shammai

And the sons of Onam were, Shammai, and Jada. And the sons of Shammai; Nadab and Abishur.

And the sons of Onam were, Shammai, and Jada. And the sons of Shammai; Nadab and Abishur.

And the sons of Jada the brother of Shammai; Jether, and Jonathan: and Jether died without children.

And Shema begat Raham, the father of Jorkoam: and Rekem begat Shammai.

And the son of Shammai was Maon: and Maon was the father of Bethzur.

And the sons of Ezra were, Jether, and Mered, and Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa.

Bet Shammai say: in the evening every man should recline and recite [the Shema], and in the morning he should stand, as it says, “And when you lie down and when you get up” (Deuteronomy 6:7). Bet Hillel say that every man should recite in his own way, as it says, “And when you walk by the way” (ibid). Why then is it said, “And when you lies down and when you get up?” At the time when people lie down and at the time when people rise up. Rabbi Tarfon said: I was once walking by the way and I reclined to recite the Shema according to the words of Bet Shammai, and I incurred danger from robbers. They said to him: you deserved to come to harm, because you acted against the words of Bet Hillel.

Bet Shammai say: in the evening every man should recline and recite [the Shema], and in the morning he should stand, as it says, “And when you lie down and when you get up” (Deuteronomy 6:7). Bet Hillel say that every man should recite in his own way, as it says, “And when you walk by the way” (ibid). Why then is it said, “And when you lies down and when you get up?” At the time when people lie down and at the time when people rise up. Rabbi Tarfon said: I was once walking by the way and I reclined to recite the Shema according to the words of Bet Shammai, and I incurred danger from robbers. They said to him: you deserved to come to harm, because you acted against the words of Bet Hillel.

If he blessed over the wine before the meal he has exempted the wine after the meal. If he blessed over the appetizer (parperet) before the meal, he has exempted the dessert (parperet) after the meal. If he blessed over the bread he has exempted the appetizer/dessert (parperet), but if he blessed over the appetizer/dessert (parperet) he has not exempted the bread. Bet Shammai say: [he has not even exempted] a cooked [grain] dish.

These are the points [of difference] between Bet Shammai and Bet Hillel in regard to a meal. Bet Shammai says: first he blesses over the day and then over the wine. Bet Hillel says: first he blesses over the wine and then over the day.

These are the points [of difference] between Bet Shammai and Bet Hillel in regard to a meal. Bet Shammai says: first he blesses over the day and then over the wine. Bet Hillel says: first he blesses over the wine and then over the day.

Bet Shammai says: they wash their hands and then they pour the cup [of wine]. Bet Hillel says: they pour the cup [of wine] and then they wash their hands.

Bet Shammai says: he wipes his hand with a towel and then places it on the table. Bet Hillel says: on the cushion.

Bet Shammai says: [after the meal] they sweep the floor and then they wash their hands. But Bet Hillel says: they wash their hands and then they sweep the floor.

Bet Shammai says: [the proper order is] candle, [Birkat Ha]Mazon, spices, and Havdalah. But Bet Hillel says: candle, spices, [Birkat Ha]Mazon, and Havdalah. Bet Shammai says [the blessing over the candle concludes with the words], “Who created the light of the fire.” But Bet Hillel says: “Who creates the lights of the fire.”

Bet Shammai says: [the proper order is] candle, [Birkat Ha]Mazon, spices, and Havdalah. But Bet Hillel says: candle, spices, [Birkat Ha]Mazon, and Havdalah. Bet Shammai says [the blessing over the candle concludes with the words], “Who created the light of the fire.” But Bet Hillel says: “Who creates the lights of the fire.”

One who has eaten and forgotten to bless [Birkat Hamazon]: Bet Shammai says: he must return to the place where he ate and bless. But Bet Hillel says: he should say it in the place where he remembered. Until when can he bless? Until sufficient time has passed for the food in his stomach to be digested.

If wine comes to them after the food, and there is only that cup: Bet Shammai says: he blesses over the wine and then he blesses over the food; But Bet Hillel says: he blesses over the food and then he blesses over the wine. They answer amen after a blessing said by an Israelite but they do not answer amen after a blessing said by a Samaritan, until he hears the whole blessing.

Plots of grain between olive trees: Bet Shammai say: peah from each and every plot. But Bet Hillel says: one peah for them all. And they agree that if the ends of the rows enter one into the other, he gives one peah for them all.

Bet Shammai says: [That which is] made ownerless only in regard to the poor is indeed ownerless. But Bet Hillel says: it is not ownerless unless ownership is renounced even for the rich, as in the case of the sabbatical year. [If] all of the sheaves in a field are a kav each, and one is four kavs and that one is forgotten: Bet Shammai says: it is not considered forgotten. But Bet Hillel says: it is considered forgotten.

Bet Shammai says: [That which is] made ownerless only in regard to the poor is indeed ownerless. But Bet Hillel says: it is not ownerless unless ownership is renounced even for the rich, as in the case of the sabbatical year. [If] all of the sheaves in a field are a kav each, and one is four kavs and that one is forgotten: Bet Shammai says: it is not considered forgotten. But Bet Hillel says: it is considered forgotten.

A sheaf left near a stone fence, or near a stack [of grain] or near oxen, or near equipment: Bet Shammai says: it is not considered “forgotten”; Bet Hillel says: it is considered “forgotten.”

Two sheaves [left lying together] are “forgotten,” but three are not “forgotten.” Two bundles of olives or carobs are “forgotten” but three are not “forgotten.” Two flax-stalks are “forgotten”, but three are not “forgotten”. Two grapes are considered “grape gleanings,” but three are not “grape gleanings.” Two ears of grain are deemed “gleanings,” but three are not gleanings.” All these [rulings] are according to Bet Hillel. And concerning them all Bet Shammai says that three [that are left] belong to the poor, and four belong to the owner.

[The grapes of] a vineyard in its fourth year: Bet Shammai says: the laws of the added fifth and removal do not apply to them; But Bet Hillel says: they do. Bet Shammai says: the laws of peret and the defective clusters apply to them, and the poor can redeem the grapes for themselves. But Bet Hillel says: all [of them] go to the wine-press.

[The grapes of] a vineyard in its fourth year: Bet Shammai says: the laws of the added fifth and removal do not apply to them; But Bet Hillel says: they do. Bet Shammai says: the laws of peret and the defective clusters apply to them, and the poor can redeem the grapes for themselves. But Bet Hillel says: all [of them] go to the wine-press.

If a man bought [grain from an am haaretz] to be used for seed or for animal [feed], flour for hides, oil for a lamp, or oil for greasing utensils, it is exempt from [the rules of] demai. [Produce grown] beyond Cheziv and north is exempt from [the rules of] demai. The hallah of an am haaretz, produce mixed with terumah, produce bought with second tithe money, and the leftovers of minhah offerings are exempt from [the rules of] demai. Oil spiced [with spices from an am haaretz]: Bet Shammai makes it liable [to the rules of demai]. But Bet Hillel exempts it.

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.

Bet Shammai says: a man may sell his olives only to a “chaver (an ‘associate’).” But Bet Hillel says: [one may sell them] even to one who only] tithes. And the pious among Bet Hillel used to act in accordance with the words of Bet Shammai.

Bet Shammai says: a man may sell his olives only to a “chaver (an ‘associate’).” But Bet Hillel says: [one may sell them] even to one who only] tithes. And the pious among Bet Hillel used to act in accordance with the words of Bet Shammai.

One who wants to lay out his field in long straight rows each sown with a different species: Bet Shammai says: three furrows of newly broken land. But Bet Hillel says: the width of a Sharon yoke. And the words of these are close to the words of these.

A karahat [a bare patch] within a vineyard: Bet Shammai says: [it must measure] twenty-four cubits [by twenty-four cubits]. But Bet Hillel says: sixteen cubits. A mehol [an unsown belt of ground between a planted area and a fence] of a vineyard: Bet Shammai says: [it must measure] sixteen cubits. But Bet Hillel says: twelve cubits. What is a karahat of a vineyard? A vineyard which has been cleared [of vines] in its middle. If there are less than sixteen cubits, then one may not bring seed into it. If it is sixteen cubits, they leave a space in which to work [the vineyard] and they may sow the rest.

A karahat [a bare patch] within a vineyard: Bet Shammai says: [it must measure] twenty-four cubits [by twenty-four cubits]. But Bet Hillel says: sixteen cubits. A mehol [an unsown belt of ground between a planted area and a fence] of a vineyard: Bet Shammai says: [it must measure] sixteen cubits. But Bet Hillel says: twelve cubits. What is a karahat of a vineyard? A vineyard which has been cleared [of vines] in its middle. If there are less than sixteen cubits, then one may not bring seed into it. If it is sixteen cubits, they leave a space in which to work [the vineyard] and they may sow the rest.

One who has planted a row of [at least] five vines: Bet Shammai says: these constitute a vineyard. But Bet Hillel says: they do not constitute a vineyard unless there are two rows. Consequently, one who sows four cubits within the vineyard: Beth Shammai says: he has sanctified one row [of the vineyard, and created kilayim]. But Bet Hillel says: he has sanctified two rows.

One who has planted a row of [at least] five vines: Bet Shammai says: these constitute a vineyard. But Bet Hillel says: they do not constitute a vineyard unless there are two rows. Consequently, one who sows four cubits within the vineyard: Beth Shammai says: he has sanctified one row [of the vineyard, and created kilayim]. But Bet Hillel says: he has sanctified two rows.

What is an aris (an espalier) [which is regarded as a vineyard]? One who has planted a [single] row consisting of five vines beside a fence ten handbreadths high, or beside a trench ten handbreadths deep and four wide, they leave a space of four cubits in which to work it. Bet Shammai says: they measure the four cubits from the body of the vine to the field; But Bet Hillel says: from the fence to the field. Rabbi Yohanan ben Nuri said: all who say so are mistaken! Rather, if there are four cubits from the body of the vines to the fence, they leave a space in which to work it and they may sow the rest. And how much is the space in which work to work a vine? Six handbreadths in every direction. Rabbi Akiva says: three.

Mules of uncertain parentage are forbidden [one with another,] And a ramakh is permitted. Wild man-like creatures are [in the category of] hayyah. Rabbi Yose says: they cause impurity in a tent like a human being. The hedgehog and the bush-mole are [in the category of] hayyah. The bush-mole: Rabbi Yose says in the name of Bet Shammai: an olive's size [of its carcass] renders a person carrying it unclean, and a lentil’s size [of its carcass] renders a person touching it unclean.

Until when may they plow an orchard in the sixth year? Bet Shammai say: as long as such work will benefit the fruit. And Bet Hillel says: till Atzeret (Shavuot). The views of this [school] are close to those of the other.

A field from which thorns had been removed may be sown in the eighth year. But if it had been improved upon, or cattle had been allowed to live upon it, it may not be sown in the eighth year. A field which had been improved upon in the seventh year: Bet Shammai says: they may not eat its produce in the seventh year, But Bet Hillel says: they may eat. Bet Shammai says: they may not eat produce of the sabbatical year with an expression of thanks. But Bet Hillel says: they may eat [sabbatical year produce] with an expression for thanks and without an expression of thanks. Rabbi Judah says: the statements must be reversed, for this is one of the instances where Bet Shammai is lenient and Bet Hillel is stringent.

A field from which thorns had been removed may be sown in the eighth year. But if it had been improved upon, or cattle had been allowed to live upon it, it may not be sown in the eighth year. A field which had been improved upon in the seventh year: Bet Shammai says: they may not eat its produce in the seventh year, But Bet Hillel says: they may eat. Bet Shammai says: they may not eat produce of the sabbatical year with an expression of thanks. But Bet Hillel says: they may eat [sabbatical year produce] with an expression for thanks and without an expression of thanks. Rabbi Judah says: the statements must be reversed, for this is one of the instances where Bet Shammai is lenient and Bet Hillel is stringent.

A field from which thorns had been removed may be sown in the eighth year. But if it had been improved upon, or cattle had been allowed to live upon it, it may not be sown in the eighth year. A field which had been improved upon in the seventh year: Bet Shammai says: they may not eat its produce in the seventh year, But Bet Hillel says: they may eat. Bet Shammai says: they may not eat produce of the sabbatical year with an expression of thanks. But Bet Hillel says: they may eat [sabbatical year produce] with an expression for thanks and without an expression of thanks. Rabbi Judah says: the statements must be reversed, for this is one of the instances where Bet Shammai is lenient and Bet Hillel is stringent.

One who thins out his olive-trees [in the seventh year]: Bet Shammai says: he cuts them down to the ground. Bet Hillel says: he may completely uproot them. They agree that if one levels his field, he can only cut them down to the ground. What is considered “thinning out”? One or two plants. And what is considered “leveling”? Three plants next to each other. This applies to his own property only, but from the property of another, even he that levels may uproot.

From when may they no longer cut down trees in the seventh year? Bet Shammai says: every tree, after it has produced [fruit]. Bet Hillel says: carob trees after [the carobs] begin to droop, vines after the berries begin to be moist, olive-trees after they had blossomed, any other tree after it has produced [fruit]. And any tree as soon as it reaches the season for tithes it may be cut down. How much should be on an olive tree such that it may not be cut down? A quarter [kav]. Rabban Shimon ben Gamaliel says: all depends on the olive-tree.

Luf of the sixth year that has entered the seventh year, similarly summer onions and puah (madder) grown in good soil: Bet Shammai says: they must be uprooted with wooden rakes. Bet Hillel says: [even] with metal rakes. They agree in the case of puah with strong roots, that they may be uprooted with metal spades.

Bet Shammai says: one must not sell him a plowing cow in the seventh year. But Bet Hillel permits, since he may slaughter it. One may sell him produce even at sowing time. And one may lend him a seah measure, even though he knows that he has a threshing-floor. One may exchange coins for him, even though he knows that he has workers. But all these things, if he expresses [that they will be used for unlawful purposes], then they are forbidden.

Produce of the seventh year may not be sold by measure, weight or number. Neither may figs [be sold] by number, nor vegetables by weight. Bet Shammai says: they may not be sold, even in bundles. But Bet Hillel says: that which is usually tied in bundles [to bring] to the house may even be tied into bundles for the market, such as leeks and netz hahalav.

They should not take terumah from olives for oil, or from grapes for wine. If one did: Bet Shammai says: there is terumah in [the olives or grapes] themselves. But Bet Hillel says: the terumah is not terumah.

The amount of terumah: A generous amount: one fortieth. Beth Shammai say: one thirtieth. The average amount: one fiftieth. A stingy amount: one sixtieth. If he gave terumah and discovered that it was only one sixtieth, his terumah is valid and he need not give again. If he does go back and add to it, [the extra amount] is liable to tithes. If he found that it was only one sixty-first it is valid, but he must give terumah again according to his established practice, in measure, weight or number. Rabbi Judah says: even if it be not from produce close by.

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 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 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 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].

Children who have hidden figs [in the field] for Shabbat and they forgot to tithe them, they must not be eaten after Shabbat until they have been tithed. In the case of a basket of fruits for Shabbat: Bet Shammai exempt it from tithes; But Bet Hillel makes it liable. Rabbi Judah says: even one who has gathered a basket of fruit to send as a present to his friend, must not eat of them, until they have been tithed.

Fenugreek of second tithe may be eaten when it is still tender. Fenugreek of terumah: Bet Shammai says: whatever is done with it must be done in a state of purity, except when it is used for cleansing the head. But Bet Hillel says: whatever is done with it may be done in a state of impurity, except soaking it in water.

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.

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.

Bet Shammai says: one may not turn his selas into gold dinars. But Bet Hillel permits it. Rabbi Akiva said: For Rabban Gamaliel and Rabbi Joshua I turned silver into gold dinars.

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.

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.

Produce whose processing was completed and it passed through Jerusalem, its second tithe must be brought back and eaten in Jerusalem. If its processing had not been completed, [such as] baskets of grapes [that were going] to the wine-press or baskets of figs [that were going] to the drying-place: Bet Shammai says: its second tithe must be brought back and be eaten in Jerusalem. But Bet Hillel says: it may be redeemed and eaten anywhere. Rabbi Shimon ben Judah says in the name of Rabbi Yose: Bet Shammai and Bet Hillel did not disagree concerning produce whose processing had not been completed that its second tithe may be redeemed and be eaten anywhere. What did they disagree about? About produce whose processing was completed. Bet Shammai says that its second tithe must be brought back and be eaten in Jerusalem. And Bet Hillel says that it may be redeemed and be eaten anywhere. [The second tithe of] demai may [always] be brought in and taken out again and be redeemed.

Produce whose processing was completed and it passed through Jerusalem, its second tithe must be brought back and eaten in Jerusalem. If its processing had not been completed, [such as] baskets of grapes [that were going] to the wine-press or baskets of figs [that were going] to the drying-place: Bet Shammai says: its second tithe must be brought back and be eaten in Jerusalem. But Bet Hillel says: it may be redeemed and eaten anywhere. Rabbi Shimon ben Judah says in the name of Rabbi Yose: Bet Shammai and Bet Hillel did not disagree concerning produce whose processing had not been completed that its second tithe may be redeemed and be eaten anywhere. What did they disagree about? About produce whose processing was completed. Bet Shammai says that its second tithe must be brought back and be eaten in Jerusalem. And Bet Hillel says that it may be redeemed and be eaten anywhere. [The second tithe of] demai may [always] be brought in and taken out again and be redeemed.

Produce whose processing was completed and it passed through Jerusalem, its second tithe must be brought back and eaten in Jerusalem. If its processing had not been completed, [such as] baskets of grapes [that were going] to the wine-press or baskets of figs [that were going] to the drying-place: Bet Shammai says: its second tithe must be brought back and be eaten in Jerusalem. But Bet Hillel says: it may be redeemed and eaten anywhere. Rabbi Shimon ben Judah says in the name of Rabbi Yose: Bet Shammai and Bet Hillel did not disagree concerning produce whose processing had not been completed that its second tithe may be redeemed and be eaten anywhere. What did they disagree about? About produce whose processing was completed. Bet Shammai says that its second tithe must be brought back and be eaten in Jerusalem. And Bet Hillel says that it may be redeemed and be eaten anywhere. [The second tithe of] demai may [always] be brought in and taken out again and be redeemed.

A tree which stood within [Jerusalem] and was bending outwards, or if it stood outside [Jerusalem] and was bending inwards, what is opposite the wall and inwards is deemed as being within, and what is opposite the wall and outwards is deemed as being outside. Olive-presses which have their entrance within and their inner space outside, or which have their entrance outside and their inner space within: Bet Shammai says: the whole is deemed as being within. But Bet Hillel says: what is opposite the wall and inwards is deemed as being within, and what is opposite the wall and outwards is deemed as being outside.

Second tithe which was brought into Jerusalem and became unclean, whether it became unclean by a principal defilement or by a secondary defilement, whether it became unclean within [Jerusalem] or outside: Bet Shammai says: it must all be redeemed and be eaten within except that which became unclean by a principal defilement outside. But Bet Hillel says: it must all be redeemed and may be eaten outside except that which became unclean by a secondary defilement within.

Bet Shammai says: the jars must be opened and emptied into the wine-press. Bet Hillel says: they must be opened but need not be emptied. When does this apply? In a place where they are usually sold closed, but in a place where they are usually sold open, the jar does not revert to hullin. If, however, he wishes to be stringent upon himself and to sell [only] by measure, the jar reverts hullin. Rabbi Shimon says: also when one says to his friend, “This jar [of wine] I am selling to you from its jar, the jar reverts to hullin.

One who sets aside an issar [for the redemption of maaser sheni] and on its account he ate [the value of] half [an issar of maaser sheni] and then went to another place where [the issar] was worth a pondion, he may eat of [maaser sheni the value of] another issar. One who sets aside a pundion [for the redemption of maaser sheni] and on its account he ate [the value of] half [a pundion of maaser sheni] and then went to another place where [the pundion] was worth an issar, he may eat [maaser sheni the value of] another half [an issar]. One who sets aside an issar of maaser sheni [money] he should eat on its account eleven parts of the value of an issar, or [he should eat an additional] one hundredth of an issar. Bet Shammai say: in both cases one tenth part [of an issar]. But Bet Hillel says: in the case of certain [maaser sheni] an eleventh part, in the case of demai a tenth part.

[The grapes of] a vineyard in its fourth year: Bet Shammai says: the laws of the added fifth and removal do not apply to them; But Bet Hillel says: they do. Bet Shammai says: the laws of peret and the defective clusters apply to them, and the poor can redeem the grapes for themselves. But Bet Hillel says: all [of them] go to the wine-press.

[The grapes of] a vineyard in its fourth year: Bet Shammai says: the laws of the added fifth and removal do not apply to them; But Bet Hillel says: they do. Bet Shammai says: the laws of peret and the defective clusters apply to them, and the poor can redeem the grapes for themselves. But Bet Hillel says: all [of them] go to the wine-press.

On the eve of the first [others read “last”] festival-day of Pesah in the fourth and in the seventh [years of the sabbatical cycle] the removal was performed. Terumah and the terumah of tithe were given to their owners, the first tithe was given to its owner, the tithe of the poor to its owner, and maaser sheni and first-fruits were removed in every place. Rabbi Shimon says: first-fruits were given to the priests like terumah. As for a cooked dish [with maaser sheni in it]: Bet Shammai says: it must be removed. But Bet Hillel say: lo, it may be considered as already removed.

One who had produce at this time and the time of removal arrived: Bet Shammai says: he must exchange it for money. But Bet Hillel says: it is all the same whether it becomes money or it remains fruit.

Meisah: Bet Shammai exempts [from hallah], And Bet Hillel makes liable [for hallah]. Halita: Bet Shammai makes liable, And Bet Hillel exempts. The loaves of the thanksgiving sacrifice and the wafers of a nazirite: if one made them for oneself, they are exempt [from hallah]. [If one made them] to sell in the market, they are subject [to hallah].

Meisah: Bet Shammai exempts [from hallah], And Bet Hillel makes liable [for hallah]. Halita: Bet Shammai makes liable, And Bet Hillel exempts. The loaves of the thanksgiving sacrifice and the wafers of a nazirite: if one made them for oneself, they are exempt [from hallah]. [If one made them] to sell in the market, they are subject [to hallah].

Whatever causes something to ferment, or seasons, or makes medumma with terumah, with orlah or with ‘mixed-seeds’ of the vineyard, is prohibited. Bet Shammai says: it also renders unclean. But Bet Hillel says: it never renders unclean unless it has the volume of an egg.

Dostai of Kefar Yitmah was one of the disciples of Bet Shammai, and he said, “I received a tradition from Shammai the elder who said: “It never renders unclean unless it contains the volume of an egg.”

Dostai of Kefar Yitmah was one of the disciples of Bet Shammai, and he said, “I received a tradition from Shammai the elder who said: “It never renders unclean unless it contains the volume of an egg.”

Yoezer, master of the temple (Ish Habirah), was one of the disciples of Bet Shammai and he said: I asked Rabban Gamaliel the elder as he was standing at the eastern gate [of the Temple], and he said: it never causes the dough to become prohibited unless there is enough to cause fermentation.

And these are of halakhot which they stated in the upper chamber of Hananiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.

Beth Shammai says: ink, dyes and vetch may not be soaked [on Friday afternoon] unless they can be fully soaked while it is yet day; And Bet Hillel permits it.

Beth Shammai says: bundles of wet flax may not be placed in an oven unless they can begin to steam while it is still day, nor wool in the dyer’s kettle unless it can [absorb the color] such that [the color] is visible. But Bet Hillel permits it. Bet Shammai says: traps for wild beasts, fowl, and fish may not be spread unless they can be caught while it is still day; But Bet Hillel permits it.

Beth Shammai says: bundles of wet flax may not be placed in an oven unless they can begin to steam while it is still day, nor wool in the dyer’s kettle unless it can [absorb the color] such that [the color] is visible. But Bet Hillel permits it. Bet Shammai says: traps for wild beasts, fowl, and fish may not be spread unless they can be caught while it is still day; But Bet Hillel permits it.

Bet Shammai says: one must not sell [something] to a non-Jew, or help him to load [a donkey], or lift up [an article] upon him unless he can reach a near place [before Shabbat]. But Bet Hillel permits it.

Bet Shammai says: hides must not be given to a [non-Jewish] tanner, nor clothing to a non-Jewish launderer, unless they can be done while it is yet day; But in all these [cases] Bet Hillel, permits as long as the sun is still shining.

If a double stove was heated with stubble or straw, they may put a cooked dish on it. If it was heated with peat or wood, one may not place [a dish on it] until he sweeps it out or covers it with ashes. Bet Shammai says: hot water, but not a dish; And Bet Hillel says: both hot water and a dish. Bet Shammai says: one may remove it, but not put it back; But Bet Hillel says: one may even put it back.

If a double stove was heated with stubble or straw, they may put a cooked dish on it. If it was heated with peat or wood, one may not place [a dish on it] until he sweeps it out or covers it with ashes. Bet Shammai says: hot water, but not a dish; And Bet Hillel says: both hot water and a dish. Bet Shammai says: one may remove it, but not put it back; But Bet Hillel says: one may even put it back.

Bet Shammai says: one may remove bones and nutshells from the table; But Beth Hillel says: one must remove the whole board and shake it off. One may remove from the table crumbs less than the size of an olive and the husks of beans and lentils, because they are food for animals. A sponge, if it has a handle, one may wipe [the board] with it; If not, one may not wipe [the board] with it. The sages say: in either case it may be handled on Shabbat and it is not susceptible to defilement.

The validation of an alley: Bet Shammai says: a side-post and a crossbeam. And Bet Hillel says: either a side-post or a crossbeam. R. Eliezer says: two side-posts. In the name of Rabbi Ishmael one student stated in front of Rabbi Akiva: Bet Shammai and Bet Hillel did not disagree concerning an alley that was less than four cubits [in width], that it [may be validated] by either a side-post or a crossbeam. About what did they disagree? In the case of one that was wider than four, and narrower than ten cubits: Bet Shammai says: both a side-post and a crossbeam [are required] and Bet Hillel says: either a side-post or a crossbeam. Rabbi Akiva said they disagree about both cases.

The validation of an alley: Bet Shammai says: a side-post and a crossbeam. And Bet Hillel says: either a side-post or a crossbeam. R. Eliezer says: two side-posts. In the name of Rabbi Ishmael one student stated in front of Rabbi Akiva: Bet Shammai and Bet Hillel did not disagree concerning an alley that was less than four cubits [in width], that it [may be validated] by either a side-post or a crossbeam. About what did they disagree? In the case of one that was wider than four, and narrower than ten cubits: Bet Shammai says: both a side-post and a crossbeam [are required] and Bet Hillel says: either a side-post or a crossbeam. Rabbi Akiva said they disagree about both cases.

The validation of an alley: Bet Shammai says: a side-post and a crossbeam. And Bet Hillel says: either a side-post or a crossbeam. R. Eliezer says: two side-posts. In the name of Rabbi Ishmael one student stated in front of Rabbi Akiva: Bet Shammai and Bet Hillel did not disagree concerning an alley that was less than four cubits [in width], that it [may be validated] by either a side-post or a crossbeam. About what did they disagree? In the case of one that was wider than four, and narrower than ten cubits: Bet Shammai says: both a side-post and a crossbeam [are required] and Bet Hillel says: either a side-post or a crossbeam. Rabbi Akiva said they disagree about both cases.

When must they give away their share [courtyard or alley]? Bet Shammai says: while it is yet day, And Bet Hillel says: after dusk. One who gave away his share and then carried out an object, whether unwittingly or intentionally, he restricts [the others from carrying in the courtyard or alley], the words of Rabbi Meir. Rabbi Judah says: if he acted with intention he restricts [the others], but if unwittingly he does not restrict.

Five companies [of men] who spent Shabbat in one hall:: Bet Shammai says: an eruv for each and every company; But Bet Hillel says: one eruv for them all. They agree that where some of them occupy rooms or upper chambers, that they must make an eruv for each and every company.

A cistern between two courtyards they do not fill up from it on Shabbat, unless they made for it a partition ten handbreadths high, whether above, below or from its rim. Rabban Shimon ben Gamaliel says: Bet Shammai say: below, And Bet Hillel say: above. Rabbi Judah said: the partition could not be more effective than the wall between the two courtyards.

On the evening of the fourteenth [of Nissan] they search they house for chametz by the light of a lamp. Every place into which chametz is not brought does not require searching, So why did they rule: two rows of the wine cellar [must be searched]? [This is actually] a place into which chametz might be taken. Bet Shammai say: two rows over the front of the whole cellar; But Bet Hillel say: the two outer rows, which are the uppermost.

In a place where it is the custom to do work on the ninth of Av, one may do it; where it is the custom not to do work, one may not do it. And in all places students of sages desist [from work on that day]. Rabban Shimon ben Gamaliel said: a man should always make himself a student of sages. But the sages say: In Judea they used to do work on the eve of Pesah until midday, while in Galilee they did not work at all. [With regard to] the night: Beth Shammai forbid [work], but Bet Hillel permit it until sunrise.

An onen immerses [in a mikveh] and eats his pesah in the evening, but not [other] sacred food. One who hears about his dead [for the first time], and one who gathers the bones [of his dead relative] immerses and eats sacred food. A convert who converts on the eve of Pesah: Bet Shammai say: he immerses and eats his pesah in the evening. Bet Hillel say: anyone who separates from the foreskin is like one who separates from the grave.

They mixed him the first cup: Bet Shammai says: first he blesses over the day and then over the wine. Bet Hillel says: first he blesses over the wine and then over the day.

How far does one recite it? Bet Shammai say: Until “As a joyous mother of children” (Psalms 113:9). But Bet Hillel say: Until “The flinty rock into a fountain of waters” (Psalms 114:8). And he concludes with [a formula of] redemption. Rabbi Tarfon says: “Who redeemed us and redeemed our fathers from Egypt”, but he did not conclude [with a blessing]. Rabbi Akiva says: “So may the Lord our God and the God of our fathers bring us to other appointed times and festivals which come towards us for peace, rejoicing in the rebuilding of Your city and glad in Your service, and there we will eat of the sacrifices and the pesahim” etc. until “Blessed are You who has redeemed Israel.”

One who gathered some coins and said: “Behold, these are for my shekel.” Bet Shammai say: the surplus [is used to purchase] freewill-offerings. But Bet Hillel say: the surplus is non-sacral property. [If he said:] “From them I shall bring my shekel,” they agree that the surplus is non-sacral property. [If he said]: “These [coins] are for a sin-offering, they agree that the surplus [goes to the chests of] freewill-offerings. [If he said]: “From these I shall bring a sin-offering, they agree that the surplus is non-sacral property.

Meat of most holy things which was defiled, whether by a principal uncleanness or by a derived uncleanness, whether inside or outside [the precincts of the temple]: Bet Shammai say: it must all be burnt within, except when defiled outside by a principal uncleanness. But Bet Hillel say: it must all be burnt outside, except that which was defiled by a derived uncleanness within.

A sukkah which is more than twenty cubits high is not valid. Rabbi Judah validates it. One which is not ten handbreadths high, or which does not have three walls, or which has more sun than shade, is not valid. An old sukkah: Bet Shammai invalidates it and Bet Hillel validates it. What is an “old sukkah”? Any one which he made thirty days before the festival; but if he made it for the purpose of the festival, even at the beginning of the year, it is valid.

A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks].