vegetables

MISHNAH: One seah of heave which fell into the opening of a storage bin and congealed, Rebbi Eliezer says if the congealed part contains 100 seah it may be lifted by 101; Rebbi Joshua says, it should not be lifted [but] a seah of heave which fell into the opening of a storage bin one should compress. If this is so, why did they say, heave may be lifted in 101? If one does not know whether it was mixed in or where it fell. Two boxes, two storage bins, into one of which a seah of heave fell but it is not known into which one it fell, help to lift one another. Rebbi Simeon says, even if they are in two villages they help to lift one another. Rebbi Yose said: There came a case before Rebbi Aqiba about 50 bundles of vegetables into which one [bundle] fell half of which was heave, and I said before him that it should be lifted, not that heave might be lifted in 51 but that there were 102 halves.

It was stated: “If it is mixed, if may be lifted, unmixed it may not be lifted.” But did we not state: “Rebbi Yose said: There came a case before Rebbi Aqiba about 50 bundles of vegetables into which one [bundle] fell half of which was heave, and I said before him that it should be lifted,” in that case it is unmixed and may be lifted! We want to say that if he resents the admixture, it cannot be lifted but if he does not resent the admixture, it may be lifted. How is that? An impure green melon which fell into 100 pure ones, since he does not resent the admixture, may be lifted, but in case they were prepared for impurity, because then he resents the admixture, it may not be lifted.

Rabbi Abin in the name of the rabbis from there: This means that one may not repay with produce from outside the Land. Even if you say one may repay, our Mishnah is from before Rebbi permitted the import of vegetables from outside the Land. He mentioned only green melons which are forbidden produce. But not permitted produce, because if you say so, does it not turn out that he buys himself an axe from Sabbatical money?

MISHNAH: He who weeds with a Non-Jew among bulb plants, even though his vegetables are ṭevel one may eat a snack from them. Saplings of heave that became impure if planted become pure not to transmit impurity but they remain forbidden to be eaten until he removes what is edible. Rebbi Jehudah says, until he removes a second time.

Rebbi Ḥanina Tortayya in the name of Rebbi Hoshaiah: Bulb vegetables with bulb vegetables, a kind with itself, Rebbi Aqiba permits but the Sages forbid. Rebbi Assi in the name of Rebbi Joḥanan: The Sages agree with Rebbi Aqiba that meat with meat is permitted. Rebbi Zeїra said to Rebbi Assi: If that had not been said, we would not know that it is so, but maybe it was said as follows: Rebbi Aqiba agrees with the Sages that meat with meat is forbidden. Rebbi Abbahu came in the name of Rebbi Joḥanan: Rebbi Aqiba agrees with the Sages that meat with meat is forbidden. Rebbi Ḥinena understood it from the next Mishnah: “Rebbi Aqiba says, all those which are cooked together are permitted except with meat.” Therefore, “meat with meat is forbidden.” Maybe it was formulated as: The Sages agree with Rebbi Aqiba that meat with meat is forbidden. Rebbi Ḥinena: Rebbi Abbahu in the name of Rebbi Joḥanan, the Sages agree with Rebbi Aqiba that meat with meat is forbidden.

Rebbi Ḥanina Tortayya in the name of Rebbi Hoshaiah: Bulb vegetables with bulb vegetables, a kind with itself, Rebbi Aqiba permits but the Sages forbid. Rebbi Assi in the name of Rebbi Joḥanan: The Sages agree with Rebbi Aqiba that meat with meat is permitted. Rebbi Zeїra said to Rebbi Assi: If that had not been said, we would not know that it is so, but maybe it was said as follows: Rebbi Aqiba agrees with the Sages that meat with meat is forbidden. Rebbi Abbahu came in the name of Rebbi Joḥanan: Rebbi Aqiba agrees with the Sages that meat with meat is forbidden. Rebbi Ḥinena understood it from the next Mishnah: “Rebbi Aqiba says, all those which are cooked together are permitted except with meat.” Therefore, “meat with meat is forbidden.” Maybe it was formulated as: The Sages agree with Rebbi Aqiba that meat with meat is forbidden. Rebbi Ḥinena: Rebbi Abbahu in the name of Rebbi Joḥanan, the Sages agree with Rebbi Aqiba that meat with meat is forbidden.

Rebbi Ḥiyya in the name of Rebbi Ḥanina: Vegetables, shells, and water are counted. Rebbi Zeїra said, even if the inside is forbidden. Rav Huna said, the shells of the forbidden help the permitted. Rebbi Zeїra: That is, if he cooked them in their shells, cooked with cooked. But if he cooked shelled eggs with unshelled in water, or unshelled with shelled, cooked with uncooked, that needs a different measure.

Rebbi Abbahu in the name of Rebbi Joḥanan: That is its measure. But did we not state: “One produces fine flour from wheat as he wants it, he cleans vegetables as he wants it.” Rebbi Abbahu in the name of Rebbi Joḥanan: When he reduces it to its heave. Rebbi Jeremiah in the name of Rebbi Ila: Here in years of famine, there in years of plenty.

There, we have stated: “The center parts of water melon and what is cleaned from vegetables of heave, Rebbi Dosa permits to laymen but the Sages forbid.” Rebbi Abbahu in the name of Rebbi Joḥanan: They taught that only for what is cleaned from vegetables of gardeners. But for what is cleaned from vegetables of private people, even the rabbis will agree. Rebbi Abun asked: Is it not reasonable that this refers only to the Great Heave, but for heave of the tithe torn-off leaves do not count for leaves, neither do torn-off stems for stems?

There, we have stated: “The center parts of water melon and what is cleaned from vegetables of heave, Rebbi Dosa permits to laymen but the Sages forbid.” Rebbi Abbahu in the name of Rebbi Joḥanan: They taught that only for what is cleaned from vegetables of gardeners. But for what is cleaned from vegetables of private people, even the rabbis will agree. Rebbi Abun asked: Is it not reasonable that this refers only to the Great Heave, but for heave of the tithe torn-off leaves do not count for leaves, neither do torn-off stems for stems?

There, we have stated: “The center parts of water melon and what is cleaned from vegetables of heave, Rebbi Dosa permits to laymen but the Sages forbid.” Rebbi Abbahu in the name of Rebbi Joḥanan: They taught that only for what is cleaned from vegetables of gardeners. But for what is cleaned from vegetables of private people, even the rabbis will agree. Rebbi Abun asked: Is it not reasonable that this refers only to the Great Heave, but for heave of the tithe torn-off leaves do not count for leaves, neither do torn-off stems for stems?

Vegetables from where? Issy ben Jehudah says, tithes of vegetables are from their words.

Vegetables from where? Issy ben Jehudah says, tithes of vegetables are from their words.

MISHNAH: Of vegetables green melons, pumpkins, water melons, sweet melons, [also] apples and cedrats are obligated large and small. Rebbi Simeon frees cedrats when they are small. What is obligated among bitter almonds is free among sweet almonds; what is obligated among the sweet is free among the bitter.

HALAKHAH: There, we have stated: If somebody buys a vegetable field in Syria, if this was before the start of the season of tithes, he is obligated. But if it was after the start of the season of tithes, he is free. And here, you say so? Ḥizqiah said, the Mishnah speaks of a field of green melons or pumpkins. Rebbi Zeïra said, even if you hold this about a general field of vegetables, there still is a limit, only after if grew three twisted leaves.

MISHNAH: What is their threshing floor for tithes? Green melon and pumpkins from when they are cleaned; if they are not cleaned, when one makes a heap. Water melons, when they are cleaned; if they are not cleaned, when he puts them in storage. Vegetables sold in bundles, when they are bundled. When he makes no bundles, when he is finished filling the vessel; if he does not fill the vessel, when he is finished harvesting. A fig basket when he covers it; if he does not cover it when the vessel is completely filled; if he does not completely fill the vessel, when he has collected all he wants. When has this been said? When he brings it to market. But if he brings it to his house, he may eat snacks from it until he reaches his house. Dried pomegranate cells, raisins, and carob when he makes them into a pile. Onions when they are cleaned, if he does not clean when he makes them into a pile. Grain when it is in smooth piles, if he does not smoothe when he makes it into a pile. Legumes when they are sifted, if he does not sift when he makes smooth piles. Even though he made smooth piles, he may take from the broken ones, from the sides, and from what is in the chaff and eat. Wine after he cleaned it. Even after he cleaned it he may collect from the upper part of the winepress or the pipe and drink. Oil after it descended into the barrel. Even after it descended, he may take from the press, the weight, and between the beams and put it on a pizza or into a bowl but he should not add it to a hot pan or pot. Rebbi Jehudah says, he may put it anywhere except into anything containing vinegar or fish sauce.

MISHNAH: If somebody transports figs through his courtyard to cut them into pieces, his children and companions may eat and they are free; the same holds for laborers who work for him as long as they cannot claim their meals from him. But those who can claim their meals from him may not eat. If somebody takes his workers out to the field, if they have no claim to meals from him, they eat and are free. But if they can claim meals from him they may eat single fruits from the fig tree but not from the basket or the box or the muqẓeh. If somebody hires a laborer to work with him on olive trees and said to him “on condition to be able to eat olives,” he eats one by one and if he takes them together he is obligated. To thin out onions, if he said to him “on condition to be able to eat vegetables” he snips off leaf by leaf and eats but if he takes them together he is obligated.

The house of Rebbi stated: He eats normally and is free. Rebbi Jonah asked, where do we hold? If he hired him to work with him on the olives, everybody agrees that he eats normally and is free. If he hired him to work the olive trees, everybody agrees that he eats one by one and if he takes them together he is obligated. But we must hold that he hired him to thin out the olives. Since the latter part is about thinning out onions, if he said to him “on condition to be able to eat vegetables” he tears them out leaf by leaf and eats but if he takes them together he is obligated.

It was stated: “If one sowed Lima beans, barley, or fenugreek as vegetables, his intention is disregarded; the seeds are obligated but the greenery is free.” Rebbi Jeremiah said, that also is from the words of Rebbi Eliezer.

Capers and budding fruits are one kind; one tithes from capers for budding fruit and from budding fruit for capers but not from both for ripe fruits or from ripe fruits for them. On the ripe fruits one applies the stringencies of both trees and vegetables. In which respect? If it is after the second year going into the third, he separates, redeems, and gives it to the poor.

What means “to eat everything commonly eaten”? “One does not oblige anybody to eat mouldy bread, or discarded leaves of vegetables, or spoiled food.” On the other hand, if somebody wants to eat raw beets or chew raw wheat kernels one does not listen to him. What means “to drink everything one commonly drinks”? “One does not oblige anybody to drink oily fish sauce, or sour fish sauce, or wine with yeast. He who has a toothache should not sip vinegar and spit out but he may sip and swallow. He may dip his food in as much [vinegar] as he wants without second thoughts. He who has a throat ache should not gargle with oil but he may load fish sauce with oil and sip it.” “One should not anoint with wine or vinegar, but with olive oil.” “If somebody has a headache or he has a scab, he may rub with oil but not with wine or vinegar.”

HALAKHAH: “One should not say to another person,” etc. What is the difference between him who says “to distribute” and him who says “that we should eat and drink them?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: If somebody says to a day-laborer: “Here you have an as and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical. What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

HALAKHAH: “One should not say to another person,” etc. What is the difference between him who says “to distribute” and him who says “that we should eat and drink them?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: If somebody says to a day-laborer: “Here you have an as and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical. What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

HALAKHAH: “One should not say to another person,” etc. What is the difference between him who says “to distribute” and him who says “that we should eat and drink them?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: If somebody says to a day-laborer: “Here you have an as and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical. What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? If about him who says, here you have it, give me [payment], everybody agrees that it is forbidden. If he says, give me and I shall give you, everybody agrees that it is permitted. But it is about one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? If about him who says, here you have it, give me [payment], everybody agrees that it is forbidden. If he says, give me and I shall give you, everybody agrees that it is permitted. But it is about one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

(Deut. 14:28) “In that year” your are obliged to remove it but you are not obliged to remove it in any other year. “In that year” you are obliged to remove; you are not required to remove vegetables which grew between New Year’s Day and Passover. The colleagues say, because he can make a declaration [for the latter] only in the fifth year. Rebbi Hila said, because it does not hinder the declaration in the fourth, only in the fifth. Where do they differ? If he transgressed and included it in his declaration. According to the colleagues it is invalid, according to Rebbi Hila is it valid.

Rebbi Joḥanan said, our teachers in the Diaspora used to separate heave and tithes until the youngsters came and dissuaded them. Who are the youngsters? The interpreters. Rebbi Zeïra, Rav Jehudah in the name of Samuel: For ḥallah from outside the Land and heave from outside the Land one may eat before one separates. Rebbi Abba in the name of Samuel: They only worried about heave of grain, cider, and oil. Rebbi Hila in the name of Samuel: They only worried about heave, but for vegetables they did not worry even about the Great Heave, as it was stated: Issi ben Aqabiah says that tithes for vegetables are rabbinical.

Rebbi Joḥanan said, our teachers in the Diaspora used to separate heave and tithes until the youngsters came and dissuaded them. Who are the youngsters? The interpreters. Rebbi Zeïra, Rav Jehudah in the name of Samuel: For ḥallah from outside the Land and heave from outside the Land one may eat before one separates. Rebbi Abba in the name of Samuel: They only worried about heave of grain, cider, and oil. Rebbi Hila in the name of Samuel: They only worried about heave, but for vegetables they did not worry even about the Great Heave, as it was stated: Issi ben Aqabiah says that tithes for vegetables are rabbinical.

Rebbi Isaac bar Ḥaqola in the name of Ḥizqia: If somebody plants in a flower pot without a hole, it is subject to ‘orlah. Rebbi Yose said, because the roots break through it. Rebbi Jonah uses the expression: Clay vessels withstand roots. Rebbi Jeremiah asked: If he planted a gourd in it, since it is as if there were a hole for trees, is it like as if with a hole for vegetables?

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

MISHNAH: A doubtful case of ‘orlah in the Land of Israel is forbidden, in Syria permitted, and outside the Land one goes and buys on condition he not see the harvesting being done. If a vineyard is planted with vegetables and vegetables are sold on the outside, in the Land of Israel it is forbidden, in Syria permitted, and outside the Land he goes and harvests on condition he not harvest with his own hands. New grain is forbidden everywhere from the Torah, ‘orlah from practice, and kilaim by rabbinic decree.

MISHNAH: A doubtful case of ‘orlah in the Land of Israel is forbidden, in Syria permitted, and outside the Land one goes and buys on condition he not see the harvesting being done. If a vineyard is planted with vegetables and vegetables are sold on the outside, in the Land of Israel it is forbidden, in Syria permitted, and outside the Land he goes and harvests on condition he not harvest with his own hands. New grain is forbidden everywhere from the Torah, ‘orlah from practice, and kilaim by rabbinic decree.

HALAKHAH: What is a doubtful case of ‘orlah? An ‘orlah vineyard and grapes are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. Rebbi Yudan said, in that doubtful case also it is forbidden in Syria. What is a doubtful case in Syria? A vineyard planted with vegetables, a vegetable field next to it, and vegetables are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. “Rebbi Jehudah said, that also is forbidden in Syria. Which doubtful case is permitted in Syria? If a vineyard is planted with vegetables, a field of vegetables is nearby, and vegetables are sold on the outside, in the Land of Israel it is forbidden, in Syria permitted.”

HALAKHAH: What is a doubtful case of ‘orlah? An ‘orlah vineyard and grapes are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. Rebbi Yudan said, in that doubtful case also it is forbidden in Syria. What is a doubtful case in Syria? A vineyard planted with vegetables, a vegetable field next to it, and vegetables are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. “Rebbi Jehudah said, that also is forbidden in Syria. Which doubtful case is permitted in Syria? If a vineyard is planted with vegetables, a field of vegetables is nearby, and vegetables are sold on the outside, in the Land of Israel it is forbidden, in Syria permitted.”

HALAKHAH: What is a doubtful case of ‘orlah? An ‘orlah vineyard and grapes are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. Rebbi Yudan said, in that doubtful case also it is forbidden in Syria. What is a doubtful case in Syria? A vineyard planted with vegetables, a vegetable field next to it, and vegetables are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. “Rebbi Jehudah said, that also is forbidden in Syria. Which doubtful case is permitted in Syria? If a vineyard is planted with vegetables, a field of vegetables is nearby, and vegetables are sold on the outside, in the Land of Israel it is forbidden, in Syria permitted.”

HALAKHAH: What is a doubtful case of ‘orlah? An ‘orlah vineyard and grapes are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. Rebbi Yudan said, in that doubtful case also it is forbidden in Syria. What is a doubtful case in Syria? A vineyard planted with vegetables, a vegetable field next to it, and vegetables are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. “Rebbi Jehudah said, that also is forbidden in Syria. Which doubtful case is permitted in Syria? If a vineyard is planted with vegetables, a field of vegetables is nearby, and vegetables are sold on the outside, in the Land of Israel it is forbidden, in Syria permitted.”

HALAKHAH: What is a doubtful case of ‘orlah? An ‘orlah vineyard and grapes are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. Rebbi Yudan said, in that doubtful case also it is forbidden in Syria. What is a doubtful case in Syria? A vineyard planted with vegetables, a vegetable field next to it, and vegetables are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. “Rebbi Jehudah said, that also is forbidden in Syria. Which doubtful case is permitted in Syria? If a vineyard is planted with vegetables, a field of vegetables is nearby, and vegetables are sold on the outside, in the Land of Israel it is forbidden, in Syria permitted.”

MISHNAH: A citron follows the rules of trees in three aspects and those of vegetables in one. It follows the rules of trees in ‘orlah, the fourth year, and the Sabbatical, and those for vegetables in that the moment it is harvested determines its tithe, the words of Rabban Gamliel. Rebbi Eliezer says, it follows the rules of trees in all respects.

MISHNAH: A citron follows the rules of trees in three aspects and those of vegetables in one. It follows the rules of trees in ‘orlah, the fourth year, and the Sabbatical, and those for vegetables in that the moment it is harvested determines its tithe, the words of Rabban Gamliel. Rebbi Eliezer says, it follows the rules of trees in all respects.

Rebbi Jonah and Rebbi Jeremiah. One says, one repeats “vessel”. The other one says, one repeats “unleavened with vegetables” because you have to say “unleavened with bitter herbs.” We do not know who said what. Since Rebbi Jonah said, may one bring in large silver baskets, that shows that he must have said that one repeats “vessel”. One must say: “basket.” Rebbi Phineas said, one must repeat (Lev. 1:14): “Fattened and young pigeons” because one must say “pigeons and young pigeons.”

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

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

HALAKHAH: 3. Our Mishnah applies if there is no hole there, but if there is a hole, there is the disagreement between Rebbi Meïr and the rabbis. In the opinion of Rebbi Meïr, whether it is four by four or it is not four by four one considers the wall as carved out. In the rabbis’ opinion, if it is four by four one considers the wall as carved out, otherwise one does not consider the wall as carved out but as closed. Rav Ḥisda said, if it extends slanting. But will it not finally descend? Rebbi Ḥiyya in the name of Rebbi Joḥanan, explain it that it was a soft fig cake and it stuck. Rebbi Ḥaggai asked before Rebbi Yose, does this not imply that the declivity of a terrace belongs to the level below? He said to him, there the vegetables profit from the terrace but here people rub it and it falls down. If it would say, if there is a hole [in the wall] and it profits from the hole just as vegetables profit from the terrace, you would be justified.

HALAKHAH: 3. Our Mishnah applies if there is no hole there, but if there is a hole, there is the disagreement between Rebbi Meïr and the rabbis. In the opinion of Rebbi Meïr, whether it is four by four or it is not four by four one considers the wall as carved out. In the rabbis’ opinion, if it is four by four one considers the wall as carved out, otherwise one does not consider the wall as carved out but as closed. Rav Ḥisda said, if it extends slanting. But will it not finally descend? Rebbi Ḥiyya in the name of Rebbi Joḥanan, explain it that it was a soft fig cake and it stuck. Rebbi Ḥaggai asked before Rebbi Yose, does this not imply that the declivity of a terrace belongs to the level below? He said to him, there the vegetables profit from the terrace but here people rub it and it falls down. If it would say, if there is a hole [in the wall] and it profits from the hole just as vegetables profit from the terrace, you would be justified.

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

MISHNAH: And with the following vegetables a person can fulfill his obligation on Passover: With Romaine lettuce, with endives, with gingidium. harhabina and bitter herb. One fulfills his obligation with both fresh and wilted, but not marinated or cooked in water or cooked in broth; and they may be combined for the volume of an olive. One fulfills his obligation with their stalk, and with demay, and with First Tithe whose heave was removed, and with Second Tithe or sancta which were redeemed.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: 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: “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 Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? 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 wish, 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 Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: 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: “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 Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? 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 wish, 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.

What is the difference between this and cleansing heave vegetables? The latter is possible food, the former is not possible food. The rabbis of Caesarea asked, what is the difference between this and picking out legumes on a holiday?

MISHNAH: Six things used the people of Jericho to do; on three of them they interfered, about three they did not interfere. The following are where they did not interfere: They grafted date palms during the entire day, and they bundled the šemaˋ and they cut grain and tied it into sheaves before the ˋomer; they did not interfere. The following are where they did interfere: They permitted sycamore figs of dedicated trees, and they ate wind-fall on the Sabbath, and they gave peah from vegetables; here they did interfere.

“They gave peah from vegetables.” “They only gave for beets and leeks since these are harvested once. Rebbi Yose said, also cabbage.” It happened that the son of Ben Meviyayin gave peah of vegetables to the poor. His father came and found them standing at the door of the garden plot. He told them, put down what is in your hands, they put down what was in their hands. He gave them double from what had been tithed. Not that he was a miser, but he was concerned about the words of the Sages. Once the rabbis needed contributions; they sent to him Rebbi Aqiba and another rabbi with him. When they came to enter at his place they heard the voice of a lad saying to him, what shall we buy for you today? He said, endives, not from today but from yesterday which are wilted and cheap. They left him and went away. After all people had (acquired merit) [contributed], they came to him. He said to them, why did you not come to me first, as you were used to? They told him, we already came but heard the voice of a lad saying to you, what shall we buy for you today? You said, endives, not from today but from yesterday which are wilted and cheap. He said, you know what was between me and the lad; do you know what is between me and my Creator? Nevertheless, go and tell her to give you a modius of denars. They went and told her. She said to them, what did he say to you, heaped or flat? They answered her, he said it vaguely. She told them, I am giving you heaped. If he said so, I filled it. If not, I shall account for the excess from my dowry. When her husband heard this, he doubled her ketubaḥ.

“They gave peah from vegetables.” “They only gave for beets and leeks since these are harvested once. Rebbi Yose said, also cabbage.” It happened that the son of Ben Meviyayin gave peah of vegetables to the poor. His father came and found them standing at the door of the garden plot. He told them, put down what is in your hands, they put down what was in their hands. He gave them double from what had been tithed. Not that he was a miser, but he was concerned about the words of the Sages. Once the rabbis needed contributions; they sent to him Rebbi Aqiba and another rabbi with him. When they came to enter at his place they heard the voice of a lad saying to him, what shall we buy for you today? He said, endives, not from today but from yesterday which are wilted and cheap. They left him and went away. After all people had (acquired merit) [contributed], they came to him. He said to them, why did you not come to me first, as you were used to? They told him, we already came but heard the voice of a lad saying to you, what shall we buy for you today? You said, endives, not from today but from yesterday which are wilted and cheap. He said, you know what was between me and the lad; do you know what is between me and my Creator? Nevertheless, go and tell her to give you a modius of denars. They went and told her. She said to them, what did he say to you, heaped or flat? They answered her, he said it vaguely. She told them, I am giving you heaped. If he said so, I filled it. If not, I shall account for the excess from my dowry. When her husband heard this, he doubled her ketubaḥ.

MISHNAH: They bring before him vegetables and Romaine lettuce. One dips Romaine lettuce, until he comes to filling the bread, when one brings before him mazzah, and Romaine lettuce, and haroset, and two dishes, even though haroset is not an obligation; Rebbi Eliezer ben Rebbi Sadoq says, it is an obligation. In the Temple one brings before him the body of the Pesaḥ.

From where that a declaration of forfeiture by a court makes it ownerless? It is written: Anybody who will not come within three days conforming to the decree of the rulers and the elders, all his property shall be devoted to destruction and he shall be separated from the community of the Diaspora. From where that it is free from tithes? Rebbi Jonathan, the son of Rebbi Isaac bar Aḥa understood it from the following: “One intercalates years neither in the Sabbatical year, nor in the year following the Sabbatical; but if they did intercalate it is intercalated.” The one month he adds, is it not free from tithes? That refers to the Sabbatical year. What about the year after the Sabbatical? Rebbi Abun said, not to prolong the prohibition of new grain. Rebbi Ze`ira in the name of Rebbi Abbahu: That is only before Rebbi permitted the importation of vegetables from outside the Land. But after Rebbi permitted the importation of vegetables from outside the Land, the Sabbatical year is as any other year.

From where that a declaration of forfeiture by a court makes it ownerless? It is written: Anybody who will not come within three days conforming to the decree of the rulers and the elders, all his property shall be devoted to destruction and he shall be separated from the community of the Diaspora. From where that it is free from tithes? Rebbi Jonathan, the son of Rebbi Isaac bar Aḥa understood it from the following: “One intercalates years neither in the Sabbatical year, nor in the year following the Sabbatical; but if they did intercalate it is intercalated.” The one month he adds, is it not free from tithes? That refers to the Sabbatical year. What about the year after the Sabbatical? Rebbi Abun said, not to prolong the prohibition of new grain. Rebbi Ze`ira in the name of Rebbi Abbahu: That is only before Rebbi permitted the importation of vegetables from outside the Land. But after Rebbi permitted the importation of vegetables from outside the Land, the Sabbatical year is as any other year.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

MISHNAH: On the first of Tishre is New Year for years, and remission of debts, and Jubilee periods, and for planting, and vegetables On the first of Shevaṭ is New Year for trees following the House of Shammai; the House of Hillel say, on the fifteenth of it.

How for vegetables? If a Jew collected on the eve of New Year’s day before it became dark, and a Gentile after dark, he gives tithe for each by itself.

“Everything is brought on an altar, domestic and wild animals, large and small birds, male and female, whole [but not] (and) defective, pure but not impure. All are brought as elevation sacrifice and do not need stripping and partitioning. Gentiles today are permitted to do this.” From where male and female? Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: and the cows they offered as elevation offering to the Eternal. From where whole [but not] (and) defective? Rebbi Yasa said, Rebbi Eleazar made it clear to the colleagues, from all living, from integer flesh, that they should be complete in their limbs. Plucked? Rebbi Eleazar made it clear, any bird, any wing, to exclude plucked ones. From where pure but not impure? Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: Noah pondered a lesson from the Torah. He said, it already was said to me, like vegetables from the field I gave you everything. Why did Scripture increase the pure ones? For sacrifices. And Gentiles today are permitted to do this. Rebbi Abba in the name of Rav Jehudah, it is forbidden to a Jew to help him and it is forbidden to become his agent.

Rebbi Jonah and Rebbi Jeremiah. One says, one repeats “vessels”. The other one says, one repeats “unleavened with vegetables” because you have to say “unleavened with bitter herbs”. We do not know who said what. Since Rebbi [Jonah] said, may one bring in large silver baskets, it shows that he must have said that one repeats “vessels”. One has to say “basket”. Rebbi Phineas said, one must repeat “fattened ones and young bulls” because one must say “bulls and young bulls.”

MISHNAH: If somebody makes a vow to forbid himself anything made in a pot, he is forbidden only what is made in its heat. If he said, a qônām that I shall not taste anything going into the pot, he is forbidden anything that may be cooked in any pot. ‘From the pickled’, he is forbidden only pickled vegetables. ‘That I shall not taste anything pickled’, he is forbidden everything pickled. ‘From the scalded’ he is forbidden only scalded meat, the words of Rebbi Jehudah. ‘That I shall not taste anything scalded’, he is forbidden everything scalded. ‘From the roast’ he is forbidden only roasted meat, the words of Rebbi Jehudah. ‘That I shall not taste anything roasted’, he is forbidden everything roasted.

MISHNAH: If somebody vows not to use wine, he is permitted apple wine. Not oil, he is permitted sesame oil. Not honey, he is permitted date honey. Not vinegar, he is permitted winter grape vinegar. Not leeks, he is permitted field leeks. Of vegetables, he is permitted field vegetables, because that is an accompanying name.

MISHNAH: If somebody vows not to use wine, he is permitted apple wine. Not oil, he is permitted sesame oil. Not honey, he is permitted date honey. Not vinegar, he is permitted winter grape vinegar. Not leeks, he is permitted field leeks. Of vegetables, he is permitted field vegetables, because that is an accompanying name.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

It was stated: “One intercalates for a year neither in a Sabbatical nor in the year after the Sabbatical; but if they intercalated it is intercalated.” Rebbi Ze‘ira in the name of Rebbi Abbahu said: That means, as long as Rebbi did not permit to buy vegetables for importation into the Land. But since Rebbi permitted to buy vegetables for importation into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

It was stated: “One intercalates for a year neither in a Sabbatical nor in the year after the Sabbatical; but if they intercalated it is intercalated.” Rebbi Ze‘ira in the name of Rebbi Abbahu said: That means, as long as Rebbi did not permit to buy vegetables for importation into the Land. But since Rebbi permitted to buy vegetables for importation into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

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

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

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

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

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

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

Is one who makes a vow to abstain from vegetables permitted kinds of ‘pvmlyy’, as, for example, nb‘h, msrvlh, plvlyh, and taro. Rebbi Isaac ben Ḥaqolah and Rebbi Joshua ben Levi both say taro is like a vegetable for tithes, the sabbatical year, peah, and kilaim. For vows it is problematic.

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

MISHNAH: One who makes a vow to abstain from flour is forbidden dry Egyptian beans, the words of Rebbi Meїr. But the Sages say, he is forbidden only the Five Kinds. Rebbi Meїr says, one who makes a vow to abstain from produce is forbidden only the Five Kinds but he who makes a vow to abstain from flour is forbidden everything, but permitted tree fruits and vegetables.

HALAKHAH: “Chickens are notorious,” etc. Rav Huna said, if it became tied by itself. But if he tied it, he pays full damages. It was stated: “If chickens scraped dough or fruit, or they pecked, he pays full damages. If they scraped dust on dough or on fruit, one pays half of the damages. If they were picking at a rope and the pail was separated or broke, he pays full damages. If one fell on another; for the uppermost he pays full damages; for the lower one half damages; it is not comparable to a pit at one place which causes damage at another place.” Rebbi Yose ben Rebbi Abun said, since it usually falls only into this cistern, it is as if it were his pit. It was stated: “If chickens fell in a garden, broke vegetables, and cut rosemary, he pays full damages. Symmachos said, for cutting he pays full damages, for breaking he pays half damages. If a chicken flew from one place to another and did damage with its body, he pays full damages. By the wind between its wings, he pays half damages; Symmachos says, full damages. If it blew at vessels and broke them, he pays full damages.

MISHNAH: How is the tooth notorious to eat what is fitting for it? A domesticated animal is notorious for eating fruits and vegetables. If it ate a garment or vessels, he pays half damages. When has this been said? In the domain of the person sustaining the damage. But on public property he is free; but if it benefited, he pays what it benefited.

“If he handed it over to a shepherd, the shepherd takes his place. If it fell into a garden and caused damage, he pays for what it profited.” Rav Huna said, if it fell on vegetables. But if it stood up and grazed, he pays for what it damaged.

“One estimates how much a person in his state would ask to be paid in order to be willing to suffer such pain.” Rebbi Ze‘ira said, one sees a person and asks him, how much would you give that such pain would not be inflicted on you? And what he says, he has to give. Mar Uqba said, the Mishnah is “how much a person would ask to be paid,” and you say so? But one sees a person and asks him, how much would you ask that such pain not be inflicted on you? And what he says, he has to give. Ben Azai said, one gives food invalidity. What is food invalidity? Before that, I was eating lentils and vegetables but now I can only eat eggs and chicken. What he asks one gives him. Rebbi Yose ben Jacob said, a Roman who was sick would not go into battle until he could eat all he had been missing those days.

HALAKHAH: “The following transgress prohibitions,” etc. “Rebbi Yose said, come and see how blind are the eyes of people who lend on interest. If a person calls another one idolator, or adulterer, or murderer, the other will want to destroy him. But this one pays witnesses and a scribe and tells them, come and testify that I negated the roots [of Judaism]. Rebbi Simeon ben Eleazar said, they negate much more than the roots, for they declare the Torah false and Moses an idiot and say, if Moses had known how much we are earning, he would not have written it. Rebbi Aqiba says, interest is difficult since even a favor can be interest. If one told him to buy vegetables on the market for him, even though he gave him the money, this is interest. Rebbi Simeon said, interest is difficult since even greeting can be interest. If he never greeted him but because he took a loan from him he is quick to greet him, this is interest. In this sense, Rebbi Simeon ben Eleazar used to say, about a person who has money and does not lend it on interest the verse says: ‘his money he did not lend on interest,’ etc. Rebbi Samuel bar Immi said, we would not know what this tottering was if Salomon had not come and explained: ‘to save those taken to death.’”

MISHNAH: Two vegetable gardens, one on top of the other and vegetables growing between them. Rebbi Meїr says, it is the upper’s. Rebbi Jehudah says, it is the lower’s. Said Rebbi Meїr: If the upper’s owner wanted to remove his earth, there would be no vegetables. Said Rebbi Jehudah: If the lower’s wanted to fill up his vegetable garden with earth, there would be no vegetables. Said Rebbi Meїr: Since both of them may object to one another one looks from where these vegetables grow. Rebbi Simeon says, any which the upper’s may take by stretching out his hand are his; the remainder is the lower’s.

MISHNAH: Two vegetable gardens, one on top of the other and vegetables growing between them. Rebbi Meїr says, it is the upper’s. Rebbi Jehudah says, it is the lower’s. Said Rebbi Meїr: If the upper’s owner wanted to remove his earth, there would be no vegetables. Said Rebbi Jehudah: If the lower’s wanted to fill up his vegetable garden with earth, there would be no vegetables. Said Rebbi Meїr: Since both of them may object to one another one looks from where these vegetables grow. Rebbi Simeon says, any which the upper’s may take by stretching out his hand are his; the remainder is the lower’s.

MISHNAH: Two vegetable gardens, one on top of the other and vegetables growing between them. Rebbi Meїr says, it is the upper’s. Rebbi Jehudah says, it is the lower’s. Said Rebbi Meїr: If the upper’s owner wanted to remove his earth, there would be no vegetables. Said Rebbi Jehudah: If the lower’s wanted to fill up his vegetable garden with earth, there would be no vegetables. Said Rebbi Meїr: Since both of them may object to one another one looks from where these vegetables grow. Rebbi Simeon says, any which the upper’s may take by stretching out his hand are his; the remainder is the lower’s.

MISHNAH: Two vegetable gardens, one on top of the other and vegetables growing between them. Rebbi Meїr says, it is the upper’s. Rebbi Jehudah says, it is the lower’s. Said Rebbi Meїr: If the upper’s owner wanted to remove his earth, there would be no vegetables. Said Rebbi Jehudah: If the lower’s wanted to fill up his vegetable garden with earth, there would be no vegetables. Said Rebbi Meїr: Since both of them may object to one another one looks from where these vegetables grow. Rebbi Simeon says, any which the upper’s may take by stretching out his hand are his; the remainder is the lower’s.

MISHNAH: One distances a soaking pond from vegetables, and leeks from onions, and mustard from bees. Rebbi Yose permits mustard.

Rebbi Perira brought before Rebbi Jehudah the Prince two radishes between New Year’s Day and the Fast. It was the year after a Sabbatical, and they were a camel’s load. He said to him, rabbi, are they not forbidden? Are they no aftergrowth? He said to him, they were sown after the end of the Sabbatical year. At that moment did Rebbi permit to buy vegetables immediately after the end of the Sabbatical year.

MISHNAH: One should not sit in its shadow but if one sat he is pure. One should not pass under it and if one passed under it he is impure. If it robbed the public and one passed under it, he is pure. One may sow vegetables under it in the rainy season but not in summer, but lettuce neither in summer nor in the rainy season. Rebbi Yose says not even vegetables in the rainy season since falling leaves drop down on it and become fertilizer.

MISHNAH: One should not sit in its shadow but if one sat he is pure. One should not pass under it and if one passed under it he is impure. If it robbed the public and one passed under it, he is pure. One may sow vegetables under it in the rainy season but not in summer, but lettuce neither in summer nor in the rainy season. Rebbi Yose says not even vegetables in the rainy season since falling leaves drop down on it and become fertilizer.