqiah, even rings among rings, even pomegranates among pomegranates. Or is it so, even people among people? How is this? Everybody agrees with that of Rebbi Immi. For Rebbi Immi had guests; he brought before them lupines and beans. He told them, be careful to eat (the wood-chips)(the sticks) [the artichokes] at the end.

If one selected food out of food, Ḥizqiah said, one is liable; Rebbi Joḥanan said, one is not liable. A baraita disagrees with Ḥizqiah: He selects and eats, he selects and puts on the table. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: explain it if guests were eating what was served. But was it not stated: On condition that he did not select all of its kind? In the opinion of Ḥizqiah, because one who selects (normally) on the Sabbath is liable. In the opinion of Rebbi Joḥanan, because one who selects normally at (one) [another] place is liable. In the opinion of Ḥizqiah, even rings among rings, even pomegranates among pomegranates. Or is it so, even people among people? How is this? Everybody agrees with that of Rebbi Immi. For Rebbi Immi had guests; he brought before them lupines and beans. He told them, be careful to eat (the wood-chips)(the sticks) [the artichokes] at the end.

If one selected food out of food, Ḥizqiah said, one is liable; Rebbi Joḥanan said, one is not liable. A baraita disagrees with Ḥizqiah: He selects and eats, he selects and puts on the table. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: explain it if guests were eating what was served. But was it not stated: On condition that he did not select all of its kind? In the opinion of Ḥizqiah, because one who selects (normally) on the Sabbath is liable. In the opinion of Rebbi Joḥanan, because one who selects normally at (one) [another] place is liable. In the opinion of Ḥizqiah, even rings among rings, even pomegranates among pomegranates. Or is it so, even people among people? How is this? Everybody agrees with that of Rebbi Immi. For Rebbi Immi had guests; he brought before them lupines and beans. He told them, be careful to eat (the wood-chips)(the sticks) [the artichokes] at the end.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.