sages

The Barbarians, then, as they did not apprehend God, went astray among the elements, and began to worship things created instead of their Creator; and for this end they made images and shut them up in shrines, and lo! They worship them, guarding them the while with much care, lest their gods be stolen by robbers. And the Barbarians did not observe that that which acts as guard is greater than that which is guarded, and that everyone who creates is greater than that which is created. If it be, then, that their gods are too feeble to see to their own safety, how will they take thought for the safety of men? Great then is the error into which the Barbarians wandered in worshipping lifeless images which can do nothing to help them. And I am led to wonder, O King, at their philosophers, how that even they went astray, and gave the name of gods to images which were made in honour of the elements; and that their sages did not perceive that the elements also are dissoluble and perishable. For if a small part of an element is dissolved or destroyed, the whole of it may be dissolved and destroyed. If then the elements themselves are dissolved and destroyed and forced to be subject to another that is more stubborn than they, and if they are not in their nature gods, why, forsooth, do they call the images which are made in their honour, God? Great, then, is the error which the philosophers among them have brought upon their followers.

O my son! make trial of thy son, and of thy servant, before thou committest thy belongings to them, lest they make away with them; for he who hath a full hand is called wise, even if he be stupid and ignorant, and he who hath an empty hand is called poor, ignorant, even if he be the prince of sages.

And all the wise men of the king and his conjurors were astonished at the sight, and the sages understood this matter, and they knew its import.

And the Lord was with Abram in the cave and he grew up, and Abram was in the cave ten years, and the king and his princes, soothsayers and sages, thought that the king had killed Abram.

And at the end of those days the king ordered that all the kings, princes and governors of different provinces and the sages should come before him, and they sat before him, and Abram was still in the house of confinement.

And the king said to the princes and sages, Have you heard what Abram, the son of Terah, has done to his father? Thus has he done to him, and I ordered him to be brought before me, and thus has he spoken; his heart did not misgive him, neither did he stir in my presence, and behold now he is confined in the prison.

And when Abram was come, the conjurors of the king and the sages saw Abram, and they cried out to the king, saying, Our sovereign lord, surely this is the man whom we know to have been the child at whose birth the great star swallowed the four stars, which we declared to the king now fifty years since.

And seeing that the king's anger was so much kindled, Terah said to the king, My lord and king, thou hast heard the truth, and what the sages have spoken is right. And the king said, How couldst thou do this thing, to transgress my orders and to give me a child that thou didst not beget, and to take value for him?

Now therefore my king, surely thou knowest that it is now fifty-two years since thy sages saw this at the birth of Abram, and if my king will suffer Abram to live in the earth it will be to the injury of my lord and king, for all the days that Abram liveth neither thou nor thy kingdom will be established, for this was known formerly at his birth; and why will not my king slay him, that his evil may be kept from thee in latter days?

Let the ancient sages, then, make known their sayings to those who are capable of understanding them. Suppose that Plato, for example, the son of Ariston, in one of his Epistles, is discoursing about the “chief good,” and that he says, “The chief good can by no means be described in words, but is produced by long habit, and bursts forth suddenly as a light in the soul, as from a fire which had leapt forth.” We, then, on hearing these words, admit that they are well said, for it is God who revealed to men these as well as all other noble expressions. And for this reason it is that we maintain that those who have entertained correct ideas regarding God, but who have not offered to Him a worship in harmony with the truth, are liable to the punishments which fall on sinners. For respecting such Paul says in express words: “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of God is manifest in them; for God hath showed it unto them. For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.” The truth, then, is verily held [in unrighteousness], as our Scriptures testify, by those who are of opinion that “the chief good cannot be described in words,” but who assert that, “after long custom and familiar usage, a light becomes suddenly kindled in the soul, as if by a fire springing forth, and that it now supports itself alone.”

Accordingly, let us pass on to another charge made by Celsus, who is not even acquainted with the words [of our sacred books], but who, from misunderstanding them, has said that “we declare the wisdom that is among men to be foolishness with God;” Paul having said that “the wisdom of the world is foolishness with God.” Celsus says that “the reason of this has been stated long ago.” And the reason he imagines to be, “our desire to win over by means of this saying the ignorant and foolish alone.” But, as he himself has intimated, he has said the same thing before; and we, to the best of our ability, replied to it. Notwithstanding this, however, he wished to show that this statement was an invention of ours, and borrowed from the Grecian sages, who declare that human wisdom is of one kind, and divine of another. And he quotes the words of Heraclitus, where he says in one passage, that “man’s method of action is not regulated by fixed principles, but that of God is;” and in another, that “a foolish man listens to a demon, as a boy does to a man.” He quotes, moreover, the following from the Apology of Socrates, of which Plato was the author: “For I, O men of Athens, have obtained this name by no other means than by my wisdom. And of what sort is this wisdom? Such, probably, as is human; for in that respect I venture to think that I am in reality wise.” Such are the passages adduced by Celsus. But I shall subjoin also the following from Plato’s letter to Hermeas, and Erastus, and Coriscus: “To Erastus and Coriscus I say, although I am an old man, that, in addition to this noble knowledge of ‘forms’ [which they possess], they need a wisdom, with regard to the class of wicked and unjust persons, which may serve as a protective and repelling force against them. For they are inexperienced, in consequence of having passed a large portion of their lives with us, who are moderate individuals, and not wicked. I have accordingly said that they need these things, in order that they may not be compelled to neglect the true wisdom, and to apply themselves in a greater degree than is proper to that which is necessary and human.”

Let us notice now what follows, where, expressing in a single word his opinion regarding the Mosaic cosmogony, without offering, however, a single argument in its support, he finds fault with it, saying: “Moreover, their cosmogony is extremely silly.” Now, if he had produced some credible proofs of its silly character, we should have endeavoured to answer them; but it does not appear to me reasonable that I should be called upon to demonstrate, in answer to his mere assertion, that it is not “silly.” If any one, however, wishes to see the reasons which led us to accept the Mosaic account, and the arguments by which it may be defended, he may read what we have written upon Genesis, from the beginning of the book up to the passage, “And this is the book of the generation of men,” where we have tried to show from the Holy Scriptures themselves what the “heaven” was which was created in the beginning; and what the “earth,” and the “invisible part of the earth,” and that which was “without form;” and what the “deep” was, and the “darkness” that was upon it; and what the “water” was, and the “Spirit of God” which was “borne over it;” and what the “light” which was created, and what the “firmament,” as distinct from the “heaven” which was created in the beginning; and so on with the other subjects that follow. Celsus has also expressed his opinion that the narrative of the creation of man is “exceedingly silly,” without stating any proofs, or endeavouring to answer our arguments; for he had no evidence, in my judgment, which was fitted to overthrow the statement that “man has been made in the image of God.” He does not even understand the meaning of the “Paradise” that was planted by God, and of the life which man first led in it; and of that which resulted from accident, when man was cast forth on account of his sin, and was settled opposite the Paradise of delight. Now, as he asserts that these are silly statements, let him turn his attention not merely to each one of them [in general], but to this in particular, “He placed the cherubim, and the flaming sword, which turned every way, to keep the way of the tree of life,” and say whether Moses wrote these words with no serious object in view, but in the spirit of the writers of the old Comedy, who have sportively related that “Prœtus slew Bellerophon,” and that “Pegasus came from Arcadia.” Now their object was to create laughter in composing such stories; whereas it is incredible that he who left behind him laws for a whole nation, regarding which he wished to persuade his subjects that they were given by God, should have written words so little to the purpose, and have said without any meaning, “He placed the cherubim, and the flaming sword, which turned every way, to keep the way of the tree of life,” or made any other statement regarding the creation of man, which is the subject of philosophic investigation by the Hebrew sages.

When the Magi had returned to their country, the angel of the Lord appeared to Joseph in a dream, and said to him, ‘Arise, take the Child and His mother, and flee to Egypt; and stay there until I tell thee.’ So Joseph arose and took the Child and His mother by night, and fled to Egypt, and was there until the death of Herod. When they were journeying along the road to Egypt, two robbers met them; the name of the one was Titus, that of the other Dumachos (?). Dumachos wished to harm them and to treat them evilly, but Titus would not let him, and delivered them from the hands of his companion. When they reached the gate of the city called Hermopolis, there were by the two buttresses of the gate two figures of brass, that had been made by the sages and philosophers; and they spoke like men. When our Lord and His mother and Joseph entered Egypt, that is to say that city, these two figures cried out with a loud voice, saying, ‘ A great king has come into Egypt.’ When the king of Egypt heard this, he was troubled and moved; for he feared lest his kingdom should be taken away from him. And he commanded the heralds to proclaim throughout the whole city, ‘ If any man knoweth (who He is), let him point (Him) out to us without delay.’ When they had made much search and did not find Him, the king commanded all the inhabitants of the city to go outside and come in one by one. When our Lord entered, these two figures cried out, ‘ This is the king.’ And when our Lord was revealed, Pharaoh sought to slay Him. Now Lazarus — whom Christ raised from the dead — was there, and was one of the king’s officials, and held in much esteem by the lord of Egypt. He drew near to Joseph and asked them, ‘Whence are ye?’ They said to him, ‘ From the land of Palestine.’ When he heard that they were from the land of Palestine, he was sorry for them, and came to the king and pledged himself for the Child. And he said to the king, ‘ O king, live for ever! If deceit be found in this Child, behold, I am before thee, do unto me according to thy will.’ This is the (cause) of the love between Lazarus and Christ. One day when Mary was washing the swaddling bands of our Lord, she poured out the water used in washing in a certain place, and there grew up there apursam (that is to say balsam) trees, a species of tree not found anywhere else save in this spot in Egypt. Its oil has (divers) properties; if a man dips iron into it, ‘and brings (the iron) near a fire, it shines like wax; if some of it is thrown upon water, it sinks to the bottom; and if a drop of it is dropped upon the hollow of a man’s hand, it goes through to the other side. Our Lord remained two years in Egypt, until Herod had died an evil death. He died in this manner. First of all he slew his wife and his daughter, and he killed one man of every family, saying, ‘ At the time of my death there shall be mourning and weeping and lamentation in the whole city.’ His bowels and his legs were swollen with running sores, and matter flowed from them, and he was consumed by worms. He had nine wives and thirteen children. And he commanded his sister Salome and her husband, saying, ‘ I know that the Jews will hold a great festival on the day of my death; when they are gathered together with the weepers and mourners, slay them, and let them not live after my death.’ There was a knife in his hand, and he was eating an apple; and by reason of the severity of his pain, he drew the knife across his throat, and cut it with his own hand; and his belly burst open, and he died and went to perdition. After the death of Herod who slew the children, his son Herod Archelaus reigned, who cut off the head of John. And the angel of the Lord appeared to Joseph in Egypt and said to him, ‘Arise, take the Child and His mother, and go to the land of Israel, for those who sought the life of the Child are dead.’ So Joseph took the Child and His mother, and came to Galilee; and they dwelt in the city of Nazareth, that what was said in the prophecy might be fulfilled, ‘ He shall be called a Nazarene.’ In the tenth year of the reign of Archelaus the kingdom of the Jews was divided into four parts. To Philip (were assigned) two parts, Ituraea and Trachonitis; to Lysanias one part, which was Abilene; and to Herod the younger the fourth part. And Herod loved Herodias, the wife of his brother Philip.

From what time may one recite the Shema in the evening? From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home [late] from a wedding feast and they said to him: we have not yet recited the [evening] Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all [the offerings] that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression.

From what time may one recite the Shema in the evening? From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home [late] from a wedding feast and they said to him: we have not yet recited the [evening] Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all [the offerings] that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression.

From what time may one recite the Shema in the evening? From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home [late] from a wedding feast and they said to him: we have not yet recited the [evening] Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all [the offerings] that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression.

In the morning he recites two blessings before it and one after it; in the evening two before it and two after it, one long and one short. Where they [the sages] said that a long one should be said, he may not say a short one; where they said a short one he may not say a long one [Where they said] to conclude [with a blessing] he is not permitted to not conclude; where they said to not conclude [with a blessing], he may not conclude.

They mention the Exodus from Egypt at night. Rabbi Elazar ben Azaryah said: "Behold, I am almost a seventy-year old man and I have not succeeded in [understanding why] the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it from a verse (Deuteronomy 16:3): ‘In order that you may remember the day you left Egypt all the days of your life.’ ‘The days of your life’ refers to the days. ‘All the days of your life’ refers to the nights. And the sages say: ‘the days of your life’ refers to this world. ‘All the days of your life’ includes the days of the Messiah.

Rabbi Elazar ben Azaryah says: The musaf prayer is said only with the local congregation. The sages say: whether with or with out the congregation. Rabbi Judah said in his name: wherever there is a congregation, an individual is exempt from saying the musaf prayer.

There were several kinds of food before him: Rabbi Judah says that if there is among them one of the seven species, he blesses over that. But the sages say: he may bless over which ever one he wants.

If one has eaten grapes, figs or pomegranates he blesses after them three blessings, the words of Rabban Gamaliel. The sages say: one blessing which includes three. Rabbi Akiva says: even if one ate only boiled vegetables and that is his meal, he says after it the three blessings. If one drinks water to quench his thirst, he says “By Whose word all things exist.” Rabbi Tarfon says: “Who creates many living things and their requirements.”

Two eating companies that were eating in the same room: When some of them can see some of the other they combine [for a zimun], but if not each group makes a zimun for itself. They do not bless over the wine until they put water into it, the words of Rabbi Eliezer. The sages say they bless.

The following divide a field for peah: a stream, a pool, a private road, a public road, a public path, a private path in constant use in summer and the rainy season, fallow land, a plowed field and a different seed. One who harvested for animal fodder, [the plot] serves divides, the words of Rabbi Meir. But the sages say: it does not stop for peah unless it is plowed.

It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sages], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs.

One who gives his field a striped appearance and leaves behind moist stalks: Rabbi Akiva says: he gives peah from each and every stripe. But the sages say: from one stripe for the whole field. The sages agree with Rabbi Akiba that one who sows dill or mustard in three places must give peah from each place.

One who gives his field a striped appearance and leaves behind moist stalks: Rabbi Akiva says: he gives peah from each and every stripe. But the sages say: from one stripe for the whole field. The sages agree with Rabbi Akiba that one who sows dill or mustard in three places must give peah from each place.

Onions grown for their seed are liable for peah. But Rabbi Yose exempts them. Plots of onions [growing] between vegetables: Rabbi Yose says: peah must be given from each [plot]. But the sages say: from one [plot] for all.

One who collected peah and said, “This is for so-and-so a poor man:” Rabbi Eliezer says: he has thus acquired it for him. The sages say: he must give it to the first poor man he finds. Gleanings, the forgotten sheaf and the peah of non-Jews are subject to tithes, unless he [the non-Jew] had declared them ownerless.

They should not [irrigate a field] with a water wheel, the words of Rabbi Meir. The sages permit it, because it is still possible [for the poor to get their gleanings].

A property owner who was passing from place to place and need to take gleanings, the forgotten sheaf, peah or the poor man’s tithe, he may take them, and when he returns home, he must pay [for the amount gathered], the words of Rabbi Eliezer. The sages say: he was a poor man at that time [and so he need not make restitution].

A sheaf that has two seahs and he forgot it it is not considered “forgotten.” Two sheaves that together comprise two seahs: Rabban Gamaliel says: they belong to the owner; But the sages say: they belong to the poor. Rabban Gamaliel said: “Are the rights of the owner strengthened or weakened according to the greater number of the sheaves?” They replied, “His rights are strengthened.” He said to them: “If in a case of one sheaf of two seahs it is not deemed “forgotten,” then how much more should be the case of two sheaves that together contain two seahs?” They replied: “No. If you argue in the case of one sheaf it is because it is large enough to be considered a stack. Are you going to argue likewise in the case of two sheaves which are like bundles?”

Grain used for fodder or [stalks] used for binding sheaves, and also garlic-stalks used for tying other bunches, or tied bunches of garlic and onions they [all are not subject to the laws of] forgotten. Anything stored in the ground like arum, garlic and onions: Rabbi Judah says: they do not subject to the laws of “forgotten”; But the sages say: they are subject to the laws of “forgotten.”

What constitutes a defective cluster (olelet) of grapes? Any [cluster] which has neither a shoulder [a wide upper part] nor a pendant [a cone-shaped lower part]. If it has a shoulder or a pendant, it belongs to the owner. If there is a doubt, it belongs to the poor. A defective cluster on the joint of a vine [where a normal cluster hangs from the vine], if it can be cut off with the cluster, it belongs to the owner; but if it can not, it belongs to the poor. A single grape: Rabbi Judah says: It is deemed a whole cluster, But the sages say: It is deemed a defective cluster.

The [second tithe of] demai is not subject to [the rules of adding a] fifth. It has no mandated time of removal. It may be eaten by an onen. It may be brought into Jerusalem and taken out again. They may allow a small amount to be lost on the road. One may give it to an am haaretz and consume its equivalent in Jerusalem. [Second tithe money of demai] may be redeemed silver [coins] for [other] silver [coins], copper [coins] for [other] copper [coins], silver for copper, and copper for produce, provided that the produce is again redeemed for money, the words of Rabbi Meir. But the sages say: the produce itself must be brought up and eaten in Jerusalem.

Bakers the sages did not obligate them to separate [from demai produce] any more than suffices for terumat maaser and for hallah. Grocers may not sell demai [produce]. All [merchants] who supply in large quantities may sell demai. Who are those who supply in large quantities? Those such as wholesalers and grain-sellers.

They may feed demai to the poor and to guests (alt. passing troops). Rabban Gamaliel used to feed demai to his workmen. [As for] charity collectors: Bet Shammai says: they should give tithed [produce] to one who doesn’t tithe, and untithed [produce] to one who does tithe. In this way it will turn out that every one will eat [produce] that has been fixed (tithed). But the sages say: they may collect indiscriminately and distribute indiscriminately. And one who wishes to fix [his produce by tithing it], let him fix it.

One who gives [produce] to his mother-in-law [to prepare it], he must tithe what he gives to her and what he takes back from her, because she is suspected of changing any [food] which has spoiled. Rabbi Judah said: she desires the welfare of her daughter and is ashamed [of serving spoiled food] to her son-in-law. Rabbi Judah agrees [with the other sages] that if one gives his mother-in-law seventh year produce, she is not suspected of changing it and giving her daughter to eat of seventh year produce.

Rabbi Eliezer says: a man need not designate the poor man’s tithe of demai. But the sages say: he must designate it, but he need not separate.

If an Israelite rented a field from a priest or from a Levite [for a share in the produce] the tithes belong to the owners [of the field]. Rabbi Ishmael says: if a city dweller [from outside of Jerusalem] rented a field from a Jerusalemite, the second tithe belongs to the inhabitant of Jerusalem. But the sages say: the city dweller may go up and eat the second tithe in Jerusalem.

Any seah which contains a quarter [of a kav] of a different species, one should reduce [its proportion of the latter] Rabbi Yose says: one should pick [it all out]. Whether it consists of one species or of two species. Rabbi Shimon says: they said this only if it consists of one species. But the sages say: anything which is kilayim, in a seah [it adds up] in making up the quarter.

One who wishes to make his field into square plots [each sown] with a different species, he should divide it into twenty-four square plots for a bet seah, a square plot per bet rova, and he may then sow in each whatever species he wants. If there is one square plot or two [inside his field], he may sow them with mustard, but if there are three he may not sow them with mustard, since it looks like a field of mustard, the words of Rabbi Meir. But the sages say: nine square plots are permitted, ten are forbidden. Rabbi Eliezer ben Yaakov says: even though the whole of his field is a bet-kor, he may not make within it more than one square plot.

Planting two rows of cucumbers, two rows of gourds, and two rows of Egyptian beans is permitted. [But planting] one row of cucumbers, one row of gourds and one row of egyptian beans is prohibited. [Planting] one row of cucumbers, one row of gourds, one row of Egyptian beans and [again] one row of cucumbers: Rabbi Eliezer permits, But the sages forbid.

One may plant a cucumber and a gourd in one hole, as long as this [species] inclines in one direction, and the other [species] in the opposite direction. And he should tip the leaves of one [species] one way, and the other the opposite way, since all that the sages prohibited [in matters of kilayim] they only decreed because of appearance.

His field was sown with onions, and he wishes to plant in it rows of gourds: Rabbi Ishmael says: he pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds, and so on]. Rabbi Akiva says: he pulls up two rows [of onions], plants [in the cleared space] two rows [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions], and plants two rows [of gourds; and so on]. The sages say: if between one row [of gourds] and the next there are not twelve cubits, one may not allow that which is sown in the intervening space to remain.

One who plants his vineyard sixteen cubits, sixteen cubits [separating each row], he may bring seed there. Rabbi Judah said: It happened at Tsalmon that a man planted his vineyard on [a plan of] sixteen cubits, sixteen cubits [separating each row]. [One year] he would turn the tips of the vine branches of two [adjacent rows] towards one place, and sow the furrow [in between], and the following year he would turn the tips of the vine branches in the opposite direction, and sow the land which had been left untilled [the preceding year]. The matter came before the sages, and they declared it permitted. Rabbi Meir and Rabbi Shimon say: even one who has planted his vineyard with eight cubits [between every two rows], this is permitted.

A vineyard that has been planted with less than four cubits [in between rows of vines]: Rabbi Shimon says: this is not a vineyard. But the sages say: it is a vineyard, and we look at the middle [rows] as if they were not there.

A trench passing through a vineyard, ten [handbreadths] deep and four wide: Rabbi Eliezer ben Jacob says: if it runs right through from the beginning of the vineyard to the end, it looks like it is in between two [separately owned] vineyards, and it is permitted to sow in it. But if it is not, it is [regarded] as [if it were part of] a winepress. And as for a winepress in a vineyard, and [the winepress] is ten [handbreadths] deep and four wide: Rabbi Eliezer says: it is permitted to sow in it. But the sages prohibit. A watchman’s mound in a vineyard, ten handbreadths high and four wide: it is permitted to sow in it. But if the ends of the vine-branches become intertwined over it, it is forbidden.

One who allows thorns to remain growing in a vineyard: Rabbi Eliezer says: he [thereby] prohibits [the vineyard]. But the sages say: he does not prohibit except if it something that is generally allowed to grow. Iris, ivy, and the king’s lily, and all manner of seeds are not kilayim in a vineyard. [As for] hemp: Rabbi Tarfon said: it is not kilayim, But the sages say it is kilayim. Artichokes are kilayim in a vineyard.

One who allows thorns to remain growing in a vineyard: Rabbi Eliezer says: he [thereby] prohibits [the vineyard]. But the sages say: he does not prohibit except if it something that is generally allowed to grow. Iris, ivy, and the king’s lily, and all manner of seeds are not kilayim in a vineyard. [As for] hemp: Rabbi Tarfon said: it is not kilayim, But the sages say it is kilayim. Artichokes are kilayim in a vineyard.

Gaps in an aris must be eight cubits and somewhat more [in order to be able to sow seeds in the gaps]. [In the case of] all measurements that the sages said in connection with a vineyard, there is no ‘and somewhat more’, except in the case of gaps in an aris. The following count as gaps in an aris: if an aris was razed in its middle and five vines remained on one side and five vines on the other side. Then if the gap is [only] eight cubits, one may not bring seed there. [But if the gap is] eight cubits and somewhat more, they give [the vines] space to work them, and he may sow the rest.

Seedless onions and Egyptian beans from which he withheld water for thirty days prior to Rosh Hashanah are tithed with the preceding year, and are permitted in the seventh year. And if not, they are forbidden in the seventh, and are tithed according to the following year. And [seedless onions and Egyptian beans grown in a] rain-irrigated field from which two periods of rain have been withheld, the words of Rabbi Meir. But the sages say: three.

A man may deposit in his field three dung-heaps for every bet seah [and even] more, the words of Rabbi Shimon. The sages forbid unless he [deposits them] three [handbreadths] below or three handbreadths above. A man may pile up all the manure into one [large] store. Rabbi Meir forbids unless he [deposits them] three [handbreadths] below or three handbreadths above. If he had just a little, he may constantly add to it. Rabbi Elazar ben Azariah forbids unless he [deposits them] three [handbreadths] below or three handbreadths above or until he places them on a rock.

One who buries luf (a type of onion) in the soil during the sabbatical year: Rabbi Meir says: it must be not less than two seahs in quantity, three handbreadths in height, and covered with earth one handbreadth deep. The sages say: it must be not less than four kabs in quantity, one handbreadth high, and covered with earth one handbreadth deep. And he should bury it in a place where people walk.

From when may one buy luf after the seventh year? Rabbi Judah says: immediately. But the sages say: [only] after the new crop has appeared.

If one buys a first-born animal for his son’s [wedding] feast, or for a festival, and then decides that he has no need for it, he may sell it. Trappers of wild animals, birds and fishes, who chanced upon unclean species, may sell them. Rabbi Judah says: also a man who happened to chance one upon by accident may buy or sell, provided that he does not make this into his regular profession. But the sages prohibit.

A hide which they oiled with seventh year oil: Rabbi Eliezer says: it must be burnt; But the sages say: he must [buy and] eat [food] for its equivalent. They said in front of Rabbi Akiba: Rabbi Eliezer used to say, A hide which they smeared with seventh year oil must be burnt. He replied: Silence! I won’t tell you what Rabbi Eliezer actually said in this connection.

Rue, goosefoot, purslane, hill coriander, celery, and meadow-berries, are exempt from tithes. And they may be purchased from anyone during the sabbatical year, since such produce is not usually stored. Rabbi Judah says: aftergrowths of mustard are permitted, since transgressors are not suspected concerning them. Rabbi Shimon says: all aftergrowths are permitted, with the exception of the aftergrowths of cabbage, since such cannot be placed within the category of field-vegetables. But the sages say: all aftergrowths are forbidden.

If one had inherited seventh year produce or had received them as a gift: Rabbi Eliezer says: they must be given to anyone who eats them. But the sages say: the sinner must not benefit, rather it should be sold to anyone who eats it, and its price divided among everyone. If one eats dough of seventh year [produce] before the hallah was taken from it, he has incurred thereby the death penalty [at the hands of heaven].

A bee-hive: Rabbi Eliezer says: Behold, it is like land and a prozbul may be written [using it as security] and it is not susceptible to uncleanness while it remains in its place, and one who takes honey from it on Shabbat is liable. But the sages say: it is not like land, a prozbul may not be written [using it as security], it is susceptible to uncleanness while in its place, and one who takes honey from it on Shabbat is exempt.

One who repays his debts after the seventh year, the sages are pleased with him. One who borrows from a convert whose sons had converted with him, the debt need not be repaid to his sons, but if he returns it the sages are pleased with him. All movable property can be acquired [only] by the act of drawing, but whoever fulfills his word, the sages are well pleased with him.

One who repays his debts after the seventh year, the sages are pleased with him. One who borrows from a convert whose sons had converted with him, the debt need not be repaid to his sons, but if he returns it the sages are pleased with him. All movable property can be acquired [only] by the act of drawing, but whoever fulfills his word, the sages are well pleased with him.

One who repays his debts after the seventh year, the sages are pleased with him. One who borrows from a convert whose sons had converted with him, the debt need not be repaid to his sons, but if he returns it the sages are pleased with him. All movable property can be acquired [only] by the act of drawing, but whoever fulfills his word, the sages are well pleased with him.

A “heresh”, who speaks but cannot hear, may not give terumah, but if he does so, his terumah is terumah. The “heresh” of whom the sages generally speak is one who neither hears nor speaks.

[Two] partners who took terumah, the one after the other: Rabbi Akiva says: the terumah of them both is terumah. But the sages say: the terumah of the first is terumah. Rabbi Yose says: if the first gave the prescribed amount, the terumah of the second is not terumah, but if the first did not give the prescribed amount, the terumah of the second is terumah.

If one says: “The terumah of this pile is within it,” or, “its tithes are within it,” or, “the terumah of tithe [terumat maaser] is within it:” Rabbi Shimon says: he has thereby designated it. But the sages say: not unless he said, “It is in the north or south of it.” Rabbi Elazar Hisma says: one who says, “The terumah of this pile is taken from it for it,” he has thereby designated it. Rabbi Eliezer ben Yaakov says: one who says, “The tenth part of this tithe is terumah of tithe for that pile,” he has thereby designated it.

Terumah given by a non-Jew or a Samaritan is terumah and their tithes are tithes and their dedications [to the Temple] are dedications. Rabbi Judah says: the law of the vineyard in the fourth year is not applicable to a non-Jew. But the sages say: it is. The terumah of a non-Jew renders [produce into which it falls] medumma and [one who eats it unwittingly] is obligated [to pay back an extra] fifth. But Rabbi Shimon exempts it.

If one had his produce in a storehouse, and he gave a seah to a Levite and a seah to a poor person, he may set aside another eight seahs and eat them, the words of Rabbi Meir. But the sages say: he may only set aside according to proportion.

A seah of unclean terumah which fell into a hundred of clean hullin: Rabbi Eliezer says: [a seah] must be taken out and burnt, for I say that the seah taken out is the one that fell in. But the sages say: it may be taken out and eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.

A seah of unclean terumah that falls into one hundred seahs of clean terumah: Bet Shammai prohibits, But Bet Hillel permits. Bet Hillel said to Bet Shammai: since clean [terumah] is forbidden to non-priests and unclean [terumah is forbidden] to priests, then just as clean [terumah] is brought up, so too unclean [terumah] can be brought up. Bet Shammai answered them: No! If hullin which is treated more leniently [in that it is permitted to non-priests] allows us to bring up clean [terumah that falls into it], does terumah [which is more stringent in that it is forbidden to non-priests] also allow us to bring up that which is unclean? After [Bet Shammai] had agreed [with Bet Hillel], Rabbi Eliezer said: it should be taken out and burned. But the sages say: it is gone, on account of its being a tiny [portion of the whole mixture].

A seah of terumah that fell into a hundred [of hullin], and he lifted it out and fell into [hullin] elsewhere: Rabbi Eliezer says: it renders medumma as though it were certainly terumah. But the sages say: it is rendered medumma only according to proportion.

A seah of terumah which fell into less than a hundred [of hullin], and rendered the whole medumma, and part of this mixture fell afterwards into another place: Rabbi Eliezer says: it renders again medumma as if certain terumah [had fallen in]. But the sages say: the [first] mixture renders medumma only according to the proportion. [Similarly], that which is leavened [with terumah] renders other dough leavened [as with terumah] only according to the proportion. And drawn water disqualifies a ritual bath also only according to the proportion.

If one gives his workmen or his guests terumah to eat he must repay the principal and they must pay the fifth, the words of Rabbi Meir. But the sages say: they must pay both the value and the fifth, and he must pay them for the price of their meal.

They may not make repayment from gleanings, from forgotten sheaf, from peah or ownerless property. Nor from first tithe from which terumah has been taken, nor from second tithe or dedicated produce which have been redeemed, because one dedicated thing (kadosh) cannot be used to redeem another dedicated thing (kadosh), the words of Rabbi Meir. But the sages permit [payment] with these.

If the daughter of a priest married an Israelite and afterwards ate terumah, she must repay the value but not the fifth, and her death-penalty [for adultery] is by burning. If she married any of those disqualified [from marrying her], she must pay back both the value and the fifth, and her death-penalty [for adultery] is by strangling, the words of Rabbi Meir. But the sages say: in either case, she repays the value but not the fifth, and the death penalty is by burning.

[A non-priest drank] honey of dates, wine of apples, vinegar from winter grapes, and all other kinds of fruit juice of terumah: Rabbi Eliezer makes him liable to repay their value and the fifth; But Rabbi Joshua exempts from the fifth. Rabbi Eliezer declares [these] susceptible to uncleanness as liquids. Rabbi Joshua says: the sages have not enumerated seven liquids as those that count spices, but rather they stated: seven liquids make things susceptible to uncleaness, whereas all other liquids do not make susceptible.

Produce from which he separated terumah before its work was finished: Rabbi Eliezer says: it is forbidden to make a chance meal of it, But the sages permit it except when it is a basket of figs. A basket of figs from which one separated terumah: Rabbi Shimon permits it. But the sages forbid it.

Produce from which he separated terumah before its work was finished: Rabbi Eliezer says: it is forbidden to make a chance meal of it, But the sages permit it except when it is a basket of figs. A basket of figs from which one separated terumah: Rabbi Shimon permits it. But the sages forbid it.

Cone-shaped huts, watchtowers, and sheds in the field do not render [produce] liable. A sukkah-hut like those used in Ginnosar, even though it contains millstones and poultry, does not render [produce] liable. As for the potter’s sukkah-hut, the inner part renders [produce] liable and the outer part does not. Rabbi Yose says: anything which is not both a sunny season and rainy season dwelling does not render [produce] liable [to tithes]. A sukkah used on the Festival [of Sukkot]: Rabbi Judah says: this renders [produce] liable [for tithes] But the sages exempt.

One may drink [wine] out of the winepress, whether [it is mixed] with hot or cold water, and be exempt [from tithes], the words of Rabbi Meir. Rabbi Eliezer bar Zadok says he is liable. But the sages say: with hot water he is liable [to tithe] but with cold water, he is exempt.

One who husks barley may husk one at a time and eat [without tithing], but if he husked and put them into his hand, he is liable [to tithe]. One who rubs [ears of] wheat may blow out [the chaff of the wheat] from hand to hand and eat, but if he blows and puts the grain in his lap he is liable. Coriander which was sown for the sake of the seed, the plant is exempt [from tithes]. If he sowed it for the sake of the plant then both the seed and the plant must be tithed. Rabbi Eliezer said: as for dill, tithe must be given from the seed and the plant, and the pods. But the sages say: only in the case of cress and eruca are both the seeds and plant tithed.

Rabbi Shimon says: one may not anoint oneself with oil of second tithe in Jerusalem. But the sages allow it. They said to Rabbi Shimon: if a lenient ruling has been adopted in the case of terumah which is a grave matter, should we not also adopt a lenient ruling in the case of second tithe which is a light matter? He said to them: No; a lenient ruling has been adopted in the case of terumah though it is a grave matter, because in terumah we have adopted a lenient ruling also with regard to vetches and fenugreek, but how can we adopt a lenient ruling in the case of second tithe though it is a light matter, when we have not adopted a lenient ruling in second tithe with regard to vetches and fenugreek?

Vetches of second tithe may be eaten when still tender. And they may be brought into Jerusalem and taken out again. If they became unclean: Rabbi Tarfon says: they must be divided among pieces of dough. But the sages say: they may be redeemed. [Vetches] of terumah: Bet Shammai says: they must be soaked and rubbed in a state of purity, but may be given as food [to an animal] in a state of impurity. Bet Hillel says: they must be soaked [only] in a state of purity, but they may be rubbed and given as food [to an animal] in a state of impurity. Shammai says: they must be eaten dry [only]. Rabbi Akiba says: whatever is done with them may be done in a state of impurity.

One who changes copper coins of second tithe for a sela: Bet Shammai says: he may change copper coins for a whole sela. But Bet Hillel says: a shekel of silver and a shekel’s worth of copper coins [can be exchanged for the sela]. Rabbi Meir says: one may not exchange silver and produce for silver. But the sages allow it.

One who exchanges a sela of second tithe in Jerusalem: Bet Shammai says: he may exchange the whole sela for copper coins. Bet Hillel says: a shekel of silver and a shekel’s worth of copper coins [can be exchanged for the sela]. Those discussing before the sages say: silver for three dinars and copper coins for one denar. Rabbi Akiva says: silver for three denars and copper coins for a fourth [of the fourth denar]. Rabbi Tarfon says: four aspers in silver. Shammai says: he must leave it in a shop and eat as much as it is worth.

If one has eaten of [these five] on Pesah an olive-size piece of matzah, he has fulfilled his obligation. [If he ate on Pesah] an olive-size of piece of hametz [made of these grains], he is liable for karet. If one of these [grains, having become leavened,] became mixed with any other species, one must remove it on Pesah. If one has vowed [to abstain] from [consuming] bread and tevuah (produce), he is prohibited from consuming these [five species] the words of Rabbi Meir. The sages say: if one has vowed [to abstain] from [consuming] dagan, is prohibited only from [consuming] these [species] only. They are subject to hallah and tithes.

Rabbi Eliezer says: Hallah may be taken from [dough] that is clean, [in order to exempt] that which is unclean. How [may this be done]? [If one has] clean dough and unclean dough, he takes sufficient hallah out of the [clean] dough whose hallah has not yet been taken, and puts [dough] less than the size of an egg in the middle, in order that he may take off [the hallah] from what is close together. But the sages prohibit.

A kav of [dough made from] new grain and a kav of [dough from] old grain which are stuck together: Rabbi Ishmael says: let him take [hallah] from the middle; But the sages prohibit. One who has taken hallah from [dough made out of] one kav: Rabbi Akiva says: it is hallah; But the sages say: it is not hallah.

A kav of [dough made from] new grain and a kav of [dough from] old grain which are stuck together: Rabbi Ishmael says: let him take [hallah] from the middle; But the sages prohibit. One who has taken hallah from [dough made out of] one kav: Rabbi Akiva says: it is hallah; But the sages say: it is not hallah.

Two [separate] kavs [of dough], this one had its hallah removed on its own, and this one had its hallah removed on its own, and then he went back and made of them one dough: Rabbi Akiva exempts; But the sages make it liable. It turns out that the stringency of his [first] ruling leads to the leniency of his other ruling.

These may be given to any priest: Devoted things (haramim); Firstlings; The redemption of the first born; The [lamb substituted as] ransom for the firstling of a donkey; The shoulder, the two cheeks and the maw; The first of the fleece; Oil [fit only] for burning; Consecrated food [which must be eaten] within the Temple; And bikkurim. Rabbi Judah prohibits bikkurim. Vetches of terumah: Rabbi Akiva permits, But the sages prohibit.

Leaven of hullin and of terumah fell into dough, and neither this was sufficient to cause fermentation nor was that sufficient to cause fermentation, but together they caused [the dough] to ferment: Rabbi Eliezer says: I go after the last. But the sages say: whether the prohibited fell in first or last, it never causes the dough to become prohibited unless there is enough to cause fermentation.

Vessels which were oiled with unclean oil, and [later] he returned and oiled them with clean oil; Or he [first] oiled them with clean oil, and [later] he returned [to them] and oiled them with unclean oil: Rabbi Eliezer says: “I go after the first.” And the sages say: after the last.

A garment dyed with peels of orlah [fruit] must be burned. If it became mixed up with other [garments], all of them shall be burned, the words of Rabbi Meir. But the sages say: it becomes neutralized in two-hundred-and-one.

If one dyed a thread the whole [length] of a sit with orlah peels, and wove it into a garment, and it is not known which [thread] it is: Rabbi Meir says: the garment must be burned; But the sages say: it becomes neutralized in two-hundred-and-one.

If one has bundles of fenugreek of kilayim of the vineyard, they must be burned. If they became mixed up with others, all of them must be burned, the words of Rabbi Meir. But the sages say they become neutralized in two-hundred-and-one.

For Rabbi Meir used to say: anything that is normally [sold] by counting causes [a mixture] to become consecrated [in even the smallest amount]. But the sages say only six things consecrate [a mixture in even the smallest amount], and Rabbi Akiba says seven [things]. And these are they: Nuts with soft shells; badan pomegranates; stopped-up casks; beet shoots; cabbage-heads; Greek pumpkins. Rabbi Akiba says: also loaves [baked by] a householder. To those to which orlah applies [they prohibit the mixture] as orlah, [to those of which] kilayim of the vineyard apply [they prohibit the mixture as] kilayim of the vineyard.

In what respect did they say that bikkurim are the property of the priest? In that he can purchase with bikkurim slaves and land and unclean beasts, and a creditor [of his] may take them for his debt, and his wife for her ketubah. As may be done with a Torah scroll. Rabbi Judah says: bikkurim may be given only to [a priest that is] a haver (an associate) and as a favor. But the sages say: they are given to the men of the mishmar, and they divide them among themselves as [they do] with all other consecrated objects.

And in what is he different from both men and women? One does not burn terumah if it came into contact with his discharge, Neither is he liable for entering the temple while impure, unlike men or women. He must not be sold as a Hebrew slave, unlike men or women. He cannot be evaluated, unlike men or women. If one says: “I will be a nazirite, if he is neither a man nor a woman,” then he becomes a nazirite. Rabbi Yose says: the hermaphrodite is a unique creature, and the sages could not decide about him. But this is not so with a tumtum (one of doubtful), for sometimes he is a man and sometimes he is a woman.

With what may they kindle [the Shabbat light] and with what may they not kindle them? They may not kindle with cedar fiber, uncarded flax, a raw silk, willow strands, a desert wick, or seaweed, And not with pitch, wax, castor oil, [terumah] oil [which must be] burnt, tail fat, or tallow. Nahum the Mede says: they may kindle with melted tallow. And the sages say: whether melted or not, they may not kindle with it.

They may not kindle [the Shabbat light] with [terumah] oil [which must be] burnt on festivals. Rabbi Ishmael says: they may not light with tar, because of the honor of the Shabbat. But the sages permit with all oils: with sesame oil, nut oil, radish oil, fish oil, gourd oil, tar and naphtha. Rabbi Tarfon says: they don’t light with anything but olive oil.