rebbi

They heard before Rebbi Joḥanan that he said to them, practice follows all of them restrictively. Why do they not say it in his name? That not a word of Rebbi Joḥanan should disagree with another word of his. It was stated: “Rebbi Simeon ben Eleazar said in the name of Rebbi Aqiba, one where one person opens and another one locks it is free; two partners but not two tenants.” What is the difference between a partner and a tenant? Just as a partner may object so a tenant may object! Rebbi Jonah said, the Mishnah refers to a landlord and his tenant. The landlord may object to the tenant, the tenant may not object to the landlord. About that they heard before Rebbi Joḥanan, practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba. Rebbi Jonah said, Zeïra and Rebbi Immi in the name of Rebbi Joḥanan: Practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba. Rebbi Immi said, the house of Rebbi Yannai instructed that practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba.

They heard before Rebbi Joḥanan that he said to them, practice follows all of them restrictively. Why do they not say it in his name? That not a word of Rebbi Joḥanan should disagree with another word of his. It was stated: “Rebbi Simeon ben Eleazar said in the name of Rebbi Aqiba, one where one person opens and another one locks it is free; two partners but not two tenants.” What is the difference between a partner and a tenant? Just as a partner may object so a tenant may object! Rebbi Jonah said, the Mishnah refers to a landlord and his tenant. The landlord may object to the tenant, the tenant may not object to the landlord. About that they heard before Rebbi Joḥanan, practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba. Rebbi Jonah said, Zeïra and Rebbi Immi in the name of Rebbi Joḥanan: Practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba. Rebbi Immi said, the house of Rebbi Yannai instructed that practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba.

They heard before Rebbi Joḥanan that he said to them, practice follows all of them restrictively. Why do they not say it in his name? That not a word of Rebbi Joḥanan should disagree with another word of his. It was stated: “Rebbi Simeon ben Eleazar said in the name of Rebbi Aqiba, one where one person opens and another one locks it is free; two partners but not two tenants.” What is the difference between a partner and a tenant? Just as a partner may object so a tenant may object! Rebbi Jonah said, the Mishnah refers to a landlord and his tenant. The landlord may object to the tenant, the tenant may not object to the landlord. About that they heard before Rebbi Joḥanan, practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba. Rebbi Jonah said, Zeïra and Rebbi Immi in the name of Rebbi Joḥanan: Practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba. Rebbi Immi said, the house of Rebbi Yannai instructed that practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba.

They heard before Rebbi Joḥanan that he said to them, practice follows all of them restrictively. Why do they not say it in his name? That not a word of Rebbi Joḥanan should disagree with another word of his. It was stated: “Rebbi Simeon ben Eleazar said in the name of Rebbi Aqiba, one where one person opens and another one locks it is free; two partners but not two tenants.” What is the difference between a partner and a tenant? Just as a partner may object so a tenant may object! Rebbi Jonah said, the Mishnah refers to a landlord and his tenant. The landlord may object to the tenant, the tenant may not object to the landlord. About that they heard before Rebbi Joḥanan, practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba. Rebbi Jonah said, Zeïra and Rebbi Immi in the name of Rebbi Joḥanan: Practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba. Rebbi Immi said, the house of Rebbi Yannai instructed that practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: What does Rebbi Jehudah add to the words of his teacher Rebbi Aqiba? He said to him, nothing.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: What does Rebbi Jehudah add to the words of his teacher Rebbi Aqiba? He said to him, nothing.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: What does Rebbi Jehudah add to the words of his teacher Rebbi Aqiba? He said to him, nothing.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: What does Rebbi Jehudah add to the words of his teacher Rebbi Aqiba? He said to him, nothing.

Rebbi Eleazar said, the Mishnah deals with a roof surrounded by the airspace of the courtyard. Did [the produce] not become ṭevel when it was transported through the courtyard? Explain it either following Rebbi Yose ben Rebbi Jehudah or Rebbi, when he wanted to cut them up for drying and then changed his mind not to cut.

Rebbi Eleazar said, the Mishnah deals with a roof surrounded by the airspace of the courtyard. Did [the produce] not become ṭevel when it was transported through the courtyard? Explain it either following Rebbi Yose ben Rebbi Jehudah or Rebbi, when he wanted to cut them up for drying and then changed his mind not to cut.

Rebbi Eleazar said, the Mishnah deals with a roof surrounded by the airspace of the courtyard. Did [the produce] not become ṭevel when it was transported through the courtyard? Explain it either following Rebbi Yose ben Rebbi Jehudah or Rebbi, when he wanted to cut them up for drying and then changed his mind not to cut.

Rebbi Eleazar said, the Mishnah deals with a roof surrounded by the airspace of the courtyard. Did [the produce] not become ṭevel when it was transported through the courtyard? Explain it either following Rebbi Yose ben Rebbi Jehudah or Rebbi, when he wanted to cut them up for drying and then changed his mind not to cut.

Rebbi Abin said, only if the roof is at least four [cubits] square. Just as a house does not induce ṭevel unless it is at least four [cubits] square, so the roof does not exempt unless it is at least four [cubits] square, as it is stated: A house less than four [cubits] square is free from the obligations of mezuzah and the parapet, from the obligation of eruv, does not induce ṭevel, is not counted as a connection to a town; he who makes a vow not to be in a house may sit there; one does not give it four cubits before its entrance door; it does not remain with the buyer in the Jubilee; it cannot become impure by scale disease, and its owner does not return from the army because of it.

Rebbi says, four cubits even though there are not four walls. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits. Similarly, Rebbi Jehudah requires it to have a mezuzah. It is reasonable that Rebbi Jehudah agrees with these rabbis, but these rabbis will not agree with Rebbi Jehudah: Even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel for tithes.

Rebbi says, four cubits even though there are not four walls. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits. Similarly, Rebbi Jehudah requires it to have a mezuzah. It is reasonable that Rebbi Jehudah agrees with these rabbis, but these rabbis will not agree with Rebbi Jehudah: Even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel for tithes.

Rebbi says, four cubits even though there are not four walls. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits. Similarly, Rebbi Jehudah requires it to have a mezuzah. It is reasonable that Rebbi Jehudah agrees with these rabbis, but these rabbis will not agree with Rebbi Jehudah: Even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel for tithes.

Rebbi says, four cubits even though there are not four walls. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits. Similarly, Rebbi Jehudah requires it to have a mezuzah. It is reasonable that Rebbi Jehudah agrees with these rabbis, but these rabbis will not agree with Rebbi Jehudah: Even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel for tithes.

Rebbi says, four cubits even though there are not four walls. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits. Similarly, Rebbi Jehudah requires it to have a mezuzah. It is reasonable that Rebbi Jehudah agrees with these rabbis, but these rabbis will not agree with Rebbi Jehudah: Even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel for tithes.

Rebbi says, four cubits even though there are not four walls. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits. Similarly, Rebbi Jehudah requires it to have a mezuzah. It is reasonable that Rebbi Jehudah agrees with these rabbis, but these rabbis will not agree with Rebbi Jehudah: Even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel for tithes.

MISHNAH: From a fig tree standing in a courtyard, one may eat one by one and if he took them together he is obligated. Rebbi Simeon says, one in his right hand, one in his left hand, and one in his mouth. If he climbed to the top of the tree he may fill the fold of his toga and eat. From a vine planted in a courtyard one may take an entire bunch; the same holds for a pomegranate and a watermelon, the words of Rebbi Ṭarphon. Rebbi Aqiba says, he takes single grape berries, single seeds of a pomegranate, and picks from the watermelon. Of coriander sown in the courtyard he snips off leaf by leaf and eats; when he takes them together they are obligated. Calamint, hyssop, and thyme in the courtyard are obligated if they are guarded. If a fig tree was standing in a courtyard but its crown was hanging over a vegetable garden, one eats as usual and is free. If it was standing in a vegetable garden but its crown was hanging over a courtyard, one eats one by one and if he takes them together he is obligated. If it was standing in the Land and hanging over outside the Land or standing outside the Land and hanging over the Land, everything is determined by the stem. For houses of walled cities, everything is determined by the stem. For cities of refuge, all goes by the crown, for Jerusalem all goes by the crown.

MISHNAH: From a fig tree standing in a courtyard, one may eat one by one and if he took them together he is obligated. Rebbi Simeon says, one in his right hand, one in his left hand, and one in his mouth. If he climbed to the top of the tree he may fill the fold of his toga and eat. From a vine planted in a courtyard one may take an entire bunch; the same holds for a pomegranate and a watermelon, the words of Rebbi Ṭarphon. Rebbi Aqiba says, he takes single grape berries, single seeds of a pomegranate, and picks from the watermelon. Of coriander sown in the courtyard he snips off leaf by leaf and eats; when he takes them together they are obligated. Calamint, hyssop, and thyme in the courtyard are obligated if they are guarded. If a fig tree was standing in a courtyard but its crown was hanging over a vegetable garden, one eats as usual and is free. If it was standing in a vegetable garden but its crown was hanging over a courtyard, one eats one by one and if he takes them together he is obligated. If it was standing in the Land and hanging over outside the Land or standing outside the Land and hanging over the Land, everything is determined by the stem. For houses of walled cities, everything is determined by the stem. For cities of refuge, all goes by the crown, for Jerusalem all goes by the crown.

MISHNAH: From a fig tree standing in a courtyard, one may eat one by one and if he took them together he is obligated. Rebbi Simeon says, one in his right hand, one in his left hand, and one in his mouth. If he climbed to the top of the tree he may fill the fold of his toga and eat. From a vine planted in a courtyard one may take an entire bunch; the same holds for a pomegranate and a watermelon, the words of Rebbi Ṭarphon. Rebbi Aqiba says, he takes single grape berries, single seeds of a pomegranate, and picks from the watermelon. Of coriander sown in the courtyard he snips off leaf by leaf and eats; when he takes them together they are obligated. Calamint, hyssop, and thyme in the courtyard are obligated if they are guarded. If a fig tree was standing in a courtyard but its crown was hanging over a vegetable garden, one eats as usual and is free. If it was standing in a vegetable garden but its crown was hanging over a courtyard, one eats one by one and if he takes them together he is obligated. If it was standing in the Land and hanging over outside the Land or standing outside the Land and hanging over the Land, everything is determined by the stem. For houses of walled cities, everything is determined by the stem. For cities of refuge, all goes by the crown, for Jerusalem all goes by the crown.

HALAKHAH: It was stated: One gives him time to hit it a first, second, and third time. Rebbi Jonah in the name of Rebbi Zeїra: If he collected the second one during the time allotted for the first, both became ṭevel.

HALAKHAH: It was stated: One gives him time to hit it a first, second, and third time. Rebbi Jonah in the name of Rebbi Zeїra: If he collected the second one during the time allotted for the first, both became ṭevel.

Rebbi Jeremiah asked: If he threw the first higher in the air than 10 [hand-breadths] and it did not descend below 10 [hand-breadths] when he collected the second one, did both of them become ṭevel?

Rebbi Eleazar ben Rebbi Simeon says, three in his right hand, three in his left hand, and three in his mouth. Since Rebbi Eleazar ben Rebbi Simeon was a glutton, he estimated so for himself. Rebbi Eleazar ben Rebbi Simeon went to his father-in-law Rebbi Simeon ben Rebbi Yose ben Laqonia who repeatedly mixed wine for him which he gulped down. He said to him, did you not hear from your father how one swallows from a cup? He said to him, one gulp if it is unmixed, two gulps [if mixed] with cold water, three with hot water. But the Sages did not estimate this with your wine which is good, or with your cup which is small, or with my belly which is large.

Rebbi Eleazar ben Rebbi Simeon says, three in his right hand, three in his left hand, and three in his mouth. Since Rebbi Eleazar ben Rebbi Simeon was a glutton, he estimated so for himself. Rebbi Eleazar ben Rebbi Simeon went to his father-in-law Rebbi Simeon ben Rebbi Yose ben Laqonia who repeatedly mixed wine for him which he gulped down. He said to him, did you not hear from your father how one swallows from a cup? He said to him, one gulp if it is unmixed, two gulps [if mixed] with cold water, three with hot water. But the Sages did not estimate this with your wine which is good, or with your cup which is small, or with my belly which is large.

Rebbi Eleazar ben Rebbi Simeon says, three in his right hand, three in his left hand, and three in his mouth. Since Rebbi Eleazar ben Rebbi Simeon was a glutton, he estimated so for himself. Rebbi Eleazar ben Rebbi Simeon went to his father-in-law Rebbi Simeon ben Rebbi Yose ben Laqonia who repeatedly mixed wine for him which he gulped down. He said to him, did you not hear from your father how one swallows from a cup? He said to him, one gulp if it is unmixed, two gulps [if mixed] with cold water, three with hot water. But the Sages did not estimate this with your wine which is good, or with your cup which is small, or with my belly which is large.

Rebbi Eleazar ben Rebbi Simeon says, three in his right hand, three in his left hand, and three in his mouth. Since Rebbi Eleazar ben Rebbi Simeon was a glutton, he estimated so for himself. Rebbi Eleazar ben Rebbi Simeon went to his father-in-law Rebbi Simeon ben Rebbi Yose ben Laqonia who repeatedly mixed wine for him which he gulped down. He said to him, did you not hear from your father how one swallows from a cup? He said to him, one gulp if it is unmixed, two gulps [if mixed] with cold water, three with hot water. But the Sages did not estimate this with your wine which is good, or with your cup which is small, or with my belly which is large.

Rebbi Eleazar ben Rebbi Simeon says, three in his right hand, three in his left hand, and three in his mouth. Since Rebbi Eleazar ben Rebbi Simeon was a glutton, he estimated so for himself. Rebbi Eleazar ben Rebbi Simeon went to his father-in-law Rebbi Simeon ben Rebbi Yose ben Laqonia who repeatedly mixed wine for him which he gulped down. He said to him, did you not hear from your father how one swallows from a cup? He said to him, one gulp if it is unmixed, two gulps [if mixed] with cold water, three with hot water. But the Sages did not estimate this with your wine which is good, or with your cup which is small, or with my belly which is large.

Rebbi Eleazar ben Rebbi Simeon says, three in his right hand, three in his left hand, and three in his mouth. Since Rebbi Eleazar ben Rebbi Simeon was a glutton, he estimated so for himself. Rebbi Eleazar ben Rebbi Simeon went to his father-in-law Rebbi Simeon ben Rebbi Yose ben Laqonia who repeatedly mixed wine for him which he gulped down. He said to him, did you not hear from your father how one swallows from a cup? He said to him, one gulp if it is unmixed, two gulps [if mixed] with cold water, three with hot water. But the Sages did not estimate this with your wine which is good, or with your cup which is small, or with my belly which is large.

Rebbi Eleazar ben Rebbi Simeon says, three in his right hand, three in his left hand, and three in his mouth. Since Rebbi Eleazar ben Rebbi Simeon was a glutton, he estimated so for himself. Rebbi Eleazar ben Rebbi Simeon went to his father-in-law Rebbi Simeon ben Rebbi Yose ben Laqonia who repeatedly mixed wine for him which he gulped down. He said to him, did you not hear from your father how one swallows from a cup? He said to him, one gulp if it is unmixed, two gulps [if mixed] with cold water, three with hot water. But the Sages did not estimate this with your wine which is good, or with your cup which is small, or with my belly which is large.

Rebbi Eleazar ben Rebbi Simeon says, three in his right hand, three in his left hand, and three in his mouth. Since Rebbi Eleazar ben Rebbi Simeon was a glutton, he estimated so for himself. Rebbi Eleazar ben Rebbi Simeon went to his father-in-law Rebbi Simeon ben Rebbi Yose ben Laqonia who repeatedly mixed wine for him which he gulped down. He said to him, did you not hear from your father how one swallows from a cup? He said to him, one gulp if it is unmixed, two gulps [if mixed] with cold water, three with hot water. But the Sages did not estimate this with your wine which is good, or with your cup which is small, or with my belly which is large.

Rebbi Joshua ben Qorḥah called him “vinegar son of wine.” He said to him, why do you call me that? He said to him, you should have gone to Laodicea. He said to him: Do I not mow mowable thorns from the garden? He said to him, you should have gone to the end of the world to let the owner of the garden cut his thorns.

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

There, we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”

It was stated in the name of Rebbi Neḥemiah: “A courtyard which regularly is being weeded is like a vegetable garden.” Rebbi Simlai said, practice follws Rebbi Neḥemiah. It was stated: If most of it was sown it is obligated, if planted it is free. Rav Ḥisda said, only if he planted to embellish the courtyard. This infers from that and that infers from this. This infers from that, if most of it was sown, it is obligated if it is weeded. That infers from this, if it was weeded it is acceptable only if most of it was weeded.

It was stated in the name of Rebbi Neḥemiah: “A courtyard which regularly is being weeded is like a vegetable garden.” Rebbi Simlai said, practice follws Rebbi Neḥemiah. It was stated: If most of it was sown it is obligated, if planted it is free. Rav Ḥisda said, only if he planted to embellish the courtyard. This infers from that and that infers from this. This infers from that, if most of it was sown, it is obligated if it is weeded. That infers from this, if it was weeded it is acceptable only if most of it was weeded.

It was stated in the name of Rebbi Neḥemiah: “A courtyard which regularly is being weeded is like a vegetable garden.” Rebbi Simlai said, practice follws Rebbi Neḥemiah. It was stated: If most of it was sown it is obligated, if planted it is free. Rav Ḥisda said, only if he planted to embellish the courtyard. This infers from that and that infers from this. This infers from that, if most of it was sown, it is obligated if it is weeded. That infers from this, if it was weeded it is acceptable only if most of it was weeded.

Rebbi Jeremiah asked before Rebbi Zeїra: If it was taken with a dwqny? Example: Rebbi Zeїra, Rebbi Abba bar Cahana, and Rebbi Levi were sitting together when Rebbi Zeїra was goading those of Agadah and called them books of sorcery. Rebbi Abba bar Cahana said to him, why are you goading us? Ask and they will answer you. He said to him, what means that which is written (Ps. 76:11): “For the rage of man brings thanks to You, the leftover rages You will gird?” He said to him, for the rage of man brings thanks to You in this world, the leftover rages You will gird in the future world. He said to him, why can we not say, for the rage of man brings thanks to You in the future world, the leftover rages You will gird in this world? Rebbi Levi said, when You awaken Your rage on the wicked, they will see what You are doing and they will bring thanks to Your name. Rebbi Zeїra said, the same turns and turns around and one does not understand anything from it. Jeremiah my son, go to Tyre, wrap your dwqny because it is better than anything.

Rebbi Jeremiah asked before Rebbi Zeїra: If it was taken with a dwqny? Example: Rebbi Zeїra, Rebbi Abba bar Cahana, and Rebbi Levi were sitting together when Rebbi Zeїra was goading those of Agadah and called them books of sorcery. Rebbi Abba bar Cahana said to him, why are you goading us? Ask and they will answer you. He said to him, what means that which is written (Ps. 76:11): “For the rage of man brings thanks to You, the leftover rages You will gird?” He said to him, for the rage of man brings thanks to You in this world, the leftover rages You will gird in the future world. He said to him, why can we not say, for the rage of man brings thanks to You in the future world, the leftover rages You will gird in this world? Rebbi Levi said, when You awaken Your rage on the wicked, they will see what You are doing and they will bring thanks to Your name. Rebbi Zeїra said, the same turns and turns around and one does not understand anything from it. Jeremiah my son, go to Tyre, wrap your dwqny because it is better than anything.

Rebbi Jeremiah asked before Rebbi Zeїra: If it was taken with a dwqny? Example: Rebbi Zeїra, Rebbi Abba bar Cahana, and Rebbi Levi were sitting together when Rebbi Zeїra was goading those of Agadah and called them books of sorcery. Rebbi Abba bar Cahana said to him, why are you goading us? Ask and they will answer you. He said to him, what means that which is written (Ps. 76:11): “For the rage of man brings thanks to You, the leftover rages You will gird?” He said to him, for the rage of man brings thanks to You in this world, the leftover rages You will gird in the future world. He said to him, why can we not say, for the rage of man brings thanks to You in the future world, the leftover rages You will gird in this world? Rebbi Levi said, when You awaken Your rage on the wicked, they will see what You are doing and they will bring thanks to Your name. Rebbi Zeїra said, the same turns and turns around and one does not understand anything from it. Jeremiah my son, go to Tyre, wrap your dwqny because it is better than anything.

Rebbi Jeremiah asked before Rebbi Zeїra: If it was taken with a dwqny? Example: Rebbi Zeїra, Rebbi Abba bar Cahana, and Rebbi Levi were sitting together when Rebbi Zeїra was goading those of Agadah and called them books of sorcery. Rebbi Abba bar Cahana said to him, why are you goading us? Ask and they will answer you. He said to him, what means that which is written (Ps. 76:11): “For the rage of man brings thanks to You, the leftover rages You will gird?” He said to him, for the rage of man brings thanks to You in this world, the leftover rages You will gird in the future world. He said to him, why can we not say, for the rage of man brings thanks to You in the future world, the leftover rages You will gird in this world? Rebbi Levi said, when You awaken Your rage on the wicked, they will see what You are doing and they will bring thanks to Your name. Rebbi Zeїra said, the same turns and turns around and one does not understand anything from it. Jeremiah my son, go to Tyre, wrap your dwqny because it is better than anything.

Rebbi Jeremiah asked before Rebbi Zeїra: If it was taken with a dwqny? Example: Rebbi Zeїra, Rebbi Abba bar Cahana, and Rebbi Levi were sitting together when Rebbi Zeїra was goading those of Agadah and called them books of sorcery. Rebbi Abba bar Cahana said to him, why are you goading us? Ask and they will answer you. He said to him, what means that which is written (Ps. 76:11): “For the rage of man brings thanks to You, the leftover rages You will gird?” He said to him, for the rage of man brings thanks to You in this world, the leftover rages You will gird in the future world. He said to him, why can we not say, for the rage of man brings thanks to You in the future world, the leftover rages You will gird in this world? Rebbi Levi said, when You awaken Your rage on the wicked, they will see what You are doing and they will bring thanks to Your name. Rebbi Zeїra said, the same turns and turns around and one does not understand anything from it. Jeremiah my son, go to Tyre, wrap your dwqny because it is better than anything.

Rebbi Jeremiah asked before Rebbi Zeїra: If it was taken with a dwqny? Example: Rebbi Zeїra, Rebbi Abba bar Cahana, and Rebbi Levi were sitting together when Rebbi Zeїra was goading those of Agadah and called them books of sorcery. Rebbi Abba bar Cahana said to him, why are you goading us? Ask and they will answer you. He said to him, what means that which is written (Ps. 76:11): “For the rage of man brings thanks to You, the leftover rages You will gird?” He said to him, for the rage of man brings thanks to You in this world, the leftover rages You will gird in the future world. He said to him, why can we not say, for the rage of man brings thanks to You in the future world, the leftover rages You will gird in this world? Rebbi Levi said, when You awaken Your rage on the wicked, they will see what You are doing and they will bring thanks to Your name. Rebbi Zeїra said, the same turns and turns around and one does not understand anything from it. Jeremiah my son, go to Tyre, wrap your dwqny because it is better than anything.

Rebbi Jeremiah asked before Rebbi Zeїra: If it was taken with a dwqny? Example: Rebbi Zeїra, Rebbi Abba bar Cahana, and Rebbi Levi were sitting together when Rebbi Zeїra was goading those of Agadah and called them books of sorcery. Rebbi Abba bar Cahana said to him, why are you goading us? Ask and they will answer you. He said to him, what means that which is written (Ps. 76:11): “For the rage of man brings thanks to You, the leftover rages You will gird?” He said to him, for the rage of man brings thanks to You in this world, the leftover rages You will gird in the future world. He said to him, why can we not say, for the rage of man brings thanks to You in the future world, the leftover rages You will gird in this world? Rebbi Levi said, when You awaken Your rage on the wicked, they will see what You are doing and they will bring thanks to Your name. Rebbi Zeїra said, the same turns and turns around and one does not understand anything from it. Jeremiah my son, go to Tyre, wrap your dwqny because it is better than anything.

Rebbi Jeremiah asked before Rebbi Zeїra: If it was taken with a dwqny? Example: Rebbi Zeїra, Rebbi Abba bar Cahana, and Rebbi Levi were sitting together when Rebbi Zeїra was goading those of Agadah and called them books of sorcery. Rebbi Abba bar Cahana said to him, why are you goading us? Ask and they will answer you. He said to him, what means that which is written (Ps. 76:11): “For the rage of man brings thanks to You, the leftover rages You will gird?” He said to him, for the rage of man brings thanks to You in this world, the leftover rages You will gird in the future world. He said to him, why can we not say, for the rage of man brings thanks to You in the future world, the leftover rages You will gird in this world? Rebbi Levi said, when You awaken Your rage on the wicked, they will see what You are doing and they will bring thanks to Your name. Rebbi Zeїra said, the same turns and turns around and one does not understand anything from it. Jeremiah my son, go to Tyre, wrap your dwqny because it is better than anything.

Rebbi Jeremiah asked before Rebbi Zeїra: If it was taken with a dwqny? Example: Rebbi Zeїra, Rebbi Abba bar Cahana, and Rebbi Levi were sitting together when Rebbi Zeїra was goading those of Agadah and called them books of sorcery. Rebbi Abba bar Cahana said to him, why are you goading us? Ask and they will answer you. He said to him, what means that which is written (Ps. 76:11): “For the rage of man brings thanks to You, the leftover rages You will gird?” He said to him, for the rage of man brings thanks to You in this world, the leftover rages You will gird in the future world. He said to him, why can we not say, for the rage of man brings thanks to You in the future world, the leftover rages You will gird in this world? Rebbi Levi said, when You awaken Your rage on the wicked, they will see what You are doing and they will bring thanks to Your name. Rebbi Zeїra said, the same turns and turns around and one does not understand anything from it. Jeremiah my son, go to Tyre, wrap your dwqny because it is better than anything.

There, we have stated: “Everything inside the wall is like houses of a walled city except fields. Rebbi Meïr says, including fields.” “ What is the reason of the rabbis? (Lev. 25:30) ‘The house stands.’ Not only houses; from where do we include oilpresses, cisterns, ditches, caves, bathhouses, dovecots, and towers? The verse says, ‘which is in the city’. I could think, also fields? The verse says, ‘the house.’ The house is special in that it is a dwelling, that excludes fields which are not for dwelling. What is the reason of Rebbi Meїr? ‘The house stands.’ Not only houses; from where do we include oilpresses, cisterns, ditches, caves, bathhouses, dovecots, towers, and fields? The verse says, ‘which is in the city’.”

There, we have stated: “Everything inside the wall is like houses of a walled city except fields. Rebbi Meïr says, including fields.” “ What is the reason of the rabbis? (Lev. 25:30) ‘The house stands.’ Not only houses; from where do we include oilpresses, cisterns, ditches, caves, bathhouses, dovecots, and towers? The verse says, ‘which is in the city’. I could think, also fields? The verse says, ‘the house.’ The house is special in that it is a dwelling, that excludes fields which are not for dwelling. What is the reason of Rebbi Meїr? ‘The house stands.’ Not only houses; from where do we include oilpresses, cisterns, ditches, caves, bathhouses, dovecots, towers, and fields? The verse says, ‘which is in the city’.”

(Lev. 25:30) 168“ ‘Which has a wall’, this excludes a house which is built as a wall, the words of Rebbi Jehudah. Rebbi Simeon says, its outer wall is the city wall.” Rebbi Jehudah explains ‘which has a wall’; Rebbi Simeon explains ‘which has no wall’.

(Lev. 25:30) 168“ ‘Which has a wall’, this excludes a house which is built as a wall, the words of Rebbi Jehudah. Rebbi Simeon says, its outer wall is the city wall.” Rebbi Jehudah explains ‘which has a wall’; Rebbi Simeon explains ‘which has no wall’.

(Lev. 25:30) 168“ ‘Which has a wall’, this excludes a house which is built as a wall, the words of Rebbi Jehudah. Rebbi Simeon says, its outer wall is the city wall.” Rebbi Jehudah explains ‘which has a wall’; Rebbi Simeon explains ‘which has no wall’.

(Lev. 25:30) 168“ ‘Which has a wall’, this excludes a house which is built as a wall, the words of Rebbi Jehudah. Rebbi Simeon says, its outer wall is the city wall.” Rebbi Jehudah explains ‘which has a wall’; Rebbi Simeon explains ‘which has no wall’.

Rebbi Ḥinena said, this is only if he arrived by the crown. But if he arrived by the stem, the stem already received him.

HALAKHAH: Fire creates ṭevel, buying creates ṭevel, salt creates ṭevel, heave creates ṭevel, the Sabbath creates ṭevel, a secure courtyard creates ṭevel, but Rebbi Joḥanan said that buying and Sabbath are not biblical. Rebbi Immi in the name of Rebbi Simeon ben Laqish, the most reasonable of these is the secure courtyard.

HALAKHAH: Fire creates ṭevel, buying creates ṭevel, salt creates ṭevel, heave creates ṭevel, the Sabbath creates ṭevel, a secure courtyard creates ṭevel, but Rebbi Joḥanan said that buying and Sabbath are not biblical. Rebbi Immi in the name of Rebbi Simeon ben Laqish, the most reasonable of these is the secure courtyard.

HALAKHAH: Fire creates ṭevel, buying creates ṭevel, salt creates ṭevel, heave creates ṭevel, the Sabbath creates ṭevel, a secure courtyard creates ṭevel, but Rebbi Joḥanan said that buying and Sabbath are not biblical. Rebbi Immi in the name of Rebbi Simeon ben Laqish, the most reasonable of these is the secure courtyard.

If he pickled or cooked without the owners’ knowledge, there is a difference between Rebbi Joḥanan and Rebbi Simeon ben Laqish since these differ: If somebody made a heap [of somebody’s grain] without the latter’s knowledge, Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Yudan said, there it is impossible for him not to make a heap, here it is possible for him not to pickle.

If he pickled or cooked without the owners’ knowledge, there is a difference between Rebbi Joḥanan and Rebbi Simeon ben Laqish since these differ: If somebody made a heap [of somebody’s grain] without the latter’s knowledge, Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Yudan said, there it is impossible for him not to make a heap, here it is possible for him not to pickle.

If he pickled or cooked without the owners’ knowledge, there is a difference between Rebbi Joḥanan and Rebbi Simeon ben Laqish since these differ: If somebody made a heap [of somebody’s grain] without the latter’s knowledge, Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Yudan said, there it is impossible for him not to make a heap, here it is possible for him not to pickle.

If he pickled or cooked without the owners’ knowledge, there is a difference between Rebbi Joḥanan and Rebbi Simeon ben Laqish since these differ: If somebody made a heap [of somebody’s grain] without the latter’s knowledge, Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Yudan said, there it is impossible for him not to make a heap, here it is possible for him not to pickle.

If he pickled or cooked without the owners’ knowledge, there is a difference between Rebbi Joḥanan and Rebbi Simeon ben Laqish since these differ: If somebody made a heap [of somebody’s grain] without the latter’s knowledge, Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Yudan said, there it is impossible for him not to make a heap, here it is possible for him not to pickle.

If he cooked it while it was property of the Temple, redeemed it, and brought it into a secure courtyard, what is its status? In the opinion of Rebbi Simeon ben Laqish it became ṭevel; this is biblical, that is not biblical. If he brought it into a secure courtyard, redeemed and then cooked it, everybody agrees that it became ṭevel, what did he process while it was property of the Temple? If he dedicated it, cooked it, brought it into a secure courtyard, redeemed it, and cooked it again, everybody agrees that it became ṭevel. If he redeemed it and put it out to dry, what is its status? If you say that fire creates ṭevel, fire frees from ṭevel; if you say that fire does not create ṭevel, fire does not free from ṭevel.

Rebbi Jeremiah asked: If he fried in the field, what is its status? Does not the fire create ṭevel anyhow? Is it impossible not to use oil?

Rebbi Yose used to asked in the name of Cahana: Rebbi Jonah said, Rebbi Ḥalaphta ben Shaul stated: If someone organized a meal in a circle in the field he created ṭevel. If one did not organize a meal a circle he did not create ṭevel. What organizing in a circle creates ṭevel? Any meal in a circle with wine. If people prepared to eat in a circle but then did not?

Rebbi Yose used to asked in the name of Cahana: Rebbi Jonah said, Rebbi Ḥalaphta ben Shaul stated: If someone organized a meal in a circle in the field he created ṭevel. If one did not organize a meal a circle he did not create ṭevel. What organizing in a circle creates ṭevel? Any meal in a circle with wine. If people prepared to eat in a circle but then did not?

Rebbi Yose used to asked in the name of Cahana: Rebbi Jonah said, Rebbi Ḥalaphta ben Shaul stated: If someone organized a meal in a circle in the field he created ṭevel. If one did not organize a meal a circle he did not create ṭevel. What organizing in a circle creates ṭevel? Any meal in a circle with wine. If people prepared to eat in a circle but then did not?

Rebbi Zeïra, Rebbi Ḥiyya bar Ashi in the name of Rav: A bunch of grapes which he squeezed into a cup became ṭevel; into a tamḥui it did not become ṭevel.

Rebbi Zeïra, Rebbi Ḥiyya bar Ashi in the name of Rav: A bunch of grapes which he squeezed into a cup became ṭevel; into a tamḥui it did not become ṭevel.

Does not the fire induce ṭevel anyhow? Explain it if the dish was cold. “In a pot it is obligated;” Rebbi Eleazar said, that refers to an empty pot. The Mishnah does not say so, but “he who prepares wine sauce for a dish is free but in a pot it is obligated for it is like a small cistern.”

MISHNAH: If children hid figs for the Sabbath and he forgot to tithe them they may not be eaten after the Sabbath until they are tithed. A Sabbath basket the House of Shammai free but the House of Hillel obligate. Rebbi Jehudah says, also one who fills a harvesting basket to send to a friend may not eat from it unless he tithed. He who takes olives from the vat may dip them singly into salt and eat them, but if he salted them as a dish he is obligated. Rebbi Eliezer says, from a pure vat he is obligated but from an impure one he is free because he might put the leftovers back [into the vat]. One may drink from the winepress both warm or cold and is free, the words of Rebbi Meïr. Rebbi Eleazar ben Rebbi Ẓadoq declares him obligated. But the Sages say, for warm drink he is obligated, cold he is free.

MISHNAH: If children hid figs for the Sabbath and he forgot to tithe them they may not be eaten after the Sabbath until they are tithed. A Sabbath basket the House of Shammai free but the House of Hillel obligate. Rebbi Jehudah says, also one who fills a harvesting basket to send to a friend may not eat from it unless he tithed. He who takes olives from the vat may dip them singly into salt and eat them, but if he salted them as a dish he is obligated. Rebbi Eliezer says, from a pure vat he is obligated but from an impure one he is free because he might put the leftovers back [into the vat]. One may drink from the winepress both warm or cold and is free, the words of Rebbi Meïr. Rebbi Eleazar ben Rebbi Ẓadoq declares him obligated. But the Sages say, for warm drink he is obligated, cold he is free.

MISHNAH: If children hid figs for the Sabbath and he forgot to tithe them they may not be eaten after the Sabbath until they are tithed. A Sabbath basket the House of Shammai free but the House of Hillel obligate. Rebbi Jehudah says, also one who fills a harvesting basket to send to a friend may not eat from it unless he tithed. He who takes olives from the vat may dip them singly into salt and eat them, but if he salted them as a dish he is obligated. Rebbi Eliezer says, from a pure vat he is obligated but from an impure one he is free because he might put the leftovers back [into the vat]. One may drink from the winepress both warm or cold and is free, the words of Rebbi Meïr. Rebbi Eleazar ben Rebbi Ẓadoq declares him obligated. But the Sages say, for warm drink he is obligated, cold he is free.

MISHNAH: If children hid figs for the Sabbath and he forgot to tithe them they may not be eaten after the Sabbath until they are tithed. A Sabbath basket the House of Shammai free but the House of Hillel obligate. Rebbi Jehudah says, also one who fills a harvesting basket to send to a friend may not eat from it unless he tithed. He who takes olives from the vat may dip them singly into salt and eat them, but if he salted them as a dish he is obligated. Rebbi Eliezer says, from a pure vat he is obligated but from an impure one he is free because he might put the leftovers back [into the vat]. One may drink from the winepress both warm or cold and is free, the words of Rebbi Meïr. Rebbi Eleazar ben Rebbi Ẓadoq declares him obligated. But the Sages say, for warm drink he is obligated, cold he is free.

MISHNAH: If children hid figs for the Sabbath and he forgot to tithe them they may not be eaten after the Sabbath until they are tithed. A Sabbath basket the House of Shammai free but the House of Hillel obligate. Rebbi Jehudah says, also one who fills a harvesting basket to send to a friend may not eat from it unless he tithed. He who takes olives from the vat may dip them singly into salt and eat them, but if he salted them as a dish he is obligated. Rebbi Eliezer says, from a pure vat he is obligated but from an impure one he is free because he might put the leftovers back [into the vat]. One may drink from the winepress both warm or cold and is free, the words of Rebbi Meïr. Rebbi Eleazar ben Rebbi Ẓadoq declares him obligated. But the Sages say, for warm drink he is obligated, cold he is free.

HALAKHAH: Rav Hamnuna said, if a child covered a harvesting basket for transport to the market, it became ṭevel; in any situation in which the intent of an adult has an effect, the action of a minor has an effect. Rebbi Zeïra asked: Since the intent of an adult does not have an effect until he opens on the market, the action of a minor should not have an effect until he opens on the market! The Mishnah disagrees with Rav Hamnuna: “If children hid figs for the Sabbath and he forgot to tithe them they may not be eaten after the Sabbath until they are tithed.” Rebbi Zeïra in the name of Rav Hamnuna: Explain if it they collected close to sundown when their action was proof of their intent!

HALAKHAH: Rav Hamnuna said, if a child covered a harvesting basket for transport to the market, it became ṭevel; in any situation in which the intent of an adult has an effect, the action of a minor has an effect. Rebbi Zeïra asked: Since the intent of an adult does not have an effect until he opens on the market, the action of a minor should not have an effect until he opens on the market! The Mishnah disagrees with Rav Hamnuna: “If children hid figs for the Sabbath and he forgot to tithe them they may not be eaten after the Sabbath until they are tithed.” Rebbi Zeïra in the name of Rav Hamnuna: Explain if it they collected close to sundown when their action was proof of their intent!

Does this not disagree with Rebbi Joḥanan since Rebbi Joḥanan said, the Sabbath induces ṭevel? Because they collected for the Sabbath; therefore, not if they did not collect for the Sabbath! Rebbi Jonah in the name of Rav Hamnuna: Even if they collected for the Sabbath one may eat a snack from them on Sabbath eve. It does not even disagree with Rebbi Simeon ben Laqish. Are they not children and even if they collected for the Sabbath it is as if they had not collected for the Sabbath! Rebbi Yose in the name of Rebbi Hila: Explain if it they collected close to sundown when their action was proof of their intent!

Does this not disagree with Rebbi Joḥanan since Rebbi Joḥanan said, the Sabbath induces ṭevel? Because they collected for the Sabbath; therefore, not if they did not collect for the Sabbath! Rebbi Jonah in the name of Rav Hamnuna: Even if they collected for the Sabbath one may eat a snack from them on Sabbath eve. It does not even disagree with Rebbi Simeon ben Laqish. Are they not children and even if they collected for the Sabbath it is as if they had not collected for the Sabbath! Rebbi Yose in the name of Rebbi Hila: Explain if it they collected close to sundown when their action was proof of their intent!

Does this not disagree with Rebbi Joḥanan since Rebbi Joḥanan said, the Sabbath induces ṭevel? Because they collected for the Sabbath; therefore, not if they did not collect for the Sabbath! Rebbi Jonah in the name of Rav Hamnuna: Even if they collected for the Sabbath one may eat a snack from them on Sabbath eve. It does not even disagree with Rebbi Simeon ben Laqish. Are they not children and even if they collected for the Sabbath it is as if they had not collected for the Sabbath! Rebbi Yose in the name of Rebbi Hila: Explain if it they collected close to sundown when their action was proof of their intent!

Does this not disagree with Rebbi Joḥanan since Rebbi Joḥanan said, the Sabbath induces ṭevel? Because they collected for the Sabbath; therefore, not if they did not collect for the Sabbath! Rebbi Jonah in the name of Rav Hamnuna: Even if they collected for the Sabbath one may eat a snack from them on Sabbath eve. It does not even disagree with Rebbi Simeon ben Laqish. Are they not children and even if they collected for the Sabbath it is as if they had not collected for the Sabbath! Rebbi Yose in the name of Rebbi Hila: Explain if it they collected close to sundown when their action was proof of their intent!

Does this not disagree with Rebbi Joḥanan since Rebbi Joḥanan said, the Sabbath induces ṭevel? Because they collected for the Sabbath; therefore, not if they did not collect for the Sabbath! Rebbi Jonah in the name of Rav Hamnuna: Even if they collected for the Sabbath one may eat a snack from them on Sabbath eve. It does not even disagree with Rebbi Simeon ben Laqish. Are they not children and even if they collected for the Sabbath it is as if they had not collected for the Sabbath! Rebbi Yose in the name of Rebbi Hila: Explain if it they collected close to sundown when their action was proof of their intent!

Does this not disagree with Rebbi Joḥanan since Rebbi Joḥanan said, the Sabbath induces ṭevel? Because they collected for the Sabbath; therefore, not if they did not collect for the Sabbath! Rebbi Jonah in the name of Rav Hamnuna: Even if they collected for the Sabbath one may eat a snack from them on Sabbath eve. It does not even disagree with Rebbi Simeon ben Laqish. Are they not children and even if they collected for the Sabbath it is as if they had not collected for the Sabbath! Rebbi Yose in the name of Rebbi Hila: Explain if it they collected close to sundown when their action was proof of their intent!

Rebbi Eleazar in the name of Rebbi Hoshaia: The Mishnah speaks of a harvesting basket of figs. In the House of Rebbi Yannai they said, even a branch. Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar ben Rebbi Yannai: Explain it for a fig tree reserved for the Sabbath. Example: Rebbi Ḥiyya, Rebbi Assi and Rebbi Ammi were sitting together when somebody passed by with a harvesting basket of figs. He said to him, [we want] to buy! He answered, the Sabbath basket is not for sale.