rebbi

Come and look: If it is completely parboiled, the House of Shammai obligate, not completely parboiled, the House of Shammai exempt? Rebbi Assi in the name of Ḥizqiah, Rebbi Ḥiyya in the name of Rebbi Hoshaia: Two students stated this. Rebbi Ammi in the name of Rebbi Joḥanan: For this matter I went to the elder Rebbi Hoshaia to Caesarea and he said to me, two students stated this.

Come and look: If it is completely parboiled, the House of Shammai obligate, not completely parboiled, the House of Shammai exempt? Rebbi Assi in the name of Ḥizqiah, Rebbi Ḥiyya in the name of Rebbi Hoshaia: Two students stated this. Rebbi Ammi in the name of Rebbi Joḥanan: For this matter I went to the elder Rebbi Hoshaia to Caesarea and he said to me, two students stated this.

What is certainly parboiled? Rebbi Zeïra said, everything the fire burns under. Rebbi Yose said, even if the fire burns under it, since he will use it as dough in the future it is obligated for ḥallah. Roasted flour which he used as flour is obligated for ḥallah. Rebbi Yose in the name of Rebbi Joḥanan: Only if he baked it.

What is certainly parboiled? Rebbi Zeïra said, everything the fire burns under. Rebbi Yose said, even if the fire burns under it, since he will use it as dough in the future it is obligated for ḥallah. Roasted flour which he used as flour is obligated for ḥallah. Rebbi Yose in the name of Rebbi Joḥanan: Only if he baked it.

What is certainly parboiled? Rebbi Zeïra said, everything the fire burns under. Rebbi Yose said, even if the fire burns under it, since he will use it as dough in the future it is obligated for ḥallah. Roasted flour which he used as flour is obligated for ḥallah. Rebbi Yose in the name of Rebbi Joḥanan: Only if he baked it.

What is certainly parboiled? Rebbi Zeïra said, everything the fire burns under. Rebbi Yose said, even if the fire burns under it, since he will use it as dough in the future it is obligated for ḥallah. Roasted flour which he used as flour is obligated for ḥallah. Rebbi Yose in the name of Rebbi Joḥanan: Only if he baked it.

HALAKHAH: If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and will make bread dough for him. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and will make bread dough for him. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and will make bread dough for him. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and will make bread dough for him. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and will make bread dough for him. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and will make bread dough for him. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and will make bread dough for him. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and will make bread dough for him. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and will make bread dough for him. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is not ṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and will make bread dough for him. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

Rebbi Simeon ben Laqish objected to Rebbi Joḥanan: Did we not state: “But if he dedicated it before it was finished, the treasurer finished it, and then the owner redeemed it, it is free.” Is not the treasurer a different person and you say what he did is valid? He said to him, this follows him who says the treasurer has the status of owner and goes against Rebbi Yose since Rebbi Yose said, the treasurer is a different person.

Rebbi Simeon ben Laqish objected to Rebbi Joḥanan: Did we not state: “But if he dedicated it before it was finished, the treasurer finished it, and then the owner redeemed it, it is free.” Is not the treasurer a different person and you say what he did is valid? He said to him, this follows him who says the treasurer has the status of owner and goes against Rebbi Yose since Rebbi Yose said, the treasurer is a different person.

Rebbi Simeon ben Laqish objected to Rebbi Joḥanan: Did we not state: “But if he dedicated it before it was finished, the treasurer finished it, and then the owner redeemed it, it is free.” Is not the treasurer a different person and you say what he did is valid? He said to him, this follows him who says the treasurer has the status of owner and goes against Rebbi Yose since Rebbi Yose said, the treasurer is a different person.

Rebbi Simeon ben Laqish objected to Rebbi Joḥanan: Did we not state: “But if he dedicated it before it was finished, the treasurer finished it, and then the owner redeemed it, it is free.” Is not the treasurer a different person and you say what he did is valid? He said to him, this follows him who says the treasurer has the status of owner and goes against Rebbi Yose since Rebbi Yose said, the treasurer is a different person.

Rebbi Ḥananiah the colleague of the rabbis asked: And even if one of them was of full measure it should be like something not completely processed, since Rebbi Yose said in the name of Rebbi Zeïra, Rebbi Jonah, Rebbi Zeïra 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 not fully processed.

Rebbi Ḥananiah the colleague of the rabbis asked: And even if one of them was of full measure it should be like something not completely processed, since Rebbi Yose said in the name of Rebbi Zeïra, Rebbi Jonah, Rebbi Zeïra 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 not fully processed.

Rebbi Ḥananiah the colleague of the rabbis asked: And even if one of them was of full measure it should be like something not completely processed, since Rebbi Yose said in the name of Rebbi Zeïra, Rebbi Jonah, Rebbi Zeïra 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 not fully processed.

Rebbi Ḥananiah the colleague of the rabbis asked: And even if one of them was of full measure it should be like something not completely processed, since Rebbi Yose said in the name of Rebbi Zeïra, Rebbi Jonah, Rebbi Zeïra 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 not fully processed.

Rebbi Ḥananiah the colleague of the rabbis asked: And even if one of them was of full measure it should be like something not completely processed, since Rebbi Yose said in the name of Rebbi Zeïra, Rebbi Jonah, Rebbi Zeïra 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 not fully processed.

Rebbi Ḥananiah the colleague of the rabbis asked: And even if one of them was of full measure it should be like something not completely processed, since Rebbi Yose said in the name of Rebbi Zeïra, Rebbi Jonah, Rebbi Zeïra 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 not fully processed.

What is dog biscuit? Rebbi Simeon ben Laqish said, any with coarse bran mixed in.

The Mishnah said: “if the shepherds eat from it.” Maybe sometimes the shepherds will not eat from it. Rebbi Joḥanan said, any he made into cracknels. We also have stated so: “Any he made into cracknels is obligated; if he made it connected it is free.” Rebbi Abba in the name of Samuel, Rebbi Ammi in the name of the elder Rebbi Ḥiyya, even if he formed it as rolls. But did we not state, “if the shepherds do not eat from it?” Explain it if he made it from the start [thinking] that the shepherds should not eat from it.

The Mishnah said: “if the shepherds eat from it.” Maybe sometimes the shepherds will not eat from it. Rebbi Joḥanan said, any he made into cracknels. We also have stated so: “Any he made into cracknels is obligated; if he made it connected it is free.” Rebbi Abba in the name of Samuel, Rebbi Ammi in the name of the elder Rebbi Ḥiyya, even if he formed it as rolls. But did we not state, “if the shepherds do not eat from it?” Explain it if he made it from the start [thinking] that the shepherds should not eat from it.

The Mishnah said: “if the shepherds eat from it.” Maybe sometimes the shepherds will not eat from it. Rebbi Joḥanan said, any he made into cracknels. We also have stated so: “Any he made into cracknels is obligated; if he made it connected it is free.” Rebbi Abba in the name of Samuel, Rebbi Ammi in the name of the elder Rebbi Ḥiyya, even if he formed it as rolls. But did we not state, “if the shepherds do not eat from it?” Explain it if he made it from the start [thinking] that the shepherds should not eat from it.

The Mishnah said: “if the shepherds eat from it.” Maybe sometimes the shepherds will not eat from it. Rebbi Joḥanan said, any he made into cracknels. We also have stated so: “Any he made into cracknels is obligated; if he made it connected it is free.” Rebbi Abba in the name of Samuel, Rebbi Ammi in the name of the elder Rebbi Ḥiyya, even if he formed it as rolls. But did we not state, “if the shepherds do not eat from it?” Explain it if he made it from the start [thinking] that the shepherds should not eat from it.

“It may be made on a holiday.” The Mishnah is Rebbi Simeon ben Eleazar’s, as it was stated: “One does not make [food] on a holiday for use after the holiday.” Also, it was stated: “A woman may fill a pot with meat even if one eats only one piece from it, a water pot with hot water even if one drinks only one cup from it. But baking, she should bake only what she needs.” For it is stated: “Rebbi Simeon ben Eleazar says, a woman may fill the entire oven with bread because the bread turns out well if the oven is filled.”

“It may be made on a holiday.” The Mishnah is Rebbi Simeon ben Eleazar’s, as it was stated: “One does not make [food] on a holiday for use after the holiday.” Also, it was stated: “A woman may fill a pot with meat even if one eats only one piece from it, a water pot with hot water even if one drinks only one cup from it. But baking, she should bake only what she needs.” For it is stated: “Rebbi Simeon ben Eleazar says, a woman may fill the entire oven with bread because the bread turns out well if the oven is filled.”

It was stated: It is forbidden to recite a benediction over a robbed maẓẓah. Rebbi Hoshaia said, because of (Ps. 10:3): “He who recites the blessing over a piece of bread blasphemes.” Rebbi Jonah said, that is, originally. But in the end, does he not incur a monetary obligation? Rebbi Jonah said, no sin can be a good deed. Rebbi Yose said, no good deed can be a sin. Rebbi Hila said, (Lev. 27:34): “These are the commandments.” If you did them they way they were commanded they are a good deeds; otherwise they are not good deeds.

It was stated: It is forbidden to recite a benediction over a robbed maẓẓah. Rebbi Hoshaia said, because of (Ps. 10:3): “He who recites the blessing over a piece of bread blasphemes.” Rebbi Jonah said, that is, originally. But in the end, does he not incur a monetary obligation? Rebbi Jonah said, no sin can be a good deed. Rebbi Yose said, no good deed can be a sin. Rebbi Hila said, (Lev. 27:34): “These are the commandments.” If you did them they way they were commanded they are a good deeds; otherwise they are not good deeds.

It was stated: It is forbidden to recite a benediction over a robbed maẓẓah. Rebbi Hoshaia said, because of (Ps. 10:3): “He who recites the blessing over a piece of bread blasphemes.” Rebbi Jonah said, that is, originally. But in the end, does he not incur a monetary obligation? Rebbi Jonah said, no sin can be a good deed. Rebbi Yose said, no good deed can be a sin. Rebbi Hila said, (Lev. 27:34): “These are the commandments.” If you did them they way they were commanded they are a good deeds; otherwise they are not good deeds.

It was stated: It is forbidden to recite a benediction over a robbed maẓẓah. Rebbi Hoshaia said, because of (Ps. 10:3): “He who recites the blessing over a piece of bread blasphemes.” Rebbi Jonah said, that is, originally. But in the end, does he not incur a monetary obligation? Rebbi Jonah said, no sin can be a good deed. Rebbi Yose said, no good deed can be a sin. Rebbi Hila said, (Lev. 27:34): “These are the commandments.” If you did them they way they were commanded they are a good deeds; otherwise they are not good deeds.

It was stated: It is forbidden to recite a benediction over a robbed maẓẓah. Rebbi Hoshaia said, because of (Ps. 10:3): “He who recites the blessing over a piece of bread blasphemes.” Rebbi Jonah said, that is, originally. But in the end, does he not incur a monetary obligation? Rebbi Jonah said, no sin can be a good deed. Rebbi Yose said, no good deed can be a sin. Rebbi Hila said, (Lev. 27:34): “These are the commandments.” If you did them they way they were commanded they are a good deeds; otherwise they are not good deeds.

HALAKHAH: Rebbi Judah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac, ḥallah might be profane, I would say it is permitted to wait with it. Therefore, it was necessary to say: “Ḥallah and heave. About them one is liable to death and a fifth”.

HALAKHAH: Rebbi Judah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac, ḥallah might be profane, I would say it is permitted to wait with it. Therefore, it was necessary to say: “Ḥallah and heave. About them one is liable to death and a fifth”.

HALAKHAH: Rebbi Judah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac, ḥallah might be profane, I would say it is permitted to wait with it. Therefore, it was necessary to say: “Ḥallah and heave. About them one is liable to death and a fifth”.

Ten commandments does a person fulfill before he eats a piece of bread: Do not plough, do now sow, do not muzzle, gleanings, forgotten sheaves, and peah, heave, first tithe, second tithe, and ḥallah. Before Rebbi Isaac went to dinner, he spread out his ten fingers and said, I kept ten commandments.

MISHNAH: Foreign produce imported into the Land is obligated for ḥallah. If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free. [Growth of] earth from outside the Land which came to the Land in a ship is under the obligation of tithes and Sabbatical. Rebbi Jehudah said, when is this? When the ship touches the ground. Dough kneaded with fruit juice is subject to hallah which can be eaten with unclean hands. A woman may sit down naked and separate her hallah because she can cover herself, but a man may not.

MISHNAH: Foreign produce imported into the Land is obligated for ḥallah. If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free. [Growth of] earth from outside the Land which came to the Land in a ship is under the obligation of tithes and Sabbatical. Rebbi Jehudah said, when is this? When the ship touches the ground. Dough kneaded with fruit juice is subject to hallah which can be eaten with unclean hands. A woman may sit down naked and separate her hallah because she can cover herself, but a man may not.

MISHNAH: Foreign produce imported into the Land is obligated for ḥallah. If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free. [Growth of] earth from outside the Land which came to the Land in a ship is under the obligation of tithes and Sabbatical. Rebbi Jehudah said, when is this? When the ship touches the ground. Dough kneaded with fruit juice is subject to hallah which can be eaten with unclean hands. A woman may sit down naked and separate her hallah because she can cover herself, but a man may not.

HALAKHAH: “Foreign produce,” etc. It is written (Num. 15:17) “To the Land into which I am bringing you.” There you are obligated, you are not obligated outside the Land. It was stated: These are the words of Rebbi Meïr. But the words of Rebbi Jehudah are: Foreign produce imported into the Land, Rebbi Eliezer declares it free but Rebbi Aqiba declares it obligated. What is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” not foreign bread. What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you.” There you are obligated, both for produce of the Land and foreign produce.”

HALAKHAH: “Foreign produce,” etc. It is written (Num. 15:17) “To the Land into which I am bringing you.” There you are obligated, you are not obligated outside the Land. It was stated: These are the words of Rebbi Meïr. But the words of Rebbi Jehudah are: Foreign produce imported into the Land, Rebbi Eliezer declares it free but Rebbi Aqiba declares it obligated. What is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” not foreign bread. What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you.” There you are obligated, both for produce of the Land and foreign produce.”

HALAKHAH: “Foreign produce,” etc. It is written (Num. 15:17) “To the Land into which I am bringing you.” There you are obligated, you are not obligated outside the Land. It was stated: These are the words of Rebbi Meïr. But the words of Rebbi Jehudah are: Foreign produce imported into the Land, Rebbi Eliezer declares it free but Rebbi Aqiba declares it obligated. What is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” not foreign bread. What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you.” There you are obligated, both for produce of the Land and foreign produce.”

HALAKHAH: “Foreign produce,” etc. It is written (Num. 15:17) “To the Land into which I am bringing you.” There you are obligated, you are not obligated outside the Land. It was stated: These are the words of Rebbi Meïr. But the words of Rebbi Jehudah are: Foreign produce imported into the Land, Rebbi Eliezer declares it free but Rebbi Aqiba declares it obligated. What is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” not foreign bread. What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you.” There you are obligated, both for produce of the Land and foreign produce.”

HALAKHAH: “Foreign produce,” etc. It is written (Num. 15:17) “To the Land into which I am bringing you.” There you are obligated, you are not obligated outside the Land. It was stated: These are the words of Rebbi Meïr. But the words of Rebbi Jehudah are: Foreign produce imported into the Land, Rebbi Eliezer declares it free but Rebbi Aqiba declares it obligated. What is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” not foreign bread. What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you.” There you are obligated, both for produce of the Land and foreign produce.”

HALAKHAH: “Foreign produce,” etc. It is written (Num. 15:17) “To the Land into which I am bringing you.” There you are obligated, you are not obligated outside the Land. It was stated: These are the words of Rebbi Meïr. But the words of Rebbi Jehudah are: Foreign produce imported into the Land, Rebbi Eliezer declares it free but Rebbi Aqiba declares it obligated. What is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” not foreign bread. What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you.” There you are obligated, both for produce of the Land and foreign produce.”

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

How does Rebbi Aqiba explain the reason of Rebbi Eliezer, (Num. 15:18) “From the Land’s bread?” About a ship which entered the Land. If it made a crust in the oven inside the line it is obligated, outside the line it is exempt. In the opinion of Rebbi Aqiba, the same rule applies to a ship, Gentile’s dough, and their entry; everything depends on forming the crust in the oven. The Sages agree with Rebbi Aqiba when it enters the Land that everything depends on forming the crust in the oven. This is implied by what Rebbi Aqiba objected to Rebbi Eliezer and the latter accepted it.

How does Rebbi Aqiba explain the reason of Rebbi Eliezer, (Num. 15:18) “From the Land’s bread?” About a ship which entered the Land. If it made a crust in the oven inside the line it is obligated, outside the line it is exempt. In the opinion of Rebbi Aqiba, the same rule applies to a ship, Gentile’s dough, and their entry; everything depends on forming the crust in the oven. The Sages agree with Rebbi Aqiba when it enters the Land that everything depends on forming the crust in the oven. This is implied by what Rebbi Aqiba objected to Rebbi Eliezer and the latter accepted it.

How does Rebbi Aqiba explain the reason of Rebbi Eliezer, (Num. 15:18) “From the Land’s bread?” About a ship which entered the Land. If it made a crust in the oven inside the line it is obligated, outside the line it is exempt. In the opinion of Rebbi Aqiba, the same rule applies to a ship, Gentile’s dough, and their entry; everything depends on forming the crust in the oven. The Sages agree with Rebbi Aqiba when it enters the Land that everything depends on forming the crust in the oven. This is implied by what Rebbi Aqiba objected to Rebbi Eliezer and the latter accepted it.

How does Rebbi Aqiba explain the reason of Rebbi Eliezer, (Num. 15:18) “From the Land’s bread?” About a ship which entered the Land. If it made a crust in the oven inside the line it is obligated, outside the line it is exempt. In the opinion of Rebbi Aqiba, the same rule applies to a ship, Gentile’s dough, and their entry; everything depends on forming the crust in the oven. The Sages agree with Rebbi Aqiba when it enters the Land that everything depends on forming the crust in the oven. This is implied by what Rebbi Aqiba objected to Rebbi Eliezer and the latter accepted it.

How does Rebbi Aqiba explain the reason of Rebbi Eliezer, (Num. 15:18) “From the Land’s bread?” About a ship which entered the Land. If it made a crust in the oven inside the line it is obligated, outside the line it is exempt. In the opinion of Rebbi Aqiba, the same rule applies to a ship, Gentile’s dough, and their entry; everything depends on forming the crust in the oven. The Sages agree with Rebbi Aqiba when it enters the Land that everything depends on forming the crust in the oven. This is implied by what Rebbi Aqiba objected to Rebbi Eliezer and the latter accepted it.

How does Rebbi Aqiba explain the reason of Rebbi Eliezer, (Num. 15:18) “From the Land’s bread?” About a ship which entered the Land. If it made a crust in the oven inside the line it is obligated, outside the line it is exempt. In the opinion of Rebbi Aqiba, the same rule applies to a ship, Gentile’s dough, and their entry; everything depends on forming the crust in the oven. The Sages agree with Rebbi Aqiba when it enters the Land that everything depends on forming the crust in the oven. This is implied by what Rebbi Aqiba objected to Rebbi Eliezer and the latter accepted it.

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

“If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free.” They said, Rebbi Eliezer [is explained] from his quote, Rebbi Aqiba from his quote. Rebbi Eliezer from his quote; what is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” wherever it may be. Rebbi Aqiba from his quote; What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you;” there you are obligated; you are not obligated outside the Land.

“If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free.” They said, Rebbi Eliezer [is explained] from his quote, Rebbi Aqiba from his quote. Rebbi Eliezer from his quote; what is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” wherever it may be. Rebbi Aqiba from his quote; What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you;” there you are obligated; you are not obligated outside the Land.

“If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free.” They said, Rebbi Eliezer [is explained] from his quote, Rebbi Aqiba from his quote. Rebbi Eliezer from his quote; what is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” wherever it may be. Rebbi Aqiba from his quote; What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you;” there you are obligated; you are not obligated outside the Land.

“If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free.” They said, Rebbi Eliezer [is explained] from his quote, Rebbi Aqiba from his quote. Rebbi Eliezer from his quote; what is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” wherever it may be. Rebbi Aqiba from his quote; What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you;” there you are obligated; you are not obligated outside the Land.

“If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free.” They said, Rebbi Eliezer [is explained] from his quote, Rebbi Aqiba from his quote. Rebbi Eliezer from his quote; what is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” wherever it may be. Rebbi Aqiba from his quote; What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you;” there you are obligated; you are not obligated outside the Land.

“If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free.” They said, Rebbi Eliezer [is explained] from his quote, Rebbi Aqiba from his quote. Rebbi Eliezer from his quote; what is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” wherever it may be. Rebbi Aqiba from his quote; What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you;” there you are obligated; you are not obligated outside the Land.

“If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free.” They said, Rebbi Eliezer [is explained] from his quote, Rebbi Aqiba from his quote. Rebbi Eliezer from his quote; what is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” wherever it may be. Rebbi Aqiba from his quote; What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you;” there you are obligated; you are not obligated outside the Land.

“If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free.” They said, Rebbi Eliezer [is explained] from his quote, Rebbi Aqiba from his quote. Rebbi Eliezer from his quote; what is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” wherever it may be. Rebbi Aqiba from his quote; What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you;” there you are obligated; you are not obligated outside the Land.

The rabbis of Caesarea in the name of Rebbi Ḥanina: The disagreement: (Deut. 11:24) “Any place your foot will tread on shall be yours,” the general statement contains only the detail, and following Rebbi Jehudah. They object to Rebbi Jehudah: If this is about the boundaries of the Land of Israel, is there not written: (Jos. 1:4) “From the prairie and this Lebanon up to the great river, the Euphrates, all the land of the Hittites and to the great ocean at sunset shall be your borders.” If it cannot deal with the border regions of the Land of Israel, consider it for the border regions outside the Land. Then, what David was conquering in Aram of the rivers and Aram Ẓova should be subject to ḥallah! There is a difference, because David was neglecting the border regions of the Land of Israel and conquering the border regions outside the Land.

The rabbis of Caesarea in the name of Rebbi Ḥanina: The disagreement: (Deut. 11:24) “Any place your foot will tread on shall be yours,” the general statement contains only the detail, and following Rebbi Jehudah. They object to Rebbi Jehudah: If this is about the boundaries of the Land of Israel, is there not written: (Jos. 1:4) “From the prairie and this Lebanon up to the great river, the Euphrates, all the land of the Hittites and to the great ocean at sunset shall be your borders.” If it cannot deal with the border regions of the Land of Israel, consider it for the border regions outside the Land. Then, what David was conquering in Aram of the rivers and Aram Ẓova should be subject to ḥallah! There is a difference, because David was neglecting the border regions of the Land of Israel and conquering the border regions outside the Land.

The rabbis of Caesarea in the name of Rebbi Ḥanina: The disagreement: (Deut. 11:24) “Any place your foot will tread on shall be yours,” the general statement contains only the detail, and following Rebbi Jehudah. They object to Rebbi Jehudah: If this is about the boundaries of the Land of Israel, is there not written: (Jos. 1:4) “From the prairie and this Lebanon up to the great river, the Euphrates, all the land of the Hittites and to the great ocean at sunset shall be your borders.” If it cannot deal with the border regions of the Land of Israel, consider it for the border regions outside the Land. Then, what David was conquering in Aram of the rivers and Aram Ẓova should be subject to ḥallah! There is a difference, because David was neglecting the border regions of the Land of Israel and conquering the border regions outside the Land.

They wanted to say, according to him who said, there it is obligated, also here it is obligated; according to him who said, there it is exempt, also here it is exempt. Even according to him who says, there it is exempt, here it is obligated for when Israel entered they became obligated. It is written (2K. 14:25): “He reëstablished the borders of Israel from Lebo-Ḥamat to the sea of the Arabah, following the word of the Eternal, the God of Israel, which He had said through Jonah ben Amittai, the prophet from Gat-Ḥepher.” Rebbi Ḥananiah and Rebbi Mana, one said that all that Joshua had conquered this one conquered. The other said, more than Joshua had conquered this one conquered. Rebbi Sidor stated, in support of Rebbi Mana: Few days only did Israel hold on to this land.

They wanted to say, according to him who said, there it is obligated, also here it is obligated; according to him who said, there it is exempt, also here it is exempt. Even according to him who says, there it is exempt, here it is obligated for when Israel entered they became obligated. It is written (2K. 14:25): “He reëstablished the borders of Israel from Lebo-Ḥamat to the sea of the Arabah, following the word of the Eternal, the God of Israel, which He had said through Jonah ben Amittai, the prophet from Gat-Ḥepher.” Rebbi Ḥananiah and Rebbi Mana, one said that all that Joshua had conquered this one conquered. The other said, more than Joshua had conquered this one conquered. Rebbi Sidor stated, in support of Rebbi Mana: Few days only did Israel hold on to this land.

They wanted to say, according to him who said, there it is obligated, also here it is obligated; according to him who said, there it is exempt, also here it is exempt. Even according to him who says, there it is exempt, here it is obligated for when Israel entered they became obligated. It is written (2K. 14:25): “He reëstablished the borders of Israel from Lebo-Ḥamat to the sea of the Arabah, following the word of the Eternal, the God of Israel, which He had said through Jonah ben Amittai, the prophet from Gat-Ḥepher.” Rebbi Ḥananiah and Rebbi Mana, one said that all that Joshua had conquered this one conquered. The other said, more than Joshua had conquered this one conquered. Rebbi Sidor stated, in support of Rebbi Mana: Few days only did Israel hold on to this land.

They wanted to say, according to him who said, there it is obligated, also here it is obligated; according to him who said, there it is exempt, also here it is exempt. Even according to him who says, there it is exempt, here it is obligated for when Israel entered they became obligated. It is written (2K. 14:25): “He reëstablished the borders of Israel from Lebo-Ḥamat to the sea of the Arabah, following the word of the Eternal, the God of Israel, which He had said through Jonah ben Amittai, the prophet from Gat-Ḥepher.” Rebbi Ḥananiah and Rebbi Mana, one said that all that Joshua had conquered this one conquered. The other said, more than Joshua had conquered this one conquered. Rebbi Sidor stated, in support of Rebbi Mana: Few days only did Israel hold on to this land.

“Rebbi Jehudah said, when is this? When the ship touches ground.” Rebbi Ḥaggai said, Rebbi Jehudah follows his opinion since Rebbi Jehudah exempts water, as it has no consistency. Rebbi Abin said, it is more reasonable to assume his opinion changed; if the ship does not touch ground, would it not be as if the ship touched ground? If the ship does not touch ground, its tithes are of practice; one tithes from it for a flower pot without hole and from a flower pot without hole for it, as it was stated: “The tithes from a flower pot without hole are of practice, its heave does not create dema‘ and one does not owe a fifth for it.” Rebbi Hila in the name of Rebbi Eleazar: If somebody acquires a flower pot with a hole in Syria, even if he did not acquire the earth under it or the ground on which it stands, he acquired it to be obligated for tithes and the Sabbatical, even if it sits on two pegs. Even Rebbi Jehudah will agree with this. What is the difference between this case and that of a ship? A ship rises and falls, this [flower pot] rests in its place.

“Rebbi Jehudah said, when is this? When the ship touches ground.” Rebbi Ḥaggai said, Rebbi Jehudah follows his opinion since Rebbi Jehudah exempts water, as it has no consistency. Rebbi Abin said, it is more reasonable to assume his opinion changed; if the ship does not touch ground, would it not be as if the ship touched ground? If the ship does not touch ground, its tithes are of practice; one tithes from it for a flower pot without hole and from a flower pot without hole for it, as it was stated: “The tithes from a flower pot without hole are of practice, its heave does not create dema‘ and one does not owe a fifth for it.” Rebbi Hila in the name of Rebbi Eleazar: If somebody acquires a flower pot with a hole in Syria, even if he did not acquire the earth under it or the ground on which it stands, he acquired it to be obligated for tithes and the Sabbatical, even if it sits on two pegs. Even Rebbi Jehudah will agree with this. What is the difference between this case and that of a ship? A ship rises and falls, this [flower pot] rests in its place.

“Rebbi Jehudah said, when is this? When the ship touches ground.” Rebbi Ḥaggai said, Rebbi Jehudah follows his opinion since Rebbi Jehudah exempts water, as it has no consistency. Rebbi Abin said, it is more reasonable to assume his opinion changed; if the ship does not touch ground, would it not be as if the ship touched ground? If the ship does not touch ground, its tithes are of practice; one tithes from it for a flower pot without hole and from a flower pot without hole for it, as it was stated: “The tithes from a flower pot without hole are of practice, its heave does not create dema‘ and one does not owe a fifth for it.” Rebbi Hila in the name of Rebbi Eleazar: If somebody acquires a flower pot with a hole in Syria, even if he did not acquire the earth under it or the ground on which it stands, he acquired it to be obligated for tithes and the Sabbatical, even if it sits on two pegs. Even Rebbi Jehudah will agree with this. What is the difference between this case and that of a ship? A ship rises and falls, this [flower pot] rests in its place.