squash

Rebbi Yose of Kefar Dan in the name of Rebbi from Meadiah, the kinds forbidden in Beth Shean: Nigella, sesame, mustard, garlic, bulbs, black peas, commercial onions, local ones that are sold by weight, Egyptian beans bound with bast, mint bundled separately, carrot always, leeks from Pentecost to Ḥanukkah. Rebbi Zeïra said, from Pentecost to Ḥanukkah the forbidden ones outnumber the permitted ones, from Ḥanukkah to Pentecost the permitted ones outnumber the forbidden ones. In the matter of aftergrowth, from New Year’s Day to Ḥanukkah prohibition of aftergrowth, from Ḥanukkah to Pentecost permission of aftergrowth, from Pentecost to New Year’s Day questionable. Zucchini, squash, water melon, apple melon, wine, oil, Ephesian dates, somebody also says lupines. Bread always requires hallah. These are Sabbatical in a Sabbatical year. In the other years of the cycle? Rebbi Jonah said, demay; Rebbi Yose said, certain. They have no disagreement over tithes; Rebbi Jonah said demay for him who buys from a person making house calls, Rebbi Yose said certain for him who bought from the garden.

Since we stated: “If there were two fig-cakes, two bunches, and two heaps,” why do we need this since Rebbi Joḥanan said in the name of Rebbi Yannai (Num. 18:27): “Your heave will be counted as if it were grain,” etc.? Rebbi Ḥiyya bar Ada said, the Mishnah speaks about heaps of green melons or squash.

Rebbi Jonah said, Rebbi Hoshaiah asked: What is the difference between this and worms in peas, squash bugs in sweet vetch, worms in dates and dried figs? There, they are in their bodies; here it is not in its body.

All categories of work they learned from the Tabernacle. What kind of ploughing was in the Tabernacle? They ploughed to plant dyestuff. How much does one have to plough to become liable? Rebbi Mattaniah said, enough to plant a leek. Rebbi Aḥa bar Rav said, enough to plant a wheat sprout. There, we have stated: “Two green melon seeds make liable, two squash seeds, two Egyptian bean seeds.” It was stated, two Median wheat kernels. Rebbi Samuel in the name of Rebbi Zeˋira: Since wheat was so much appreciated they treated it like garden vegetables that are not eaten. For everything which improves the soil one is liable because of ploughing: One who digs, who cuts, who inserts, who deposits dung, who hoes, who fertilizes, who sweeps, who sprinkles, who splits blocks, who clears forests, who sets fire to reed thickets or palm swamps, and following Rebbi Zeˋira a water canal prepares its banks for sowing, who removes stones, who builds terraces, who fills the rifts under olive trees, and who makes depressions for vines, and for anything which improves the soil one is liable because of ploughing.

MISHNAH: One who takes out a peddler’s bag, even though it contains many kinds, is liable only for one purification sacrifice. Garden seeds less than the volume of a dried fig; Rebbi Jehudah ben Bathyra said, five. Green melon seeds two, squash seeds two, Egyptian bean seeds two. A live locust in any amount, dead in the volume of a dried fig. A vineyard bird either live or dead in any amount since one keeps it as medicine. Rebbi Jehudah says, also one who brings out a dead locust in the most minute amount since one keeps it as a toy for children.

“Green melon seeds two, squash seeds two, Egyptian bean seeds two.” It was stated: Median wheat two. Rebbi Samuel in the name of Rebbi Zeˋira: Because wheat was so much in esteem they treated it like garden vegetables which are not eaten.

HALAKHAH: 2. Ḥizqiah said, the Mishnah is about a basket full of green melon and squash, where part of the food is inside and part outside. But a basket full of grain, when he took out in the volume of a dried fig he is liable. They said, Rebbi Joḥanan’s statement disagrees, as Rebbi Ḥiyya said in the name of Rebbi Joḥanan: A crocheted cloth part of which was inside and part outside, if he took from one side and put it down on the other he is not liable. If he lifted it, only if he lifted it entirely at the same time.

There, we have stated: “Two green melon seeds make liable, two squash seeds.” It was stated, two Median wheat kernels. Rebbi Samuel in the name of Rebbi Zeˋira: Since wheat was so much appreciated they treated it like garden vegetables that are not eaten.

MISHNAH: One cuts squash for animals and a cadaver for dogs. Rebbi Jehudah says, if it was not a cadaver before the Sabbath it is forbidden since it is not prepared.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the cross-beam as if it came down and closed, here also one considers the roof as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they do not compare. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed stakes are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three [hand-breadths] than the walls of the alley. But if they are not higher by more than three [hand-breadths] than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine or squash.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shadow it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rav Oshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

Rebbi Joḥanan said, costos, and hollowed squash, and alley, and convert, and vulgar, are restrictive.

Hollowed squash as we have stated: “A hollowed squash which one immersed is water suitable for sanctification, etc.” Rebbi Joḥanan said, restrictive, one may not sanctify either at the beginning or at the end.

Hollowed squash as we have stated: “A hollowed squash which one immersed is water suitable for sanctification, etc.” Rebbi Joḥanan said, restrictive, one may not sanctify either at the beginning or at the end.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the roof as if it came down and closed, here also one considers the cross-beam as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they are not comparable. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed poles are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three {hand-breadths} than the walls of the alley. But if they are not higher by more than three {hand-breadths} than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shade it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rebbi Hoshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

MISHNAH: If he drew over it a vine, or squash, or ivy, and used it as roofing, it is disqualified. But if the roofing was more than these or he cut them off from their roots it is qualified. This is the principle: One does not thatch with anything which may become impure or is not grown from the earth. But with anything which may not become impure and is grown from the earth one does thatch.

Rebbi Joḥanan said, costos, and hollowed squash, and alley, and convert, and vulgar, are restrictive.

Hollowed squash as we have stated: “A hollowed squash which one immersed in water is suitable for sanctification, and one uses it to sanctify until it becomes impure. Once it is impure one may not use it to sanctify. Rebbi Joshua says, if one uses it to sanctify at the start then also at the end. If one does not use at the end then also not at the start.” Rebbi Joḥanan said, restrictive, one may not sanctify either at the beginning or at the end.

Hollowed squash as we have stated: “A hollowed squash which one immersed in water is suitable for sanctification, and one uses it to sanctify until it becomes impure. Once it is impure one may not use it to sanctify. Rebbi Joshua says, if one uses it to sanctify at the start then also at the end. If one does not use at the end then also not at the start.” Rebbi Joḥanan said, restrictive, one may not sanctify either at the beginning or at the end.

MISHNAH: One who makes a vow to abstain from vegetables is permitted squash, but Rebbi Aqiba forbids it. They said to Rebbi Aqiba, does it not happen that a person says to his agent, buy vegetables for us, and he says, I found only squash? He said to them, that is true. Would he ever say, I found only legumes? But squash is contained in the notion of “vegetable”. He is forbidden fresh Egyptian beans and permitted dried ones.

MISHNAH: One who makes a vow to abstain from vegetables is permitted squash, but Rebbi Aqiba forbids it. They said to Rebbi Aqiba, does it not happen that a person says to his agent, buy vegetables for us, and he says, I found only squash? He said to them, that is true. Would he ever say, I found only legumes? But squash is contained in the notion of “vegetable”. He is forbidden fresh Egyptian beans and permitted dried ones.

MISHNAH: One who makes a vow to abstain from vegetables is permitted squash, but Rebbi Aqiba forbids it. They said to Rebbi Aqiba, does it not happen that a person says to his agent, buy vegetables for us, and he says, I found only squash? He said to them, that is true. Would he ever say, I found only legumes? But squash is contained in the notion of “vegetable”. He is forbidden fresh Egyptian beans and permitted dried ones.

HALAKHAH: Does Rebbi Aqiba think “I found, I did not find”? Then one who forbids meat to himself should be forbidden fish and grasshopper meat since, if a man says to another, buy meat for us, he will return and say, I found only fish! But Rebbi Aqiba must think that squash are vegetables, but the rabbis think that squash are not vegetables. That applies to legal situations. “The vegetables of this garden are sold;” if squash were there, they would be sold in the opinion of Rebbi Aqiba, not sold in the opinion of the rabbis. The same applies to declarations of abandonment or dedications.

HALAKHAH: Does Rebbi Aqiba think “I found, I did not find”? Then one who forbids meat to himself should be forbidden fish and grasshopper meat since, if a man says to another, buy meat for us, he will return and say, I found only fish! But Rebbi Aqiba must think that squash are vegetables, but the rabbis think that squash are not vegetables. That applies to legal situations. “The vegetables of this garden are sold;” if squash were there, they would be sold in the opinion of Rebbi Aqiba, not sold in the opinion of the rabbis. The same applies to declarations of abandonment or dedications.

HALAKHAH: Does Rebbi Aqiba think “I found, I did not find”? Then one who forbids meat to himself should be forbidden fish and grasshopper meat since, if a man says to another, buy meat for us, he will return and say, I found only fish! But Rebbi Aqiba must think that squash are vegetables, but the rabbis think that squash are not vegetables. That applies to legal situations. “The vegetables of this garden are sold;” if squash were there, they would be sold in the opinion of Rebbi Aqiba, not sold in the opinion of the rabbis. The same applies to declarations of abandonment or dedications.

If somebody makes a vow to abstain from vegetables, would he be permited dried ones? Let us hear from the following: “He is forbidden fresh Egyptian beans and permitted dried ones.” He mentioned only Egyptian beans, a kind which has a threshing floor. Therefore, anything which has no threshing floor is forbidden even if dried. If somebody makes a vow to abstain from bulbous plants he is forbidden green melon, squash, water melon, sweet melon and all tree fruits. If somebody makes a vow to abstain from sheep meat, he is permitted lambs, pidgeon chicks, and milk. But if he said, which grew this year, he is forbidden all of these. If somebody makes a vow to abstain from cider, he is forbidden everything sweet and permitted wine. That is, following those who say that vows are interpreted in the vernacular. But following those who say, vows are interpreted in biblical Hebrew, the Torah used “cider” as an expression for wine; “your cider”, that is wine.