trustworthy

For, who of men at all understood before His coming what God is? Do you accept of the vain and silly doctrines of those who are deemed trustworthy philosophers? of whom some said that fire was God, calling that God to which they themselves were by and by to come; and some water; and others some other of the elements formed by God. But if any one of these theories be worthy of approbation, every one of the rest of created things might also be declared to be God. But such declarations are simply the startling and erroneous utterances of deceivers; and no man has either seen Him, or made Him known, but He has revealed Himself. And He has manifested Himself through faith, to which alone it is given to behold God. For God, the Lord and Fashioner of all things, who made all things, and assigned them their several positions, proved Himself not merely a friend of mankind, but also long-suffering [in His dealings with them]. Yea, he was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good; and He formed in His mind a great and unspeakable conception, which He communicated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment, he appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing all at once upon us, so that we should both share in His benefits, and see and be active [in His service]. Who of us would ever have expected these things? He was aware, then, of all things in His own mind, along with His Son, according to the relation subsisting between them.

And there will not be in those days many prophets, nor those who speak trustworthy words, save one here and there in divers places,

Concerning the Reader and the Virgins and the Subdeacons, and concerning the grace of healing. To the reader who is ordained the bishop shall deliver the Scripture, and shall not lay hand upon him. As for the virgin also, he shall not lay hand on a virgin; but it is with her heart alone that she became a virgin. As for the subdeacons, he shall not lay hand upon a subdeacon, but he shall make (mention) over them of the name that they may minister to the deacons. As for the grace of healing, if some one says, I have acquired the grace of healing and prophecy,' they shall not lay hand upon him until his deed make evident that he is trustworthy.

But the people of Ethiopia believed in one trustworthy disciple, and for this reason God hath loved exceedingly the people of Ethiopia."

When, to his enumeration of those to whom he would send us, he adds, “What saying equal to these did your god utter under sufferings?” we would reply, that the silence of Jesus under scourgings, and amidst all His sufferings, spoke more for His firmness and submission than all that was said by the Greeks when beset by calamity. Perhaps Celsus may believe what was recorded with all sincerity by trustworthy men, who, while giving a truthful account of all the wonders performed by Jesus, specify among these the silence which He preserved when subjected to scourgings; showing the same singular meekness under the insults which were heaped upon Him, when they put upon Him the purple robe, and set the crown of thorns upon His head, and when they put in His hand a reed in place of a sceptre: no unworthy or angry word escaped Him against those who subjected Him to such outrages. Since, then, He received the scourgings with silent firmness, and bore with meekness all the insults of those who outraged Him, it cannot be said, as is said by some, that it was in cowardly weakness that He uttered the words: “Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as Thou wilt.” The prayer which seems to be contained in these words for the removal of what He calls “the cup” bears a sense which we have elsewhere examined and set forth at large. But taking it in its more obvious sense, consider if it be not a prayer offered to God with all piety. For no man naturally regards anything which may befall him as necessary and inevitable; though he may submit to what is not inevitable, if occasion requires. Besides, these words, “nevertheless, not as I will, but as Thou wilt,” are not the language of one who yielded to necessity, but of one who was contented with what was befalling Him, and who submitted with reverence to the arrangements of Providence.

And because none of the early writers could discover the order of succession of the generations of their fathers, the Jews urged the sons of the Church very strongly to show them [who were] the fathers of the blessed Mary in the order of the succession of their families. And they pressed the children of the Church to enquire into the genealogy of the families of their fathers, and to show them the truth. For the Jews call Mary an adulteress. And here the mouth of the Jews is stopped, and they believe that Mary was of the seed of the house of David and of Abraham. Now the Jews have no table of succession which showeth them the true order of the families of their fathers, because their books have been burned thrice—once in the days of Antiochus [IV. Epiphanes], who raised up a persecution against them, and polluted the Temple of the Lord, and forced them to offer up sacrifices unto idols; the second timein the daysof.......; and the third time in the days of Herod, when Jerusalem was destroyed. Because of this the Jews were greatly grieved, for they had no O02 trustworthy table of the succession of the generations of their fathers. And they toiled eagerly that they might obtain the truth, but they were unable to do so.

One who accepts upon himself to be trustworthy (ne’eman), must tithe whatever he eats and whatever he sells and whatever he buys, and he may not be the guest of an am haaretz. Rabbi Judah says: even one who is the guest of an am haaretz can still be considered trustworthy. They said to him: He is not trustworthy in respect of himself! How can he be considered trustworthy in respect of others?

One who accepts upon himself to be trustworthy (ne’eman), must tithe whatever he eats and whatever he sells and whatever he buys, and he may not be the guest of an am haaretz. Rabbi Judah says: even one who is the guest of an am haaretz can still be considered trustworthy. They said to him: He is not trustworthy in respect of himself! How can he be considered trustworthy in respect of others?

One who accepts upon himself to be trustworthy (ne’eman), must tithe whatever he eats and whatever he sells and whatever he buys, and he may not be the guest of an am haaretz. Rabbi Judah says: even one who is the guest of an am haaretz can still be considered trustworthy. They said to him: He is not trustworthy in respect of himself! How can he be considered trustworthy in respect of others?

One who accepts upon himself to be trustworthy (ne’eman), must tithe whatever he eats and whatever he sells and whatever he buys, and he may not be the guest of an am haaretz. Rabbi Judah says: even one who is the guest of an am haaretz can still be considered trustworthy. They said to him: He is not trustworthy in respect of himself! How can he be considered trustworthy in respect of others?

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 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 says to another who is not trustworthy in respect of tithes: “Buy [produce] for me from one who is trustworthy or from one who gives tithes,” [the messenger] may not be trusted. “Buy it for me from so-and-so,” he is to be trusted. If he went to buy it from him [and then came back] and said: “I did not find him, so I bought for you from another man who is trustworthy,” he may not be trusted.

One who says to another who is not trustworthy in respect of tithes: “Buy [produce] for me from one who is trustworthy or from one who gives tithes,” [the messenger] may not be trusted. “Buy it for me from so-and-so,” he is to be trusted. If he went to buy it from him [and then came back] and said: “I did not find him, so I bought for you from another man who is trustworthy,” he may not be trusted.

One who says to another who is not trustworthy in respect of tithes: “Buy [produce] for me from one who is trustworthy or from one who gives tithes,” [the messenger] may not be trusted. “Buy it for me from so-and-so,” he is to be trusted. If he went to buy it from him [and then came back] and said: “I did not find him, so I bought for you from another man who is trustworthy,” he may not be trusted.

One enters a city and doesn’t know anyone. He says: “Who here is trustworthy? Who gives tithes here?” One person one responds: “I am.” He may not be trusted. [But if] he replied: “So-and-so is trustworthy,” he may be trusted. He went to buy from so-and-so, and he asked him: “Who here sells aged produce?” and so-and-so replied: “He sent you to me,” though they appear to be repaying each other, they may be trusted.

One enters a city and doesn’t know anyone. He says: “Who here is trustworthy? Who gives tithes here?” One person one responds: “I am.” He may not be trusted. [But if] he replied: “So-and-so is trustworthy,” he may be trusted. He went to buy from so-and-so, and he asked him: “Who here sells aged produce?” and so-and-so replied: “He sent you to me,” though they appear to be repaying each other, they may be trusted.

If one litigant said to the other, “I accept my father as trustworthy”, or “I accept your father as trustworthy”, or “I accept three herdsman as trustworthy”, Rabbi Meir says, “He may retract.” But the Sages say, “He cannot retract.” If one must take an oath before his fellow, and his fellow said to him, “Vow to me by the life of your head”, Rabbi Meir says, “He may retract.” But the Sages say, “He cannot retract.”

If one litigant said to the other, “I accept my father as trustworthy”, or “I accept your father as trustworthy”, or “I accept three herdsman as trustworthy”, Rabbi Meir says, “He may retract.” But the Sages say, “He cannot retract.” If one must take an oath before his fellow, and his fellow said to him, “Vow to me by the life of your head”, Rabbi Meir says, “He may retract.” But the Sages say, “He cannot retract.”

If one litigant said to the other, “I accept my father as trustworthy”, or “I accept your father as trustworthy”, or “I accept three herdsman as trustworthy”, Rabbi Meir says, “He may retract.” But the Sages say, “He cannot retract.” If one must take an oath before his fellow, and his fellow said to him, “Vow to me by the life of your head”, Rabbi Meir says, “He may retract.” But the Sages say, “He cannot retract.”

How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?,” was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]

The sages taught in the language of the Mishnah. Blessed be He who chose them and their teaching. Rabbi Meir said: Whoever occupies himself with the Torah for its own sake, merits many things; not only that but he is worth the whole world. He is called beloved friend; one that loves God; one that loves humankind; one that gladdens God; one that gladdens humankind. And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit. And people benefit from his counsel, sound knowledge, understanding and strength, as it is said, “Counsel is mine and sound wisdom; I am understanding, strength is mine” (Proverbs 8:14). And it bestows upon him royalty, dominion, and acuteness in judgment. To him are revealed the secrets of the Torah, and he is made as an ever-flowing spring, and like a stream that never ceases. And he becomes modest, long-suffering and forgiving of insult. And it magnifies him and exalts him over everything.

[The prohibition of] the sciatic nerve is in force both within the land and outside it, both during the existence of the Temple and after it, in respect of both unconsecrated and consecrated [animals]. It applies to cattle and to wild animals, to the right and left hip. But it does not apply to a bird because it does not have a socket [on its hip]. It applies to a fetus. Rabbi Judah says: it does not apply to a fetus. And its [forbidden] fat is permitted. Butchers are not trustworthy with regard to the [removal of the] sciatic nerve, the words of Rabbi Meir. The sages say: they are trustworthy with regard to it as well as with regard to the [forbidden] fat.

[The prohibition of] the sciatic nerve is in force both within the land and outside it, both during the existence of the Temple and after it, in respect of both unconsecrated and consecrated [animals]. It applies to cattle and to wild animals, to the right and left hip. But it does not apply to a bird because it does not have a socket [on its hip]. It applies to a fetus. Rabbi Judah says: it does not apply to a fetus. And its [forbidden] fat is permitted. Butchers are not trustworthy with regard to the [removal of the] sciatic nerve, the words of Rabbi Meir. The sages say: they are trustworthy with regard to it as well as with regard to the [forbidden] fat.

If a first born was running after him and he kicked it and thereby blemished it, he may slaughter it on account of this. Any blemish which might have been made by a person, Israelite shepherds are trustworthy whereas shepherds who are priests are not trustworthy. Rabban Shimon ben Gamaliel says: he is trustworthy with regard to somebody else's first born, but he is not trustworthy with regard to his own. Rabbi Meir says: one who is suspected of neglecting a religious matter must not issue judgment on it or give evidence concerning it.

If a first born was running after him and he kicked it and thereby blemished it, he may slaughter it on account of this. Any blemish which might have been made by a person, Israelite shepherds are trustworthy whereas shepherds who are priests are not trustworthy. Rabban Shimon ben Gamaliel says: he is trustworthy with regard to somebody else's first born, but he is not trustworthy with regard to his own. Rabbi Meir says: one who is suspected of neglecting a religious matter must not issue judgment on it or give evidence concerning it.

If a first born was running after him and he kicked it and thereby blemished it, he may slaughter it on account of this. Any blemish which might have been made by a person, Israelite shepherds are trustworthy whereas shepherds who are priests are not trustworthy. Rabban Shimon ben Gamaliel says: he is trustworthy with regard to somebody else's first born, but he is not trustworthy with regard to his own. Rabbi Meir says: one who is suspected of neglecting a religious matter must not issue judgment on it or give evidence concerning it.

If a first born was running after him and he kicked it and thereby blemished it, he may slaughter it on account of this. Any blemish which might have been made by a person, Israelite shepherds are trustworthy whereas shepherds who are priests are not trustworthy. Rabban Shimon ben Gamaliel says: he is trustworthy with regard to somebody else's first born, but he is not trustworthy with regard to his own. Rabbi Meir says: one who is suspected of neglecting a religious matter must not issue judgment on it or give evidence concerning it.

He who brings the earthen vessel for the hatat must immerse, and spend the night by the furnace. Rabbi Judah says: he may also bring it from the house and it is valid, for all are deemed trustworthy in regard to the hatat. In the case of terumah one may open the furnace and take out [the vessel]. Rabbi Shimon says: from the second row. Rabbi Yose says: from the third row.

Why does one not hold on to them? Because of the impostors. It happened that a man deposited something with another, and the latter then reneged on it. He said to him: Not you I thought trustworthy but those on your head I thought trustworthy.

Why does one not hold on to them? Because of the impostors. It happened that a man deposited something with another, and the latter then reneged on it. He said to him: Not you I thought trustworthy but those on your head I thought trustworthy.

Our forefather Abraham turned the evil instincts into good ones as it is written (Neh. 9:8): “You found his heart trustworthy before You.” Rebbi Aḥa said, he compromised, from “concluding a covenant with him.” But David could not stand them and killed them in his heart. What is the reason? (Ps. 109:22) “But my heart is slain in me.”

MISHNAH: They are trustworthy about wheat but not flour or bread. They are trustworthy about panicles of rice but not if it is either raw or cooked. They are trustworthy about beans but not bean groats, either raw or cooked. They are trustworthy about oil if they say it is from the tithe of the poor, but not if they say it is made from picked olives. They are trustworthy in regard to fresh vegetables but not for cooked ones except if it was a small amount, since it is the way of householders to bring out from their pans.

MISHNAH: They are trustworthy about wheat but not flour or bread. They are trustworthy about panicles of rice but not if it is either raw or cooked. They are trustworthy about beans but not bean groats, either raw or cooked. They are trustworthy about oil if they say it is from the tithe of the poor, but not if they say it is made from picked olives. They are trustworthy in regard to fresh vegetables but not for cooked ones except if it was a small amount, since it is the way of householders to bring out from their pans.

MISHNAH: They are trustworthy about wheat but not flour or bread. They are trustworthy about panicles of rice but not if it is either raw or cooked. They are trustworthy about beans but not bean groats, either raw or cooked. They are trustworthy about oil if they say it is from the tithe of the poor, but not if they say it is made from picked olives. They are trustworthy in regard to fresh vegetables but not for cooked ones except if it was a small amount, since it is the way of householders to bring out from their pans.

MISHNAH: They are trustworthy about wheat but not flour or bread. They are trustworthy about panicles of rice but not if it is either raw or cooked. They are trustworthy about beans but not bean groats, either raw or cooked. They are trustworthy about oil if they say it is from the tithe of the poor, but not if they say it is made from picked olives. They are trustworthy in regard to fresh vegetables but not for cooked ones except if it was a small amount, since it is the way of householders to bring out from their pans.

MISHNAH: They are trustworthy about wheat but not flour or bread. They are trustworthy about panicles of rice but not if it is either raw or cooked. They are trustworthy about beans but not bean groats, either raw or cooked. They are trustworthy about oil if they say it is from the tithe of the poor, but not if they say it is made from picked olives. They are trustworthy in regard to fresh vegetables but not for cooked ones except if it was a small amount, since it is the way of householders to bring out from their pans.

HALAKHAH: Should the poor be trustworthy if they say: It was given me as grain and I turned it into flour, it was given me as grain and I turned it into bread? It is clear to him that he is trustworthy. Even if everybody knew that most people store gleanings, he is not trustworthy. It was stated: “Rebbi Jehudah says, at a place where one presses gleanings of grapes, the poor shall be trusted when they say, this wine is from gleanings of grapes.” Similarly, at a place where one presses picked olives, the poor should be trusted when they say, this oil is from picked olives.

HALAKHAH: Should the poor be trustworthy if they say: It was given me as grain and I turned it into flour, it was given me as grain and I turned it into bread? It is clear to him that he is trustworthy. Even if everybody knew that most people store gleanings, he is not trustworthy. It was stated: “Rebbi Jehudah says, at a place where one presses gleanings of grapes, the poor shall be trusted when they say, this wine is from gleanings of grapes.” Similarly, at a place where one presses picked olives, the poor should be trusted when they say, this oil is from picked olives.

HALAKHAH: Should the poor be trustworthy if they say: It was given me as grain and I turned it into flour, it was given me as grain and I turned it into bread? It is clear to him that he is trustworthy. Even if everybody knew that most people store gleanings, he is not trustworthy. It was stated: “Rebbi Jehudah says, at a place where one presses gleanings of grapes, the poor shall be trusted when they say, this wine is from gleanings of grapes.” Similarly, at a place where one presses picked olives, the poor should be trusted when they say, this oil is from picked olives.

MISHNAH: He who takes it upon himself to be trustworthy gives tithes for what he eats, what he sells, and what he buys, and he is not a guest of an am haäreẓ. Rebbi Jehudah said, he who is a guest of an am haäreẓ may be trustworthy. They said to him, for himself he is not trustworthy, how can he be trusted for others?

MISHNAH: He who takes it upon himself to be trustworthy gives tithes for what he eats, what he sells, and what he buys, and he is not a guest of an am haäreẓ. Rebbi Jehudah said, he who is a guest of an am haäreẓ may be trustworthy. They said to him, for himself he is not trustworthy, how can he be trusted for others?

MISHNAH: He who takes it upon himself to be trustworthy gives tithes for what he eats, what he sells, and what he buys, and he is not a guest of an am haäreẓ. Rebbi Jehudah said, he who is a guest of an am haäreẓ may be trustworthy. They said to him, for himself he is not trustworthy, how can he be trusted for others?

Rebbi Jonah said, ḥaverim are not suspected either to eat or to serve to others. Rebbi Yose said, ḥaverim are suspected to eat but not to serve to others. The Mishnah disagrees with Rebbi Yose: “They said to him, for himself he is not trustworthy, how can he be trusted for others?” The words of the rabbis support Rebbi Yose, for Rebbi Ḥanina, Rebbi Yasa, said in the name of Rebbi Joḥanan: Rebbi Jehudah spoke only of the end, but at the start even Rebbi Jehudah will agree. If you say that ḥaverim are not suspected either to eat or to serve to others, what is the difference between start and end? As we have stated: “He who takes it on himself to be trustworthy except for one thing cannot be accepted; he who is suspect in one thing is suspect in everything. Rebbi Jehudah said, he is only suspect in that thing alone.”

Rebbi Jonah said, ḥaverim are not suspected either to eat or to serve to others. Rebbi Yose said, ḥaverim are suspected to eat but not to serve to others. The Mishnah disagrees with Rebbi Yose: “They said to him, for himself he is not trustworthy, how can he be trusted for others?” The words of the rabbis support Rebbi Yose, for Rebbi Ḥanina, Rebbi Yasa, said in the name of Rebbi Joḥanan: Rebbi Jehudah spoke only of the end, but at the start even Rebbi Jehudah will agree. If you say that ḥaverim are not suspected either to eat or to serve to others, what is the difference between start and end? As we have stated: “He who takes it on himself to be trustworthy except for one thing cannot be accepted; he who is suspect in one thing is suspect in everything. Rebbi Jehudah said, he is only suspect in that thing alone.”

It was stated: “He who is trustworthy for purity is trustworthy for tithes.” Rebbi Yannai ben Rebbi Ismaël stated it and explained his reason: That means, if one is a guest of his, but for the public he is not trustworthy until he accepts it publicly. Rebbi Ammi in the name of Rebbi Yannai: Even I am not trustworthy until we accept it in public. Rebbi Zeïra, Rebbi Yasa, in the name of Rebbi Joḥanan: Even a ḥaver who sent to another ḥaver, the recipient must tithe. Rebbi Zeïra asked before Rebbi Yasa, for example, I to Rebbi Samuel ben Rav Isaac, and Rebbi Samuel ben Rav Isaac to me? He answered him, what do you want from Rebbi Samuel ben Rav Isaac, because all he eats, he eats from the market.

It was stated: “He who is trustworthy for purity is trustworthy for tithes.” Rebbi Yannai ben Rebbi Ismaël stated it and explained his reason: That means, if one is a guest of his, but for the public he is not trustworthy until he accepts it publicly. Rebbi Ammi in the name of Rebbi Yannai: Even I am not trustworthy until we accept it in public. Rebbi Zeïra, Rebbi Yasa, in the name of Rebbi Joḥanan: Even a ḥaver who sent to another ḥaver, the recipient must tithe. Rebbi Zeïra asked before Rebbi Yasa, for example, I to Rebbi Samuel ben Rav Isaac, and Rebbi Samuel ben Rav Isaac to me? He answered him, what do you want from Rebbi Samuel ben Rav Isaac, because all he eats, he eats from the market.

It was stated: “He who is trustworthy for purity is trustworthy for tithes.” Rebbi Yannai ben Rebbi Ismaël stated it and explained his reason: That means, if one is a guest of his, but for the public he is not trustworthy until he accepts it publicly. Rebbi Ammi in the name of Rebbi Yannai: Even I am not trustworthy until we accept it in public. Rebbi Zeïra, Rebbi Yasa, in the name of Rebbi Joḥanan: Even a ḥaver who sent to another ḥaver, the recipient must tithe. Rebbi Zeïra asked before Rebbi Yasa, for example, I to Rebbi Samuel ben Rav Isaac, and Rebbi Samuel ben Rav Isaac to me? He answered him, what do you want from Rebbi Samuel ben Rav Isaac, because all he eats, he eats from the market.

It was stated: “He who is trustworthy for purity is trustworthy for tithes.” Rebbi Yannai ben Rebbi Ismaël stated it and explained his reason: That means, if one is a guest of his, but for the public he is not trustworthy until he accepts it publicly. Rebbi Ammi in the name of Rebbi Yannai: Even I am not trustworthy until we accept it in public. Rebbi Zeïra, Rebbi Yasa, in the name of Rebbi Joḥanan: Even a ḥaver who sent to another ḥaver, the recipient must tithe. Rebbi Zeïra asked before Rebbi Yasa, for example, I to Rebbi Samuel ben Rav Isaac, and Rebbi Samuel ben Rav Isaac to me? He answered him, what do you want from Rebbi Samuel ben Rav Isaac, because all he eats, he eats from the market.

“If he is trustworthy but his wife is not, one buys from him but one cannot be his guest. But they said, he is like one who lives with a snake in the same basket. If his wife is trustworthy but he is not, one can be his guest but not buy from him. But they said, a curse should fall on him whose wife is trustworthy while he is not.”

“If he is trustworthy but his wife is not, one buys from him but one cannot be his guest. But they said, he is like one who lives with a snake in the same basket. If his wife is trustworthy but he is not, one can be his guest but not buy from him. But they said, a curse should fall on him whose wife is trustworthy while he is not.”

“If he is trustworthy but his wife is not, one buys from him but one cannot be his guest. But they said, he is like one who lives with a snake in the same basket. If his wife is trustworthy but he is not, one can be his guest but not buy from him. But they said, a curse should fall on him whose wife is trustworthy while he is not.”

HALAKHAH: “He will not buy wet from him,” hence dry is permitted since the amē haäreẓ are trustworthy as to preparation. And it was stated: “The am haäreẓ is trustworthy to say, these fruits were never prepared. But he is not trustworthy to say that they were prepared but did not accept impurity.”

HALAKHAH: “He will not buy wet from him,” hence dry is permitted since the amē haäreẓ are trustworthy as to preparation. And it was stated: “The am haäreẓ is trustworthy to say, these fruits were never prepared. But he is not trustworthy to say that they were prepared but did not accept impurity.”

HALAKHAH: “He will not buy wet from him,” hence dry is permitted since the amē haäreẓ are trustworthy as to preparation. And it was stated: “The am haäreẓ is trustworthy to say, these fruits were never prepared. But he is not trustworthy to say that they were prepared but did not accept impurity.”

By the first statement he invalidated the second. Does this not disagree with Rebbi Jonah, since Rebbi Jonah said, ḥaverim are not suspect to eat or to serve to others? He should not go, defile his body and come to defile pure food. It does not disagree even with Rebbi Yose, since Rebbi Yose said, ḥaverim are suspect to eat but not to serve to others. There one speaks about purity but here about tithes. “He who is trustworthy for purities is trustworthy for tithes.”

By the first statement he invalidated the second. Does this not disagree with Rebbi Jonah, since Rebbi Jonah said, ḥaverim are not suspect to eat or to serve to others? He should not go, defile his body and come to defile pure food. It does not disagree even with Rebbi Yose, since Rebbi Yose said, ḥaverim are suspect to eat but not to serve to others. There one speaks about purity but here about tithes. “He who is trustworthy for purities is trustworthy for tithes.”

MISHNAH: He who buys produce from a person who is not trustworthy for tithes and forgot to tithe them may ask the seller on the Sabbath and eats on the seller’s information. At nightfall, when Sabbath ends, he may not eat until he tithed. If he did not find the seller, but another person who is not trustworthy for tithes told him that it is tithed, he may eat on that information. At nightfall when Sabbath ends, he may not eat until he tithed. Heave of the tithe that returned to its origin. Rebbi Simeon from Shezur said, even on weekdays he asks the seller and eats on his information.

MISHNAH: He who buys produce from a person who is not trustworthy for tithes and forgot to tithe them may ask the seller on the Sabbath and eats on the seller’s information. At nightfall, when Sabbath ends, he may not eat until he tithed. If he did not find the seller, but another person who is not trustworthy for tithes told him that it is tithed, he may eat on that information. At nightfall when Sabbath ends, he may not eat until he tithed. Heave of the tithe that returned to its origin. Rebbi Simeon from Shezur said, even on weekdays he asks the seller and eats on his information.

MISHNAH: He who takes a vow concerning his friend that he should eat at his place but he does not trust him with the tithes, he may eat at his place the first Sabbath even though he is not trustworthy for tithes, on condition that he tell him that all is tithed. On the second Sabbath, even though he makes a vow to refuse any benefit from him, he shall not eat until he tithed.”

It was stated: He is trustworthy if they saw him separate the Second Tithe. It was stated: For the Second, he is trustworthy for the First, the words of Rebbi Eliezer. But the Sages say, if he trustworthy for the First, he is trustworthy for the Second. He who is trustworthy for the Second is not trustworthy for the First. What is the reason of Rebbi Eliezer? Is it because he is not suspected of advancing the tithe, or because if he separated the Second it is a standing presumption that he separated the First? But did we not state: “Rebbi Eliezer says, nobody has to give a name to the tithe of the poor from demay.” Hence, for the Second it is needed. Since he has to separate the Second, on which the owner earns no goodwill he certainly will separate the First, on which he earns goodwill!

It was stated: He is trustworthy if they saw him separate the Second Tithe. It was stated: For the Second, he is trustworthy for the First, the words of Rebbi Eliezer. But the Sages say, if he trustworthy for the First, he is trustworthy for the Second. He who is trustworthy for the Second is not trustworthy for the First. What is the reason of Rebbi Eliezer? Is it because he is not suspected of advancing the tithe, or because if he separated the Second it is a standing presumption that he separated the First? But did we not state: “Rebbi Eliezer says, nobody has to give a name to the tithe of the poor from demay.” Hence, for the Second it is needed. Since he has to separate the Second, on which the owner earns no goodwill he certainly will separate the First, on which he earns goodwill!

It was stated: He is trustworthy if they saw him separate the Second Tithe. It was stated: For the Second, he is trustworthy for the First, the words of Rebbi Eliezer. But the Sages say, if he trustworthy for the First, he is trustworthy for the Second. He who is trustworthy for the Second is not trustworthy for the First. What is the reason of Rebbi Eliezer? Is it because he is not suspected of advancing the tithe, or because if he separated the Second it is a standing presumption that he separated the First? But did we not state: “Rebbi Eliezer says, nobody has to give a name to the tithe of the poor from demay.” Hence, for the Second it is needed. Since he has to separate the Second, on which the owner earns no goodwill he certainly will separate the First, on which he earns goodwill!

It was stated: He is trustworthy if they saw him separate the Second Tithe. It was stated: For the Second, he is trustworthy for the First, the words of Rebbi Eliezer. But the Sages say, if he trustworthy for the First, he is trustworthy for the Second. He who is trustworthy for the Second is not trustworthy for the First. What is the reason of Rebbi Eliezer? Is it because he is not suspected of advancing the tithe, or because if he separated the Second it is a standing presumption that he separated the First? But did we not state: “Rebbi Eliezer says, nobody has to give a name to the tithe of the poor from demay.” Hence, for the Second it is needed. Since he has to separate the Second, on which the owner earns no goodwill he certainly will separate the First, on which he earns goodwill!

It was stated: He is trustworthy if they saw him separate the Second Tithe. It was stated: For the Second, he is trustworthy for the First, the words of Rebbi Eliezer. But the Sages say, if he trustworthy for the First, he is trustworthy for the Second. He who is trustworthy for the Second is not trustworthy for the First. What is the reason of Rebbi Eliezer? Is it because he is not suspected of advancing the tithe, or because if he separated the Second it is a standing presumption that he separated the First? But did we not state: “Rebbi Eliezer says, nobody has to give a name to the tithe of the poor from demay.” Hence, for the Second it is needed. Since he has to separate the Second, on which the owner earns no goodwill he certainly will separate the First, on which he earns goodwill!

It was stated: He is trustworthy if they saw him separate the Second Tithe. It was stated: For the Second, he is trustworthy for the First, the words of Rebbi Eliezer. But the Sages say, if he trustworthy for the First, he is trustworthy for the Second. He who is trustworthy for the Second is not trustworthy for the First. What is the reason of Rebbi Eliezer? Is it because he is not suspected of advancing the tithe, or because if he separated the Second it is a standing presumption that he separated the First? But did we not state: “Rebbi Eliezer says, nobody has to give a name to the tithe of the poor from demay.” Hence, for the Second it is needed. Since he has to separate the Second, on which the owner earns no goodwill he certainly will separate the First, on which he earns goodwill!

“If somebody brought out Second Tithe from his house to somebody and said: ‘It is redeemed,’ he is trustworthy; ‘redeem for me and yourself,’ he is not trustworthy.” The baraita is Rebbi Eliezer’s, since Rebbi Eliezer said, he who is trustworthy for the Second is trustworthy for the First. Rebbi Yose said, everybody agrees, they made it like additions to First Fruits. Just as additions to First Fruits are eaten in purity and are free from demay, so this is eaten as Second Tithe and is free from the First. Rebbi Ḥananiah confirmed in the name of Rebbi Issi: it is Rebbi Eliezer’s.

“If somebody brought out Second Tithe from his house to somebody and said: ‘It is redeemed,’ he is trustworthy; ‘redeem for me and yourself,’ he is not trustworthy.” The baraita is Rebbi Eliezer’s, since Rebbi Eliezer said, he who is trustworthy for the Second is trustworthy for the First. Rebbi Yose said, everybody agrees, they made it like additions to First Fruits. Just as additions to First Fruits are eaten in purity and are free from demay, so this is eaten as Second Tithe and is free from the First. Rebbi Ḥananiah confirmed in the name of Rebbi Issi: it is Rebbi Eliezer’s.

“If somebody brought out Second Tithe from his house to somebody and said: ‘It is redeemed,’ he is trustworthy; ‘redeem for me and yourself,’ he is not trustworthy.” The baraita is Rebbi Eliezer’s, since Rebbi Eliezer said, he who is trustworthy for the Second is trustworthy for the First. Rebbi Yose said, everybody agrees, they made it like additions to First Fruits. Just as additions to First Fruits are eaten in purity and are free from demay, so this is eaten as Second Tithe and is free from the First. Rebbi Ḥananiah confirmed in the name of Rebbi Issi: it is Rebbi Eliezer’s.

“If somebody brought out Second Tithe from his house to somebody and said: ‘It is redeemed,’ he is trustworthy; ‘redeem for me and yourself,’ he is not trustworthy.” The baraita is Rebbi Eliezer’s, since Rebbi Eliezer said, he who is trustworthy for the Second is trustworthy for the First. Rebbi Yose said, everybody agrees, they made it like additions to First Fruits. Just as additions to First Fruits are eaten in purity and are free from demay, so this is eaten as Second Tithe and is free from the First. Rebbi Ḥananiah confirmed in the name of Rebbi Issi: it is Rebbi Eliezer’s.

MISHNAH: He who tells somebody who is not trustworthy, buy for me from somebody who is trustworthy, or from somebody who tithes, is not trustworthy; from X, he is trustworthy. If he went to buy from him and said, I did not find him, but I bought for you from somebody who is trustworthy, he is not trustworthy.

MISHNAH: He who tells somebody who is not trustworthy, buy for me from somebody who is trustworthy, or from somebody who tithes, is not trustworthy; from X, he is trustworthy. If he went to buy from him and said, I did not find him, but I bought for you from somebody who is trustworthy, he is not trustworthy.

MISHNAH: He who tells somebody who is not trustworthy, buy for me from somebody who is trustworthy, or from somebody who tithes, is not trustworthy; from X, he is trustworthy. If he went to buy from him and said, I did not find him, but I bought for you from somebody who is trustworthy, he is not trustworthy.

MISHNAH: He who tells somebody who is not trustworthy, buy for me from somebody who is trustworthy, or from somebody who tithes, is not trustworthy; from X, he is trustworthy. If he went to buy from him and said, I did not find him, but I bought for you from somebody who is trustworthy, he is not trustworthy.

MISHNAH: He who tells somebody who is not trustworthy, buy for me from somebody who is trustworthy, or from somebody who tithes, is not trustworthy; from X, he is trustworthy. If he went to buy from him and said, I did not find him, but I bought for you from somebody who is trustworthy, he is not trustworthy.

MISHNAH: He who tells somebody who is not trustworthy, buy for me from somebody who is trustworthy, or from somebody who tithes, is not trustworthy; from X, he is trustworthy. If he went to buy from him and said, I did not find him, but I bought for you from somebody who is trustworthy, he is not trustworthy.

HALAKHAH: It was stated: “Rebbi Yose said, even if he specified, from X, he is not trustworthy, unless he said, you buy and I will pay.” What is the reason of Rebbi Yose? I say that he found someone close by and bought from him, as we have stated there: “Receive my bill of divorce at such and such a place; she may eat heave until the bill of divorce reaches that place. Rebbi Eleazar prohibits her immediately.” What is the reason of Rebbi Eleazar? I say that he found it behind the door. It turns out that Rebbi Eleazar is like Rebbi Yose and Rebbi Yose is like Rebbi Eleazar. Rebbi Yose says more than Rebbi Eleazar; does not Rebbi Eleazar agree that if she says to him, do not accept it except at such and such a place, that she continues eating until the bill of divorce reaches that place? But here, even if he says, only from X, he is not trustworthy, except if he said, you buy and I will pay.

HALAKHAH: It was stated: “Rebbi Yose said, even if he specified, from X, he is not trustworthy, unless he said, you buy and I will pay.” What is the reason of Rebbi Yose? I say that he found someone close by and bought from him, as we have stated there: “Receive my bill of divorce at such and such a place; she may eat heave until the bill of divorce reaches that place. Rebbi Eleazar prohibits her immediately.” What is the reason of Rebbi Eleazar? I say that he found it behind the door. It turns out that Rebbi Eleazar is like Rebbi Yose and Rebbi Yose is like Rebbi Eleazar. Rebbi Yose says more than Rebbi Eleazar; does not Rebbi Eleazar agree that if she says to him, do not accept it except at such and such a place, that she continues eating until the bill of divorce reaches that place? But here, even if he says, only from X, he is not trustworthy, except if he said, you buy and I will pay.

MISHNAH: If someone enters a town, does not know anybody there, and asks: Who is trustworthy here, who tithes? If somebody told him, I am not trustworthy, but Mr. X is trustworthy, he may be believed. If he went and bought there and asked, who is selling old produce here? If the seller said, the one who sent you to me, they may be believed even though they act as if they would do reciprocal favors to each other. Donkey drivers who entered a town and one of them said, my produce is new, my colleague’s is old, mine is not in order, my colleague’s is in order, are not to be believed. Rebbi Jehudah says, they are to be believed.

MISHNAH: If someone enters a town, does not know anybody there, and asks: Who is trustworthy here, who tithes? If somebody told him, I am not trustworthy, but Mr. X is trustworthy, he may be believed. If he went and bought there and asked, who is selling old produce here? If the seller said, the one who sent you to me, they may be believed even though they act as if they would do reciprocal favors to each other. Donkey drivers who entered a town and one of them said, my produce is new, my colleague’s is old, mine is not in order, my colleague’s is in order, are not to be believed. Rebbi Jehudah says, they are to be believed.

MISHNAH: If someone enters a town, does not know anybody there, and asks: Who is trustworthy here, who tithes? If somebody told him, I am not trustworthy, but Mr. X is trustworthy, he may be believed. If he went and bought there and asked, who is selling old produce here? If the seller said, the one who sent you to me, they may be believed even though they act as if they would do reciprocal favors to each other. Donkey drivers who entered a town and one of them said, my produce is new, my colleague’s is old, mine is not in order, my colleague’s is in order, are not to be believed. Rebbi Jehudah says, they are to be believed.

HALAKHAH: But is a single witness trustworthy? Rebbi Joḥanan said, they were very lenient for a guest because of the necessities of life.

It was stated: “He who enters a town and does not know anybody there, or stands by a threshing floor and does not know anybody there, may ask either a ḥaver or an am haäreẓ, the words of Rabban Simeon ben Gamliel. Rebbi says, about heave one only may ask a ḥaver.” It turns out that Rebbi follows Rebbi Meïr and Rabban Simeon ben Gamliel follows his own reasoning. As we have stated there: “About any bodily defects that may be caused by humans, laymen shepherds are trustworthy, Cohen shepherds are not. Rabban Simeon ben Gamliel said, he is trustworthy about another’s flock but not his own. Rebbi Meïr said, whoever is suspect in a matter may neither judge nor testify about it.” Rebbi Jonah said, they disagree only if it is a matter of taking, but in distributing even Rabban Simeon ben Gamliel agrees. What is the difference between taking and distributing? A distribution is public knowledge.

It was stated: “He who enters a town and does not know anybody there, or stands by a threshing floor and does not know anybody there, may ask either a ḥaver or an am haäreẓ, the words of Rabban Simeon ben Gamliel. Rebbi says, about heave one only may ask a ḥaver.” It turns out that Rebbi follows Rebbi Meïr and Rabban Simeon ben Gamliel follows his own reasoning. As we have stated there: “About any bodily defects that may be caused by humans, laymen shepherds are trustworthy, Cohen shepherds are not. Rabban Simeon ben Gamliel said, he is trustworthy about another’s flock but not his own. Rebbi Meïr said, whoever is suspect in a matter may neither judge nor testify about it.” Rebbi Jonah said, they disagree only if it is a matter of taking, but in distributing even Rabban Simeon ben Gamliel agrees. What is the difference between taking and distributing? A distribution is public knowledge.

It was stated: “If somebody entered a town, found there groups of people, and asked, who is trustworthy here, who tithes here? If one person told him that he himself was trustworthy, and the others told him that he was trustworthy, that one is trustworthy. If they told him in the person’s presence that he was not trustworthy, he is not trustworthy; but in his absence, he is trustworthy.” Rebbi Jonah said, if that somebody was from that town, the group must be of ḥaverim, if he is a stranger, the group may be composed of amē haäreẓ. It is difficult for Rebbi Yose, you say that ḥaverim are not trustworthy in his presence?

It was stated: “If somebody entered a town, found there groups of people, and asked, who is trustworthy here, who tithes here? If one person told him that he himself was trustworthy, and the others told him that he was trustworthy, that one is trustworthy. If they told him in the person’s presence that he was not trustworthy, he is not trustworthy; but in his absence, he is trustworthy.” Rebbi Jonah said, if that somebody was from that town, the group must be of ḥaverim, if he is a stranger, the group may be composed of amē haäreẓ. It is difficult for Rebbi Yose, you say that ḥaverim are not trustworthy in his presence?

It was stated: “If somebody entered a town, found there groups of people, and asked, who is trustworthy here, who tithes here? If one person told him that he himself was trustworthy, and the others told him that he was trustworthy, that one is trustworthy. If they told him in the person’s presence that he was not trustworthy, he is not trustworthy; but in his absence, he is trustworthy.” Rebbi Jonah said, if that somebody was from that town, the group must be of ḥaverim, if he is a stranger, the group may be composed of amē haäreẓ. It is difficult for Rebbi Yose, you say that ḥaverim are not trustworthy in his presence?

It was stated: “If somebody entered a town, found there groups of people, and asked, who is trustworthy here, who tithes here? If one person told him that he himself was trustworthy, and the others told him that he was trustworthy, that one is trustworthy. If they told him in the person’s presence that he was not trustworthy, he is not trustworthy; but in his absence, he is trustworthy.” Rebbi Jonah said, if that somebody was from that town, the group must be of ḥaverim, if he is a stranger, the group may be composed of amē haäreẓ. It is difficult for Rebbi Yose, you say that ḥaverim are not trustworthy in his presence?

It was stated: “If somebody entered a town, found there groups of people, and asked, who is trustworthy here, who tithes here? If one person told him that he himself was trustworthy, and the others told him that he was trustworthy, that one is trustworthy. If they told him in the person’s presence that he was not trustworthy, he is not trustworthy; but in his absence, he is trustworthy.” Rebbi Jonah said, if that somebody was from that town, the group must be of ḥaverim, if he is a stranger, the group may be composed of amē haäreẓ. It is difficult for Rebbi Yose, you say that ḥaverim are not trustworthy in his presence?

It was stated: “If somebody entered a town, found there groups of people, and asked, who is trustworthy here, who tithes here? If one person told him that he himself was trustworthy, and the others told him that he was trustworthy, that one is trustworthy. If they told him in the person’s presence that he was not trustworthy, he is not trustworthy; but in his absence, he is trustworthy.” Rebbi Jonah said, if that somebody was from that town, the group must be of ḥaverim, if he is a stranger, the group may be composed of amē haäreẓ. It is difficult for Rebbi Yose, you say that ḥaverim are not trustworthy in his presence?

It was stated: “If somebody entered a town, found there groups of people, and asked, who is trustworthy here, who tithes here? If one person told him that he himself was trustworthy, and the others told him that he was trustworthy, that one is trustworthy. If they told him in the person’s presence that he was not trustworthy, he is not trustworthy; but in his absence, he is trustworthy.” Rebbi Jonah said, if that somebody was from that town, the group must be of ḥaverim, if he is a stranger, the group may be composed of amē haäreẓ. It is difficult for Rebbi Yose, you say that ḥaverim are not trustworthy in his presence?

It was stated: “If somebody entered a town, found there groups of people, and asked, who is trustworthy here, who tithes here? If one person told him that he himself was trustworthy, and the others told him that he was trustworthy, that one is trustworthy. If they told him in the person’s presence that he was not trustworthy, he is not trustworthy; but in his absence, he is trustworthy.” Rebbi Jonah said, if that somebody was from that town, the group must be of ḥaverim, if he is a stranger, the group may be composed of amē haäreẓ. It is difficult for Rebbi Yose, you say that ḥaverim are not trustworthy in his presence?

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

MISHNAH: He who buys from a poor person, and similarly, the poor to whom bread slices or pieces of fig cake were given, tithe from each piece separately. But he mixes together dates and dried figs and then gives. Rebbi Jehudah said, when is that? If the gift is large. But if the gift is small, he tithes from each single one. He who buys from the grain wholesaler and later buys from him a second time should not tithe from one batch for any other, not even if they are from the same crate, not even if they are the same kind. But the grain wholesaler is trustworthy to say that they are from the same source.

Rebbi Joḥanan drank wine and then gave money. That goes for Rebbi Joḥanan who is trustworthy; what about other people who are not so trustworthy? Rebbi Jacob bar Aḥa in the name of Rebbi Avina: He shows him with one [hand] and takes with the other [hand]. Rebbi Ḥizqiah used to say, “give me for this before you”. Since he said, give me that before you, he is one who does not give Sabbatical money.

Rebbi Joḥanan drank wine and then gave money. That goes for Rebbi Joḥanan who is trustworthy; what about other people who are not so trustworthy? Rebbi Jacob bar Aḥa in the name of Rebbi Avina: He shows him with one [hand] and takes with the other [hand]. Rebbi Ḥizqiah used to say, “give me for this before you”. Since he said, give me that before you, he is one who does not give Sabbatical money.

Rebbi Joḥanan in the name of Rebbi Yannai: An Israel who told a Levite: “You have a kor of tithe in my hand and here is its price;” the latter must worry about the heave of the tithe contained in it. For example, Elopisa gave tithes to Rebbi Simeon bar Abba and said, it is in order. He went and asked Rebbi Joḥanan who said to him, our brother Elopisa is trustworthy. Rebbi Issa asked before Rebbi Joḥanan, is that following Rebbi Yose, for “Rebbi Yose said: The owner who gave heave from the tithes, what he did is done.” He said to him, Babylonian, you understood it.

MISHNAH: A person should not sell his produce after it reached the period of tithing to anybody not trustworthy in matters of tithe, or in the Sabbatical year to anybody suspect in matters of the Sabbatical. If some were ripened early he takes the early ripe fruit and sells the remainder. A person should not sell his chaff or his oil cakes or his grape husks to somebody not trustworthy in matters of tithe if the latter wants to extract fluids from it. If he extracted, he is obligated for tithes but free from heave since everybody giving heave also thinks of broken grain, what is left on the sides, and what remains in the chaff. If somebody bought a vegetable field in Syria before it reached the time of tithes he is obligated, after it reached the time of tithes he is free and he can harvest continuously. Rebbi Jehudah says, he may even hire workers and harvest. Rabban Simeon ben Gamliel said, where has this been said? When he bought the field. But if he did not buy the field he is free even after it reached the time of tithes. Rebbi said, all according to computation.