rebbi

It was stated: When he makes a pile on his roof top. Rebbi Jonah asked: Therefore, not on his field? Rebbi Ḥinena said, it tells you something additional: even if he makes a pile on his roof top.

“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin state: “When does he start to give heave from his threshing floor? When he removes the pitchfork.” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated. Rebbi Ḥinena objected: Did we not state, “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said, there it is not impossible for him not to preserve or not to cook a long time. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.

“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin state: “When does he start to give heave from his threshing floor? When he removes the pitchfork.” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated. Rebbi Ḥinena objected: Did we not state, “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said, there it is not impossible for him not to preserve or not to cook a long time. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.

“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin state: “When does he start to give heave from his threshing floor? When he removes the pitchfork.” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated. Rebbi Ḥinena objected: Did we not state, “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said, there it is not impossible for him not to preserve or not to cook a long time. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.

“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin state: “When does he start to give heave from his threshing floor? When he removes the pitchfork.” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated. Rebbi Ḥinena objected: Did we not state, “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said, there it is not impossible for him not to preserve or not to cook a long time. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.

“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin state: “When does he start to give heave from his threshing floor? When he removes the pitchfork.” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated. Rebbi Ḥinena objected: Did we not state, “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said, there it is not impossible for him not to preserve or not to cook a long time. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.

“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin state: “When does he start to give heave from his threshing floor? When he removes the pitchfork.” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated. Rebbi Ḥinena objected: Did we not state, “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said, there it is not impossible for him not to preserve or not to cook a long time. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.

“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin state: “When does he start to give heave from his threshing floor? When he removes the pitchfork.” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated. Rebbi Ḥinena objected: Did we not state, “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said, there it is not impossible for him not to preserve or not to cook a long time. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.

We have stated: “But he collects from under the sieve and eats.” Rav Ḥisda said, because it misses the action of the wind. Rebbi Ila in the name of Rebbi Yasa: It misses rest. But did we not state: “Wine after he cleaned it?” For him who says because it misses rest [it is understandable]. For him who says because it misses the action of the wind, it still misses [removal of] its yeast. Rebbi Benjamin ben Gidul objected: Did we not state: “Oil after it descended into the barrel?” For him who says because it misses rest [it is understandable]. For him who says because it misses the action of the wind, it still misses clearing up.

We have stated: “But he collects from under the sieve and eats.” Rav Ḥisda said, because it misses the action of the wind. Rebbi Ila in the name of Rebbi Yasa: It misses rest. But did we not state: “Wine after he cleaned it?” For him who says because it misses rest [it is understandable]. For him who says because it misses the action of the wind, it still misses [removal of] its yeast. Rebbi Benjamin ben Gidul objected: Did we not state: “Oil after it descended into the barrel?” For him who says because it misses rest [it is understandable]. For him who says because it misses the action of the wind, it still misses clearing up.

We have stated: “But he collects from under the sieve and eats.” Rav Ḥisda said, because it misses the action of the wind. Rebbi Ila in the name of Rebbi Yasa: It misses rest. But did we not state: “Wine after he cleaned it?” For him who says because it misses rest [it is understandable]. For him who says because it misses the action of the wind, it still misses [removal of] its yeast. Rebbi Benjamin ben Gidul objected: Did we not state: “Oil after it descended into the barrel?” For him who says because it misses rest [it is understandable]. For him who says because it misses the action of the wind, it still misses clearing up.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

Rebbi Mana asked: If it was a full flask put between two beams it became ṭevel or maybe since it was deposited at a place where processing was not finished it did not become ṭevel?

How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in. Everybody agrees that a second vessel is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel. Rebbi Mana said, that platter of rice supports my father, that platter of grits supports my father since you remove it from place to place and it is still boiling.

How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in. Everybody agrees that a second vessel is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel. Rebbi Mana said, that platter of rice supports my father, that platter of grits supports my father since you remove it from place to place and it is still boiling.

How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in. Everybody agrees that a second vessel is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel. Rebbi Mana said, that platter of rice supports my father, that platter of grits supports my father since you remove it from place to place and it is still boiling.

How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in. Everybody agrees that a second vessel is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel. Rebbi Mana said, that platter of rice supports my father, that platter of grits supports my father since you remove it from place to place and it is still boiling.

How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in. Everybody agrees that a second vessel is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel. Rebbi Mana said, that platter of rice supports my father, that platter of grits supports my father since you remove it from place to place and it is still boiling.

How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in. Everybody agrees that a second vessel is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel. Rebbi Mana said, that platter of rice supports my father, that platter of grits supports my father since you remove it from place to place and it is still boiling.

May one put spices at the bottom and pour on them from above? Rebbi Jonah said, it is forbidden and pouring acts as first vessel. The force of Rebbi Jonah comes from this: “Both vessels used for cooking or into which it was poured boiling.” (And here, you say so?) Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked. Rebbi Yose bar Rebbi Abun objected: Did we not state, “the same holds for brass vessels.” Can one say that brass vessels absorb?

May one put spices at the bottom and pour on them from above? Rebbi Jonah said, it is forbidden and pouring acts as first vessel. The force of Rebbi Jonah comes from this: “Both vessels used for cooking or into which it was poured boiling.” (And here, you say so?) Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked. Rebbi Yose bar Rebbi Abun objected: Did we not state, “the same holds for brass vessels.” Can one say that brass vessels absorb?

May one put spices at the bottom and pour on them from above? Rebbi Jonah said, it is forbidden and pouring acts as first vessel. The force of Rebbi Jonah comes from this: “Both vessels used for cooking or into which it was poured boiling.” (And here, you say so?) Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked. Rebbi Yose bar Rebbi Abun objected: Did we not state, “the same holds for brass vessels.” Can one say that brass vessels absorb?

May one put spices at the bottom and pour on them from above? Rebbi Jonah said, it is forbidden and pouring acts as first vessel. The force of Rebbi Jonah comes from this: “Both vessels used for cooking or into which it was poured boiling.” (And here, you say so?) Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked. Rebbi Yose bar Rebbi Abun objected: Did we not state, “the same holds for brass vessels.” Can one say that brass vessels absorb?

May one put spices at the bottom and pour on them from above? Rebbi Jonah said, it is forbidden and pouring acts as first vessel. The force of Rebbi Jonah comes from this: “Both vessels used for cooking or into which it was poured boiling.” (And here, you say so?) Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked. Rebbi Yose bar Rebbi Abun objected: Did we not state, “the same holds for brass vessels.” Can one say that brass vessels absorb?

Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk, is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.

Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk, is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.

Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk, is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.

Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk, is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.

Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk, is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.

Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk, is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.

Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk, is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.

MISHNAH: The round fig cake when he smoothes it. One may smoothe ṭevel figs and grapes, Rebbi Jehudah forbids it. If one smoothes grapes they are not prepared; Rebbi Jehudah says, they are prepared. Dried figs when he presses them and in a bin if he planes with a roller. If, while he presses in an amphora or planes in a bin, the amphora broke or the bin collapsed, he may not eat from the contents as a snack, but Rebbi Yose permits it.

MISHNAH: The round fig cake when he smoothes it. One may smoothe ṭevel figs and grapes, Rebbi Jehudah forbids it. If one smoothes grapes they are not prepared; Rebbi Jehudah says, they are prepared. Dried figs when he presses them and in a bin if he planes with a roller. If, while he presses in an amphora or planes in a bin, the amphora broke or the bin collapsed, he may not eat from the contents as a snack, but Rebbi Yose permits it.

MISHNAH: The round fig cake when he smoothes it. One may smoothe ṭevel figs and grapes, Rebbi Jehudah forbids it. If one smoothes grapes they are not prepared; Rebbi Jehudah says, they are prepared. Dried figs when he presses them and in a bin if he planes with a roller. If, while he presses in an amphora or planes in a bin, the amphora broke or the bin collapsed, he may not eat from the contents as a snack, but Rebbi Yose permits it.

HALAKHAH: Ḥananiah the son of Rebbi Yasa said, where do Rebbi Jehudah and the rabbis disagree? If it is ṭevel by their words. But for ṭevel by biblical decree, the rabbis also will agree.

HALAKHAH: Ḥananiah the son of Rebbi Yasa said, where do Rebbi Jehudah and the rabbis disagree? If it is ṭevel by their words. But for ṭevel by biblical decree, the rabbis also will agree.

Rebbi Mana said it without attribution, Rebbi Abun [said it] in the name of Rebbi Joḥanan: Rebbi Jehudah stays with his opinion, the rabbis stay with their opinion, as we have stated: “Olives which somebody crushed with impure hands are not prepared, to let them soak up salt they are prepared, to know whether they contain sap they are not prepared; Rebbi Jehudah says they are prepared.” The rabbis say, he checks their sap. Rebbi Jehudah says, he checks their body. Here, the rabbis say he polishes with their sap, Rebbi Jehudah says, he polishes with what he has.

Rebbi Mana said it without attribution, Rebbi Abun [said it] in the name of Rebbi Joḥanan: Rebbi Jehudah stays with his opinion, the rabbis stay with their opinion, as we have stated: “Olives which somebody crushed with impure hands are not prepared, to let them soak up salt they are prepared, to know whether they contain sap they are not prepared; Rebbi Jehudah says they are prepared.” The rabbis say, he checks their sap. Rebbi Jehudah says, he checks their body. Here, the rabbis say he polishes with their sap, Rebbi Jehudah says, he polishes with what he has.

Rebbi Mana said it without attribution, Rebbi Abun [said it] in the name of Rebbi Joḥanan: Rebbi Jehudah stays with his opinion, the rabbis stay with their opinion, as we have stated: “Olives which somebody crushed with impure hands are not prepared, to let them soak up salt they are prepared, to know whether they contain sap they are not prepared; Rebbi Jehudah says they are prepared.” The rabbis say, he checks their sap. Rebbi Jehudah says, he checks their body. Here, the rabbis say he polishes with their sap, Rebbi Jehudah says, he polishes with what he has.

Rebbi Mana said it without attribution, Rebbi Abun [said it] in the name of Rebbi Joḥanan: Rebbi Jehudah stays with his opinion, the rabbis stay with their opinion, as we have stated: “Olives which somebody crushed with impure hands are not prepared, to let them soak up salt they are prepared, to know whether they contain sap they are not prepared; Rebbi Jehudah says they are prepared.” The rabbis say, he checks their sap. Rebbi Jehudah says, he checks their body. Here, the rabbis say he polishes with their sap, Rebbi Jehudah says, he polishes with what he has.

Rebbi Mana said it without attribution, Rebbi Abun [said it] in the name of Rebbi Joḥanan: Rebbi Jehudah stays with his opinion, the rabbis stay with their opinion, as we have stated: “Olives which somebody crushed with impure hands are not prepared, to let them soak up salt they are prepared, to know whether they contain sap they are not prepared; Rebbi Jehudah says they are prepared.” The rabbis say, he checks their sap. Rebbi Jehudah says, he checks their body. Here, the rabbis say he polishes with their sap, Rebbi Jehudah says, he polishes with what he has.

Rebbi Mana said it without attribution, Rebbi Abun [said it] in the name of Rebbi Joḥanan: Rebbi Jehudah stays with his opinion, the rabbis stay with their opinion, as we have stated: “Olives which somebody crushed with impure hands are not prepared, to let them soak up salt they are prepared, to know whether they contain sap they are not prepared; Rebbi Jehudah says they are prepared.” The rabbis say, he checks their sap. Rebbi Jehudah says, he checks their body. Here, the rabbis say he polishes with their sap, Rebbi Jehudah says, he polishes with what he has.

Rebbi Mana said it without attribution, Rebbi Abun [said it] in the name of Rebbi Joḥanan: Rebbi Jehudah stays with his opinion, the rabbis stay with their opinion, as we have stated: “Olives which somebody crushed with impure hands are not prepared, to let them soak up salt they are prepared, to know whether they contain sap they are not prepared; Rebbi Jehudah says they are prepared.” The rabbis say, he checks their sap. Rebbi Jehudah says, he checks their body. Here, the rabbis say he polishes with their sap, Rebbi Jehudah says, he polishes with what he has.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the barrel. He said to him, is it not forbidden because of muqzeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sisarta: Because they stink in between. Rebbi Zeїra asked before Rebbi Assi: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the barrel. He said to him, is it not forbidden because of muqzeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sisarta: Because they stink in between. Rebbi Zeїra asked before Rebbi Assi: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the barrel. He said to him, is it not forbidden because of muqzeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sisarta: Because they stink in between. Rebbi Zeїra asked before Rebbi Assi: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the barrel. He said to him, is it not forbidden because of muqzeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sisarta: Because they stink in between. Rebbi Zeїra asked before Rebbi Assi: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the barrel. He said to him, is it not forbidden because of muqzeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sisarta: Because they stink in between. Rebbi Zeїra asked before Rebbi Assi: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the barrel. He said to him, is it not forbidden because of muqzeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sisarta: Because they stink in between. Rebbi Zeїra asked before Rebbi Assi: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the barrel. He said to him, is it not forbidden because of muqzeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sisarta: Because they stink in between. Rebbi Zeїra asked before Rebbi Assi: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the barrel. He said to him, is it not forbidden because of muqzeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sisarta: Because they stink in between. Rebbi Zeїra asked before Rebbi Assi: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the barrel. He said to him, is it not forbidden because of muqzeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sisarta: Because they stink in between. Rebbi Zeїra asked before Rebbi Assi: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

“He said to him, nothing but figs can be forbidden because of muqzeh!” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: that is, concerning the Sabbath. But concerning tithes, everything may pass through a stage of muqzeh. Rebbi Yose said, the Mishnah said so: “Dried figs when he presses them and in a bin if he planes with a roller.”

“He said to him, nothing but figs can be forbidden because of muqzeh!” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: that is, concerning the Sabbath. But concerning tithes, everything may pass through a stage of muqzeh. Rebbi Yose said, the Mishnah said so: “Dried figs when he presses them and in a bin if he planes with a roller.”

“He said to him, nothing but figs can be forbidden because of muqzeh!” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: that is, concerning the Sabbath. But concerning tithes, everything may pass through a stage of muqzeh. Rebbi Yose said, the Mishnah said so: “Dried figs when he presses them and in a bin if he planes with a roller.”

Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom. The words of the last teacher, [the bottom] needs the top but not the top the bottom. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose.

Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom. The words of the last teacher, [the bottom] needs the top but not the top the bottom. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose.

Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom. The words of the last teacher, [the bottom] needs the top but not the top the bottom. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose.

Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom. The words of the last teacher, [the bottom] needs the top but not the top the bottom. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose.

Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom. The words of the last teacher, [the bottom] needs the top but not the top the bottom. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose.

Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom. The words of the last teacher, [the bottom] needs the top but not the top the bottom. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose.

Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom. The words of the last teacher, [the bottom] needs the top but not the top the bottom. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose.

Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom. The words of the last teacher, [the bottom] needs the top but not the top the bottom. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose.

MISHNAH: If somebody passed by the market place and said: “take some figs,” one may eat without tithing. Therefore, if they brought to their houses, they must put in order as certain produce. “Take some figs and bring them home,” one should not eat them as a snack. Therefore, if they brought to their houses, they have to put in order only as demay. If they were sitting in a gate or in a store and he said, take some figs, they may eat and are free, but the owners of the gate or the store are obligated. Rebbi Jehudah frees them unless they turn their faces away or change their places.

HALAKHAH: Samuel said, this is Rebbi Meїr’s opinion since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, it is the opinion of everybody. This was asked of those from Rebbi Yannai’s house and they said, we used to give to one another in the fields and ate without putting in order. How can this be? Following him who held that they accepted tithes voluntarily.

HALAKHAH: Samuel said, this is Rebbi Meїr’s opinion since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, it is the opinion of everybody. This was asked of those from Rebbi Yannai’s house and they said, we used to give to one another in the fields and ate without putting in order. How can this be? Following him who held that they accepted tithes voluntarily.

HALAKHAH: Samuel said, this is Rebbi Meїr’s opinion since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, it is the opinion of everybody. This was asked of those from Rebbi Yannai’s house and they said, we used to give to one another in the fields and ate without putting in order. How can this be? Following him who held that they accepted tithes voluntarily.

HALAKHAH: Samuel said, this is Rebbi Meїr’s opinion since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, it is the opinion of everybody. This was asked of those from Rebbi Yannai’s house and they said, we used to give to one another in the fields and ate without putting in order. How can this be? Following him who held that they accepted tithes voluntarily.

If he gave much, even if he said, take and eat, it is as if he said, take and store. If he gave him anything that usually is not eaten raw, even if he said, take and eat, it is as if he said, take and store. If [the recipient] was an important personality who does not usually eat in public, if he said, take and eat, it is as if he said, take and store. If there were two people; to one he said, take and eat; to the other he said, take and store. The one to whom he said, take and eat, is free; the one to whom he said, take and store, is obligated. Rebbi Yose said, is that not a Mishnah (2:2): “They eat and are free but the owners of the gate or the store are obligated?” Rebbi Jonah said, it is everybody’s opinion; here for demay, there for certain.

If he gave much, even if he said, take and eat, it is as if he said, take and store. If he gave him anything that usually is not eaten raw, even if he said, take and eat, it is as if he said, take and store. If [the recipient] was an important personality who does not usually eat in public, if he said, take and eat, it is as if he said, take and store. If there were two people; to one he said, take and eat; to the other he said, take and store. The one to whom he said, take and eat, is free; the one to whom he said, take and store, is obligated. Rebbi Yose said, is that not a Mishnah (2:2): “They eat and are free but the owners of the gate or the store are obligated?” Rebbi Jonah said, it is everybody’s opinion; here for demay, there for certain.

“ ‘Go and collect for yourself 20 figs from my tree and I will eat my fill from yours,’ he who eats his fill is free and he who eats a fixed number is obligated.” Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Can a person not eat one by one with permission and be free? He said to him, yes. Then why is he obligated here? He said to him, when he takes them together. If he takes them together, even he who eats his fill should be obligated! Is he not forbidden because of barter? Rebbi Shammai said, there is no barter since this man only wanted to make him hungry that he should eat.

“ ‘Go and collect for yourself 20 figs from my tree and I will eat my fill from yours,’ he who eats his fill is free and he who eats a fixed number is obligated.” Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Can a person not eat one by one with permission and be free? He said to him, yes. Then why is he obligated here? He said to him, when he takes them together. If he takes them together, even he who eats his fill should be obligated! Is he not forbidden because of barter? Rebbi Shammai said, there is no barter since this man only wanted to make him hungry that he should eat.

“ ‘Go and collect for yourself 20 figs from my tree and I will eat my fill from yours,’ he who eats his fill is free and he who eats a fixed number is obligated.” Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Can a person not eat one by one with permission and be free? He said to him, yes. Then why is he obligated here? He said to him, when he takes them together. If he takes them together, even he who eats his fill should be obligated! Is he not forbidden because of barter? Rebbi Shammai said, there is no barter since this man only wanted to make him hungry that he should eat.

“ ‘Go and collect for yourself 20 figs from my tree’, he eats as usual and is free. ‘Go and fill a basket,’ he should not eat before tithing. When has this been said? About a vulgar. But from a Fellow he can eat and does not have to tithe, the words of Rebbi. Rabban Simeon ben Gamliel says, when has this been said? About a vulgar. But from a Fellow he has to put it in order as certainly untithed since Fellows are not suspected to tithe what is not earmarked. Rebbi said, I prefer my words to those of Rabban Simeon ben Gamliel. It is preferable that they should tithe what is not earmarked than to feed ṭevel to the vulgar.” Rebbi Zeїra said, from both their opinions [it follows that] even a Fellow who sends to another Fellow must tithe. They ventured to say, he who said that Fellows are not suspected to tithe what is not earmarked, when somebody is a Fellow he has to tithe. And he who said, it is better to tithe what is not earmarked than to feed ṭevel to the vulgar, if he is a Fellow he has to tithe. Rebbi Jonah asked: Here you declare him to be a Fellow, there you declare him to be a vulgar. Rebbi Yose said, in both cases, he is a vulgar. But because of the rare one who puts in order he is called a Fellow.

“ ‘Go and collect for yourself 20 figs from my tree’, he eats as usual and is free. ‘Go and fill a basket,’ he should not eat before tithing. When has this been said? About a vulgar. But from a Fellow he can eat and does not have to tithe, the words of Rebbi. Rabban Simeon ben Gamliel says, when has this been said? About a vulgar. But from a Fellow he has to put it in order as certainly untithed since Fellows are not suspected to tithe what is not earmarked. Rebbi said, I prefer my words to those of Rabban Simeon ben Gamliel. It is preferable that they should tithe what is not earmarked than to feed ṭevel to the vulgar.” Rebbi Zeїra said, from both their opinions [it follows that] even a Fellow who sends to another Fellow must tithe. They ventured to say, he who said that Fellows are not suspected to tithe what is not earmarked, when somebody is a Fellow he has to tithe. And he who said, it is better to tithe what is not earmarked than to feed ṭevel to the vulgar, if he is a Fellow he has to tithe. Rebbi Jonah asked: Here you declare him to be a Fellow, there you declare him to be a vulgar. Rebbi Yose said, in both cases, he is a vulgar. But because of the rare one who puts in order he is called a Fellow.

“ ‘Go and collect for yourself 20 figs from my tree’, he eats as usual and is free. ‘Go and fill a basket,’ he should not eat before tithing. When has this been said? About a vulgar. But from a Fellow he can eat and does not have to tithe, the words of Rebbi. Rabban Simeon ben Gamliel says, when has this been said? About a vulgar. But from a Fellow he has to put it in order as certainly untithed since Fellows are not suspected to tithe what is not earmarked. Rebbi said, I prefer my words to those of Rabban Simeon ben Gamliel. It is preferable that they should tithe what is not earmarked than to feed ṭevel to the vulgar.” Rebbi Zeїra said, from both their opinions [it follows that] even a Fellow who sends to another Fellow must tithe. They ventured to say, he who said that Fellows are not suspected to tithe what is not earmarked, when somebody is a Fellow he has to tithe. And he who said, it is better to tithe what is not earmarked than to feed ṭevel to the vulgar, if he is a Fellow he has to tithe. Rebbi Jonah asked: Here you declare him to be a Fellow, there you declare him to be a vulgar. Rebbi Yose said, in both cases, he is a vulgar. But because of the rare one who puts in order he is called a Fellow.

“ ‘Go and collect for yourself 20 figs from my tree’, he eats as usual and is free. ‘Go and fill a basket,’ he should not eat before tithing. When has this been said? About a vulgar. But from a Fellow he can eat and does not have to tithe, the words of Rebbi. Rabban Simeon ben Gamliel says, when has this been said? About a vulgar. But from a Fellow he has to put it in order as certainly untithed since Fellows are not suspected to tithe what is not earmarked. Rebbi said, I prefer my words to those of Rabban Simeon ben Gamliel. It is preferable that they should tithe what is not earmarked than to feed ṭevel to the vulgar.” Rebbi Zeїra said, from both their opinions [it follows that] even a Fellow who sends to another Fellow must tithe. They ventured to say, he who said that Fellows are not suspected to tithe what is not earmarked, when somebody is a Fellow he has to tithe. And he who said, it is better to tithe what is not earmarked than to feed ṭevel to the vulgar, if he is a Fellow he has to tithe. Rebbi Jonah asked: Here you declare him to be a Fellow, there you declare him to be a vulgar. Rebbi Yose said, in both cases, he is a vulgar. But because of the rare one who puts in order he is called a Fellow.

“ ‘Go and collect for yourself 20 figs from my tree’, he eats as usual and is free. ‘Go and fill a basket,’ he should not eat before tithing. When has this been said? About a vulgar. But from a Fellow he can eat and does not have to tithe, the words of Rebbi. Rabban Simeon ben Gamliel says, when has this been said? About a vulgar. But from a Fellow he has to put it in order as certainly untithed since Fellows are not suspected to tithe what is not earmarked. Rebbi said, I prefer my words to those of Rabban Simeon ben Gamliel. It is preferable that they should tithe what is not earmarked than to feed ṭevel to the vulgar.” Rebbi Zeїra said, from both their opinions [it follows that] even a Fellow who sends to another Fellow must tithe. They ventured to say, he who said that Fellows are not suspected to tithe what is not earmarked, when somebody is a Fellow he has to tithe. And he who said, it is better to tithe what is not earmarked than to feed ṭevel to the vulgar, if he is a Fellow he has to tithe. Rebbi Jonah asked: Here you declare him to be a Fellow, there you declare him to be a vulgar. Rebbi Yose said, in both cases, he is a vulgar. But because of the rare one who puts in order he is called a Fellow.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

“ ‘ Go and collect for yourself 20 figs from my tree’, he eats one after the other and is free. ‘Go and fill a basket.’ ” Rebbi says, I say that he has to show him the basket. What is the measure of a basket? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: A standard basket is four qab, a large one a seah, a small one three qab. Rebbi Jonah asked: Has this been said for tithes or for contract law? If you say for tithes, then certainly also for contracts. If for contracts, then not for tithes. It was obvious to Rebbi Yose that this was said for tithes, and certainly also for contracts.