rebbi

Ḥilfai asked Rebbi Joḥanan and Rebbi Simeon [ben Laqish], do condiments forbid with more than 200? They said to him, condiments are not in more than 200. But did we not state: “Anything which sours, spices, or creates dema‘?” If you say about 100 or 200, even if it does not sour, spice, or create dema‘! But we deal with grapes. Rebbi Assi in the name of Rebbi Joḥanan, if they were not raisins, but if they were raisins they are condiments in more than 200. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if they were not cooked, but if they were cooked they are condiments in more than 200.

Ḥilfai asked Rebbi Joḥanan and Rebbi Simeon [ben Laqish], do condiments forbid with more than 200? They said to him, condiments are not in more than 200. But did we not state: “Anything which sours, spices, or creates dema‘?” If you say about 100 or 200, even if it does not sour, spice, or create dema‘! But we deal with grapes. Rebbi Assi in the name of Rebbi Joḥanan, if they were not raisins, but if they were raisins they are condiments in more than 200. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if they were not cooked, but if they were cooked they are condiments in more than 200.

Ḥilfai asked Rebbi Joḥanan and Rebbi Simeon [ben Laqish], do condiments forbid with more than 200? They said to him, condiments are not in more than 200. But did we not state: “Anything which sours, spices, or creates dema‘?” If you say about 100 or 200, even if it does not sour, spice, or create dema‘! But we deal with grapes. Rebbi Assi in the name of Rebbi Joḥanan, if they were not raisins, but if they were raisins they are condiments in more than 200. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if they were not cooked, but if they were cooked they are condiments in more than 200.

Ḥilfai asked Rebbi Joḥanan and Rebbi Simeon [ben Laqish], do condiments forbid with more than 200? They said to him, condiments are not in more than 200. But did we not state: “Anything which sours, spices, or creates dema‘?” If you say about 100 or 200, even if it does not sour, spice, or create dema‘! But we deal with grapes. Rebbi Assi in the name of Rebbi Joḥanan, if they were not raisins, but if they were raisins they are condiments in more than 200. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if they were not cooked, but if they were cooked they are condiments in more than 200.

Ḥilfai asked Rebbi Joḥanan and Rebbi Simeon [ben Laqish], do condiments forbid with more than 200? They said to him, condiments are not in more than 200. But did we not state: “Anything which sours, spices, or creates dema‘?” If you say about 100 or 200, even if it does not sour, spice, or create dema‘! But we deal with grapes. Rebbi Assi in the name of Rebbi Joḥanan, if they were not raisins, but if they were raisins they are condiments in more than 200. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if they were not cooked, but if they were cooked they are condiments in more than 200.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

How is this? One says, all sources of taste by one in 100; the other one says, all sources of taste by one in 60. For him who says all sources of taste by one in 60, you take the forearm as one in 60 of the ram. For him who says all sources of taste by one in 100, you take the forearm as one in 100 of the ram. For him who says one in 100, you remove the bones from the forearm. But if you remove the bones from the forearm, remove them from the ram! This you cannot do, as it was stated: “The waste of heave does not combine with heave to forbid the profane, but the waste of profane combines with the profane to lift the heave.” Rebbi Vivian asked: Does the waste of heave combine with profane to lift the heave? Since Rav Ḥuna said, the husks of what is forbidden combine to permit, that means waste of heave combines with profane to lift the heave.

Rebbi Ḥiyya stated: All I forbade to you at other places I permitted to you here. Since everywhere 100 is a prohibition, more than 100 is permitted, but here even 100 is permitted.

(In addition,) “if it increased by one twohundredth it is forbidden.” Those of the house of Rebbi Yannai estimate by purslain. How does one know? Rav Vivian in the name of Rebbi Ḥaninah: He takes one out and leaves one in [the ground]; what the first one is less, the other did increase.

(In addition,) “if it increased by one twohundredth it is forbidden.” Those of the house of Rebbi Yannai estimate by purslain. How does one know? Rav Vivian in the name of Rebbi Ḥaninah: He takes one out and leaves one in [the ground]; what the first one is less, the other did increase.

MISHNAH: If a sapling of ‘orlah or vineyard kilaim became mixed with [other] saplings, one should not harvest. If he harvested it can be lifted by one in two hundred on condition that he did not have the intention to harvest. Rebbi Yose says, he may intend to harvest; it will be lifted by one in two hundred.

HALAKHAH: “A sapling of ‘orlah or vineyard kilaim.” But no saplings are kilaim in a vineyard! So is the Mishnah: “A vegetable bed of vineyard kilaim.” Rebbi Yose ben Rebbi (the Mishnah: “A vegetable bed of vineyard kilaim.” Rebbi Yose ben Rebbi) Abun said, if he brought a flower pot and temporarily put it under a vine.

HALAKHAH: “A sapling of ‘orlah or vineyard kilaim.” But no saplings are kilaim in a vineyard! So is the Mishnah: “A vegetable bed of vineyard kilaim.” Rebbi Yose ben Rebbi (the Mishnah: “A vegetable bed of vineyard kilaim.” Rebbi Yose ben Rebbi) Abun said, if he brought a flower pot and temporarily put it under a vine.

HALAKHAH: “A sapling of ‘orlah or vineyard kilaim.” But no saplings are kilaim in a vineyard! So is the Mishnah: “A vegetable bed of vineyard kilaim.” Rebbi Yose ben Rebbi (the Mishnah: “A vegetable bed of vineyard kilaim.” Rebbi Yose ben Rebbi) Abun said, if he brought a flower pot and temporarily put it under a vine.

HALAKHAH: “A sapling of ‘orlah or vineyard kilaim.” But no saplings are kilaim in a vineyard! So is the Mishnah: “A vegetable bed of vineyard kilaim.” Rebbi Yose ben Rebbi (the Mishnah: “A vegetable bed of vineyard kilaim.” Rebbi Yose ben Rebbi) Abun said, if he brought a flower pot and temporarily put it under a vine.

Rebbi Simeon ben Laqish in the name of Ḥizqiah: He harvests three bunches and permits. The position of Rebbi Simeon ben Laqish is inverted! There, he said in the name of Rebbi Hoshaia: If there were before him 150 amphoras which were opened, one hundred are permitted, fifty are forbidden, and the remainder will be permitted if they were opened. Rebbi Zeïra said, he said only “if they were opened;” therefore at the start it is forbidden to open them. And here, he says so? There in the name of Rebbi Hoshaia, here in the name of Ḥizqiah. They say there in the name of Ḥizqiah: He opens three amphoras and permits; one follows Ḥizqiah here.

Rebbi Simeon ben Laqish in the name of Ḥizqiah: He harvests three bunches and permits. The position of Rebbi Simeon ben Laqish is inverted! There, he said in the name of Rebbi Hoshaia: If there were before him 150 amphoras which were opened, one hundred are permitted, fifty are forbidden, and the remainder will be permitted if they were opened. Rebbi Zeïra said, he said only “if they were opened;” therefore at the start it is forbidden to open them. And here, he says so? There in the name of Rebbi Hoshaia, here in the name of Ḥizqiah. They say there in the name of Ḥizqiah: He opens three amphoras and permits; one follows Ḥizqiah here.

Rebbi Simeon ben Laqish in the name of Ḥizqiah: He harvests three bunches and permits. The position of Rebbi Simeon ben Laqish is inverted! There, he said in the name of Rebbi Hoshaia: If there were before him 150 amphoras which were opened, one hundred are permitted, fifty are forbidden, and the remainder will be permitted if they were opened. Rebbi Zeïra said, he said only “if they were opened;” therefore at the start it is forbidden to open them. And here, he says so? There in the name of Rebbi Hoshaia, here in the name of Ḥizqiah. They say there in the name of Ḥizqiah: He opens three amphoras and permits; one follows Ḥizqiah here.

Rebbi Simeon ben Laqish in the name of Ḥizqiah: He harvests three bunches and permits. The position of Rebbi Simeon ben Laqish is inverted! There, he said in the name of Rebbi Hoshaia: If there were before him 150 amphoras which were opened, one hundred are permitted, fifty are forbidden, and the remainder will be permitted if they were opened. Rebbi Zeïra said, he said only “if they were opened;” therefore at the start it is forbidden to open them. And here, he says so? There in the name of Rebbi Hoshaia, here in the name of Ḥizqiah. They say there in the name of Ḥizqiah: He opens three amphoras and permits; one follows Ḥizqiah here.

Rebbi Simeon ben Laqish in the name of Ḥizqiah: He harvests three bunches and permits. The position of Rebbi Simeon ben Laqish is inverted! There, he said in the name of Rebbi Hoshaia: If there were before him 150 amphoras which were opened, one hundred are permitted, fifty are forbidden, and the remainder will be permitted if they were opened. Rebbi Zeïra said, he said only “if they were opened;” therefore at the start it is forbidden to open them. And here, he says so? There in the name of Rebbi Hoshaia, here in the name of Ḥizqiah. They say there in the name of Ḥizqiah: He opens three amphoras and permits; one follows Ḥizqiah here.

But did we not state: “One should not harvest;” after the fact. And we have stated: “If he harvested it can be lifted by one in two hundred.” Rebbi Yose ben Rebbi Abun said, in the first case if he harvested three; in the second case if he harvested all of them.

But did we not state: “One should not harvest;” after the fact. And we have stated: “If he harvested it can be lifted by one in two hundred.” Rebbi Yose ben Rebbi Abun said, in the first case if he harvested three; in the second case if he harvested all of them.

It was stated: Pomegranates of Bedan in case of doubt can be lifted, if certain cannot be lifted. It is the same on the ground. A doubt on the ground can be lifted, but the ground cannot lift. How is this? If a sapling of ‘orlah or vineyard kilaim became mixed with [other] saplings, (even) a case of doubt on the ground can be lifted, but the ground cannot lift. Rebbi Yudan asked: Is it the same for a cadaver? Rebbi Yudan turned around and said, a cadaver has no lifting, the ground has a lifting.

It was stated: Pomegranates of Bedan in case of doubt can be lifted, if certain cannot be lifted. It is the same on the ground. A doubt on the ground can be lifted, but the ground cannot lift. How is this? If a sapling of ‘orlah or vineyard kilaim became mixed with [other] saplings, (even) a case of doubt on the ground can be lifted, but the ground cannot lift. Rebbi Yudan asked: Is it the same for a cadaver? Rebbi Yudan turned around and said, a cadaver has no lifting, the ground has a lifting.

“Rebbi Yose says, he even may intend to harvest, it will be lifted by one in two hundred.” What is the reason of Rebbi Yose? People are always thinning vines.

“Rebbi Yose says, he even may intend to harvest, it will be lifted by one in two hundred.” What is the reason of Rebbi Yose? People are always thinning vines.

There, we have stated: “If a seah of heave fell into 100 and one milled it and it lost volume, in proportion to what the profane lost, the heave lost, and it is permitted.” It was stated: [“One may mill from the start to permit.” The baraita is Rebbi Yose’s, since “Rebbi Yose said,] he even may intend to harvest, it will be lifted by one in two hundred”. Rebbi Zeïra said, Cohanim are used to mill dema‘ in their houses. What is the difference between them? Kilaim in a vineyard. In the opinion of Rebbi Yose, one mills to permit; in the opinion of the rabbis, one may not mill to permit.

There, we have stated: “If a seah of heave fell into 100 and one milled it and it lost volume, in proportion to what the profane lost, the heave lost, and it is permitted.” It was stated: [“One may mill from the start to permit.” The baraita is Rebbi Yose’s, since “Rebbi Yose said,] he even may intend to harvest, it will be lifted by one in two hundred”. Rebbi Zeïra said, Cohanim are used to mill dema‘ in their houses. What is the difference between them? Kilaim in a vineyard. In the opinion of Rebbi Yose, one mills to permit; in the opinion of the rabbis, one may not mill to permit.

There, we have stated: “If a seah of heave fell into 100 and one milled it and it lost volume, in proportion to what the profane lost, the heave lost, and it is permitted.” It was stated: [“One may mill from the start to permit.” The baraita is Rebbi Yose’s, since “Rebbi Yose said,] he even may intend to harvest, it will be lifted by one in two hundred”. Rebbi Zeïra said, Cohanim are used to mill dema‘ in their houses. What is the difference between them? Kilaim in a vineyard. In the opinion of Rebbi Yose, one mills to permit; in the opinion of the rabbis, one may not mill to permit.

There, we have stated: “If a seah of heave fell into 100 and one milled it and it lost volume, in proportion to what the profane lost, the heave lost, and it is permitted.” It was stated: [“One may mill from the start to permit.” The baraita is Rebbi Yose’s, since “Rebbi Yose said,] he even may intend to harvest, it will be lifted by one in two hundred”. Rebbi Zeïra said, Cohanim are used to mill dema‘ in their houses. What is the difference between them? Kilaim in a vineyard. In the opinion of Rebbi Yose, one mills to permit; in the opinion of the rabbis, one may not mill to permit.

MISHNAH: Leaves, shoots, vine sap, and the flower are permitted for ‘orlah, the Fourth Year, and a nazir, but forbidden from a pagan sacred grove. Rebbi Yose said, the flower is forbidden because it is a fruit. Rebbi Eliezer says, it is forbidden to use ‘orlah sap as curd. Rebbi Joshua said, I heard explicitly that one is permitted to use sap of leaves and sap of roots as curd. But the sap of unripe figs is forbidden because that is a fruit. Anqoqlot, the grape skins, the grape seeds, and the afterwine made from them, pomegranate skins and their flowers, nut shells, and seeds are forbidden from ‘orlah, sacred groves, and for a nazir. They are permitted in the fourth year. Windfall is forbidden for all of these. Rebbi Yose said, one may plant an ‘orlah shoot but not an ‘orlah nut because the latter is a fruit. Also, one does not graft with spathe of ‘orlah.

MISHNAH: Leaves, shoots, vine sap, and the flower are permitted for ‘orlah, the Fourth Year, and a nazir, but forbidden from a pagan sacred grove. Rebbi Yose said, the flower is forbidden because it is a fruit. Rebbi Eliezer says, it is forbidden to use ‘orlah sap as curd. Rebbi Joshua said, I heard explicitly that one is permitted to use sap of leaves and sap of roots as curd. But the sap of unripe figs is forbidden because that is a fruit. Anqoqlot, the grape skins, the grape seeds, and the afterwine made from them, pomegranate skins and their flowers, nut shells, and seeds are forbidden from ‘orlah, sacred groves, and for a nazir. They are permitted in the fourth year. Windfall is forbidden for all of these. Rebbi Yose said, one may plant an ‘orlah shoot but not an ‘orlah nut because the latter is a fruit. Also, one does not graft with spathe of ‘orlah.

MISHNAH: Leaves, shoots, vine sap, and the flower are permitted for ‘orlah, the Fourth Year, and a nazir, but forbidden from a pagan sacred grove. Rebbi Yose said, the flower is forbidden because it is a fruit. Rebbi Eliezer says, it is forbidden to use ‘orlah sap as curd. Rebbi Joshua said, I heard explicitly that one is permitted to use sap of leaves and sap of roots as curd. But the sap of unripe figs is forbidden because that is a fruit. Anqoqlot, the grape skins, the grape seeds, and the afterwine made from them, pomegranate skins and their flowers, nut shells, and seeds are forbidden from ‘orlah, sacred groves, and for a nazir. They are permitted in the fourth year. Windfall is forbidden for all of these. Rebbi Yose said, one may plant an ‘orlah shoot but not an ‘orlah nut because the latter is a fruit. Also, one does not graft with spathe of ‘orlah.

MISHNAH: Leaves, shoots, vine sap, and the flower are permitted for ‘orlah, the Fourth Year, and a nazir, but forbidden from a pagan sacred grove. Rebbi Yose said, the flower is forbidden because it is a fruit. Rebbi Eliezer says, it is forbidden to use ‘orlah sap as curd. Rebbi Joshua said, I heard explicitly that one is permitted to use sap of leaves and sap of roots as curd. But the sap of unripe figs is forbidden because that is a fruit. Anqoqlot, the grape skins, the grape seeds, and the afterwine made from them, pomegranate skins and their flowers, nut shells, and seeds are forbidden from ‘orlah, sacred groves, and for a nazir. They are permitted in the fourth year. Windfall is forbidden for all of these. Rebbi Yose said, one may plant an ‘orlah shoot but not an ‘orlah nut because the latter is a fruit. Also, one does not graft with spathe of ‘orlah.

HALAKHAH: “Leaves and shoots.” Our Mishnah does not follow Rebbi Eliezer, as was stated in the name of Rebbi Eliezer: (Num. 6:4) “Anything made from the wine-vine, from seeds to skin he shall not eat,” that includes leaves and shoots.

HALAKHAH: “Leaves and shoots.” Our Mishnah does not follow Rebbi Eliezer, as was stated in the name of Rebbi Eliezer: (Num. 6:4) “Anything made from the wine-vine, from seeds to skin he shall not eat,” that includes leaves and shoots.

It was stated: “Rebbi Yose says the flower is forbidden because it is a fruit.” It is difficult! If it is forbidden for the nazir why a fruit? If it is a fruit it should be forbidden for everybody! The word of Rebbi Isaac implies that it is forbidden for everybody. Rebbi Isaac asked: Who stated “one does not graft with spathe of ‘orlah”? Rebbi Yose!

It was stated: “Rebbi Yose says the flower is forbidden because it is a fruit.” It is difficult! If it is forbidden for the nazir why a fruit? If it is a fruit it should be forbidden for everybody! The word of Rebbi Isaac implies that it is forbidden for everybody. Rebbi Isaac asked: Who stated “one does not graft with spathe of ‘orlah”? Rebbi Yose!

It was stated: “Rebbi Yose says the flower is forbidden because it is a fruit.” It is difficult! If it is forbidden for the nazir why a fruit? If it is a fruit it should be forbidden for everybody! The word of Rebbi Isaac implies that it is forbidden for everybody. Rebbi Isaac asked: Who stated “one does not graft with spathe of ‘orlah”? Rebbi Yose!

It was stated: “Rebbi Yose says the flower is forbidden because it is a fruit.” It is difficult! If it is forbidden for the nazir why a fruit? If it is a fruit it should be forbidden for everybody! The word of Rebbi Isaac implies that it is forbidden for everybody. Rebbi Isaac asked: Who stated “one does not graft with spathe of ‘orlah”? Rebbi Yose!

It was stated: You redeem fruit; you do not redeem either unripe grapes or unripe figs. Rebbi Zavida instructed about unripe dates that they should be buried. Rebbi Jonah asked: If he transgressed and redeemed them, is it not redeemed? And you want to say, it needs to be buried!

It was stated: You redeem fruit; you do not redeem either unripe grapes or unripe figs. Rebbi Zavida instructed about unripe dates that they should be buried. Rebbi Jonah asked: If he transgressed and redeemed them, is it not redeemed? And you want to say, it needs to be buried!

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

“Anqoqlot and the grape skins.” Rebbi Zeïra and one of the rabbis in the name of Rav: Grapes which went bad before they were one-third ripe. Rebbi Yose ben Rebbi Abun said, even after they were one-third ripe. Rebbi Ḥiyya bar Ada said, it is a stenographic expression: “Grapes becoming bad at a third.”

“Anqoqlot and the grape skins.” Rebbi Zeïra and one of the rabbis in the name of Rav: Grapes which went bad before they were one-third ripe. Rebbi Yose ben Rebbi Abun said, even after they were one-third ripe. Rebbi Ḥiyya bar Ada said, it is a stenographic expression: “Grapes becoming bad at a third.”

“Anqoqlot and the grape skins.” Rebbi Zeïra and one of the rabbis in the name of Rav: Grapes which went bad before they were one-third ripe. Rebbi Yose ben Rebbi Abun said, even after they were one-third ripe. Rebbi Ḥiyya bar Ada said, it is a stenographic expression: “Grapes becoming bad at a third.”

“Anqoqlot and the grape skins.” Rebbi Zeïra and one of the rabbis in the name of Rav: Grapes which went bad before they were one-third ripe. Rebbi Yose ben Rebbi Abun said, even after they were one-third ripe. Rebbi Ḥiyya bar Ada said, it is a stenographic expression: “Grapes becoming bad at a third.”

“Rebbi Yose said, one may not plant a shoot.” Rebbi Joḥanan said, if one transgressed and planted, it is permitted; if he transgressed and grafted it is forbidden.

“Rebbi Yose said, one may not plant a shoot.” Rebbi Joḥanan said, if one transgressed and planted, it is permitted; if he transgressed and grafted it is forbidden.

An ‘orlah walnut which one planted, and similarly, an egg of idol worship which turned into a chick. Rebbi Ḥaggai in the name of Rebbi Josia: Ḥizqiah and Cahana differ. Cahana said it is permitted, Ḥizqiah said it is forbidden. In the opinion of Ḥizqiah it should be impossible for an egg of idol worship to become a chick. What is this about? If someone squashed it, there is no chick. If he brought it inside the lattice enclosure, come and look: If he worshipped it it is not forbidden; because he brought it inside the grating should it be forbidden? Rebbi Yudan the father of Rebbi Mattaniah said, explain it if he used it to fence in the idol.

An ‘orlah walnut which one planted, and similarly, an egg of idol worship which turned into a chick. Rebbi Ḥaggai in the name of Rebbi Josia: Ḥizqiah and Cahana differ. Cahana said it is permitted, Ḥizqiah said it is forbidden. In the opinion of Ḥizqiah it should be impossible for an egg of idol worship to become a chick. What is this about? If someone squashed it, there is no chick. If he brought it inside the lattice enclosure, come and look: If he worshipped it it is not forbidden; because he brought it inside the grating should it be forbidden? Rebbi Yudan the father of Rebbi Mattaniah said, explain it if he used it to fence in the idol.

An ‘orlah walnut which one planted, and similarly, an egg of idol worship which turned into a chick. Rebbi Ḥaggai in the name of Rebbi Josia: Ḥizqiah and Cahana differ. Cahana said it is permitted, Ḥizqiah said it is forbidden. In the opinion of Ḥizqiah it should be impossible for an egg of idol worship to become a chick. What is this about? If someone squashed it, there is no chick. If he brought it inside the lattice enclosure, come and look: If he worshipped it it is not forbidden; because he brought it inside the grating should it be forbidden? Rebbi Yudan the father of Rebbi Mattaniah said, explain it if he used it to fence in the idol.

An ‘orlah walnut which one planted, and similarly, an egg of idol worship which turned into a chick. Rebbi Ḥaggai in the name of Rebbi Josia: Ḥizqiah and Cahana differ. Cahana said it is permitted, Ḥizqiah said it is forbidden. In the opinion of Ḥizqiah it should be impossible for an egg of idol worship to become a chick. What is this about? If someone squashed it, there is no chick. If he brought it inside the lattice enclosure, come and look: If he worshipped it it is not forbidden; because he brought it inside the grating should it be forbidden? Rebbi Yudan the father of Rebbi Mattaniah said, explain it if he used it to fence in the idol.

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

MISHNAH: Heave, heave of the tithe of demay, ḥallah, and First Fruits are lifted by one and 100, they combine with one another, and one has to remove. ‘Orlah and vineyard kilaim are lifted by one and 200, they combine with one another, and one need not remove. Rebbi Simeon says, they do not combine. Rebbi Eliezer says they combine in matters of perceiving the taste but not to forbid.

MISHNAH: Heave, heave of the tithe of demay, ḥallah, and First Fruits are lifted by one and 100, they combine with one another, and one has to remove. ‘Orlah and vineyard kilaim are lifted by one and 200, they combine with one another, and one need not remove. Rebbi Simeon says, they do not combine. Rebbi Eliezer says they combine in matters of perceiving the taste but not to forbid.

HALAKHAH: “Heave and heave of the tithe”, etc. For whom is this needed? For Rebbi Simeon. Even though Rebbi Simeon says that two different names do not combine, he agrees that all items called “heave” do combine.

HALAKHAH: “Heave and heave of the tithe”, etc. For whom is this needed? For Rebbi Simeon. Even though Rebbi Simeon says that two different names do not combine, he agrees that all items called “heave” do combine.

Who stated “heave of the tithe of demay”? Rebbi Meïr, since Rebbi Meïr is as strict with their word as with the words of the Torah. Where do we find that Rebbi Meïr is as strict with their word as with the words of the Torah? Rebbi Ḥanina said, the following which we have stated there: “A woman who sees a stain [on her clothes] is out of order and must consider the possibility of flux, the words of Rebbi Meïr. But the Sages say that stains do not imply flux.”

Who stated “heave of the tithe of demay”? Rebbi Meïr, since Rebbi Meïr is as strict with their word as with the words of the Torah. Where do we find that Rebbi Meïr is as strict with their word as with the words of the Torah? Rebbi Ḥanina said, the following which we have stated there: “A woman who sees a stain [on her clothes] is out of order and must consider the possibility of flux, the words of Rebbi Meïr. But the Sages say that stains do not imply flux.”

Who stated “heave of the tithe of demay”? Rebbi Meïr, since Rebbi Meïr is as strict with their word as with the words of the Torah. Where do we find that Rebbi Meïr is as strict with their word as with the words of the Torah? Rebbi Ḥanina said, the following which we have stated there: “A woman who sees a stain [on her clothes] is out of order and must consider the possibility of flux, the words of Rebbi Meïr. But the Sages say that stains do not imply flux.”

Who stated “heave of the tithe of demay”? Rebbi Meïr, since Rebbi Meïr is as strict with their word as with the words of the Torah. Where do we find that Rebbi Meïr is as strict with their word as with the words of the Torah? Rebbi Ḥanina said, the following which we have stated there: “A woman who sees a stain [on her clothes] is out of order and must consider the possibility of flux, the words of Rebbi Meïr. But the Sages say that stains do not imply flux.”

Who stated “heave of the tithe of demay”? Rebbi Meïr, since Rebbi Meïr is as strict with their word as with the words of the Torah. Where do we find that Rebbi Meïr is as strict with their word as with the words of the Torah? Rebbi Ḥanina said, the following which we have stated there: “A woman who sees a stain [on her clothes] is out of order and must consider the possibility of flux, the words of Rebbi Meïr. But the Sages say that stains do not imply flux.”

Rebbi Jonah asked: Why did we not also state “ḥallah of demay” as we did state “ḥallah”? Should we not state “ḥallah of demay” as we did state: “Heave, heave of the tithe and heave of the tithe of demay”? Rebbi Ḥanania in the name of Samuel: Demay does not need ḥallah. Rebbi Ḥiyya bar Julianus said to him, one takes its value from the tribe. He answered him, that is what Samuel said, one takes its value from the tribe. Rebbi Mana in the name of Rebbi Yose: One does not take its value from the tribe; tomorrow he will bring certain [ḥallah] and say it is demay in order to take its value from the tribe!

Rebbi Jonah asked: Why did we not also state “ḥallah of demay” as we did state “ḥallah”? Should we not state “ḥallah of demay” as we did state: “Heave, heave of the tithe and heave of the tithe of demay”? Rebbi Ḥanania in the name of Samuel: Demay does not need ḥallah. Rebbi Ḥiyya bar Julianus said to him, one takes its value from the tribe. He answered him, that is what Samuel said, one takes its value from the tribe. Rebbi Mana in the name of Rebbi Yose: One does not take its value from the tribe; tomorrow he will bring certain [ḥallah] and say it is demay in order to take its value from the tribe!

Rebbi Jonah asked: Why did we not also state “ḥallah of demay” as we did state “ḥallah”? Should we not state “ḥallah of demay” as we did state: “Heave, heave of the tithe and heave of the tithe of demay”? Rebbi Ḥanania in the name of Samuel: Demay does not need ḥallah. Rebbi Ḥiyya bar Julianus said to him, one takes its value from the tribe. He answered him, that is what Samuel said, one takes its value from the tribe. Rebbi Mana in the name of Rebbi Yose: One does not take its value from the tribe; tomorrow he will bring certain [ḥallah] and say it is demay in order to take its value from the tribe!