rebbi

It was stated: “The store owner who was cooking vegetables during the Sabbatical should not compute his profit on the value of Sabbatical [produce] but rather compute it on wine, oil, and lost time “Rebbi La commanded the makers of fried food: “Do not compute your gain on the oil but on the wheat.”

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

MISHNAH: Bundles of new sprouts and carobs are subject to the Sabbatical and so are their proceeds; they are subject to removal and so are their proceeds. Branches of terebinth, pistachio, and thornbushes are subject to the Sabbatical and so are their proceeds; they are not subject to removal nor are their proceeds. But the leaves are subject to removal since they fall from their stems. Roses, henna, balsamum, and chestnut are subject to the Sabbatical and so are their proceeds. Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit. If new roses were preserved in old oil, the roses should be taken out. Old in new are subject to removal. New carobs preserved in old wine and old ones in new are subject to removal. This is the principle: Anything that gives flavor to another kind is subject to removal, in its own kind in the minutest amount. The Sabbatical makes forbidden in the minutest amount in its own kind, and by giving taste in another kind.

HALAKHAH: At the beginning of the chapter you said that one does not eat because of the roots and here you say one does eat because of the roots? Rebbi Phineas said, there they will not ultimately harden; here they will ultimately harden; after they hardened they become part of the stem.

It was stated: “And all those which remained from the sixth year into the Sabbatical belong to the sixth except for nasturtium which is like a vegetable.” Rebbi Abbahu in the name of Rebbi Joḥanan: There is no [rule that] “from the sixth year into the Sabbatical they belong to the sixth” but [they belong] to the Sabbatical. But did we not state: “Calamint, hyssop, and thyme he brought to the courtyard, (but) if it was from the second year into the third they belong to the third; from the sixth year into the Sabbatical they belong to the sixth?” Here, you count the past [year], there the coming! Rebbi Yose said, in the third and sixth years, even though there is no second tithe, there are tithes; in the Sabbatical there is no tithe whatsoever. But did not Rebbi Abbahu say in the name of Rebbi Joḥanan: There is no “from the sixth year into the Sabbatical they belong to the sixth” but they belong to the Sabbatical? There it is in the possession of the landowners, here it is in the possession of the poor. He prefers one which is certain to two which are possible.

It was stated: “And all those which remained from the sixth year into the Sabbatical belong to the sixth except for nasturtium which is like a vegetable.” Rebbi Abbahu in the name of Rebbi Joḥanan: There is no [rule that] “from the sixth year into the Sabbatical they belong to the sixth” but [they belong] to the Sabbatical. But did we not state: “Calamint, hyssop, and thyme he brought to the courtyard, (but) if it was from the second year into the third they belong to the third; from the sixth year into the Sabbatical they belong to the sixth?” Here, you count the past [year], there the coming! Rebbi Yose said, in the third and sixth years, even though there is no second tithe, there are tithes; in the Sabbatical there is no tithe whatsoever. But did not Rebbi Abbahu say in the name of Rebbi Joḥanan: There is no “from the sixth year into the Sabbatical they belong to the sixth” but they belong to the Sabbatical? There it is in the possession of the landowners, here it is in the possession of the poor. He prefers one which is certain to two which are possible.

It was stated: “And all those which remained from the sixth year into the Sabbatical belong to the sixth except for nasturtium which is like a vegetable.” Rebbi Abbahu in the name of Rebbi Joḥanan: There is no [rule that] “from the sixth year into the Sabbatical they belong to the sixth” but [they belong] to the Sabbatical. But did we not state: “Calamint, hyssop, and thyme he brought to the courtyard, (but) if it was from the second year into the third they belong to the third; from the sixth year into the Sabbatical they belong to the sixth?” Here, you count the past [year], there the coming! Rebbi Yose said, in the third and sixth years, even though there is no second tithe, there are tithes; in the Sabbatical there is no tithe whatsoever. But did not Rebbi Abbahu say in the name of Rebbi Joḥanan: There is no “from the sixth year into the Sabbatical they belong to the sixth” but they belong to the Sabbatical? There it is in the possession of the landowners, here it is in the possession of the poor. He prefers one which is certain to two which are possible.

It was stated: “And all those which remained from the sixth year into the Sabbatical belong to the sixth except for nasturtium which is like a vegetable.” Rebbi Abbahu in the name of Rebbi Joḥanan: There is no [rule that] “from the sixth year into the Sabbatical they belong to the sixth” but [they belong] to the Sabbatical. But did we not state: “Calamint, hyssop, and thyme he brought to the courtyard, (but) if it was from the second year into the third they belong to the third; from the sixth year into the Sabbatical they belong to the sixth?” Here, you count the past [year], there the coming! Rebbi Yose said, in the third and sixth years, even though there is no second tithe, there are tithes; in the Sabbatical there is no tithe whatsoever. But did not Rebbi Abbahu say in the name of Rebbi Joḥanan: There is no “from the sixth year into the Sabbatical they belong to the sixth” but they belong to the Sabbatical? There it is in the possession of the landowners, here it is in the possession of the poor. He prefers one which is certain to two which are possible.

It was stated: “And all those which remained from the sixth year into the Sabbatical belong to the sixth except for nasturtium which is like a vegetable.” Rebbi Abbahu in the name of Rebbi Joḥanan: There is no [rule that] “from the sixth year into the Sabbatical they belong to the sixth” but [they belong] to the Sabbatical. But did we not state: “Calamint, hyssop, and thyme he brought to the courtyard, (but) if it was from the second year into the third they belong to the third; from the sixth year into the Sabbatical they belong to the sixth?” Here, you count the past [year], there the coming! Rebbi Yose said, in the third and sixth years, even though there is no second tithe, there are tithes; in the Sabbatical there is no tithe whatsoever. But did not Rebbi Abbahu say in the name of Rebbi Joḥanan: There is no “from the sixth year into the Sabbatical they belong to the sixth” but they belong to the Sabbatical? There it is in the possession of the landowners, here it is in the possession of the poor. He prefers one which is certain to two which are possible.

About leaves preserved with sprouts, some Tannaïm state: both of them are subject to removal. Some Tannaïm state: neither of them is subject to removal. Leaves are subject to removal, sprouts are not subject to removal. He who says [both] are not subject to removal is Rebbi Joshua; he who says [leaves] are subject to removal but sprouts are not subject to removal is Rabban Gamliel.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

In the first case, you say “the roses should be taken out”, in the second case “all is subject to removal”? Rebbi Abbahu in the name of Rebbi Joḥanan: This is from two [different] Tannaïm. Rebbi Yose said, I can explain those roses by two conditions: “If new roses are preserved in old oil”, Sabbatical roses preserved in oil of the sixth year; “old in new”, Sabbatical roses preserved in eighth year’s [oil].

In the first case, you say “the roses should be taken out”, in the second case “all is subject to removal”? Rebbi Abbahu in the name of Rebbi Joḥanan: This is from two [different] Tannaïm. Rebbi Yose said, I can explain those roses by two conditions: “If new roses are preserved in old oil”, Sabbatical roses preserved in oil of the sixth year; “old in new”, Sabbatical roses preserved in eighth year’s [oil].

In the first case, you say “the roses should be taken out”, in the second case “all is subject to removal”? Rebbi Abbahu in the name of Rebbi Joḥanan: This is from two [different] Tannaïm. Rebbi Yose said, I can explain those roses by two conditions: “If new roses are preserved in old oil”, Sabbatical roses preserved in oil of the sixth year; “old in new”, Sabbatical roses preserved in eighth year’s [oil].

HALAKHAH: “They established a comprehensive principle for the Sabbatical,” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Human and animal food is mentioned in the paragraph. What reason do you have to say that from human food one cannot make a wound dressing but from animal feed one may make a wound dressing? He said to him (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion. It excludes human food that cannot be made into wound dressing. It also excludes animal feed! Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Yose did not say so, but (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion, “for you, your slave, and your handmaid”, an exclusion after an exclusion, to add that human food cannot be made into wound dressing. He added animal feed! As Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Mattaniah said, when you did exclude, you excluded from human food; when you included, you included animal feed.

HALAKHAH: “They established a comprehensive principle for the Sabbatical,” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Human and animal food is mentioned in the paragraph. What reason do you have to say that from human food one cannot make a wound dressing but from animal feed one may make a wound dressing? He said to him (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion. It excludes human food that cannot be made into wound dressing. It also excludes animal feed! Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Yose did not say so, but (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion, “for you, your slave, and your handmaid”, an exclusion after an exclusion, to add that human food cannot be made into wound dressing. He added animal feed! As Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Mattaniah said, when you did exclude, you excluded from human food; when you included, you included animal feed.

HALAKHAH: “They established a comprehensive principle for the Sabbatical,” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Human and animal food is mentioned in the paragraph. What reason do you have to say that from human food one cannot make a wound dressing but from animal feed one may make a wound dressing? He said to him (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion. It excludes human food that cannot be made into wound dressing. It also excludes animal feed! Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Yose did not say so, but (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion, “for you, your slave, and your handmaid”, an exclusion after an exclusion, to add that human food cannot be made into wound dressing. He added animal feed! As Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Mattaniah said, when you did exclude, you excluded from human food; when you included, you included animal feed.

HALAKHAH: “They established a comprehensive principle for the Sabbatical,” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Human and animal food is mentioned in the paragraph. What reason do you have to say that from human food one cannot make a wound dressing but from animal feed one may make a wound dressing? He said to him (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion. It excludes human food that cannot be made into wound dressing. It also excludes animal feed! Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Yose did not say so, but (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion, “for you, your slave, and your handmaid”, an exclusion after an exclusion, to add that human food cannot be made into wound dressing. He added animal feed! As Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Mattaniah said, when you did exclude, you excluded from human food; when you included, you included animal feed.

HALAKHAH: “They established a comprehensive principle for the Sabbatical,” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Human and animal food is mentioned in the paragraph. What reason do you have to say that from human food one cannot make a wound dressing but from animal feed one may make a wound dressing? He said to him (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion. It excludes human food that cannot be made into wound dressing. It also excludes animal feed! Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Yose did not say so, but (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion, “for you, your slave, and your handmaid”, an exclusion after an exclusion, to add that human food cannot be made into wound dressing. He added animal feed! As Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Mattaniah said, when you did exclude, you excluded from human food; when you included, you included animal feed.

HALAKHAH: “They established a comprehensive principle for the Sabbatical,” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Human and animal food is mentioned in the paragraph. What reason do you have to say that from human food one cannot make a wound dressing but from animal feed one may make a wound dressing? He said to him (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion. It excludes human food that cannot be made into wound dressing. It also excludes animal feed! Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Yose did not say so, but (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion, “for you, your slave, and your handmaid”, an exclusion after an exclusion, to add that human food cannot be made into wound dressing. He added animal feed! As Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Mattaniah said, when you did exclude, you excluded from human food; when you included, you included animal feed.

May one make dyes for humans from animal feed? Since one may make dyes for humans from human food even though one may not use human food for a wound dressing, one certainly may make dyes for humans from animal feed since one may use animal feed for a wound dressing. May one make dyes for humans from materials for wound dressings? Since one may make dyes for humans from human food even though one may not use human food for a wound dressing, one certainly may make dyes for humans from wound dressing materials since one may use wound dressing materials for a wound dressing. The only question is: May one make animal dyes from human food? Just as you say for human food that one may use it to make human dyes even though one may not use it for wound dressing, similarly animal feed, though one may not use it for animal wound dressing, should be usable for animal dyes. Rebbi Yose said, why may one make dyes from human food? Because human dyes have holiness. Should one be able to make animal dyes from animal feed when animal dyes have no holiness?

We understand “one puts on it all restrictions regarding humans and animals” that it is forbidden to boil them to a pulp. We have stated: If the seller sells as food and the buyer buys as wood, the latter is not determining. If the seller sells as food and the buyer buys as food and then thinks of them as wood, the latter is not determining. If the seller sells as wood and the buyer buys as food and then thinks of them as wood? Where do we hold? If he gave him the money and afterwards took it up, he paid for wood. If he took it up and afterwards gave him the money, he paid for food. We must hold that he gave him the money and afterwards took it up; this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish. According to Rebbi Joḥanan, who said that [transfer of] money does not mean acquisition by Torah law, he paid for food. According to Rebbi Simeon ben Laqish who said that [transfer of] money does mean acquisition by Torah law, he paid for wood.

We understand “one puts on it all restrictions regarding humans and animals” that it is forbidden to boil them to a pulp. We have stated: If the seller sells as food and the buyer buys as wood, the latter is not determining. If the seller sells as food and the buyer buys as food and then thinks of them as wood, the latter is not determining. If the seller sells as wood and the buyer buys as food and then thinks of them as wood? Where do we hold? If he gave him the money and afterwards took it up, he paid for wood. If he took it up and afterwards gave him the money, he paid for food. We must hold that he gave him the money and afterwards took it up; this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish. According to Rebbi Joḥanan, who said that [transfer of] money does not mean acquisition by Torah law, he paid for food. According to Rebbi Simeon ben Laqish who said that [transfer of] money does mean acquisition by Torah law, he paid for wood.

We understand “one puts on it all restrictions regarding humans and animals” that it is forbidden to boil them to a pulp. We have stated: If the seller sells as food and the buyer buys as wood, the latter is not determining. If the seller sells as food and the buyer buys as food and then thinks of them as wood, the latter is not determining. If the seller sells as wood and the buyer buys as food and then thinks of them as wood? Where do we hold? If he gave him the money and afterwards took it up, he paid for wood. If he took it up and afterwards gave him the money, he paid for food. We must hold that he gave him the money and afterwards took it up; this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish. According to Rebbi Joḥanan, who said that [transfer of] money does not mean acquisition by Torah law, he paid for food. According to Rebbi Simeon ben Laqish who said that [transfer of] money does mean acquisition by Torah law, he paid for wood.

We understand “one puts on it all restrictions regarding humans and animals” that it is forbidden to boil them to a pulp. We have stated: If the seller sells as food and the buyer buys as wood, the latter is not determining. If the seller sells as food and the buyer buys as food and then thinks of them as wood, the latter is not determining. If the seller sells as wood and the buyer buys as food and then thinks of them as wood? Where do we hold? If he gave him the money and afterwards took it up, he paid for wood. If he took it up and afterwards gave him the money, he paid for food. We must hold that he gave him the money and afterwards took it up; this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish. According to Rebbi Joḥanan, who said that [transfer of] money does not mean acquisition by Torah law, he paid for food. According to Rebbi Simeon ben Laqish who said that [transfer of] money does mean acquisition by Torah law, he paid for wood.

“One should not anoint with wine or vinegar, but with olive oil.” “If somebody has a headache or he has a scab, he may rub with oil but not with wine or vinegar.” One does not use Sabbatical oil as base for perfumes but one may buy sweet oil before the Sabbatical without worry. Rebbi Ammi thought, even from one who is suspect. Rebbi Assi told him, they said that only if one does not know whether he is suspect or not. But if it is clear that he is suspect, it is forbidden.

“One should not anoint with wine or vinegar, but with olive oil.” “If somebody has a headache or he has a scab, he may rub with oil but not with wine or vinegar.” One does not use Sabbatical oil as base for perfumes but one may buy sweet oil before the Sabbatical without worry. Rebbi Ammi thought, even from one who is suspect. Rebbi Assi told him, they said that only if one does not know whether he is suspect or not. But if it is clear that he is suspect, it is forbidden.

May one spice Sabbatical wine? Let us hear from the following: “The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted. But did we not state that it is forbidden? Rebbi Eleazar said, it is Rebbi Jehudah’s, since Rebbi Jehudah permits it because it enhances its value.

May one spice Sabbatical wine? Let us hear from the following: “The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted. But did we not state that it is forbidden? Rebbi Eleazar said, it is Rebbi Jehudah’s, since Rebbi Jehudah permits it because it enhances its value.

May one spice Sabbatical wine? Let us hear from the following: “The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted. But did we not state that it is forbidden? Rebbi Eleazar said, it is Rebbi Jehudah’s, since Rebbi Jehudah permits it because it enhances its value.

“The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted” May heave not be used for lighting? Impure heave may be used for lighting; even pure Sabbatical oil may be used for lighting. Rebbi Ḥizqiah went to the bath. He gave a flask to Zosimos the bath attendant; he said to him: bring that to the inner room for me. He said to him, is that not forbidden? He went to ask Rebbi Jeremiah. He said to him, he came and said to him, you yourself taught us, and we stated so: One does not rub in Sabbatical oil in the bath house but he may rub it in outside and enter.

“The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted” May heave not be used for lighting? Impure heave may be used for lighting; even pure Sabbatical oil may be used for lighting. Rebbi Ḥizqiah went to the bath. He gave a flask to Zosimos the bath attendant; he said to him: bring that to the inner room for me. He said to him, is that not forbidden? He went to ask Rebbi Jeremiah. He said to him, he came and said to him, you yourself taught us, and we stated so: One does not rub in Sabbatical oil in the bath house but he may rub it in outside and enter.

It was stated: “Produce from outside the Land that entered the Land should not be sold by measure, weight, or count, but only like produce of the Land.” It they are recognizable, it is permitted. Rebbi Yose ben Rebbi Abun said, for example qwrdqy’ brought up from Hippos and sold to Tiberias.

It was stated: “Produce from outside the Land that entered the Land should not be sold by measure, weight, or count, but only like produce of the Land.” It they are recognizable, it is permitted. Rebbi Yose ben Rebbi Abun said, for example qwrdqy’ brought up from Hippos and sold to Tiberias.

Rebbi Ḥizqiah in the name of Rebbi Abba bar Mamal: If somebody measures with a box in which he made a sign two or three times, he may no longer use it for measuring. Rebbi Hoshaiah said, it is forbidden to say, give me your finger’s length.

Rebbi Ḥizqiah in the name of Rebbi Abba bar Mamal: If somebody measures with a box in which he made a sign two or three times, he may no longer use it for measuring. Rebbi Hoshaiah said, it is forbidden to say, give me your finger’s length.

Rebbi Ḥizqiah in the name of Rebbi Abba bar Mamal: If somebody measures with a box in which he made a sign two or three times, he may no longer use it for measuring. Rebbi Hoshaiah said, it is forbidden to say, give me your finger’s length.

If a butcher who is a Cohen gets hold of a first-born, may he cut it up into roasts and sell it on the market? Rebbi Jeremiah wanted to say it is permitted, analogous to “anything usually stored in bundles in the house may be bundled on the market”. Rebbi Mana said, that statement itself implies that it is forbidden, that he should not treat its body as merchandise.

If a butcher who is a Cohen gets hold of a first-born, may he cut it up into roasts and sell it on the market? Rebbi Jeremiah wanted to say it is permitted, analogous to “anything usually stored in bundles in the house may be bundled on the market”. Rebbi Mana said, that statement itself implies that it is forbidden, that he should not treat its body as merchandise.

HALAKHAH: What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “One should not say to another person, bring these fruits to Jerusalem to distribute, but he should say: bring them that we should eat and drink them there.” What is the difference between him who says “to distribute” and him who says “bring them that we should eat and drink them in Jerusalem?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

HALAKHAH: What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “One should not say to another person, bring these fruits to Jerusalem to distribute, but he should say: bring them that we should eat and drink them there.” What is the difference between him who says “to distribute” and him who says “bring them that we should eat and drink them in Jerusalem?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

HALAKHAH: What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “One should not say to another person, bring these fruits to Jerusalem to distribute, but he should say: bring them that we should eat and drink them there.” What is the difference between him who says “to distribute” and him who says “bring them that we should eat and drink them in Jerusalem?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

HALAKHAH: What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “One should not say to another person, bring these fruits to Jerusalem to distribute, but he should say: bring them that we should eat and drink them there.” What is the difference between him who says “to distribute” and him who says “bring them that we should eat and drink them in Jerusalem?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

HALAKHAH: What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “One should not say to another person, bring these fruits to Jerusalem to distribute, but he should say: bring them that we should eat and drink them there.” What is the difference between him who says “to distribute” and him who says “bring them that we should eat and drink them in Jerusalem?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

HALAKHAH: What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “One should not say to another person, bring these fruits to Jerusalem to distribute, but he should say: bring them that we should eat and drink them there.” What is the difference between him who says “to distribute” and him who says “bring them that we should eat and drink them in Jerusalem?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan: This also belongs to the practices of obfuscation. Rebbi Yose said, I objected before Rebbi Jacob bar Aḥa: Why should it belong to the practices of obfuscation? I say that at a place where no Jewish bread is available it is logical that Gentile bread should be permitted, but they obfuscated the matter and forbade it. Rebbi Mana said: Does there exist obfuscation for prohibition? Is bread not like Gentile cooking? So we say: At a place where no Jewish cooking is to be found it is logical that Gentile cooking should be permitted, but they obfuscated the matter and forbade it. But so it was: At a place where no Jewish bread is available it is logical that Gentile bread should be forbidden, but they obfuscated the matter and permitted it as a necessity of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa [hold] with the one who permits, but only from a store. But one does not follow this.

Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan: This also belongs to the practices of obfuscation. Rebbi Yose said, I objected before Rebbi Jacob bar Aḥa: Why should it belong to the practices of obfuscation? I say that at a place where no Jewish bread is available it is logical that Gentile bread should be permitted, but they obfuscated the matter and forbade it. Rebbi Mana said: Does there exist obfuscation for prohibition? Is bread not like Gentile cooking? So we say: At a place where no Jewish cooking is to be found it is logical that Gentile cooking should be permitted, but they obfuscated the matter and forbade it. But so it was: At a place where no Jewish bread is available it is logical that Gentile bread should be forbidden, but they obfuscated the matter and permitted it as a necessity of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa [hold] with the one who permits, but only from a store. But one does not follow this.

Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan: This also belongs to the practices of obfuscation. Rebbi Yose said, I objected before Rebbi Jacob bar Aḥa: Why should it belong to the practices of obfuscation? I say that at a place where no Jewish bread is available it is logical that Gentile bread should be permitted, but they obfuscated the matter and forbade it. Rebbi Mana said: Does there exist obfuscation for prohibition? Is bread not like Gentile cooking? So we say: At a place where no Jewish cooking is to be found it is logical that Gentile cooking should be permitted, but they obfuscated the matter and forbade it. But so it was: At a place where no Jewish bread is available it is logical that Gentile bread should be forbidden, but they obfuscated the matter and permitted it as a necessity of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa [hold] with the one who permits, but only from a store. But one does not follow this.

Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan: This also belongs to the practices of obfuscation. Rebbi Yose said, I objected before Rebbi Jacob bar Aḥa: Why should it belong to the practices of obfuscation? I say that at a place where no Jewish bread is available it is logical that Gentile bread should be permitted, but they obfuscated the matter and forbade it. Rebbi Mana said: Does there exist obfuscation for prohibition? Is bread not like Gentile cooking? So we say: At a place where no Jewish cooking is to be found it is logical that Gentile cooking should be permitted, but they obfuscated the matter and forbade it. But so it was: At a place where no Jewish bread is available it is logical that Gentile bread should be forbidden, but they obfuscated the matter and permitted it as a necessity of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa [hold] with the one who permits, but only from a store. But one does not follow this.

Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan: This also belongs to the practices of obfuscation. Rebbi Yose said, I objected before Rebbi Jacob bar Aḥa: Why should it belong to the practices of obfuscation? I say that at a place where no Jewish bread is available it is logical that Gentile bread should be permitted, but they obfuscated the matter and forbade it. Rebbi Mana said: Does there exist obfuscation for prohibition? Is bread not like Gentile cooking? So we say: At a place where no Jewish cooking is to be found it is logical that Gentile cooking should be permitted, but they obfuscated the matter and forbade it. But so it was: At a place where no Jewish bread is available it is logical that Gentile bread should be forbidden, but they obfuscated the matter and permitted it as a necessity of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa [hold] with the one who permits, but only from a store. But one does not follow this.

Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan: This also belongs to the practices of obfuscation. Rebbi Yose said, I objected before Rebbi Jacob bar Aḥa: Why should it belong to the practices of obfuscation? I say that at a place where no Jewish bread is available it is logical that Gentile bread should be permitted, but they obfuscated the matter and forbade it. Rebbi Mana said: Does there exist obfuscation for prohibition? Is bread not like Gentile cooking? So we say: At a place where no Jewish cooking is to be found it is logical that Gentile cooking should be permitted, but they obfuscated the matter and forbade it. But so it was: At a place where no Jewish bread is available it is logical that Gentile bread should be forbidden, but they obfuscated the matter and permitted it as a necessity of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa [hold] with the one who permits, but only from a store. But one does not follow this.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

“If somebody bought from the baker a loaf in the value of a dupondius[and says], when I collect vegetables from the field I shall bring to you, that is permitted.” It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? About one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

“If somebody bought from the baker a loaf in the value of a dupondius[and says], when I collect vegetables from the field I shall bring to you, that is permitted.” It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? About one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

“If somebody bought from the baker a loaf in the value of a dupondius[and says], when I collect vegetables from the field I shall bring to you, that is permitted.” It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? About one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

“If somebody bought from the baker a loaf in the value of a dupondius[and says], when I collect vegetables from the field I shall bring to you, that is permitted.” It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? About one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

HALAKHAH: It was stated: “Rebbi Yose says, not even to the water drawer.” The opinions of Rebbi Yose are contradictory. There, he says: “One does not use them to buy water and salt,” and here he says so?

HALAKHAH: It was stated: “Rebbi Yose says, not even to the water drawer.” The opinions of Rebbi Yose are contradictory. There, he says: “One does not use them to buy water and salt,” and here he says so?

Rebbi Yose said, they disagree for general usage, but for drinking even Rebbi Yose would agree. Who is the Tanna of “but one may give to drink to the water drawer”? Rebbi Yose! Rebbi Yose said, it is the opinion of everybody; one statement refers to humans, the other to animals.

Rebbi Yose said, they disagree for general usage, but for drinking even Rebbi Yose would agree. Who is the Tanna of “but one may give to drink to the water drawer”? Rebbi Yose! Rebbi Yose said, it is the opinion of everybody; one statement refers to humans, the other to animals.

Rebbi Yose said, they disagree for general usage, but for drinking even Rebbi Yose would agree. Who is the Tanna of “but one may give to drink to the water drawer”? Rebbi Yose! Rebbi Yose said, it is the opinion of everybody; one statement refers to humans, the other to animals.

Rebbi Yose said, they disagree for general usage, but for drinking even Rebbi Yose would agree. Who is the Tanna of “but one may give to drink to the water drawer”? Rebbi Yose! Rebbi Yose said, it is the opinion of everybody; one statement refers to humans, the other to animals.

It was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

It was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

It was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

It was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

It was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

Jehudah from Ḥuṣī hid himself in a cave for three days because he wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He came to Rabbi Yose bar Ḥalaphta who asked him, where have you been? He said, I was hiding in a cave for three days because I wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He called his son Rebbi Vardimos and said to him, answer, what is the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He said to him (Num. 35:15): “These [six] cities shall be”, each town shall live, and only afterwards their surroundings around them. He [R. Yose] said to him [Jehudah from Ḥuṣi], what did cause you [this embarassment]? That you did not search with your companions!

MISHNAH: One does not cut Sabbatical figs with the fig-knife but he may cut with a dagger. One does not tread grapes in the wine press but he may tread in a trough. One does not work olives in the oil press and with a roller but he pounds them and puts them into a hand press. Rebbi Simeon says, one may grind them in the oil press house and put them into the hand press.