rebbi

It was stated in the name of Rebbi Yose: “If somebody gave heave from impure for pure produce, whether it was in error or intentionally, what he did is done.” Rebbi Phineas asked before Rebbi Assi: There, it is when he thought that it was pure when he had known that it was impure, but he was of the opinion that one may give heave from impure for pure produce? He said to him, that is so, Rebbi holds with Rebbi Jehudah. But for Rebbi Yose it would not make any difference.

Our Mishnah is about large vessels, but with small vessels one may use a ruse and immerse them, as Rebbi Hoshaia had stated: “A person may fill an impure vessel from the cistern as a ruse and immerse it.” Also, we have stated: “If his pail or garment fell into the cistern, one may use this as a ruse and immerse them.” Two Amoraïm, one says [one may use a ruse] for vessels impure in original impurity; but the other one says [only] for vessels impure in derivative impurity. The one who said in derivative impurity objected to the one who said in original impurity: Even on weekdays, would it not need sundown? He said to him, if he wants to use them in purity for profane food.

Rebbi Jeremiah, Rebbi Zeïra in the name of Rebbi Ḥiyya bar Ashi: An intelligent woman washes a cup here, a bowl there, a dish there; it turns out that her entire house was wetted on the Sabbath.

Rebbi Jeremiah, Rebbi Zeïra in the name of Rebbi Ḥiyya bar Ashi: An intelligent woman washes a cup here, a bowl there, a dish there; it turns out that her entire house was wetted on the Sabbath.

Rebbi Jeremiah, Rebbi Zeïra in the name of Rebbi Ḥiyya bar Ashi: An intelligent woman washes a cup here, a bowl there, a dish there; it turns out that her entire house was wetted on the Sabbath.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

MISHNAH: One does not give heave from one species for another species; if he gave, his heave is no heave. All kinds of wheat are one. All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other. At a place where there is a Cohen one gives from the best, but where there is no Cohen he gives from what is durable. Rebbi Jehudah says, one always gives from the best. One gives a small whole onion as heave but not half a large onion. Rebbi Jehudah says it is not so, one rather gives half a large onion. Similarly, Rebbi Jehudah said one gives onions of town people as heave for rural ones but not rural ones for those of town people because they are city-dwellers’ food.

MISHNAH: One does not give heave from one species for another species; if he gave, his heave is no heave. All kinds of wheat are one. All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other. At a place where there is a Cohen one gives from the best, but where there is no Cohen he gives from what is durable. Rebbi Jehudah says, one always gives from the best. One gives a small whole onion as heave but not half a large onion. Rebbi Jehudah says it is not so, one rather gives half a large onion. Similarly, Rebbi Jehudah said one gives onions of town people as heave for rural ones but not rural ones for those of town people because they are city-dwellers’ food.

MISHNAH: One does not give heave from one species for another species; if he gave, his heave is no heave. All kinds of wheat are one. All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other. At a place where there is a Cohen one gives from the best, but where there is no Cohen he gives from what is durable. Rebbi Jehudah says, one always gives from the best. One gives a small whole onion as heave but not half a large onion. Rebbi Jehudah says it is not so, one rather gives half a large onion. Similarly, Rebbi Jehudah said one gives onions of town people as heave for rural ones but not rural ones for those of town people because they are city-dwellers’ food.

HALAKHAH: Rebbi Yoḥanan in the name of Rebbi Yannai: This is one of three obvious inferences in the Torah. (Num. 18:12): “All the best of olive oil, all the best of cider and grain.” Where do we hold? Is it to conclude that one may give heave from cider for grain and from grain for cider? One must object that cider and olive oil come from two different species of tree and one may not give heave or tithe from one for the other! This means that cider and olive oil are paradigms for two species of trees, in which case one may not give heave or tithe from one for the other. Then I have to add two species of grain, two kinds of produce of which one may not give heave or tithe from one for the other.

HALAKHAH: Rebbi Yoḥanan in the name of Rebbi Yannai: This is one of three obvious inferences in the Torah. (Num. 18:12): “All the best of olive oil, all the best of cider and grain.” Where do we hold? Is it to conclude that one may give heave from cider for grain and from grain for cider? One must object that cider and olive oil come from two different species of tree and one may not give heave or tithe from one for the other! This means that cider and olive oil are paradigms for two species of trees, in which case one may not give heave or tithe from one for the other. Then I have to add two species of grain, two kinds of produce of which one may not give heave or tithe from one for the other.

“All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other.” It was stated: “One gives as heave fresh figs for dried figs; dried figs go by count. Dried figs for fresh figs by volume, but fresh figs for dry figs do not go by volume, nor dry figs for fresh figs by count. Rabban Simeon ben Gamliel said, baskets of fresh and dried figs are all one kind and one gives heave and tithes from one for the other. Rebbi Ismael ben Rebbi Yose said, my father used to take ten dried figs from the drying place for ninety fresh figs in the container.” Rebbi Jeremiah wanted to say, you consider the shriveled ones as if they had swelled and you take the baskets as they are. Rebbi Jonah and Rebbi Yose both say that swollen shrinks but shrunk does not swell; one would have to take large baskets for fresh figs.. Rebbi Aḥa said to them, that is what your teacher Rebbi Ilai thought about it.

“All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other.” It was stated: “One gives as heave fresh figs for dried figs; dried figs go by count. Dried figs for fresh figs by volume, but fresh figs for dry figs do not go by volume, nor dry figs for fresh figs by count. Rabban Simeon ben Gamliel said, baskets of fresh and dried figs are all one kind and one gives heave and tithes from one for the other. Rebbi Ismael ben Rebbi Yose said, my father used to take ten dried figs from the drying place for ninety fresh figs in the container.” Rebbi Jeremiah wanted to say, you consider the shriveled ones as if they had swelled and you take the baskets as they are. Rebbi Jonah and Rebbi Yose both say that swollen shrinks but shrunk does not swell; one would have to take large baskets for fresh figs.. Rebbi Aḥa said to them, that is what your teacher Rebbi Ilai thought about it.

“All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other.” It was stated: “One gives as heave fresh figs for dried figs; dried figs go by count. Dried figs for fresh figs by volume, but fresh figs for dry figs do not go by volume, nor dry figs for fresh figs by count. Rabban Simeon ben Gamliel said, baskets of fresh and dried figs are all one kind and one gives heave and tithes from one for the other. Rebbi Ismael ben Rebbi Yose said, my father used to take ten dried figs from the drying place for ninety fresh figs in the container.” Rebbi Jeremiah wanted to say, you consider the shriveled ones as if they had swelled and you take the baskets as they are. Rebbi Jonah and Rebbi Yose both say that swollen shrinks but shrunk does not swell; one would have to take large baskets for fresh figs.. Rebbi Aḥa said to them, that is what your teacher Rebbi Ilai thought about it.

“All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other.” It was stated: “One gives as heave fresh figs for dried figs; dried figs go by count. Dried figs for fresh figs by volume, but fresh figs for dry figs do not go by volume, nor dry figs for fresh figs by count. Rabban Simeon ben Gamliel said, baskets of fresh and dried figs are all one kind and one gives heave and tithes from one for the other. Rebbi Ismael ben Rebbi Yose said, my father used to take ten dried figs from the drying place for ninety fresh figs in the container.” Rebbi Jeremiah wanted to say, you consider the shriveled ones as if they had swelled and you take the baskets as they are. Rebbi Jonah and Rebbi Yose both say that swollen shrinks but shrunk does not swell; one would have to take large baskets for fresh figs.. Rebbi Aḥa said to them, that is what your teacher Rebbi Ilai thought about it.

“All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other.” It was stated: “One gives as heave fresh figs for dried figs; dried figs go by count. Dried figs for fresh figs by volume, but fresh figs for dry figs do not go by volume, nor dry figs for fresh figs by count. Rabban Simeon ben Gamliel said, baskets of fresh and dried figs are all one kind and one gives heave and tithes from one for the other. Rebbi Ismael ben Rebbi Yose said, my father used to take ten dried figs from the drying place for ninety fresh figs in the container.” Rebbi Jeremiah wanted to say, you consider the shriveled ones as if they had swelled and you take the baskets as they are. Rebbi Jonah and Rebbi Yose both say that swollen shrinks but shrunk does not swell; one would have to take large baskets for fresh figs.. Rebbi Aḥa said to them, that is what your teacher Rebbi Ilai thought about it.

“All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other.” It was stated: “One gives as heave fresh figs for dried figs; dried figs go by count. Dried figs for fresh figs by volume, but fresh figs for dry figs do not go by volume, nor dry figs for fresh figs by count. Rabban Simeon ben Gamliel said, baskets of fresh and dried figs are all one kind and one gives heave and tithes from one for the other. Rebbi Ismael ben Rebbi Yose said, my father used to take ten dried figs from the drying place for ninety fresh figs in the container.” Rebbi Jeremiah wanted to say, you consider the shriveled ones as if they had swelled and you take the baskets as they are. Rebbi Jonah and Rebbi Yose both say that swollen shrinks but shrunk does not swell; one would have to take large baskets for fresh figs.. Rebbi Aḥa said to them, that is what your teacher Rebbi Ilai thought about it.

“All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other.” It was stated: “One gives as heave fresh figs for dried figs; dried figs go by count. Dried figs for fresh figs by volume, but fresh figs for dry figs do not go by volume, nor dry figs for fresh figs by count. Rabban Simeon ben Gamliel said, baskets of fresh and dried figs are all one kind and one gives heave and tithes from one for the other. Rebbi Ismael ben Rebbi Yose said, my father used to take ten dried figs from the drying place for ninety fresh figs in the container.” Rebbi Jeremiah wanted to say, you consider the shriveled ones as if they had swelled and you take the baskets as they are. Rebbi Jonah and Rebbi Yose both say that swollen shrinks but shrunk does not swell; one would have to take large baskets for fresh figs.. Rebbi Aḥa said to them, that is what your teacher Rebbi Ilai thought about it.

There, we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass, or the volume of a lentil of a crawling thing, the volume of an olive rejected or overdue [sacrifice], or of fat, are pure.” The Southerners say, only if it originally was the volume of an olive; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There, we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

There, we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass, or the volume of a lentil of a crawling thing, the volume of an olive rejected or overdue [sacrifice], or of fat, are pure.” The Southerners say, only if it originally was the volume of an olive; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There, we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

There, we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass, or the volume of a lentil of a crawling thing, the volume of an olive rejected or overdue [sacrifice], or of fat, are pure.” The Southerners say, only if it originally was the volume of an olive; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There, we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

There, we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass, or the volume of a lentil of a crawling thing, the volume of an olive rejected or overdue [sacrifice], or of fat, are pure.” The Southerners say, only if it originally was the volume of an olive; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There, we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

There, we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass, or the volume of a lentil of a crawling thing, the volume of an olive rejected or overdue [sacrifice], or of fat, are pure.” The Southerners say, only if it originally was the volume of an olive; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There, we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

There, we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass, or the volume of a lentil of a crawling thing, the volume of an olive rejected or overdue [sacrifice], or of fat, are pure.” The Southerners say, only if it originally was the volume of an olive; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There, we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

There, we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass, or the volume of a lentil of a crawling thing, the volume of an olive rejected or overdue [sacrifice], or of fat, are pure.” The Southerners say, only if it originally was the volume of an olive; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There, we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

There, we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass, or the volume of a lentil of a crawling thing, the volume of an olive rejected or overdue [sacrifice], or of fat, are pure.” The Southerners say, only if it originally was the volume of an olive; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There, we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

There, we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass, or the volume of a lentil of a crawling thing, the volume of an olive rejected or overdue [sacrifice], or of fat, are pure.” The Southerners say, only if it originally was the volume of an olive; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There, we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

MISHNAH: Also, one may give oil olives as heave for pickling olives but not pickling olives for oil olives, uncooked wine for cooked wine but not cooked wine for uncooked wine. This is the rule: All that is kilaim with another kind, one may not give as heave one for the other, not even good for bad. But all that is not kilaim with another kind, one may give the good as heave for the bad but not the bad for the good; if he gave bad for good, his heave is heave except for zĕwānîn for wheat because they are not food. Green melons and sweet melons are one kind; Rebbi Jehudah says two kinds.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

HALAKHAH: Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s. “Rebbi Jehudah permits since he improves it.” On this, Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning. Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he reduces the number of drinkers, the other says because he diminishes its volume. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. A baraita disagrees with Rebbi Joḥanan: “Even from uncooked for cooked and certainly from cooked for uncooked.” Rebbi Immi said, Rebbi Joḥanan did not state that.

Rebbi Abun bar Cahana said in the name of Rebbi Hila (Num. 18:32): “You should not carry sin because of it.” Since he is subject to carrying sin, you know that what he did is valid.

Rebbi Abun bar Cahana said in the name of Rebbi Hila (Num. 18:32): “You should not carry sin because of it.” Since he is subject to carrying sin, you know that what he did is valid.

Our Mishnah is from Rebbi Ismael ben Rebbi Yose, as it was stated: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine for vinegar but not from vinegar for wine. If somebody transgressed, his heave is heave. Rebbi says that wine and vinegar are two distinct kinds and one does not give heave nor does one tithe from one for the other.” Rebbi Joshua ben Levi said, it seems that Rebbi would agree as to biblical law. What is Rebbi’s reason? If you say so, that one may give heave of wine for vinegar, he will think that one is permitted to give vinegar for wine.

Our Mishnah is from Rebbi Ismael ben Rebbi Yose, as it was stated: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine for vinegar but not from vinegar for wine. If somebody transgressed, his heave is heave. Rebbi says that wine and vinegar are two distinct kinds and one does not give heave nor does one tithe from one for the other.” Rebbi Joshua ben Levi said, it seems that Rebbi would agree as to biblical law. What is Rebbi’s reason? If you say so, that one may give heave of wine for vinegar, he will think that one is permitted to give vinegar for wine.

Our Mishnah is from Rebbi Ismael ben Rebbi Yose, as it was stated: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine for vinegar but not from vinegar for wine. If somebody transgressed, his heave is heave. Rebbi says that wine and vinegar are two distinct kinds and one does not give heave nor does one tithe from one for the other.” Rebbi Joshua ben Levi said, it seems that Rebbi would agree as to biblical law. What is Rebbi’s reason? If you say so, that one may give heave of wine for vinegar, he will think that one is permitted to give vinegar for wine.

Our Mishnah is from Rebbi Ismael ben Rebbi Yose, as it was stated: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine for vinegar but not from vinegar for wine. If somebody transgressed, his heave is heave. Rebbi says that wine and vinegar are two distinct kinds and one does not give heave nor does one tithe from one for the other.” Rebbi Joshua ben Levi said, it seems that Rebbi would agree as to biblical law. What is Rebbi’s reason? If you say so, that one may give heave of wine for vinegar, he will think that one is permitted to give vinegar for wine.

Our Mishnah is from Rebbi Ismael ben Rebbi Yose, as it was stated: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine for vinegar but not from vinegar for wine. If somebody transgressed, his heave is heave. Rebbi says that wine and vinegar are two distinct kinds and one does not give heave nor does one tithe from one for the other.” Rebbi Joshua ben Levi said, it seems that Rebbi would agree as to biblical law. What is Rebbi’s reason? If you say so, that one may give heave of wine for vinegar, he will think that one is permitted to give vinegar for wine.

Our Mishnah is from Rebbi Ismael ben Rebbi Yose, as it was stated: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine for vinegar but not from vinegar for wine. If somebody transgressed, his heave is heave. Rebbi says that wine and vinegar are two distinct kinds and one does not give heave nor does one tithe from one for the other.” Rebbi Joshua ben Levi said, it seems that Rebbi would agree as to biblical law. What is Rebbi’s reason? If you say so, that one may give heave of wine for vinegar, he will think that one is permitted to give vinegar for wine.

Our Mishnah is from Rebbi Ismael ben Rebbi Yose, as it was stated: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine for vinegar but not from vinegar for wine. If somebody transgressed, his heave is heave. Rebbi says that wine and vinegar are two distinct kinds and one does not give heave nor does one tithe from one for the other.” Rebbi Joshua ben Levi said, it seems that Rebbi would agree as to biblical law. What is Rebbi’s reason? If you say so, that one may give heave of wine for vinegar, he will think that one is permitted to give vinegar for wine.

Our Mishnah is from Rebbi Ismael ben Rebbi Yose, as it was stated: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine for vinegar but not from vinegar for wine. If somebody transgressed, his heave is heave. Rebbi says that wine and vinegar are two distinct kinds and one does not give heave nor does one tithe from one for the other.” Rebbi Joshua ben Levi said, it seems that Rebbi would agree as to biblical law. What is Rebbi’s reason? If you say so, that one may give heave of wine for vinegar, he will think that one is permitted to give vinegar for wine.

“Green melons and sweet melons are one kind; Rebbi Jehudah says two kinds.” Rebbi Jehudah keeps to his opinion, the rabbis keep to their opinion, as we have stated (Mishnah Kilaim 1:2): “Green melon and sweet melon are not kilaim one with the other. Rebbi Jehudah says, they are kilaim.”

“Green melons and sweet melons are one kind; Rebbi Jehudah says two kinds.” Rebbi Jehudah keeps to his opinion, the rabbis keep to their opinion, as we have stated (Mishnah Kilaim 1:2): “Green melon and sweet melon are not kilaim one with the other. Rebbi Jehudah says, they are kilaim.”

“Green melons and sweet melons are one kind; Rebbi Jehudah says two kinds.” Rebbi Jehudah keeps to his opinion, the rabbis keep to their opinion, as we have stated (Mishnah Kilaim 1:2): “Green melon and sweet melon are not kilaim one with the other. Rebbi Jehudah says, they are kilaim.”

HALAKHAH: “If one gives a green melon”, etc. We understand a water melon and it turned out rotten, but a green melon and it turned out bitter, was it not always bitter? Rebbi Joḥanan said, they made it doubtful whether it is food. Rebbi Jonah inquired: Is it doubtful as food in all respects, to become impure as food, that one burns it if impure, one owes a fifth for it, and one whips for it outside the walls, if one made an ‘eruv with it does he become a donkey-camel driver? There, Rebbi Joḥanan said, a loaf which became impure in a domain that possibly is private and was touched in the public domain is impure. But in our case it is pure because there are two doubts.

HALAKHAH: “If one gives a green melon”, etc. We understand a water melon and it turned out rotten, but a green melon and it turned out bitter, was it not always bitter? Rebbi Joḥanan said, they made it doubtful whether it is food. Rebbi Jonah inquired: Is it doubtful as food in all respects, to become impure as food, that one burns it if impure, one owes a fifth for it, and one whips for it outside the walls, if one made an ‘eruv with it does he become a donkey-camel driver? There, Rebbi Joḥanan said, a loaf which became impure in a domain that possibly is private and was touched in the public domain is impure. But in our case it is pure because there are two doubts.

HALAKHAH: “If one gives a green melon”, etc. We understand a water melon and it turned out rotten, but a green melon and it turned out bitter, was it not always bitter? Rebbi Joḥanan said, they made it doubtful whether it is food. Rebbi Jonah inquired: Is it doubtful as food in all respects, to become impure as food, that one burns it if impure, one owes a fifth for it, and one whips for it outside the walls, if one made an ‘eruv with it does he become a donkey-camel driver? There, Rebbi Joḥanan said, a loaf which became impure in a domain that possibly is private and was touched in the public domain is impure. But in our case it is pure because there are two doubts.

It was stated in the name of Rebbi Yose: “Green melon can be bitter only inside. What can he do? He adds to the outer part and gives heave.” Rebbi Benjamin ben Levi asked: Do the Sages disagree with him about a subject that can be checked? They disagree about the possibility of checking.

It was stated in the name of Rebbi Yose: “Green melon can be bitter only inside. What can he do? He adds to the outer part and gives heave.” Rebbi Benjamin ben Levi asked: Do the Sages disagree with him about a subject that can be checked? They disagree about the possibility of checking.

“If one gave an amphora as heave and it turned out to be uncovered, or a water melon and it turned out to have holes, it is heave and heave should be given a second time.” Rebbi Jehudah ben Pazi, Rebbi Simeon [ben Laqish] in the name of Rebbi Joshua ben Levi: They forbade only when it was found to have a hole; therefore, from the start it is forbidden to give it as heave. Rebbi Jacob the Southerner asked before Rebbi Yose: Is this reasonable only if they saw it making the hole? He said to him: Would one know whether it poured poison into it? The colleagues asked before Rebbi Yose: What is the difference between that and the impure? He said to them: The impure is unchanged, so is that which caused impurity. But here, it is dust.

“If one gave an amphora as heave and it turned out to be uncovered, or a water melon and it turned out to have holes, it is heave and heave should be given a second time.” Rebbi Jehudah ben Pazi, Rebbi Simeon [ben Laqish] in the name of Rebbi Joshua ben Levi: They forbade only when it was found to have a hole; therefore, from the start it is forbidden to give it as heave. Rebbi Jacob the Southerner asked before Rebbi Yose: Is this reasonable only if they saw it making the hole? He said to him: Would one know whether it poured poison into it? The colleagues asked before Rebbi Yose: What is the difference between that and the impure? He said to them: The impure is unchanged, so is that which caused impurity. But here, it is dust.

“If one gave an amphora as heave and it turned out to be uncovered, or a water melon and it turned out to have holes, it is heave and heave should be given a second time.” Rebbi Jehudah ben Pazi, Rebbi Simeon [ben Laqish] in the name of Rebbi Joshua ben Levi: They forbade only when it was found to have a hole; therefore, from the start it is forbidden to give it as heave. Rebbi Jacob the Southerner asked before Rebbi Yose: Is this reasonable only if they saw it making the hole? He said to him: Would one know whether it poured poison into it? The colleagues asked before Rebbi Yose: What is the difference between that and the impure? He said to them: The impure is unchanged, so is that which caused impurity. But here, it is dust.

“If one gave an amphora as heave and it turned out to be uncovered, or a water melon and it turned out to have holes, it is heave and heave should be given a second time.” Rebbi Jehudah ben Pazi, Rebbi Simeon [ben Laqish] in the name of Rebbi Joshua ben Levi: They forbade only when it was found to have a hole; therefore, from the start it is forbidden to give it as heave. Rebbi Jacob the Southerner asked before Rebbi Yose: Is this reasonable only if they saw it making the hole? He said to him: Would one know whether it poured poison into it? The colleagues asked before Rebbi Yose: What is the difference between that and the impure? He said to them: The impure is unchanged, so is that which caused impurity. But here, it is dust.

“If one gave an amphora as heave and it turned out to be uncovered, or a water melon and it turned out to have holes, it is heave and heave should be given a second time.” Rebbi Jehudah ben Pazi, Rebbi Simeon [ben Laqish] in the name of Rebbi Joshua ben Levi: They forbade only when it was found to have a hole; therefore, from the start it is forbidden to give it as heave. Rebbi Jacob the Southerner asked before Rebbi Yose: Is this reasonable only if they saw it making the hole? He said to him: Would one know whether it poured poison into it? The colleagues asked before Rebbi Yose: What is the difference between that and the impure? He said to them: The impure is unchanged, so is that which caused impurity. But here, it is dust.

“If one gave an amphora as heave and it turned out to be uncovered, or a water melon and it turned out to have holes, it is heave and heave should be given a second time.” Rebbi Jehudah ben Pazi, Rebbi Simeon [ben Laqish] in the name of Rebbi Joshua ben Levi: They forbade only when it was found to have a hole; therefore, from the start it is forbidden to give it as heave. Rebbi Jacob the Southerner asked before Rebbi Yose: Is this reasonable only if they saw it making the hole? He said to him: Would one know whether it poured poison into it? The colleagues asked before Rebbi Yose: What is the difference between that and the impure? He said to them: The impure is unchanged, so is that which caused impurity. But here, it is dust.