shimon

And the sons of Shimon were, Amnon, and Rinnah, Benhanan, and Tilon. And the sons of Ishi were, Zoheth, and Benzoheth.

If a bridegroom wants to recite the Shema on the first night [of his marriage], he may do so. Rabban Shimon ben Gamaliel says: not everyone who desires to take up the name of God may do so.

They may give peah at either at the beginning of the [reaping of the] field or at the middle of it. Rabbi Shimon says: as long as he gives at the end according to the set amount. Rabbi Judah says: if he leaves one stalk, he can rely on this as [fulfilling the law of] peah; and if he did not, then he only gives as ownerless property.

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 assigns in writing his possessions to his slave, [the slave] thereby goes free. If he reserved for himself any land, however small, he does not become free. Rabbi Shimon says: he always becomes free, unless [the master] says: “Behold, all my goods are given to so-and-so my slave, with the exception of one ten-thousandth part of them.”

Peah is given from [the crop] while it is still connected with the soil. But in the case of hanging vine-branches and the date-palm, the owner brings down [the fruit] and distributes it among the poor. Rabbi Shimon says: the same applies to smooth nut trees. Even if ninety-nine [of the poor] say [to the owner] to distribute it and one says to leave it in the field, this latter is listened to, since he spoke in accordance with the halakhah.

If a pile of grain was stacked [on part of a field] from which gleanings had not yet been collected, whatever touches the ground belongs to the poor. If the wind scattered the sheaves, they estimate the amount of gleanings the field would have yielded and they give that to the poor. Rabban Shimon ben Gamaliel says: he must give to the poor the amount that would fall.

One who takes his wheat to a Samaritan miller or to an am haaretz miller, [the wheat when ground] retains its former status in respect of tithes and the law of seventh year produce. [But if he carried it] to a Gentile miller, [the wheat when ground has the status of] demai. One who deposited his produce with a Samaritan or am haaretz, [the produce] retains its former status in respect of tithes and the law of seventh year produce. [But if he left it] with a Gentile, it is like the produce of the Gentile. Rabbi Shimon says: [it becomes] demai.

One who buys produce from someone who is not trustworthy in respect of tithes, and he forgot to tithe it, and he asked [the seller] on Shabbat [if they were tithed], he may eat based on his word. At nightfall of Shabbat, he may not eat of it unless he had first tithed it. If he could not find the seller, and another person who was not trustworthy in respect of tithes said to him “they are tithed,” he may eat of it at his word. At nightfall of Shabbat, he may not eat of it unless he had first tithed it. Terumat maaser of demai which had become mixed up again [with the produce] from which it had been taken: Rabbi Shimon Shezuri says: even on a week day he may ask the seller and eat based on his word.

One who bought [bread] from a baker, he may give tithe from hot bread for cold bread or from cold bread for hot bread, even when they are of various moulds, the words of Rabbi Meir. Rabbi Judah prohibits it, because I say that yesterday’s wheat was bought from one man and today’s wheat from another man. Rabbi Shimon prohibits it in the case of terumat maaser, but permits it in the case of hallah.

A worker who does not trust his employer [in respect of tithes], may take one dried fig and say: “This one and the nine which come after it shall become tithe for the ninety which I shall eat. This one shall become the terumat maaser for them, and the last ones shall be second tithe which shall be exchanged for money.” And he must put aside one dried fig. Rabban Shimon ben Gamaliel says: he does not put one aside, because this reduces the work for his employer. Rabbi Yose says: he does not put one aside, because this is a court stipulation [imposed upon the employer].

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.

To what does this refer? To [an mixture of] grain [occurring] with [different] grain, or pulse with [different] pulse, to grain with pulse, and to pulse with grain. However they stated: Seeds from a garden which are not eaten, they add up [with other seeds to form an amount sufficient to prohibit the sowing of a seah] when there is 1/24 of the quantity [of such seed] that is necessary to sow a bet seah. Rabbi Shimon says: just as they ruled to be stringent so too they ruled to be lenient flax [mixed in with] produce, combines when there is 1/24 of the quantity [of such seed] that is necessary to sow a bet seah.

If the point of an angle of a wheat [field] overlaps into a barley [field], it is permitted because it looks like the end of his field. If his [field] is of wheat, and his neighbor’s is of another species, he may sow [next to the border] some of the same species [as that of his neighbor]. If his field was of wheat and that of his neighbor’s was of wheat, he may sow next to him a row of flax, but not a row of any other species. Rabbi Shimon says: it is all the same whether he sows flax or any other species. Rabbi Yose said: even in the middle of one's field it is permitted to check one’s field with a row of flax.

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.

One who causes his vine to overhang his fellow’s grain, behold he has caused the grain to be prohibited and he is responsible for it. Rabbi Yose and Rabbi Shimon say: a person does not prohibit [as kilayim] that which is not his own.

[Seed sown in a] perforated flowerpot, prohibits [as kilayim] in a vineyard. [In] one not perforated, does not prohibit [as kilayim]. Rabbi Shimon says: both are forbidden but neither prohibits. One who carries a perforated flowerpot through a vineyard, if [that which is sown in it] grows a two-hundredth part, it is forbidden.

Only that which is spun or woven is forbidden under the law of kilayim, as it says, “You shall not wear shatnez” (Deuteronomy 22:11), that which is shua (combed) tavui (spun) and nuz (woven). Rabbi Shimon ben Elazar says: [the word shaatnez means that] he [the transgressor] is perverted (naloz) and causes his father in heaven to avert himself [from him].

Saplings and gourds are counted together within space of a bet seah. Rabban Shimon ben Gamaliel says: if there are ten gourds in the bet seah they may plow the whole bet seah until Rosh Hashanah.

Up until when are they called saplings? Rabbi Elazar ben Azariah says: until they are permitted for common use. But Rabbi Joshua says: until they are seven years old. Rabbi Akiba says: [the word] sapling, [it goes] according to its name. A tree which had been cut down and then produced fresh shoots: if one handbreadth or less, they are regarded as saplings, if more than a handbreadth they are regarded as trees, the words of Rabbi Shimon.

Until when may they plow a white field in the sixth year? Until the moisture has dried up in the soil, or as long as men still plow in order to plant cucumbers and gourds. Rabbi Shimon said: in that case you are placing the law in the hands of each man! Rather in the case of a white field until Pesah, and in the case of an orchard until Atzeret (Shavuot).

They may manure and hoe cucumbers and gourds until Rosh Hashanah. So too with regard to irrigated fields. They may remove flaws from trees, strip off leaves, cover roots with earth, and fumigate the plants until Rosh Hashanah. Rabbi Shimon says: one may also remove leaves from a grape cluster even in the seventh year itself.

They may clear away stones until Rosh Hashanah. They may trim, prune and remove [excess parts of the tree] until Rosh Hashanah. Rabbi Joshua says: just as one may trim and remove in the fifth year so too may one perform this work in the sixth year. Rabbi Shimon says: as long as I may legally tend the tree itself, I may remove [excess parts of it].

They may oil unripe figs and pierce them until Rosh Hashanah. Unripe figs of the sixth year which have [remained on the tree] until the seventh year, or of the seventh year which have remained on the tree until the eighth year, they may not oil them or pierce them. Rabbi Judah says: In a place where it was the custom to oil, one may not oil them, since that would be considered work; but in a place where it was not the custom to oil, they may oil them. Rabbi Shimon permitted in connection with the tree, because he is permitted to do all work for the tree.

They may not plant or sink [vine-shoots], or graft in the sixth year within thirty days of Rosh Hashanah. If he has planted or sank or grafted, he must uproot. Rabbi Judah says: any grafting that has not taken root within three days will never do so. Rabbi Yose and Rabbi Shimon say: two weeks.

Rabbi Shimon Shezuri says: Egyptian beans which he sowed for seed only, are like them. Rabbi Shimon says: large beans, are [also] like them. But Rabbi Elazar says: large beans, if they began to form pods before Rosh Hashanah.

Rabbi Shimon Shezuri says: Egyptian beans which he sowed for seed only, are like them. Rabbi Shimon says: large beans, are [also] like them. But Rabbi Elazar says: large beans, if they began to form pods before Rosh Hashanah.

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

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

How much manure may they take out and make into dung-heaps? Three dung-heaps for every bet seah, [each consisting of] ten baskets [of foliage] of a letekh each. They may add to the number of baskets, but not to the number of heaps. Rabbi Shimon says: also to the number of heaps.

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 uses his field as a pen for cattle, he [first] makes an enclosure for every two bet se'ahs. He then uproots three sides, and leaves the middle side. It turns out that he has made a pen of four seahs. Rabban Shimon ben Gamaliel says: one of eight seahs. If his entire field is only four seahs in area, he must allow a portion of it to remain [unenclosed] for appearance's sake. And he may take the dung out from the enclosure, and spread across his field in the manner of those who fertilize their fields.

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.

One may not take oil [of terumah] that had to be burned, nor produce of the seventh year, from the land [of Israel] to other countries. Rabbi Shimon said: I have heard it expressly stated that they may be exported to Syria, but not to any other country outside the land.

They may not import terumah from outside the land of Israel into Israel. Rabbi Shimon said: I have heard it expressly stated that they may be bring from Syria, but not from any other country outside the land.

The rose, henna, balsam, the lotus tree the laws of sheviit apply to them and to their money substitutes. Rabbi Shimon says: sheviit does not apply to the balsam, since it is not a fruit.

Sabbatical figs may not be cut in the muktzeh, but he may cut them in an open place. Grapes may not be trodden in the wine-press, but they may be trodden in a kneading-trough. Olives may not be prepared in an olive-press or in a small olive-press, but he may crush them and bring them into a small olive-press in the field. Rabbi Shimon says: they may even be crushed in the [larger] olive-press, and then he brings them into the smaller press.

One may not cook sheviit vegetables in oil of terumah lest they become invalidated. But Rabbi Shimon permits it. The last thing exchanged is always subject to the sabbatical law, and the produce itself remains forbidden.

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.

Why did they speak of three territories? So that they may eat in each country until the last of the seventh year produce in that country is ended. Rabbi Shimon says: they have spoken of three countries only in the case of Judea, but all other territories are to be regarded as King’s mountain (Har Hamelekh). And all other territories are the same with regard to the olive and date.

One who preserved three kinds of vegetables in one jar: Rabbi Eliezer says they may be eaten only so long as the first still remains [in the field]. But Rabbi Joshua says: even so long as the last remains. Rabban Gamaliel says: when the like kind is no longer to be found in the field, the same kind in the jar must be removed, [and the halachah agrees with him.] Rabbi Shimon says: all vegetables are regarded as one [kind] in respect of the law of removal. Purslane may be eaten until there is no more wild purslane in the valley of Bet Netopha.

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.

Two baskets or two piles and a seah of terumah fell on top of one of them and it is not known into which it had fallen, they bring up the terumah in the other. Rabbi Shimon says: even if they are in two cities, they bring up the terumah in the other.

If a seah of terumah fell into a hundred [of hullin], and before he could take it out, another fell in, the whole becomes forbidden. Rabbi Shimon permits it.

Rabbi Yose says: Anything stewed with [terumah] beets becomes forbidden, because they impart a flavor. Rabbi Shimon says: cabbage from a field artificially irrigated [that is stewed] with [terumah] cabbage from a field watered by rain, is forbidden because it absorbs. Rabbi Akiba says: all things cooked together are permitted, except those with meat. Rabbi Yohanan ben Nuri says: liver renders other things forbidden, but does not become forbidden, because it gives off [flavor] but does not absorb.

One may burn terumah oil that has to be burnt in synagogues, houses of study, dark alleys, and for sick people with permission of the priest. If the daughter of an Israelite married to a priest regularly goes to her father's house, her father may burn [such oil] with her permission. One may also burn [such oil] in a house of celebration but not in a house of mourning, the words of Rabbi Judah. Rabbi Yose says: in the house of mourning, but not in a house of celebration. Rabbi Meir forbids it in both places. But Rabbi Shimon permits it in both places.

With regard to when vegetables [are liable to tithes]: Cucumbers, gourds, water-melons, cucumber-melons, apples and etrogs are liable [for tithes], whether gathered in the earlier or later stages of ripening. Rabbi Shimon exempts the etrog in the earlier stages. The condition in which bitter almonds are liable [to tithes] is exempt in the case of sweet almonds, and the condition in which sweet almonds are liable [to tithe] is exempt in the case of bitter almonds.

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.

A fig tree which stands in a courtyard: one may eat the figs from it one at a time and be exempt [from tithes], but if he gathered some together he is liable. Rabbi Shimon says: if he has [one in his right hand and one in his left hand and one in his mouth, he is exempt. If he ascended to the top [of it], he may fill his bosom and eat.

One who buys a field of vegetables in Syria: If before the season for tithing arrived, then he is liable to tithe. If after the season for tithing he is exempt, and he may go on gathering in his usual manner. Rabbi Judah says: he may even hire workers and gather. Rabban Shimon ben Gamaliel says: When does this apply? If he has bought the land. But if, he has not bought the land, even before the season for tithing arrived he is exempt. Rabbi [Judah Hanasi] says: he must also tithe according to calculation.

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?

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?

One may not buy terumah with maaser sheni money, because this reduces the number of those who can eat it. But Rabbi Shimon permits it. Rabbi Shimon said to them: If the law is lenient in the case of wellbeing offerings, though they may become unfit or a remnant or unclean, why should it not also be lenient with regard to terumah? But they said to him: The law was lenient in the case of wellbeing offerings, because they are permitted to non-priests, but should we therefore be lenient with regard to terumah, which is forbidden to non-priests?

One may not buy terumah with maaser sheni money, because this reduces the number of those who can eat it. But Rabbi Shimon permits it. Rabbi Shimon said to them: If the law is lenient in the case of wellbeing offerings, though they may become unfit or a remnant or unclean, why should it not also be lenient with regard to terumah? But they said to him: The law was lenient in the case of wellbeing offerings, because they are permitted to non-priests, but should we therefore be lenient with regard to terumah, which is forbidden to non-priests?

[Second tithe] money may be brought into Jerusalem and taken out again, but [second tithe] produce may only be brought in, but not taken out again. Rabban Shimon ben Gamaliel says: produce also may be brought in and be taken out again.

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.

If a deer which had been bought with maaser sheni money died, it must be buried together with its hide. Rabbi Shimon says: it may be redeemed. If it was bought alive and slaughtered and it then became unclean, it may be redeemed. Rabbi Yose says: it must be buried. If it was bought slaughtered and it became unclean, behold it is like produce.

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.

A vineyard in its fourth year, they mark it with clods of earth, and of orlah with potter's clay, and graves with lime which is dissolved and poured on. Rabban Shimon ben Gamaliel said: When does this apply? In the seventh year. The conscientious used to put down money and say: any fruit gathered from this vineyard may be exchanged for this money.

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.

If a tree was uprooted and one root was left [in the ground], it is exempt. How much must the [thickness of the] root be? Rabban Shimon ben Gamaliel said in the name of Rabb Eliezer ben Judah a man of Bartota: as [thick as] a pin [used for] stretching.

Terumah, terumat maaser of demai, hallah and bikkurim, are neutralized in a hundred-and-one mixture. And they are reckoned together [to form the statutory minimum]. And it is necessary to remove [from the mixture an amount equal to that of the consecrated produce contained in it]. Orlah and kilayim of the vineyard are neutralized in a two-hundred-and-one mixture. And they are reckoned together [to form the statutory minimum]. But it is not necessary to remove [from the mixture an amount equal to that of the consecrated produce contained in it]. Rabbi Shimon says: they are not reckoned together. Rabbi Eliezer says: they are reckoned together when they impart flavor, but not to prohibit.

If leaven of hullin has fallen into dough and caused it to ferment, and after that there fell in leaven of terumah or of kilayim of the vineyard, and there was enough to cause fermentation, [the dough] is prohibited. But Rabbi Shimon permits it.

Seasonings [consisting] of two or three categories of one species, or [consisting] of three species [of one category], are forbidden and combine. Rabbi Shimon said: Two or three categories of one species, or two species of one category, do not combine.

Leaven of terumah and of kilayim of the vineyard which fell into dough, this one is not sufficient to cause fermentation, nor is that one sufficient to cause fermentation, but together they cause fermentation: It [the dough] is prohibited to non-priests and permitted to priests. Rabbi Shimon permits it to both to non-priests and to priests.

Seasonings of terumah and of kilayim of the vineyard that fell into a dish, and there is not enough of one to season, nor is there of the other to season, but together they seasoned: It [the dish] is prohibited to non-priests but permitted to priests. Rabbi Shimon declares it permitted to non-priests and to priests.

A piece of [meat from] one of the most holy [sacrifices] and [a piece] of [meat which is] piggul, or remnant, which were cooked with other pieces, it [the non-sacred meat] is prohibited to non-priests but permitted to priests. Rabbi Shimon declares it permitted to non-priests and to priests.

There are [laws] which apply to [second tithe] and bikkurim but not to terumah: That [second] tithe and bikkurim must to be brought to [the appointed] place; They require confession; They are forbidden to an onen. But Rabbi Shimon permits [bikkurim to an onen]; They are subject to [the law of] removal. But Rabbi Shimon exempts [bikkurim from removal]. And in Jerusalem the slightest mixture of them [with hullin of the same species] renders it forbidden to be consumed [as common food outside of Jerusalem.] And what grows from them in Jerusalem is forbidden to be consumed [outside of Jerusalem], Even by non-priests or by cattle; But Rabbi Shimon permits. These are [the laws] which apply to [second] tithe and bikkurim, but not to terumah.

There are [laws] which apply to [second tithe] and bikkurim but not to terumah: That [second] tithe and bikkurim must to be brought to [the appointed] place; They require confession; They are forbidden to an onen. But Rabbi Shimon permits [bikkurim to an onen]; They are subject to [the law of] removal. But Rabbi Shimon exempts [bikkurim from removal]. And in Jerusalem the slightest mixture of them [with hullin of the same species] renders it forbidden to be consumed [as common food outside of Jerusalem.] And what grows from them in Jerusalem is forbidden to be consumed [outside of Jerusalem], Even by non-priests or by cattle; But Rabbi Shimon permits. These are [the laws] which apply to [second] tithe and bikkurim, but not to terumah.

There are [laws] which apply to [second tithe] and bikkurim but not to terumah: That [second] tithe and bikkurim must to be brought to [the appointed] place; They require confession; They are forbidden to an onen. But Rabbi Shimon permits [bikkurim to an onen]; They are subject to [the law of] removal. But Rabbi Shimon exempts [bikkurim from removal]. And in Jerusalem the slightest mixture of them [with hullin of the same species] renders it forbidden to be consumed [as common food outside of Jerusalem.] And what grows from them in Jerusalem is forbidden to be consumed [outside of Jerusalem], Even by non-priests or by cattle; But Rabbi Shimon permits. These are [the laws] which apply to [second] tithe and bikkurim, but not to terumah.

How does one set aside bikkurim? A man goes down into his field, he sees a fig that ripened, or a cluster of grapes that ripened, or a pomegranate that ripened, he ties a reed-rope around it and says: “Let these be bikkurim.” Rabbi Shimon says: even so, he must again designate them as bikkurim after they have been plucked from the soil.

Rabbi Shimon ben Nanas says: they would decorate the bikkurim [with produce] other than the seven species. But Rabbi Akiva says: they may decorate only with produce of the seven kinds.

Rabbi Shimon says: there are three elements in bikkurim: the bikkurim, the additions to the bikkurim, and the ornamentations of the bikkurim. The additions to the bikkurim must be of a like kind; But the ornamentations can be of a different kind. The additions to the bikkurim can only be eaten in purity, and are exempt from demai. But the ornamentations of the bikkurim are subject to demai.

Rabban Shimon ben Gamaliel said: My father’s house was accustomed to giving white clothing to a non-Jewish launderer three days before Shabbat. And these and these agree that they lay down an olive press beams and wine press rollers.

They may not place a vessel under a lamp to catch the oil. But if it was placed there before sunset it is permitted. Yet one may not benefit from it because it is not prepared (mukhan). They may handle a new lamp but not an old one. Rabbi Shimon says: all lamps may be handled, except a lamp [actually] burning on Shabbat. A vessel may be placed under a lamp to catch the sparks, but one must not pour water into it, because he extinguishes [them].

One who carries out: [unmixed] wine, [is liable if it is] enough for the mixing of a cup; milk, as much as is swallowed at a time; honey, as much as is placed on a scab; oil, as much as is required to rub on a small limb; water, enough to rub with it collyrium; and all other liquids, a revi’it; and all waste water, a revi’it. Rabbi Shimon says: all of them are a revi’it, they stated all of these measures only in respect of those who put them away.

If one carries out a loaf into the public domain, he is liable. If two carry it out, both are exempt. If one could not carry it out and two carry it out, they are liable; But Rabbi Shimon exempts [them]. If one carries out less than the standard quantity of food in a utensil, he is not liable for the utensil, because the utensil is secondary to the [food]. [If one carries out] a living person on a bed, he is not liable even in respect of the bed, because the bed is secondary to him. A corpse in a bed, he is liable. And similarly [if one carries out] the size of an olive of a corpse, the size of an olive of a nevelah, or the size of a lentil of a [dead] creeping thing, he is liable. But Rabbi Shimon exempts him.

If one carries out a loaf into the public domain, he is liable. If two carry it out, both are exempt. If one could not carry it out and two carry it out, they are liable; But Rabbi Shimon exempts [them]. If one carries out less than the standard quantity of food in a utensil, he is not liable for the utensil, because the utensil is secondary to the [food]. [If one carries out] a living person on a bed, he is not liable even in respect of the bed, because the bed is secondary to him. A corpse in a bed, he is liable. And similarly [if one carries out] the size of an olive of a corpse, the size of an olive of a nevelah, or the size of a lentil of a [dead] creeping thing, he is liable. But Rabbi Shimon exempts him.

If one pares his nails with each other or with his teeth, likewise [if one plucks] his hair, likewise his mustache, likewise his beard; And likewise if [a woman] braids [her hair], likewise if she paints [her eyelids] likewise if she puts rouge on [her face]: Rabbi Eliezer makes them liable, But the rabbis forbid [these actions] because of “shevuth.” If one picks [something] from a perforated pot, he is liable. If it is unperforated, he is exempt. Rabbi Shimon exempts in both cases.

One who builds: how much must he build to be liable? He who builds any amount, and he who chisels, and he who strikes with a hammer or with an axe, and he who bores [a hole] of any size, is liable. This is the general principle: whoever does work and his work endures on Shabbat, he is liable. Rabban Shimon ben Gamaliel says: even one who strikes with a hammer on the anvil at the completion of his work is liable, because he is as one who improves his work.

He who writes two letters, whether with his right hand or with his left hand, whether the same letter or two different letters or in two pigments, in any language, is liable. Rabbi Jose said: they made one liable for writing two letters only because [he makes] a mark, since this is how they would write on each board of the tabernacle, to know which its companion was. Rabbi Judah said: we find a short name [forming part] of a long name: “Shem” as part of “Shimon” or “Shmuel”, “Noah” as part of “Nahor”, “Dan” as part of “Daniel”, “Gad” as part of “Gaddiel”.

Rabbi Judah says: he who hunts a bird into a tower trap, or a deer into a house, is liable; But the sages say: [he who hunts] a bird into a tower trap, and a deer into a house, courtyard or corral. Rabban Shimon ben Gamaliel says: not all corrals are the same. This is the general principle: if it lacks further work of hunting, he is exempt. If it does not lack further work of hunting, he is liable.

If a deer enters a house and one person shuts [the door] before it, he is liable. If two shut it, they are exempt. If one could not shut it, and both shut it, they are liable. Rabbi Shimon exempts them.

He who feels pain in his teeth may not sip vinegar through them, but he may dip [his bread in vinegar] in the usual manner, and if he is cured, he is cured. He who feels pain in his hips may not rub them with wine or vinegar, but he may anoint them with oil but not rose oil. The children of royalty may anoint their wounds with rose oil, since it is their practice to anoint themselves thus on weekdays. Rabbi Shimon said: all Israel are royal children.

Rabbi Shimon ben Nannas says: one may spread a goat skin over a box, chest, or trunk which has caught fire, because he singes. And one may make a barrier with all vessels, whether full [of water] or empty, that the fire should not travel onward. Rabbi Yose forbids in the case of new earthen vessels filled with water, because since they cannot stand the heat, they will burst and extinguish the fire.

One may clear away even four or five baskets of straw or produce to make room for guests or on account of the neglect of the study hall, but not the storehouse. One may clear away pure terumah, doubtfully tithed produce, the first tithe whose terumah has been separated, redeemed second tithe and sanctified things, and dry lupinus, because it is food for goats. But [one may] not [clear away] untithed produce, first tithe whose terumah has not been taken, unredeemed second tithe and sanctified things, luf or mustard. Rabban Shimon b. Gamaliel permits [it] in the case of luf, because it is food for ravens.

[An eruv] which rolled away beyond the [Shabbat] limit, or a heap of stones fell on it, or was burnt, [or was] terumah and became impure: [If one of these occurred] while it was yet day, it is invalid, [But if it occurred] after it became dark the eruv is valid. If it is doubtful [when it occurred]: Rabbi Meir and Rabbi Judah say: this is a donkey-driver/camel driver. Rabbi Yose and Rabbi Shimon say: a doubtful eruv is valid. Rabbi Yose says: Avtulmos testified on the authority of five elders that a doubtful eruv is valid.

Two men, some of whose cubits enter into the cubits of the other, may bring their meals and eat them in the middle, provided that this one does not carry out anything from his limit into that of the other. If there were three men and the prescribed limit of the middle one overlapped with the limits of the others, he is permitted to eat with either of them and either of them is permitted to eat with him, but the two outer persons are forbidden to eat with one another. Rabbi Shimon said: To what is this similar? To three courtyards that open one into the other and also into a public domain: If they made an eruv for the outer ones with the middle one, the middle one is permitted with them and they are permitted with it, but the two outer ones are forbidden access to one another.

One who went out beyond his Shabbat limit, even one cubit may not re-enter. Rabbi Eliezer says: [if he went] two cubits [beyond his Shabbat limit] he may re-enter, three cubits he may not re-enter. One who was overtaken by dusk when only one cubit [outside the Shabbat limit] may not enter [the Shabbat border]. Rabbi Shimon says: even if he was fifteen cubits away he may enter since the surveyors do not measure exactly on account of those who err.

If a town that belonged to an individual was converted into one belonging to the many, they may make an eruv for the entire town. But if a town belonged to the many and was converted into one belonging to an individual, they may not make an eruv for the entire town unless they excluded from it a section the size of the town of Hadashah in Judea, which contains fifty residents, the words of Rabbi Judah. Rabbi Shimon says: three courtyards each of which contains two houses.

A householder who was in partnership with his neighbors: with this one in wine and with the other in wine, they need not prepare an eruv. But if his partnership was with the one in wine and with the other in oil, they must make an eruv. Rabbi Shimon says: neither in the one case nor in the other need they make an eruv.

What is the minimum measure [for Shabbat border eruvin]? Food for two meals for each person, for weekdays and not for Shabbat, the words of Rabbi Meir. Rabbi Judah says: for Shabbat and not for weekdays. And both intended to give a leniency. Rabbi Yohanan ben Beroka says: not less than a loaf that is purchased for a pondium when the price of wheat is four se’ah for a sela. Rabbi Shimon says: two thirds of a loaf, when three [loaves] are made from a kav [of wheat]. Half of this loaf is the size prescribed for a leprous house, and half of its half is the size that disqualifies one’s body [from eating terumah].

One who leaves his house and goes to spend Shabbat in another town, whether he was a Gentile or an Israelite, he prohibits [the other residents from using the eruv], the words of Rabbi Meir. Rabbi Judah says: he does not prohibit. Rabbi Yose says: a Gentile prohibits but an Israelite does not prohibit because it is not usual for an Israelite to return on Shabbat. Rabbi Shimon says: even if he left his house and went to spend Shabbat with his daughter in the same town he does not prohibit, since he turned his attention away.

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.

All the roofs of a town are a single domain, provided no roof is ten handbreadths higher or lower [than the neighboring roof], the words of Rabbi Meir. The Sages say: each one is its own domain. Rabbi Shimon says: roofs, courtyards and karpafs are all one domain with regard to objects that were within them when Shabbat began, but not with regard to objects that were in the house when Shabbat began.

Rabbi Shimon says: he should pass them [the tefillin] to his fellow and his fellow should pass them to his fellow, and so on, until they reach the outermost courtyard. The same is true in the case of his child: he passes him to his fellow and his fellow passes him to his fellow, and so on, even if there are a hundred. Rabbi Judah says: one may pass a jar to his fellow and his fellow may pass it to his fellow even beyond the Shabbat limit. They said to him: this must not go further than the feet of its owner.

If one was reading a scroll on a threshold and the scroll rolled out of his hand, he may roll it back to himself. If he was reading on the top of a roof and the scroll rolled out of his hand: Before it reached ten handbreadths from the ground, he may roll it back to himself; But after it had reached ten handbreadths from the ground he must turn it over with its writing downwards. Rabbi Judah says: even if it was removed from the ground by no more than a thread's thickness he may roll it back to himself. Rabbi Shimon says: even if it touched the actual ground he may roll it back to himself, since no prohibition that is due to “Shabbat rest” stands before the Holy Writings.

If a [dead] creeping thing was found in the Temple, a priest should carry it out in his girdle in order not to keep the impurity there any longer than is necessary, the words of Rabbi Yohanan ben Beroka. Rabbi Judah says: [it should be removed] with wooden tongs in order that uncleanness shall not increase. From where must it be removed? From the sanctuary, from the hall, and from between the hall and the altar, the words of Rabbi Shimon ben Nanas. Rabbi Akiva says: from any place where karet is incurred for entering intentionally and a sin-offering for entering in error from there it must be removed, and from any other place they cover it with a large pot. Rabbi Shimon says: wherever the sages have permitted you anything they have only given you what is really yours, since they have only permitted you that which is forbidden as shevut.