ripe

And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes:

Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.

And whatsoever is first ripe in the land, which they shall bring unto the LORD, shall be thine; every one that is clean in thine house shall eat of it.

One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad.

Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great.

And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.

And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

The imperfect branches shall be broken off, their fruit unprofitable, not ripe to eat, yea, meet for nothing.

As the clear light is upon the holy candlestick; so is the beauty of the face in ripe age.

Even from the flower till the grape was ripe hath my heart delighted in her: my foot went the right way, from my youth up sought I after her.

And these are the signs of (his) days on the earth: glowing heat and dryness, and the trees ripen their fruits and produce all their fruits ripe and ready, and the sheep pair and become pregnant, and all the fruits of the earth are gathered in, and everything that is in the fields, and the winepress: these things take place in the days of his dominion.

This know we: that our Lord and Redeemer Jesus Christ is God the Son of God, who was sent of God the Lord of the whole world, the maker and creator of it , who is named by all names, and high above all powers, Lord of lords, King of kings, Ruler of rulers, the heavenly one, that sitteth above the cherubim and seraphim at the right hand of the throne of the Father: who by his word made the heavens, and formed the earth and that which is in it, and set bounds to the sea that it should not pass: the deeps also and fountains, that they should spring forth and flow over the earth: the day and the night, the sun and the moon, did he establish, and the stars in the heaven: that did separate the light from the darkness: that called forth hell, and in the twinkling of an eye ordained the rain of the winter, the snow (cloud), the hail, and the ice, and the days in their several seasons: that maketh the earth to quake and again establisheth it: that created man in his own image, after his likeness, and by the fathers of old and the prophets is it declared, of whom the apostles preached, and whom the disciples did touch. In God, the Lord, the Son of God, do we believe, that he is the word become flesh: that of Mary the holy virgin he took a body, begotten of the Holy Ghost, not of the will (lust) of the flesh, but by the will of God: that he was wrapped in swaddling clothes in Bethlehem and made manifest, and grew up and came to ripe age, when also we beheld it .

And Adam hearkened unto the Word of God, took Eve, and went down to a land of dark soil, and found there wheat growing, in the ear and ripe, and figs to eat; and Adam rejoiced over it.

BUT when Adam and Eve went down to the land of black mud, and came near to the wheat God had showed them, and saw it ripe and ready for reaping, as they had no sickle to reap it withal--they girt themselves, and began to pull up the wheat, until it was all done.

And behold, in those days one of the workmen, of ripe old age, threw himself down before me, and said: "King Solomon, pity me, because I am old." So I bade him stand up, and said: "Tell me, old man, all you will." And he answered: "I beseech you king, I have an only-born son, and he insults and beats me openly, and plucks out the hair of my head, and threatens me with a painful death. Therefore I beseech you avenge me.

And there was also a great court adjoining the house all round, and an exceeding high wall round the court built of great rectangular stones; and there were also four gates in the court overlaid with iron, and these were kept each by eighteen strong young men armed; and there were also planted along the wall fair trees of all kinds and all bearing fruit, their fruit being ripe, for it was the season of harvest; and there was also a rich fount of water springing from the right of the same court; and beneath the fount was a great cistern receiving the water of that fount, whence there went, as it were, a river through the midst of the court and it watered all the trees of that court.

Therefore I say unto you, [ye] children of the light, that the time is at hand, and the harvest is ripe that sinners should be harvested in judgment. And to many the Judge shall arise as one who is kind, and shall impute to them their own works. But when He shall be at hand, a sign shall be given to the elect, who keep the law of My Father.

Let him use those tenths and first-fruits, which are given according to the command of God, as a man of God; as also let him dispense in a right manner the free-will offerings which are brought in on account of the poor, to the orphans, the widows, the afflicted, and strangers in distress, as having that God for the examiner of his accounts who has committed the disposition to him. Distribute to all those in want with righteousness, and yourselves use the things which belong to the Lord, but do not abuse them; eating of them, but not eating them all up by yourselves: communicate with those that are in want, and thereby show yourselves unblameable before God. For if you shall consume them by yourselves, you will be reproached by God, who says to such unsatiable people, who alone devour all, You eat up the milk, and clothe yourselves with the wool; and in another passage, Must you alone live upon the earth? Upon which account you are commanded in the law, You shall love your neighbour as yourself. Now we say these things, not as if you might not partake of the fruits of your labours; for it is written, You shall not muzzle the mouth of the ox which treads out the grain; but that you should do it with moderation and righteousness. As, therefore, the ox that labours in the threshing-floor without a muzzle eats indeed, but does not eat all up; so do you who labour in the threshing-floor, that is, in the Church of God, eat of the Church: which was also the case of the Levites, who served in the tabernacle of the testimony, which was in all things a type of the Church. Nay, further, its very name implied that that tabernacle was fore-appointed for a testimony of the Church. Here, therefore, the Levites also, who attended upon the tabernacle partook of those things that were offered to God by all the people — namely, gifts, offerings, and first-fruits, and tithes, and sacrifices, and oblations, without disturbance, they and their wives, and their sons and their daughters. Since their employment was the ministration to the tabernacle, therefore they had not any lot or inheritance in the land among the children of Israel, because the oblations of the people were the lot of Levi, and the inheritance of their tribe. You, therefore, O bishops, are to your people priests and Levites, ministering to the holy tabernacle, the holy Catholic Church; who stand at the altar of the Lord your God, and offer to Him reasonable and unbloody sacrifices through Jesus the great High Priest. You are to the laity prophets, rulers, governors, and kings; the mediators between God and His faithful people, who receive and declare His word, well acquainted with the Scriptures. You are the voice of God, and witnesses of His will, who bear the sins of all, and intercede for all; whom, as you have heard, the word severely threatens if you hide the key of knowledge from men, who are liable to perdition if you do not declare His will to the people that are under you; who shall have a certain reward from God, and unspeakable honour and glory, if you duly minister to the holy tabernacle. For as yours is the burden, so you receive as your fruit the supply of food and other necessaries. For you imitate Christ the Lord; and as He bare the sins of us all upon the tree at His crucifixion, the innocent for those who deserved punishment, so also you ought to make the sins of the people your own. For concerning our Saviour it is said in Isaiah, He bears our sins, and is afflicted for us. And again: He bare the sins of many, and was delivered for our offenses. As, therefore, you are patterns for others, so have you Christ for your pattern. As, therefore, He is concerned for all, so be you for the laity under you. For do you not imagine that the office of a bishop is an easy or light burden. As, therefore, you bear the weight, so have you a right to partake of the fruits before others, and to impart to those that are in want, as being to give an account to Him, who without bias will examine your accounts. For those who attend upon the Church ought to be maintained by the Church, as being priests, Levites, presidents, and ministers of God; as it is written in the book of Numbers concerning the priests: And the Lord said to Aaron, You, and your sons, and the house of your family, shall bear the iniquities of the holy things of priesthood. Behold, I have given unto you the charge of the first-fruits, from all that are sanctified to me by the children of Israel; I have given them for a reward to you, and to your sons after you, by an ordinance forever. This shall be yours out of the holy things, out of the oblations, and out of the gifts, and out of all the sacrifices, and out of every trespass-offering, and sin-offerings; and all that they render unto me out of all their holy things, they shall belong to you, and to your sons: in the sanctuary shall they eat them. And a little after: All the first-fruits of the oil, and of the wine, and of the wheat, all which they shall give unto the Lord, to you have I given them; and all that is first ripe, to you have I given it, and every devoted thing. Every first-born of man and of beast, clean and unclean, and of sacrifice, with the breast, and the right shoulder, all these appertain to the priests, and to the rest of those belonging to them, even to the Levites.

Noah, when, after the deluge, the earth was resettled in its former condition, set about its cultivation; and when he had planted it with vines, and when the fruit was ripe, and he had gathered the grapes in their season, and the wine was ready for use, he offered sacrifice, and feasted, and, being drunk, he fell asleep, and lay naked in an unseemly manner. When his youngest son saw this, he came laughing, and showed him to his brethren; but they covered their father's nakedness. And when Noah was made sensible of what had been done, he prayed for prosperity to his other sons; but for Ham, he did not curse him, by reason of his nearness in blood, but cursed his prosperity: and when the rest of them escaped that curse, God inflicted it on the children of Canaan. But as to these matters, we shall speak more hereafter.

He therefore said, that in his sleep he saw three clusters of grapes hanging upon three branches of a vine, large already, and ripe for gathering; and that he squeezed them into a cup which the king held in his hand; and when he had strained the wine, he gave it to the king to drink, and that he received it from him with a pleasant countenance. This, he said, was what he saw; and he desired Joseph, that if he had any portion of understanding in such matters, he would tell him what this vision foretold. Who bid him be of good cheer, and expect to be loosed from his bonds in three days' time, because the king desired his service, and was about to restore him to it again; for he let him know that God bestows the fruit of the vine upon men for good; which wine is poured out to him, and is the pledge of fidelity and mutual confidence among men; and puts an end to their quarrels, takes away passion and grief out of the minds of them that use it, and makes them cheerful. "Thou sayest that thou didst squeeze this wine from three clusters of grapes with thine hands, and that the king received it: know, therefore, that this vision is for thy good, and foretells a release from thy present distress within the same number of days as the branches had whence thou gatheredst thy grapes in thy sleep. However, remember what prosperity I have foretold thee when thou hast found it true by experience; and when thou art in authority, do not overlook us in this prison, wherein thou wilt leave us when thou art gone to the place we have foretold; for we are not in prison for any crime; but for the sake of our virtue and sobriety are we condemned to suffer the penalty of malefactors, and because we are not willing to injure him that has thus distressed us, though it were for our own pleasure." The cupbearer, therefore, as was natural to do, rejoiced to hear such an interpretation of his dream, and waited the completion of what had been thus shown him beforehand.

But the king took him by the hand; and, "O young man," says he, "for my servant bears witness that thou art at present the best and most skillful person I can consult with; vouchsafe me the same favors which thou bestowedst on this servant of mine, and tell me what events they are which the visions of my dreams foreshow; and I desire thee to suppress nothing out of fear, nor to flatter me with lying words, or with what may please me, although the truth should be of a melancholy nature. For it seemed to me that, as I walked by the river, I saw kine fat and very large, seven in number, going from the river to the marshes; and other kine of the same number like them, met them out of the marshes, exceeding lean and ill-favored, which ate up the fat and the large kine, and yet were no better than before, and not less miserably pinched with famine. After I had seen this vision, I awaked out of my sleep; and being in disorder, and considering with myself what this appearance should be, I fell asleep again, and saw another dream, much more wonderful than the foregoing, which still did more affright and disturb me:—I saw seven ears of corn growing out of one root, having their heads borne down by the weight of the grains, and bending down with the fruit, which was now ripe and fit for reaping; and near these I saw seven other ears of corn, meager and weak, for want of rain, which fell to eating and consuming those that were fit for reaping, and put me into great astonishment."

Now Moses, upon his hearing for a good while that the people were tumultuous, was afraid that they would attempt some other innovation, and that some great and sad calamity would be the consequence. He called the multitude to a congregation, and patiently heard what apology they had to make for themselves, without opposing them, and this lest he should imbitter the multitude: he only desired the heads of the tribes to bring their rods, with the names of their tribes inscribed upon them, and that he should receive the priesthood in whose rod God should give a sign. This was agreed to. So the rest brought their rods, as did Aaron also, who had written the tribe of Levi on his rod. These rods Moses laid up in the tabernacle of God. On the next day he brought out the rods, which were known from one another by those who brought them, they having distinctly noted them, as had the multitude also; and as to the rest, in the same form Moses had received them, in that they saw them still; but they also saw buds and branches grown out of Aaron's rod, with ripe fruits upon them; they were almonds, the rod having been cut out of that tree. The people were so amazed at this strange sight, that though Moses and Aaron were before under some degree of hatred, they now laid that hatred aside, and began to admire the judgment of God concerning them; so that hereafter they applauded what God had decreed, and permitted Aaron to enjoy the priesthood peaceably. And thus God ordained him priest three several times, and he retained that honor without further disturbance. And hereby this sedition of the Hebrews, which had been a great one, and had lasted a great while, was at last composed.

Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some handfuls for those that are in want of the necessaries of life, that it may be a support and a supply to them, in order to their subsistence. In like manner when they gather their grapes, let them leave some smaller bunches for the poor, and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them to be partaken of by those that have none of their own; for the advantage arising from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of others also. Nor are you to muzzle the mouths of the oxen when they tread the ears of corn in the thrashing-floor; for it is not just to restrain our fellow-laboring animals, and those that work in order to its production, of this fruit of their labors. Nor are you to prohibit those that pass by at the time when your fruits are ripe to touch them, but to give them leave to fill themselves full of what you have; and this whether they be of your own country or strangers,—as being glad of the opportunity of giving them some part of your fruits when they are ripe; but let it not be esteemed lawful for them to carry any away. Nor let those that gather the grapes, and carry them to the wine-presses, restrain those whom they meet from eating of them; for it is unjust, out of envy, to hinder those that desire it, to partake of the good things that come into the world according to God's will, and this while the season is at the height, and is hastening away as it pleases God. Nay, if some, out of bashfulness, are unwilling to touch these fruits, let them be encouraged to take of them [I mean, those that are Israelites] as if they were themselves the owners and lords, on account of the kindred there is between them. Nay, let them desire men that come from other countries, to partake of these tokens of friendship which God has given in their proper season; for that is not to be deemed as idly spent, which any one out of kindness communicates to another, since God bestows plenty of good things on men, not only for themselves to reap the advantage, but also to give to others in a way of generosity; and he is desirous, by this means, to make known to others his peculiar kindness to the people of Israel, and how freely he communicates happiness to them, while they abundantly communicate out of their great superfluities to even these foreigners also. But for him that acts contrary to this law, let him be beaten with forty stripes save one by the public executioner; let him undergo this punishment, which is a most ignominious one for a free-man, and this because he was such a slave to gain as to lay a blot upon his dignity; for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances; and while you have now obtained plenty yourselves, through the mercy and providence of God, to distribute of the same plenty, by the like sympathy, to such as stand in need of it.

Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some handfuls for those that are in want of the necessaries of life, that it may be a support and a supply to them, in order to their subsistence. In like manner when they gather their grapes, let them leave some smaller bunches for the poor, and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them to be partaken of by those that have none of their own; for the advantage arising from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of others also. Nor are you to muzzle the mouths of the oxen when they tread the ears of corn in the thrashing-floor; for it is not just to restrain our fellow-laboring animals, and those that work in order to its production, of this fruit of their labors. Nor are you to prohibit those that pass by at the time when your fruits are ripe to touch them, but to give them leave to fill themselves full of what you have; and this whether they be of your own country or strangers,—as being glad of the opportunity of giving them some part of your fruits when they are ripe; but let it not be esteemed lawful for them to carry any away. Nor let those that gather the grapes, and carry them to the wine-presses, restrain those whom they meet from eating of them; for it is unjust, out of envy, to hinder those that desire it, to partake of the good things that come into the world according to God's will, and this while the season is at the height, and is hastening away as it pleases God. Nay, if some, out of bashfulness, are unwilling to touch these fruits, let them be encouraged to take of them [I mean, those that are Israelites] as if they were themselves the owners and lords, on account of the kindred there is between them. Nay, let them desire men that come from other countries, to partake of these tokens of friendship which God has given in their proper season; for that is not to be deemed as idly spent, which any one out of kindness communicates to another, since God bestows plenty of good things on men, not only for themselves to reap the advantage, but also to give to others in a way of generosity; and he is desirous, by this means, to make known to others his peculiar kindness to the people of Israel, and how freely he communicates happiness to them, while they abundantly communicate out of their great superfluities to even these foreigners also. But for him that acts contrary to this law, let him be beaten with forty stripes save one by the public executioner; let him undergo this punishment, which is a most ignominious one for a free-man, and this because he was such a slave to gain as to lay a blot upon his dignity; for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances; and while you have now obtained plenty yourselves, through the mercy and providence of God, to distribute of the same plenty, by the like sympathy, to such as stand in need of it.

Besides those two tithes, which I have already said you are to pay every year, the one for the Levites, the other for the festivals, you are to bring every third year a third tithe to be distributed to those that want; to women also that are widows, and to children that are orphans. But as to the ripe fruits, let them carry that which is ripe first of all into the temple; and when they have blessed God for that land which bare them, and which he had given them for a possession, when they have also offered those sacrifices which the law has commanded them to bring, let them give the first-fruits to the priests. But when any one hath done this, and hath brought the tithe of all that he hath, together with those first-fruits that are for the Levites, and for the festivals, and when he is about to go home, let him stand before the holy house, and return thanks to God, that he hath delivered them from the injurious treatment they had in Egypt, and hath given them a good land, and a large, and lets them enjoy the fruits thereof; and when he hath openly testified that he hath fully paid the tithes [and other dues] according to the laws of Moses, let him entreat God that he will be ever merciful and gracious to him, and continue so to be to all the Hebrews, both by preserving the good things which he hath already given them, and by adding what it is still in his power to bestow upon them.

Besides those two tithes, which I have already said you are to pay every year, the one for the Levites, the other for the festivals, you are to bring every third year a third tithe to be distributed to those that want; to women also that are widows, and to children that are orphans. But as to the ripe fruits, let them carry that which is ripe first of all into the temple; and when they have blessed God for that land which bare them, and which he had given them for a possession, when they have also offered those sacrifices which the law has commanded them to bring, let them give the first-fruits to the priests. But when any one hath done this, and hath brought the tithe of all that he hath, together with those first-fruits that are for the Levites, and for the festivals, and when he is about to go home, let him stand before the holy house, and return thanks to God, that he hath delivered them from the injurious treatment they had in Egypt, and hath given them a good land, and a large, and lets them enjoy the fruits thereof; and when he hath openly testified that he hath fully paid the tithes [and other dues] according to the laws of Moses, let him entreat God that he will be ever merciful and gracious to him, and continue so to be to all the Hebrews, both by preserving the good things which he hath already given them, and by adding what it is still in his power to bestow upon them.

So the Hebrews went on farther fifty furlongs, and pitched their camp at the distance of ten furlongs from Jericho; but Joshua built an altar of those stones which all the heads of the tribes, at the command of the prophets, had taken out of the deep, to be afterwards a memorial of the division of the stream of this river, and upon it offered sacrifice to God; and in that place celebrated the passover, and had great plenty of all the things which they wanted hitherto; for they reaped the corn of the Canaanites, which was now ripe, and took other things as prey; for then it was that their former food, which was manna, and of which they had eaten forty years, failed them.

At this injurious treatment Samson was so provoked, that he resolved to punish all the Philistines, as well as her: so it being then summer-time, and the fruits of the land being almost ripe enough for reaping, he caught three hundred foxes, and joining lighted torches to their tails, he sent them into the fields of the Philistines, by which means the fruits of the fields perished. Now when the Philistines knew that this was Samson's doing, and knew also for what cause he did it, they sent their rulers to Timhath, and burnt his former wife, and her relations, who had been the occasion of their misfortunes.

Now when the king saw that the walls of Jerusalem stood in need of being better secured, and made stronger, [for he thought the wails that encompassed Jerusalem ought to correspond to the dignity of the city,] he both repaired them, and made them higher, with great towers upon them; he also built cities which might be counted among the strongest, Hazor and Megiddo, and the third Gezer, which had indeed belonged to the Philistines; but Pharaoh, the king of Egypt, had made an expedition against it, and besieged it, and taken it by force; and when he had slain all its inhabitants, he utterly overthrew it, and gave it as a present to his daughter, who had been married to Solomon; for which reason the king rebuilt it, as a city that was naturally strong, and might be useful in wars, and the mutations of affairs that sometimes happen. Moreover, he built two other cities not far from it, Beth-horon was the name of one of them, and Baalath of the other. He also built other cities that lay conveniently for these, in order to the enjoyment of pleasures and delicacies in them, such as were naturally of a good temperature of the air, and agreeable for fruits ripe in their proper seasons, and well watered with springs. Nay, Solomon went as far as the desert above Syria, and possessed himself of it, and built there a very great city, which was distant two days' journey from Upper Syria, and one day's journey from Euphrates, and six long days' journey from Babylon the Great. Now the reason why this city lay so remote from the parts of Syria that are inhabited is this, that below there is no water to be had, and that it is in that place only that there are springs and pits of water. When he had therefore built this city, and encompassed it with very strong walls, he gave it the name of Tadmor, and that is the name it is still called by at this day among the Syrians, but the Greeks name it Palmyra.

Now, before Archelaus was gone up to Rome upon this message, he related this dream to his friends: That he saw ears of corn, in number ten, full of wheat, perfectly ripe, which ears, as it seemed to him, were devoured by oxen. And when he was awake and gotten up, because the vision appeared to be of great importance to him, he sent for the diviners, whose study was employed about dreams. And while some were of one opinion, and some of another, [for all their interpretations did not agree,] Simon, a man of the sect of the Essens, desired leave to speak his mind freely, and said that the vision denoted a change in the affairs of Archelaus, and that not for the better; that oxen, because that animal takes uneasy pains in his labors, denoted afflictions, and indeed denoted, further, a change of affairs, because that land which is ploughed by oxen cannot remain in its former state; and that the ears of corn being ten, determined the like number of years, because an ear of corn grows in one year; and that the time of Archelaus's government was over. And thus did this man expound the dream. Now on the fifth day after this dream came first to Archelaus, the other Archelaus, that was sent to Judea by Cæsar to call him away, came hither also.

The country also that lies over against this lake hath the same name of Gennesareth; its nature is wonderful as well as its beauty; its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temper of the air is so well mixed, that it agrees very well with those several sorts, particularly walnuts, which require the coldest air, flourish there in vast plenty; there are palm trees also, which grow best in hot air; fig trees also and olives grow near them, which yet require an air that is more temperate. One may call this place the ambition of nature, where it forces those plants that are naturally enemies to one another to agree together; it is a happy contention of the seasons, as if every one of them laid claim to this country; for it not only nourishes different sorts of autumnal fruit beyond men's expectation, but preserves them a great while; it supplies men with the principal fruits, with grapes and figs continually, during ten months of the year and the rest of the fruits as they become ripe together through the whole year; for besides the good temperature of the air, it is also watered from a most fertile fountain. The people of the country call it Capharnaum. Some have thought it to be a vein of the Nile, because it produces the Coracin fish as well as that lake does which is near to Alexandria. The length of this country extends itself along the banks of this lake that bears the same name for thirty furlongs, and is in breadth twenty, And this is the nature of that place.

As for the furniture that was within this fortress, it was still more wonderful on account of its splendor and long continuance; for here was laid up corn in large quantities, and such as would subsist men for a long time; here was also wine and oil in abundance, with all kinds of pulse and dates heaped up together; all which Eleazar found there, when he and his Sicarii got possession of the fortress by treachery. These fruits were also fresh and full ripe, and no way inferior to such fruits newly laid in, although they were little short of a hundred years from the laying in these provisions [by Herod], till the place was taken by the Romans; nay, indeed, when the Romans got possession of those fruits that were left, they found them not corrupted all that while; nor should we be mistaken, if we supposed that the air was here the cause of their enduring so long; this fortress being so high, and so free from the mixture of all terrain and muddy particles of matter. There was also found here a large quantity of all sorts of weapons of war, which had been treasured up by that king, and were sufficient for ten thousand men; there was cast iron, and brass, and tin, which show that he had taken much pains to have all things here ready for the greatest occasions; for the report goes how Herod thus prepared this fortress on his own account, as a refuge against two kinds of danger; the one for fear of the multitude of the Jews, lest they should depose him, and restore their former kings to the government; the other danger was greater and more terrible, which arose from Cleopatra queen of Egypt, who did not conceal her intentions, but spoke often to Antony, and desired him to cut off Herod, and entreated him to bestow the kingdom of Judea upon her. And certainly it is a great wonder that Antony did never comply with her commands in this point, as he was so miserably enslaved to his passion for her; nor should any one have been surprised if she had been gratified in such her request. So the fear of these dangers made Herod rebuild Masada, and thereby leave it for the finishing stroke of the Romans in this Jewish war.

And to regard these myths in a figurative sense, and consider Minerva as representing prudence, let any one show what were the actual facts of her history, upon which this allegory is based. For, supposing honour was given to Minerva as having been a woman of ancient times, by those who instituted mysteries and ceremonies for their followers, and who wished her name to be celebrated as that of a goddess, much more are we forbidden to pay divine honours to Minerva, if we are not permitted to worship so glorious an object as the sun, although we may celebrate its glory. Celsus, indeed, says that “we seem to do the greater honour to the great God when we sing hymns in honour of the sun and Minerva;” but we know it to be the opposite of that. For we sing hymns to the Most High alone, and His Only-begotten, who is the Word and God; and we praise God and His Only-begotten, as do also the sun, the moon, the stars, and all the host of heaven. For these all form a divine chorus, and unite with the just among men in celebrating the praises of the Most High God and His Only-begotten. We have already said that we must not swear by a human king, or by what is called “the fortune of the king.” It is therefore unnecessary for us again to refute these statements: “If you are commanded to swear by a human king, there is nothing wrong in that. For to him has been given whatever there is upon earth; and whatever you receive in this life, you receive from him.” We deny, however, that all things which are on the earth have been given to the king, or that whatever we receive in this life we receive from him. For whatever we receive rightly and honourably we receive from God, and by His providence, as ripe fruits, and “corn which strengtheneth man’s heart, and the pleasant vine, and wine which rejoiceth the heart of man.” And moreover, the fruit of the olive-tree, to make his face to shine, we have from the providence of God.

Similarly one who dedicates his produce prior to the stage when they are subject to tithes and then redeemed them, they are liable [to be tithed]. If [he dedicated them] when they had already become subject to tithes and then redeemed them, they are liable [to be tithed]. If he dedicated them before they had ripened, and they became ripe while in the possession of the [Temple] treasurer, and he then redeemed them, they are exempt, since at the time when they would have been liable, they were exempt.

On three occasions they measure the contents of the basket: At the full time of the first ripe fruits, and of the late summer fruits, and in the middle of the summer. He who counts [the fruit] is praiseworthy, he who measures it is more praiseworthy, and he who weighs them is most praiseworthy of all.

When do fruits become liable for tithes? Figs from the time they begin to ripe. Grapes and wild grapes in the early stages of ripening. Sumac and mulberries after they become red; [similarly] all red fruits, after they become red. Pomegranates, when the insides become soft. Dates when they begin to swell. Peaches when [red] veins begin to show. Walnuts when the nuts are separate from the shell. Rabbi Judah says: walnuts and almonds, after their inner skins have been formed.

Carobs [are liable to] tithes after they form dark spots; similarly all black fruits after they form dark spots. Pears and crustumenian pears, quinces, and medlars [are liable to tithes] after their surface begins to grow smooth; similarly all white fruits, after their surface begins to grow smooth. Fenugreek [is liable to tithe] when the seeds [can be planted and] will grow. Grain and olives after they are one-third ripe.

One may not sell produce after the season for tithing has arrived to one who is not trusted concerning tithes. Nor in the sabbatical year [may one sell sabbatical year produce] to one suspected of [transgressing] the sabbatical year. If only [some] produce ripened, he takes the ripe ones and may sell the remainder.

The following are subject to hallah, but exempt from tithes: gleanings, from the forgotten sheaf, from peah or from ownerless produce and the first tithe from which terumah has been removed, second tithe and consecrated [produce] which has been redeemed, and that which remains over from the omer, and grain which has not grown one-third [ripe]. Rabbi Eliezer says: grain which has not grown one-third [ripe] is exempt [also] from hallah.

The following are subject to hallah, but exempt from tithes: gleanings, from the forgotten sheaf, from peah or from ownerless produce and the first tithe from which terumah has been removed, second tithe and consecrated [produce] which has been redeemed, and that which remains over from the omer, and grain which has not grown one-third [ripe]. Rabbi Eliezer says: grain which has not grown one-third [ripe] is exempt [also] from hallah.

Similarly one who dedicates his produce prior to the stage when they are subject to tithes and then redeemed them, they are liable [to be tithed]. If [he dedicated them] when they had already become subject to tithes and then redeemed them, they are liable [to be tithed]. If he dedicated them before they had ripened, and they became ripe while in the possession of the [Temple] treasurer, and he then redeemed them, they are exempt, since at the time when they would have been liable, they were exempt.

When murderers multiplied, the [ceremony of] breaking a heifer’s neck ceased. That was from the time of Eliezer ben Dinai, and he was also called Tehinah ben Perisha and he was afterwards renamed “son of the murderer”. When adulterers multiplied, the ceremony of the bitter waters ceased and it was Rabban Yohanan ben Zakkai who discontinued it, as it is said, “I will not punish their daughters for fornicating, nor their daughters-in-law for committing adultery, for they themselves [turn aside with whores and sacrifice with prostitutes]” (Hosea 4:14). When Yose ben Yoezer of Zeredah and Yose ben Yohanan of Jerusalem died, the grape-clusters ceased, as it is said, “There is not a cluster [of grapes] to eat; not a ripe fig I could desire [The pious are vanished from the land, none upright are left among men” (Micah 7:1-2).

Elisha ben Abuyah said: He who learns when a child, to what is he compared? To ink written upon a new writing sheet. And he who learns when an old man, to what is he compared? To ink written on a rubbed writing sheet. Rabbi Yose ben Judah a man of Kfar Ha-babli said: He who learns from the young, to what is he compared? To one who eats unripe grapes, and drinks wine from his vat; And he who learns from the old, to what is he compared? To one who eats ripe grapes, and drinks old wine. Rabbi said: don’t look at the container but at that which is in it: there is a new container full of old wine, and an old [container] in which there is not even new [wine].

The mitzvah of the omer is that it should be brought from [what grows] near by. If [the crop] near Jerusalem was not yet ripe, it could be brought from any place. It once happened that the omer was brought from Gagot Zerifin and the two loaves from the plain of En Soker.

The sages spoke of [the physical development of] a woman in a parable: an unripe fig, a fig in its early ripening stage and a ripe fig. "An unripe fig": while she is yet a child; "A fig in its early ripening stage": when she is in her youth (naarut). In both ages her father is entitled to anything she finds and to her handiwork and to the right of invalidating her vows. "A ripe fig" as soon as she becomes of majority age (bogeret), her father has no longer any right over her.

The sages spoke of [the physical development of] a woman in a parable: an unripe fig, a fig in its early ripening stage and a ripe fig. "An unripe fig": while she is yet a child; "A fig in its early ripening stage": when she is in her youth (naarut). In both ages her father is entitled to anything she finds and to her handiwork and to the right of invalidating her vows. "A ripe fig" as soon as she becomes of majority age (bogeret), her father has no longer any right over her.

A clarification. Rebbi Ḥiyya bar Abba and his group, some say Rebbi Yose bar Ḥalaphta and his group, and some say Rebbi Jacob and his group, were sitting to study Torah under a fig tree. The owner of the fig tree was coming every morning at sunrise and collected figs. They said, maybe he mistrusts us, let us change place. The next day, the owner of the fig tree came to them; he said to them: the one miẓwah that you used to do with me you are withholding from me. They said to him: We thought that maybe you mistrust us. During the morning he came and informed them that if the sun shines on ripe figs they get wormy. At that time they said, the owner of the fig tree knows the best time to collect figs and he collects them. Likewise, the Holy One, praise to Him, knows the time of the just ones to be removed from the world and He removes them.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra questioned: Just as Rebbi Jehudah said, if he started before it was one-third ripe, even if he continued after it was one-third ripe he will be freed from collecting, forgotten sheaves, and peah, would Rebbi Meïr say that if he started before it was one-third ripe, even if he continued after it is one-third ripe he will be freed from collecting, forgotten sheaves, and peah?

Rebbi Zeïra questioned: Just as Rebbi Jehudah said, if he started before it was one-third ripe, even if he continued after it was one-third ripe he will be freed from collecting, forgotten sheaves, and peah, would Rebbi Meïr say that if he started before it was one-third ripe, even if he continued after it is one-third ripe he will be freed from collecting, forgotten sheaves, and peah?

Rebbi Zeïra questioned: Just as Rebbi Jehudah said, if he started before it was one-third ripe, even if he continued after it was one-third ripe he will be freed from collecting, forgotten sheaves, and peah, would Rebbi Meïr say that if he started before it was one-third ripe, even if he continued after it is one-third ripe he will be freed from collecting, forgotten sheaves, and peah?

Rebbi Zeïra questioned: Just as Rebbi Jehudah said, if he started before it was one-third ripe, even if he continued after it was one-third ripe he will be freed from collecting, forgotten sheaves, and peah, would Rebbi Meïr say that if he started before it was one-third ripe, even if he continued after it is one-third ripe he will be freed from collecting, forgotten sheaves, and peah?

It was stated: (Lev. 19:9) “The gathering of your harvest,” not the gathering of your plucking. Rebbi Zeïra, Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who collects ears for his dough in any quantity is free from peah. Rebbi Eleazar says, even with a sickle. Rebbi Yose said, only if he left some standing. Did we not state (Tosephta Peah 1:10): “If he had five vines and he harvested them and brought them into his house, he is free from fallen berries, from orlah, from the fourth year, but he is obligated for gleanings. Rebbi Yudan said, one for those which are fully ripe, one for those which are not fully ripe. Rebbi Yose said, you may even say that both deal with the case that they are fully ripe, or both deal with the case that they are not fully ripe. There if he wanted to eat them as grapes, here if he wanted to make them into wine, he may do so. This is informed from that and that is informed from this. This is informed from that, if he wants to eat them as rubbed ears [he may do so] even if he did not leave a remainder. That is informed from this, if he wants to drink them as wine [he may do so] only if he left a remainder.

It was stated: (Lev. 19:9) “The gathering of your harvest,” not the gathering of your plucking. Rebbi Zeïra, Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who collects ears for his dough in any quantity is free from peah. Rebbi Eleazar says, even with a sickle. Rebbi Yose said, only if he left some standing. Did we not state (Tosephta Peah 1:10): “If he had five vines and he harvested them and brought them into his house, he is free from fallen berries, from orlah, from the fourth year, but he is obligated for gleanings. Rebbi Yudan said, one for those which are fully ripe, one for those which are not fully ripe. Rebbi Yose said, you may even say that both deal with the case that they are fully ripe, or both deal with the case that they are not fully ripe. There if he wanted to eat them as grapes, here if he wanted to make them into wine, he may do so. This is informed from that and that is informed from this. This is informed from that, if he wants to eat them as rubbed ears [he may do so] even if he did not leave a remainder. That is informed from this, if he wants to drink them as wine [he may do so] only if he left a remainder.

It was stated: (Lev. 19:9) “The gathering of your harvest,” not the gathering of your plucking. Rebbi Zeïra, Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who collects ears for his dough in any quantity is free from peah. Rebbi Eleazar says, even with a sickle. Rebbi Yose said, only if he left some standing. Did we not state (Tosephta Peah 1:10): “If he had five vines and he harvested them and brought them into his house, he is free from fallen berries, from orlah, from the fourth year, but he is obligated for gleanings. Rebbi Yudan said, one for those which are fully ripe, one for those which are not fully ripe. Rebbi Yose said, you may even say that both deal with the case that they are fully ripe, or both deal with the case that they are not fully ripe. There if he wanted to eat them as grapes, here if he wanted to make them into wine, he may do so. This is informed from that and that is informed from this. This is informed from that, if he wants to eat them as rubbed ears [he may do so] even if he did not leave a remainder. That is informed from this, if he wants to drink them as wine [he may do so] only if he left a remainder.

It was stated: (Lev. 19:9) “The gathering of your harvest,” not the gathering of your plucking. Rebbi Zeïra, Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who collects ears for his dough in any quantity is free from peah. Rebbi Eleazar says, even with a sickle. Rebbi Yose said, only if he left some standing. Did we not state (Tosephta Peah 1:10): “If he had five vines and he harvested them and brought them into his house, he is free from fallen berries, from orlah, from the fourth year, but he is obligated for gleanings. Rebbi Yudan said, one for those which are fully ripe, one for those which are not fully ripe. Rebbi Yose said, you may even say that both deal with the case that they are fully ripe, or both deal with the case that they are not fully ripe. There if he wanted to eat them as grapes, here if he wanted to make them into wine, he may do so. This is informed from that and that is informed from this. This is informed from that, if he wants to eat them as rubbed ears [he may do so] even if he did not leave a remainder. That is informed from this, if he wants to drink them as wine [he may do so] only if he left a remainder.

Rebbi Joḥanan said: If he wanted to cut half of his field and actually cut half of this half, but when he came to cut the other half he finished off his entire field, then he may give from the first cut on the intermediate ones and from the intermediate ones on the first but not from the first on the first. Rebbi Joshua ben Levi said: If he had a field where half of it was one third ripe, the other half was not yet one third ripe, and by the time he finished harvesting half of the first half, the entire field also was one third ripe, he gives from the first cut on the intermediate ones and from the intermediate ones on the first but not from the first on the first.

Rebbi Joḥanan said: If he wanted to cut half of his field and actually cut half of this half, but when he came to cut the other half he finished off his entire field, then he may give from the first cut on the intermediate ones and from the intermediate ones on the first but not from the first on the first. Rebbi Joshua ben Levi said: If he had a field where half of it was one third ripe, the other half was not yet one third ripe, and by the time he finished harvesting half of the first half, the entire field also was one third ripe, he gives from the first cut on the intermediate ones and from the intermediate ones on the first but not from the first on the first.

Rebbi Joḥanan said: If he wanted to cut half of his field and actually cut half of this half, but when he came to cut the other half he finished off his entire field, then he may give from the first cut on the intermediate ones and from the intermediate ones on the first but not from the first on the first. Rebbi Joshua ben Levi said: If he had a field where half of it was one third ripe, the other half was not yet one third ripe, and by the time he finished harvesting half of the first half, the entire field also was one third ripe, he gives from the first cut on the intermediate ones and from the intermediate ones on the first but not from the first on the first.

MISHNAH: If a storm broke vines over grain, one should fix it immediately, but in an emergency it is permitted. Grain leaning under vines, and also vegetables, one turns back and it does not sanctify. When does grain start to sanctify? When it is a third grown, and grapes once they have grown to the size of white beans. Completely dry grain and grapes completely ripe do not become sanctified.

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.

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.

It was stated: The Sages enumerated six cases for Egyptian bean. If one sowed it for seeds it is tithed for the past; if he sowed it as vegetable it is tithed for the future. If he sowed it for both seeds and vegetable, or if he sowed for seeds and then wanted it as vegetable, one may tithe from its seed on vegetable and from vegetable on seeds, on condition that it was one-third ripe before the New Year. But if it was only ripe one-third after the New Year, its seed is tithed for the past and its vegetable is tithed at the moment of its being plucked if it was collected before the New Year. But if some of it was collected after the New Year, both seed and vegetable are tithed for the future.

It was stated: The Sages enumerated six cases for Egyptian bean. If one sowed it for seeds it is tithed for the past; if he sowed it as vegetable it is tithed for the future. If he sowed it for both seeds and vegetable, or if he sowed for seeds and then wanted it as vegetable, one may tithe from its seed on vegetable and from vegetable on seeds, on condition that it was one-third ripe before the New Year. But if it was only ripe one-third after the New Year, its seed is tithed for the past and its vegetable is tithed at the moment of its being plucked if it was collected before the New Year. But if some of it was collected after the New Year, both seed and vegetable are tithed for the future.

If he sowed it for seeds and then thought about it for vegetable, it follows his thought. If he sowed it as vegetable, the thought of seeds cannot take hold on it unless he withheld three morbiot. That is, if it was one-third ripe before the New Year, but if it was not one-third ripe before the New Year, even if he did not withhold three morbiot. If he sowed for seeds and all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. If some [plants] had formed complete pods but some did not, that is the case of: “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 Eudaimon from Haifa stated: Even if not all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. Rebbi Yose said, that is if it was one-third ripe for the intention of seeds. But if it was one-third ripe for the intention of vegetables, it is impossible to say that its seeds are tithed for the past year and its greens are tithed at the time of their harvest, since you say that “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 seeds”.

If he sowed it for seeds and then thought about it for vegetable, it follows his thought. If he sowed it as vegetable, the thought of seeds cannot take hold on it unless he withheld three morbiot. That is, if it was one-third ripe before the New Year, but if it was not one-third ripe before the New Year, even if he did not withhold three morbiot. If he sowed for seeds and all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. If some [plants] had formed complete pods but some did not, that is the case of: “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 Eudaimon from Haifa stated: Even if not all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. Rebbi Yose said, that is if it was one-third ripe for the intention of seeds. But if it was one-third ripe for the intention of vegetables, it is impossible to say that its seeds are tithed for the past year and its greens are tithed at the time of their harvest, since you say that “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 seeds”.

If he sowed it for seeds and then thought about it for vegetable, it follows his thought. If he sowed it as vegetable, the thought of seeds cannot take hold on it unless he withheld three morbiot. That is, if it was one-third ripe before the New Year, but if it was not one-third ripe before the New Year, even if he did not withhold three morbiot. If he sowed for seeds and all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. If some [plants] had formed complete pods but some did not, that is the case of: “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 Eudaimon from Haifa stated: Even if not all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. Rebbi Yose said, that is if it was one-third ripe for the intention of seeds. But if it was one-third ripe for the intention of vegetables, it is impossible to say that its seeds are tithed for the past year and its greens are tithed at the time of their harvest, since you say that “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 seeds”.

If he sowed it for seeds and then thought about it for vegetable, it follows his thought. If he sowed it as vegetable, the thought of seeds cannot take hold on it unless he withheld three morbiot. That is, if it was one-third ripe before the New Year, but if it was not one-third ripe before the New Year, even if he did not withhold three morbiot. If he sowed for seeds and all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. If some [plants] had formed complete pods but some did not, that is the case of: “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 Eudaimon from Haifa stated: Even if not all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. Rebbi Yose said, that is if it was one-third ripe for the intention of seeds. But if it was one-third ripe for the intention of vegetables, it is impossible to say that its seeds are tithed for the past year and its greens are tithed at the time of their harvest, since you say that “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 seeds”.

Rebbi Assi said, if it was one-third ripe before the New Year’s Day of the World it is tithed for the past, after the New Year’s Day of the World it is tithed for the future. Rebbi Zeїra objected before Rebbi Assi: Some years are late and dates start to have sap after the New Year’s Day of the World but they are tithed for the past! Rebbi Zeїra said, Rebbi Assi did not say this on his own but following Rebbi Joḥanan, Rebbi Simeon ben Laqish. Rebbi Jacob bar Aḥa in the name of Samuel bar Abba: “If it was one-third ripe before the Fifteenth of Ševaṭ it is tithed for the past, after the Fifteenth of Ševaṭ for the future.” Rebbi Zeїra said, that is correct; for an etrog, did one not eliminate its budding but not its year; but here did one eliminate its year but not its budding?

Rebbi Assi said, if it was one-third ripe before the New Year’s Day of the World it is tithed for the past, after the New Year’s Day of the World it is tithed for the future. Rebbi Zeїra objected before Rebbi Assi: Some years are late and dates start to have sap after the New Year’s Day of the World but they are tithed for the past! Rebbi Zeїra said, Rebbi Assi did not say this on his own but following Rebbi Joḥanan, Rebbi Simeon ben Laqish. Rebbi Jacob bar Aḥa in the name of Samuel bar Abba: “If it was one-third ripe before the Fifteenth of Ševaṭ it is tithed for the past, after the Fifteenth of Ševaṭ for the future.” Rebbi Zeїra said, that is correct; for an etrog, did one not eliminate its budding but not its year; but here did one eliminate its year but not its budding?

MISHNAH: When may one buy vegetables in the year following the Sabbatical? After similar ones are ready. When the early ripe one is ready, the late is permitted. Rebbi permitted to buy vegetables immediately after the end of the Sabbatical. One does not export oil to be burned and produce of the Sabbatical from the Land to outside the Land. Rebbi said, I heard explicitely that one exports to Syria but not to outside the Land. One does not bring heave from outside the Land into the Land. Rebbi said, I heard explicitly that one may bring from Syria but not from outside the Land.

Gleanings, forgotten sheaves, peah, and ownerless property all have the same rule. Did one not already state everything? Thus you have to understand the Mishnah: [One may] not [give] from produce one third ripe for produce not yet one third ripe, and when he gave heave, it is not heave. For Ḥizqiah it is a point of contention, for Rebbi Joḥanan it is everybody’s opinion.

Gleanings, forgotten sheaves, peah, and ownerless property all have the same rule. Did one not already state everything? Thus you have to understand the Mishnah: [One may] not [give] from produce one third ripe for produce not yet one third ripe, and when he gave heave, it is not heave. For Ḥizqiah it is a point of contention, for Rebbi Joḥanan it is everybody’s opinion.

HALAKHAH: How is this? If he ate vegetable and repaid a dried fig, a dried fig and repaid dates, a blessing should come to him. If he ate first fruits, what can he repay? If he ate grapes, he repays wine, olives he repays oil. If he ate ḥallah, may he repay with produce not yet one-third ripe since produce not yet one-third ripe is subject to ḥallah? If he ate first fruits, may he repay with what is still connected to the ground since first fruits acquire their status while connected to the ground?

HALAKHAH: How is this? If he ate vegetable and repaid a dried fig, a dried fig and repaid dates, a blessing should come to him. If he ate first fruits, what can he repay? If he ate grapes, he repays wine, olives he repays oil. If he ate ḥallah, may he repay with produce not yet one-third ripe since produce not yet one-third ripe is subject to ḥallah? If he ate first fruits, may he repay with what is still connected to the ground since first fruits acquire their status while connected to the ground?

MISHNAH: If somebody sows heave in error it should be ploughed under; if intentionally it must be kept. If it is one third ripe it must be kept, whether in error or intentionally. But flax must be ploughed under when [sown] intentionally. But it is subject to gleanings, forgotten sheaves, and peah. Israel poor and poor Cohanim collect; the Israel poor must sell to the Cohanim poor for the value of heave but the proceeds are theirs. Rebbi Ṭarphon says, only Cohanim poor may collect; maybe they would forget and put some in their mouths. Rebbi Aqiba said to him, if that is so, then only pure persons should collect. Also, it is subject to tithe and the tithe of the poor. Poor Israel and poor Cohanim may take; the poor Israel must sell to Cohanim for the value of heave but the proceeds are theirs. He who flails is praiseworthy; he who threshes, what shall he do? He hangs baskets over the neck of the animal and fills it from the same kind. In that way, he will not muzzle the animal or feed it heave.

That means that sanctity falls on it when it is still standing. That means, if he separated before it was one third ripe it did not become holy.

“Dates when they start to become bloated.” Rebbi Ḥiyya bar Abba said, when the indentation is straightened out. Rebbi Jonah asked: How do we hold? If the indentation is straightened out, it is wind-fall! If the pit can be separated, it is fully ripe! The rabbis from Caesarea say, when they are ready to be eaten.

Rebbi Zeïra said: It is written (Deut 14:22): “You shall certainly tithe all your seed-yield.” Anything which will grow when sown; this excludes seeds less than one-third ripe which will not grow when sown. Rebbi Ḥinena in the name of Rebbi: The fluids from grapes or olives which are not one-third ripe will not prepare [for impurity].

Rebbi Zeïra said: It is written (Deut 14:22): “You shall certainly tithe all your seed-yield.” Anything which will grow when sown; this excludes seeds less than one-third ripe which will not grow when sown. Rebbi Ḥinena in the name of Rebbi: The fluids from grapes or olives which are not one-third ripe will not prepare [for impurity].

HALAKHAH: Ḥizqiah said, if he collected two or three modii from it, it comes under the category of vegetable. Also for seeds it is so: If he withheld from it two or three morbiot, it comes under the category of seeds. If one sowed it for seeds it is tithed for the past; if he sowed it as vegetable it is tithed for the future. If he sowed it for both seeds and vegetable, or if he sowed for seeds and then wanted it as vegetable, one may tithe from its seed on vegetable and from vegetable on seeds, on condition that it was collected before the New Year; but if some of it was collected after the New Year, its seed is tithed for the past and its vegetable is tithed at the moment of its being harvested if it was one-third ripe before the New Year. But if it was only ripe one-third after the New Year, both seed and vegetable are tithed for the future.

HALAKHAH: Ḥizqiah said, if he collected two or three modii from it, it comes under the category of vegetable. Also for seeds it is so: If he withheld from it two or three morbiot, it comes under the category of seeds. If one sowed it for seeds it is tithed for the past; if he sowed it as vegetable it is tithed for the future. If he sowed it for both seeds and vegetable, or if he sowed for seeds and then wanted it as vegetable, one may tithe from its seed on vegetable and from vegetable on seeds, on condition that it was collected before the New Year; but if some of it was collected after the New Year, its seed is tithed for the past and its vegetable is tithed at the moment of its being harvested if it was one-third ripe before the New Year. But if it was only ripe one-third after the New Year, both seed and vegetable are tithed for the future.

Capers and budding fruits are one kind; one tithes from capers for budding fruit and from budding fruit for capers but not from both for ripe fruits or from ripe fruits for them. On the ripe fruits one applies the stringencies of both trees and vegetables. In which respect? If it is after the second year going into the third, he separates, redeems, and gives it to the poor.

Capers and budding fruits are one kind; one tithes from capers for budding fruit and from budding fruit for capers but not from both for ripe fruits or from ripe fruits for them. On the ripe fruits one applies the stringencies of both trees and vegetables. In which respect? If it is after the second year going into the third, he separates, redeems, and gives it to the poor.

Capers and budding fruits are one kind; one tithes from capers for budding fruit and from budding fruit for capers but not from both for ripe fruits or from ripe fruits for them. On the ripe fruits one applies the stringencies of both trees and vegetables. In which respect? If it is after the second year going into the third, he separates, redeems, and gives it to the poor.

MISHNAH: A person should not sell his produce after it reached the period of tithing to anybody not trustworthy in matters of tithe, or in the Sabbatical year to anybody suspect in matters of the Sabbatical. If some were ripened early he takes the early ripe fruit and sells the remainder. A person should not sell his chaff or his oil cakes or his grape husks to somebody not trustworthy in matters of tithe if the latter wants to extract fluids from it. If he extracted, he is obligated for tithes but free from heave since everybody giving heave also thinks of broken grain, what is left on the sides, and what remains in the chaff. If somebody bought a vegetable field in Syria before it reached the time of tithes he is obligated, after it reached the time of tithes he is free and he can harvest continuously. Rebbi Jehudah says, he may even hire workers and harvest. Rabban Simeon ben Gamliel said, where has this been said? When he bought the field. But if he did not buy the field he is free even after it reached the time of tithes. Rebbi said, all according to computation.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

Rebbi Joḥanan said, abandonment, dedication, and Syria are in dispute between Rebbi Aqiba and the Sages. Rebbi Simeon ben Laqish said, Rebbi Aqiba agrees with the Sages about budding and growing roots. If somebody sowed a dry spot, it grew one-third ripe, and he made a roof over it: according to Rebbi Aqiba any later growth is obligated; according to the Sages any later growth is free. If he sowed in a house, removed the roof, and then made a roof over it: according to Rebbi Aqiba any later growth is free; according to the Sages any later growth is obligated.

Rebbi Ḥanania said: Rebbi took early ripe green melons for the government and fixed their Second Tithe in each peduncle. He considered them as if cut. Rebbi Joḥanan asked, they were whole and you say cut? Rebbi Jonah said, that is correct! If two people were partners in a green melon, one having one part and the other two, can he say, take your part and I shall take mine? But for the two together it is sold more dearly; here also together it is sold more dearly. Like this: Rebbi Simeon ben Rebbi commanded those Southerners who were disregarding it. Bar Qappara lifted them and before him cut them into little pieces. He said to him, is that worth anything? So far, some things are cut into little pieces and they are no good, other things are cut into little pieces and are good.

“Otherwise, they are forbidden until the next ‘omer.” Rebbi Eleazar asked, may they be used to bring [next year’s] ‘omer? It is impossible to say so: Old and new produce, one does not give heave and tithe from one for the other, and you say so? They objected, are there not the other kinds which are dependent on the ‘omer but cannot be used for the ‘omer? No, what you said is for the other kinds which are never usable for the ‘omer; what can you say about barley which can be used for the ‘omer? The colleagues in the name of Rebbi Eleazar: (Lev. 23:10) “The first of your harvest,” not the last of your harvest. Rebbi Zeïra in the name of Rebbi Eleazar: (Lev. 2:14) “First fruits,” these are not first fruits. What is the difference between them? If somebody transgressed and brought. In the opinion of the colleagues it is disqualified. In the opinion of Rebbi Zeïra it is acceptable. The words of the Sages, Rebbi Yose ben Rebbi Abun in the name of Rabin bar Ḥiyya That is only if it was one third ripe before New Year’s Day. But if it only was one third ripe after New Year’s Day, the ‘omer comes from it.

“Otherwise, they are forbidden until the next ‘omer.” Rebbi Eleazar asked, may they be used to bring [next year’s] ‘omer? It is impossible to say so: Old and new produce, one does not give heave and tithe from one for the other, and you say so? They objected, are there not the other kinds which are dependent on the ‘omer but cannot be used for the ‘omer? No, what you said is for the other kinds which are never usable for the ‘omer; what can you say about barley which can be used for the ‘omer? The colleagues in the name of Rebbi Eleazar: (Lev. 23:10) “The first of your harvest,” not the last of your harvest. Rebbi Zeïra in the name of Rebbi Eleazar: (Lev. 2:14) “First fruits,” these are not first fruits. What is the difference between them? If somebody transgressed and brought. In the opinion of the colleagues it is disqualified. In the opinion of Rebbi Zeïra it is acceptable. The words of the Sages, Rebbi Yose ben Rebbi Abun in the name of Rabin bar Ḥiyya That is only if it was one third ripe before New Year’s Day. But if it only was one third ripe after New Year’s Day, the ‘omer comes from it.

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.

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.

“And grain not yet one-third ripe”. What is the rabbis’ reason? “Bread” is mentioned in connection with Passover and “bread” is mentioned in connection with ḥallah. “Bread” mentioned in connection with Passover includes all that may be maẓẓah or leavened, [therefore] also “bread” mentioned in connection with ḥallah includes all that may be maẓẓah or leavened. What is Rebbi Eleazar’s reasoning? (Num. 15:20) “You shall lift it like heave from the threshing floor.” Since heave from the threshing floor is only from produce at least one-third ripe, that also is only from produce at least one-third ripe. Does Rebbi Eleazar not have “bread, bread”? It was found stated in the name of Rebbi Eleazar: It is not subject to ḥallah and nobody can use it to fulfill his duty on Passover.