rebbi

Rebbi Yudan said, did not Rebbi Abbahu say in the name of Rebbi Eleazar, they taught this about sweeteners? Since sweeteners usually are estimated as if they were onion or leeks, one estimates them as if they were onion or leeks. All other forbidden [foods], since they are not usually estimated as if they were onion or leeks one estimates in their kinds. Cumin one estimates by its kind.

Rebbi Yudan said, did not Rebbi Abbahu say in the name of Rebbi Eleazar, they taught this about sweeteners? Since sweeteners usually are estimated as if they were onion or leeks, one estimates them as if they were onion or leeks. All other forbidden [foods], since they are not usually estimated as if they were onion or leeks one estimates in their kinds. Cumin one estimates by its kind.

Rebbi Yudan said, did not Rebbi Abbahu say in the name of Rebbi Eleazar, they taught this about sweeteners? Since sweeteners usually are estimated as if they were onion or leeks, one estimates them as if they were onion or leeks. All other forbidden [foods], since they are not usually estimated as if they were onion or leeks one estimates in their kinds. Cumin one estimates by its kind.

Rebbi Mana did not say so but: Did not Rebbi Abbahu say in the name of Rebbi Eleazar, they taught this about sweeteners? Since sweeteners all taste the same, they are estimated as if they were onion, as if they were leeks. All other forbidden [foods], since they do not taste the same one does not estimate them as if they were onion, as if they were leeks. Cumin is a problem.

Rebbi Mana did not say so but: Did not Rebbi Abbahu say in the name of Rebbi Eleazar, they taught this about sweeteners? Since sweeteners all taste the same, they are estimated as if they were onion, as if they were leeks. All other forbidden [foods], since they do not taste the same one does not estimate them as if they were onion, as if they were leeks. Cumin is a problem.

Rebbi Mana did not say so but: Did not Rebbi Abbahu say in the name of Rebbi Eleazar, they taught this about sweeteners? Since sweeteners all taste the same, they are estimated as if they were onion, as if they were leeks. All other forbidden [foods], since they do not taste the same one does not estimate them as if they were onion, as if they were leeks. Cumin is a problem.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste until he tasted the forbidden thing itself. Rebbi Ḥama bar Yose objected before Rebbi Joḥanan: There is meat in milk, where he did not taste the forbidden thing itself and you say that he is whipped! He accepted that. What means, he accepted that? Like a person who listens to the argument of the opposing party he accepted it.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste until he tasted the forbidden thing itself. Rebbi Ḥama bar Yose objected before Rebbi Joḥanan: There is meat in milk, where he did not taste the forbidden thing itself and you say that he is whipped! He accepted that. What means, he accepted that? Like a person who listens to the argument of the opposing party he accepted it.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste until he tasted the forbidden thing itself. Rebbi Ḥama bar Yose objected before Rebbi Joḥanan: There is meat in milk, where he did not taste the forbidden thing itself and you say that he is whipped! He accepted that. What means, he accepted that? Like a person who listens to the argument of the opposing party he accepted it.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste until he tasted the forbidden thing itself. Rebbi Ḥama bar Yose objected before Rebbi Joḥanan: There is meat in milk, where he did not taste the forbidden thing itself and you say that he is whipped! He accepted that. What means, he accepted that? Like a person who listens to the argument of the opposing party he accepted it.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

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. Yoezer from Bira was one of Shammai’s students. He said, I asked Rabban Gamliel I when he was standing at the Eastern gate and he said, it does not make forbidden unless it alone could make it sour.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

HALAKHAH: There, we have stated: “Libation wine is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it is forbidden, otherwise permitted.

So far when they fell in one after the other. What can one say if they fell together? Rebbi Eleazar said, let us hear from the following: “When is the leavened matter of Samaritans permitted after Passover? Of private persons after three weekly bakings, of city bakers after three days, of rural bakers after three baking loads. Rebbi Simeon ben Eleazar says, even when they said of private persons after three weekly bakings, if he was an important personality or he married off his son, if he baked three loads one after the other it is permitted. And even when they said of city bakers after three days, if he was under pressure and baked three loads one after the other it is permitted.” It was stated: “Rebbi Simeon says even when they said of rural bakers after three baking loads, it is forbidden at least three days since in the morning he prepares sourdough for the entire day.” Does the second dough not become sour from forbidden and permitted?

So far when they fell in one after the other. What can one say if they fell together? Rebbi Eleazar said, let us hear from the following: “When is the leavened matter of Samaritans permitted after Passover? Of private persons after three weekly bakings, of city bakers after three days, of rural bakers after three baking loads. Rebbi Simeon ben Eleazar says, even when they said of private persons after three weekly bakings, if he was an important personality or he married off his son, if he baked three loads one after the other it is permitted. And even when they said of city bakers after three days, if he was under pressure and baked three loads one after the other it is permitted.” It was stated: “Rebbi Simeon says even when they said of rural bakers after three baking loads, it is forbidden at least three days since in the morning he prepares sourdough for the entire day.” Does the second dough not become sour from forbidden and permitted?

So far when they fell in one after the other. What can one say if they fell together? Rebbi Eleazar said, let us hear from the following: “When is the leavened matter of Samaritans permitted after Passover? Of private persons after three weekly bakings, of city bakers after three days, of rural bakers after three baking loads. Rebbi Simeon ben Eleazar says, even when they said of private persons after three weekly bakings, if he was an important personality or he married off his son, if he baked three loads one after the other it is permitted. And even when they said of city bakers after three days, if he was under pressure and baked three loads one after the other it is permitted.” It was stated: “Rebbi Simeon says even when they said of rural bakers after three baking loads, it is forbidden at least three days since in the morning he prepares sourdough for the entire day.” Does the second dough not become sour from forbidden and permitted?

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

Rebbi Mana said before Rebbi Yose: What do you say, there practice follows Rebbi Eliezer; does practice here follow Rebbi Eliezer? He said to him, for everything?

Rebbi Mana said before Rebbi Yose: What do you say, there practice follows Rebbi Eliezer; does practice here follow Rebbi Eliezer? He said to him, for everything?

Rebbi Mana said before Rebbi Yose: What do you say, there practice follows Rebbi Eliezer; does practice here follow Rebbi Eliezer? He said to him, for everything?

Rebbi Mana said before Rebbi Yose: What do you say, there practice follows Rebbi Eliezer; does practice here follow Rebbi Eliezer? He said to him, for everything?

MISHNAH: If vessels were oiled first with impure oil and then with pure, or first with pure and then with impure, Rebbi Eliezer says I am going after the first, but the Sages say after the last.

HALAKHAH: What is the reason of Rebbi Eliezer? The first pushes the last out.

Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. As we have stated there: “In a narrow-mouthed flask he dips and takes it out normally. Rebbi Jehudah says, for the first sprinkling.” Just as Rebbi Jehudah said the first pushes out the last, so here Rebbi Eliezer said the first pushes out the last.

Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. As we have stated there: “In a narrow-mouthed flask he dips and takes it out normally. Rebbi Jehudah says, for the first sprinkling.” Just as Rebbi Jehudah said the first pushes out the last, so here Rebbi Eliezer said the first pushes out the last.

Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. As we have stated there: “In a narrow-mouthed flask he dips and takes it out normally. Rebbi Jehudah says, for the first sprinkling.” Just as Rebbi Jehudah said the first pushes out the last, so here Rebbi Eliezer said the first pushes out the last.

Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. As we have stated there: “In a narrow-mouthed flask he dips and takes it out normally. Rebbi Jehudah says, for the first sprinkling.” Just as Rebbi Jehudah said the first pushes out the last, so here Rebbi Eliezer said the first pushes out the last.

Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. As we have stated there: “In a narrow-mouthed flask he dips and takes it out normally. Rebbi Jehudah says, for the first sprinkling.” Just as Rebbi Jehudah said the first pushes out the last, so here Rebbi Eliezer said the first pushes out the last.

Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. As we have stated there: “In a narrow-mouthed flask he dips and takes it out normally. Rebbi Jehudah says, for the first sprinkling.” Just as Rebbi Jehudah said the first pushes out the last, so here Rebbi Eliezer said the first pushes out the last.

So far if he rubbed in on one side and found on the other side. If he rubbed on this side and found on the same side, what does Rebbi Eliezer say? Let us hear from the following which Rebbi Abbahu said in the name of Rebbi Joḥanan: Not only a flask but also a bowl; and Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. Can you say there, if he rubbed in on one side and found on the other side? No, if he rubbed on this side and found on the same side. Here also, if he rubbed on this side and found on the same side.

So far if he rubbed in on one side and found on the other side. If he rubbed on this side and found on the same side, what does Rebbi Eliezer say? Let us hear from the following which Rebbi Abbahu said in the name of Rebbi Joḥanan: Not only a flask but also a bowl; and Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. Can you say there, if he rubbed in on one side and found on the other side? No, if he rubbed on this side and found on the same side. Here also, if he rubbed on this side and found on the same side.

So far if he rubbed in on one side and found on the other side. If he rubbed on this side and found on the same side, what does Rebbi Eliezer say? Let us hear from the following which Rebbi Abbahu said in the name of Rebbi Joḥanan: Not only a flask but also a bowl; and Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. Can you say there, if he rubbed in on one side and found on the other side? No, if he rubbed on this side and found on the same side. Here also, if he rubbed on this side and found on the same side.

So far if he rubbed in on one side and found on the other side. If he rubbed on this side and found on the same side, what does Rebbi Eliezer say? Let us hear from the following which Rebbi Abbahu said in the name of Rebbi Joḥanan: Not only a flask but also a bowl; and Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. Can you say there, if he rubbed in on one side and found on the other side? No, if he rubbed on this side and found on the same side. Here also, if he rubbed on this side and found on the same side.

So far if he rubbed in on one side and found on the other side. If he rubbed on this side and found on the same side, what does Rebbi Eliezer say? Let us hear from the following which Rebbi Abbahu said in the name of Rebbi Joḥanan: Not only a flask but also a bowl; and Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. Can you say there, if he rubbed in on one side and found on the other side? No, if he rubbed on this side and found on the same side. Here also, if he rubbed on this side and found on the same side.

So far if he rubbed in on one side and found on the other side. If he rubbed on this side and found on the same side, what does Rebbi Eliezer say? Let us hear from the following which Rebbi Abbahu said in the name of Rebbi Joḥanan: Not only a flask but also a bowl; and Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. Can you say there, if he rubbed in on one side and found on the other side? No, if he rubbed on this side and found on the same side. Here also, if he rubbed on this side and found on the same side.

MISHNAH: Sourdough of heave and vineyard kilaim which fell into dough and neither one of them is enough to make it sour but they combined and made sour, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon says, it is permitted for lay people and Cohanim. If spices of heave and vineyard kilaim fell into a pot and neither one of them is enough to spice it but they combine and spice it, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon permits for lay people and Cohanim.

MISHNAH: Sourdough of heave and vineyard kilaim which fell into dough and neither one of them is enough to make it sour but they combined and made sour, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon says, it is permitted for lay people and Cohanim. If spices of heave and vineyard kilaim fell into a pot and neither one of them is enough to spice it but they combine and spice it, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon permits for lay people and Cohanim.

HALAKHAH: “If sourdough of heave and Sabbatical produce fell into dough and neither one of them is enough to make it sour but they combine and make sour, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon permits to lay people and Cohanim. If either one of them is enough to make it sour and they combined and made sour, it is forbidden for lay people and Cohanim. Rebbi Eleazar ben Rebbi Simeon permits to lay people.”

HALAKHAH: “If sourdough of heave and Sabbatical produce fell into dough and neither one of them is enough to make it sour but they combine and make sour, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon permits to lay people and Cohanim. If either one of them is enough to make it sour and they combined and made sour, it is forbidden for lay people and Cohanim. Rebbi Eleazar ben Rebbi Simeon permits to lay people.”

HALAKHAH: “If sourdough of heave and Sabbatical produce fell into dough and neither one of them is enough to make it sour but they combine and make sour, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon permits to lay people and Cohanim. If either one of them is enough to make it sour and they combined and made sour, it is forbidden for lay people and Cohanim. Rebbi Eleazar ben Rebbi Simeon permits to lay people.”

Rebbi Abbahu said, Rebbi Joḥanan asked: What is the difference between heave with regard to lay people and Sabbatical produce with regard to Cohanim? Heave for lay people is forbidden; is Sabbatical produce for Cohanim permitted? Rebbi Joḥanan came back and said, explain it that heave sourdough fell in first; the Sabbatical produce did only spoil.

Rebbi Abbahu said, Rebbi Joḥanan asked: What is the difference between heave with regard to lay people and Sabbatical produce with regard to Cohanim? Heave for lay people is forbidden; is Sabbatical produce for Cohanim permitted? Rebbi Joḥanan came back and said, explain it that heave sourdough fell in first; the Sabbatical produce did only spoil.

Rebbi Abbahu said, Rebbi Joḥanan asked: What is the difference between heave with regard to lay people and Sabbatical produce with regard to Cohanim? Heave for lay people is forbidden; is Sabbatical produce for Cohanim permitted? Rebbi Joḥanan came back and said, explain it that heave sourdough fell in first; the Sabbatical produce did only spoil.

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

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. Most holy meat and simply holy meat that was cooked with meat of desire is forbidden to impure persons and permitted to pure.

Rebbi Jonah said, one did not say “simply holy sacrifices.” Are piggul and leftovers not after sprinkling as before sprinkling? It mentions only piggul and leftovers, things which sprinkling does not permit, together with most holy sacrifices. Therefore, for simply holy sacrifices, which are permitted after sprinkling, one never can whip because of laity. Rebbi Yose said, did one not say “simply holy sacrifices?” Are piggul and leftovers not after sprinkling as before sprinkling? Why were piggul and leftovers mentioned, not to exclude simply holy sacrifices after sprinkling? Therefore, before sprinkling when simply holy sacrifices are forbidden, lay persons will be whipped for [eating] them. Rebbi Avun said, a baraita supports Rebbi Yose: “(Deut. 12”17) ‘Your dedications’, thanksgiving and well-being sacrifices, if one ate of them before sprinkling he is whipped.”

Rebbi Jonah said, one did not say “simply holy sacrifices.” Are piggul and leftovers not after sprinkling as before sprinkling? It mentions only piggul and leftovers, things which sprinkling does not permit, together with most holy sacrifices. Therefore, for simply holy sacrifices, which are permitted after sprinkling, one never can whip because of laity. Rebbi Yose said, did one not say “simply holy sacrifices?” Are piggul and leftovers not after sprinkling as before sprinkling? Why were piggul and leftovers mentioned, not to exclude simply holy sacrifices after sprinkling? Therefore, before sprinkling when simply holy sacrifices are forbidden, lay persons will be whipped for [eating] them. Rebbi Avun said, a baraita supports Rebbi Yose: “(Deut. 12”17) ‘Your dedications’, thanksgiving and well-being sacrifices, if one ate of them before sprinkling he is whipped.”

Rebbi Jonah said, one did not say “simply holy sacrifices.” Are piggul and leftovers not after sprinkling as before sprinkling? It mentions only piggul and leftovers, things which sprinkling does not permit, together with most holy sacrifices. Therefore, for simply holy sacrifices, which are permitted after sprinkling, one never can whip because of laity. Rebbi Yose said, did one not say “simply holy sacrifices?” Are piggul and leftovers not after sprinkling as before sprinkling? Why were piggul and leftovers mentioned, not to exclude simply holy sacrifices after sprinkling? Therefore, before sprinkling when simply holy sacrifices are forbidden, lay persons will be whipped for [eating] them. Rebbi Avun said, a baraita supports Rebbi Yose: “(Deut. 12”17) ‘Your dedications’, thanksgiving and well-being sacrifices, if one ate of them before sprinkling he is whipped.”

Rebbi Jonah said, one did not say “simply holy sacrifices.” Are piggul and leftovers not after sprinkling as before sprinkling? It mentions only piggul and leftovers, things which sprinkling does not permit, together with most holy sacrifices. Therefore, for simply holy sacrifices, which are permitted after sprinkling, one never can whip because of laity. Rebbi Yose said, did one not say “simply holy sacrifices?” Are piggul and leftovers not after sprinkling as before sprinkling? Why were piggul and leftovers mentioned, not to exclude simply holy sacrifices after sprinkling? Therefore, before sprinkling when simply holy sacrifices are forbidden, lay persons will be whipped for [eating] them. Rebbi Avun said, a baraita supports Rebbi Yose: “(Deut. 12”17) ‘Your dedications’, thanksgiving and well-being sacrifices, if one ate of them before sprinkling he is whipped.”

Rebbi Simeon ben Laqish said, following the disagreement; Rebbi Joḥanan said, the opinion of everybody. It is difficult for Rebbi Simeon ben Laqish, do we not say that for everybody the expressions of heave do combine? And here, the expressions of impurity and laity should combine! Rebbi Simeon ben Laqish follows what Bar Qappara stated: “If pieces of holy [meat], of piggul, or of leftovers were cooked with [profane] pieces, Rebbi Simeon permits but the Sages forbid.”

Rebbi Simeon ben Laqish said, following the disagreement; Rebbi Joḥanan said, the opinion of everybody. It is difficult for Rebbi Simeon ben Laqish, do we not say that for everybody the expressions of heave do combine? And here, the expressions of impurity and laity should combine! Rebbi Simeon ben Laqish follows what Bar Qappara stated: “If pieces of holy [meat], of piggul, or of leftovers were cooked with [profane] pieces, Rebbi Simeon permits but the Sages forbid.”

Rebbi Simeon ben Laqish said, following the disagreement; Rebbi Joḥanan said, the opinion of everybody. It is difficult for Rebbi Simeon ben Laqish, do we not say that for everybody the expressions of heave do combine? And here, the expressions of impurity and laity should combine! Rebbi Simeon ben Laqish follows what Bar Qappara stated: “If pieces of holy [meat], of piggul, or of leftovers were cooked with [profane] pieces, Rebbi Simeon permits but the Sages forbid.”

Rebbi Simeon ben Laqish said, following the disagreement; Rebbi Joḥanan said, the opinion of everybody. It is difficult for Rebbi Simeon ben Laqish, do we not say that for everybody the expressions of heave do combine? And here, the expressions of impurity and laity should combine! Rebbi Simeon ben Laqish follows what Bar Qappara stated: “If pieces of holy [meat], of piggul, or of leftovers were cooked with [profane] pieces, Rebbi Simeon permits but the Sages forbid.”