vegetables

And they went away from Capernaum into the city which is called Bethlehem; and Joseph lived with Mary in his own house, and Jesus with them. And on a certain day Joseph called to him his first-born son James, and sent him into the vegetable garden to gather vegetables for the purpose of making broth. And Jesus followed His brother James into the garden; but Joseph and Mary did not know this. And while James was collecting the vegetables, a viper suddenly came out of a hole and struck his hand, and he began to cry out from excessive pain. And, becoming exhausted, he said, with a bitter cry: Alas! Alas! An accursed viper has struck my hand. And Jesus, who was standing opposite to him, at the bitter cry ran up to James, and took hold of his hand; and all that He did was to blow on the hand of James, and cool it: and immediately James was healed, and the serpent died. And Joseph and Mary did not know what had been done; but at the cry of James, and the command of Jesus, they ran to the garden, and found the serpent already dead, and James quite cured.

And they went away from Capernaum into the city which is called Bethlehem; and Joseph lived with Mary in his own house, and Jesus with them. And on a certain day Joseph called to him his first-born son James, and sent him into the vegetable garden to gather vegetables for the purpose of making broth. And Jesus followed His brother James into the garden; but Joseph and Mary did not know this. And while James was collecting the vegetables, a viper suddenly came out of a hole and struck his hand, and he began to cry out from excessive pain. And, becoming exhausted, he said, with a bitter cry: Alas! Alas! An accursed viper has struck my hand. And Jesus, who was standing opposite to him, at the bitter cry ran up to James, and took hold of his hand; and all that He did was to blow on the hand of James, and cool it: and immediately James was healed, and the serpent died. And Joseph and Mary did not know what had been done; but at the cry of James, and the command of Jesus, they ran to the garden, and found the serpent already dead, and James quite cured.

And Bartholomew answered, saying, 'Forgive me, O my brethren the Apostles, I am of no use in [your] midst, and I am of no account before all men. I am a poor man in respect of my handicraft, and I justify [my existence] by my manner of life. The multitudes who are in the city are accustomed to see it, and they say, "Is not this Bartholomew, the man of Italy, the gardener and the dealer in vegetables? Is not this the man who liveth in the garden of Hiêrôkês, the governor of our city? …

The fruits which are offered to the bishop let him bless thus: O God, we give thanks to Thee alway, and also in this day when we offer to Thee the first fruits of the fruits which Thou hast given us for food, having ripened them by Thy power and by Thy Word, having commanded from the beginning of the creation of the worlds that the earth should bring forth different fruits for the joy and delight of man and of all beasts. We praise Thee, O Lord, for all these things with which Thou hast benefited us, adorning for us all the earth with various fruits. Bless also this Thy servant N., and receive his earnestness and his love, through Thine Only-begotten Son Jesus Christ, through whom [be] praise and honour and might to Thee with the Holy Ghost for ever and ever. Amen. Vegetables are not blessed, but fruits of trees, flowers, and the rose and the lily.

Concerning the fruit which it is seemly to offer. All shall give, and be careful to offer the first fruits of the crops to the bishop, and he shall offer, while blessing and naming him who offers, saying: We give thanks to thee, God, and we present to thee the first fruit of that which thou hast given to us as good things, having been pleased and by thy word hast commanded the earth to bear its various fruit, for satiety of food for men and all the animals, that we may glorify thee, O God, in all the profit which thou causest to all creation by various fruits, through thy Son Jesus Christ our Lord, through whom to thee with him (be) glory, and with the Holy Spirit for ever and ever. Amen. Concerning the fruits. The priest shall bless these fruits: grapes and figs and pomegranates, and fruit of olive, apples, plums, quinces, peaches, tamarinds, almonds. And they shall not bless Egyptian figs nor garlic nor onions nor any kind of gourds nor any vegetables: nor shall they offer any other fruits except flowers of rose. And all which they shall eat, they shall eat with thanksgiving to God, to whom be glory. Give thanks to him while ye take the fruits.

And he rose in the morning and walked about, and met in his way those who sold vegetables and various sorts of seed with which they supplied the inhabitants.

And he went and obtained vegetables to sell them for his support, and the rabble assembled about him and ridiculed him, and took his vegetables from him and left him nothing.

And he went and obtained vegetables to sell them for his support, and the rabble assembled about him and ridiculed him, and took his vegetables from him and left him nothing.

When the Hebrews had obtained such a wonderful deliverance, the country was a great trouble to them, for it was entirely a desert, and without sustenance for them; and also had exceeding little water, so that it not only was not at all sufficient for the men, but not enough to feed any of the cattle, for it was parched up, and had no moisture that might afford nutriment to the vegetables; so they were forced to travel over this country, as having no other country but this to travel in. They had indeed carried water along with them from the land over which they had traveled before, as their conductor had bidden them; but when that was spent, they were obliged to draw water out of wells, with pain, by reason of the hardness of the soil. Moreover, what water they found was bitter, and not fit for drinking, and this in small quantities also; and as they thus traveled, they came late in the evening to a place called Marah, which had that name from the badness of its water, for Mar denotes bitterness. Thither they came afflicted both by the tediousness of their journey, and by their want of food, for it entirely failed them at that time. Now here was a well, which made them choose to stay in the place, which, although it were not sufficient to satisfy so great an army, did yet afford them some comfort, as found in such desert places; for they heard from those who had been to search, that there was nothing to be found, if they traveled on farther. Yet was this water bitter, and not fit for men to drink; and not only so, but it was intolerable even to the cattle themselves.

And on the Third Day God commanded the waters that were below the firmament (Réki‘a) to be gathered together in one place, and the dry land to appear. And when the covering of water had been rolled up from the face of the earth, the earth showed itself to be in an unsettled and unstable state, that is to say, it was of a damp (or moist) and yielding nature. And the waters were gathered together into seas that were under the earth and within it, and upon it. And God made in the earth from below, corridors, and shafts, and channels for the passage of the waters; and the winds which come from within the earth ascend by means of these corridors and channels, and also the heat and the cold for the service of the earth. Now, as for the earth, the lower part of it is like unto a thick sponge, for it resteth on the waters. And on this Third Day God commanded the earth, and it brought forth herbs and vegetables, and it conceived in its interior trees, and seeds, and plants and roots.

After God had expelled them from Paradise, like wicked servants driven forth from the inheritance of their master, and had cast them into exile, over the gate at the eastern side of Paradise He set a cherub with a sword and spear to frighten Adam from approaching Paradise. Some say that the cherub was one of the heavenly hosts, of the class of the Cherubim; and others say that he did not belong to the spiritual powers, but was a terrible form endowed with a body. So also the spear point and the sword were made of fire extended like a sharp sword, which went and came round about Paradise to terrify Adam and his wife. And God made for them garments of skin to cover their shame. Some say that they clothed themselves with the skins of animals, which they stripped off; but this is not credible, for all the beasts were created in couples, and Adam and Eve had as yet no knives to kill and flay them; hence it is clear that he means the bark of trees h Only the blessed Moses called the bark of trees ‘ skins,’ because it fills the place of skins to trees. In the land of India there are trees whose bark is used for the clothing of kings and nobles and the wealthy, on account of its beauty. After God had expelled Adam and his wife from Paradise, He withheld from them the fruits of trees, and the use of bread and flesh and wine, and the anointing with oil; but they cooked grain and vegetables and the herbs of the earth, and did eat sparingly. Moreover, the four-footed beasts and fowl and reptiles rebelled against them, and some of them became enemies and adversaries unto them. They remained thus until Noah went forth from the ark, and then God allowed them to eat bread and to drink wine and to eat flesh, after they had slain the animal and poured out its blood. They say that when Adam and Eve were driven out of Paradise, Adam cut off a branch for a staff from the tree of good and evil; and it remained with him, and was handed down from generation to generation unto Moses and even to the Crucifixion of our Lord; and if the Lord will, we will relate its history in its proper place.

"And that mystery knoweth why herbs, that is the vegetables, have arisen and why all matters have arisen.

How do they bless over produce? Over fruit of the tree one says, “Who creates the fruit of the tree,” except for wine, over which one says, “Who creates the fruit of the vine.” Over produce from the ground one says: “Who creates the fruit of the ground,” except over bread, over which one says, “Who brings forth bread from the earth.” Over vegetables one says, “Who creates the fruit of the ground.” Rabbi Judah says: “Who creates diverse species of herbs.”

If one has eaten grapes, figs or pomegranates he blesses after them three blessings, the words of Rabban Gamaliel. The sages say: one blessing which includes three. Rabbi Akiva says: even if one ate only boiled vegetables and that is his meal, he says after it the three blessings. If one drinks water to quench his thirst, he says “By Whose word all things exist.” Rabbi Tarfon says: “Who creates many living things and their requirements.”

Onions grown for their seed are liable for peah. But Rabbi Yose exempts them. Plots of onions [growing] between vegetables: Rabbi Yose says: peah must be given from each [plot]. But the sages say: from one [plot] for all.

They are trusted concerning raw vegetables, but they are not trusted concerning are cooked ones, unless he has only a little bit, for so it was the custom of a householder to take out of his stew-pot [and give a little to the poor].

Rabbi Meir says: [if produce] which is usually measured out [for sale] in a large [quantity] was measured out in a small [quantity], the small quantity is treated as if it was a large [quantity]. If [produce] which is usually measured out for sale in a small [quantity] was measured out in a large [quantity], the large [quantity] is treated as if it was a small [quantity]. What is considered a large quantity? For dry [produce] three kavs, and for liquids, the value of one dinar. Rabbi Yose says: baskets of figs, baskets of grapes, and bushels of vegetables when he sells them in lumps, they are exempt [from the rules of demai].

One who wants to cut off leaves of vegetables in order to lighten his burden, he may not throw them down until he has [first] tithed them. One who takes vegetables from the market [with the intention of buying them], and then decides to put them back, he should not put them back until he has [first] tithed them, for nothing is missing [after they are tithed] except for their quantity. But if he was standing [there and deciding what to] buy and then saw another load of better quality, he may put them back [untithed], since he had not yet drawn them into his possession.

One who wants to cut off leaves of vegetables in order to lighten his burden, he may not throw them down until he has [first] tithed them. One who takes vegetables from the market [with the intention of buying them], and then decides to put them back, he should not put them back until he has [first] tithed them, for nothing is missing [after they are tithed] except for their quantity. But if he was standing [there and deciding what to] buy and then saw another load of better quality, he may put them back [untithed], since he had not yet drawn them into his possession.

One who buys from a field owner, and then buys from him again, he may give tithes from the one [purchase] for the other, even when [the purchases come] from two baskets and even from two towns. A field owner who was selling vegetables in the market: when he brings them from his garden, he may tithe from one for all; But [if he brings them] from other gardens, he must tithe each lot separately.

If an am haaretz said to a chaver, “Buy me a bundle of vegetables,” or: “Buy me a loaf of bread,” the chaver may buy it without checking [whether it had been tithed], and he is exempt [from tithing it]. But if the chaver said: “This one I am buying for myself and this one for my friend,” and they got mixed up, he must tithe [them both], even if there were one hundred [for the am haaretz.]

They may not plant vegetables in a trunk of a sycamore tree. They may not graft rue on white cassia, since that is [grafting] a vegetable on a tree. They may not plant a young fig-shoot in sea squill so that it might provide shade for it. They may not insert a vine branch into a melon, in order that the latter might shoot its moisture to the former, since that is [grafting] a tree on a vegetable. They may not place gourd seed into anchusa for the purpose of preserving it (the gourd seed), since that is [grafting] a vegetable on another vegetable.

Whatever there is within a bet rova [which separates different species] is included in the area of a bet rova: the space which vine roots consume, a grave, a rock, [all] count in the measure of a bet rova. [One who wants to sow one type of] grain [in a field of another type] of grain the measure is a bet rova. Vegetables within [a field of other] vegetables the measure is six handbreadths. Vegetables within [a field of] grain, or grain within [a field of] vegetables the measure is a bet rova. Rabbi Eliezer says: vegetables in [a field of] grain the measure is six handbreadths.

Whatever there is within a bet rova [which separates different species] is included in the area of a bet rova: the space which vine roots consume, a grave, a rock, [all] count in the measure of a bet rova. [One who wants to sow one type of] grain [in a field of another type] of grain the measure is a bet rova. Vegetables within [a field of other] vegetables the measure is six handbreadths. Vegetables within [a field of] grain, or grain within [a field of] vegetables the measure is a bet rova. Rabbi Eliezer says: vegetables in [a field of] grain the measure is six handbreadths.

Whatever there is within a bet rova [which separates different species] is included in the area of a bet rova: the space which vine roots consume, a grave, a rock, [all] count in the measure of a bet rova. [One who wants to sow one type of] grain [in a field of another type] of grain the measure is a bet rova. Vegetables within [a field of other] vegetables the measure is six handbreadths. Vegetables within [a field of] grain, or grain within [a field of] vegetables the measure is a bet rova. Rabbi Eliezer says: vegetables in [a field of] grain the measure is six handbreadths.

Whatever there is within a bet rova [which separates different species] is included in the area of a bet rova: the space which vine roots consume, a grave, a rock, [all] count in the measure of a bet rova. [One who wants to sow one type of] grain [in a field of another type] of grain the measure is a bet rova. Vegetables within [a field of other] vegetables the measure is six handbreadths. Vegetables within [a field of] grain, or grain within [a field of] vegetables the measure is a bet rova. Rabbi Eliezer says: vegetables in [a field of] grain the measure is six handbreadths.

Whatever there is within a bet rova [which separates different species] is included in the area of a bet rova: the space which vine roots consume, a grave, a rock, [all] count in the measure of a bet rova. [One who wants to sow one type of] grain [in a field of another type] of grain the measure is a bet rova. Vegetables within [a field of other] vegetables the measure is six handbreadths. Vegetables within [a field of] grain, or grain within [a field of] vegetables the measure is a bet rova. Rabbi Eliezer says: vegetables in [a field of] grain the measure is six handbreadths.

Stalks of grain which are leaning over other stalks of grain, or vegetable [plants] on other [] vegetable plants, or stalks of grain over vegetables plants or vegetable plants over stalks of grain, all this is permitted, except in the case of the Greek gourd. Rabbi Meir says: also in the case of the cucumber or Egyptian beans. But I recognize their words [as more acceptable] than mine.

A furrow of vegetables measuring six handbreadths by six handbreadths: it is permitted to sow in it five [different] types of seeds--four [species], one on [each of] the four sides of the bed, and one in the middle. If it had a border one handbreadth high, one may sow in it thirteen [different species] three on every border, and one in the middle. It is prohibited to plant a turnip head in the border since that would fill it [completely]. Rabbi Judah said: [it is permitted to sow] six [species] in the middle.

They may not sow different species of seeds in one bed, but they may sow different species of vegetables in one bed. Mustard and small polished peas are a species of seed; large peas are a species of vegetable. If a border was originally a handbreadth high and then it fell in height, it remains valid, since it was valid at the beginning. A furrow or water channel which are a handbreadth deep, it is permitted to sow three different species of vegetables, one on one side, one on the other side, and one in the middle.

They may not sow different species of seeds in one bed, but they may sow different species of vegetables in one bed. Mustard and small polished peas are a species of seed; large peas are a species of vegetable. If a border was originally a handbreadth high and then it fell in height, it remains valid, since it was valid at the beginning. A furrow or water channel which are a handbreadth deep, it is permitted to sow three different species of vegetables, one on one side, one on the other side, and one in the middle.

If wind has blown vines [so that they hang over] grain, one should immediately fence them apart. If an unforeseeable event occurred to him, it [the grain] is permitted. If grain is bent [and the ears reach] beneath a vine, similarly in the case of vegetables, one should turn them back, and it does not prohibit [as kilayim]. From what stage does grain prohibit kilayim? From the time it has struck root. And grapes? From the time they become as large as white beans. Grain which has become completely dried out, and grapes which have fully ripened no longer prohibit as kilayim.

When may one buy vegetables at the outgoing of the sabbatical year [without fear that they are sabbatical produce]? When enough time has passed for similar [vegetables] to grow. Where produce ripens quickly, even that which is late in ripening is also permissible. Rabbi used to allow the buying of vegetables immediately after the sabbatical year was over.

When may one buy vegetables at the outgoing of the sabbatical year [without fear that they are sabbatical produce]? When enough time has passed for similar [vegetables] to grow. Where produce ripens quickly, even that which is late in ripening is also permissible. Rabbi used to allow the buying of vegetables immediately after the sabbatical year was over.

When may one buy vegetables at the outgoing of the sabbatical year [without fear that they are sabbatical produce]? When enough time has passed for similar [vegetables] to grow. Where produce ripens quickly, even that which is late in ripening is also permissible. Rabbi used to allow the buying of vegetables immediately after the sabbatical year was over.

The peels and the blossom of the pomegranate, the nutshells, and fruit seeds the laws of sabbatical produce apply to them and to their money substitutes. The dyer may use them for himself, but he may not dye with them for a wage, since one may not engage in business with seventh year produce, or with first-born animals, or with terumah, or with nevelah, or with trefah, or with reptiles or with creeping things. One should not buy field-vegetables and sell them in the market. But he may gather them and have his son sell them on his behalf. If he gathered them for his own use, and some remains over, he may sell them.

Produce of the seventh year may not be sold by measure, weight or number. Neither may figs [be sold] by number, nor vegetables by weight. Bet Shammai says: they may not be sold, even in bundles. But Bet Hillel says: that which is usually tied in bundles [to bring] to the house may even be tied into bundles for the market, such as leeks and netz hahalav.

If one says to a worker: “Take this issar and gather vegetables for me today,” his payment is permitted. [But if he said:] “In return for this [issar], gather vegetables for me today,” then his payment is forbidden. If one bought a loaf from a baker worth a pondion [and said:] “When I have gathered vegetables from the field, I will bring them to you,” this is permitted. If he bought it from him without any explanation, he may not pay him his debt with the value of seventh year produce, for no debt can be paid with the value of seventh year produce.

If one says to a worker: “Take this issar and gather vegetables for me today,” his payment is permitted. [But if he said:] “In return for this [issar], gather vegetables for me today,” then his payment is forbidden. If one bought a loaf from a baker worth a pondion [and said:] “When I have gathered vegetables from the field, I will bring them to you,” this is permitted. If he bought it from him without any explanation, he may not pay him his debt with the value of seventh year produce, for no debt can be paid with the value of seventh year produce.

If one says to a worker: “Take this issar and gather vegetables for me today,” his payment is permitted. [But if he said:] “In return for this [issar], gather vegetables for me today,” then his payment is forbidden. If one bought a loaf from a baker worth a pondion [and said:] “When I have gathered vegetables from the field, I will bring them to you,” this is permitted. If he bought it from him without any explanation, he may not pay him his debt with the value of seventh year produce, for no debt can be paid with the value of seventh year produce.

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

Rue, goosefoot, purslane, hill coriander, celery, and meadow-berries, are exempt from tithes. And they may be purchased from anyone during the sabbatical year, since such produce is not usually stored. Rabbi Judah says: aftergrowths of mustard are permitted, since transgressors are not suspected concerning them. Rabbi Shimon says: all aftergrowths are permitted, with the exception of the aftergrowths of cabbage, since such cannot be placed within the category of field-vegetables. But the sages say: all aftergrowths are forbidden.

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

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

They may not give terumah from pure [produce] for impure [produce], but if they did give, the terumah is terumah. In truth they said: If a cake of pressed figs had become partly defiled, one may give terumah from the clean part for that part which had become defiled. The same applies to a bunch of vegetables, or a stack of grain. If there were two cakes [of figs], two bunches [of vegetables], two stacks [of grain], one pure and one impure, one should not give terumah from one for the other. Rabbi Eliezer says: one can give terumah from that which is pure for that which is impure.

They may not give terumah from pure [produce] for impure [produce], but if they did give, the terumah is terumah. In truth they said: If a cake of pressed figs had become partly defiled, one may give terumah from the clean part for that part which had become defiled. The same applies to a bunch of vegetables, or a stack of grain. If there were two cakes [of figs], two bunches [of vegetables], two stacks [of grain], one pure and one impure, one should not give terumah from one for the other. Rabbi Eliezer says: one can give terumah from that which is pure for that which is impure.

Rabbi Yose said: A case once came before Rabbi Akiva concerning fifty bundles of vegetables into which a bundle of the same size had fallen, half of which was terumah. And I said in front of him, that it can be brought up, not because terumah can be brought up in fifty-one, but because there were one hundred and two halves there.

[Vegetables] pickled together are permitted, except [when pickled] with allium (onions, garlic, leeks). Allim of hullin [pickled] with allium of terumah, or other vegetables of hullin with leeks of terumah are forbidden. But allium of hullin with vegetables of terumah are permitted.

[Vegetables] pickled together are permitted, except [when pickled] with allium (onions, garlic, leeks). Allim of hullin [pickled] with allium of terumah, or other vegetables of hullin with leeks of terumah are forbidden. But allium of hullin with vegetables of terumah are permitted.

[Vegetables] pickled together are permitted, except [when pickled] with allium (onions, garlic, leeks). Allim of hullin [pickled] with allium of terumah, or other vegetables of hullin with leeks of terumah are forbidden. But allium of hullin with vegetables of terumah are permitted.

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

What is considered a “threshing floor” for tithes [i.e. when does produce become liable for tithes]? Cucumbers and gourds [are liable for tithes] once he removes their fuzz. And if he doesn’t remove it, once he makes a pile. Melons once he removes the fuzz with hot water. And if they he does not remove the fuzz, once he stores them in the muktzeh. Vegetables which are tied in bundles, from the time he ties them up in bundles. If he does not tie them up in bundles, until he fills the vessel with them. And if he does not fill the vessel, after he has gathered all that he wishes to gather. [Produce which is packed in] a basket [is liable for tithes] after he has covered it. If he is not going to cover it, until he fills the vessel with them. And if he does not fill the vessel, after he has gathered all that he wishes to gather. When does this apply? When one brings [the produce] to the market. But when he brings it to his own house, he may make a chance meal of it, until he reaches his house.

One who hired a worker to work with olives and he said to him, “On condition that I may eat the olives,” he may eat of them one at a time and be exempt [from tithes]. If, however, he gathered several together he is liable [for tithes]. [If he had been hired] to weed out onions, and he said to him, “On condition that I may eat the vegetables,” he may pluck leaf by leaf, and eat [without tithing]. If, however, he gathered several together, he is liable [for tithes].

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

Doubtful orlah: in the land of Israel is prohibited, in Syria is permitted, and outside the land one may go down and purchase [from a non-Israelite] as long as he has not seen him gathering it. A vineyard planted with vegetables [which are kilayim], and they [the vegetables] are sold outside of it: in the land of Israel these are prohibited, and in Syria they are permitted; outside the land one may go down and purchase them as long as he does not gather [them] with [one’s own] hand. New [produce] is prohibited by the Torah in all places. And orlah is a halachah. And kilayim are an enactment of the scribes.

Doubtful orlah: in the land of Israel is prohibited, in Syria is permitted, and outside the land one may go down and purchase [from a non-Israelite] as long as he has not seen him gathering it. A vineyard planted with vegetables [which are kilayim], and they [the vegetables] are sold outside of it: in the land of Israel these are prohibited, and in Syria they are permitted; outside the land one may go down and purchase them as long as he does not gather [them] with [one’s own] hand. New [produce] is prohibited by the Torah in all places. And orlah is a halachah. And kilayim are an enactment of the scribes.

Six things the inhabitants of Jericho did: against three they [the sages] protested, and against three [they] did not protest. And these are those against which they did not protest: They grafted palm trees all day [on the eve of Pesah]; They ‘wrapped up’ the Shema; And they harvested and stacked [their produce] before [the bringing of] the ‘omer. And [for these] they did not protest. And these are those against which they did protest: They permitted [for use] the small branches [of sycamore trees] belonging to sacred property, And they ate the fallen fruit from beneath [trees] on Shabbat, and they gave pe’ah from vegetables; And [for these] they did protest.

They mixed him a second cup, and here the son questions his father. If the son lacks the intelligence to ask, his father instructs him: How different this night is from all other nights! On all other nights we eat hametz and matzah, tonight only matzah. On all other nights we eat other vegetables, tonight only bitter herbs. On all other nights, we eat meat roasted, boiled or cooked, tonight only roasted. On all other nights we dip once, tonight twice. And according to the intellect of the son, the father instructs him. He begins with shame and concludes with praise; and expounds from “A wandering Aramean was my father” (Deuteronomy 6:20-25) until he completes the whole section.

There are four new years: The first of Nisan is the new year for kings and for festivals. The first of Elul is the new year for the tithe of beasts. Rabbi Elazar and Rabbi Shimon say: the first of Tishri. The first of Tishri is the new year for years, for shmitta and jubilee years, for planting and for [tithe of] vegetables. The first of Shevat is the new year for trees, according to the words of Bet Shammai. Bet Hillel says: on the fifteenth of that month.

[He who vows abstinence] from what is pickled is forbidden only pickled vegetables; [If he says, “Konam,] if I taste anything pickled”, he is forbidden all pickled. [He who vows abstinence] from what is seethed is forbidden only seethed meat; [If he says, “Konam,] if I taste anything seethed” he is forbidden every thing seethed. [He who vows abstinence] from what is roasted is forbidden only roasted meat, the words of Rabbi Judah. [If he says, “Konam,] if I taste anything roasted” he is forbidden anything roasted. [He who vows abstinence] from what is salted is forbidden only salted fish; [If he says, “Konam,] if I taste anything salted” he is forbidden anything salted.

He who vows abstinence from wine is permitted apple-wine; from oil, is permitted sesame oil; from honey, is permitted date honey; from vinegar, is permitted winter grape vinegar; from leeks, is permitted porrets; from vegetables, he is permitted field-vegetables, because it is an accompanying name.

He who vows abstinence from wine is permitted apple-wine; from oil, is permitted sesame oil; from honey, is permitted date honey; from vinegar, is permitted winter grape vinegar; from leeks, is permitted porrets; from vegetables, he is permitted field-vegetables, because it is an accompanying name.

He who vows abstinence from vegetables is permitted gourds. Rabbi Akiba prohibits. They said to him: And does not a man say to his messenger “Bring me vegetables,” and he replies, “I could find only gourds.” He said to them: That is so! But would he say, “I could find only pulse?” For gourds are included in vegetables, while pulse is not. He is forbidden fresh Egyptian beans but permitted the dry species.

He who vows abstinence from vegetables is permitted gourds. Rabbi Akiba prohibits. They said to him: And does not a man say to his messenger “Bring me vegetables,” and he replies, “I could find only gourds.” He said to them: That is so! But would he say, “I could find only pulse?” For gourds are included in vegetables, while pulse is not. He is forbidden fresh Egyptian beans but permitted the dry species.

He who vows abstinence from vegetables is permitted gourds. Rabbi Akiba prohibits. They said to him: And does not a man say to his messenger “Bring me vegetables,” and he replies, “I could find only gourds.” He said to them: That is so! But would he say, “I could find only pulse?” For gourds are included in vegetables, while pulse is not. He is forbidden fresh Egyptian beans but permitted the dry species.

He who vows abstinence from grain is forbidden dry Egyptian beans, the words of Rabbi Meir. But the Sages say: only the five species of grain are forbidden him. Rabbi Meir says: He who vows abstinence from produce (tevuah) is forbidden only the five species; but one who vows abstinence from grain (dagan), is forbidden all; yet he is permitted the fruits of the tree and vegetables.

How is the tooth [of a beast] an attested danger to eat that which it is fit to consume? A beast is an attested danger to eat fruit and vegetables. [If however] it ate clothing or utensils [the owner] pays only half damages. When does this apply? [This applies] in the domain of the damaged party But if it was within the public domain, the owner is not liable. If [the beast] benefited, [the owner] pays what it benefited. How does [the owner] pay what [the animal] benefited? [If it ate] from the middle of the marketplace, [the owner] pays what [the animal] benefited. [If it ate] from the sides of the marketplace, [the owner] pays for the damage [the animal] did. [If it ate] from in front of the store [the owner] pays for what [the animal] benefited. [If it ate] from inside the store [the owner] pays for the damage [the animal] did.

If there were two gardens [in terraces] one above the other and vegetables grew between them: Rabbi Meir says: “They belong to the upper garden.” Rabbi Judah says: “They belong to the lower garden.” Rabbi Meir said: “If [the owner of] the upper garden wished to remove his soil there would be no vegetables.” Rabbi Judah said: “If [the owner of] the lower garden wished to fill up his garden [with soil] there would be no vegetables. Rabbi Meir said: “Since each is able to thwart the other, we should consider from where these vegetables derive their life.” Rabbi Shimon said: “Whatever [the owner of ] the upper garden can take by stretching out his hand belongs to him, and the rest belongs to [the owner of] the lower garden.

If there were two gardens [in terraces] one above the other and vegetables grew between them: Rabbi Meir says: “They belong to the upper garden.” Rabbi Judah says: “They belong to the lower garden.” Rabbi Meir said: “If [the owner of] the upper garden wished to remove his soil there would be no vegetables.” Rabbi Judah said: “If [the owner of] the lower garden wished to fill up his garden [with soil] there would be no vegetables. Rabbi Meir said: “Since each is able to thwart the other, we should consider from where these vegetables derive their life.” Rabbi Shimon said: “Whatever [the owner of ] the upper garden can take by stretching out his hand belongs to him, and the rest belongs to [the owner of] the lower garden.

If there were two gardens [in terraces] one above the other and vegetables grew between them: Rabbi Meir says: “They belong to the upper garden.” Rabbi Judah says: “They belong to the lower garden.” Rabbi Meir said: “If [the owner of] the upper garden wished to remove his soil there would be no vegetables.” Rabbi Judah said: “If [the owner of] the lower garden wished to fill up his garden [with soil] there would be no vegetables. Rabbi Meir said: “Since each is able to thwart the other, we should consider from where these vegetables derive their life.” Rabbi Shimon said: “Whatever [the owner of ] the upper garden can take by stretching out his hand belongs to him, and the rest belongs to [the owner of] the lower garden.

If there were two gardens [in terraces] one above the other and vegetables grew between them: Rabbi Meir says: “They belong to the upper garden.” Rabbi Judah says: “They belong to the lower garden.” Rabbi Meir said: “If [the owner of] the upper garden wished to remove his soil there would be no vegetables.” Rabbi Judah said: “If [the owner of] the lower garden wished to fill up his garden [with soil] there would be no vegetables. Rabbi Meir said: “Since each is able to thwart the other, we should consider from where these vegetables derive their life.” Rabbi Shimon said: “Whatever [the owner of ] the upper garden can take by stretching out his hand belongs to him, and the rest belongs to [the owner of] the lower garden.

A pool for soaking flax must be distanced from vegetables, and leeks from onions, and mustard plant from bees. Rabbi Yose permits mustard plant.

Rabbi Yishmael declared three things before the Sages in the vineyard at Yavneh: Concerning an egg which was beaten together, and placed on vegetables of terumah that it acts as a connection; but if it was in the form of a helmet it does not act as a connection. And concerning an ear of corn in the harvesting, the top of which reached the standing corn that if it can be reaped together with the standing corn, it belongs to the owner; and if not, it belongs to the poor. And concerning a small garden which was surrounded by a row of vines that if it has space for the grape-gatherer and his basket on one side, and space for the grape-gatherer and his basket on the other side, it may be sown with seed; but if not, it may not be sown with seed.

One may not sit in its shadow, but if he sat he is pure. Nor may he pass beneath it, and if he passed he is impure. If it encroaches upon the public road and he passed beneath he is pure. They may sow vegetables beneath it in winter but not in summer, and lettuce neither in summer nor winter. Rabbi Jose says: even vegetables [may not be planted] in winter because the foliage falls upon them and becomes manure for them.

One may not sit in its shadow, but if he sat he is pure. Nor may he pass beneath it, and if he passed he is impure. If it encroaches upon the public road and he passed beneath he is pure. They may sow vegetables beneath it in winter but not in summer, and lettuce neither in summer nor winter. Rabbi Jose says: even vegetables [may not be planted] in winter because the foliage falls upon them and becomes manure for them.

The covers of wine jars and oil jars and the covers of papyrus jars are not susceptible to impurity But if he adapted them for use as receptacles they are susceptible. The cover of a pot: When it has a hole or it has a point, it is not susceptible to impurity, But if it does not have a hole or a pointed top it is susceptible because she drains the vegetables into it. Rabbi Eliezer bar Zadok says: because she turns out the contents [of the pot] on to it.

All [wooden] vessels that belong to householder [become clean if the holes in them are] the size of pomegranates. Rabbi Eliezer says: [the size of the hole depends] on what it is used for. Gardeners’ vegetable baskets [become clean if the holes in them are] the size of bundles of vegetables. Baskets of householders [become clean if the holes in them are] the size of [bundles] of straws. Those of bath-keepers, if bundles of chaff [will drop through]. Rabbi Joshua says: in all these the size is that of pomegranates.

[With regard to] a field in which a grave had been lost, and upon which a house had been built with an upper story above it: If the entrance of the upper room was directly above the entrance of the house, the upper story remains clean; But if not the upper story becomes unclean. [With regard to] soil from a bet peras, or soil from a foreign country that came in with vegetables, the pieces of the soil combine together [to transmit impurity if they form a portion] the size of a packing-bag seal, the words of Rabbi Eliezer; But the sages say: there must be one portion of the size of a packing-bag seal. Rabbi Judah says: It happened once that letters came from overseas for the sons of the high priests and they had on them about a se'ah or two se'ahs of seals [of dirt], but the sages were not concerned on account of uncleanness.

If he placed his hand or his foot or leaves of vegetables in such a manner as to enable the water to run into a jar, the water is invalid. If he used leaves of reeds or leaves of nuts the water is valid. This is the general rule: [water passing over] that which is susceptible to uncleanness is invalid, but [water passing over] that which is not susceptible to uncleanness is valid.

A woman who was preserving vegetables in a pot and touched a leaf outside the pot on a dry spot, even though the leaf had an egg's bulk of volume, it alone becomes unclean while all the rest remains clean. If she touched it at a wet spot: If there was an egg's bulk in the leaf, everything becomes unclean. If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If it is returned into the pot, everything becomes unclean. If the woman was unclean due to contact with one who had corpse uncleanness, and she touched the leaf either at a wet spot or at a dry spot: If there was an egg's bulk in the leaf, everything becomes unclean; If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If a woman who was a tevulat yom emptied out the pot with unwashed hands, and she observed some liquid on her hands, and it is uncertain whether it was splashed from the pot or whether a stalk had touched her hands, the vegetables are invalid but the pot remains clean.

A woman who was preserving vegetables in a pot and touched a leaf outside the pot on a dry spot, even though the leaf had an egg's bulk of volume, it alone becomes unclean while all the rest remains clean. If she touched it at a wet spot: If there was an egg's bulk in the leaf, everything becomes unclean. If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If it is returned into the pot, everything becomes unclean. If the woman was unclean due to contact with one who had corpse uncleanness, and she touched the leaf either at a wet spot or at a dry spot: If there was an egg's bulk in the leaf, everything becomes unclean; If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If a woman who was a tevulat yom emptied out the pot with unwashed hands, and she observed some liquid on her hands, and it is uncertain whether it was splashed from the pot or whether a stalk had touched her hands, the vegetables are invalid but the pot remains clean.

If one shook a tree and it fell on another tree, or a branch and it fell on another branch, and under them were seeds or vegetables [still] joined to the ground: Bet Shammai say: this comes under the law of ‘if water be put’. But Bet Hillel say: this does not come under the law of ‘if water be put’. R. Joshua said in the name of Abba Yose Holikofri a man of Tivon: Be surprised if there is any liquid that according to the Torah causes susceptibility to uncleanness except one put it on with intention, for it is said: "If water be put upon the seed."

If one shook a bundle of vegetables and [water] dropped down from the upper [side] to the lower [side]: Bet Shammai say: this comes under the law of ‘if water be put’. But Bet Hillel say: this does not come under the law of ‘if water be put’. Bet Hillel said to Bet Shammai: if one shakes a stalk, do we fear lest water drops from one leaf on the other leaf? Bet Shammai said to them: a stalk is only one, but a bundle has many stalks. Bet Hillel said to them: behold, if one lifted a sack full of produce and put it beside the river, do we fear lest water drops from the upper [side] to the lower [side]? But if he lifted two sacks and placed them one upon the other, the lower [sack] comes under the law of ‘if water be put’. Rabbi Yose says: the lower [sack] remains insusceptible to uncleanness.

If one found in that city vegetables sold [on Shabbat]: If the majority [of the inhabitants] were non-Jews, one may buy them immediately [after the conclusion of Shabbat]; If the majority were Israelites, one must wait until [vegetables] can arrive from the nearest place; If they were half and half, one must [also] wait until [vegetables] can arrive from the nearest place; If there was there a [non-Jewish] authority, one may buy them immediately [after the conclusion of Shabbat].

If one found in that city vegetables sold [on Shabbat]: If the majority [of the inhabitants] were non-Jews, one may buy them immediately [after the conclusion of Shabbat]; If the majority were Israelites, one must wait until [vegetables] can arrive from the nearest place; If they were half and half, one must [also] wait until [vegetables] can arrive from the nearest place; If there was there a [non-Jewish] authority, one may buy them immediately [after the conclusion of Shabbat].

If one found in that city vegetables sold [on Shabbat]: If the majority [of the inhabitants] were non-Jews, one may buy them immediately [after the conclusion of Shabbat]; If the majority were Israelites, one must wait until [vegetables] can arrive from the nearest place; If they were half and half, one must [also] wait until [vegetables] can arrive from the nearest place; If there was there a [non-Jewish] authority, one may buy them immediately [after the conclusion of Shabbat].

One who carries up to the roof bundles [of vegetables] or cakes of figs or garlic so as to keep them fresh, it does not come under the law of ‘if water be put’. All bundles [of vegetables] in the market places are unclean. Rabbi Judah declares them clean if they are fresh. Rabbi Meir said: Why did they declare them unclean? Only because of liquid from the mouth. All coarse and fine flours of the market places are unclean. Crushed wheat, groats, and pearl-barley are unclean everywhere.

One who carries up to the roof bundles [of vegetables] or cakes of figs or garlic so as to keep them fresh, it does not come under the law of ‘if water be put’. All bundles [of vegetables] in the market places are unclean. Rabbi Judah declares them clean if they are fresh. Rabbi Meir said: Why did they declare them unclean? Only because of liquid from the mouth. All coarse and fine flours of the market places are unclean. Crushed wheat, groats, and pearl-barley are unclean everywhere.

If a beaten egg was on top of vegetables of terumah, and a tevul yom touches the egg, then he disqualifies only that stalk [of the vegetables] that is opposite the part [of the egg] he touched. Rabbi Yose says: the entire upper layer. But if it was arranged like a cap it does not serve as a connective.

If a beaten egg was on top of vegetables of terumah, and a tevul yom touches the egg, then he disqualifies only that stalk [of the vegetables] that is opposite the part [of the egg] he touched. Rabbi Yose says: the entire upper layer. But if it was arranged like a cap it does not serve as a connective.

Vegetables of hullin were cooked with oil of terumah and a tevul yom touched it: Rabbi Elazar ben Judah of Bartota says in the name of Rabbi Joshua: he has disqualified the whole thing. Rabbi Akiva says in his name: he disqualifies only the part that he touched.

The [outer] leaves of vegetables: if they are green they join together, but if they have whitened they not join together. Rabbi Elazar bar Zadok says: the white leaves of cabbage join together because they are edible. So also those of lettuces, because they preserve the edible part.

That which has been severed from a human, beast, wild animal, bird, or from the carrion of an unclean bird, and the fat in villages. And all kinds of wild vegetables, except for truffles and mushrooms; Rabbi Judah says, except for field-leeks, purslane and ornithagolum. And Rabbi Shimon says: except for cynara sycaria. Rabbi Yose says: except for muscari comusum. Behold all these need both intention and to be rendered susceptible [to uncleanness].

MISHNAH: Which benedictions are recited on produce? On tree-grown fruits one says “Creator of the fruit of the tree” except for wine, because on wine one says “Creator of the fruit of the vine.” But on fruits of the land one says “Creator of the fruit of the soil” except for bread, because on bread one says “He Who produces bread from the earth.” On vegetables one says “Creator of the fruit of the soil”, Rebbi Yehudah says: “Creator of kinds of vegetables.”

MISHNAH: Which benedictions are recited on produce? On tree-grown fruits one says “Creator of the fruit of the tree” except for wine, because on wine one says “Creator of the fruit of the vine.” But on fruits of the land one says “Creator of the fruit of the soil” except for bread, because on bread one says “He Who produces bread from the earth.” On vegetables one says “Creator of the fruit of the soil”, Rebbi Yehudah says: “Creator of kinds of vegetables.”

Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yoḥanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: (Pesaḥim 2:6) “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeïra said, who understands well what Rebbi Yoḥanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin bar Yephet? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you want, you may say there is a difference, since the Torah said “bitter herbs”, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yoḥanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: (Pesaḥim 2:6) “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeïra said, who understands well what Rebbi Yoḥanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin bar Yephet? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you want, you may say there is a difference, since the Torah said “bitter herbs”, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rav Yehudah in the name of Abba bar bar Ḥana: Bar Qappara and two of his students were with the innkeeper at the “inn of blessings”. He brought before them partridge, orach, and leeks. They said, if we recite the benediction on leeks, it will serve also for orach but not for the partridge. If we recite on orach, it will not serve for anything else. One of them jumped the gun and recited “by Whose word everything was created” on the partridge. His colleague laughed at him. Bar Qappara said to that one, not about that glutton but about you scoffer. This one acted in his gluttony, why did you laugh? And to the other one he said, is there no rabbi here, is there no old man here? They said, within a year they both died. Rebbi Yose said, there two are gone and we did not learn anything from the incident. What is it? It is reasonable that one recites the benediction on leeks because “By Whose word everything was created” is secondary for vegetables.

What is the reason of the House of Shammai? People do not usually introduce seeds between trees. Does it turn out that the House of Shammai are like Rebbi Yose? Just as Rebbi Yose said that people do not usually introduce onions between vegetables, so the House of Shammai say that people do not usually introduce seeds between trees! It is reasonable to say that the House of Shammai will agree with Rebbi Yose but Rebbi Yose will not agree with the House of Shammai. The House of Shammai will agree with Rebbi Yose that people do not usually introduce onions between vegetables. Rebbi Yose will not agree with the House of Shammai because people usually introduce seeds between trees.

What is the reason of the House of Shammai? People do not usually introduce seeds between trees. Does it turn out that the House of Shammai are like Rebbi Yose? Just as Rebbi Yose said that people do not usually introduce onions between vegetables, so the House of Shammai say that people do not usually introduce seeds between trees! It is reasonable to say that the House of Shammai will agree with Rebbi Yose but Rebbi Yose will not agree with the House of Shammai. The House of Shammai will agree with Rebbi Yose that people do not usually introduce onions between vegetables. Rebbi Yose will not agree with the House of Shammai because people usually introduce seeds between trees.