toga

Rebbi Simeon ben Laqish was thinking very hard about Torah. He overstepped the Sabbath boundary without noticing it, to confirm (Prov. 5:19): “In its love you will always err.” Rebbi Yudan ben Rebbi Ismael was thinking very hard about Torah. His toga slipped off from him and he did not notice it, to confirm: “In its love you will always err.” Rebbi Eleazar ben Rebbi Simeon was thinking very hard about Torah. His toga slipped off from him but a viper was caring for it. His students told him: Teacher, your toga has slipped off. He said to them, does this evil one not care for it?

Rebbi Simeon ben Laqish was thinking very hard about Torah. He overstepped the Sabbath boundary without noticing it, to confirm (Prov. 5:19): “In its love you will always err.” Rebbi Yudan ben Rebbi Ismael was thinking very hard about Torah. His toga slipped off from him and he did not notice it, to confirm: “In its love you will always err.” Rebbi Eleazar ben Rebbi Simeon was thinking very hard about Torah. His toga slipped off from him but a viper was caring for it. His students told him: Teacher, your toga has slipped off. He said to them, does this evil one not care for it?

Rebbi Simeon ben Laqish was thinking very hard about Torah. He overstepped the Sabbath boundary without noticing it, to confirm (Prov. 5:19): “In its love you will always err.” Rebbi Yudan ben Rebbi Ismael was thinking very hard about Torah. His toga slipped off from him and he did not notice it, to confirm: “In its love you will always err.” Rebbi Eleazar ben Rebbi Simeon was thinking very hard about Torah. His toga slipped off from him but a viper was caring for it. His students told him: Teacher, your toga has slipped off. He said to them, does this evil one not care for it?

Rebbi Abba, son of Rebbi Ḥiyya bar Abba: If one eats walking, he stands still for Grace. If one eats standing, he sits down for Grace. If one eats sitting, he reclines for Grace. If one eats reclining, he wraps himself in his toga for Grace. If one acts in this fashion, he is like an Angel of Service. What is the reason? (Is. 6:2) “With two [wings] he would cover his face, and with two [wings] he would cover his feet.”

MISHNAH: From a fig tree standing in a courtyard, one may eat one by one and if he took them together he is obligated. Rebbi Simeon says, one in his right hand, one in his left hand, and one in his mouth. If he climbed to the top of the tree he may fill the fold of his toga and eat. From a vine planted in a courtyard one may take an entire bunch; the same holds for a pomegranate and a watermelon, the words of Rebbi Ṭarphon. Rebbi Aqiba says, he takes single grape berries, single seeds of a pomegranate, and picks from the watermelon. Of coriander sown in the courtyard he snips off leaf by leaf and eats; when he takes them together they are obligated. Calamint, hyssop, and thyme in the courtyard are obligated if they are guarded. If a fig tree was standing in a courtyard but its crown was hanging over a vegetable garden, one eats as usual and is free. If it was standing in a vegetable garden but its crown was hanging over a courtyard, one eats one by one and if he takes them together he is obligated. If it was standing in the Land and hanging over outside the Land or standing outside the Land and hanging over the Land, everything is determined by the stem. For houses of walled cities, everything is determined by the stem. For cities of refuge, all goes by the crown, for Jerusalem all goes by the crown.

MISHNAH: If somebody peels barley, he may peel one by one and eat but if he peeled and collected in his hand he is obligated. If somebody rolls wheat grains he may blow away the chaff from his hand and eat but if he blew away and stored in the fold of his toga, he is obligated. If coriander is sown for its seed, its greenery is free. If it was sown as vegetable, seeds and greenery are obligated. Rebbi Eliezer said, dill is tithed seeds, vegetable, and perianths. But the Sages say, only cress and wild rocket are tithed seeds and vegetable.

Simeon bar Abba was in Damascus and smaller people than he were ordained but he was not ordained. Simeon bar Abba was an expert in everything concerning pearls but he did not have a loaf to eat. Rebbi Joḥanan quoted about him (Eccl. 9:11): “Also bread is not for Sages.” He said, anybody who does not know the good works of Abraham may know them through the good works of this man’s ancestors. Simeon bar Abba was in Damascus when Rebbi Abbahu sent him a letter and enclosed some of his grey hair: “For these gray hairs’ sake, get up and go to the Land of Israel. Who would remove the earth from your eyes, Rebbi Joḥanan: Abbahu the shoe-clad was ordained, Simeon the toga-clad was not ordained!”

The rabbis of Caesarea asked, what means “one on the weave”? One on top of two, one on top of three. The rabbis here are saying, one on top of two. If there was one large toga, at the start until he weave two threads of it, and at the end the most minute amount. “One who weaves two threads on top of the back, on top of the seam, in the most minute amount is liable. To what may this be compared? To a small belt where he is liable if he wove two threads in the width of three spaces.” And with woolen warp it is as at the start, and this cloth even at the end it is weave, and this veil even at the end it is weave.

“If they are intelligent they settle accounts with him after the Sabbath..” There we have stated, “he leaves his toga with him and settles his account after the Sabbath.” There you say, he has his pledge with him; here what do you have? Rebbi Abba Mari said, because of this we taught, “if they were intelligent”.

HALAKHAH: So is the Mishnah: Before they are on fire. Rebbi Jeremiah, Rebbi Abba bar Mamal in the name of Rav: If a scroll started burning at one side one puts water on the other side; if it was extinguished it was extinguished. If the fire burned on both sides one spreads it out and reads in it; if it was extinguished it was extinguished. If a toga started burning at one side one puts water on the other side; if it was extinguished it was extinguished. If the fire burned on both sides one takes it and wraps oneself in it; if it was extinguished it was extinguished.

Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching. There, we have stated: “If he rode on it, leaned on it, hung on it, used it to cross a river, folded the bridle on it, put his toga on it, it is disqualified.” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. Why did they not allow it to them by means of walls of people? It must follow Rebbi Immi. Even if you are saying following Rebbi Simon, just as they could not remember this so they did not remember that. Rebbi Abbin said, but it is impossible that in two Sabbatical periods there should be no 14 which falls on the Sabbath! How could they not have remembered? To confer greatness on Hillel.

MISHNAH: A person may ask from a neighbor wine jugs and oil jugs, only he may not say to him: lend me; and similarly a woman loaves from her neighbor. If that one does not trust him he may leave his toga with him and settle the account after the Sabbath. Similarly, on a Passover eve in Jerusalem which happens on a Sabbath he leaves his toga with him, eats his Passover sacrifice, and settles the account after the holiday.

MISHNAH: A person may ask from a neighbor wine jugs and oil jugs, only he may not say to him: lend me; and similarly a woman loaves from her neighbor. If that one does not trust him he may leave his toga with him and settle the account after the Sabbath. Similarly, on a Passover eve in Jerusalem which happens on a Sabbath he leaves his toga with him, eats his Passover sacrifice, and settles the account after the holiday.

Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching. There, we have stated: “If he rode on it, leaned on it, hung on it, used it to cross a river, folded the bridle on it, put his toga on it, it is disqualified. [But if he tied it with the bridle, made it a shoe lest it slip, put his toga on it because of flies, it is qualified. This is the principle: Anything for its needs, it is qualified. For any other need, it is disqualified.]” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. Why did they not allow it to them by means of walls of people? It must follow Rebbi Immi. Even if you are saying following Rebbi Simon, just as they could not remember this so they did not remember that. Rebbi Abun said, but it is impossible that in two Sabbatical periods there should be no 14th which falls on the Sabbath! How could they not have remembered? To confer greatness on Hillel.

Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching. There, we have stated: “If he rode on it, leaned on it, hung on it, used it to cross a river, folded the bridle on it, put his toga on it, it is disqualified. [But if he tied it with the bridle, made it a shoe lest it slip, put his toga on it because of flies, it is qualified. This is the principle: Anything for its needs, it is qualified. For any other need, it is disqualified.]” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. Why did they not allow it to them by means of walls of people? It must follow Rebbi Immi. Even if you are saying following Rebbi Simon, just as they could not remember this so they did not remember that. Rebbi Abun said, but it is impossible that in two Sabbatical periods there should be no 14th which falls on the Sabbath! How could they not have remembered? To confer greatness on Hillel.

HALAKHAH: “One who sleeps under the bed,” etc. There, we have stated: “But one may spread it over single posts of the bed.” And here he says so? Rebbi Eliezer said, there he and his toga are under the sukkah, but here he and his (bed) [toga] are under the (sukkah) [bed]. The argument of Rebbi Jehudah seems inverted. There he said, action has precedence over study, and here he says so? Rebbi Jehudah thinks that one sleeping under the bed is like the one sleeping under the sukkah. So much more is Rebbi Jehudah’s argument inverted, as we have stated there, “[Rebbi Jehudah says,] if there are no dwellers in the upper one the lower is qualified.” Therefore if there are dwellers in the upper one the lower is disqualified. Rebbi Yose said, there is another space, but here there is no other space.

HALAKHAH: “One who sleeps under the bed,” etc. There, we have stated: “But one may spread it over single posts of the bed.” And here he says so? Rebbi Eliezer said, there he and his toga are under the sukkah, but here he and his (bed) [toga] are under the (sukkah) [bed]. The argument of Rebbi Jehudah seems inverted. There he said, action has precedence over study, and here he says so? Rebbi Jehudah thinks that one sleeping under the bed is like the one sleeping under the sukkah. So much more is Rebbi Jehudah’s argument inverted, as we have stated there, “[Rebbi Jehudah says,] if there are no dwellers in the upper one the lower is qualified.” Therefore if there are dwellers in the upper one the lower is disqualified. Rebbi Yose said, there is another space, but here there is no other space.

May one permit wearing a coat? Rebbi Abbahu in the name of Rebbi Joḥanan: One permits wearing a coat. Rebbi permitted wearing a coat. Rebbi Joshua ben Levi permitted wearing a coat. Rebbi Ḥuna in the name of Rebbi Jeremiah: At a place where one does not wear a toga. Rebbi Yose ben Abun said, for easy vows.

If somebody claimed a mina, the [defendant] denied it, and the [claimant] produced witnesses that the [defendant] owes him 50 [zuz]. The older Rebbi Ḥiyya said, [the defendant] has to swear about the remainder. Rebbi Joḥanan says, he does not have to swear. The older Rebbi Ḥiyya learned it from two who are grabbing a toga, as we have stated there: “Two are grabbing a toga, one says, I found it, and the other says, I found it.” The one who grabs half of it is as if he brought witnesses that that half belongs to him. The other says, “it belongs to me entirely”, and the fact that he grabs half of it is as if he brought witnesses that this half belongs to him. The one who says, “it belongs to me entirely”, swears that not the entire [toga] is the other’s. But he did not hear that Rebbi Hila said in the name of Rebbi Joḥanan that this oath is a rabbinic institution, that a man should not see another in the market and tell him, the toga which you are wearing is mine, come and split your toga with me! Rebbi Abin in the name of Rav: My uncle agrees in the case of a document. How is that? He claimed a mina, the [defendant] denied it, and the [claimant] produced a document that the [defendant] owed him 50 [zuz]. He has only fifty. And Rebbi Yose ben Rebbi Abun said, we can understand it from the following: “‘The amount of … tetradrachmas’ and it was illegible, he owes no less than two. “If it is more, if the lender says five but the borrower says three, Ben Azzay says since he partially agreed to the claim, he has to swear, but the Sages say, what he agreed to is not of the kind which was claimed. Because it was not of the kind which was claimed! Therefore, if it were of the kind which was claimed, he would be obligated. And is it not here that the agreed sum was part of the claim? Everybody agrees that he owes her a mina. But she claimsanother mina from him, to which he does not agree. The burden of proof is on the claimant.

If somebody claimed a mina, the [defendant] denied it, and the [claimant] produced witnesses that the [defendant] owes him 50 [zuz]. The older Rebbi Ḥiyya said, [the defendant] has to swear about the remainder. Rebbi Joḥanan says, he does not have to swear. The older Rebbi Ḥiyya learned it from two who are grabbing a toga, as we have stated there: “Two are grabbing a toga, one says, I found it, and the other says, I found it.” The one who grabs half of it is as if he brought witnesses that that half belongs to him. The other says, “it belongs to me entirely”, and the fact that he grabs half of it is as if he brought witnesses that this half belongs to him. The one who says, “it belongs to me entirely”, swears that not the entire [toga] is the other’s. But he did not hear that Rebbi Hila said in the name of Rebbi Joḥanan that this oath is a rabbinic institution, that a man should not see another in the market and tell him, the toga which you are wearing is mine, come and split your toga with me! Rebbi Abin in the name of Rav: My uncle agrees in the case of a document. How is that? He claimed a mina, the [defendant] denied it, and the [claimant] produced a document that the [defendant] owed him 50 [zuz]. He has only fifty. And Rebbi Yose ben Rebbi Abun said, we can understand it from the following: “‘The amount of … tetradrachmas’ and it was illegible, he owes no less than two. “If it is more, if the lender says five but the borrower says three, Ben Azzay says since he partially agreed to the claim, he has to swear, but the Sages say, what he agreed to is not of the kind which was claimed. Because it was not of the kind which was claimed! Therefore, if it were of the kind which was claimed, he would be obligated. And is it not here that the agreed sum was part of the claim? Everybody agrees that he owes her a mina. But she claimsanother mina from him, to which he does not agree. The burden of proof is on the claimant.

If somebody claimed a mina, the [defendant] denied it, and the [claimant] produced witnesses that the [defendant] owes him 50 [zuz]. The older Rebbi Ḥiyya said, [the defendant] has to swear about the remainder. Rebbi Joḥanan says, he does not have to swear. The older Rebbi Ḥiyya learned it from two who are grabbing a toga, as we have stated there: “Two are grabbing a toga, one says, I found it, and the other says, I found it.” The one who grabs half of it is as if he brought witnesses that that half belongs to him. The other says, “it belongs to me entirely”, and the fact that he grabs half of it is as if he brought witnesses that this half belongs to him. The one who says, “it belongs to me entirely”, swears that not the entire [toga] is the other’s. But he did not hear that Rebbi Hila said in the name of Rebbi Joḥanan that this oath is a rabbinic institution, that a man should not see another in the market and tell him, the toga which you are wearing is mine, come and split your toga with me! Rebbi Abin in the name of Rav: My uncle agrees in the case of a document. How is that? He claimed a mina, the [defendant] denied it, and the [claimant] produced a document that the [defendant] owed him 50 [zuz]. He has only fifty. And Rebbi Yose ben Rebbi Abun said, we can understand it from the following: “‘The amount of … tetradrachmas’ and it was illegible, he owes no less than two. “If it is more, if the lender says five but the borrower says three, Ben Azzay says since he partially agreed to the claim, he has to swear, but the Sages say, what he agreed to is not of the kind which was claimed. Because it was not of the kind which was claimed! Therefore, if it were of the kind which was claimed, he would be obligated. And is it not here that the agreed sum was part of the claim? Everybody agrees that he owes her a mina. But she claimsanother mina from him, to which he does not agree. The burden of proof is on the claimant.

If somebody claimed a mina, the [defendant] denied it, and the [claimant] produced witnesses that the [defendant] owes him 50 [zuz]. The older Rebbi Ḥiyya said, [the defendant] has to swear about the remainder. Rebbi Joḥanan says, he does not have to swear. The older Rebbi Ḥiyya learned it from two who are grabbing a toga, as we have stated there: “Two are grabbing a toga, one says, I found it, and the other says, I found it.” The one who grabs half of it is as if he brought witnesses that that half belongs to him. The other says, “it belongs to me entirely”, and the fact that he grabs half of it is as if he brought witnesses that this half belongs to him. The one who says, “it belongs to me entirely”, swears that not the entire [toga] is the other’s. But he did not hear that Rebbi Hila said in the name of Rebbi Joḥanan that this oath is a rabbinic institution, that a man should not see another in the market and tell him, the toga which you are wearing is mine, come and split your toga with me! Rebbi Abin in the name of Rav: My uncle agrees in the case of a document. How is that? He claimed a mina, the [defendant] denied it, and the [claimant] produced a document that the [defendant] owed him 50 [zuz]. He has only fifty. And Rebbi Yose ben Rebbi Abun said, we can understand it from the following: “‘The amount of … tetradrachmas’ and it was illegible, he owes no less than two. “If it is more, if the lender says five but the borrower says three, Ben Azzay says since he partially agreed to the claim, he has to swear, but the Sages say, what he agreed to is not of the kind which was claimed. Because it was not of the kind which was claimed! Therefore, if it were of the kind which was claimed, he would be obligated. And is it not here that the agreed sum was part of the claim? Everybody agrees that he owes her a mina. But she claimsanother mina from him, to which he does not agree. The burden of proof is on the claimant.

If somebody claimed a mina, the [defendant] denied it, and the [claimant] produced witnesses that the [defendant] owes him 50 [zuz]. The older Rebbi Ḥiyya said, [the defendant] has to swear about the remainder. Rebbi Joḥanan says, he does not have to swear. The older Rebbi Ḥiyya learned it from two who are grabbing a toga, as we have stated there: “Two are grabbing a toga, one says, I found it, and the other says, I found it.” The one who grabs half of it is as if he brought witnesses that that half belongs to him. The other says, “it belongs to me entirely”, and the fact that he grabs half of it is as if he brought witnesses that this half belongs to him. The one who says, “it belongs to me entirely”, swears that not the entire [toga] is the other’s. But he did not hear that Rebbi Hila said in the name of Rebbi Joḥanan that this oath is a rabbinic institution, that a man should not see another in the market and tell him, the toga which you are wearing is mine, come and split your toga with me! Rebbi Abin in the name of Rav: My uncle agrees in the case of a document. How is that? He claimed a mina, the [defendant] denied it, and the [claimant] produced a document that the [defendant] owed him 50 [zuz]. He has only fifty. And Rebbi Yose ben Rebbi Abun said, we can understand it from the following: “‘The amount of … tetradrachmas’ and it was illegible, he owes no less than two. “If it is more, if the lender says five but the borrower says three, Ben Azzay says since he partially agreed to the claim, he has to swear, but the Sages say, what he agreed to is not of the kind which was claimed. Because it was not of the kind which was claimed! Therefore, if it were of the kind which was claimed, he would be obligated. And is it not here that the agreed sum was part of the claim? Everybody agrees that he owes her a mina. But she claimsanother mina from him, to which he does not agree. The burden of proof is on the claimant.

HALAKHAH: “If a widow’s ketubah was 200,” etc. We understand worth a mina for 200 or worth 200 for a mina. In any case, she made the orphans lose a mina. [If it was worth] a mina [and she sold it] for 200, would the sale not be invalidated as erroneous buy? Explain it that the property increased in value. Rebbi Abin said, this supports Rebbi Simeon ben Laqish, since Rebbi Simeon ben Laqish said, real estate buys are never under the laws of overcharging. Rebbi Joḥanan said, if the transaction was excessive, it comes under the law of overcharging. The Mishnah disagrees with Rebbi Joḥanan: “The following do not fall under the laws of overcharging: Slaves, securities, real estate, and redemptions.” He explains it, unless it was excessive. If he redeemed what was worth a mina by 200, Rebbi Joḥanan said, it is not redeemed, but Rebbi Simeon ben Laqish said, it is redeemed. A baralta disagrees with Rebbi Joḥanan: If he said, this toga instead of this donkey, the latter becomes profane. And its end disagrees with Rebbi Simeon ben Laqish: It is necessary to compute the value. Rebbi Yose said, the baraita itself implies that it is necessary to compute the value. Where do they disagree? To bring [a sacrifice to atone for] larceny. Rebbi Joḥanan said, he has to bring a sacrifice for larceny; Rebbi Simeon ben Laqish said, he does not have to bring a sacrifice for larceny.

May one permit wearing a coat? Rebbi Abbahu in the name of Rebbi Joḥanan: One permits wearing a coat. Rebbi Joshua ben Levi permitted wearing a coat. Rebbi Huna in the name of Rebbi Jeremiah: At a place where one does not wear a toga. Rebbi Yose ben Abun said, for easy vows.

MISHNAH: If two persons hold on to one toga and each of them says “I found it” [or] “it wholly belongs to me”, each of them has to swear that he owns no less than half of it and they shall divide it evenly. If one says “it wholly belongs to me” and one says “half of it belongs to me”, the one who says “it wholly belongs to me” shall swear that he owns no less than three parts and the one who says “half of it belongs to me” shall swear that he owns no less than a quarter. The first one takes three parts, the second takes a fourth.

Rav said, Koraḥ was an Epicurean. What did he do? He went and made togas completely of blue wool. He came before Moses and asked him, does a toga made completely out of blue wool need ṣiṣit? He answered, it is an obligation since it is written: braids you shall make for yourselves. Does a house full of Torah scrolls need a mezuzah? He answered, it needs a mezuzah since it is written, you shall write them on the door-posts of your house, etc. He asked him, what is the rule for a white spot the size of a bean? He answered him, it is impure. If it spread over his entire body? He answered him, it is pure. At that moment, Koraḥ said that the Torah is not from Heaven, nor is Moses a [true] prophet, nor Aaron a High Priest. Then Moses said, Master of all worlds! If a mouth of the earth had been created during the Six Days of Creation, it is fine. Otherwise it should be created now: If the Eternal would create a Creation.