rebbi

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

It was stated: “One intercalates for a year neither in a Sabbatical nor in the year after the Sabbatical; but if they intercalated it is intercalated.” Rebbi Ze‘ira in the name of Rebbi Abbahu said: That means, as long as Rebbi did not permit to buy vegetables for importation into the Land. But since Rebbi permitted to buy vegetables for importation into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

It was stated: “One intercalates for a year neither in a Sabbatical nor in the year after the Sabbatical; but if they intercalated it is intercalated.” Rebbi Ze‘ira in the name of Rebbi Abbahu said: That means, as long as Rebbi did not permit to buy vegetables for importation into the Land. But since Rebbi permitted to buy vegetables for importation into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

It was stated: “One intercalates for a year neither in a Sabbatical nor in the year after the Sabbatical; but if they intercalated it is intercalated.” Rebbi Ze‘ira in the name of Rebbi Abbahu said: That means, as long as Rebbi did not permit to buy vegetables for importation into the Land. But since Rebbi permitted to buy vegetables for importation into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

It was stated: “One intercalates for a year neither in a Sabbatical nor in the year after the Sabbatical; but if they intercalated it is intercalated.” Rebbi Ze‘ira in the name of Rebbi Abbahu said: That means, as long as Rebbi did not permit to buy vegetables for importation into the Land. But since Rebbi permitted to buy vegetables for importation into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Rebbi Meïr used to teach: It says, ‘A man came from Baal-Shalishah and brought to the man of God bread from first grain, etc.’ At no place in the Land of Israel does produce ripen earlier than at Baal-Shalishah, and only that kind ripened early.” ‘He brought to the man of God,’ when did he bring it? After the ‘Omer ceremony, since it is said: ‘Give to the people to eat.’ “But since the year was in need of an intercalation, why did Elisha not intercalate? This teaches you that the year was one of famine and everybody was jumping to the threshing floors.”

It was stated: “One does not intercalate for a year because of impurity; Rebbi Jehudah says, one does, since we find that Hezekia intercalated because of impurity, as it was said: ‘For most of the people, etc.’ Rebbi Simeon said, even though they intercalated in Nisan, only Adar was intercalated. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, Hezekia forced the multitude to celebrate the Second Passover.” Some Tannaïm state: One intercalates for the year because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following: “For they ate the pesaḥ not as it was written.” How does the one who says one does intercalate, explain “for they ate the pesaḥ”? They intercalated in Nisan but only Adar was intercalated. This follows what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite under the altar.

It was stated: “One does not intercalate for a year because of impurity; Rebbi Jehudah says, one does, since we find that Hezekia intercalated because of impurity, as it was said: ‘For most of the people, etc.’ Rebbi Simeon said, even though they intercalated in Nisan, only Adar was intercalated. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, Hezekia forced the multitude to celebrate the Second Passover.” Some Tannaïm state: One intercalates for the year because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following: “For they ate the pesaḥ not as it was written.” How does the one who says one does intercalate, explain “for they ate the pesaḥ”? They intercalated in Nisan but only Adar was intercalated. This follows what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite under the altar.

It was stated: “One does not intercalate for a year because of impurity; Rebbi Jehudah says, one does, since we find that Hezekia intercalated because of impurity, as it was said: ‘For most of the people, etc.’ Rebbi Simeon said, even though they intercalated in Nisan, only Adar was intercalated. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, Hezekia forced the multitude to celebrate the Second Passover.” Some Tannaïm state: One intercalates for the year because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following: “For they ate the pesaḥ not as it was written.” How does the one who says one does intercalate, explain “for they ate the pesaḥ”? They intercalated in Nisan but only Adar was intercalated. This follows what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite under the altar.

It was stated: “One does not intercalate for a year because of impurity; Rebbi Jehudah says, one does, since we find that Hezekia intercalated because of impurity, as it was said: ‘For most of the people, etc.’ Rebbi Simeon said, even though they intercalated in Nisan, only Adar was intercalated. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, Hezekia forced the multitude to celebrate the Second Passover.” Some Tannaïm state: One intercalates for the year because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following: “For they ate the pesaḥ not as it was written.” How does the one who says one does intercalate, explain “for they ate the pesaḥ”? They intercalated in Nisan but only Adar was intercalated. This follows what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite under the altar.

It was stated: “One does not intercalate for a year because of impurity; Rebbi Jehudah says, one does, since we find that Hezekia intercalated because of impurity, as it was said: ‘For most of the people, etc.’ Rebbi Simeon said, even though they intercalated in Nisan, only Adar was intercalated. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, Hezekia forced the multitude to celebrate the Second Passover.” Some Tannaïm state: One intercalates for the year because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following: “For they ate the pesaḥ not as it was written.” How does the one who says one does intercalate, explain “for they ate the pesaḥ”? They intercalated in Nisan but only Adar was intercalated. This follows what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite under the altar.

It is written: “With all his heart he prepared himself to seek God, his fathers’ [God], etc.” Rebbi Simon bar Zavdi and Rebbi Samuel bar Naḥman. One of them said, with all he did to purity the Temple, he did not fully establish the purity of the Temple. The other said, with all the good works he did, he did not fully do his duty for the purity of the Temple. It is written: “They started on the first of the first month.” And it is written: “On the sixteenth of the month they finished. Could they not have eliminated all idolatry from there in one day? Rebbi Idi said, because of Chaldean idols which were engraved.

It is written: “With all his heart he prepared himself to seek God, his fathers’ [God], etc.” Rebbi Simon bar Zavdi and Rebbi Samuel bar Naḥman. One of them said, with all he did to purity the Temple, he did not fully establish the purity of the Temple. The other said, with all the good works he did, he did not fully do his duty for the purity of the Temple. It is written: “They started on the first of the first month.” And it is written: “On the sixteenth of the month they finished. Could they not have eliminated all idolatry from there in one day? Rebbi Idi said, because of Chaldean idols which were engraved.

It is written: “With all his heart he prepared himself to seek God, his fathers’ [God], etc.” Rebbi Simon bar Zavdi and Rebbi Samuel bar Naḥman. One of them said, with all he did to purity the Temple, he did not fully establish the purity of the Temple. The other said, with all the good works he did, he did not fully do his duty for the purity of the Temple. It is written: “They started on the first of the first month.” And it is written: “On the sixteenth of the month they finished. Could they not have eliminated all idolatry from there in one day? Rebbi Idi said, because of Chaldean idols which were engraved.

One does not intercalate for a year before New Year’s Day; if they did intercalate it would be invalid. But for an urgent need one may intercalate immediately after New Year’s Day. Nevertheless, only Adar is intercalated. Rebbi says, Nisan never was lengthened. But did we not state: “If the New Moon appeared in time”? If it would appear, it did not appear. Rav said, Tishre was never lengthened. But did we not state: “If the month was long”? If it would be, it never was.

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

If they sanctified it before its time or after its lengthening, should I assume it was lengthened? The verse says (Lev. 23:2) “them”, “them”, “these are My holidays.” Before its time is not “My holidays.” Before its time, the 29th day, after its lengthening, the 32nd day. From where that one intercalates for the year because of the [men of the] diaspora who set out but did not yet arrive? The verse says (Num. 23:44), “Moses spoke about the holidays of the Eternal to the Children of Israel”. Make the holidays so they can be observed by all of Israel. Rebbi Samuel bar Naḥman said, only if they had reached the river Euphrates.

“One intercalates for a year only in Judea, but if [a month] was intercalated in Galilee it is validly intercalated. Rebbi Ḥanania from Ono testified that, if it cannot be intercalated in Judea, one intercalates in Galilee.” One does not intercalate a year in Galilee, but if it was intercalated in Galilee it is validly intercalated. One does not intercalate a year outside the Land; if it was intercalated outside the Land it is not validly intercalated if it was possible to intercalate in the Land of Israel; but if one cannot intercalate in the Land of Israel, one intercalates outside the Land.

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal”. He said to them, that is with us. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar].

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal”. He said to them, that is with us. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar].

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal”. He said to them, that is with us. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar].

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal”. He said to them, that is with us. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar].

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal”. He said to them, that is with us. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar].

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal”. He said to them, that is with us. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar].

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal”. He said to them, that is with us. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar].

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal”. He said to them, that is with us. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar].

It is written, “to the outstanding Elders of the diaspora”. The Holy One, praise to Him, said: The Elders of the diaspora are very dear to me. More beloved by me is a small group in the Land of Israel than a great Synhedrion outside the Land. It is written: “The craftsmen and the smiths one thousand,” and you say so? Rebbi Berekhiah in the name of Rebbi Ḥelbo and the rabbis. Rebbi Berekhiah said, one thousand craftsmen and one thousand smiths. But the rabbis say, together one thousand. Rebbi Berekhiah in the name of Rebbi Ḥelbo said, these are the fellows; but the rabbis say, these are the councilmen.

It is written, “to the outstanding Elders of the diaspora”. The Holy One, praise to Him, said: The Elders of the diaspora are very dear to me. More beloved by me is a small group in the Land of Israel than a great Synhedrion outside the Land. It is written: “The craftsmen and the smiths one thousand,” and you say so? Rebbi Berekhiah in the name of Rebbi Ḥelbo and the rabbis. Rebbi Berekhiah said, one thousand craftsmen and one thousand smiths. But the rabbis say, together one thousand. Rebbi Berekhiah in the name of Rebbi Ḥelbo said, these are the fellows; but the rabbis say, these are the councilmen.

It is written, “to the outstanding Elders of the diaspora”. The Holy One, praise to Him, said: The Elders of the diaspora are very dear to me. More beloved by me is a small group in the Land of Israel than a great Synhedrion outside the Land. It is written: “The craftsmen and the smiths one thousand,” and you say so? Rebbi Berekhiah in the name of Rebbi Ḥelbo and the rabbis. Rebbi Berekhiah said, one thousand craftsmen and one thousand smiths. But the rabbis say, together one thousand. Rebbi Berekhiah in the name of Rebbi Ḥelbo said, these are the fellows; but the rabbis say, these are the councilmen.

It is written, “to the outstanding Elders of the diaspora”. The Holy One, praise to Him, said: The Elders of the diaspora are very dear to me. More beloved by me is a small group in the Land of Israel than a great Synhedrion outside the Land. It is written: “The craftsmen and the smiths one thousand,” and you say so? Rebbi Berekhiah in the name of Rebbi Ḥelbo and the rabbis. Rebbi Berekhiah said, one thousand craftsmen and one thousand smiths. But the rabbis say, together one thousand. Rebbi Berekhiah in the name of Rebbi Ḥelbo said, these are the fellows; but the rabbis say, these are the councilmen.

It is written, “to the outstanding Elders of the diaspora”. The Holy One, praise to Him, said: The Elders of the diaspora are very dear to me. More beloved by me is a small group in the Land of Israel than a great Synhedrion outside the Land. It is written: “The craftsmen and the smiths one thousand,” and you say so? Rebbi Berekhiah in the name of Rebbi Ḥelbo and the rabbis. Rebbi Berekhiah said, one thousand craftsmen and one thousand smiths. But the rabbis say, together one thousand. Rebbi Berekhiah in the name of Rebbi Ḥelbo said, these are the fellows; but the rabbis say, these are the councilmen.

Rebbi Hoshaia, when he received witnesses at Kallirhoë, used to say to them: You should know the importance of the testimony that comes from your mouth, how much rent money depends on your mouths. Rebbi Abuna said, if it is so, it is even a matter of criminal law. If somebody sleeps with a girl three years and one day old, he is stoned. The Court decided to lengthen, if he sleeps with her he is not stoned. Rebbi Abun said: “I am calling to Almighty God, to the God who decides with me.” If a girl is three years and one day old, if the Court decided to lengthen, her hymen repairs itself, otherwise it does not repair itself.

Rebbi Hoshaia, when he received witnesses at Kallirhoë, used to say to them: You should know the importance of the testimony that comes from your mouth, how much rent money depends on your mouths. Rebbi Abuna said, if it is so, it is even a matter of criminal law. If somebody sleeps with a girl three years and one day old, he is stoned. The Court decided to lengthen, if he sleeps with her he is not stoned. Rebbi Abun said: “I am calling to Almighty God, to the God who decides with me.” If a girl is three years and one day old, if the Court decided to lengthen, her hymen repairs itself, otherwise it does not repair itself.

Rebbi Hoshaia, when he received witnesses at Kallirhoë, used to say to them: You should know the importance of the testimony that comes from your mouth, how much rent money depends on your mouths. Rebbi Abuna said, if it is so, it is even a matter of criminal law. If somebody sleeps with a girl three years and one day old, he is stoned. The Court decided to lengthen, if he sleeps with her he is not stoned. Rebbi Abun said: “I am calling to Almighty God, to the God who decides with me.” If a girl is three years and one day old, if the Court decided to lengthen, her hymen repairs itself, otherwise it does not repair itself.

MISHNAH: One who makes a vow to abstain from cabbage is forbidden cabbage shoot, from cabbage shoot he is permitted cabbage. From groats, he is forbidden groat soup but Rebbi Yose permits it; from groat soup he is permitted groats. From soup he is forbidden garlic but Rebbi Yose permits it; from garlic he is permitted soup.

MISHNAH: One who makes a vow to abstain from cabbage is forbidden cabbage shoot, from cabbage shoot he is permitted cabbage. From groats, he is forbidden groat soup but Rebbi Yose permits it; from groat soup he is permitted groats. From soup he is forbidden garlic but Rebbi Yose permits it; from garlic he is permitted soup.

HALAKHAH: : What is Rebbi Yose’s reason? Is its father’s name called upon it? In the opinion of Rebbi Yose, if somebody makes a vow to abstain from wine, he is permitted spiced wine.

HALAKHAH: : What is Rebbi Yose’s reason? Is its father’s name called upon it? In the opinion of Rebbi Yose, if somebody makes a vow to abstain from wine, he is permitted spiced wine.

MISHNAH: From lentils, he is is forbidden ašišim, but Rebbi Yose permits. From ašišim he is permitted lentils.

HALAKHAH: Rebbi Yasa went to Rebbi Yose who brought roasted lentils out for him, ground them, formed them into a dough with honey, and fried them. He said to him, these are the ašišim mentioned by the Sages.

HALAKHAH: Rebbi Yasa went to Rebbi Yose who brought roasted lentils out for him, ground them, formed them into a dough with honey, and fried them. He said to him, these are the ašišim mentioned by the Sages.

MISHNAH: ‘That I shall not taste wheat or wheats: he is forbidden both flour and bread. ‘That I shall not taste groat or groats: he is forbidden both raw and cooked. Rebbi Jehudah says, ‘a qônām that I shall not taste groat or wheat’, he is permitted to chew them raw.

HALAKHAH: ‘That I shall not taste groat or groats, etc. It was stated: “Rebbi Jehudah says, ‘a qônām that I shall not taste a groat kernel,’ he is forbidden to chew and permitted soup. ‘That I shall not taste groats,’ he is forbidden soup and permitted to chew. ‘That I shall not taste a wheat kernel,’ he is forbidden to chew and permitted bread. ‘That I shall not taste wheats,’ he is forbidden bread and permitted to chew.

“Wheat” and you say so? Rebbi Yose said, so is the way of people, if they see white bread they say, blessed Who created this wheat.

MISHNAH: One who makes a vow to abstain from vegetables is permitted squash, but Rebbi Aqiba forbids it. They said to Rebbi Aqiba, does it not happen that a person says to his agent, buy vegetables for us, and he says, I found only squash? He said to them, that is true. Would he ever say, I found only legumes? But squash is contained in the notion of “vegetable”. He is forbidden fresh Egyptian beans and permitted dried ones.

MISHNAH: One who makes a vow to abstain from vegetables is permitted squash, but Rebbi Aqiba forbids it. They said to Rebbi Aqiba, does it not happen that a person says to his agent, buy vegetables for us, and he says, I found only squash? He said to them, that is true. Would he ever say, I found only legumes? But squash is contained in the notion of “vegetable”. He is forbidden fresh Egyptian beans and permitted dried ones.

HALAKHAH: Does Rebbi Aqiba think “I found, I did not find”? Then one who forbids meat to himself should be forbidden fish and grasshopper meat since, if a man says to another, buy meat for us, he will return and say, I found only fish! But Rebbi Aqiba must think that squash are vegetables, but the rabbis think that squash are not vegetables. That applies to legal situations. “The vegetables of this garden are sold;” if squash were there, they would be sold in the opinion of Rebbi Aqiba, not sold in the opinion of the rabbis. The same applies to declarations of abandonment or dedications.

HALAKHAH: Does Rebbi Aqiba think “I found, I did not find”? Then one who forbids meat to himself should be forbidden fish and grasshopper meat since, if a man says to another, buy meat for us, he will return and say, I found only fish! But Rebbi Aqiba must think that squash are vegetables, but the rabbis think that squash are not vegetables. That applies to legal situations. “The vegetables of this garden are sold;” if squash were there, they would be sold in the opinion of Rebbi Aqiba, not sold in the opinion of the rabbis. The same applies to declarations of abandonment or dedications.

HALAKHAH: Does Rebbi Aqiba think “I found, I did not find”? Then one who forbids meat to himself should be forbidden fish and grasshopper meat since, if a man says to another, buy meat for us, he will return and say, I found only fish! But Rebbi Aqiba must think that squash are vegetables, but the rabbis think that squash are not vegetables. That applies to legal situations. “The vegetables of this garden are sold;” if squash were there, they would be sold in the opinion of Rebbi Aqiba, not sold in the opinion of the rabbis. The same applies to declarations of abandonment or dedications.

Rebbi Jacob bar Idi, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It turns out that the minority opinion here is the majority opinion there and vice-versa. As it was stated: “One who makes a vow to abstain from meat is forbidden all kinds of meat, is forbidden head, feet, neck, heart, and liver. But he is permitted fish meat and grasshoppers. In this vein, Rabban Simeon ben Gamliel said, intestines are not meat and those who eat them are not humans.”

Rebbi Jacob bar Idi, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It turns out that the minority opinion here is the majority opinion there and vice-versa. As it was stated: “One who makes a vow to abstain from meat is forbidden all kinds of meat, is forbidden head, feet, neck, heart, and liver. But he is permitted fish meat and grasshoppers. In this vein, Rabban Simeon ben Gamliel said, intestines are not meat and those who eat them are not humans.”

Rebbi Jacob bar Idi, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It turns out that the minority opinion here is the majority opinion there and vice-versa. As it was stated: “One who makes a vow to abstain from meat is forbidden all kinds of meat, is forbidden head, feet, neck, heart, and liver. But he is permitted fish meat and grasshoppers. In this vein, Rabban Simeon ben Gamliel said, intestines are not meat and those who eat them are not humans.”

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Is one who makes a vow to abstain from vegetables permitted kinds of ‘pvmlyy’, as, for example, nb‘h, msrvlh, plvlyh, and taro. Rebbi Isaac ben Ḥaqolah and Rebbi Joshua ben Levi both say taro is like a vegetable for tithes, the sabbatical year, peah, and kilaim. For vows it is problematic.

Is one who makes a vow to abstain from vegetables permitted kinds of ‘pvmlyy’, as, for example, nb‘h, msrvlh, plvlyh, and taro. Rebbi Isaac ben Ḥaqolah and Rebbi Joshua ben Levi both say taro is like a vegetable for tithes, the sabbatical year, peah, and kilaim. For vows it is problematic.

MISHNAH: One who makes a vow to abstain from flour is forbidden dry Egyptian beans, the words of Rebbi Meїr. But the Sages say, he is forbidden only the Five Kinds. Rebbi Meїr says, one who makes a vow to abstain from produce is forbidden only the Five Kinds but he who makes a vow to abstain from flour is forbidden everything, but permitted tree fruits and vegetables.

MISHNAH: One who makes a vow to abstain from flour is forbidden dry Egyptian beans, the words of Rebbi Meїr. But the Sages say, he is forbidden only the Five Kinds. Rebbi Meїr says, one who makes a vow to abstain from produce is forbidden only the Five Kinds but he who makes a vow to abstain from flour is forbidden everything, but permitted tree fruits and vegetables.

HALAKHAH: “One who makes a vow,” etc. What is Rebbi Meїr’s reason? What the rain produces from the earth. What is the reason of the rabbis? Flour is עבור.

He who makes a vow not to use bread or produce is forbidden them, the words of Rebbi Meїr. Therefore, is he who makes a vow not to use bread or produce forbidden everything according to the rabbis? Rebbi Ḥiyya in the name of Rebbi Joḥanan, so is the Mishnah: “He who makes a vow not to use flour is only forbidden these.” How do we hold? If he uses “bread” in the biblical sense, then also if he says “produce” it is meant in the biblical sense. He should be forbidden everything since it is written (Deut. 22:9): “The produce of the vineyard.” If he simply says “bread”; only from wheat or barley is it simply called “bread”. Rebbi Yose said, I confirmed it, at a place where one eats bread from all [kinds], only from the five kinds it is simply called “bread”.

He who makes a vow not to use bread or produce is forbidden them, the words of Rebbi Meїr. Therefore, is he who makes a vow not to use bread or produce forbidden everything according to the rabbis? Rebbi Ḥiyya in the name of Rebbi Joḥanan, so is the Mishnah: “He who makes a vow not to use flour is only forbidden these.” How do we hold? If he uses “bread” in the biblical sense, then also if he says “produce” it is meant in the biblical sense. He should be forbidden everything since it is written (Deut. 22:9): “The produce of the vineyard.” If he simply says “bread”; only from wheat or barley is it simply called “bread”. Rebbi Yose said, I confirmed it, at a place where one eats bread from all [kinds], only from the five kinds it is simply called “bread”.

He who makes a vow not to use bread or produce is forbidden them, the words of Rebbi Meїr. Therefore, is he who makes a vow not to use bread or produce forbidden everything according to the rabbis? Rebbi Ḥiyya in the name of Rebbi Joḥanan, so is the Mishnah: “He who makes a vow not to use flour is only forbidden these.” How do we hold? If he uses “bread” in the biblical sense, then also if he says “produce” it is meant in the biblical sense. He should be forbidden everything since it is written (Deut. 22:9): “The produce of the vineyard.” If he simply says “bread”; only from wheat or barley is it simply called “bread”. Rebbi Yose said, I confirmed it, at a place where one eats bread from all [kinds], only from the five kinds it is simply called “bread”.

He who makes a vow not to use bread or produce is forbidden them, the words of Rebbi Meїr. Therefore, is he who makes a vow not to use bread or produce forbidden everything according to the rabbis? Rebbi Ḥiyya in the name of Rebbi Joḥanan, so is the Mishnah: “He who makes a vow not to use flour is only forbidden these.” How do we hold? If he uses “bread” in the biblical sense, then also if he says “produce” it is meant in the biblical sense. He should be forbidden everything since it is written (Deut. 22:9): “The produce of the vineyard.” If he simply says “bread”; only from wheat or barley is it simply called “bread”. Rebbi Yose said, I confirmed it, at a place where one eats bread from all [kinds], only from the five kinds it is simply called “bread”.

MISHNAH: One who made a vow to abstain from garments is permitted sack-cloth, carpets, and goat’s hair cloth. If he said, a qônām that wool shall not come onto me, he is permitted to cover himself with shorn wool; that linen should not come upon me, he is permitted to cover himself with linen fibers. Rebbi Jehudah says, everything refers to the vow. If he was carrying and sweating and smelling badly, when he said, a qônām that no wool or flax should be on me, he is permitted to wear but forbidden to carry on his back.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

MISHNAH: One who vows not to use the house is permitted the upper floor, the words of Rebbi Meïr; but the Sages say that the upper floor is part of the house. One who vows not to use the upper floor is permitted the house.

HALAKHAH: “One who vows not to use the house,” etc. The opinion of Rebbi Meïr is reasonable for a city dweller.

MISHNAH: One who vows not to use the bed is permitted the couch, the words of Rebbi Meïr, but the Sages say, a couch is included in the notion of bed. One who vows not to use the couch is permitted the bed.

HALAKHAH: “One who vows not to use the bed,” etc. It was stated: “A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlwnṭryn and that is enough.” Rebbi Yosa in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yose, if a couch has posts which are upright and removed together with it, he takes them off and that is enough.

HALAKHAH: “One who vows not to use the bed,” etc. It was stated: “A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlwnṭryn and that is enough.” Rebbi Yosa in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yose, if a couch has posts which are upright and removed together with it, he takes them off and that is enough.

HALAKHAH: “One who vows not to use the bed,” etc. It was stated: “A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlwnṭryn and that is enough.” Rebbi Yosa in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yose, if a couch has posts which are upright and removed together with it, he takes them off and that is enough.

HALAKHAH: “One who vows not to use the bed,” etc. It was stated: “A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlwnṭryn and that is enough.” Rebbi Yosa in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yose, if a couch has posts which are upright and removed together with it, he takes them off and that is enough.