rebbi

Rebbi Jacob bar Abun in the name of Rebbi Ḥanina: Rebbi Yose said only because of ownerless property. Rebbi Abun bar Ḥiyya asked before Rebbi Mana: Is abandoned property obligated for peah? He said to them: When he reacquired them one by one. But did we not state: Even though one with a large harvest will not store the mother-onions, one with only a small harvest will. Hence, the reason is only that he collects them for storing.

Rebbi Jacob bar Abun in the name of Rebbi Ḥanina: Rebbi Yose said only because of ownerless property. Rebbi Abun bar Ḥiyya asked before Rebbi Mana: Is abandoned property obligated for peah? He said to them: When he reacquired them one by one. But did we not state: Even though one with a large harvest will not store the mother-onions, one with only a small harvest will. Hence, the reason is only that he collects them for storing.

Rebbi Jacob bar Abun in the name of Rebbi Ḥanina: Rebbi Yose said only because of ownerless property. Rebbi Abun bar Ḥiyya asked before Rebbi Mana: Is abandoned property obligated for peah? He said to them: When he reacquired them one by one. But did we not state: Even though one with a large harvest will not store the mother-onions, one with only a small harvest will. Hence, the reason is only that he collects them for storing.

Rebbi Jacob bar Abun in the name of Rebbi Ḥanina: Rebbi Yose said only because of ownerless property. Rebbi Abun bar Ḥiyya asked before Rebbi Mana: Is abandoned property obligated for peah? He said to them: When he reacquired them one by one. But did we not state: Even though one with a large harvest will not store the mother-onions, one with only a small harvest will. Hence, the reason is only that he collects them for storing.

Rebbi Jacob bar Abun in the name of Rebbi Ḥanina: Rebbi Yose said only because of ownerless property. Rebbi Abun bar Ḥiyya asked before Rebbi Mana: Is abandoned property obligated for peah? He said to them: When he reacquired them one by one. But did we not state: Even though one with a large harvest will not store the mother-onions, one with only a small harvest will. Hence, the reason is only that he collects them for storing.

Rebbi Joḥanan said: If he wanted to cut half of his field and actually cut half of this half, but when he came to cut the other half he finished off his entire field, then he may give from the first cut on the intermediate ones and from the intermediate ones on the first but not from the first on the first. Rebbi Joshua ben Levi said: If he had a field where half of it was one third ripe, the other half was not yet one third ripe, and by the time he finished harvesting half of the first half, the entire field also was one third ripe, he gives from the first cut on the intermediate ones and from the intermediate ones on the first but not from the first on the first.

Rebbi Joḥanan said: If he wanted to cut half of his field and actually cut half of this half, but when he came to cut the other half he finished off his entire field, then he may give from the first cut on the intermediate ones and from the intermediate ones on the first but not from the first on the first. Rebbi Joshua ben Levi said: If he had a field where half of it was one third ripe, the other half was not yet one third ripe, and by the time he finished harvesting half of the first half, the entire field also was one third ripe, he gives from the first cut on the intermediate ones and from the intermediate ones on the first but not from the first on the first.

MISHNAH: He who sells tree trunks in his field gives peah from each single one. Rebbi Jehudah says, when? If the owner of the field did not retain anything, but if he retained his field, he gives peah for all of them.

HALAKHAH: So far when he started harvesting beforehand; even if he did not start to harvest? Let us understand it from the following (Mishnah Ḥulin 11:2): “If he bought the shearings of another man’s sheep, if the seller retained anything, the seller is liable, otherwise the buyer is liable.” Rebbi Jeremiah in the name of Rebbi Joḥanan: This is Rebbi Jehudah’s. Is there a difference? There, both if he started to shear or if he did not start to shear, and here there will be no difference whether he started harvesting beforehand or did not start beforehand.

HALAKHAH: So far when he started harvesting beforehand; even if he did not start to harvest? Let us understand it from the following (Mishnah Ḥulin 11:2): “If he bought the shearings of another man’s sheep, if the seller retained anything, the seller is liable, otherwise the buyer is liable.” Rebbi Jeremiah in the name of Rebbi Joḥanan: This is Rebbi Jehudah’s. Is there a difference? There, both if he started to shear or if he did not start to shear, and here there will be no difference whether he started harvesting beforehand or did not start beforehand.

HALAKHAH: So far when he started harvesting beforehand; even if he did not start to harvest? Let us understand it from the following (Mishnah Ḥulin 11:2): “If he bought the shearings of another man’s sheep, if the seller retained anything, the seller is liable, otherwise the buyer is liable.” Rebbi Jeremiah in the name of Rebbi Joḥanan: This is Rebbi Jehudah’s. Is there a difference? There, both if he started to shear or if he did not start to shear, and here there will be no difference whether he started harvesting beforehand or did not start beforehand.

What is the reason of Rebbi Jehudah? Because the obligation of the harvest falls on the standing grain? Or because he sold to him, excluding his obligation? Let us understand it from the following: “If he bought the shearings of another man’s sheep, if the seller retained anything, the seller is liable, otherwise the buyer is liable.” Rebbi Jeremiah in the name of Rebbi Joḥanan: This is Rebbi Jehudah’s. Could you say there that the obligation of the harvest falls on the standing grain? No, it is because he sold to him, excluding his obligation! And here also it is because he sold to him, excluding his obligation.

What is the reason of Rebbi Jehudah? Because the obligation of the harvest falls on the standing grain? Or because he sold to him, excluding his obligation? Let us understand it from the following: “If he bought the shearings of another man’s sheep, if the seller retained anything, the seller is liable, otherwise the buyer is liable.” Rebbi Jeremiah in the name of Rebbi Joḥanan: This is Rebbi Jehudah’s. Could you say there that the obligation of the harvest falls on the standing grain? No, it is because he sold to him, excluding his obligation! And here also it is because he sold to him, excluding his obligation.

What is the reason of Rebbi Jehudah? Because the obligation of the harvest falls on the standing grain? Or because he sold to him, excluding his obligation? Let us understand it from the following: “If he bought the shearings of another man’s sheep, if the seller retained anything, the seller is liable, otherwise the buyer is liable.” Rebbi Jeremiah in the name of Rebbi Joḥanan: This is Rebbi Jehudah’s. Could you say there that the obligation of the harvest falls on the standing grain? No, it is because he sold to him, excluding his obligation! And here also it is because he sold to him, excluding his obligation.

What is the reason of Rebbi Jehudah? Because the obligation of the harvest falls on the standing grain? Or because he sold to him, excluding his obligation? Let us understand it from the following: “If he bought the shearings of another man’s sheep, if the seller retained anything, the seller is liable, otherwise the buyer is liable.” Rebbi Jeremiah in the name of Rebbi Joḥanan: This is Rebbi Jehudah’s. Could you say there that the obligation of the harvest falls on the standing grain? No, it is because he sold to him, excluding his obligation! And here also it is because he sold to him, excluding his obligation.

MISHNAH: Rebbi Eliezer says, a plot of a bet rova‘ is obligated for peah. Rebbi Joshua says, if its yield is two seah. Rebbi Ṭarphon says, six by six hand-breadths. Rebbi Joshua ben Bathyra said, if it is enough to cut and cut a second time; practice follows his words.

MISHNAH: Rebbi Eliezer says, a plot of a bet rova‘ is obligated for peah. Rebbi Joshua says, if its yield is two seah. Rebbi Ṭarphon says, six by six hand-breadths. Rebbi Joshua ben Bathyra said, if it is enough to cut and cut a second time; practice follows his words.

MISHNAH: Rebbi Eliezer says, a plot of a bet rova‘ is obligated for peah. Rebbi Joshua says, if its yield is two seah. Rebbi Ṭarphon says, six by six hand-breadths. Rebbi Joshua ben Bathyra said, if it is enough to cut and cut a second time; practice follows his words.

MISHNAH: Rebbi Eliezer says, a plot of a bet rova‘ is obligated for peah. Rebbi Joshua says, if its yield is two seah. Rebbi Ṭarphon says, six by six hand-breadths. Rebbi Joshua ben Bathyra said, if it is enough to cut and cut a second time; practice follows his words.

HALAKHAH: What is the reason of Rebbi Eliezer? It says here “your field” and it says about kilaim “your field”. Just as “your field” mentioned there means a bet rova‘, so here it means bet rova‘. What is the reason of Rebbi Joshua? It says here “your field” and it says further on (Deut. 24:19): “You might forget a sheaf on the field.” Just as the field mentioned there means two, so here also two. What is the reason of Rebbi Ṭarphon? Six by six from a vegetable patch. “Rebbi Joshua ben Bathyra says, if it is enough to cut and cut a second time, and practice follows his words.” Does “harvesting” mean following the technique of harvesters, or is it any amount? Since it is written (Ps. 129:7): “The harvester did not fill his palm with it, nor the binder of sheaves his bosom,” that means that one follows the technique of harvesters.

HALAKHAH: What is the reason of Rebbi Eliezer? It says here “your field” and it says about kilaim “your field”. Just as “your field” mentioned there means a bet rova‘, so here it means bet rova‘. What is the reason of Rebbi Joshua? It says here “your field” and it says further on (Deut. 24:19): “You might forget a sheaf on the field.” Just as the field mentioned there means two, so here also two. What is the reason of Rebbi Ṭarphon? Six by six from a vegetable patch. “Rebbi Joshua ben Bathyra says, if it is enough to cut and cut a second time, and practice follows his words.” Does “harvesting” mean following the technique of harvesters, or is it any amount? Since it is written (Ps. 129:7): “The harvester did not fill his palm with it, nor the binder of sheaves his bosom,” that means that one follows the technique of harvesters.

HALAKHAH: What is the reason of Rebbi Eliezer? It says here “your field” and it says about kilaim “your field”. Just as “your field” mentioned there means a bet rova‘, so here it means bet rova‘. What is the reason of Rebbi Joshua? It says here “your field” and it says further on (Deut. 24:19): “You might forget a sheaf on the field.” Just as the field mentioned there means two, so here also two. What is the reason of Rebbi Ṭarphon? Six by six from a vegetable patch. “Rebbi Joshua ben Bathyra says, if it is enough to cut and cut a second time, and practice follows his words.” Does “harvesting” mean following the technique of harvesters, or is it any amount? Since it is written (Ps. 129:7): “The harvester did not fill his palm with it, nor the binder of sheaves his bosom,” that means that one follows the technique of harvesters.

HALAKHAH: What is the reason of Rebbi Eliezer? It says here “your field” and it says about kilaim “your field”. Just as “your field” mentioned there means a bet rova‘, so here it means bet rova‘. What is the reason of Rebbi Joshua? It says here “your field” and it says further on (Deut. 24:19): “You might forget a sheaf on the field.” Just as the field mentioned there means two, so here also two. What is the reason of Rebbi Ṭarphon? Six by six from a vegetable patch. “Rebbi Joshua ben Bathyra says, if it is enough to cut and cut a second time, and practice follows his words.” Does “harvesting” mean following the technique of harvesters, or is it any amount? Since it is written (Ps. 129:7): “The harvester did not fill his palm with it, nor the binder of sheaves his bosom,” that means that one follows the technique of harvesters.

MISHNAH: Rebbi Aqiba says: Any real estate is subject to peah and first fruits, to write a prozbol based on it, and to acquire simultaneously non-guaranteed property with money or contract or possession. If someone signs over his properties when bedridden and reserved for himself any real estate, his gift is permanent; if he did not reserve any real estate for himself, his gift is not permanent. If he signs over his properties to his sons and signs over some real estate for his wife, she lost her ketubah. Rebbi Yose says, if she accepted it, even if it was not in a written document, she lost her ketubah.

MISHNAH: Rebbi Aqiba says: Any real estate is subject to peah and first fruits, to write a prozbol based on it, and to acquire simultaneously non-guaranteed property with money or contract or possession. If someone signs over his properties when bedridden and reserved for himself any real estate, his gift is permanent; if he did not reserve any real estate for himself, his gift is not permanent. If he signs over his properties to his sons and signs over some real estate for his wife, she lost her ketubah. Rebbi Yose says, if she accepted it, even if it was not in a written document, she lost her ketubah.

HALAKHAH: Rebbi Immi asked in the name of Rebbi Simeon ben Laqish: Think of it, if there were only one ear! Before he cut, there was no obligation; after he cut, there will be nothing left! Rebbi Ḥananiah in the name of Rebbi Phineas: Explain it if there was one stalk with five ears!

HALAKHAH: Rebbi Immi asked in the name of Rebbi Simeon ben Laqish: Think of it, if there were only one ear! Before he cut, there was no obligation; after he cut, there will be nothing left! Rebbi Ḥananiah in the name of Rebbi Phineas: Explain it if there was one stalk with five ears!

HALAKHAH: Rebbi Immi asked in the name of Rebbi Simeon ben Laqish: Think of it, if there were only one ear! Before he cut, there was no obligation; after he cut, there will be nothing left! Rebbi Ḥananiah in the name of Rebbi Phineas: Explain it if there was one stalk with five ears!

HALAKHAH: Rebbi Immi asked in the name of Rebbi Simeon ben Laqish: Think of it, if there were only one ear! Before he cut, there was no obligation; after he cut, there will be nothing left! Rebbi Ḥananiah in the name of Rebbi Phineas: Explain it if there was one stalk with five ears!

Rebbi Mana asked: Why does he not say: “Any crop is subject to peah?” But because he has to enunciate first fruits he formulates it as “real estate.”

It was stated: “And the appearance.” Rebbi Yose in the name of Rebbi Joḥanan: He who owns no real estate is freed from the appearance. Rebbi Mana asked: And why do we not say: He who has no real estate is freed from the declaration, since it is written (Deut. 26:15): “From the land that You gave us.” Rebbi Yose ben Rebbi Abun taught a tradition in the name of Rebbi Joḥanan: “He who has no real estate is freed from the declaration, since it is written: From the land that You gave us.”

It was stated: “And the appearance.” Rebbi Yose in the name of Rebbi Joḥanan: He who owns no real estate is freed from the appearance. Rebbi Mana asked: And why do we not say: He who has no real estate is freed from the declaration, since it is written (Deut. 26:15): “From the land that You gave us.” Rebbi Yose ben Rebbi Abun taught a tradition in the name of Rebbi Joḥanan: “He who has no real estate is freed from the declaration, since it is written: From the land that You gave us.”

It was stated: “And the appearance.” Rebbi Yose in the name of Rebbi Joḥanan: He who owns no real estate is freed from the appearance. Rebbi Mana asked: And why do we not say: He who has no real estate is freed from the declaration, since it is written (Deut. 26:15): “From the land that You gave us.” Rebbi Yose ben Rebbi Abun taught a tradition in the name of Rebbi Joḥanan: “He who has no real estate is freed from the declaration, since it is written: From the land that You gave us.”

It was stated: “And the appearance.” Rebbi Yose in the name of Rebbi Joḥanan: He who owns no real estate is freed from the appearance. Rebbi Mana asked: And why do we not say: He who has no real estate is freed from the declaration, since it is written (Deut. 26:15): “From the land that You gave us.” Rebbi Yose ben Rebbi Abun taught a tradition in the name of Rebbi Joḥanan: “He who has no real estate is freed from the declaration, since it is written: From the land that You gave us.”

It was stated: “And the appearance.” Rebbi Yose in the name of Rebbi Joḥanan: He who owns no real estate is freed from the appearance. Rebbi Mana asked: And why do we not say: He who has no real estate is freed from the declaration, since it is written (Deut. 26:15): “From the land that You gave us.” Rebbi Yose ben Rebbi Abun taught a tradition in the name of Rebbi Joḥanan: “He who has no real estate is freed from the declaration, since it is written: From the land that You gave us.”

It was stated: “And the appearance.” Rebbi Yose in the name of Rebbi Joḥanan: He who owns no real estate is freed from the appearance. Rebbi Mana asked: And why do we not say: He who has no real estate is freed from the declaration, since it is written (Deut. 26:15): “From the land that You gave us.” Rebbi Yose ben Rebbi Abun taught a tradition in the name of Rebbi Joḥanan: “He who has no real estate is freed from the declaration, since it is written: From the land that You gave us.”

Rebbi Yose in the name of Rebbi Joshua ben Levi: He who has no real estate is free from the appearance since it is said (Ex. 34:24): “Nobody will illegally desire your land.” It happened that one person left his grain heap; when he returned, he found lions surrounding it. It happened that one left a chicken coop; when he returned, he found torn cats before it. One man left his house open; when he came, he found a snake rolled up on its tail. Rebbi Phineas told the following story: Two brothers in Askalon had Gentile neighbors. These said, if those Jews go up to Jerusalem, we will take all they have. When they went up, the Holy One, praise to Him, alotted to them two angels who came and went in their likeness. When they returned, they sent them valuable presents. They said to them: where have you been? They said to them, in Jerusalem. They said to them: Whom did you leave in your house? They said, nobody. They said: Praised be the God of the Jews Who did not let us act and did not abandon them!

Rebbi Yose in the name of Rebbi Joshua ben Levi: He who has no real estate is free from the appearance since it is said (Ex. 34:24): “Nobody will illegally desire your land.” It happened that one person left his grain heap; when he returned, he found lions surrounding it. It happened that one left a chicken coop; when he returned, he found torn cats before it. One man left his house open; when he came, he found a snake rolled up on its tail. Rebbi Phineas told the following story: Two brothers in Askalon had Gentile neighbors. These said, if those Jews go up to Jerusalem, we will take all they have. When they went up, the Holy One, praise to Him, alotted to them two angels who came and went in their likeness. When they returned, they sent them valuable presents. They said to them: where have you been? They said to them, in Jerusalem. They said to them: Whom did you leave in your house? They said, nobody. They said: Praised be the God of the Jews Who did not let us act and did not abandon them!

Rebbi Yose in the name of Rebbi Joshua ben Levi: He who has no real estate is free from the appearance since it is said (Ex. 34:24): “Nobody will illegally desire your land.” It happened that one person left his grain heap; when he returned, he found lions surrounding it. It happened that one left a chicken coop; when he returned, he found torn cats before it. One man left his house open; when he came, he found a snake rolled up on its tail. Rebbi Phineas told the following story: Two brothers in Askalon had Gentile neighbors. These said, if those Jews go up to Jerusalem, we will take all they have. When they went up, the Holy One, praise to Him, alotted to them two angels who came and went in their likeness. When they returned, they sent them valuable presents. They said to them: where have you been? They said to them, in Jerusalem. They said to them: Whom did you leave in your house? They said, nobody. They said: Praised be the God of the Jews Who did not let us act and did not abandon them!

From where that non-guaranteed property may be acquired with guaranteed property, by money, document, or possession? Rebbi Yose in the name of Ḥizqiah; Rebbi Jonah, Rebbi Ḥanina Tortaya in the name of Ḥizqiah, it is written (2Chr. 21:3): “Their father gave them many gifts, silver and gold and delicacies, with fortified cities in Jehudah.” So far real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Madon was in Jerusalem, rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages and they upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place, but here the real estate even was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? The sick person for Rebbi Eliezer is like the healthy person for the rabbis.

From where that non-guaranteed property may be acquired with guaranteed property, by money, document, or possession? Rebbi Yose in the name of Ḥizqiah; Rebbi Jonah, Rebbi Ḥanina Tortaya in the name of Ḥizqiah, it is written (2Chr. 21:3): “Their father gave them many gifts, silver and gold and delicacies, with fortified cities in Jehudah.” So far real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Madon was in Jerusalem, rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages and they upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place, but here the real estate even was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? The sick person for Rebbi Eliezer is like the healthy person for the rabbis.

From where that non-guaranteed property may be acquired with guaranteed property, by money, document, or possession? Rebbi Yose in the name of Ḥizqiah; Rebbi Jonah, Rebbi Ḥanina Tortaya in the name of Ḥizqiah, it is written (2Chr. 21:3): “Their father gave them many gifts, silver and gold and delicacies, with fortified cities in Jehudah.” So far real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Madon was in Jerusalem, rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages and they upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place, but here the real estate even was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? The sick person for Rebbi Eliezer is like the healthy person for the rabbis.

From where that non-guaranteed property may be acquired with guaranteed property, by money, document, or possession? Rebbi Yose in the name of Ḥizqiah; Rebbi Jonah, Rebbi Ḥanina Tortaya in the name of Ḥizqiah, it is written (2Chr. 21:3): “Their father gave them many gifts, silver and gold and delicacies, with fortified cities in Jehudah.” So far real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Madon was in Jerusalem, rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages and they upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place, but here the real estate even was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? The sick person for Rebbi Eliezer is like the healthy person for the rabbis.

From where that non-guaranteed property may be acquired with guaranteed property, by money, document, or possession? Rebbi Yose in the name of Ḥizqiah; Rebbi Jonah, Rebbi Ḥanina Tortaya in the name of Ḥizqiah, it is written (2Chr. 21:3): “Their father gave them many gifts, silver and gold and delicacies, with fortified cities in Jehudah.” So far real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Madon was in Jerusalem, rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages and they upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place, but here the real estate even was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? The sick person for Rebbi Eliezer is like the healthy person for the rabbis.

From where that non-guaranteed property may be acquired with guaranteed property, by money, document, or possession? Rebbi Yose in the name of Ḥizqiah; Rebbi Jonah, Rebbi Ḥanina Tortaya in the name of Ḥizqiah, it is written (2Chr. 21:3): “Their father gave them many gifts, silver and gold and delicacies, with fortified cities in Jehudah.” So far real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Madon was in Jerusalem, rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages and they upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place, but here the real estate even was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? The sick person for Rebbi Eliezer is like the healthy person for the rabbis.

From where that non-guaranteed property may be acquired with guaranteed property, by money, document, or possession? Rebbi Yose in the name of Ḥizqiah; Rebbi Jonah, Rebbi Ḥanina Tortaya in the name of Ḥizqiah, it is written (2Chr. 21:3): “Their father gave them many gifts, silver and gold and delicacies, with fortified cities in Jehudah.” So far real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Madon was in Jerusalem, rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages and they upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place, but here the real estate even was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? The sick person for Rebbi Eliezer is like the healthy person for the rabbis.

From where that non-guaranteed property may be acquired with guaranteed property, by money, document, or possession? Rebbi Yose in the name of Ḥizqiah; Rebbi Jonah, Rebbi Ḥanina Tortaya in the name of Ḥizqiah, it is written (2Chr. 21:3): “Their father gave them many gifts, silver and gold and delicacies, with fortified cities in Jehudah.” So far real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Madon was in Jerusalem, rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages and they upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place, but here the real estate even was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? The sick person for Rebbi Eliezer is like the healthy person for the rabbis.

From where that non-guaranteed property may be acquired with guaranteed property, by money, document, or possession? Rebbi Yose in the name of Ḥizqiah; Rebbi Jonah, Rebbi Ḥanina Tortaya in the name of Ḥizqiah, it is written (2Chr. 21:3): “Their father gave them many gifts, silver and gold and delicacies, with fortified cities in Jehudah.” So far real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Madon was in Jerusalem, rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages and they upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place, but here the real estate even was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? The sick person for Rebbi Eliezer is like the healthy person for the rabbis.

There, we have stated: “Any real estate is subject to peah and first fruits.” What is the use of “any” real estate? Rebbi Mattaniah said, explain it if it had space for one stalk but a pearl was hidden in it.

Who is bedridden? Anyone who did not get sick suddenly. It is customary for the relatives to visit him immediately; unrelated persons visit him after three days. If he falls ill suddenly, everybody visits him immediately. A clarification: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yose after three days. He said to them: Do you want to sustain the baraita in my case?

Who is bedridden? Anyone who did not get sick suddenly. It is customary for the relatives to visit him immediately; unrelated persons visit him after three days. If he falls ill suddenly, everybody visits him immediately. A clarification: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yose after three days. He said to them: Do you want to sustain the baraita in my case?

Who is bedridden? Anyone who did not get sick suddenly. It is customary for the relatives to visit him immediately; unrelated persons visit him after three days. If he falls ill suddenly, everybody visits him immediately. A clarification: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yose after three days. He said to them: Do you want to sustain the baraita in my case?

Who is bedridden? Anyone who did not get sick suddenly. It is customary for the relatives to visit him immediately; unrelated persons visit him after three days. If he falls ill suddenly, everybody visits him immediately. A clarification: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yose after three days. He said to them: Do you want to sustain the baraita in my case?

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

Rebbi Avina in the name of Rebbi Jeremiah: If he reserved movables, he did not do anything. Come and look: If he reserved any real estate, he has something to live on; if he reserved gems and pearls, does he have nothing to live on? Rebbi Yose said, this man knows that the gift of a bedridden person transfers property rights even verbally. Why did he write it with an obligation of acquisition, in order to give it the status of a gift by a healthy person.

Rebbi Avina in the name of Rebbi Jeremiah: If he reserved movables, he did not do anything. Come and look: If he reserved any real estate, he has something to live on; if he reserved gems and pearls, does he have nothing to live on? Rebbi Yose said, this man knows that the gift of a bedridden person transfers property rights even verbally. Why did he write it with an obligation of acquisition, in order to give it the status of a gift by a healthy person.

Rebbi Avina in the name of Rebbi Jeremiah: If he reserved movables, he did not do anything. Come and look: If he reserved any real estate, he has something to live on; if he reserved gems and pearls, does he have nothing to live on? Rebbi Yose said, this man knows that the gift of a bedridden person transfers property rights even verbally. Why did he write it with an obligation of acquisition, in order to give it the status of a gift by a healthy person.

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

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

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

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

The sister of Rebbi Gurin wrote her possessions over to her brother. His older brother came, made peace with her, and she wrote her possessions over to him. The case came before Rebbi Immi. He said: So says Rebbi Joḥanan, one may change his mind. Rebbi Zeïra said, but does Rebbi Joḥanan not agree that if it was written “from today” one may not change his mind? Rebbi Abbahu came in the name of Rebbi Joḥanan, one may not change his mind. Rebbi Illaï came in the name of Rebbi Joḥanan, one may not change his mind. Then Rebbi Immi remembered, and the judgement was reversed.

The sister of Rebbi Gurin wrote her possessions over to her brother. His older brother came, made peace with her, and she wrote her possessions over to him. The case came before Rebbi Immi. He said: So says Rebbi Joḥanan, one may change his mind. Rebbi Zeïra said, but does Rebbi Joḥanan not agree that if it was written “from today” one may not change his mind? Rebbi Abbahu came in the name of Rebbi Joḥanan, one may not change his mind. Rebbi Illaï came in the name of Rebbi Joḥanan, one may not change his mind. Then Rebbi Immi remembered, and the judgement was reversed.

The sister of Rebbi Gurin wrote her possessions over to her brother. His older brother came, made peace with her, and she wrote her possessions over to him. The case came before Rebbi Immi. He said: So says Rebbi Joḥanan, one may change his mind. Rebbi Zeïra said, but does Rebbi Joḥanan not agree that if it was written “from today” one may not change his mind? Rebbi Abbahu came in the name of Rebbi Joḥanan, one may not change his mind. Rebbi Illaï came in the name of Rebbi Joḥanan, one may not change his mind. Then Rebbi Immi remembered, and the judgement was reversed.

The sister of Rebbi Gurin wrote her possessions over to her brother. His older brother came, made peace with her, and she wrote her possessions over to him. The case came before Rebbi Immi. He said: So says Rebbi Joḥanan, one may change his mind. Rebbi Zeïra said, but does Rebbi Joḥanan not agree that if it was written “from today” one may not change his mind? Rebbi Abbahu came in the name of Rebbi Joḥanan, one may not change his mind. Rebbi Illaï came in the name of Rebbi Joḥanan, one may not change his mind. Then Rebbi Immi remembered, and the judgement was reversed.

The sister of Rebbi Gurin wrote her possessions over to her brother. His older brother came, made peace with her, and she wrote her possessions over to him. The case came before Rebbi Immi. He said: So says Rebbi Joḥanan, one may change his mind. Rebbi Zeïra said, but does Rebbi Joḥanan not agree that if it was written “from today” one may not change his mind? Rebbi Abbahu came in the name of Rebbi Joḥanan, one may not change his mind. Rebbi Illaï came in the name of Rebbi Joḥanan, one may not change his mind. Then Rebbi Immi remembered, and the judgement was reversed.

The sister of Rebbi Gurin wrote her possessions over to her brother. His older brother came, made peace with her, and she wrote her possessions over to him. The case came before Rebbi Immi. He said: So says Rebbi Joḥanan, one may change his mind. Rebbi Zeïra said, but does Rebbi Joḥanan not agree that if it was written “from today” one may not change his mind? Rebbi Abbahu came in the name of Rebbi Joḥanan, one may not change his mind. Rebbi Illaï came in the name of Rebbi Joḥanan, one may not change his mind. Then Rebbi Immi remembered, and the judgement was reversed.

The sister of Rebbi Gurin wrote her possessions over to her brother. His older brother came, made peace with her, and she wrote her possessions over to him. The case came before Rebbi Immi. He said: So says Rebbi Joḥanan, one may change his mind. Rebbi Zeïra said, but does Rebbi Joḥanan not agree that if it was written “from today” one may not change his mind? Rebbi Abbahu came in the name of Rebbi Joḥanan, one may not change his mind. Rebbi Illaï came in the name of Rebbi Joḥanan, one may not change his mind. Then Rebbi Immi remembered, and the judgement was reversed.

The sister of Rebbi Gurin wrote her possessions over to her brother. His older brother came, made peace with her, and she wrote her possessions over to him. The case came before Rebbi Immi. He said: So says Rebbi Joḥanan, one may change his mind. Rebbi Zeïra said, but does Rebbi Joḥanan not agree that if it was written “from today” one may not change his mind? Rebbi Abbahu came in the name of Rebbi Joḥanan, one may not change his mind. Rebbi Illaï came in the name of Rebbi Joḥanan, one may not change his mind. Then Rebbi Immi remembered, and the judgement was reversed.

The sister of Rebbi Gurin wrote her possessions over to her brother. His older brother came, made peace with her, and she wrote her possessions over to him. The case came before Rebbi Immi. He said: So says Rebbi Joḥanan, one may change his mind. Rebbi Zeïra said, but does Rebbi Joḥanan not agree that if it was written “from today” one may not change his mind? Rebbi Abbahu came in the name of Rebbi Joḥanan, one may not change his mind. Rebbi Illaï came in the name of Rebbi Joḥanan, one may not change his mind. Then Rebbi Immi remembered, and the judgement was reversed.

The sister of Rebbi Gurin wrote her possessions over to her brother. His older brother came, made peace with her, and she wrote her possessions over to him. The case came before Rebbi Immi. He said: So says Rebbi Joḥanan, one may change his mind. Rebbi Zeïra said, but does Rebbi Joḥanan not agree that if it was written “from today” one may not change his mind? Rebbi Abbahu came in the name of Rebbi Joḥanan, one may not change his mind. Rebbi Illaï came in the name of Rebbi Joḥanan, one may not change his mind. Then Rebbi Immi remembered, and the judgement was reversed.

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

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

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

MISHNAH: He who writes over his properties to his slave makes him free. If he reserved any real estate, he does not make him free. Rebbi Simeon says, the slave always becomes free unless the master says, all my properties are given to my slave X except one tenthousandth of them.

HALAKHAH: Rebbi Yasa (Assi) in the name of Rebbi Eleazar: If he reserved some movables, he did not do anything. I say that he reserved the slave’s person.

HALAKHAH: Rebbi Yasa (Assi) in the name of Rebbi Eleazar: If he reserved some movables, he did not do anything. I say that he reserved the slave’s person.

When the case came before Rebbi Yose, he said (Prov. 24:26): “He who answers correctly should be kissed on his lips.”

MISHNAH: Peah is given connected to the ground. From a climbing vine and a date palm, the owner brings it down and divides it up among the poor. Rebbi Simeon says, also for smooth nut trees. Even if 99 poor people say to distribute and one says to grab, one listens to him whose request is in keeping with practice. But for a climbing vine and a date palm it is not so; even if 99 say to grab and one says to distribute, one listens to him whose request is in keeping with practice.

It was stated in the name of Rebbi Meïr: All trees are dangerous. Does Rebbi Meïr not infer from “harvest” while the rabbis likewise infer from “harvest?” Everybody infers from “harvest”, except that Rebbi Meïr says that all trees are dangerous and the rabbis say only the climbing vine and the date palm are dangerous. Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: It has happened that five brothers died climbing five smooth nut trees.

It was stated in the name of Rebbi Meïr: All trees are dangerous. Does Rebbi Meïr not infer from “harvest” while the rabbis likewise infer from “harvest?” Everybody infers from “harvest”, except that Rebbi Meïr says that all trees are dangerous and the rabbis say only the climbing vine and the date palm are dangerous. Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: It has happened that five brothers died climbing five smooth nut trees.

It was stated in the name of Rebbi Meïr: All trees are dangerous. Does Rebbi Meïr not infer from “harvest” while the rabbis likewise infer from “harvest?” Everybody infers from “harvest”, except that Rebbi Meïr says that all trees are dangerous and the rabbis say only the climbing vine and the date palm are dangerous. Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: It has happened that five brothers died climbing five smooth nut trees.

It was stated in the name of Rebbi Meïr: All trees are dangerous. Does Rebbi Meïr not infer from “harvest” while the rabbis likewise infer from “harvest?” Everybody infers from “harvest”, except that Rebbi Meïr says that all trees are dangerous and the rabbis say only the climbing vine and the date palm are dangerous. Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: It has happened that five brothers died climbing five smooth nut trees.

It was stated in the name of Rebbi Meïr: All trees are dangerous. Does Rebbi Meïr not infer from “harvest” while the rabbis likewise infer from “harvest?” Everybody infers from “harvest”, except that Rebbi Meïr says that all trees are dangerous and the rabbis say only the climbing vine and the date palm are dangerous. Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: It has happened that five brothers died climbing five smooth nut trees.

The owner has to distribute by hand to avoid that he would see a poor person of his acquaintance and throw it before him. Rebbi Samuel bar Eudaimon questioned: If he finished harvesting his field, you say that peah returned to the sheaves. Even so, does the owner have to distribute by hand to avoid that he would see a poor person of his acquaintance and throw it before him?

HALAKHAH: It was stated in the name of Rebbi Meïr: “One punishes him and takes away from him both the cut and the standing produce.” That refers to intentional misconduct; does it apply even to action in error or even to small sheaves?

Rebbi Simeon ben Laqish in the name of Abba Cohen Bar Dalaia: A person acquires a find within four cubits of himself. What is the reason? (1Chr. 22:14) “Look, in my poverty I prepared for the House of the Eternal 100’000 kikkar of gold, 1’000’000 kikkar of silver, bronze and iron unweighed because it was so much, I prepared wood and stones, and you should add to them.”

Rebbi Jonah said that Rebbi Hoshaiah asked: What are we talking about? If this was within four cubits from him, he was rich. If it was outside of four cubits, may anybody dedicate anything that is not his? We confirmed it if he dedicated it piece by piece.

Rebbi Jonah said that Rebbi Hoshaiah asked: What are we talking about? If this was within four cubits from him, he was rich. If it was outside of four cubits, may anybody dedicate anything that is not his? We confirmed it if he dedicated it piece by piece.

Rebbi Abun said, what means “in my poverty?” That there is no wealth before Him Who commanded and the world came into existence! Another explanation: בְּעוֹנְיִי “in my deprivation,” because he fasted and donated the price of his meal to Heaven.

Rebbi Jacob bar Idi objected before Rebbi Simeon ben Laqish. Did we not state: (Mishnah Baba Meẓi‘a 1:4) “If somebody saw a find and fell on it, when another person came and grabbed it, he who grabbed it had the rights to it?” He answered him: Explain it if the first one did not say that his four cubits should acquire it for him. But did we not state: “If he fell on it or spread his talith on it, one removes him from it?” He said to him, that is the same, if he did not say that his four cubits should acquire it for him. But did not Rebbi Ḥiyya state: (Tosephta Peah 2:2) “If two were pushing one another because of a sheaf and another poor person came and grabbed it from before them, he is entitled to it. He said to him, it is the same, he did not say that his four cubits should acquire it for him.

Rebbi Jacob bar Idi objected before Rebbi Simeon ben Laqish. Did we not state: (Mishnah Baba Meẓi‘a 1:4) “If somebody saw a find and fell on it, when another person came and grabbed it, he who grabbed it had the rights to it?” He answered him: Explain it if the first one did not say that his four cubits should acquire it for him. But did we not state: “If he fell on it or spread his talith on it, one removes him from it?” He said to him, that is the same, if he did not say that his four cubits should acquire it for him. But did not Rebbi Ḥiyya state: (Tosephta Peah 2:2) “If two were pushing one another because of a sheaf and another poor person came and grabbed it from before them, he is entitled to it. He said to him, it is the same, he did not say that his four cubits should acquire it for him.

Rebbi Jacob bar Idi objected before Rebbi Simeon ben Laqish. Did we not state: (Mishnah Baba Meẓi‘a 1:4) “If somebody saw a find and fell on it, when another person came and grabbed it, he who grabbed it had the rights to it?” He answered him: Explain it if the first one did not say that his four cubits should acquire it for him. But did we not state: “If he fell on it or spread his talith on it, one removes him from it?” He said to him, that is the same, if he did not say that his four cubits should acquire it for him. But did not Rebbi Ḥiyya state: (Tosephta Peah 2:2) “If two were pushing one another because of a sheaf and another poor person came and grabbed it from before them, he is entitled to it. He said to him, it is the same, he did not say that his four cubits should acquire it for him.

Rebbi Yasa said in the name of Rebbi Joḥanan: That refers to divorce documents, but it does not apply to a gift. Rebbi Joḥanan adds something, Rebbi Simeon ben Laqish adds something. Rebbi Joḥanan adds something. Since a find which cannot be acquired by the knowledge of another person can be acquired within four cubits, should this rule not apply a fortiori to a gift that is acquired by the knowledge of another person? Rebbi Simeon ben Laqish adds something. Since a gift which cannot be acquired within four cubits can be acquired by the knowledge of another person, should this not a fortiori apply to a find?

Rebbi Yasa said in the name of Rebbi Joḥanan: That refers to divorce documents, but it does not apply to a gift. Rebbi Joḥanan adds something, Rebbi Simeon ben Laqish adds something. Rebbi Joḥanan adds something. Since a find which cannot be acquired by the knowledge of another person can be acquired within four cubits, should this rule not apply a fortiori to a gift that is acquired by the knowledge of another person? Rebbi Simeon ben Laqish adds something. Since a gift which cannot be acquired within four cubits can be acquired by the knowledge of another person, should this not a fortiori apply to a find?

Rebbi Yasa said in the name of Rebbi Joḥanan: That refers to divorce documents, but it does not apply to a gift. Rebbi Joḥanan adds something, Rebbi Simeon ben Laqish adds something. Rebbi Joḥanan adds something. Since a find which cannot be acquired by the knowledge of another person can be acquired within four cubits, should this rule not apply a fortiori to a gift that is acquired by the knowledge of another person? Rebbi Simeon ben Laqish adds something. Since a gift which cannot be acquired within four cubits can be acquired by the knowledge of another person, should this not a fortiori apply to a find?

Rebbi Yasa said in the name of Rebbi Joḥanan: That refers to divorce documents, but it does not apply to a gift. Rebbi Joḥanan adds something, Rebbi Simeon ben Laqish adds something. Rebbi Joḥanan adds something. Since a find which cannot be acquired by the knowledge of another person can be acquired within four cubits, should this rule not apply a fortiori to a gift that is acquired by the knowledge of another person? Rebbi Simeon ben Laqish adds something. Since a gift which cannot be acquired within four cubits can be acquired by the knowledge of another person, should this not a fortiori apply to a find?

Rebbi Yasa said in the name of Rebbi Joḥanan: That refers to divorce documents, but it does not apply to a gift. Rebbi Joḥanan adds something, Rebbi Simeon ben Laqish adds something. Rebbi Joḥanan adds something. Since a find which cannot be acquired by the knowledge of another person can be acquired within four cubits, should this rule not apply a fortiori to a gift that is acquired by the knowledge of another person? Rebbi Simeon ben Laqish adds something. Since a gift which cannot be acquired within four cubits can be acquired by the knowledge of another person, should this not a fortiori apply to a find?

Rebbi Yasa said in the name of Rebbi Joḥanan: That refers to divorce documents, but it does not apply to a gift. Rebbi Joḥanan adds something, Rebbi Simeon ben Laqish adds something. Rebbi Joḥanan adds something. Since a find which cannot be acquired by the knowledge of another person can be acquired within four cubits, should this rule not apply a fortiori to a gift that is acquired by the knowledge of another person? Rebbi Simeon ben Laqish adds something. Since a gift which cannot be acquired within four cubits can be acquired by the knowledge of another person, should this not a fortiori apply to a find?

Rebbi Zeïra objected before Rebbi Yasa: But did we not state: The same applies to marriage? He answered him, divorce documents and marriage contracts have the same rules. But did we not state: The same applies to debt? He said to him, because if he said to him: Throw it into the sea and your debt will be forgiven, it would be forgiven. But if that is true, even if it fell down close to the debtor, the debtor should have the benefit! But we have stated, if it falls down close to the debtor, the debtor is still obligated. For he said to him, throw it so that it will enter my domain, and it did not yet enter his domain. Rebbi Abbahu said, all those objections that Rebbi Zeïra raised before Rebbi Yasa, Rebbi Simeon ben Laqish raised before Rebbi Joḥanan. Did he accept them from him? He solved them with those same solutions.