rebbi

It was stated: “Rebbi Yose ben Rebbi Jehudah says, fallen dates sold with regular dates are free.” Is it about two boxes, one beside the other or one on top of the other? No, here we deal with a mixed bunch. Did they start to ferment or did they not start to ferment? Rebbi Mana said, we deal with fermenting ones. If they started to ferment, they should be obligated for themselves! You cannot say that, since Rebbi Joḥanan said, the Sages detailed them because the majority of these kinds are collected only from abandoned property. Rebbi Ḥanina said, we deal with nonfermenting ones. If we deal with nonfermenting ones they should be free even when mixed. You cannot say that, since it was stated: “Rebbi Ismael ben Rebbi Yose said in his father’s name that a bunch of grapes of which one berry ripened, is all connected for tithes.” Rebbi Yose ben Rebbi Abun said, Rebbi Zeïra and Rebbi Illaï, one adopted the first opinion, the other the second opinion. But the Sages say one does not follow either of them; those fermenting are obligated, those not fermenting are free.

It was stated: “Rebbi Yose ben Rebbi Jehudah says, fallen dates sold with regular dates are free.” Is it about two boxes, one beside the other or one on top of the other? No, here we deal with a mixed bunch. Did they start to ferment or did they not start to ferment? Rebbi Mana said, we deal with fermenting ones. If they started to ferment, they should be obligated for themselves! You cannot say that, since Rebbi Joḥanan said, the Sages detailed them because the majority of these kinds are collected only from abandoned property. Rebbi Ḥanina said, we deal with nonfermenting ones. If we deal with nonfermenting ones they should be free even when mixed. You cannot say that, since it was stated: “Rebbi Ismael ben Rebbi Yose said in his father’s name that a bunch of grapes of which one berry ripened, is all connected for tithes.” Rebbi Yose ben Rebbi Abun said, Rebbi Zeïra and Rebbi Illaï, one adopted the first opinion, the other the second opinion. But the Sages say one does not follow either of them; those fermenting are obligated, those not fermenting are free.

It was stated: “Rebbi Jehudah said, in earlier times, vinegar in Judea was exempt from tithes. Since they made all their wine in purity for Temple offerings, it never got sour; they made vinegar from the skins of grapes. But now, since wine turns sour, it is obligated.” The argument of Rebbi Jehudah is inverted since we stated there: “If one makes after-wine and puts in a given volume of water, if he finds exactly the same volume it is free, but Rebbi Jehudah obligates him.” And here he says so! Rebbi La said, in earlier times when grapes were plentiful, their skins were not counted as anything, but now that grapes are not plentiful, the skins are important.

It was stated: “Rebbi Jehudah said, in earlier times, vinegar in Judea was exempt from tithes. Since they made all their wine in purity for Temple offerings, it never got sour; they made vinegar from the skins of grapes. But now, since wine turns sour, it is obligated.” The argument of Rebbi Jehudah is inverted since we stated there: “If one makes after-wine and puts in a given volume of water, if he finds exactly the same volume it is free, but Rebbi Jehudah obligates him.” And here he says so! Rebbi La said, in earlier times when grapes were plentiful, their skins were not counted as anything, but now that grapes are not plentiful, the skins are important.

It was stated: “Rebbi Jehudah said, in earlier times, vinegar in Judea was exempt from tithes. Since they made all their wine in purity for Temple offerings, it never got sour; they made vinegar from the skins of grapes. But now, since wine turns sour, it is obligated.” The argument of Rebbi Jehudah is inverted since we stated there: “If one makes after-wine and puts in a given volume of water, if he finds exactly the same volume it is free, but Rebbi Jehudah obligates him.” And here he says so! Rebbi La said, in earlier times when grapes were plentiful, their skins were not counted as anything, but now that grapes are not plentiful, the skins are important.

It was stated: “Rebbi Jehudah said, in earlier times, vinegar in Judea was exempt from tithes. Since they made all their wine in purity for Temple offerings, it never got sour; they made vinegar from the skins of grapes. But now, since wine turns sour, it is obligated.” The argument of Rebbi Jehudah is inverted since we stated there: “If one makes after-wine and puts in a given volume of water, if he finds exactly the same volume it is free, but Rebbi Jehudah obligates him.” And here he says so! Rebbi La said, in earlier times when grapes were plentiful, their skins were not counted as anything, but now that grapes are not plentiful, the skins are important.

Rebbi Huna said: Rebbi Jeremiah asked, does this not contradict Rebbi Simeon ben Laqish? Should not all lotus fruit be more than the lotus fruit of Shiqmana, should they not be free? Rebbi Yose said, explain it at a place where most people store it. Rebbi Yose the Great asked: Is not the entire world before him, should not all lotus fruit be more than the lotus fruit of this place and be free?

Rebbi Huna said: Rebbi Jeremiah asked, does this not contradict Rebbi Simeon ben Laqish? Should not all lotus fruit be more than the lotus fruit of Shiqmana, should they not be free? Rebbi Yose said, explain it at a place where most people store it. Rebbi Yose the Great asked: Is not the entire world before him, should not all lotus fruit be more than the lotus fruit of this place and be free?

Rebbi Huna said: Rebbi Jeremiah asked, does this not contradict Rebbi Simeon ben Laqish? Should not all lotus fruit be more than the lotus fruit of Shiqmana, should they not be free? Rebbi Yose said, explain it at a place where most people store it. Rebbi Yose the Great asked: Is not the entire world before him, should not all lotus fruit be more than the lotus fruit of this place and be free?

Rebbi Huna said: Rebbi Jeremiah asked, does this not contradict Rebbi Simeon ben Laqish? Should not all lotus fruit be more than the lotus fruit of Shiqmana, should they not be free? Rebbi Yose said, explain it at a place where most people store it. Rebbi Yose the Great asked: Is not the entire world before him, should not all lotus fruit be more than the lotus fruit of this place and be free?

Rebbi Huna said: Rebbi Jeremiah asked, does this not contradict Rebbi Simeon ben Laqish? Should not all lotus fruit be more than the lotus fruit of Shiqmana, should they not be free? Rebbi Yose said, explain it at a place where most people store it. Rebbi Yose the Great asked: Is not the entire world before him, should not all lotus fruit be more than the lotus fruit of this place and be free?

MISHNAH: Demay is not subject to a fifth or to elimination, it may be eaten by a strict mourner, it may enter Jerusalem and leave it, and one may destroy a small part of it on the road; he may give it to the am haäreẓ if he eats correspondingly, he may redeem silver for silver, copper for copper, silver for copper, and copper for produce if he again redeems the produce, the words of Rebbi Meïr. But the Sages say, produce should be brought up and eaten in Jerusalem.

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

There, we have stated: “Heave, the heave of the tithe, and the heave of the tithe of demay.” And here you say so! Rebbi Zeïra said, there we have stated heave of the tithe of demay but here Second Tithe of demay. Rebbi Immi said, the Mishnah does not stop to deal with the heave of the tithe of demay. What is that? There it is Rebbi Meïr, but here the rabbis. Rebbi Zeïra said in the name of the rabbis: It would have been logical that for the heave of the tithe of demay one would not have to add a fifth; why did they say that one has to add a fifth? Because of a fence for it, for if you tell him that he does not have to add, he will not treat it as holy. It would have been logical that for the Second Tithe of demay one would have to add a fifth; why did they say that one does not have to add a fifth? Because of a fence for it, for if you tell him that he has to add, he will not separate it at all.

There, we have stated: “Heave, the heave of the tithe, and the heave of the tithe of demay.” And here you say so! Rebbi Zeïra said, there we have stated heave of the tithe of demay but here Second Tithe of demay. Rebbi Immi said, the Mishnah does not stop to deal with the heave of the tithe of demay. What is that? There it is Rebbi Meïr, but here the rabbis. Rebbi Zeïra said in the name of the rabbis: It would have been logical that for the heave of the tithe of demay one would not have to add a fifth; why did they say that one has to add a fifth? Because of a fence for it, for if you tell him that he does not have to add, he will not treat it as holy. It would have been logical that for the Second Tithe of demay one would have to add a fifth; why did they say that one does not have to add a fifth? Because of a fence for it, for if you tell him that he has to add, he will not separate it at all.

There, we have stated: “Heave, the heave of the tithe, and the heave of the tithe of demay.” And here you say so! Rebbi Zeïra said, there we have stated heave of the tithe of demay but here Second Tithe of demay. Rebbi Immi said, the Mishnah does not stop to deal with the heave of the tithe of demay. What is that? There it is Rebbi Meïr, but here the rabbis. Rebbi Zeïra said in the name of the rabbis: It would have been logical that for the heave of the tithe of demay one would not have to add a fifth; why did they say that one has to add a fifth? Because of a fence for it, for if you tell him that he does not have to add, he will not treat it as holy. It would have been logical that for the Second Tithe of demay one would have to add a fifth; why did they say that one does not have to add a fifth? Because of a fence for it, for if you tell him that he has to add, he will not separate it at all.

There, we have stated: “Heave, the heave of the tithe, and the heave of the tithe of demay.” And here you say so! Rebbi Zeïra said, there we have stated heave of the tithe of demay but here Second Tithe of demay. Rebbi Immi said, the Mishnah does not stop to deal with the heave of the tithe of demay. What is that? There it is Rebbi Meïr, but here the rabbis. Rebbi Zeïra said in the name of the rabbis: It would have been logical that for the heave of the tithe of demay one would not have to add a fifth; why did they say that one has to add a fifth? Because of a fence for it, for if you tell him that he does not have to add, he will not treat it as holy. It would have been logical that for the Second Tithe of demay one would have to add a fifth; why did they say that one does not have to add a fifth? Because of a fence for it, for if you tell him that he has to add, he will not separate it at all.

Rebbi Abun bar Ḥiyya asked before Rebbi La: Why demay and not also what is certain, why a little bit, maybe the greater part? Did we not state: One does not bring the heave from the threshing floor to town, nor from the prairie to cultivated land, except in a place where [an animal] would drag it away; in that case he brings it and takes money from the tribe. He said to him, is it not a commandment to return a find? Rebbi Yose said, it is a commandment to return a find in small matters; it is not a commandment to return in large matters, except if it is certain; it is not a commandment to return demay since we have stated: “one may destroy a small part of it on the road”. So far, if he had no money in hand. If he had money in hand? Rebbi Neḥumai, the son of Rebbi Ḥiyya bar Abba, said, my father had money in a double sack and he did not redeem. It turns out that Rebbi Ḥiyya bar Abba holds with Rebbi Zeïra and Rebbi Aḥa with Rebbi Immi.

Rebbi Abun bar Ḥiyya asked before Rebbi La: Why demay and not also what is certain, why a little bit, maybe the greater part? Did we not state: One does not bring the heave from the threshing floor to town, nor from the prairie to cultivated land, except in a place where [an animal] would drag it away; in that case he brings it and takes money from the tribe. He said to him, is it not a commandment to return a find? Rebbi Yose said, it is a commandment to return a find in small matters; it is not a commandment to return in large matters, except if it is certain; it is not a commandment to return demay since we have stated: “one may destroy a small part of it on the road”. So far, if he had no money in hand. If he had money in hand? Rebbi Neḥumai, the son of Rebbi Ḥiyya bar Abba, said, my father had money in a double sack and he did not redeem. It turns out that Rebbi Ḥiyya bar Abba holds with Rebbi Zeïra and Rebbi Aḥa with Rebbi Immi.

Rebbi Abun bar Ḥiyya asked before Rebbi La: Why demay and not also what is certain, why a little bit, maybe the greater part? Did we not state: One does not bring the heave from the threshing floor to town, nor from the prairie to cultivated land, except in a place where [an animal] would drag it away; in that case he brings it and takes money from the tribe. He said to him, is it not a commandment to return a find? Rebbi Yose said, it is a commandment to return a find in small matters; it is not a commandment to return in large matters, except if it is certain; it is not a commandment to return demay since we have stated: “one may destroy a small part of it on the road”. So far, if he had no money in hand. If he had money in hand? Rebbi Neḥumai, the son of Rebbi Ḥiyya bar Abba, said, my father had money in a double sack and he did not redeem. It turns out that Rebbi Ḥiyya bar Abba holds with Rebbi Zeïra and Rebbi Aḥa with Rebbi Immi.

Rebbi Abun bar Ḥiyya asked before Rebbi La: Why demay and not also what is certain, why a little bit, maybe the greater part? Did we not state: One does not bring the heave from the threshing floor to town, nor from the prairie to cultivated land, except in a place where [an animal] would drag it away; in that case he brings it and takes money from the tribe. He said to him, is it not a commandment to return a find? Rebbi Yose said, it is a commandment to return a find in small matters; it is not a commandment to return in large matters, except if it is certain; it is not a commandment to return demay since we have stated: “one may destroy a small part of it on the road”. So far, if he had no money in hand. If he had money in hand? Rebbi Neḥumai, the son of Rebbi Ḥiyya bar Abba, said, my father had money in a double sack and he did not redeem. It turns out that Rebbi Ḥiyya bar Abba holds with Rebbi Zeïra and Rebbi Aḥa with Rebbi Immi.

Rebbi Abun bar Ḥiyya asked before Rebbi La: Why demay and not also what is certain, why a little bit, maybe the greater part? Did we not state: One does not bring the heave from the threshing floor to town, nor from the prairie to cultivated land, except in a place where [an animal] would drag it away; in that case he brings it and takes money from the tribe. He said to him, is it not a commandment to return a find? Rebbi Yose said, it is a commandment to return a find in small matters; it is not a commandment to return in large matters, except if it is certain; it is not a commandment to return demay since we have stated: “one may destroy a small part of it on the road”. So far, if he had no money in hand. If he had money in hand? Rebbi Neḥumai, the son of Rebbi Ḥiyya bar Abba, said, my father had money in a double sack and he did not redeem. It turns out that Rebbi Ḥiyya bar Abba holds with Rebbi Zeïra and Rebbi Aḥa with Rebbi Immi.

Rebbi Abun bar Ḥiyya asked before Rebbi La: Why demay and not also what is certain, why a little bit, maybe the greater part? Did we not state: One does not bring the heave from the threshing floor to town, nor from the prairie to cultivated land, except in a place where [an animal] would drag it away; in that case he brings it and takes money from the tribe. He said to him, is it not a commandment to return a find? Rebbi Yose said, it is a commandment to return a find in small matters; it is not a commandment to return in large matters, except if it is certain; it is not a commandment to return demay since we have stated: “one may destroy a small part of it on the road”. So far, if he had no money in hand. If he had money in hand? Rebbi Neḥumai, the son of Rebbi Ḥiyya bar Abba, said, my father had money in a double sack and he did not redeem. It turns out that Rebbi Ḥiyya bar Abba holds with Rebbi Zeïra and Rebbi Aḥa with Rebbi Immi.

Rebbi Abun bar Ḥiyya asked before Rebbi La: Why demay and not also what is certain, why a little bit, maybe the greater part? Did we not state: One does not bring the heave from the threshing floor to town, nor from the prairie to cultivated land, except in a place where [an animal] would drag it away; in that case he brings it and takes money from the tribe. He said to him, is it not a commandment to return a find? Rebbi Yose said, it is a commandment to return a find in small matters; it is not a commandment to return in large matters, except if it is certain; it is not a commandment to return demay since we have stated: “one may destroy a small part of it on the road”. So far, if he had no money in hand. If he had money in hand? Rebbi Neḥumai, the son of Rebbi Ḥiyya bar Abba, said, my father had money in a double sack and he did not redeem. It turns out that Rebbi Ḥiyya bar Abba holds with Rebbi Zeïra and Rebbi Aḥa with Rebbi Immi.

Rebbi Abun bar Ḥiyya asked before Rebbi La: Why demay and not also what is certain, why a little bit, maybe the greater part? Did we not state: One does not bring the heave from the threshing floor to town, nor from the prairie to cultivated land, except in a place where [an animal] would drag it away; in that case he brings it and takes money from the tribe. He said to him, is it not a commandment to return a find? Rebbi Yose said, it is a commandment to return a find in small matters; it is not a commandment to return in large matters, except if it is certain; it is not a commandment to return demay since we have stated: “one may destroy a small part of it on the road”. So far, if he had no money in hand. If he had money in hand? Rebbi Neḥumai, the son of Rebbi Ḥiyya bar Abba, said, my father had money in a double sack and he did not redeem. It turns out that Rebbi Ḥiyya bar Abba holds with Rebbi Zeïra and Rebbi Aḥa with Rebbi Immi.

Rebbi Abun bar Ḥiyya asked before Rebbi La: Why demay and not also what is certain, why a little bit, maybe the greater part? Did we not state: One does not bring the heave from the threshing floor to town, nor from the prairie to cultivated land, except in a place where [an animal] would drag it away; in that case he brings it and takes money from the tribe. He said to him, is it not a commandment to return a find? Rebbi Yose said, it is a commandment to return a find in small matters; it is not a commandment to return in large matters, except if it is certain; it is not a commandment to return demay since we have stated: “one may destroy a small part of it on the road”. So far, if he had no money in hand. If he had money in hand? Rebbi Neḥumai, the son of Rebbi Ḥiyya bar Abba, said, my father had money in a double sack and he did not redeem. It turns out that Rebbi Ḥiyya bar Abba holds with Rebbi Zeïra and Rebbi Aḥa with Rebbi Immi.

In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, but whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq: If it is whole, up to the volume of a dried fig, in crumbs any amount. Is that their difference? Rebbi Mana said, is not the following their difference: In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq, whether it be whole or in crumbs, up to the volume of a dried fig.

In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, but whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq: If it is whole, up to the volume of a dried fig, in crumbs any amount. Is that their difference? Rebbi Mana said, is not the following their difference: In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq, whether it be whole or in crumbs, up to the volume of a dried fig.

In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, but whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq: If it is whole, up to the volume of a dried fig, in crumbs any amount. Is that their difference? Rebbi Mana said, is not the following their difference: In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq, whether it be whole or in crumbs, up to the volume of a dried fig.

In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, but whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq: If it is whole, up to the volume of a dried fig, in crumbs any amount. Is that their difference? Rebbi Mana said, is not the following their difference: In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq, whether it be whole or in crumbs, up to the volume of a dried fig.

In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, but whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq: If it is whole, up to the volume of a dried fig, in crumbs any amount. Is that their difference? Rebbi Mana said, is not the following their difference: In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq, whether it be whole or in crumbs, up to the volume of a dried fig.

Rebbi Hoshaia asked: May one allow a small amount to go to waste? One may give it to the am haäreẓ and eat from demay accordingly. But not for certain food, since one does not hand over certain food to the am haäreẓ.

HALAKHAH: Since he bought it as seeds there is no difference whether it is something of which the seed disappears or something of which the seed does not disappear. Rebbi Johanan said, we have stated this: “If he bought as seeds and then changed his mind to use them for consumption, they enter by thought. If he bought for consumption and then changed his mind to use them as seeds, not all is from him.”

They said that Rebbi Joḥanan was putting in order everything he ate, even red meat, even an egg. His students said to him: Did our teacher not teach us (Deut. 14:22): “You shall certainly tithe all the yield of your field.” He was worried about the fluids in it.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Thieves stole the she-ass of Rebbi Phineas ben Yaïr at night. She was hidden with them for three days during which she did not eat anything. After three days, they took counsel to return her to her master. They said, let us send her to her master lest she die with us and foul up the cave. They let her out; she stood at her master’s door and started braying. He said to them, open to that poor creature because for three days now she did not taste anything. They opened for her and she entered. He said to them, give her something to eat. They put oats before her but she did not eat. They said to him, rabbi, she does not want to eat. He asked them, did you put it in order? They said: Yes. He asked them, did you remove its demay? They said, did the rabbi not teach us: “He who buys for seeds or animals, flour for tanning, oil for lighting, or oil to rub vessels, is free from demay.” He said to them, what can we do with this poor creature since she is very restrictive for herself? They removed the demay and she ate.

Two poor people entrusted two se’ah of barley to Rebbi Phineas ben Yaïr; he sowed them and harvested them. They came to him and wanted to take their barley. He said to them, bring camels and donkeys to carry their barley.

Rebbi Phineas ben Yaïr went to a place where they came to him and said, rats are eating our grain. He commanded them; they assembled and started to whistle. He asked them, do you understand what they are saying? They said, no. He said to them, they say that it is not put in order. They said to him, be our guarantor. He promised and they had no further losses.

A pearl of the king of Saracens fell and was swallowed by a rat. He came to Rebbi Phineas ben Yaïr, who said to him, am I a sorcerer? He answered, I came because of your good name. He commanded them; they assembled. He saw one coming that was hunchbacked. He said, it is in this one; he gave the rat a command and it spat out the pearl.

Rebbi Phineas ben Yaïr went to a place where they came to him and said, our water source is not sufficient for us. He said to them, perhaps you do not put in order? They said to him, be our guarantor. He promised them and it became sufficient for them.

Rebbi Phineas ben Yaïr went to the House of Assembly when Ginai overflowed. He said: Ginai, Ginai, why do you prevent me from going to the House of Assembly? It split before him and he crossed it. His students asked him, may we cross also? He said to them, he who knows of himself that he never slighted a Jew may cross and will not be harmed.

Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yaïr went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my cousins should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yaïr went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my cousins should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yaïr went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my cousins should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yaïr went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my cousins should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yaïr went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my cousins should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yaïr went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my cousins should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yaïr went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my cousins should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yaïr went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my cousins should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: It happened that a pious person used to dig cisterns, ditches, and caves for travellers. Once, his daughter travelled to marry and she was swept away by a river. All people came to him and wanted to console him, but he refused to be consoled. Rebbi Phineas ben Yaïr came to him and wanted to console him, but he refused to be consoled. He told them, is that your pious man? They said to him: Rabbi, such and such he did, such and such happened to him. He replied: It is impossible that he would honor his Creator by water and He hurts him by water! Immediately, there started a rumor in the town that the pious man’s daughter had returned. Some say, she got trapped in a hedge of thorns, others say that an angel came in the appearance of Rebbi Phineas ben Yaïr and saved her.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: It happened that a pious person used to dig cisterns, ditches, and caves for travellers. Once, his daughter travelled to marry and she was swept away by a river. All people came to him and wanted to console him, but he refused to be consoled. Rebbi Phineas ben Yaïr came to him and wanted to console him, but he refused to be consoled. He told them, is that your pious man? They said to him: Rabbi, such and such he did, such and such happened to him. He replied: It is impossible that he would honor his Creator by water and He hurts him by water! Immediately, there started a rumor in the town that the pious man’s daughter had returned. Some say, she got trapped in a hedge of thorns, others say that an angel came in the appearance of Rebbi Phineas ben Yaïr and saved her.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: It happened that a pious person used to dig cisterns, ditches, and caves for travellers. Once, his daughter travelled to marry and she was swept away by a river. All people came to him and wanted to console him, but he refused to be consoled. Rebbi Phineas ben Yaïr came to him and wanted to console him, but he refused to be consoled. He told them, is that your pious man? They said to him: Rabbi, such and such he did, such and such happened to him. He replied: It is impossible that he would honor his Creator by water and He hurts him by water! Immediately, there started a rumor in the town that the pious man’s daughter had returned. Some say, she got trapped in a hedge of thorns, others say that an angel came in the appearance of Rebbi Phineas ben Yaïr and saved her.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: It happened that a pious person used to dig cisterns, ditches, and caves for travellers. Once, his daughter travelled to marry and she was swept away by a river. All people came to him and wanted to console him, but he refused to be consoled. Rebbi Phineas ben Yaïr came to him and wanted to console him, but he refused to be consoled. He told them, is that your pious man? They said to him: Rabbi, such and such he did, such and such happened to him. He replied: It is impossible that he would honor his Creator by water and He hurts him by water! Immediately, there started a rumor in the town that the pious man’s daughter had returned. Some say, she got trapped in a hedge of thorns, others say that an angel came in the appearance of Rebbi Phineas ben Yaïr and saved her.

Rebbi Ḥanina ben Dosa was sitting down to eat on Friday night when the table sank before him. They said to him, what is that? She said to him, I borrowed spices from my neighbor and forgot to give tithes from it. He mentioned a condition and the table rose by itself.

Rebbi Tarphon sat down to eat when he dropped his bread. They asked him, what is this? He said to them, I borrowed an axe and I prepared food in purity with it.

“ Wine for brine, wine for perfume, legumes to make into powder are subject to demay, not to mention if they are certain. They themselves are free from demay.” Where are we standing? According to Rebbi, they should be subject to demay, according to Rebbi Eleazar ben Rebbi Simeon, even if certain they should be free. But we follow Rebbi, we say we are dealing with the easy ones, for which they eased the rules of demay.

“ Wine for brine, wine for perfume, legumes to make into powder are subject to demay, not to mention if they are certain. They themselves are free from demay.” Where are we standing? According to Rebbi, they should be subject to demay, according to Rebbi Eleazar ben Rebbi Simeon, even if certain they should be free. But we follow Rebbi, we say we are dealing with the easy ones, for which they eased the rules of demay.

“ Wine for brine, wine for perfume, legumes to make into powder are subject to demay, not to mention if they are certain. They themselves are free from demay.” Where are we standing? According to Rebbi, they should be subject to demay, according to Rebbi Eleazar ben Rebbi Simeon, even if certain they should be free. But we follow Rebbi, we say we are dealing with the easy ones, for which they eased the rules of demay.

“ Wine for brine, wine for perfume, legumes to make into powder are subject to demay, not to mention if they are certain. They themselves are free from demay.” Where are we standing? According to Rebbi, they should be subject to demay, according to Rebbi Eleazar ben Rebbi Simeon, even if certain they should be free. But we follow Rebbi, we say we are dealing with the easy ones, for which they eased the rules of demay.

Rebbi Joḥanan said: When they decreed demay, they did not decree about these matters. Rebbi Hoshaia said, the fear of sacred things is on him and he will not give to the Cohen anything that is not in order. “Ḥallah of the am haäreẓ,” according to R. Hoshaia, the Mishnah deals with the ḥallah of an am haäreẓ. But a ḥaver who bought dough from an am haäreẓ and gave ḥallah is not covered. According to R. Joḥanan, the two cases are identical. “And food containing heave,” according to R. Hoshaia, the Mishnah deals with produce of an am haäreẓ. But if a ḥaver bought produce from an am haäreẓ and it became mixed with heave, he is not covered. According to R. Joḥanan, the two cases are identical. What is the difference between them? One seah that was lifted from among 100 seah, according to R. Joḥanan it is obligated, according to R. Hoshaia it is free.

Rebbi Joḥanan said: When they decreed demay, they did not decree about these matters. Rebbi Hoshaia said, the fear of sacred things is on him and he will not give to the Cohen anything that is not in order. “Ḥallah of the am haäreẓ,” according to R. Hoshaia, the Mishnah deals with the ḥallah of an am haäreẓ. But a ḥaver who bought dough from an am haäreẓ and gave ḥallah is not covered. According to R. Joḥanan, the two cases are identical. “And food containing heave,” according to R. Hoshaia, the Mishnah deals with produce of an am haäreẓ. But if a ḥaver bought produce from an am haäreẓ and it became mixed with heave, he is not covered. According to R. Joḥanan, the two cases are identical. What is the difference between them? One seah that was lifted from among 100 seah, according to R. Joḥanan it is obligated, according to R. Hoshaia it is free.

Rebbi Abun bar Ḥiyya asked before Rebbi Ze'ira: So far with money of tithes of demay? Even if it is certain!

Rebbi Abun bar Ḥiyya asked before Rebbi Ze'ira: So far with money of tithes of demay? Even if it is certain!

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

It was stated: Rebbi Jehudah said, the House of Hillel freed only spikenard oil. Others say in the name of Rebbi Nathan, the House of Hillel obligated oil perfumed with rose or iris.

It was stated: Rebbi Jehudah said, the House of Hillel freed only spikenard oil. Others say in the name of Rebbi Nathan, the House of Hillel obligated oil perfumed with rose or iris.

Rebbi Ḥalaphta ben Shaul stated: One may redeem demay in the bathhouse since it does not need a benediction. Hence, if the produce is certain it needs a benediction. Rebbi Mana asked before Rebbi Judan, what does he recite? If it was produce, “on the redemption of Second Tithe,” if it was money, “on turning Second Tithe profane.”

Rebbi Ḥalaphta ben Shaul stated: One may redeem demay in the bathhouse since it does not need a benediction. Hence, if the produce is certain it needs a benediction. Rebbi Mana asked before Rebbi Judan, what does he recite? If it was produce, “on the redemption of Second Tithe,” if it was money, “on turning Second Tithe profane.”

Rebbi Ḥalaphta ben Shaul stated: One may redeem demay in the bathhouse since it does not need a benediction. Hence, if the produce is certain it needs a benediction. Rebbi Mana asked before Rebbi Judan, what does he recite? If it was produce, “on the redemption of Second Tithe,” if it was money, “on turning Second Tithe profane.”

“If one lifted the Second Tithe before the First, it is also acceptable.” Hence, one should not do it on purpose. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, one may make the Second precede the First in demay. Rebbi Jacob bar Aḥa bar Idi in the name of Rebbi Joshua ben Levi: One should not do it, but if he did, what he did is valid.

“If one lifted the Second Tithe before the First, it is also acceptable.” Hence, one should not do it on purpose. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, one may make the Second precede the First in demay. Rebbi Jacob bar Aḥa bar Idi in the name of Rebbi Joshua ben Levi: One should not do it, but if he did, what he did is valid.

“If one lifted the Second Tithe before the First, it is also acceptable.” Hence, one should not do it on purpose. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, one may make the Second precede the First in demay. Rebbi Jacob bar Aḥa bar Idi in the name of Rebbi Joshua ben Levi: One should not do it, but if he did, what he did is valid.

“If one lifted the Second Tithe before the First, it is also acceptable.” Hence, one should not do it on purpose. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, one may make the Second precede the First in demay. Rebbi Jacob bar Aḥa bar Idi in the name of Rebbi Joshua ben Levi: One should not do it, but if he did, what he did is valid.

“If one lifted the Second Tithe before the First, it is also acceptable.” Hence, one should not do it on purpose. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, one may make the Second precede the First in demay. Rebbi Jacob bar Aḥa bar Idi in the name of Rebbi Joshua ben Levi: One should not do it, but if he did, what he did is valid.

“If one lifted the Second Tithe before the First, it is also acceptable.” Hence, one should not do it on purpose. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, one may make the Second precede the First in demay. Rebbi Jacob bar Aḥa bar Idi in the name of Rebbi Joshua ben Levi: One should not do it, but if he did, what he did is valid.