una

We have stated “the eating of the Passover sacrifice”. Some people do not formulate “the eating of the Passover sacrifice”. Who formulates “the eating of the Passover sacrifice”? The Sages. Who does not formulate “the eating of the Passover sacrifice”? Rebbi Eliezer. What is the reason of Rebbi Eliezer? It is written here (Ex. 12:8) “in the night”, and it is written there (Ex. 12:29) “in the night”. Just as there it means midnight, so also here it means midnight. Rebbi Ḥuna says: “The eating of the Passover sacrifice” cannot be here even for the Sages since we have stated (Pesaḥim 10:9) “the Passover sacrifice after midnight makes one’s hands impure.”

“Until sunrise.” Rebbi Zabida the son of Rebbi Jacob bar Zabdi in the name of Rebbi Jonah: until the sun starts to appear at the mountain tops. “Rebbi Joshua says, until three hours of the day.” Rebbi Idi, Rav Hamnuna, and Rav Ada bar Aḥava in the name of Rav: The practice follows Rebbi Joshua for one who forgets. Rebbi Ḥuna told of two Amoraïm of whom one said ‘for one who forgot.’ His colleague responded: Do you ever fix practice for one who forgets? In fact, it is the practice. Why did they say, for one who forgot? That everybody should make an effort and read it at its best time.

Rebbi Samuel bar Naḥman in the name of Rebbi Yehudah bar Zebida: It would have been logical that one also would have to recite the chapter of Balaq and Balaam every day. Why does one not recite it? Not to incommodate the public too much. Rebbi Ḥuna said, because it mentions lying down and standing up. Rebbi Yose bar Abun said, because it contains the Exodus and God’s kingdom. Rebbi Eleazar said, because it is written in the Torah, in the Prophets, and in the Hagiographs.

Samuel said: If one got up early to study before he recited the Shema‘ he has to recite the benediction. After the recitation of Shema‘ he does not have to recite the benediction. Rebbi Abba said, that is only if he studied immediately. Rebbi Ḥuna said: It is reasonable to say that for exegesis one has to recite the benediction, for practical rules one does not have to recite the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Both for exegesis and for practical rules one has to recite the benediction. Rav Ḥiyya bar Ashi said: When we were sitting before Rav, he always required us to recite the benediction both for exegesis and for practical rules.

There is “He Who is good and does good”. There is a difference since Rav Ḥuna said: When permission was received to bury the slain of Bethar, “He Who is good and does good” was fixed, “He Who is good” because they did not rot, “He Who does good” because permission was received to bury them.

Abba bar Rav Huna and Rav Ḥisda sat together and said, the same rule applies to blowing the Shofar. They went up to Rav’s Yeshivah and heard Rav Ḥuna in the name of Rav: Even if one heard it in up to nine hours he fulfilled his obligation. Rebbi Zeiïa said: When I was there, this was a problem for me. When I came here, I heard Rebbi Yasa in the name of Rebbi Yoḥanan: Even if one heard it during an entire day, one has fulfilled one’s obligation. But only if one heard it in the correct order. Rebbi Yose investigated: If one needed to hear the first simple tone and another one the final simple tone, one blow of the Shofar serves the requirements of both of them.

So far in the middle of a section. Or even in the middle of a verse? Rebbi Jeremiah gave hints. Rebbi Jonah made himself understood. Rebbi Ḥuna, Rav Joseph: (Deut. 6:7) “You may talk in them”, from here that one is authorized to talk between them.

Rebbi Samuel bar Rav Isaac in the name of Rav Ḥuna: One should not stand and pray while he keeps a coin in his hand; (having the coin) in front of him is forbidden, at his back it is allowed. Rebbi Yasa used to bind them together and grab them in his hand. And for money matters, (Deut. 14:25) “you shall bind the money together in your hand”, only in your hand. Rebbi Yose bar Abun thus taught his son-in-law Rebbi Hillel.

Rebbi Ḥanina said: Also one who has his water on his shoulder may recite Shema‘ and pray. Rav Ḥuna said: So the reciting of Shema‘ and praying do not require concentration? Rebbi Mana said: I pointed out the difficulty before Rebbi Phineas that even if you say that the recitation of Shema‘ does not need concentration, does prayer not need concentration? Rebbi Yose said: I confirmed it following what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: You got it, the completion of the works of water that are not clear from the words of the Torah.

A chest full of scrolls one may put under the head of the bed but one may not put it under the foot end of the bed. Rebbi Abun in the name of Rebbi Ḥuna: But only if the bed is 10 hand-breadths high, and only if the ropes of the bed do not touch the chest. Rebbi Yasa taught the ruling of Rebbi Ḥuna in the town of Rebbi Samuel bar Rav Isaac.

A chest full of scrolls one may put under the head of the bed but one may not put it under the foot end of the bed. Rebbi Abun in the name of Rebbi Ḥuna: But only if the bed is 10 hand-breadths high, and only if the ropes of the bed do not touch the chest. Rebbi Yasa taught the ruling of Rebbi Ḥuna in the town of Rebbi Samuel bar Rav Isaac.

A person should not sit on a low bench on which a Torah scroll was placed. It happened that Rebbi Eliezer sat down on a low bench on which a Torah scroll was placed and he recoiled from it as one recoils before a snake. If it was placed on something other, it is permitted. How far? Rebbi Abba in the name of Rebbi Ḥuna: One handbreadth. Rebbi Jeremiah in the name of Rebbi Zeïra: Anything.

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

Rebbi Levi said, corresponding to the 18 Divine Names written in (Ps. 29) “Give to the Eternal, o sons of the mighty.” Rebbi Ḥuna said: If it were said that they are 17, tell him the one against sectarians the Sages fixed already at Jabneh. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written (Ps. 29:3) “the God of Glory thundered”? He said to him: Has it not been stated: He takes together the one against sectarians and sinners in “He Who subdues offenders”, the one for elders and proselytes in “Assurance to the righteous”, and the one for David in “He Who builds Jerusalem.” Then you have enough to have a Divine name for each one of them.

Rebbi Jonah in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Zeïra in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rebbi Mani said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Rebbi Yose objected that a baraitha disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts.” Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

Rebbi Jonah in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Zeïra in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rebbi Mani said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Rebbi Yose objected that a baraitha disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts.” Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

If one was standing praying on the Sabbath; he forgot about the Sabbath and prayed for weekday. Rebbi Ḥuna said, Rav Naḥman bar Jacob and Rav Sheshet disagree, one says he cuts the benediction short and the other says, he finishes the benediction. All agree that he finishes “Gracious Giver of knowledge”. This follows Rebbi, since Rebbi said: I wonder why they eliminated “Gracious Giver of knowledge” on Sabbath; if there is no knowledge, from where comes prayer? Rebbi Isaac said: Knowledge is great because it is in the middle between two mentions of divine names as it is said (1Samuel 2:3): “Certainly, a God of knowledge is the Eternal”. Some want to understand from here (Prov.2:5): “Then you will understand the fear of the Eternal and the knowledge of God you will find.”

Some Tannaïm have stated: One should first pray and then ask for one’s personal needs. Some Tannaïm have stated: One should first ask for one’s personal needs and then pray. He who says, one should first pray and then ask for one’s personal needs (Ps. 102:1) “Prayer of the deprived one who wraps himself up” and afterwards “and before the Eternal he pours out his speech.” But he who says, one should first ask for one’s personal needs and then pray, (1Kings 8:28) “To listen to lamentation” and after that “and to prayer.” The opinion of the sages: Rebbi Zeïra in the name of Rav Ḥuna, the private person asks for his personal needs in “He Who hears prayer”.

Rav Jeremiah said, one should start to pray only from a practical rule. Rav Jeremiah said, he who deals with public needs is like him who studies Torah. Rav Ḥuna said: a woman who saw a spot like a mustard seed sits and watches seven days of purification because of it; then he stood up and prayed. Zeïra bar Ḥinena said: He who draws blood from a dedicated animal committed larceny; that is one of the decided practices. Bar Qappara stated: Eleven days between periods is a practice taught to Moses at Sinai. Rebbi Hoshaiah stated: One may add produce on the stalk and be tricky in order to free it from tithes. Abdan asked Rebbi: How many levels are there for dedicated things? He answered him: four. And how many levels for Terumah? He answered: three, then he stood up and prayed.

Ḥuna said, he who prays behind the synagogue is called criminal as it is said (Ps. 12:9) “Criminals walk around.” Rav Ḥuna said, one who does not enter a synagogue in this world will not enter the synagogue in the future world. What is the reason? (Ps. 12:9) “Criminals walk around.”

Ḥuna said, he who prays behind the synagogue is called criminal as it is said (Ps. 12:9) “Criminals walk around.” Rav Ḥuna said, one who does not enter a synagogue in this world will not enter the synagogue in the future world. What is the reason? (Ps. 12:9) “Criminals walk around.”

Rav Ḥuna said: He who goes to the synagogue must be light-footed. What is the reason? (Hos. 6:3) “We shall know, let us run to know the Eternal.” But when one leaves, one has to go in small steps. What is the reason? (Job 14:16) “For now You will count my steps.”

“Even if a snake is wound around one’s heel, one should not interrupt.” Rebbi Ḥuna in the name of Rebbi Yose: They mentioned only a snake, but for a scorpion he interrupts. Why, because it stings repeatedly. Rebbi Ilaï said: They stated only “wound around”, but if a snake is attacking him, he hides before him but he should not interrupt his prayer. It is stated: If he was praying in a thoroughfare or on a square he removes himself from before a donkey or before a cart but he should not interrupt his prayer.

Rebbi Zeïra in the name of Rebbi Ḥuna: If he did not ask in the benediction “for years” he says it in “He Who hears prayer”. Similarly, if he did not mention the power of rains in “resurrection of the dead” he says it in “He Who hears prayer”. If the request, made under duress, may be recited in “He Who hears prayer,” the mention, made under easy circumstances, so much more! But is it not stated: If he did not ask in the benediction “for years” or that he did not mention the power of rains in “resurrection of the dead”, one makes him repeat? Rebbi Eudaimon the brother of Rebbi Yose said, if he did not say it in “He Who hears prayer”!

At Nineveh they needed to make a fast-day after Passover. They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer. Where may he say it? Rebbi Jeremiah thought to say that he says it in “He Who hears prayer.” Rebbi Yose said to him: Did not Rebbi Zeïra say in the name of Rebbi Ḥuna: If he did notask in the benediction “for years”, or that he failed to mention the power of rains in “resurrection of the dead”, one makes him repeat at “He Who hears prayer?” But Rebbi said to them, go ahead and make one but do not change the form of prayer! According to the opinion of Rebbi Yose, where does one say it? In the six that he adds. That works for the public which has six. A private person who does not have six, where? Rebbi Ḥanina said, did not Rebbi Zeïra say in the name of Rav Ḥuna, a private person asks for his personal needs in “He Who hears prayer,” and these are his needs.

At Nineveh they needed to make a fast-day after Passover. They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer. Where may he say it? Rebbi Jeremiah thought to say that he says it in “He Who hears prayer.” Rebbi Yose said to him: Did not Rebbi Zeïra say in the name of Rebbi Ḥuna: If he did notask in the benediction “for years”, or that he failed to mention the power of rains in “resurrection of the dead”, one makes him repeat at “He Who hears prayer?” But Rebbi said to them, go ahead and make one but do not change the form of prayer! According to the opinion of Rebbi Yose, where does one say it? In the six that he adds. That works for the public which has six. A private person who does not have six, where? Rebbi Ḥanina said, did not Rebbi Zeïra say in the name of Rav Ḥuna, a private person asks for his personal needs in “He Who hears prayer,” and these are his needs.

Rebbi Joshua the Southerner said: There are three things of which too little or too much is bad and average is good: sour dough, salt, and refusal. The first time he refuses, the second time he hesitates, the third time he runs and comes. Rebbi Ḥuna was sitting in a synagogue. The organizer came and importuned one to go up and he did not accept it. At the end, that one came to Rebbi Eleazar and said to him: My master should not be angry with me; I did not go up because I was not fully awake. He said to him: I am not mad at you but at the one who importuned.

Rab Ḥuna said: On shatita, which is ground moretum, one recites “that everything was created by His word”.

From the Patriarch they sent Nicolaus dates to Rebbi Ḥanina bar Sisai. He left them for dessert after his meal and recited a benediction over them before and after. Rav Ḥuna ate dates with his bread. Rav Ḥiyya bar Ashi said to him, are you disagreeing with your teacher? Leave them for dessert after your meal and you may recite a benediction over them before and after. He said to him, they are the main thing my teeth get to bite. Rebbi Jonah and Rebbi Yose went to the marriage feast of Rebbi Ḥanina Eyntanaya. They brought before them kisnīn bread after the meal. They said, let us leave our learning and let us bring a baraita: Rebbi Mana stated in the name of Rebbi Yehudah, who said in the name of Rebbi Yose the Galilean: Bread that comes kisnīn after the meal needs a benediction before and after. They said, since they are the minority and the rabbis disagree with them, let us act following the rabbis.

When does one start to make him an appendix? Rebbi Avina said: Rab Ḥuna and Rav Yehudah disagreed, both in the name of Samuel. One said, that he has to understand the nature of a benediction; the other one said that he has to understand to Whom one has to recite the benediction. Rebbi Nassa said, many times did I eat with my father Taḥlipha and my uncle Aninia bar Sisai and they did not recite the ‘invitation’ with me until I grew two pubic hairs.

Abba bar bar Ḥana and Rav Ḥuna were sitting down and eating and Rebbi Zeïra was standing and serving them. He came and carried both in one hand. Abba bar bar Ḥana said to him: Is your other hand cut off? His father got angry with him and said to him: “Is it not enough for you that you are reclining and he stands and serves? But in addition, he is a Cohen and you make fun of him when Samuel said that he who uses a Cohen commits larceny. I order that he should recline and you get up and serve in his stead.” From where that he who uses a Cohen commits larceny? Rebbi Aḥa in the name of Samuel said (Ezra 8:28): “I said to them, you are holy and the vessels are holy.” Since one who uses the Temple vessels commits larceny, also one who uses a Cohen commits larceny!

Rebbi Joshua ben Ḥananiah said: When the wind goes out into the world, the Holy One, praise to Him, breaks it on mountains, lets it stumble on hills, and tells it: Be careful not to hurt my creatures. What is the reason? (Is. 57:16) “The wind becomes faint before Me.” He makes it tired, as one says (Jonah 2:8): “When I am fainting.” All that why? Rebbi Ḥuna in the name of Rebbi Aḥa (Is. 57:16): “And I made souls;” because of the souls that I made.

Rebbi Ḥuna said, in three places did the wind come out without measure and desired to destroy the entire world; once in the time of Jonah, once in the time of Elijah, and once in the time of Job. In the time of Jonah (Jonah 1:4): “The Eternal sent a strong wind.” In the time of Job (Job 1:19): “A great wind came across the desert.” In the time of Elijah, from where? (1K. 19: 19:11) “Lo, the Eternal passes, and a great, strong wind, shattering mountains.” Rebbi Yudan ben Shalom said, let us say that the one of Job was for him only, that of Jonah was for him only. You have only that of Elijah which was worldwide “Lo, the Eternal passes, etc. After that an earthquake and after the earthquake fire, but the Eternal was not in the fire.”

Rebbi Ḥuna and Simeon Qamateria in the name of Rebbi Samuel ben Naḥman (Jud. 18:30): “Jonathan ben Gershom ben Manasseh,” a hanging נ. If he merits it, ben Mosheh. If he does not merit it, ben Manasseh. The colleagues asked before Rebbi Samuel bar Naḥman: He was a priest of idol worship and lived so long? He said to them, because he [Jonathan] was grudging to his idol. How was he grudging to his idol? If a man came to sacrifice an ox, a sheep, or a goat to the idol and told him: Make it favorably inclined towards me, he would say: What use does it have for you? It neither sees, nor hears, nor eats, nor drinks, nor does good or evil, and does not talk. He said to him, by your life, what should we do? He said to him, go, make, and bring me a wooden vessel full of fine flour and put on it ten eggs, then I shall prepare it before that one and it will eat from all that comes and I shall make it favorably inclined towards you! After he left, he would eat it. One day, a son of pashas came and he said that to him. He said to him, if it is of no use, what are you doing here? He said to him, because of my livelihood. When David became king, he sent and brought him. He said to him, you are the grandson of that righteous man and you worship idols? He said to him: I have a tradition from my grandfather’s house: Sell yourself to idol worship rather than need other people. He said to him: Heaven forbid! He did not say so, but sell yourself to work that is strange to you rather than to need other people. When David saw that he loved money, he made him count of his treasuries. That is what is written (1Chr. 26:24): “Shabuel ben Gershom ben Moshe, overseer of the treasuries.” “Shabuel” because he returned to God with all his heart and all his might. “Overseer of the treasuries,” that he made him count of the treasuries. They objected to Rebbi Samuel bar Naḥman: (Jud. 18:30): “Until the day the land went into exile.” He said to them, when David died, Shelomo rose and exchanged all his counselors. He returned to his former bad ways. That is what is written: (1K. 13:11) “An old prophet was dwelling at Beth El;” they say that this was he.

He who sees the sun at its turning point, the moon at its turning point, and the sky in its purity, says: Praise to the Maker of Creation. Rebbi Ḥuna says, that means in the rainy season and only after three days. That is what is written (Job 37:21): “Now they do not see light, etc.”

Rebbi Ḥuna in the name of Rebbi Aḥa: (Ps. 101:1) “A song of David. Kindness and justice I shall sing, to You, o Eternal, I shall chant.” David said before the Holy One, praise to Him: If You act in kindness towards me, I shall sing. If You act in judgment towards me, I shall sing. In any case, I shall chant.

Rebbi Tanḥuma in the name of Rav Huna: It does not say (Ex. 38:22) “Bezalel ben Uri ben Ḥur of the tribe of Judah made everything Moses had commanded him,” but “that the Eternal had commanded Moses.” Even matters he did not hear from Moses he did by himself in the way it was said to Moses on Sinai. Rebbi Joḥanan in the name of Rebbi Benaiah (Jos. 11:15): “As the Eternal had commanded His servant Moses, so Moses commanded Joshua, and so Joshua executed it.” It does not say “he did not omit anything Moses had commanded him,” but “everything the Eternal commanded Moses.” Even matters he did not hear from his teacher, he did by himself in the way it was said to Moses on Sinai. Rebbi Joḥanan in the name of Rebbi Benaiah, Rebbi Ḥuna in the name of Rebbi: (Mal. 2:6) “True teaching was in his mouth,” these are the things he heard from his teacher, “injustice was not found on his lips,” even in matters he did not hear from his teacher.”

Rebbi Ḥuna said in the name of Rebbi Abbahu: There is no forgetting before the Holy One, but for Israel He becomes forgetful. What is the reason? It is written (Ex. 34:7, Michah 7:18) “He forgets sin.” And so David says (Ps. 85:3): “You forgot your people’s sin, You covered up all their misdeeds, Selah.”

Who is bedridden? Anyone who did not get sick suddenly. It is customary for the relatives to visit him immediately; unrelated persons visit him after three days. If he falls ill suddenly, everybody visits him immediately. A clarification: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yose after three days. He said to them: Do you want to sustain the baraita in my case?

If he wrote for one and changed his mind and wrote for another, Rav says he cannot change his mind, Rav Abba bar Ḥuna and Rebbi Joḥanan say he may change his mind. What does it mean? If his first and second masters were Cohanim and the third an Israel, in the opinion of Rav he may not eat terumah, in the opinion of Rav Abba bar Ḥuna in the name of R. Joḥanan he may eat terumah. Everybody agrees that if his first master was an Israel, he may not eat terumah; maybe the giver will recuperate.

If he wrote for one and changed his mind and wrote for another, Rav says he cannot change his mind, Rav Abba bar Ḥuna and Rebbi Joḥanan say he may change his mind. What does it mean? If his first and second masters were Cohanim and the third an Israel, in the opinion of Rav he may not eat terumah, in the opinion of Rav Abba bar Ḥuna in the name of R. Joḥanan he may eat terumah. Everybody agrees that if his first master was an Israel, he may not eat terumah; maybe the giver will recuperate.

Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna, a baraita supports Rav Abba bar Ḥuna and Rebbi Joḥanan: “ A healthy person who wrote a will and a bedridden one who wrote a gift document may change their minds.” A healthy person who wrote a will may change his mind, even as long as he is healthy. Similarly, a bedridden person who wrote a gift document may change his mind, even while he still is bedridden.

Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna, a baraita supports Rav Abba bar Ḥuna and Rebbi Joḥanan: “ A healthy person who wrote a will and a bedridden one who wrote a gift document may change their minds.” A healthy person who wrote a will may change his mind, even as long as he is healthy. Similarly, a bedridden person who wrote a gift document may change his mind, even while he still is bedridden.

Rebbi Ḥuna in the name of Rebbi Avin: Cinnamon was goat feed when the Jews were growing it. Rebbi Ḥuna in the name of Rebbi Abin: The two daily offerings which were sacrificed every day used to be carried by a camel and their legs touched the ground. Rebbi Ḥuna in the name of Rebbi Idi: It happened that someone tied his goat to a fig tree; when he returned, he found honey and milk mixed.

Rebbi Ḥuna in the name of Rebbi Avin: Cinnamon was goat feed when the Jews were growing it. Rebbi Ḥuna in the name of Rebbi Abin: The two daily offerings which were sacrificed every day used to be carried by a camel and their legs touched the ground. Rebbi Ḥuna in the name of Rebbi Idi: It happened that someone tied his goat to a fig tree; when he returned, he found honey and milk mixed.

Rebbi Ḥuna in the name of Rebbi Avin: Cinnamon was goat feed when the Jews were growing it. Rebbi Ḥuna in the name of Rebbi Abin: The two daily offerings which were sacrificed every day used to be carried by a camel and their legs touched the ground. Rebbi Ḥuna in the name of Rebbi Idi: It happened that someone tied his goat to a fig tree; when he returned, he found honey and milk mixed.

HALAKHAH: Rebbi Joḥanan said, why are they called nĕmūšōt, because they come at the end. Abba Shaul used to call them “gropers.” Some formulate in the Mishnah nĕmūšōt, some formulate mĕšūšōt. He who says nĕmūšōt, because they come at the end. Those who say mĕšūšōt, because they grope to come. Rebbi Ḥuna in the name of Menaḥem: Rebbi Joḥanan ben Nuri used to go out with the second wave of seekers and returned with his needs for the entire year.

Rebbi Ḥuna said, the tamḥui is collected by three people, because it it given out on the spot. Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, one does not appoint less than three providers. Come and look, money matters are judged by three, matters of life and death not so much more? But then they should be 23. Until one assembles them, he is in danger.

The Great Rebbi Ḥuna from Sepphoris said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon. Rebbi Zeïra said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon.

Rebbi Ḥuna said, what is the reason of Rebbi Jehudah? (Deut. 11:10) “That you irrigated with your feet as in a vegetable garden.” What is the measure of a foot sole? A hand-breadth.

“How much does he have to give to the workers? Up to one third.” Rav Ḥuna and Rav Sheshet: One of them says, a third of the wages, the other says, a third of the value.

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him turn around, turn around. He heard the voice of Rebbi Ḥiyya the elder who said to his son Rav Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there and his years were doubled.

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him turn around, turn around. He heard the voice of Rebbi Ḥiyya the elder who said to his son Rav Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there and his years were doubled.

It was stated: “A sapling by the rule of ten and an old tree by the rule of three.” Come and see, a sapling appearing like an old tree you consider as an old tree; and you say a sapling by the rule of ten? Rebbi Ḥuna said, what means “by the rule of ten”? That a sapling does not follow the rule of three. That you should not say, three producing saplings are like ten non-producing ones and, similarly, three producing old ones are like ten non-producing ones. Therefore, it is necessary to say: “A sapling by the rule of ten.”

One might say, this similarly applies to rice, millet, poppy seeds, and sesame! Rebbi Ḥuna bar Ḥiyya said, there it is impossible to recognize. They objected to Ḥuna bar Ḥiyya, was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Yose said, Ḥuna bar Ḥiyya confirmed it; Rebbi Jonah, Ḥuna bar Ḥiyya in the name of Samuel: It is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” you give one tithe in one year but not two tithes in one year. They objected, does not Egyptian bean require two tithes in one year? Was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Zeïra said, it is written (Lev. 25:3): “Six years you shall sow your field and harvest.” Six sowings and six harvests, not six sowings and seven harvests. Rebbi Jonah said, we cannot hold with six but instead hold with seven; so it is: Six sowings and seven harvests, not six sowings and five harvests. They objected, does not Egyptian bean have six sowings and five harvests? As it was stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits.

One might say, this similarly applies to rice, millet, poppy seeds, and sesame! Rebbi Ḥuna bar Ḥiyya said, there it is impossible to recognize. They objected to Ḥuna bar Ḥiyya, was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Yose said, Ḥuna bar Ḥiyya confirmed it; Rebbi Jonah, Ḥuna bar Ḥiyya in the name of Samuel: It is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” you give one tithe in one year but not two tithes in one year. They objected, does not Egyptian bean require two tithes in one year? Was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Zeïra said, it is written (Lev. 25:3): “Six years you shall sow your field and harvest.” Six sowings and six harvests, not six sowings and seven harvests. Rebbi Jonah said, we cannot hold with six but instead hold with seven; so it is: Six sowings and seven harvests, not six sowings and five harvests. They objected, does not Egyptian bean have six sowings and five harvests? As it was stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits.

One might say, this similarly applies to rice, millet, poppy seeds, and sesame! Rebbi Ḥuna bar Ḥiyya said, there it is impossible to recognize. They objected to Ḥuna bar Ḥiyya, was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Yose said, Ḥuna bar Ḥiyya confirmed it; Rebbi Jonah, Ḥuna bar Ḥiyya in the name of Samuel: It is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” you give one tithe in one year but not two tithes in one year. They objected, does not Egyptian bean require two tithes in one year? Was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Zeïra said, it is written (Lev. 25:3): “Six years you shall sow your field and harvest.” Six sowings and six harvests, not six sowings and seven harvests. Rebbi Jonah said, we cannot hold with six but instead hold with seven; so it is: Six sowings and seven harvests, not six sowings and five harvests. They objected, does not Egyptian bean have six sowings and five harvests? As it was stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits.

One might say, this similarly applies to rice, millet, poppy seeds, and sesame! Rebbi Ḥuna bar Ḥiyya said, there it is impossible to recognize. They objected to Ḥuna bar Ḥiyya, was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Yose said, Ḥuna bar Ḥiyya confirmed it; Rebbi Jonah, Ḥuna bar Ḥiyya in the name of Samuel: It is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” you give one tithe in one year but not two tithes in one year. They objected, does not Egyptian bean require two tithes in one year? Was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Zeïra said, it is written (Lev. 25:3): “Six years you shall sow your field and harvest.” Six sowings and six harvests, not six sowings and seven harvests. Rebbi Jonah said, we cannot hold with six but instead hold with seven; so it is: Six sowings and seven harvests, not six sowings and five harvests. They objected, does not Egyptian bean have six sowings and five harvests? As it was stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits.

Rebbi Ḥuna in the name of Rab Naḥman bar Jacob: He who goes to do his needs and cannot relieve himself should walk around and he will be able to relieve himself. Rebbi Ḥuna in the name of Mar Uqba: Ḥafrita root is good for the intestines.

Rebbi Ḥuna in the name of Rab Naḥman bar Jacob: He who goes to do his needs and cannot relieve himself should walk around and he will be able to relieve himself. Rebbi Ḥuna in the name of Mar Uqba: Ḥafrita root is good for the intestines.

What are the rules if somebody improved today? Rebbi Jeremiah wanted to say, it is permitted. Rebbi Yose said, did Rebbi Jeremiah not hear that he would be whipped? Did he not hear that he would be unacceptable for testimony? He turned around and said, certainly he had heard! But he is like someone who hears a statement and questiones it. Rebbi Ḥizqiah said, it was objected before Rebbi Jeremiah, there seems not to have been a court which disestablished! The force of Rebbi Jeremiah is from the following: “An Israel woman who comes to a priestly woman to get fire dips the wick into oil to burn and lights.” Rebbi Ḥuna in the name of the house of Rebbi Yannai: It was a time of wolf packs; there was no court which disestablished. As you say there, there was no court which disestablished, so here there was no court which disestablished!

If one walks from Acco to Akhzib, to one’s right hand side and the East the road is pure regarding the land of Gentiles and is subject to tithes and the Sabbatical unless it was known to you to be exempt. To one’s left and the West, the road is impure regarding the land of Gentiles and is free from tithes and the Sabbatical unless it was known to you to be obligated, until one arrives at Akhzib; Rebbi Ismael ben Rebbi Yose said in his father’s name, as far as Lablab. What is the status of Acco itself? Rebbi Aḥa bar Jacob in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you wash [the grains]? They said to him, a student came here and instructed us that egg water is in order. They thought, we will cook eggs and wash with the cooking water [because] they thought he was talking about cooking water of eggs when he spoke only of egg fluid. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

Rebbi Ḥuna wanted to permit the Gebalitis. He came to Rebbi Mana and said to him: This is for you to sign. He did not agree to sign. The next day, Rebbi Ḥiyya bar Madia came to him and said, you did well that you did not sign, for your father, Rebbi Jonah, used to say that Antoninus gave there to Rebbi two thousand gifts for sharecropping. Therefore it may be eaten but not worked like Syria and is free from tithes since one deals with Gentile fields.

Rebbi Ḥuna went to Tyre and forbade them a kind of irrigation. Rebbi Yose heard this and said, this is correct, is this not about [plants] connected to the ground? But did we not state (Mishnah Mo‘ed Qaṭan 1:1): “One irrigates a field in intensive agriculture both during the intermediate days of a holiday and during the Sabbatical year?” Rebbi Yudan said, only for the vegetables there. Rebbi Mana said, then it should also be permitted to plough for them!

It is written (Lev. 11:28): “They are impure for you”. Why does it say (Lev. 11:35) “they shall be impure for you”? One is for the prohibition of eating, the other for the prohibition of usufruct. Anything forbidden by the Torah is forbidden for trade but everything whose prohibition is rabbinical is permitted for trade. But is there not the donkey? It is raised for work. Is there not the camel? It is raised for work. Rebbi Yehoshaiah traded in muries, Rebbi Ḥuna traded in asafoetida.

Rebbi Ḥuna said, I asked before Rebbi Jacob ben Aḥa: Following him who says tithes [are from their words, it is understandable that Hillel instituted prozbol. But following him who says tithes] are from the Torah, does Hillel institute anything against the words of the Torah? Rebbi Yose said, from the moment that Israel was exiled to Babylonia, did they not become free from all commandments connected with the Land, but the remission of debts applies both in the Land and outside the Land from the words of the Torah [because it is an obligation of the person]? Rebbi Yose turned and said, (Deut. 15:2) “this is the word of the abandonment, remit” as long as abandonment is followed as a word of the Torah, remission of debts applies both in the Land and outside the Land from the words of the Torah, but when abandonment is followed as their word, remission of debts applies both in the Land and outside the Land from their word. There, they say that even one who holds that tithes are from the Torah will hold that the Sabbatical is from their word. As we have stated (Deut. 15:2): “this is the word of the remission, remit!” Rebbi says, these two remissions are the Sabbatical and the Jubilee. As long as the Jubilee is operative, the Sabbatical is from words of the Torah. If the Jubilees are abolished, the Sabbatical is operative from their words. When were the Jubilees abolished? (Lev. 25:10) “[All its] inhabitants.” In the time when its inhabitants lived on it, not when they went into exile. If they lived on it but intermingled, the tribe of Judah in Benjamin, and the tribe of Benjamin in Judah, I could think that the Jubilee is operative. The verse mentions its inhabitants, “All its inhabitants;” you find that when the tribes of Reuben, Gad, and half the tribe of Manasseh went into exile, the Jubilees were disestablished.

Should not their action be proof of their intentions? As we have stated there: “If a deaf-mute, insane, or minor person brought them up, they are not under the category of ‘when given’ because they have action but no intention.” What is their action? Rebbi Ḥuna said, when he grabs it while full of dew. We also have stated there: “If a deaf-mute, insane, or minor person brought them down, even if he thought that [his animals’] feet should be doused, it is not under the category of ‘when given’ because they have action but no intention.” What is their action? Rebbi Ḥuna said, when he rubs them with water. We should also say here, let their action be proof of their intentions! Rebbi Samuel, Rebbi Abbahu, in the name of Rebbi Joḥanan; Rebbi Zeïra in the name of the rabbis (Num. 18:27): “Your heave will be credited to you.” When thought is mentioned in the verse, his action cannot prove his intentions; when thought is not mentioned in the verse, his action can prove his intentions. Since here thought is mentioned in the verse, his action cannot prove his intentions.

Should not their action be proof of their intentions? As we have stated there: “If a deaf-mute, insane, or minor person brought them up, they are not under the category of ‘when given’ because they have action but no intention.” What is their action? Rebbi Ḥuna said, when he grabs it while full of dew. We also have stated there: “If a deaf-mute, insane, or minor person brought them down, even if he thought that [his animals’] feet should be doused, it is not under the category of ‘when given’ because they have action but no intention.” What is their action? Rebbi Ḥuna said, when he rubs them with water. We should also say here, let their action be proof of their intentions! Rebbi Samuel, Rebbi Abbahu, in the name of Rebbi Joḥanan; Rebbi Zeïra in the name of the rabbis (Num. 18:27): “Your heave will be credited to you.” When thought is mentioned in the verse, his action cannot prove his intentions; when thought is not mentioned in the verse, his action can prove his intentions. Since here thought is mentioned in the verse, his action cannot prove his intentions.

It was stated: “Rebbi Illaï says in the name of Rebbi Eliezer: For food in fluids, one gives heave from pure for impure. How is this? If somebody pickled olives in impurity and wants to give heave in purity, he brings a funnel whose opening is less than [the width of] an egg, fills it with eggs and puts it on top of the amphora; it turns out that he gives heave from what is earmarked.” Why does it have to be less than [the width of] an egg? Are these not single pieces? It is only that not many olives should become impure. “ They said to him, the only food fluid called fluid is wine and olive oil.” How is that? One beam for two pits or two beams for one pit. One understands one beam for two pits, but two beams for one pit? Is it not that if it is partially impure it is totally impure? Rebbi La in the name of Rebbi Eleazar: Explain it, if he had intended to process it in one batch, and he changed his mind to make it in two batches. Rebbi Yose ben Rebbi Abun said, this applies if it became impure after he syphoned off [the froth] and [the seeds] formed lumps. But if it became impure before he syphoned off and lumps were formed, it does not apply. Rebbi Tabi, Rebbi Joshia the son of Rebbi Yannai: Practice follows Rebbi Eliezer. Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia: Practice follows Rebbi Eliezer. Rebbi Ḥuna, Rebbi Ḥanania: Practice does not follow Rebbi Eliezer. Rebbi Yose ben Rebbi Abun in the name of Samuel: Practice does not follow Rebbi Eliezer. There came a case before Rebbi Immi and he did not decide; he said there are two against two. They said to him, but Rebbi Isaac bar Naḥman decided! Nevertheless, he gave no opinion.

Rebbi Ḥuna said, so is the Mishnah: “Large fig cakes lift small ones” by weight, “and small ones lift the large” by count.

Abba bar Rav Ḥuna in the name of Rebbi Joḥanan: He who slaughters an animal and found in it a pig may eat it. Rebbi Jonah said, it is forbidden to eat, what is the reason? An animal (Lev. 11:3) “inside an animal you may eat.” You should not eat a bird inside an animal and not an abomination inside an animal.

It was stated: “An Israel woman who comes to a priestly woman to get fire dips her wick into oil to burn and lights.” Rebbi Ḥuna in the name of the house of Rebbi Yannai: It was a time of wolf packs; there was no court which disestablished. (As you say there, there was no court which disestablished, so here there was no court which disestablished!)

Rebbi Ḥaggai asked before Rebbi Yose: Rebbi follows Rebbi Yose and Rebbi Nathan Rebbi Jehudah, as we have stated there: “I cannot accept that you accept it for her, but here you have it and give it to her, if he wants to take it back, he may take it back.” The Mishnah is Rebbi’s, as it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me. ‘Bring it to her, give it to her, acquire it for her, receive it for her’, if he wants to take it back, he may not take it back, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ if he wants to take it back, he may take it back; ‘acquire it for her, receive it for her’, if he wants to take it back, he may not take it back.” Rebbi says, in any of these cases he may not take it back except if he says, “I cannot accept that you accept it for her, but give it to her.” It is difficult for Rebbi, “here you have it from my word”, if he wants to take it back, he may not take it back. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to take it back, he may not take it back. Rebbi Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is divorced and not divorced. He said to him, what do you have in your hand, did not Rebbi Zeïra, Ḥiyya bar Abun, Abba bar Taḥlifa, say in the name of Rebbi Hoshaia, when do they differ? If they thought about other things but if they still were at the same theme, it is a bill of divorce.

Rebbi Binjamin bar Gidul and Rebbi Aḥa were sitting together and saying, is it not written (Neh. 10:39): “The Cohen, descendant of Aaron, will share with the Levites in the Levite’s tithe”? To give him heave of the tithe. But is it not written (Neh. 10:39): “The Levites shall bring [the tithe of] the tithe”? Rebbi Ḥuna and the colleagues, one of them said “to the descendants of Levi”. Why does the verse say (Num. 18:21): “And to the descendants of Levi”? From here that one gives tithes to Cohanim. The other said, even if it were only written “to the descendants” one would give tithes to Cohanim. If somebody would say, my son X shall take property Y [before distribution] and the rest of my properties my sons shall inherit, does he not participate with them?

For him who holds it is obligated, if he used it as heave of the tithe for some other produce, how do you treat it? Like a heap of sheaves which became dema‘ or like a dough which became dema‘? A heap of sheaves which became dema‘ you say is obligated, a dough which became dema‘ you say is free! Rebbi Tanḥuma in the name of Rebbi Ḥuna: Concerning a heap of sheaves which became dema‘ if he transgressed and gave heave before it became obligated, is it not heave? A dough which became dema‘ if he transgressed and gave ḥallah from it before it became obligated is not ḥallah as we have stated there: “If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen.”

It was stated: “Rebbi Illaï says in the name of Rebbi Eliezer: For food in fluids, one gives heave from pure for impure. How is this? If somebody pickled olives in impurity and wants to give heave in purity, he brings a funnel whose opening is less than [the width of] an egg, fills it with olives and puts it on top of the amphora; it turns out that he gives heave from what is earmarked.” Why does it have to be less than [the width of] an egg? Are these not single pieces? It is only that not many olives should become impure. “They said to him, the only food fluids called fluid are wine and olive oil.” How is that? One beam for two pits or two beams for one pit. [One understands one beam for two pits, but two beams for one pit?] Is it not that if it is partially impure it is totally impure? Rebbi La in the name of Rebbi Assi: Explain it, if he had intended to process it in one batch, and he changed his mind to make it in two batches. Rebbi Yose ben Rebbi Abun said, this applies if it became impure after he siphoned off [the froth] and [the seeds] formed lumps. But if it became impure before lumps were formed and he siphoned off, it does not apply. Rebbi Tabi, Rebbi Joshia in the name of Rebbi Yannai: Practice follows Rebbi Eliezer. Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia followed Rebbi Eliezer. Rebbi Ḥuna in the name of Rebbi Ḥanina: Practice does not follow Rebbi Eliezer. Rebbi Yose ben Rebbi Abun, Rav Jehudah in the name of Samuel: Practice does not follow Rebbi Eliezer. There came a case before [Rebbi Immi] and he did not decide; he said there are two against two. They said to him, but Rebbi Isaac bar Naḥman agreed! Nevertheless, he gave no opinion.

Rav Ḥuna asked: If an etrog tree was planted for its obligation, is it obligated for ‘orlah? Rav Ḥuna came back and said: An etrog tree planted for its obligation is obligated for ‘orlah. Did we not state there: (Lev. 23:40) “You shall buy for yourselves” and not from the obligation? There, “you shall buy for yourselves” with money, not from the obligation. But here, as you say in the matter of shofar, (Lev. 23:24) “a day of blasts it shall be for you”, from anywhere. And here, (Lev. 19:23): “Three years it shall be like ‘foreskin’ for you, it may not be eaten,” in any way. What is the difference between this and him who guards his fruits to use as wood? He wants the tree itself just as he wants the fruits. But here, he wants the fruit and is not interested in the tree. In addition, as Rebbi Ḥanina said, (Lev. 23:40) “fruit”; if you say it is part of the tree nobody can acquit himself of his obligation on the holiday! What can be compared to it? An olive tree planted for light on Ḥanukkah. Rebbi Yose bar Abun said, one is biblical, the other rabbinic! And you say so? What can be compared to it? An olive tree planted to light the candelabrum; then both are biblical.

Rav Ḥuna asked: If an etrog tree was planted for its obligation, is it obligated for ‘orlah? Rav Ḥuna came back and said: An etrog tree planted for its obligation is obligated for ‘orlah. Did we not state there: (Lev. 23:40) “You shall buy for yourselves” and not from the obligation? There, “you shall buy for yourselves” with money, not from the obligation. But here, as you say in the matter of shofar, (Lev. 23:24) “a day of blasts it shall be for you”, from anywhere. And here, (Lev. 19:23): “Three years it shall be like ‘foreskin’ for you, it may not be eaten,” in any way. What is the difference between this and him who guards his fruits to use as wood? He wants the tree itself just as he wants the fruits. But here, he wants the fruit and is not interested in the tree. In addition, as Rebbi Ḥanina said, (Lev. 23:40) “fruit”; if you say it is part of the tree nobody can acquit himself of his obligation on the holiday! What can be compared to it? An olive tree planted for light on Ḥanukkah. Rebbi Yose bar Abun said, one is biblical, the other rabbinic! And you say so? What can be compared to it? An olive tree planted to light the candelabrum; then both are biblical.

“If a tree was uprooted but it had a sunken branch;” blessing is in it. Rebbi Ḥuna in the name of Rebbi Joḥanan: There is bĕrîkhâ in it. Rebbi Mana said, some people are called Bĕrîkhâ as you say (Gen. 24:31): “Come, the Eternal’s blessed.”

How is this? One says, all sources of taste by one in 100; the other one says, all sources of taste by one in 60. For him who says all sources of taste by one in 60, you take the forearm as one in 60 of the ram. For him who says all sources of taste by one in 100, you take the forearm as one in 100 of the ram. For him who says one in 100, you remove the bones from the forearm. But if you remove the bones from the forearm, remove them from the ram! This you cannot do, as it was stated: “The waste of heave does not combine with heave to forbid the profane, but the waste of profane combines with the profane to lift the heave.” Rebbi Vivian asked: Does the waste of heave combine with profane to lift the heave? Since Rav Ḥuna said, the husks of what is forbidden combine to permit, that means waste of heave combines with profane to lift the heave.

There, we have stated: “Dyers’ water disables a miqweh by three log but not by a change in color.” Abba, the son of Rav Naḥman, said, the words of Rebbi Meïr because it is visibly drawn. Rebbi Ḥuna in the name of Rebbi Abba: Rebbi Meïr’s parallels that of the House of Shammai. Just as the House of Shammai say because of souring it makes sour, so Rebbi Meïr says because it is visibly drawn.

Did we not state: (Lev. 19:32) “You shall rise and give respect.” Just as rising does not cost anything, so giving respect should not cost anything? There is a difference here since it is only once in a long time. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna bar Ḥiyya: Come and see how strong is the case of those who come to fulfill a commandment! For before an elder one does not have to stand but before those who come to fulfill a commandment one stands! Rebbi Yose ben Rebbi Abun said, those that stand up before a dead person do not stand up before the dead but before those who serve him in charity.

“An Israel woman who comes to a priestly woman to get fire dips her wick into oil to burn and lights.” Rebbi Ḥuna in the name of the house of Rebbi Yannai: It was a time of wolf packs; there was no court which disestablished. As it was said there, there was no court which disestablished. And here was no court which disestablished.

Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it presses.”

Rebbi Abba bat Ḥiyya in the name of Rebbi Joḥanan, it is forbidden to move a tarkos. Rebbi Immi instructed: it is permitted. Rebbi Jeremiah saw them moving it at the great assembly and did not object to them. In the House of Rebbi Yannai they said, up to three it is a chair, more than this a ladder. Rebbi Yose ben Rebbi Abun said, he who permits follows Rebbi Simeon, as it was stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, it is Rebbi Simeon’s. Rebbi Yose ben Rebbi Abun said, a Mishnah says so, “one may not drag any vessel except a carriage because it presses.”

Rebbi Ḥuna in the name of Rebbi: It was said relating to the Sabbath. Ḥizqiah in the name of the House of Rebbi Yannai, it was said relating to presumptions. Rebbi Yose in the name of the House of Rebbi Yannai, it was said relating to impurity. Rebbi Aḥa bar Ḥinnena, Rebbi Yasa in the name of Rebbi Joḥanan, it is permitted to move a small light. Is it not a vessel? Is not everything in the house prepared? Rebbi Yose ben Rebbi Abun said, explain it that he took it with him as merchandise, or it arrived Friday evening at nightfall, and you cannot infer anything.

Rebbi Ḥuna said, madder is a good root, the more the better. If it has five knots or seven knots, the best has nine knots, only if it does not ooze fluid.

Rebbi Ḥuna told the following happening. A convert was an astrologer. Once he wanted to go on a trip. He said, does one go now? He changed his mind and said, did I not cling to this holy people to separate myself from these things? I shall go in the name of our Creator. He came close to the toll gate when his donkey kicked and (ate it) [threw him off]. What caused him to fall? Because he thought of it. Why was he saved? Because he trusted in his Creator.

“He who weaves two rows, who hits two threads, who ties, and who unties.” What tying was in the Tabernacle? They were tying down the ropes. But was this not temporarily? Rebbi Yose says, because they were camping and travelling by the Word, was it like temporarily? Rebbi Yose [ben Rebbi Abun] said, since the Holy One, praise to Him, has promised them that he will bring them into the Land, it is as if it were (temporary) [permanent]. Rebbi Phineas said, they learned it from the gobelin sewers. If [a thread] broke, he was tying it. If it broke again, it was impossible to make many knots but he would untie the first one. Rebbi Ḥizqiah said, an expert tailor merges the two heads. And where was this said? As Rebbi Yose ben Rebbi Ḥanina said, they learned it from the weavers of the gobelins. What is the reason? The length of one gobelin, that it should be an entity. If [a thread] broke, he was tying it. When he came to the weave, he untied it and brought it in. Rebbi Tanḥuma in the name of (Rav) [Rebbi] Ḥuna: Even on its warp there was neither knot nor connection.

HALAKHAH: 5. Rebbi Ḥuna in the name of Rebbi Eleazar: This has been said for idol worship. Rebbi Joḥanan said, this has been said for things forbidden for usufruct. Rav Ḥisda said, this has been said for minimal quantities. There are Tannaim who state, he is liable for a purification sacrifice. There are Tannaim who state, a minimal amount. He who said he is liable for a purification sacrifice supports Rav Ḥisda. He who said a minimal amount supports Rebbi Eleazar and Rebbi Joḥanan. The rabbis of Caesarea in the name of Rebbi Yose bar Ḥanina: For example, the wad which she prepared for her menstrual period.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Is there no difference, whether according to his opinion or that of the rabbis, only if it came to rest from a public domain into a private domain? In Rebbi’s opinion, even if it did not come to rest; in the rabbis’ opinion, only if it came to rest. For Rebbi Abba bar Ḥuna said in the name of Rav: Rebbi declared liable only for a private domain which was roofed. The word of Rebbi Joḥanan implies, even if it was not roofed, for Rebbi Immi said in the name of Rebbi Joḥanan: Only if it descended to within the partitions. Rebbi Immi asked before Rebbi Joḥanan: Does the Mishnah follow Rebbi, since Rebbi considers partitions as solidly filled up? He said to him, it is everybody’s opinion. Could one not object that Rebbi said, if it is roofed? And you say, it is not roofed? What is the difference between bills of divorce and the Sabbath? Rebbi Ila said, about the Sabbath it is written: You shall not do any work; it may make itself automatically. But here he shall deliver into her hand, into her domain.

Rebbi Isaac ben Rebbi Eleazar asked: If one threw from a private domain to the public domain and remembered when it was over the public domain, in Rebbi Aqiba’s opinion it should be considered as if it rested in the public domain and he should be liable twice. Rebbi Ḥuna said, Rebbi Aqiba made him liable only by means of the second private domain.

Rebbi Abbahu says in the name of Rebbi Eleazar in the name of Rebbi Joḥanan: If one was standing in the public domain and threw higher than ten [hand-breadths]. One sees that if it fell down it would come to rest within four cubits he will not be liable, otherwise he will be liable. But did not Samuel state: From public domain to public domain with a private domain in the middle, one sees that if it fell it would come to rest within four cubits he will not be liable, otherwise he will be liable. There, you are saying that public domain is not joining, but here you are saying that public domain is joining? Rebbi Ḥuna said, there where if it falls down the ground under it is private domain but here where if it falls down the ground under it is public domain.

HALAKHAH: 5. Abba bar Rav Ḥuna said, it they are tied together with bast. Rebbi Yose ben Rebbi Abun said, only if they made an eruv. Rebbi Ḥiyya, Rebbi Immi, both in the name of Rebbi Eleazar. One said, if the distance between them is less than four; but the other said, even if the distance between them is four. We did not know who said what. Since Rebbi Yose, Rebbi Jacob bar Zavdi, Rebbi Ḥiyya said in the name of Rebbi Eleazar, even if they are not ten [hand-breadths] high, it is he who said, if the distance between them is less than four [hand-breadths].

He who hollows out cliffs, cavities, pillars, millstones, or splits mosaic stones, splits blocks, is liable because of chiseling. One who puts together a Galilean bed is liable because of building. Rebbi Zeˋura said, he only is like one who takes a brick and puts it on bricks on the Sabbath. Rav Hamnuna instructed the Head of the Captivity to disassemble a composite table on the Sabbath. He said, Rav Ḥuna bar Ḥiyya was with him. Rav Jehudah heard it and said, the one who instructed him did not study or serve. Rebbi Shammai said, the one who instructed him instructed following Rabban Simeon ben Gamliel, as it was stated: Planking of a ship, or of a crib, and the posts of a bed, and the leg of a table, and the handle on the top of a knife one shall not return but if one returned he is not liable. But if one pushed in he is liable. Rabban Simeon ben Gamliel said, if they were loose he removes and returns. It was stated: “Stuck together they are a connection for impurity and sprinkling; nailed together they are a connection for impurity but not for sprinkling. Those which may be taken apart and put together again are connections neither for impurity nor for sprinkling.” And here, you are saying so? There normally they are fixed; if not fixed there is no connection. But here sticking together is the end of its manufacture.

It was stated: “Rebbi Simai said, one who assembles a curved horn is liable, with a straight horn he is not liable. Rebbi Eleazar ben Rebbi Simeon said, for the arms of a candelabra he is liable; for a hunter’s (whitewasher’s) rod he is not liable.” Why is he liable for the arms of a candelabra? Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥuna both say, because of building. Why is he not liable for a hunter’s rod? Because it is from top to bottom. They objected, does not one who digs in the dunes work from top to bottom, and you are saying that he is liable? Rebbi Samuel bar Yudan said, here temporarily, there permanent.