rebbi

HALAKHAH: It is written (Lev. 25:5) “The aftergrowth of your harvest you should not reap.” That means, not in the way of reapers. Rebbi La said, if it cannot refer to forbidden aftergrowth, take it to refer to permitted aftergrowth. Rebbi Mana said, it is needed for itself when it grew by itself. You should not say that since it grew by itself it is permitted; therefore it was necessary to say that it is forbidden. “The aftergrowth of your harvest you should not reap and the grapes of your wild growth you should not process into wine.” You may not harvest grapes from what is being watched over on the land, but you may gather grapes from what is abandoned. “You should not process into wine,” not in the way of vintners. From here, they said that “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.” Our teachers permitted to use a roller.

HALAKHAH: It is written (Lev. 25:5) “The aftergrowth of your harvest you should not reap.” That means, not in the way of reapers. Rebbi La said, if it cannot refer to forbidden aftergrowth, take it to refer to permitted aftergrowth. Rebbi Mana said, it is needed for itself when it grew by itself. You should not say that since it grew by itself it is permitted; therefore it was necessary to say that it is forbidden. “The aftergrowth of your harvest you should not reap and the grapes of your wild growth you should not process into wine.” You may not harvest grapes from what is being watched over on the land, but you may gather grapes from what is abandoned. “You should not process into wine,” not in the way of vintners. From here, they said that “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.” Our teachers permitted to use a roller.

Rebbi Joḥanan taught those of [the House of] Rebbi Yannai to grind in a mill following Rebbi Simeon, and to work with a roller, following the rabbis. Rebbi Joḥanan taught those of the House of Rebbi Yannai not to take the rent of their oil presses in wine but in money; he taught them following Rebbi Jehudah and Rebbi Neḥemiah.

Rebbi Joḥanan taught those of [the House of] Rebbi Yannai to grind in a mill following Rebbi Simeon, and to work with a roller, following the rabbis. Rebbi Joḥanan taught those of the House of Rebbi Yannai not to take the rent of their oil presses in wine but in money; he taught them following Rebbi Jehudah and Rebbi Neḥemiah.

Rebbi Joḥanan taught those of [the House of] Rebbi Yannai to grind in a mill following Rebbi Simeon, and to work with a roller, following the rabbis. Rebbi Joḥanan taught those of the House of Rebbi Yannai not to take the rent of their oil presses in wine but in money; he taught them following Rebbi Jehudah and Rebbi Neḥemiah.

Rebbi Joḥanan taught those of [the House of] Rebbi Yannai to grind in a mill following Rebbi Simeon, and to work with a roller, following the rabbis. Rebbi Joḥanan taught those of the House of Rebbi Yannai not to take the rent of their oil presses in wine but in money; he taught them following Rebbi Jehudah and Rebbi Neḥemiah.

Rebbi Joḥanan taught those of [the House of] Rebbi Yannai to grind in a mill following Rebbi Simeon, and to work with a roller, following the rabbis. Rebbi Joḥanan taught those of the House of Rebbi Yannai not to take the rent of their oil presses in wine but in money; he taught them following Rebbi Jehudah and Rebbi Neḥemiah.

Rebbi Joḥanan taught those of [the House of] Rebbi Yannai to grind in a mill following Rebbi Simeon, and to work with a roller, following the rabbis. Rebbi Joḥanan taught those of the House of Rebbi Yannai not to take the rent of their oil presses in wine but in money; he taught them following Rebbi Jehudah and Rebbi Neḥemiah.

Rebbi Joḥanan taught those of [the House of] Rebbi Yannai to grind in a mill following Rebbi Simeon, and to work with a roller, following the rabbis. Rebbi Joḥanan taught those of the House of Rebbi Yannai not to take the rent of their oil presses in wine but in money; he taught them following Rebbi Jehudah and Rebbi Neḥemiah.

It was stated: “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are Sabbatical.” Rebbi Zeïra said, this baraita deals with permitted produce. What is the meaning of “the wages are Sabbatical”? That they may take their wages in the form of Sabbatical produce. Then it must be that, when Rebbi Joḥanan taught those of [the House of] Rebbi Yannai not to take the wages of their oil presses in wine but in money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah. Rebbi Hila: the baraita deals with those who carry forbidden produce. What is the meaning of “the wages are Sabbatical”? As Rebbi Abbahu, Rebbi Joḥanan said, they fined him with wine of libations; here also, they fined him.

It was stated: “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are Sabbatical.” Rebbi Zeïra said, this baraita deals with permitted produce. What is the meaning of “the wages are Sabbatical”? That they may take their wages in the form of Sabbatical produce. Then it must be that, when Rebbi Joḥanan taught those of [the House of] Rebbi Yannai not to take the wages of their oil presses in wine but in money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah. Rebbi Hila: the baraita deals with those who carry forbidden produce. What is the meaning of “the wages are Sabbatical”? As Rebbi Abbahu, Rebbi Joḥanan said, they fined him with wine of libations; here also, they fined him.

It was stated: “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are Sabbatical.” Rebbi Zeïra said, this baraita deals with permitted produce. What is the meaning of “the wages are Sabbatical”? That they may take their wages in the form of Sabbatical produce. Then it must be that, when Rebbi Joḥanan taught those of [the House of] Rebbi Yannai not to take the wages of their oil presses in wine but in money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah. Rebbi Hila: the baraita deals with those who carry forbidden produce. What is the meaning of “the wages are Sabbatical”? As Rebbi Abbahu, Rebbi Joḥanan said, they fined him with wine of libations; here also, they fined him.

It was stated: “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are Sabbatical.” Rebbi Zeïra said, this baraita deals with permitted produce. What is the meaning of “the wages are Sabbatical”? That they may take their wages in the form of Sabbatical produce. Then it must be that, when Rebbi Joḥanan taught those of [the House of] Rebbi Yannai not to take the wages of their oil presses in wine but in money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah. Rebbi Hila: the baraita deals with those who carry forbidden produce. What is the meaning of “the wages are Sabbatical”? As Rebbi Abbahu, Rebbi Joḥanan said, they fined him with wine of libations; here also, they fined him.

It was stated: “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are Sabbatical.” Rebbi Zeïra said, this baraita deals with permitted produce. What is the meaning of “the wages are Sabbatical”? That they may take their wages in the form of Sabbatical produce. Then it must be that, when Rebbi Joḥanan taught those of [the House of] Rebbi Yannai not to take the wages of their oil presses in wine but in money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah. Rebbi Hila: the baraita deals with those who carry forbidden produce. What is the meaning of “the wages are Sabbatical”? As Rebbi Abbahu, Rebbi Joḥanan said, they fined him with wine of libations; here also, they fined him.

It was stated: “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are Sabbatical.” Rebbi Zeïra said, this baraita deals with permitted produce. What is the meaning of “the wages are Sabbatical”? That they may take their wages in the form of Sabbatical produce. Then it must be that, when Rebbi Joḥanan taught those of [the House of] Rebbi Yannai not to take the wages of their oil presses in wine but in money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah. Rebbi Hila: the baraita deals with those who carry forbidden produce. What is the meaning of “the wages are Sabbatical”? As Rebbi Abbahu, Rebbi Joḥanan said, they fined him with wine of libations; here also, they fined him.

It was stated: “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are Sabbatical.” Rebbi Zeïra said, this baraita deals with permitted produce. What is the meaning of “the wages are Sabbatical”? That they may take their wages in the form of Sabbatical produce. Then it must be that, when Rebbi Joḥanan taught those of [the House of] Rebbi Yannai not to take the wages of their oil presses in wine but in money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah. Rebbi Hila: the baraita deals with those who carry forbidden produce. What is the meaning of “the wages are Sabbatical”? As Rebbi Abbahu, Rebbi Joḥanan said, they fined him with wine of libations; here also, they fined him.

It was stated: “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are Sabbatical.” Rebbi Zeïra said, this baraita deals with permitted produce. What is the meaning of “the wages are Sabbatical”? That they may take their wages in the form of Sabbatical produce. Then it must be that, when Rebbi Joḥanan taught those of [the House of] Rebbi Yannai not to take the wages of their oil presses in wine but in money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah. Rebbi Hila: the baraita deals with those who carry forbidden produce. What is the meaning of “the wages are Sabbatical”? As Rebbi Abbahu, Rebbi Joḥanan said, they fined him with wine of libations; here also, they fined him.

MISHNAH: One may not cook Sabbatical vegetables in heave oil because it should not be made unusable. Rebbi Simeon permits it. Always the last substitute is caught and the fruit remains forbidden.

HALAKHAH: There, we have stated: “The Cohanim are permitted in all cases to change the preparation of the food, to eat it broiled, cooked a long time, or plain; to add profane and heave spices, the words of Rebbi Simeon. Rebbi Meïr says, he should not add [heave spices], to cause heave to become unusable.” It turns out that the anonymous statement here becomes the minority opinion there. Is the anonymous statement here the minority opinion there? But the anonymous statement here is the opinion of Rebbi Meïr there and between Rebbi Meïr and Rebbi Simeon, practice follows Rebbi Simeon. Rebbi Assi said, I asked those of the House of Rebbi Yannai and they said, we used to cook small portions and eat. How is that? Practice follows Rebbi Meïr there for his is the anonymous opinion here.

HALAKHAH: There, we have stated: “The Cohanim are permitted in all cases to change the preparation of the food, to eat it broiled, cooked a long time, or plain; to add profane and heave spices, the words of Rebbi Simeon. Rebbi Meïr says, he should not add [heave spices], to cause heave to become unusable.” It turns out that the anonymous statement here becomes the minority opinion there. Is the anonymous statement here the minority opinion there? But the anonymous statement here is the opinion of Rebbi Meïr there and between Rebbi Meïr and Rebbi Simeon, practice follows Rebbi Simeon. Rebbi Assi said, I asked those of the House of Rebbi Yannai and they said, we used to cook small portions and eat. How is that? Practice follows Rebbi Meïr there for his is the anonymous opinion here.

HALAKHAH: There, we have stated: “The Cohanim are permitted in all cases to change the preparation of the food, to eat it broiled, cooked a long time, or plain; to add profane and heave spices, the words of Rebbi Simeon. Rebbi Meïr says, he should not add [heave spices], to cause heave to become unusable.” It turns out that the anonymous statement here becomes the minority opinion there. Is the anonymous statement here the minority opinion there? But the anonymous statement here is the opinion of Rebbi Meïr there and between Rebbi Meïr and Rebbi Simeon, practice follows Rebbi Simeon. Rebbi Assi said, I asked those of the House of Rebbi Yannai and they said, we used to cook small portions and eat. How is that? Practice follows Rebbi Meïr there for his is the anonymous opinion here.

HALAKHAH: There, we have stated: “The Cohanim are permitted in all cases to change the preparation of the food, to eat it broiled, cooked a long time, or plain; to add profane and heave spices, the words of Rebbi Simeon. Rebbi Meïr says, he should not add [heave spices], to cause heave to become unusable.” It turns out that the anonymous statement here becomes the minority opinion there. Is the anonymous statement here the minority opinion there? But the anonymous statement here is the opinion of Rebbi Meïr there and between Rebbi Meïr and Rebbi Simeon, practice follows Rebbi Simeon. Rebbi Assi said, I asked those of the House of Rebbi Yannai and they said, we used to cook small portions and eat. How is that? Practice follows Rebbi Meïr there for his is the anonymous opinion here.

HALAKHAH: There, we have stated: “The Cohanim are permitted in all cases to change the preparation of the food, to eat it broiled, cooked a long time, or plain; to add profane and heave spices, the words of Rebbi Simeon. Rebbi Meïr says, he should not add [heave spices], to cause heave to become unusable.” It turns out that the anonymous statement here becomes the minority opinion there. Is the anonymous statement here the minority opinion there? But the anonymous statement here is the opinion of Rebbi Meïr there and between Rebbi Meïr and Rebbi Simeon, practice follows Rebbi Simeon. Rebbi Assi said, I asked those of the House of Rebbi Yannai and they said, we used to cook small portions and eat. How is that? Practice follows Rebbi Meïr there for his is the anonymous opinion here.

HALAKHAH: There, we have stated: “The Cohanim are permitted in all cases to change the preparation of the food, to eat it broiled, cooked a long time, or plain; to add profane and heave spices, the words of Rebbi Simeon. Rebbi Meïr says, he should not add [heave spices], to cause heave to become unusable.” It turns out that the anonymous statement here becomes the minority opinion there. Is the anonymous statement here the minority opinion there? But the anonymous statement here is the opinion of Rebbi Meïr there and between Rebbi Meïr and Rebbi Simeon, practice follows Rebbi Simeon. Rebbi Assi said, I asked those of the House of Rebbi Yannai and they said, we used to cook small portions and eat. How is that? Practice follows Rebbi Meïr there for his is the anonymous opinion here.

HALAKHAH: There, we have stated: “The Cohanim are permitted in all cases to change the preparation of the food, to eat it broiled, cooked a long time, or plain; to add profane and heave spices, the words of Rebbi Simeon. Rebbi Meïr says, he should not add [heave spices], to cause heave to become unusable.” It turns out that the anonymous statement here becomes the minority opinion there. Is the anonymous statement here the minority opinion there? But the anonymous statement here is the opinion of Rebbi Meïr there and between Rebbi Meïr and Rebbi Simeon, practice follows Rebbi Simeon. Rebbi Assi said, I asked those of the House of Rebbi Yannai and they said, we used to cook small portions and eat. How is that? Practice follows Rebbi Meïr there for his is the anonymous opinion here.

HALAKHAH: There, we have stated: “The Cohanim are permitted in all cases to change the preparation of the food, to eat it broiled, cooked a long time, or plain; to add profane and heave spices, the words of Rebbi Simeon. Rebbi Meïr says, he should not add [heave spices], to cause heave to become unusable.” It turns out that the anonymous statement here becomes the minority opinion there. Is the anonymous statement here the minority opinion there? But the anonymous statement here is the opinion of Rebbi Meïr there and between Rebbi Meïr and Rebbi Simeon, practice follows Rebbi Simeon. Rebbi Assi said, I asked those of the House of Rebbi Yannai and they said, we used to cook small portions and eat. How is that? Practice follows Rebbi Meïr there for his is the anonymous opinion here.

HALAKHAH: There, we have stated: “The Cohanim are permitted in all cases to change the preparation of the food, to eat it broiled, cooked a long time, or plain; to add profane and heave spices, the words of Rebbi Simeon. Rebbi Meïr says, he should not add [heave spices], to cause heave to become unusable.” It turns out that the anonymous statement here becomes the minority opinion there. Is the anonymous statement here the minority opinion there? But the anonymous statement here is the opinion of Rebbi Meïr there and between Rebbi Meïr and Rebbi Simeon, practice follows Rebbi Simeon. Rebbi Assi said, I asked those of the House of Rebbi Yannai and they said, we used to cook small portions and eat. How is that? Practice follows Rebbi Meïr there for his is the anonymous opinion here.

They asked Rebbi Joḥanan: May Sabbatical produce become freed by redemption? He said to them, why not? Rebbi Eleazar said, Sabbatical produce cannot become freed by redemption, only by sale. A baraita supports one, a baraita supports the other. A baraita supports Rebbi Joḥanan: “Anybody who has money that is Sabbatical and he wants to redeem it by his dough may redeeem it.” A baraita supports Rebbi Eleazar: “If somebody has a tetradrachma of Sabbatical money and he wants to buy a garment goes to the grocer he usually deals with and says to him, give me fruits for this. He gives them to him. Then he says, these fruits are given to you as a gift and the grocer says, this tetradrachma is given to you as a gift. Then he goes and buys himself a garment.”

They asked Rebbi Joḥanan: May Sabbatical produce become freed by redemption? He said to them, why not? Rebbi Eleazar said, Sabbatical produce cannot become freed by redemption, only by sale. A baraita supports one, a baraita supports the other. A baraita supports Rebbi Joḥanan: “Anybody who has money that is Sabbatical and he wants to redeem it by his dough may redeeem it.” A baraita supports Rebbi Eleazar: “If somebody has a tetradrachma of Sabbatical money and he wants to buy a garment goes to the grocer he usually deals with and says to him, give me fruits for this. He gives them to him. Then he says, these fruits are given to you as a gift and the grocer says, this tetradrachma is given to you as a gift. Then he goes and buys himself a garment.”

They asked Rebbi Joḥanan: May Sabbatical produce become freed by redemption? He said to them, why not? Rebbi Eleazar said, Sabbatical produce cannot become freed by redemption, only by sale. A baraita supports one, a baraita supports the other. A baraita supports Rebbi Joḥanan: “Anybody who has money that is Sabbatical and he wants to redeem it by his dough may redeeem it.” A baraita supports Rebbi Eleazar: “If somebody has a tetradrachma of Sabbatical money and he wants to buy a garment goes to the grocer he usually deals with and says to him, give me fruits for this. He gives them to him. Then he says, these fruits are given to you as a gift and the grocer says, this tetradrachma is given to you as a gift. Then he goes and buys himself a garment.”

They asked Rebbi Joḥanan: May Sabbatical produce become freed by redemption? He said to them, why not? Rebbi Eleazar said, Sabbatical produce cannot become freed by redemption, only by sale. A baraita supports one, a baraita supports the other. A baraita supports Rebbi Joḥanan: “Anybody who has money that is Sabbatical and he wants to redeem it by his dough may redeeem it.” A baraita supports Rebbi Eleazar: “If somebody has a tetradrachma of Sabbatical money and he wants to buy a garment goes to the grocer he usually deals with and says to him, give me fruits for this. He gives them to him. Then he says, these fruits are given to you as a gift and the grocer says, this tetradrachma is given to you as a gift. Then he goes and buys himself a garment.”

Rebbi Joḥanan drank wine and then gave money. That goes for Rebbi Joḥanan who is trustworthy; what about other people who are not so trustworthy? Rebbi Jacob bar Aḥa in the name of Rebbi Avina: He shows him with one [hand] and takes with the other [hand]. Rebbi Ḥizqiah used to say, “give me for this before you”. Since he said, give me that before you, he is one who does not give Sabbatical money.

Rebbi Joḥanan drank wine and then gave money. That goes for Rebbi Joḥanan who is trustworthy; what about other people who are not so trustworthy? Rebbi Jacob bar Aḥa in the name of Rebbi Avina: He shows him with one [hand] and takes with the other [hand]. Rebbi Ḥizqiah used to say, “give me for this before you”. Since he said, give me that before you, he is one who does not give Sabbatical money.

Rebbi Joḥanan drank wine and then gave money. That goes for Rebbi Joḥanan who is trustworthy; what about other people who are not so trustworthy? Rebbi Jacob bar Aḥa in the name of Rebbi Avina: He shows him with one [hand] and takes with the other [hand]. Rebbi Ḥizqiah used to say, “give me for this before you”. Since he said, give me that before you, he is one who does not give Sabbatical money.

Rebbi Joḥanan drank wine and then gave money. That goes for Rebbi Joḥanan who is trustworthy; what about other people who are not so trustworthy? Rebbi Jacob bar Aḥa in the name of Rebbi Avina: He shows him with one [hand] and takes with the other [hand]. Rebbi Ḥizqiah used to say, “give me for this before you”. Since he said, give me that before you, he is one who does not give Sabbatical money.

Rebbi Joḥanan drank wine and then gave money. That goes for Rebbi Joḥanan who is trustworthy; what about other people who are not so trustworthy? Rebbi Jacob bar Aḥa in the name of Rebbi Avina: He shows him with one [hand] and takes with the other [hand]. Rebbi Ḥizqiah used to say, “give me for this before you”. Since he said, give me that before you, he is one who does not give Sabbatical money.

MISHNAH: One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth. One does not bring nests for men with gonorrhea, women with discharges, or women who had given birth from Sabbatical money. If he bought them, he has to eat their worth. One does not rub vessels with Sabbatical oil. If he did, he has to eat its worth. Leather oiled with Sabbatical oil, Rebbi Eliezer said, should be burned, but the Sages say, one has to eat its worth. They said before Rebbi Aqiba: Rebbi Eliezer used to say that leather oiled with Sabbatical oil should be burned. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. They also said before him: Rebbi Eliezer used to say that one who eats Samaritan bread is like one who eats pork. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. One may bathe in a bathhouse heated with Sabbatical straw and chaff. If somebody considers himself an important person, he should not bathe there.

MISHNAH: One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth. One does not bring nests for men with gonorrhea, women with discharges, or women who had given birth from Sabbatical money. If he bought them, he has to eat their worth. One does not rub vessels with Sabbatical oil. If he did, he has to eat its worth. Leather oiled with Sabbatical oil, Rebbi Eliezer said, should be burned, but the Sages say, one has to eat its worth. They said before Rebbi Aqiba: Rebbi Eliezer used to say that leather oiled with Sabbatical oil should be burned. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. They also said before him: Rebbi Eliezer used to say that one who eats Samaritan bread is like one who eats pork. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. One may bathe in a bathhouse heated with Sabbatical straw and chaff. If somebody considers himself an important person, he should not bathe there.

MISHNAH: One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth. One does not bring nests for men with gonorrhea, women with discharges, or women who had given birth from Sabbatical money. If he bought them, he has to eat their worth. One does not rub vessels with Sabbatical oil. If he did, he has to eat its worth. Leather oiled with Sabbatical oil, Rebbi Eliezer said, should be burned, but the Sages say, one has to eat its worth. They said before Rebbi Aqiba: Rebbi Eliezer used to say that leather oiled with Sabbatical oil should be burned. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. They also said before him: Rebbi Eliezer used to say that one who eats Samaritan bread is like one who eats pork. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. One may bathe in a bathhouse heated with Sabbatical straw and chaff. If somebody considers himself an important person, he should not bathe there.

MISHNAH: One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth. One does not bring nests for men with gonorrhea, women with discharges, or women who had given birth from Sabbatical money. If he bought them, he has to eat their worth. One does not rub vessels with Sabbatical oil. If he did, he has to eat its worth. Leather oiled with Sabbatical oil, Rebbi Eliezer said, should be burned, but the Sages say, one has to eat its worth. They said before Rebbi Aqiba: Rebbi Eliezer used to say that leather oiled with Sabbatical oil should be burned. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. They also said before him: Rebbi Eliezer used to say that one who eats Samaritan bread is like one who eats pork. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. One may bathe in a bathhouse heated with Sabbatical straw and chaff. If somebody considers himself an important person, he should not bathe there.

MISHNAH: One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth. One does not bring nests for men with gonorrhea, women with discharges, or women who had given birth from Sabbatical money. If he bought them, he has to eat their worth. One does not rub vessels with Sabbatical oil. If he did, he has to eat its worth. Leather oiled with Sabbatical oil, Rebbi Eliezer said, should be burned, but the Sages say, one has to eat its worth. They said before Rebbi Aqiba: Rebbi Eliezer used to say that leather oiled with Sabbatical oil should be burned. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. They also said before him: Rebbi Eliezer used to say that one who eats Samaritan bread is like one who eats pork. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. One may bathe in a bathhouse heated with Sabbatical straw and chaff. If somebody considers himself an important person, he should not bathe there.

MISHNAH: One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth. One does not bring nests for men with gonorrhea, women with discharges, or women who had given birth from Sabbatical money. If he bought them, he has to eat their worth. One does not rub vessels with Sabbatical oil. If he did, he has to eat its worth. Leather oiled with Sabbatical oil, Rebbi Eliezer said, should be burned, but the Sages say, one has to eat its worth. They said before Rebbi Aqiba: Rebbi Eliezer used to say that leather oiled with Sabbatical oil should be burned. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. They also said before him: Rebbi Eliezer used to say that one who eats Samaritan bread is like one who eats pork. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. One may bathe in a bathhouse heated with Sabbatical straw and chaff. If somebody considers himself an important person, he should not bathe there.

HALAKHAH: Rebbi Yose said, this means that it is forbidden to acquire a wife with Sabbatical money. For if it is not so, what is the difference between one who acquires a wife and one who acquires a slave girl?

What does Rebbi Eliezer say about him who oiled leather? Rebbi Yose said, that man’s bones should be burned. Rebbi Ḥizqiah in the name of Rebbi Aḥa: It is permitted.

What does Rebbi Eliezer say about him who oiled leather? Rebbi Yose said, that man’s bones should be burned. Rebbi Ḥizqiah in the name of Rebbi Aḥa: It is permitted.

What does Rebbi Eliezer say about him who oiled leather? Rebbi Yose said, that man’s bones should be burned. Rebbi Ḥizqiah in the name of Rebbi Aḥa: It is permitted.

What does Rebbi Eliezer say about him who oiled leather? Rebbi Yose said, that man’s bones should be burned. Rebbi Ḥizqiah in the name of Rebbi Aḥa: It is permitted.

“They also said before him.” Rebbi Yose said, this implies that a fellow is forbidden to marry the daughter of a vulgar. Rebbi Ḥizqiah in the name of Rebbi Aḥa: Rebbi Eliezer used to permit the leavened matter of a Samaritan immediately after Passover.

“They also said before him.” Rebbi Yose said, this implies that a fellow is forbidden to marry the daughter of a vulgar. Rebbi Ḥizqiah in the name of Rebbi Aḥa: Rebbi Eliezer used to permit the leavened matter of a Samaritan immediately after Passover.

“They also said before him.” Rebbi Yose said, this implies that a fellow is forbidden to marry the daughter of a vulgar. Rebbi Ḥizqiah in the name of Rebbi Aḥa: Rebbi Eliezer used to permit the leavened matter of a Samaritan immediately after Passover.

“They also said before him.” Rebbi Yose said, this implies that a fellow is forbidden to marry the daughter of a vulgar. Rebbi Ḥizqiah in the name of Rebbi Aḥa: Rebbi Eliezer used to permit the leavened matter of a Samaritan immediately after Passover.

“If somebody considers himself an important person, he should not bathe there”. If somebody is an important person, he should not bathe. For example, Rebbi Joshua ben Levi went from Lod to Bet Gubrin to bathe.

Rebbi Simeon ben Laqish was in Bostra. He saw them sprinkling at that Aphrodite. He said to them, is that not forbidden? He went to ask Rebbi Joḥanan. Rebbi Joḥanan told him in the name of Rebbi Simeon ben Yoẓadaq: Nothing public is forbidden.

Rebbi Simeon ben Laqish was in Bostra. He saw them sprinkling at that Aphrodite. He said to them, is that not forbidden? He went to ask Rebbi Joḥanan. Rebbi Joḥanan told him in the name of Rebbi Simeon ben Yoẓadaq: Nothing public is forbidden.

Rebbi Simeon ben Laqish was in Bostra. He saw them sprinkling at that Aphrodite. He said to them, is that not forbidden? He went to ask Rebbi Joḥanan. Rebbi Joḥanan told him in the name of Rebbi Simeon ben Yoẓadaq: Nothing public is forbidden.

Rebbi Simeon ben Laqish was in Bostra. He saw them sprinkling at that Aphrodite. He said to them, is that not forbidden? He went to ask Rebbi Joḥanan. Rebbi Joḥanan told him in the name of Rebbi Simeon ben Yoẓadaq: Nothing public is forbidden.

MISHNAH: Rue, wild amaranth, purslain, mountain coriander, river celery, and wild rocket are free from tithes and can be bought from everybody during the Sabbatical since no similar plants are guarded. Rebbi Jehudah says, spontaneous growth of mustard is permitted because the unobservant are not suspected in this respect. Rebbi Simeon says, all spontaneous growth is permitted except that of cabbage since nothing similar grows wild on the fields. But the Sages say, all spontaneous growth is forbidden.

MISHNAH: Rue, wild amaranth, purslain, mountain coriander, river celery, and wild rocket are free from tithes and can be bought from everybody during the Sabbatical since no similar plants are guarded. Rebbi Jehudah says, spontaneous growth of mustard is permitted because the unobservant are not suspected in this respect. Rebbi Simeon says, all spontaneous growth is permitted except that of cabbage since nothing similar grows wild on the fields. But the Sages say, all spontaneous growth is forbidden.

HALAKHAH: “Rue, wild amaranth,” etc. Rebbi Ḥaggai said, the colleagues did not know what סירוגין, חלגלוגות means and “who is superior, in wisdom or in years.” They said, let us go and ask somebody from the house of Rebbi. They went to ask; a servant girl from the house of Rebbi came out and told them: enter in pairs. Each one said, that one should enter before me. As a result, they entered is separate groups. She said to them, why do you enter intermittently? One rabbi was carrying purslain in his overcoat; it fell from him. She said to him: Rabbi, rabbi, your purslain is dispersed.

HALAKHAH: “Rue, wild amaranth,” etc. Rebbi Ḥaggai said, the colleagues did not know what סירוגין, חלגלוגות means and “who is superior, in wisdom or in years.” They said, let us go and ask somebody from the house of Rebbi. They went to ask; a servant girl from the house of Rebbi came out and told them: enter in pairs. Each one said, that one should enter before me. As a result, they entered is separate groups. She said to them, why do you enter intermittently? One rabbi was carrying purslain in his overcoat; it fell from him. She said to him: Rabbi, rabbi, your purslain is dispersed.

HALAKHAH: “Rue, wild amaranth,” etc. Rebbi Ḥaggai said, the colleagues did not know what סירוגין, חלגלוגות means and “who is superior, in wisdom or in years.” They said, let us go and ask somebody from the house of Rebbi. They went to ask; a servant girl from the house of Rebbi came out and told them: enter in pairs. Each one said, that one should enter before me. As a result, they entered is separate groups. She said to them, why do you enter intermittently? One rabbi was carrying purslain in his overcoat; it fell from him. She said to him: Rabbi, rabbi, your purslain is dispersed.

What is “river celery”? Rebbi Yose bar Ḥanina said, πετροσέλινον “parsley”.

Are these forbidden as spontaneous growth? Let us hear from the following: “Rebbi Jehudah says, spontaneous growth of mustard is permitted because the unobservant are not suspected concerning it.” They said only “because the unobservant are not suspected concerning it.” These, because the unobservant are not suspected concerning them, will be permitted.

Rebbi Simeon ben Laqish was in Ḥiqoq. He saw them dealing with mustard plants. One of these fell down and he [a townsman] did not take it up. He [R. Simeon] said, if somebody will bring a mustard plant to me I shall rule following Rebbi Jehudah. Rebbi Abba bar Zavda said, Rebbi Onias from Hauran ruled in Bet Hauran following Rebbi Jehudah. Rebbi Joḥanan rose and publicly proclaimed following the rabbis here and there.

Rebbi Simeon ben Laqish was in Ḥiqoq. He saw them dealing with mustard plants. One of these fell down and he [a townsman] did not take it up. He [R. Simeon] said, if somebody will bring a mustard plant to me I shall rule following Rebbi Jehudah. Rebbi Abba bar Zavda said, Rebbi Onias from Hauran ruled in Bet Hauran following Rebbi Jehudah. Rebbi Joḥanan rose and publicly proclaimed following the rabbis here and there.

Rebbi Simeon ben Laqish was in Ḥiqoq. He saw them dealing with mustard plants. One of these fell down and he [a townsman] did not take it up. He [R. Simeon] said, if somebody will bring a mustard plant to me I shall rule following Rebbi Jehudah. Rebbi Abba bar Zavda said, Rebbi Onias from Hauran ruled in Bet Hauran following Rebbi Jehudah. Rebbi Joḥanan rose and publicly proclaimed following the rabbis here and there.

Rebbi Simeon ben Laqish was in Ḥiqoq. He saw them dealing with mustard plants. One of these fell down and he [a townsman] did not take it up. He [R. Simeon] said, if somebody will bring a mustard plant to me I shall rule following Rebbi Jehudah. Rebbi Abba bar Zavda said, Rebbi Onias from Hauran ruled in Bet Hauran following Rebbi Jehudah. Rebbi Joḥanan rose and publicly proclaimed following the rabbis here and there.

Rebbi Simeon ben Laqish was in Ḥiqoq. He saw them dealing with mustard plants. One of these fell down and he [a townsman] did not take it up. He [R. Simeon] said, if somebody will bring a mustard plant to me I shall rule following Rebbi Jehudah. Rebbi Abba bar Zavda said, Rebbi Onias from Hauran ruled in Bet Hauran following Rebbi Jehudah. Rebbi Joḥanan rose and publicly proclaimed following the rabbis here and there.

Rebbi Simeon ben Laqish was in Ḥiqoq. He saw them dealing with mustard plants. One of these fell down and he [a townsman] did not take it up. He [R. Simeon] said, if somebody will bring a mustard plant to me I shall rule following Rebbi Jehudah. Rebbi Abba bar Zavda said, Rebbi Onias from Hauran ruled in Bet Hauran following Rebbi Jehudah. Rebbi Joḥanan rose and publicly proclaimed following the rabbis here and there.

Rebbi Abba Bar Zemina in the name of Rebbi Isaac: Because of these two things did R. Joḥanan descend from Sepphoris to Tiberias. He said, you brought this old judge who forbids what I permit and permits what I forbid! Rebbi Abba said, there came a case before Rebbi Assi and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Judan said before Rebbi Mana, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

Rebbi Abba Bar Zemina in the name of Rebbi Isaac: Because of these two things did R. Joḥanan descend from Sepphoris to Tiberias. He said, you brought this old judge who forbids what I permit and permits what I forbid! Rebbi Abba said, there came a case before Rebbi Assi and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Judan said before Rebbi Mana, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

Rebbi Abba Bar Zemina in the name of Rebbi Isaac: Because of these two things did R. Joḥanan descend from Sepphoris to Tiberias. He said, you brought this old judge who forbids what I permit and permits what I forbid! Rebbi Abba said, there came a case before Rebbi Assi and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Judan said before Rebbi Mana, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

Rebbi Abba Bar Zemina in the name of Rebbi Isaac: Because of these two things did R. Joḥanan descend from Sepphoris to Tiberias. He said, you brought this old judge who forbids what I permit and permits what I forbid! Rebbi Abba said, there came a case before Rebbi Assi and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Judan said before Rebbi Mana, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

Rebbi Abba Bar Zemina in the name of Rebbi Isaac: Because of these two things did R. Joḥanan descend from Sepphoris to Tiberias. He said, you brought this old judge who forbids what I permit and permits what I forbid! Rebbi Abba said, there came a case before Rebbi Assi and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Judan said before Rebbi Mana, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

Rebbi Abba Bar Zemina in the name of Rebbi Isaac: Because of these two things did R. Joḥanan descend from Sepphoris to Tiberias. He said, you brought this old judge who forbids what I permit and permits what I forbid! Rebbi Abba said, there came a case before Rebbi Assi and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Judan said before Rebbi Mana, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

Rebbi Abba Bar Zemina in the name of Rebbi Isaac: Because of these two things did R. Joḥanan descend from Sepphoris to Tiberias. He said, you brought this old judge who forbids what I permit and permits what I forbid! Rebbi Abba said, there came a case before Rebbi Assi and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Judan said before Rebbi Mana, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

Rebbi Abba Bar Zemina in the name of Rebbi Isaac: Because of these two things did R. Joḥanan descend from Sepphoris to Tiberias. He said, you brought this old judge who forbids what I permit and permits what I forbid! Rebbi Abba said, there came a case before Rebbi Assi and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Judan said before Rebbi Mana, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

Rebbi Abba Bar Zemina in the name of Rebbi Isaac: Because of these two things did R. Joḥanan descend from Sepphoris to Tiberias. He said, you brought this old judge who forbids what I permit and permits what I forbid! Rebbi Abba said, there came a case before Rebbi Assi and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Judan said before Rebbi Mana, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

Rebbi Abba Bar Zemina in the name of Rebbi Isaac: Because of these two things did R. Joḥanan descend from Sepphoris to Tiberias. He said, you brought this old judge who forbids what I permit and permits what I forbid! Rebbi Abba said, there came a case before Rebbi Assi and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Judan said before Rebbi Mana, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

They said in the name of four elders: If somebody’s eruv was eaten on the first [day] he is like the people of his town on the second [day]. Rav Huna in the name of Rav: Practice follows the four elders. Rav Ḥisda asked: The arguments of Rav seem to be inverted. There, he makes it two sanctities, but here he makes it one sanctity. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says it is permitted. Rebbi Mana said before Rebbi Judan, are the rules different for a wick and an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

They said in the name of four elders: If somebody’s eruv was eaten on the first [day] he is like the people of his town on the second [day]. Rav Huna in the name of Rav: Practice follows the four elders. Rav Ḥisda asked: The arguments of Rav seem to be inverted. There, he makes it two sanctities, but here he makes it one sanctity. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says it is permitted. Rebbi Mana said before Rebbi Judan, are the rules different for a wick and an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

They said in the name of four elders: If somebody’s eruv was eaten on the first [day] he is like the people of his town on the second [day]. Rav Huna in the name of Rav: Practice follows the four elders. Rav Ḥisda asked: The arguments of Rav seem to be inverted. There, he makes it two sanctities, but here he makes it one sanctity. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says it is permitted. Rebbi Mana said before Rebbi Judan, are the rules different for a wick and an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

They said in the name of four elders: If somebody’s eruv was eaten on the first [day] he is like the people of his town on the second [day]. Rav Huna in the name of Rav: Practice follows the four elders. Rav Ḥisda asked: The arguments of Rav seem to be inverted. There, he makes it two sanctities, but here he makes it one sanctity. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says it is permitted. Rebbi Mana said before Rebbi Judan, are the rules different for a wick and an egg? He said to him, since the rabbis compare it, it means that the cases are identical.

“Since nothing similar is growing wild on the fields.” And since nothing similar is growing wild on the fields should they be forbidden? Rebbi Ḥama bar Uqba in the name of Rebbi Yose bar Ḥanina said, because they usually grow layers. And because they usually grow layers should they be forbidden? Rebbi Samuel bar Rebbi Isaac said, for all other vegetables one can recognize whether they are new or old but here one should not go and bring from what is forbidden and say I brought from the layers.

“Since nothing similar is growing wild on the fields.” And since nothing similar is growing wild on the fields should they be forbidden? Rebbi Ḥama bar Uqba in the name of Rebbi Yose bar Ḥanina said, because they usually grow layers. And because they usually grow layers should they be forbidden? Rebbi Samuel bar Rebbi Isaac said, for all other vegetables one can recognize whether they are new or old but here one should not go and bring from what is forbidden and say I brought from the layers.

“Since nothing similar is growing wild on the fields.” And since nothing similar is growing wild on the fields should they be forbidden? Rebbi Ḥama bar Uqba in the name of Rebbi Yose bar Ḥanina said, because they usually grow layers. And because they usually grow layers should they be forbidden? Rebbi Samuel bar Rebbi Isaac said, for all other vegetables one can recognize whether they are new or old but here one should not go and bring from what is forbidden and say I brought from the layers.

“Since nothing similar is growing wild on the fields.” And since nothing similar is growing wild on the fields should they be forbidden? Rebbi Ḥama bar Uqba in the name of Rebbi Yose bar Ḥanina said, because they usually grow layers. And because they usually grow layers should they be forbidden? Rebbi Samuel bar Rebbi Isaac said, for all other vegetables one can recognize whether they are new or old but here one should not go and bring from what is forbidden and say I brought from the layers.

Rebbi Simeon ben Ioḥai was travelling in the Sabbatical when he saw somebody collecting Sabbatical [produce]. He said to him, is this not forbidden, is that not spontaneous growth? He said to him, are not you the one who permits it? He said to him, are not my colleagues disagreeing with me? He read for him (Eccl. 10:8): “He who tears down a fence will be bitten by a snake.” That is what happened to him.

Rebbi Simeon ben Ioḥai was hidden in a cave for thirteen years, in a carob cave, until his body was covered with rust. At the end of thirteen years he said, should I not go out and see what voice is in the world? He went and sat at the entrance to the cave. He saw a catcher out to catch birds spreading out his net. He heard a heavenly voice saying “acquitted”, and [the bird] was saved. He said, no bird will be adjudicated without Heaven, so much less a human. When he saw that words of intercession were given, he said, let us go down and warm ourselves in the public baths of Tiberias. He said, we need to do something like our forefathers (Gen. 33:18): “He graced the entrance to the city,” they were putting up duty free shops and selling at wholesale prices. He said, let us purify Tiberias. He took lupines, cut them up and threw them down in irregular fashion. Where there was a corpse it was floating and came to the surface. A Samaritan saw him and said, should I not make fun of this old Jew? He took a corpse, went, and buried it at a purified place. He came to Rebbi Simeon bar Ioḥai and said to him, did you not purify place X? Come, and I shall take out [a corpse] from there! Rebbi Simeon bar Ioḥai saw by the Holy Spirit that he had put it there. He said, I decree that the upper ones shall go down and the lower ones come up. So it happenend to him. When he passed by Magdala, he heard the voice of the scribe who said, so bar Ioḥai purifies Tiberias? He said, it should come upon me if I did not hear that Tiberias once will be purified. Even so, you did not believe me! Immediately he turned into a bone heap.

Rebbi Simeon ben Ioḥai was hidden in a cave for thirteen years, in a carob cave, until his body was covered with rust. At the end of thirteen years he said, should I not go out and see what voice is in the world? He went and sat at the entrance to the cave. He saw a catcher out to catch birds spreading out his net. He heard a heavenly voice saying “acquitted”, and [the bird] was saved. He said, no bird will be adjudicated without Heaven, so much less a human. When he saw that words of intercession were given, he said, let us go down and warm ourselves in the public baths of Tiberias. He said, we need to do something like our forefathers (Gen. 33:18): “He graced the entrance to the city,” they were putting up duty free shops and selling at wholesale prices. He said, let us purify Tiberias. He took lupines, cut them up and threw them down in irregular fashion. Where there was a corpse it was floating and came to the surface. A Samaritan saw him and said, should I not make fun of this old Jew? He took a corpse, went, and buried it at a purified place. He came to Rebbi Simeon bar Ioḥai and said to him, did you not purify place X? Come, and I shall take out [a corpse] from there! Rebbi Simeon bar Ioḥai saw by the Holy Spirit that he had put it there. He said, I decree that the upper ones shall go down and the lower ones come up. So it happenend to him. When he passed by Magdala, he heard the voice of the scribe who said, so bar Ioḥai purifies Tiberias? He said, it should come upon me if I did not hear that Tiberias once will be purified. Even so, you did not believe me! Immediately he turned into a bone heap.

Rebbi Simeon ben Ioḥai was hidden in a cave for thirteen years, in a carob cave, until his body was covered with rust. At the end of thirteen years he said, should I not go out and see what voice is in the world? He went and sat at the entrance to the cave. He saw a catcher out to catch birds spreading out his net. He heard a heavenly voice saying “acquitted”, and [the bird] was saved. He said, no bird will be adjudicated without Heaven, so much less a human. When he saw that words of intercession were given, he said, let us go down and warm ourselves in the public baths of Tiberias. He said, we need to do something like our forefathers (Gen. 33:18): “He graced the entrance to the city,” they were putting up duty free shops and selling at wholesale prices. He said, let us purify Tiberias. He took lupines, cut them up and threw them down in irregular fashion. Where there was a corpse it was floating and came to the surface. A Samaritan saw him and said, should I not make fun of this old Jew? He took a corpse, went, and buried it at a purified place. He came to Rebbi Simeon bar Ioḥai and said to him, did you not purify place X? Come, and I shall take out [a corpse] from there! Rebbi Simeon bar Ioḥai saw by the Holy Spirit that he had put it there. He said, I decree that the upper ones shall go down and the lower ones come up. So it happenend to him. When he passed by Magdala, he heard the voice of the scribe who said, so bar Ioḥai purifies Tiberias? He said, it should come upon me if I did not hear that Tiberias once will be purified. Even so, you did not believe me! Immediately he turned into a bone heap.

MISHNAH: There are three regions for removals, Judea, Transjordan, and Galilee. Each of them has three subregions: Upper Galilee, Lower Galilee, and the Valley. From Kefar Ḥananiah upwards, everywhere no sycamores can grow, is Upper Galilee. From Kefar Ḥananiah downwards, everwhere sycamores do grow, is Lower Galilee. And the district of Tiberias and the Valley. In Jehudah the hills, the lowland, and the Southland. The lowlands of Lydda are like the Southern lowlands, its hills are like King’s Mountain. From Bet Ḥoron to the Sea is one domain. Why did they mention three regions? That in each one may eat until the last produce has vanished. Rebbi Simeon says, they mentioned three regions only for Judea; all other regions follow King’s Mountain. All regions are one for olives and dates.

Rebbi Ḥama bar Uqba in the name of Rebbi Yose bar Ḥanina: They were of the opinion that mountain wildlife does not develop in the valley, nor does valley wildlife develop on the mountains. Diocletian oppressed the people of Paneias; they told him: we are leaving. A Sophist told him, they will not go, and if they go they will return. If you want to check, bring deer and send them to a distant land; in the end they will return to their places. He did so, brought deer, covered their antlers with silver, and sent them to Africa. At the end of thirteen years they returned to their places.

Rebbi Ḥama bar Uqba in the name of Rebbi Yose bar Ḥanina: They were of the opinion that mountain wildlife does not develop in the valley, nor does valley wildlife develop on the mountains. Diocletian oppressed the people of Paneias; they told him: we are leaving. A Sophist told him, they will not go, and if they go they will return. If you want to check, bring deer and send them to a distant land; in the end they will return to their places. He did so, brought deer, covered their antlers with silver, and sent them to Africa. At the end of thirteen years they returned to their places.

“ What is the Valley in Galilee? For example, the valley of Genezareth and its companions,” and all similar ones. What is the Mountain in Judea? King’s Mountain. Its Lowlands are the Southern lowlands. Its Valley from En Gedi to Jericho. What is the Mountain in Transjordan? It was stated: “Rebbi Simeon ben Eleazar said, for example Mount Machaerus and Gadara and all similar ones. Its Lowlands, (Jos. 13:17) ‘Ḥesbon and all its towns in the plain, Dibon, Bamot Ba‘al, and Ba‘al Me‘on’ and all similar ones. Its Valley (Jos. 13:27) ‘Bet Haran, Bet Nimra, Sukkot, and Ṣaphon, the remainder of the kingdom of Siḥon’ the Emorite king who ruled in Ḥesbon.” Bet Harim is Bet Ramata, Bet Nimra Bet Nimrin, Sukkot Tar‘ala, Ṣaphon Amato.

Is a depression in the mountains like the mountains, a hill in the lowlands like the lowlands? Since we stated: “Mountain and its mountain, Valley and its valley, Lowland and its lowlands,” that means that a depression in the mountains is like the mountains, a hill in the lowlands is like the lowlands. Rebbi Yose said, our Mishnah says so: “its hills are like King’s Mountain.”

“From Bet Ḥoron to the Sea is one domain.” Without regions? Rebbi Joḥanan said, still there is Mountain, Lowland, and Valley. From Bet Ḥoron to Emmaus it is Mountain, from Emmaus to Lydda Lowland, from Lydda to the Sea Valley. Then there should be four stated? They are adjacent.

MISHNAH: One eats based on what is abandoned but not on what is guarded. Rebbi Yose says, also on what is guarded. One eats because of swollen fruit and because of a second crop, but not on winter growth. Rebbi Jehudah permits it on condition that they brought first fruits before the end of the summer.

MISHNAH: One eats based on what is abandoned but not on what is guarded. Rebbi Yose says, also on what is guarded. One eats because of swollen fruit and because of a second crop, but not on winter growth. Rebbi Jehudah permits it on condition that they brought first fruits before the end of the summer.

HALAKHAH: Our Mishnah follows Rebbi Simeon. It is written (Lev. 25:12): “From the field you should eat its yield.” Any time you find food on the field, you can eat from the house. If it is finished on the field, it is finished in the house. What is the reason of Rebbi Simeon? You caused yourself not to eat.