rebbi

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 Joḥanan asked Gamliel the Twin: Are you used to take ḥallah from demay? He answered him, did not Samuel, the brother of Rav Berekhia, say that from the moment they decreed demay, most people separate it in their houses? Rebbi Yose ben Rebbi Abun said, it is a condition of the court that ḥallah be in the Northernmost part.

Rebbi Joḥanan asked Gamliel the Twin: Are you used to take ḥallah from demay? He answered him, did not Samuel, the brother of Rav Berekhia, say that from the moment they decreed demay, most people separate it in their houses? Rebbi Yose ben Rebbi Abun said, it is a condition of the court that ḥallah be in the Northernmost part.

Rebbi Joḥanan asked Gamliel the Twin: Are you used to take ḥallah from demay? He answered him, did not Samuel, the brother of Rav Berekhia, say that from the moment they decreed demay, most people separate it in their houses? Rebbi Yose ben Rebbi Abun said, it is a condition of the court that ḥallah be in the Northernmost part.

“And are lifted by one and 100”. How do you treat it, as beginning of separation or end of separation? If you say as beginning of separation, no minor may lift, no unrelated person may lift, and it does not push away the Sabbath. If you treat it as end of separation, a minor may lift, an unrelated person may lift, and it does push away the Sabbath. There we have stated: “Rebbi Jehudah says, also one may lift dema‘ by one in a hundred.” On that, it was stated: “Rebbi Simeon ben Eleazar says, if he wishes he earmarks part of it and eats the remainder.” Rebbi Jonah said, Rebbi Judah treated it as end of separation and Rebbi Simeon ben Eleazar treated it as beginning of separation. Rebbi Yose said, even Rebbi Simeon ben Eleazar treated it as end of separation. Does not Rebbi Simeon ben Eleazar agree that it is forbidden to do so with certain [produce]? How is that? He should never do it on the Sabbath the way he does it on a weekday.

“And are lifted by one and 100”. How do you treat it, as beginning of separation or end of separation? If you say as beginning of separation, no minor may lift, no unrelated person may lift, and it does not push away the Sabbath. If you treat it as end of separation, a minor may lift, an unrelated person may lift, and it does push away the Sabbath. There we have stated: “Rebbi Jehudah says, also one may lift dema‘ by one in a hundred.” On that, it was stated: “Rebbi Simeon ben Eleazar says, if he wishes he earmarks part of it and eats the remainder.” Rebbi Jonah said, Rebbi Judah treated it as end of separation and Rebbi Simeon ben Eleazar treated it as beginning of separation. Rebbi Yose said, even Rebbi Simeon ben Eleazar treated it as end of separation. Does not Rebbi Simeon ben Eleazar agree that it is forbidden to do so with certain [produce]? How is that? He should never do it on the Sabbath the way he does it on a weekday.

“And are lifted by one and 100”. How do you treat it, as beginning of separation or end of separation? If you say as beginning of separation, no minor may lift, no unrelated person may lift, and it does not push away the Sabbath. If you treat it as end of separation, a minor may lift, an unrelated person may lift, and it does push away the Sabbath. There we have stated: “Rebbi Jehudah says, also one may lift dema‘ by one in a hundred.” On that, it was stated: “Rebbi Simeon ben Eleazar says, if he wishes he earmarks part of it and eats the remainder.” Rebbi Jonah said, Rebbi Judah treated it as end of separation and Rebbi Simeon ben Eleazar treated it as beginning of separation. Rebbi Yose said, even Rebbi Simeon ben Eleazar treated it as end of separation. Does not Rebbi Simeon ben Eleazar agree that it is forbidden to do so with certain [produce]? How is that? He should never do it on the Sabbath the way he does it on a weekday.

“And are lifted by one and 100”. How do you treat it, as beginning of separation or end of separation? If you say as beginning of separation, no minor may lift, no unrelated person may lift, and it does not push away the Sabbath. If you treat it as end of separation, a minor may lift, an unrelated person may lift, and it does push away the Sabbath. There we have stated: “Rebbi Jehudah says, also one may lift dema‘ by one in a hundred.” On that, it was stated: “Rebbi Simeon ben Eleazar says, if he wishes he earmarks part of it and eats the remainder.” Rebbi Jonah said, Rebbi Judah treated it as end of separation and Rebbi Simeon ben Eleazar treated it as beginning of separation. Rebbi Yose said, even Rebbi Simeon ben Eleazar treated it as end of separation. Does not Rebbi Simeon ben Eleazar agree that it is forbidden to do so with certain [produce]? How is that? He should never do it on the Sabbath the way he does it on a weekday.

“And are lifted by one and 100”. How do you treat it, as beginning of separation or end of separation? If you say as beginning of separation, no minor may lift, no unrelated person may lift, and it does not push away the Sabbath. If you treat it as end of separation, a minor may lift, an unrelated person may lift, and it does push away the Sabbath. There we have stated: “Rebbi Jehudah says, also one may lift dema‘ by one in a hundred.” On that, it was stated: “Rebbi Simeon ben Eleazar says, if he wishes he earmarks part of it and eats the remainder.” Rebbi Jonah said, Rebbi Judah treated it as end of separation and Rebbi Simeon ben Eleazar treated it as beginning of separation. Rebbi Yose said, even Rebbi Simeon ben Eleazar treated it as end of separation. Does not Rebbi Simeon ben Eleazar agree that it is forbidden to do so with certain [produce]? How is that? He should never do it on the Sabbath the way he does it on a weekday.

“And are lifted by one and 100”. How do you treat it, as beginning of separation or end of separation? If you say as beginning of separation, no minor may lift, no unrelated person may lift, and it does not push away the Sabbath. If you treat it as end of separation, a minor may lift, an unrelated person may lift, and it does push away the Sabbath. There we have stated: “Rebbi Jehudah says, also one may lift dema‘ by one in a hundred.” On that, it was stated: “Rebbi Simeon ben Eleazar says, if he wishes he earmarks part of it and eats the remainder.” Rebbi Jonah said, Rebbi Judah treated it as end of separation and Rebbi Simeon ben Eleazar treated it as beginning of separation. Rebbi Yose said, even Rebbi Simeon ben Eleazar treated it as end of separation. Does not Rebbi Simeon ben Eleazar agree that it is forbidden to do so with certain [produce]? How is that? He should never do it on the Sabbath the way he does it on a weekday.

“And are lifted by one and 100”. How do you treat it, as beginning of separation or end of separation? If you say as beginning of separation, no minor may lift, no unrelated person may lift, and it does not push away the Sabbath. If you treat it as end of separation, a minor may lift, an unrelated person may lift, and it does push away the Sabbath. There we have stated: “Rebbi Jehudah says, also one may lift dema‘ by one in a hundred.” On that, it was stated: “Rebbi Simeon ben Eleazar says, if he wishes he earmarks part of it and eats the remainder.” Rebbi Jonah said, Rebbi Judah treated it as end of separation and Rebbi Simeon ben Eleazar treated it as beginning of separation. Rebbi Yose said, even Rebbi Simeon ben Eleazar treated it as end of separation. Does not Rebbi Simeon ben Eleazar agree that it is forbidden to do so with certain [produce]? How is that? He should never do it on the Sabbath the way he does it on a weekday.

“And are lifted by one and 100”. How do you treat it, as beginning of separation or end of separation? If you say as beginning of separation, no minor may lift, no unrelated person may lift, and it does not push away the Sabbath. If you treat it as end of separation, a minor may lift, an unrelated person may lift, and it does push away the Sabbath. There we have stated: “Rebbi Jehudah says, also one may lift dema‘ by one in a hundred.” On that, it was stated: “Rebbi Simeon ben Eleazar says, if he wishes he earmarks part of it and eats the remainder.” Rebbi Jonah said, Rebbi Judah treated it as end of separation and Rebbi Simeon ben Eleazar treated it as beginning of separation. Rebbi Yose said, even Rebbi Simeon ben Eleazar treated it as end of separation. Does not Rebbi Simeon ben Eleazar agree that it is forbidden to do so with certain [produce]? How is that? He should never do it on the Sabbath the way he does it on a weekday.

There, we have stated: “Rebbi Eliezer says, heave is lifted at the rate of one in 100. Rebbi Joshua says by 100 and more.” There, [Rebbi] Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. Since we have stated: “A seah of heave which fell into 100” and Rebbi Eleazar said, one cannot say “into 100” but “into 99.” As we have stated, Rebbi Eliezer and Rebbi Joshua.

There, we have stated: “Rebbi Eliezer says, heave is lifted at the rate of one in 100. Rebbi Joshua says by 100 and more.” There, [Rebbi] Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. Since we have stated: “A seah of heave which fell into 100” and Rebbi Eleazar said, one cannot say “into 100” but “into 99.” As we have stated, Rebbi Eliezer and Rebbi Joshua.

There, we have stated: “Rebbi Eliezer says, heave is lifted at the rate of one in 100. Rebbi Joshua says by 100 and more.” There, [Rebbi] Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. Since we have stated: “A seah of heave which fell into 100” and Rebbi Eleazar said, one cannot say “into 100” but “into 99.” As we have stated, Rebbi Eliezer and Rebbi Joshua.

There, we have stated: “Rebbi Eliezer says, heave is lifted at the rate of one in 100. Rebbi Joshua says by 100 and more.” There, [Rebbi] Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. Since we have stated: “A seah of heave which fell into 100” and Rebbi Eleazar said, one cannot say “into 100” but “into 99.” As we have stated, Rebbi Eliezer and Rebbi Joshua.

There, we have stated: “Rebbi Eliezer says, heave is lifted at the rate of one in 100. Rebbi Joshua says by 100 and more.” There, [Rebbi] Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. Since we have stated: “A seah of heave which fell into 100” and Rebbi Eleazar said, one cannot say “into 100” but “into 99.” As we have stated, Rebbi Eliezer and Rebbi Joshua.

There, we have stated: “Rebbi Eliezer says, heave is lifted at the rate of one in 100. Rebbi Joshua says by 100 and more.” There, [Rebbi] Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. Since we have stated: “A seah of heave which fell into 100” and Rebbi Eleazar said, one cannot say “into 100” but “into 99.” As we have stated, Rebbi Eliezer and Rebbi Joshua.

There, we have stated: “Rebbi Eliezer says, heave is lifted at the rate of one in 100. Rebbi Joshua says by 100 and more.” There, [Rebbi] Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. Since we have stated: “A seah of heave which fell into 100” and Rebbi Eleazar said, one cannot say “into 100” but “into 99.” As we have stated, Rebbi Eliezer and Rebbi Joshua.

There, we have stated: “Rebbi Eliezer says, heave is lifted at the rate of one in 100. Rebbi Joshua says by 100 and more.” There, [Rebbi] Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. Since we have stated: “A seah of heave which fell into 100” and Rebbi Eleazar said, one cannot say “into 100” but “into 99.” As we have stated, Rebbi Eliezer and Rebbi Joshua.

There, we have stated: “Rebbi Eliezer says, heave is lifted at the rate of one in 100. Rebbi Joshua says by 100 and more.” There, [Rebbi] Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. Since we have stated: “A seah of heave which fell into 100” and Rebbi Eleazar said, one cannot say “into 100” but “into 99.” As we have stated, Rebbi Eliezer and Rebbi Joshua.

From where that they may be lifted? Rebbi Jonah said, it is written (Num. 18:29): “From all its best its sanctifying part from it.” Something from which you lift it, so that if this falls into anything it sanctifies it. How much is this? One in one hundred. Rebbi Eliezer says, one adds a seah and then lifts. Rebbi Joshua says one adds a small amount and lifts. Rebbi Yose ben Meshullam says “and more” is one qab per one hundred seah, one sixth of what makes dema‘.

From where that they may be lifted? Rebbi Jonah said, it is written (Num. 18:29): “From all its best its sanctifying part from it.” Something from which you lift it, so that if this falls into anything it sanctifies it. How much is this? One in one hundred. Rebbi Eliezer says, one adds a seah and then lifts. Rebbi Joshua says one adds a small amount and lifts. Rebbi Yose ben Meshullam says “and more” is one qab per one hundred seah, one sixth of what makes dema‘.

From where that they may be lifted? Rebbi Jonah said, it is written (Num. 18:29): “From all its best its sanctifying part from it.” Something from which you lift it, so that if this falls into anything it sanctifies it. How much is this? One in one hundred. Rebbi Eliezer says, one adds a seah and then lifts. Rebbi Joshua says one adds a small amount and lifts. Rebbi Yose ben Meshullam says “and more” is one qab per one hundred seah, one sixth of what makes dema‘.

From where that they may be lifted? Rebbi Jonah said, it is written (Num. 18:29): “From all its best its sanctifying part from it.” Something from which you lift it, so that if this falls into anything it sanctifies it. How much is this? One in one hundred. Rebbi Eliezer says, one adds a seah and then lifts. Rebbi Joshua says one adds a small amount and lifts. Rebbi Yose ben Meshullam says “and more” is one qab per one hundred seah, one sixth of what makes dema‘.

It was stated: “Rebbi Simeon says, heave can be lifted in 100 by a conclusion a minore ad majus: If what is forbidden can be lifted from what is forbidden, so much more what is forbidden from what is permitted!” Heave, some Tannaïm state “what is forbidden from what is permitted;” some Tannaïm state “what is permitted from what is permitted.” He who says “what is forbidden from what is permitted”, because heave is forbidden to lay persons. He who says “what is permitted from what is permitted”, because heave is permitted to Cohanim. Some explain it all about Cohanim: He who says “what is forbidden from what is permitted”, in the case of dema‘ by impure heave. He who says “permitted from what is permitted”, in the case of dema‘ by pure heave.

It was stated: “A piece of the showbread which was mixed with a hundred pieces of profane [bread], or a piece of purification sacrifice mixed with a hundred profane pieces [of meat], should not be lifted. Rebbi Jehudah says they should be lifted.” What is the reason of Rebbi Jehudah? (Ez. 45:15) “One sheep from 200 from the drink of Israel,” from what is permitted to Israel. It is difficult! It is written 200 and Rebbi Jehudah says 100. It is written alive and Rebbi Jehudah says slaughtered. What is the difference between alive and slaughtered? Rebbi Ḥinena said, they considered live ones under the category of what usually is counted.

It was stated: “A piece of the showbread which was mixed with a hundred pieces of profane [bread], or a piece of purification sacrifice mixed with a hundred profane pieces [of meat], should not be lifted. Rebbi Jehudah says they should be lifted.” What is the reason of Rebbi Jehudah? (Ez. 45:15) “One sheep from 200 from the drink of Israel,” from what is permitted to Israel. It is difficult! It is written 200 and Rebbi Jehudah says 100. It is written alive and Rebbi Jehudah says slaughtered. What is the difference between alive and slaughtered? Rebbi Ḥinena said, they considered live ones under the category of what usually is counted.

It was stated: “A piece of the showbread which was mixed with a hundred pieces of profane [bread], or a piece of purification sacrifice mixed with a hundred profane pieces [of meat], should not be lifted. Rebbi Jehudah says they should be lifted.” What is the reason of Rebbi Jehudah? (Ez. 45:15) “One sheep from 200 from the drink of Israel,” from what is permitted to Israel. It is difficult! It is written 200 and Rebbi Jehudah says 100. It is written alive and Rebbi Jehudah says slaughtered. What is the difference between alive and slaughtered? Rebbi Ḥinena said, they considered live ones under the category of what usually is counted.

It was stated: “A piece of the showbread which was mixed with a hundred pieces of profane [bread], or a piece of purification sacrifice mixed with a hundred profane pieces [of meat], should not be lifted. Rebbi Jehudah says they should be lifted.” What is the reason of Rebbi Jehudah? (Ez. 45:15) “One sheep from 200 from the drink of Israel,” from what is permitted to Israel. It is difficult! It is written 200 and Rebbi Jehudah says 100. It is written alive and Rebbi Jehudah says slaughtered. What is the difference between alive and slaughtered? Rebbi Ḥinena said, they considered live ones under the category of what usually is counted.

It was stated: “A piece of the showbread which was mixed with a hundred pieces of profane [bread], or a piece of purification sacrifice mixed with a hundred profane pieces [of meat], should not be lifted. Rebbi Jehudah says they should be lifted.” What is the reason of Rebbi Jehudah? (Ez. 45:15) “One sheep from 200 from the drink of Israel,” from what is permitted to Israel. It is difficult! It is written 200 and Rebbi Jehudah says 100. It is written alive and Rebbi Jehudah says slaughtered. What is the difference between alive and slaughtered? Rebbi Ḥinena said, they considered live ones under the category of what usually is counted.

“Not only heave food in heave food; from where heave food in profane food, profane food in heave food, heave food in sacrificial food, sacrificial food in heave food, heave drink in heave drink, heave drink in profane drink, profane drink in heave drink, heave drink in sacrificial drink, sacrificial drink in heave drink, sacrificial drink in sacrificial drink? From where? The verse says (Lev. 22:7) ‘From the holy foods’, it adds.” Rebbi Abin in the name of Rebbi Joḥanan: Explain it if the log of oil of the skin-diseased was mixed with the excess of the loaves of the gift of the nazir; so we have stated, two drinks. Rebbi Ḥanania said, that means burned offerings in burned offerings; but purification offerings in burned offerings is certainly a prohibition.

“Not only heave food in heave food; from where heave food in profane food, profane food in heave food, heave food in sacrificial food, sacrificial food in heave food, heave drink in heave drink, heave drink in profane drink, profane drink in heave drink, heave drink in sacrificial drink, sacrificial drink in heave drink, sacrificial drink in sacrificial drink? From where? The verse says (Lev. 22:7) ‘From the holy foods’, it adds.” Rebbi Abin in the name of Rebbi Joḥanan: Explain it if the log of oil of the skin-diseased was mixed with the excess of the loaves of the gift of the nazir; so we have stated, two drinks. Rebbi Ḥanania said, that means burned offerings in burned offerings; but purification offerings in burned offerings is certainly a prohibition.

“Not only heave food in heave food; from where heave food in profane food, profane food in heave food, heave food in sacrificial food, sacrificial food in heave food, heave drink in heave drink, heave drink in profane drink, profane drink in heave drink, heave drink in sacrificial drink, sacrificial drink in heave drink, sacrificial drink in sacrificial drink? From where? The verse says (Lev. 22:7) ‘From the holy foods’, it adds.” Rebbi Abin in the name of Rebbi Joḥanan: Explain it if the log of oil of the skin-diseased was mixed with the excess of the loaves of the gift of the nazir; so we have stated, two drinks. Rebbi Ḥanania said, that means burned offerings in burned offerings; but purification offerings in burned offerings is certainly a prohibition.

How does Rebbi Jehudah think, following Rebbi Eliezer or Rebbi Joshua? Following Rebbi Eliezer he lifts and eats; following Rebbi Joshua he lifts and burns.

How does Rebbi Jehudah think, following Rebbi Eliezer or Rebbi Joshua? Following Rebbi Eliezer he lifts and eats; following Rebbi Joshua he lifts and burns.

How does Rebbi Jehudah think, following Rebbi Eliezer or Rebbi Joshua? Following Rebbi Eliezer he lifts and eats; following Rebbi Joshua he lifts and burns.

How does Rebbi Jehudah think, following Rebbi Eliezer or Rebbi Joshua? Following Rebbi Eliezer he lifts and eats; following Rebbi Joshua he lifts and burns.

How does Rebbi Jehudah think, following Rebbi Eliezer or Rebbi Joshua? Following Rebbi Eliezer he lifts and eats; following Rebbi Joshua he lifts and burns.

Who stated “they combine with one another”? Rebbi Meïr, since Rebbi Abbahu said in the name of Rebbi Joḥanan: The word of Rebbi Meïr is that all forbidden [foods] combine with one another to whip for them in the volume of an olive since it says: (Deut. 14:3) “You shall not eat any abomination.”

Who stated “they combine with one another”? Rebbi Meïr, since Rebbi Abbahu said in the name of Rebbi Joḥanan: The word of Rebbi Meïr is that all forbidden [foods] combine with one another to whip for them in the volume of an olive since it says: (Deut. 14:3) “You shall not eat any abomination.”

Who stated “they combine with one another”? Rebbi Meïr, since Rebbi Abbahu said in the name of Rebbi Joḥanan: The word of Rebbi Meïr is that all forbidden [foods] combine with one another to whip for them in the volume of an olive since it says: (Deut. 14:3) “You shall not eat any abomination.”

Who stated “they combine with one another”? Rebbi Meïr, since Rebbi Abbahu said in the name of Rebbi Joḥanan: The word of Rebbi Meïr is that all forbidden [foods] combine with one another to whip for them in the volume of an olive since it says: (Deut. 14:3) “You shall not eat any abomination.”

Here, you say one has to lift, but there you say, one does not have to lift! Rebbi Jacob bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan, because of robbing the tribe. Also, it was stated thus: “Any heave for which the Cohanim do not care, e. g., the heave of kelesin, carob, and red barley, one does not have to lift.”

Here, you say one has to lift, but there you say, one does not have to lift! Rebbi Jacob bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan, because of robbing the tribe. Also, it was stated thus: “Any heave for which the Cohanim do not care, e. g., the heave of kelesin, carob, and red barley, one does not have to lift.”

Here, you say one has to lift, but there you say, one does not have to lift! Rebbi Jacob bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan, because of robbing the tribe. Also, it was stated thus: “Any heave for which the Cohanim do not care, e. g., the heave of kelesin, carob, and red barley, one does not have to lift.”

So far following Rebbi Aqiba, following Rebbi Ismael? Rebbi Joḥanan in the name of Rebbi Ismael, an argument a minore ad majus. If heave which is forbidden to outsiders can be lifted, ‘orlah which is permitted to outsiders, not so much more? No, if you said that about heave whose use is permitted, what can you say about ‘orlah whose use is prohibited! Rebbi Ḥinena: “Fruit, fruit” as equal decision.

So far following Rebbi Aqiba, following Rebbi Ismael? Rebbi Joḥanan in the name of Rebbi Ismael, an argument a minore ad majus. If heave which is forbidden to outsiders can be lifted, ‘orlah which is permitted to outsiders, not so much more? No, if you said that about heave whose use is permitted, what can you say about ‘orlah whose use is prohibited! Rebbi Ḥinena: “Fruit, fruit” as equal decision.

So far following Rebbi Aqiba, following Rebbi Ismael? Rebbi Joḥanan in the name of Rebbi Ismael, an argument a minore ad majus. If heave which is forbidden to outsiders can be lifted, ‘orlah which is permitted to outsiders, not so much more? No, if you said that about heave whose use is permitted, what can you say about ‘orlah whose use is prohibited! Rebbi Ḥinena: “Fruit, fruit” as equal decision.

So far following Rebbi Aqiba, following Rebbi Ismael? Rebbi Joḥanan in the name of Rebbi Ismael, an argument a minore ad majus. If heave which is forbidden to outsiders can be lifted, ‘orlah which is permitted to outsiders, not so much more? No, if you said that about heave whose use is permitted, what can you say about ‘orlah whose use is prohibited! Rebbi Ḥinena: “Fruit, fruit” as equal decision.

So far following Rebbi Aqiba, following Rebbi Ismael? Rebbi Joḥanan in the name of Rebbi Ismael, an argument a minore ad majus. If heave which is forbidden to outsiders can be lifted, ‘orlah which is permitted to outsiders, not so much more? No, if you said that about heave whose use is permitted, what can you say about ‘orlah whose use is prohibited! Rebbi Ḥinena: “Fruit, fruit” as equal decision.

They combine with one another either to permit or to forbid if one can taste them, the words of Rebbi Meïr. Rebbi Simeon says, they do not combine. Rebbi Eliezer says they combine if one tastes them, not to forbid.

They combine with one another either to permit or to forbid if one can taste them, the words of Rebbi Meïr. Rebbi Simeon says, they do not combine. Rebbi Eliezer says they combine if one tastes them, not to forbid.

They combine with one another either to permit or to forbid if one can taste them, the words of Rebbi Meïr. Rebbi Simeon says, they do not combine. Rebbi Eliezer says they combine if one tastes them, not to forbid.

HALAKHAH: Rebbi Curius said, not that heave lifts ‘orlah but heave adds to the profane to lift (heave) [‘orlah]. One understands that heave lifts ‘orlah because pure [heave] lifts the impure. “ ‘Orlah lifts heave”, does impure [heave] lift the pure, not for laymen, maybe for Cohanim? But did we not state: “ ‘Orlah lifts kilaim, kilaim ‘orlah, and ‘orlah ‘orlah”? There it is different, both for lay people and for Cohanim.

“A seah of heave which fell into 100.” Rebbi Eleazar said, it is not “into 100” but “into 99.” “A seah of ‘orlah which fell into 200.” Rebbi Eleazar said, it is not “into 200” but “into 199.”

“A seah of heave which fell into 100.” Rebbi Eleazar said, it is not “into 100” but “into 99.” “A seah of ‘orlah which fell into 200.” Rebbi Eleazar said, it is not “into 200” but “into 199.”

HALAKHAH: Rebbi Yose in the name of Rebbi Hilfai, Rebbi Jonah in the name of Rebbi Simeon ben Laqish: The House of Shammai made it as if swollen.

HALAKHAH: Rebbi Yose in the name of Rebbi Hilfai, Rebbi Jonah in the name of Rebbi Simeon ben Laqish: The House of Shammai made it as if swollen.

HALAKHAH: Rebbi Yose in the name of Rebbi Hilfai, Rebbi Jonah in the name of Rebbi Simeon ben Laqish: The House of Shammai made it as if swollen.

HALAKHAH: Rebbi Yose in the name of Rebbi Hilfai, Rebbi Jonah in the name of Rebbi Simeon ben Laqish: The House of Shammai made it as if swollen.

There, we have stated: “Dyers’ water disables a miqweh by three log but not by a change in color.” Abba, the son of Rav Naḥman, said, the words of Rebbi Meïr because it is visibly drawn. Rebbi Ḥuna in the name of Rebbi Abba: Rebbi Meïr’s parallels that of the House of Shammai. Just as the House of Shammai say because of souring it makes sour, so Rebbi Meïr says because it is visibly drawn.

There, we have stated: “Dyers’ water disables a miqweh by three log but not by a change in color.” Abba, the son of Rav Naḥman, said, the words of Rebbi Meïr because it is visibly drawn. Rebbi Ḥuna in the name of Rebbi Abba: Rebbi Meïr’s parallels that of the House of Shammai. Just as the House of Shammai say because of souring it makes sour, so Rebbi Meïr says because it is visibly drawn.

There, we have stated: “Dyers’ water disables a miqweh by three log but not by a change in color.” Abba, the son of Rav Naḥman, said, the words of Rebbi Meïr because it is visibly drawn. Rebbi Ḥuna in the name of Rebbi Abba: Rebbi Meïr’s parallels that of the House of Shammai. Just as the House of Shammai say because of souring it makes sour, so Rebbi Meïr says because it is visibly drawn.

There, we have stated: “Dyers’ water disables a miqweh by three log but not by a change in color.” Abba, the son of Rav Naḥman, said, the words of Rebbi Meïr because it is visibly drawn. Rebbi Ḥuna in the name of Rebbi Abba: Rebbi Meïr’s parallels that of the House of Shammai. Just as the House of Shammai say because of souring it makes sour, so Rebbi Meïr says because it is visibly drawn.

There, we have stated: “Dyers’ water disables a miqweh by three log but not by a change in color.” Abba, the son of Rav Naḥman, said, the words of Rebbi Meïr because it is visibly drawn. Rebbi Ḥuna in the name of Rebbi Abba: Rebbi Meïr’s parallels that of the House of Shammai. Just as the House of Shammai say because of souring it makes sour, so Rebbi Meïr says because it is visibly drawn.

Rebbi Jonah asked, why did we [not] state: If groats were cooked with rice? Our Mishnah follows him who holds that what gives a bad taste is permitted. But even he who holds that what gives a bad taste is permitted, here he will agree that it is forbidden.

If heave groats fell into profane lentils and can be tasted, if he added profane lentils they become permitted. How much does he have to add? A disagreement between Rebbi and Rebbi Ismael ben Rebbi Yose. In the opinion of Rebbi, one says until he adds for all of them. In the opinion of Rebbi Ismael ben Rebbi Yose, one says until he adds corresponding to what fell in. If groats were cooked with profane lentils and cannot be tasted, if he added profane groats, this kind awakes its own to make it forbidden. But this should not be stronger than libation wine! As you say regarding libation wine, you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. Here you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. That means, if he added groats, the heave is permitted.

If heave groats fell into profane lentils and can be tasted, if he added profane lentils they become permitted. How much does he have to add? A disagreement between Rebbi and Rebbi Ismael ben Rebbi Yose. In the opinion of Rebbi, one says until he adds for all of them. In the opinion of Rebbi Ismael ben Rebbi Yose, one says until he adds corresponding to what fell in. If groats were cooked with profane lentils and cannot be tasted, if he added profane groats, this kind awakes its own to make it forbidden. But this should not be stronger than libation wine! As you say regarding libation wine, you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. Here you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. That means, if he added groats, the heave is permitted.

If heave groats fell into profane lentils and can be tasted, if he added profane lentils they become permitted. How much does he have to add? A disagreement between Rebbi and Rebbi Ismael ben Rebbi Yose. In the opinion of Rebbi, one says until he adds for all of them. In the opinion of Rebbi Ismael ben Rebbi Yose, one says until he adds corresponding to what fell in. If groats were cooked with profane lentils and cannot be tasted, if he added profane groats, this kind awakes its own to make it forbidden. But this should not be stronger than libation wine! As you say regarding libation wine, you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. Here you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. That means, if he added groats, the heave is permitted.

If heave groats fell into profane lentils and can be tasted, if he added profane lentils they become permitted. How much does he have to add? A disagreement between Rebbi and Rebbi Ismael ben Rebbi Yose. In the opinion of Rebbi, one says until he adds for all of them. In the opinion of Rebbi Ismael ben Rebbi Yose, one says until he adds corresponding to what fell in. If groats were cooked with profane lentils and cannot be tasted, if he added profane groats, this kind awakes its own to make it forbidden. But this should not be stronger than libation wine! As you say regarding libation wine, you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. Here you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. That means, if he added groats, the heave is permitted.

If heave groats fell into profane lentils and can be tasted, if he added profane lentils they become permitted. How much does he have to add? A disagreement between Rebbi and Rebbi Ismael ben Rebbi Yose. In the opinion of Rebbi, one says until he adds for all of them. In the opinion of Rebbi Ismael ben Rebbi Yose, one says until he adds corresponding to what fell in. If groats were cooked with profane lentils and cannot be tasted, if he added profane groats, this kind awakes its own to make it forbidden. But this should not be stronger than libation wine! As you say regarding libation wine, you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. Here you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. That means, if he added groats, the heave is permitted.

If heave groats fell into profane lentils and can be tasted, if he added profane lentils they become permitted. How much does he have to add? A disagreement between Rebbi and Rebbi Ismael ben Rebbi Yose. In the opinion of Rebbi, one says until he adds for all of them. In the opinion of Rebbi Ismael ben Rebbi Yose, one says until he adds corresponding to what fell in. If groats were cooked with profane lentils and cannot be tasted, if he added profane groats, this kind awakes its own to make it forbidden. But this should not be stronger than libation wine! As you say regarding libation wine, you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. Here you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. That means, if he added groats, the heave is permitted.

MISHNAH: If profane sourdough fell into dough, enough to cause souring, and afterwards sourdough of heave or of vineyard kilaim fell into it, also enough to cause souring, the dough is forbidden. If profane sourdough fell into dough and caused it to become sour when afterwards sourdough of heave or of vineyard kilaim fell into it, enough to cause souring, the dough is forbidden but Rebbi Simeon permits it.

HALAKHAH: Ḥanania stated in the name of Rebbi Joḥanan: The first Mishnah also is in disagreement. Rebbi Jonah said, we hold to say that they disagree when each one is full strength and the profane sourdough fell in first. But if the heave sourdough fell in first, the dough already became sour.

HALAKHAH: Ḥanania stated in the name of Rebbi Joḥanan: The first Mishnah also is in disagreement. Rebbi Jonah said, we hold to say that they disagree when each one is full strength and the profane sourdough fell in first. But if the heave sourdough fell in first, the dough already became sour.

“ Everything that can be tasted is forbidden, whether it spoils or improves, the words of Rebbi Meïr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meïr will agree. Rebbi Joḥanan said, there is no difference whether it improved and spoiled or spoiled and improved, it is the disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“ Everything that can be tasted is forbidden, whether it spoils or improves, the words of Rebbi Meïr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meïr will agree. Rebbi Joḥanan said, there is no difference whether it improved and spoiled or spoiled and improved, it is the disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“ Everything that can be tasted is forbidden, whether it spoils or improves, the words of Rebbi Meïr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meïr will agree. Rebbi Joḥanan said, there is no difference whether it improved and spoiled or spoiled and improved, it is the disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“ Everything that can be tasted is forbidden, whether it spoils or improves, the words of Rebbi Meïr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meïr will agree. Rebbi Joḥanan said, there is no difference whether it improved and spoiled or spoiled and improved, it is the disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“ Everything that can be tasted is forbidden, whether it spoils or improves, the words of Rebbi Meïr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meïr will agree. Rebbi Joḥanan said, there is no difference whether it improved and spoiled or spoiled and improved, it is the disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“ Everything that can be tasted is forbidden, whether it spoils or improves, the words of Rebbi Meïr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meïr will agree. Rebbi Joḥanan said, there is no difference whether it improved and spoiled or spoiled and improved, it is the disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“ Everything that can be tasted is forbidden, whether it spoils or improves, the words of Rebbi Meïr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meïr will agree. Rebbi Joḥanan said, there is no difference whether it improved and spoiled or spoiled and improved, it is the disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“ Everything that can be tasted is forbidden, whether it spoils or improves, the words of Rebbi Meïr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meïr will agree. Rebbi Joḥanan said, there is no difference whether it improved and spoiled or spoiled and improved, it is the disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“ Everything that can be tasted is forbidden, whether it spoils or improves, the words of Rebbi Meïr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meïr will agree. Rebbi Joḥanan said, there is no difference whether it improved and spoiled or spoiled and improved, it is the disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“ Everything that can be tasted is forbidden, whether it spoils or improves, the words of Rebbi Meïr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meïr will agree. Rebbi Joḥanan said, there is no difference whether it improved and spoiled or spoiled and improved, it is the disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

“ Everything that can be tasted is forbidden, whether it spoils or improves, the words of Rebbi Meïr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meïr will agree. Rebbi Joḥanan said, there is no difference whether it improved and spoiled or spoiled and improved, it is the disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

Rebbi Jonah said; the statement of Rebbi Simeon ben Laqish is necessary since we wanted to say that they disagree when each one is full strength and the profane sourdough fell in first. But if the heave sourdough fell in first, the dough already became sour. Even if profane sourdough fell in first, it is considered that first it improved and then spoiled. Rebbi Jonah came back to this and said, that woman will not make it thoroughly sour, she will leave a little bit. That little bit should be considered as if it first improved and then spoiled. That is difficult, if it improved and did not spoil, is that nothing?

Rebbi Jonah said; the statement of Rebbi Simeon ben Laqish is necessary since we wanted to say that they disagree when each one is full strength and the profane sourdough fell in first. But if the heave sourdough fell in first, the dough already became sour. Even if profane sourdough fell in first, it is considered that first it improved and then spoiled. Rebbi Jonah came back to this and said, that woman will not make it thoroughly sour, she will leave a little bit. That little bit should be considered as if it first improved and then spoiled. That is difficult, if it improved and did not spoil, is that nothing?

Rebbi Jonah said; the statement of Rebbi Simeon ben Laqish is necessary since we wanted to say that they disagree when each one is full strength and the profane sourdough fell in first. But if the heave sourdough fell in first, the dough already became sour. Even if profane sourdough fell in first, it is considered that first it improved and then spoiled. Rebbi Jonah came back to this and said, that woman will not make it thoroughly sour, she will leave a little bit. That little bit should be considered as if it first improved and then spoiled. That is difficult, if it improved and did not spoil, is that nothing?

Rebbi Jonah asked: What is the difference if it improved from both of them or spoiled from both of them? If it improved from both of them, it is forbidden. If it spoiled from both of them, it is permitted. Rebbi Mana said, if it improved from both of them, you consider [the permitted] as non-existent; the forbidden is enough to make it forbidden. If it spoiled from both of them, you consider the permitted as non-existent; the forbidden is not enough to make it forbidden.

Rebbi Jonah asked: What is the difference if it improved from both of them or spoiled from both of them? If it improved from both of them, it is forbidden. If it spoiled from both of them, it is permitted. Rebbi Mana said, if it improved from both of them, you consider [the permitted] as non-existent; the forbidden is enough to make it forbidden. If it spoiled from both of them, you consider the permitted as non-existent; the forbidden is not enough to make it forbidden.

MISHNAH: Spices, two or three names from one kind, or [one name for] three are forbidden and combine. Rebbi Simeon says, two or three names from one kind, or two kinds of the same name, do not combine.

HALAKHAH: We understand two names for one kind. But two kinds of one name? Rebbi Abbahu in the name of Rebbi Eleazar: They taught this about sweeteners.

HALAKHAH: We understand two names for one kind. But two kinds of one name? Rebbi Abbahu in the name of Rebbi Eleazar: They taught this about sweeteners.

Rebbi Abbahu in the name of Rebbi Joḥanan, there are three kinds of imparting taste. Anything a common person tastes and says, this dish is not missing anything, if it fell in, it may improve the taste but is permitted. Even if he says, this dish contains spice x, when it spoils the taste it is permitted. But if a professional tastes it and says, this dish contains spice x, when it spoils the taste it is forbidden.

Rebbi Abbahu in the name of Rebbi Joḥanan, there are three kinds of imparting taste. Anything a common person tastes and says, this dish is not missing anything, if it fell in, it may improve the taste but is permitted. Even if he says, this dish contains spice x, when it spoils the taste it is permitted. But if a professional tastes it and says, this dish contains spice x, when it spoils the taste it is forbidden.

Rebbi Abbahu in the name of Rebbi Joḥanan, all forbidden [food] is estimated as if it were onion, as if it were leeks. That is, anything usually estimated as if it were onion, as if it were leeks. Anything which is not usually estimated as if it were onion, as if it were leeks, how do you estimate it? How do you estimate cumin?

Rebbi Abbahu in the name of Rebbi Joḥanan, all forbidden [food] is estimated as if it were onion, as if it were leeks. That is, anything usually estimated as if it were onion, as if it were leeks. Anything which is not usually estimated as if it were onion, as if it were leeks, how do you estimate it? How do you estimate cumin?