rice

They are trusted concerning wheat, but they are not trusted when it is flour or bread. They are trusted concerning rice in its husk, but they are not trusted when it is either raw or cooked. They are trusted concerning beans but they are not trusted when they have been pounded, neither raw nor cooked. They are trusted when concerning oil, to declare that it is from the poor person’s tithe, but they are not trusted over [oil] when they claim that it is from the olives [left on the] top [of the tree.]

The following things must be tithed as demai in all places: pressed figs, dates, carobs, rice, and cumin. As to rice from outside the land [of Israel], whoever uses it is exempt from tithing it.

The following things must be tithed as demai in all places: pressed figs, dates, carobs, rice, and cumin. As to rice from outside the land [of Israel], whoever uses it is exempt from tithing it.

Rice, millet, poppy and sesame that had taken root before Rosh Hashanah must be tithed according to the previous year, and are permissible in the seventh year. If they did not then they are forbidden in the seventh year, and are tithed according to the year following.

Gourds which he had kept [in the ground] for seed: if they had hardened before Rosh Hashanah and had become unfit for human food, they may be kept during the seventh year; otherwise, they must not be kept in the seventh year. Their buds are forbidden in the seventh year. They may irrigate the soil of a white field (a grain field), the words of Rabbi Shimon. But Rabbi Elazar ben Jacob prohibits. They may soak the rice in the sabbatical year. Rabbi Shimon says: but they may not be trim [the rice].

Gourds which he had kept [in the ground] for seed: if they had hardened before Rosh Hashanah and had become unfit for human food, they may be kept during the seventh year; otherwise, they must not be kept in the seventh year. Their buds are forbidden in the seventh year. They may irrigate the soil of a white field (a grain field), the words of Rabbi Shimon. But Rabbi Elazar ben Jacob prohibits. They may soak the rice in the sabbatical year. Rabbi Shimon says: but they may not be trim [the rice].

The following are liable for tithes, but exempt from hallah: rice, millet, poppy-seed, sesame seeds, pulse, and less than five-fourths [of a kab] of [the five kinds of] grain, sponge-cakes, honey-cakes, dumplings, a cake [cooked] in a pan and medumma are exempt from hallah.

One who makes dough from wheat [flour] and from rice [flour] if it has a taste of grain, it is subject to hallah, and one can fulfill one’s obligation with it on Pesah. But if it does not have the taste of grain, it is not subject to hallah, and one cannot fulfill with it one’s obligation on Pesah.

One who takes leaven from a dough of wheat [flour] and puts [it] into dough of rice [flour], [then] if it has the taste of grain, it is subject to hallah, [but] if not, it is exempt. If so, why did they say: “Untithed produce of any amount renders food prohibited”? That is [with regard to a mixture of] a species with its own species, but [with regard to a mixture of a species] not with its own species, only when it imparts taste.

[If there are two doughs from] two [separate] kavs, and a kav of rice [dough] or a kav of terumah dough [lying] between, they are not reckoned together. [If there was] dough from which hallah had already been taken [lying] between, they are reckoned together, since it had once been subject to hallah.

When a man leaves produce for his fellow, [and his fellow returns it to the owner] he may exact reductions [due to natural depletion of the produce]. For wheat and rice, nine half kabs to the kor. For barley and durra nine kabs to the kor. For spelt and linseed three seahs to the kor. All is in proportion to the quantity and according to the time [it is left]. Rabbi Yochanan ben Nuri said: “But what do the mice care about [the quantity]? Won’t they eat [the same amount] whether there is a lot or a little? Rather, he may exact a reduction from only one kor. Rabbi Judah says: “If the quantity was great he may not exact any reduction, since the produce increases in bulk.”

If one had collected hallah [portions] with the intention of keeping them separate, but in the meantime they had become stuck together: Bet Shammai say: they are connected in the case of a tevul yom. But Bet Hillel say: they are not connected. Pieces of dough [of terumah] that had become stuck together, Or loaves that had become joined, or one who bakes a batter-cake on top of another batter-cake before it could form a crust in the oven, or the froth on the water that was bubbling, or the first scum that rises when boiling groats of beans, or the scum of new wine (r. Judah says: also that of rice): Bet Shammai say: they are connected in the case of a tevul yom. But Bet Hillel say: they are not connected. They agree [that they serve as connectives] if they come into contact with other kinds of uncleanness, whether they be of minor or major grades.

He who chews rice says for it: “Creator of kinds of seeds.” If he baked or cooked it, even if there are recognizable pieces he says for it: “Creator of kinds of food” and he does not have to recite a benediction afterwards. Rebbi Jeremiah said, “Creator of the fruit of the earth.” Bar Marina recited before Rebbi Zeïra and Rebbi Ḥiyya bar Abba “By Whose word everything was created.” Rebbi Simeon the pious said “Creator of all sorts of delicacies.” Rebbi Yose bar Rebbi Abun said: They do not disagree. He who says “Creator of kinds of food”, if he made it into a ball. He who said “Creator of the fruit of the earth”, if it is separated. He who said “By Whose word everything was created”, if it is cooked in water a long time. He who said “Creator of all sorts of delicacies”, if it is torn.

Some would understand it from here: (Deut. 24:21) “When you harvest your vineyard.” How do you understand this? Rebbi Jonah said, do not be punctilious, as you say (Lament. 1:22) “to punish them repeatedly.” (Deut. 24:21) “When you shake your olive tree.” How do you understand this? Rebbi Jonah said (Lev. 19:27): “Do not round off the peah of your head.” Since olive and vineyard are special in that they are harvested at one time for storage, so also everything that is harvested at one time for storage is obligated. But olive and vineyard are special in that they are subject to first fruits and subject to peah, so only that which is subject to first fruits should be subject to peah. The verse says (Lev. 19:9): “Your harvest,” even the harvest of rice and millet.

MISHNAH: They are trustworthy about wheat but not flour or bread. They are trustworthy about panicles of rice but not if it is either raw or cooked. They are trustworthy about beans but not bean groats, either raw or cooked. They are trustworthy about oil if they say it is from the tithe of the poor, but not if they say it is made from picked olives. They are trustworthy in regard to fresh vegetables but not for cooked ones except if it was a small amount, since it is the way of householders to bring out from their pans.

HALAKHAH: It was stated: A quarter of rice, an ukla of spices, a pound of vegetables, three qab carob, half a log of wine, a quarter of a log of olive oil, ten nuts, five peaches, two pomegranates, one etrog. What is the reason? (Deut. 26:12) “They shall eat in your gates and be satiated,” give him to satisfy him. Ḥizqiah asked his father: From where do we get all these amounts? He said to them, a pebble supports a tower. Rebbi Ḥananiah was sitting before Rebbi Ilaï, the latter was giving a reason and the former destroyed it, the latter was giving a reason and the former destroyed it, until he said to him, is it not depraved to destroy instead of building up?

MISHNAH: The following must be tithed as demay everywhere: Fig cakes, dates, carobs, rice, and cumin. Rice from outside the Land is free for everybody who uses it.

MISHNAH: The following must be tithed as demay everywhere: Fig cakes, dates, carobs, rice, and cumin. Rice from outside the Land is free for everybody who uses it.

HALAKHAH: There, we have stated: “Garlic from Baalbek, onions from Rikhpah, split beans from Cilicia, and Egyptian lentils.” Because these kinds also grow in the Land of Israel, the Sages had to attach marks to them. “But filberts, pistachios, and pine nuts, since these kinds do not grow in the Land of Israel, the Sages did not have to attach marks to them.” Rebbi Abun said, the Mishnah is the opposite regarding the obligation of these kinds; since these kinds do not grow outside of the Land, the Sages had to enumerate them. But is there not fig cake from Bosra? It is pounded. But dates from Alexandria? They are thin. But carob from Kiari? It is cut. But rice from the Ḥolata? It has more numerous kernels and is reddish. But cumin from Cyprus? It is curved.

Rebbi Mana said, I went to Caesarea and I saw them using fig cake as free. I asked Rebbi Isaac bar Eleazar; he said to me that Zeugos used to permit it. Rebbi Isaac bar Eleazar in the name of Zeugos of Caesarea: All that sees the water is free. Some want to say, up to the salt tower, some want to say, up to the Telamon cave. Rebbi Abba Mari said, the words of the rabbis imply that all kinds are forbidden in Caesarea. “Wheat, bread, oil, dates, rice, and cumin.” Fig cakes are not included? It is in the Mishnah. But we have also mentioned rice and cumin; these are in the Mishnah and we have spelled them out! Those are the ones which are left out. “These are permitted in the Sabbatical year, in all other years of the Sabbatical cycle they are demay.” These are permitted in the Sabbatical year; why are they not Sabbatical fruits in the Sabbatical year? The Jews treat them as Sabbatical, the Gentiles are free, Jews and Gentiles outnumber Samaritans. In all other years of the Sabbatical cycle they are demay, the Judean Jews put them in order, Gentiles are free, Jews and Gentiles outnumber Samaritans. How far? The inn of the pillars, the inn at Tayibeh, as far as Kefar Saba. Their juices are certain in Caesarea.

Rebbi Mana said, I went to Caesarea and I saw them using fig cake as free. I asked Rebbi Isaac bar Eleazar; he said to me that Zeugos used to permit it. Rebbi Isaac bar Eleazar in the name of Zeugos of Caesarea: All that sees the water is free. Some want to say, up to the salt tower, some want to say, up to the Telamon cave. Rebbi Abba Mari said, the words of the rabbis imply that all kinds are forbidden in Caesarea. “Wheat, bread, oil, dates, rice, and cumin.” Fig cakes are not included? It is in the Mishnah. But we have also mentioned rice and cumin; these are in the Mishnah and we have spelled them out! Those are the ones which are left out. “These are permitted in the Sabbatical year, in all other years of the Sabbatical cycle they are demay.” These are permitted in the Sabbatical year; why are they not Sabbatical fruits in the Sabbatical year? The Jews treat them as Sabbatical, the Gentiles are free, Jews and Gentiles outnumber Samaritans. In all other years of the Sabbatical cycle they are demay, the Judean Jews put them in order, Gentiles are free, Jews and Gentiles outnumber Samaritans. How far? The inn of the pillars, the inn at Tayibeh, as far as Kefar Saba. Their juices are certain in Caesarea.

Rebbi Jonah in the name of Rebbi Simeon ben Zachariah: The kinds forbidden in Paneas: Walnuts, rice, sesame, and Egyption beans. Gamliel the twin says, early ripening atriplex. Rebbi Jonah said, that means, higher than the Rooster of Caesarea. But below the Rooster of Caesarea it has the status of the Land of Israel. Rebbi Jonah asked: If his field was sown with vegetables and he came and found it full of rice, is the vegetable permitted and the rice forbidden? If the rice is high and the vegetable low, is the vegetable permitted and the rice forbidden? In fact, most of these fields produce these species! Even if you say that most of these fields produce these species, most of these kinds only come from forbidden areas.

Rebbi Jonah in the name of Rebbi Simeon ben Zachariah: The kinds forbidden in Paneas: Walnuts, rice, sesame, and Egyption beans. Gamliel the twin says, early ripening atriplex. Rebbi Jonah said, that means, higher than the Rooster of Caesarea. But below the Rooster of Caesarea it has the status of the Land of Israel. Rebbi Jonah asked: If his field was sown with vegetables and he came and found it full of rice, is the vegetable permitted and the rice forbidden? If the rice is high and the vegetable low, is the vegetable permitted and the rice forbidden? In fact, most of these fields produce these species! Even if you say that most of these fields produce these species, most of these kinds only come from forbidden areas.

Rebbi Jonah in the name of Rebbi Simeon ben Zachariah: The kinds forbidden in Paneas: Walnuts, rice, sesame, and Egyption beans. Gamliel the twin says, early ripening atriplex. Rebbi Jonah said, that means, higher than the Rooster of Caesarea. But below the Rooster of Caesarea it has the status of the Land of Israel. Rebbi Jonah asked: If his field was sown with vegetables and he came and found it full of rice, is the vegetable permitted and the rice forbidden? If the rice is high and the vegetable low, is the vegetable permitted and the rice forbidden? In fact, most of these fields produce these species! Even if you say that most of these fields produce these species, most of these kinds only come from forbidden areas.

Rebbi Jonah in the name of Rebbi Simeon ben Zachariah: The kinds forbidden in Paneas: Walnuts, rice, sesame, and Egyption beans. Gamliel the twin says, early ripening atriplex. Rebbi Jonah said, that means, higher than the Rooster of Caesarea. But below the Rooster of Caesarea it has the status of the Land of Israel. Rebbi Jonah asked: If his field was sown with vegetables and he came and found it full of rice, is the vegetable permitted and the rice forbidden? If the rice is high and the vegetable low, is the vegetable permitted and the rice forbidden? In fact, most of these fields produce these species! Even if you say that most of these fields produce these species, most of these kinds only come from forbidden areas.

Rebbi Jonah in the name of Rebbi Simeon ben Zachariah: The kinds forbidden in Paneas: Walnuts, rice, sesame, and Egyption beans. Gamliel the twin says, early ripening atriplex. Rebbi Jonah said, that means, higher than the Rooster of Caesarea. But below the Rooster of Caesarea it has the status of the Land of Israel. Rebbi Jonah asked: If his field was sown with vegetables and he came and found it full of rice, is the vegetable permitted and the rice forbidden? If the rice is high and the vegetable low, is the vegetable permitted and the rice forbidden? In fact, most of these fields produce these species! Even if you say that most of these fields produce these species, most of these kinds only come from forbidden areas.

It was stated: The rice in the sands of Antiochia is permitted in its place. Rebbi Eleazar ben Rebbi Yose permitted it as far as Kdvn. Rebbi Jonah asked: This distance in every direction?

HALAKHAH: “One gives manure and one hoes in melon fields”, etc. May one plough for these? It was stated: “As long as one may plough one may fertilize and hoe; if one may not plough then one may neither fertilize nor hoe.” Rebbi Yose said, the Mishnah implies this: “One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields,” and we have stated on this: “One ploughs irrigated fields until the New Year; Rebbi says until three days before the New Year so that one may sow and it starts to form roots, or one plants and it starts to form roots.” If it would grow roots in three days! “Rebbi says, until three months before the New Year so that one may sow rice, have it form roots, transplant it and have the roots take hold.”

Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.

MISHNAH: Rice, millet, poppies, and sesame that took root before the New Year are tithed for the past year and are permitted in the Sabbatical year. Otherwise they are forbidden in the Sabbatical and tithed for the coming year. Rebbi Simeon from Shezur says, Egyptian bean which one sowed originally for its beans has the same rules. Rebbi Simeon says, large peas have the same rules. Rebbi Eleazar says, [only] large peas when they formed pods before the New Year.

HALAKHAH: “Rice, millet,” etc. For produce they went after its being a third [ripe], for rice after roots taking hold, and for vegetables the collection is the time of its tithing. From where that they could go after its being a third [ripe] for produce? (Deut. 16:16) “From your threshing-floor and from your wine-press.” “From your threshing-floor”, not all your threshing-floor, “from your wine-press”, not all your wine-press. Then also if it is less than a third [ripe]? Rebbi Zeïra said, it is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” something which may be sown and will sprout; this excludes produce less than a third [ripe] which when sown will not sprout. Then one should tithe the first third for the past and the other two thirds for the future! Rebbi Joḥanan said, from the holiday of Tabernacles. Just as Tabernacles belongs to the next year but you celebrate it for the past, so this one is for the future and you celebrate it for the past.

HALAKHAH: “Rice, millet,” etc. For produce they went after its being a third [ripe], for rice after roots taking hold, and for vegetables the collection is the time of its tithing. From where that they could go after its being a third [ripe] for produce? (Deut. 16:16) “From your threshing-floor and from your wine-press.” “From your threshing-floor”, not all your threshing-floor, “from your wine-press”, not all your wine-press. Then also if it is less than a third [ripe]? Rebbi Zeïra said, it is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” something which may be sown and will sprout; this excludes produce less than a third [ripe] which when sown will not sprout. Then one should tithe the first third for the past and the other two thirds for the future! Rebbi Joḥanan said, from the holiday of Tabernacles. Just as Tabernacles belongs to the next year but you celebrate it for the past, so this one is for the future and you celebrate it for the past.

One might say, this similarly applies to rice, millet, poppy seeds, and sesame! Rebbi Ḥuna bar Ḥiyya said, there it is impossible to recognize. They objected to Ḥuna bar Ḥiyya, was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Yose said, Ḥuna bar Ḥiyya confirmed it; Rebbi Jonah, Ḥuna bar Ḥiyya in the name of Samuel: It is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” you give one tithe in one year but not two tithes in one year. They objected, does not Egyptian bean require two tithes in one year? Was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Zeïra said, it is written (Lev. 25:3): “Six years you shall sow your field and harvest.” Six sowings and six harvests, not six sowings and seven harvests. Rebbi Jonah said, we cannot hold with six but instead hold with seven; so it is: Six sowings and seven harvests, not six sowings and five harvests. They objected, does not Egyptian bean have six sowings and five harvests? As it was stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits.

MISHNAH: If gourds kept for seeds became hard before the New Year and unusable as food, one may keep them in the Sabbatical year; otherwise, it is forbidden to keep them in the Sabbatical year. Their buds are forbidden in the Sabbatical year. One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it. One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.

HALAKHAH: There, we stated: “One does not give heave from finished for unfinished,” and here you say so? Rebbi Illa in the name of Rebbi Joḥanan: Because of robbing the tribe. What means, because of robbing the tribe? Rebbi Ḥanania said, because of the exertion. Think about it, if there was a grain of rice? People willingly will pound something. Think about it, if it were in ears? So far goes our question. Rebbi Ḥanina, Rebbi Mana did not say so but he wanted to give heave proportional to the oil and gave only proportional to olives. Think about it, if he gave proportional to the oil? Now he did so, another time he will not do so. In addition, his neighbor will see him and say, this one wants to give a lot but I do not want to give a lot.

There, we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass, or the volume of a lentil of a crawling thing, the volume of an olive rejected or overdue [sacrifice], or of fat, are pure.” The Southerners say, only if it originally was the volume of an olive; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There, we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

There, we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass, or the volume of a lentil of a crawling thing, the volume of an olive rejected or overdue [sacrifice], or of fat, are pure.” The Southerners say, only if it originally was the volume of an olive; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There, we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in. Everybody agrees that a second vessel is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel. Rebbi Mana said, that platter of rice supports my father, that platter of grits supports my father since you remove it from place to place and it is still boiling.

And just as you say only the five kinds can become maẓẓah and leavened, so only wheat and barley can be dragged with anything. Rebbi Hila said in the name of Rebbi Simeon ben Laqish, we have only stated: “He who makes dough from wheat and rice;” only wheat can be dragged in.

MISHNAH: The following are subject to ḥallah but exempt from tithes: Gleanings, forgotten sheaves, and peah, as well as abandoned property, First tithe of which its heave had been taken, second tithe and dedicated [grain] that were redeemed, the excess of the ‘omer, and grain not yet one-third ripe. Rebbi Eleazar said, grain not yet one-third ripe is exempt from ḥallah. The following are obligated for tithes but free from ḥallah: Rice, millet, poppies, sesame, legumes, and less than five quarter [qab] of grain. Bismarcks, honey cakes, roasted cakes, pancakes, and dema‘ are free from ḥallah.

It is obvious: For the rabbis, that “less than a third” is not dragged in concerning the matter of tithes. Rebbi Ḥiyya bar Josef asked: According to Rebbi Eleazar, is it dragged in in the matter of ḥallah like a rice dough? Samuel bar Abba asked: How does one treat old and new for ḥallah? Two fields, one one-third ripe, one less than one-third ripe, are one for ḥallah and two for tithes. One less than one-third ripe and one of grasses are two for ḥallah and one for tithes. One one-third ripe and one of grasses are two both for ḥallah and tithes.

For all other things one goes after compacting. If one made a dough from wheat and rice, after what do you go, after rolling or after compacting? Rebbi Hoshaiah stated: ḥallah in a form, after it was rolled for wheat flour or compacted for barley flour. Rebbi Eleazar in the name of Rebbi Hoshaiah, after if was well formed. Do they differ? One is for practice, the other for study matters.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

HALAKHAH: The Mishnah follows Rabban Simeon ben Gamliel since “Rabban Simeon ben Gamliel says it is never obligated unless it contain the measure of grain.” Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish: Practice follows Rabban Simeon ben Gamliel. Rebbi Hila said, both following the rabbis here or the rabbis there, they say not unless the greater part be grain and the taste that of grain. Rav Huna said, the taste of grain even if the greater part is not grain. A baraita disagrees with Rav Huna: If he mixed other kinds in, not unless the greater part be grain and the taste that of grain. He explains it for other kinds. A Mishnah disagrees with Rebbi Hila: “If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt.” Because it was stated after that: “Ṭevel is forbidden in the most minute amount in its own kind. Not in its own kind if it can be tasted.”

MISHNAH: Two qabim and a qab of rice or heave between them do not combine. If a thing of which ḥallah was taken is between them, they do combine since already they are subject to ḥallah. If a qab of new grain and one of old bit one another, Rebbi Ismael says one should take from the middle but the Sages prohibit this. If somebody takes ḥallah from a single qab, Rebbi Aqiba declares it to be ḥallah but the Sages say, it is not ḥallah. If ḥallah of two qabim was taken separately, when he then combinrd them together into one dough, Rebbi Aqiba exempts but the Sages obligate; it turns out that the severity becomes a leniency.

HALAKHAH: Should one have stated “rice” but not “heave”? If we had stated “rice” but not “heave”, we would have said that rice does not combine because it is not of that kind, but heave, which is of that kind, should combine. It is necessary to state “heave.” If we had stated “heave” but not “rice”, we would have said that heave does not combine because it is not dragged in, but rice, which is dragged in, should combine. It is necessary to state “rice” and “heave”.

HALAKHAH: Should one have stated “rice” but not “heave”? If we had stated “rice” but not “heave”, we would have said that rice does not combine because it is not of that kind, but heave, which is of that kind, should combine. It is necessary to state “heave.” If we had stated “heave” but not “rice”, we would have said that heave does not combine because it is not dragged in, but rice, which is dragged in, should combine. It is necessary to state “rice” and “heave”.

HALAKHAH: Should one have stated “rice” but not “heave”? If we had stated “rice” but not “heave”, we would have said that rice does not combine because it is not of that kind, but heave, which is of that kind, should combine. It is necessary to state “heave.” If we had stated “heave” but not “rice”, we would have said that heave does not combine because it is not dragged in, but rice, which is dragged in, should combine. It is necessary to state “rice” and “heave”.

HALAKHAH: Should one have stated “rice” but not “heave”? If we had stated “rice” but not “heave”, we would have said that rice does not combine because it is not of that kind, but heave, which is of that kind, should combine. It is necessary to state “heave.” If we had stated “heave” but not “rice”, we would have said that heave does not combine because it is not dragged in, but rice, which is dragged in, should combine. It is necessary to state “rice” and “heave”.

HALAKHAH: Should one have stated “rice” but not “heave”? If we had stated “rice” but not “heave”, we would have said that rice does not combine because it is not of that kind, but heave, which is of that kind, should combine. It is necessary to state “heave.” If we had stated “heave” but not “rice”, we would have said that heave does not combine because it is not dragged in, but rice, which is dragged in, should combine. It is necessary to state “rice” and “heave”.

HALAKHAH: Should one have stated “rice” but not “heave”? If we had stated “rice” but not “heave”, we would have said that rice does not combine because it is not of that kind, but heave, which is of that kind, should combine. It is necessary to state “heave.” If we had stated “heave” but not “rice”, we would have said that heave does not combine because it is not dragged in, but rice, which is dragged in, should combine. It is necessary to state “rice” and “heave”.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

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.

Everybody agrees that a secondary vessel is permitted. What is the difference between a primary and a secondary vessel? Rebbi Yose said, here the hand rules, there the hand does not rule. Rebbi Jonah said, in neither case does the hand rule. But they forced distance for a primary vessel; they did not force distance for a secondary vessel. (Mishnah: “Into a pan or a pot which was taken off the fire boiling,” etc.) Rebbi Mana said, a pot of rice supports my father, a pot of groats supports my father, for you move them from place to place and they still are boiling hot.

“He who binds into sheaves.” Rebbi Samuel bar Sosartai asked, what are the derivatives of binding into sheaves? Rebbi Yose: I heard the reason following Rebbi Simeon from Rebbi Aḥa, but I do not remember what I heard. What about it? One who pounds rice, barley, groats, is liable because of threshing. He who spreads out ṣeli figs, raisins, מסוסלה, bucellata, is liable because of binding into sheaves. For anything involving food one is liable because of binding into sheaves, involving shells because of threshing.

HALAKHAH: “If somebody makes a vow to forbid himself anything made in a pot,” etc. What is made in its heat? For example split spelt, porridge, barley gruel, farina, rice, groats and mashed cereal.

MISHNAH: If somebody deposits produce with another person, the latter returns it deducting losses, for wheat and rice 9/2 qab per kor, for barley and millet nine qab per kor, for spelt and linseed three se‘ah per kor; everything proportional to quantity and time elapsed. Rebbi Joḥanan ben Nuri said, do the rats care, do they not eat from much as from little? But he only deducts what corresponds to one kor. Rebbi Jehudah says, if it was a large quantity, he does not deduct because of the surplus. He deducts one sixth of wine; Rebbi Jehudah says a fifth. He deducts three log of oil per hundred, a log and a half lees, a log and a half absorption. If it was refined oil, he does not deduct lees; if the vessels were old, he does not deduct absorption. Rebbi Jehudah says, also if somebody sells refined oil during the entire year, [the buyer] accepts a log and a half lees per hundred.

therefore we are informed that a dish which contains it [requires that benediction]. If, on the other hand, we had been taught only the first, I might have said a dish containing any of the five species does [require that benediction], but not rice or millet because these are mixed with other ingredients. Should, however, it have the appearance [of one of the five species], we might say that even with rice or millet we pronounce the benediction "...Who createst various kinds of foods"; therefore we are informed, "A dish which is of the five species requires the benediction '...Who createst various kinds of foods'," to the exclusion of rice and millet ; for even if it retain its appearance we do not say that benediction.

therefore we are informed that a dish which contains it [requires that benediction]. If, on the other hand, we had been taught only the first, I might have said a dish containing any of the five species does [require that benediction], but not rice or millet because these are mixed with other ingredients. Should, however, it have the appearance [of one of the five species], we might say that even with rice or millet we pronounce the benediction "...Who createst various kinds of foods"; therefore we are informed, "A dish which is of the five species requires the benediction '...Who createst various kinds of foods'," to the exclusion of rice and millet ; for even if it retain its appearance we do not say that benediction.

therefore we are informed that a dish which contains it [requires that benediction]. If, on the other hand, we had been taught only the first, I might have said a dish containing any of the five species does [require that benediction], but not rice or millet because these are mixed with other ingredients. Should, however, it have the appearance [of one of the five species], we might say that even with rice or millet we pronounce the benediction "...Who createst various kinds of foods"; therefore we are informed, "A dish which is of the five species requires the benediction '...Who createst various kinds of foods'," to the exclusion of rice and millet ; for even if it retain its appearance we do not say that benediction.

And over rice and millet do we not bless "...Who createst various kinds of foods"? Lo, there is a teaching : If they brought before a man bread of rice or of millet, he pronounces a benediction before and after as with any other cooked dish. And with reference to a cooked dish there is a teaching : Before partaking thereof one should bless "...Who createst various kinds of foods" and after it one benediction which is an abstract of three!

And over rice and millet do we not bless "...Who createst various kinds of foods"? Lo, there is a teaching : If they brought before a man bread of rice or of millet, he pronounces a benediction before and after as with any other cooked dish. And with reference to a cooked dish there is a teaching : Before partaking thereof one should bless "...Who createst various kinds of foods" and after it one benediction which is an abstract of three!

[Bread of rice or of millet] is like a cooked dish [in one respect] but unlike a cooked dish [in another]. It is like a cooked dish in so far as there is a benediction before and after partaking thereof. But it is unlike a cooked dish; for over a cooked dish one says at first "...Who createst various kinds of foods," and in the end one benediction which is an abstract of three. [With rice and millet], however, one first says "...By Whose word all things exist" and in the end "...Who createst many living beings with their wants," etc.

[Bread of rice or of millet] is like a cooked dish [in one respect] but unlike a cooked dish [in another]. It is like a cooked dish in so far as there is a benediction before and after partaking thereof. But it is unlike a cooked dish; for over a cooked dish one says at first "...Who createst various kinds of foods," and in the end one benediction which is an abstract of three. [With rice and millet], however, one first says "...By Whose word all things exist" and in the end "...Who createst many living beings with their wants," etc.

Is not rice a cooked dish? And lo, there is a teaching ; The following are cooked dishes : grist, groats, fine flour, split grain, barley-meal and rice!

Is not rice a cooked dish? And lo, there is a teaching ; The following are cooked dishes : grist, groats, fine flour, split grain, barley-meal and rice!

Who said this? R. Johanan b. Nuri ; for there is a teaching : R. Johanan b. Nuri says : Rice is a species of corn, and through its fermentation [during Passover] one incurs the penalty of excision; but a man can comply with the requirements of the law therewith during Passover. The Rabbis, however, do not agree with him.

He who chews rice says the benediction "...Who createst the fruit of the ground"; if he ground it, baked and then boiled it, although the pieces are still whole, he first says "...Who createst various kinds of foods" and afterwards one benediction which is an abstract of three.

According to whom [is this teaching]? If I say it is R. Johanan b. Nuri who declared "Rice is a kind of corn," then one should say "...Who bringest forth bread from the earth" and the three benedictions!

The teacher stated : "He who chews rice says the benediction '...Who createst the fruit of the ground'; if he ground it, baked and then boiled it, although the pieces are still whole, he first says '...Who createst various kinds of foods' and afterwards one benediction which is an abstract of three."

and is not a kind of corn, or if a kind of corn it has not been made into bread, Rabban Gamaliel declares three benedictions [are required after partaking thereof], but the Sages declare: Only one benediction. And any food which does not belong to the seven species and is not a kind of corn, for instance, bread of rice or millet, Rabban Gamaliel declares: One benediction which is an abstract of three, but the Sages declare : None at all.

According to whom, then, dost thou confirm [the teaching: After partaking of rice one benediction which is an abstract of three is necessary] ? According to Rabban Gamaliel. I will quote the latter part of the first teaching, viz. : "If the pieces are no longer whole, he first says '...Who createst various kinds of foods' and afterwards one benediction which is an abstract of three." Whose teaching is this ? If Rabban Gamaliel's, since he has just declared that for dates and pounded grain three benedictions are necessary, how much more necessary should they be if the pieces are no longer whole!

Nay, it is evident that it must be the Rabbis'. If so, the Rabbis contradict themselves! But it is certainly the view of the Rabbis ; and with reference to rice the teaching is: After partaking thereof no benediction is required.