yaakov

One who wishes to make his field into square plots [each sown] with a different species, he should divide it into twenty-four square plots for a bet seah, a square plot per bet rova, and he may then sow in each whatever species he wants. If there is one square plot or two [inside his field], he may sow them with mustard, but if there are three he may not sow them with mustard, since it looks like a field of mustard, the words of Rabbi Meir. But the sages say: nine square plots are permitted, ten are forbidden. Rabbi Eliezer ben Yaakov says: even though the whole of his field is a bet-kor, he may not make within it more than one square plot.

If one says: “The terumah of this pile is within it,” or, “its tithes are within it,” or, “the terumah of tithe [terumat maaser] is within it:” Rabbi Shimon says: he has thereby designated it. But the sages say: not unless he said, “It is in the north or south of it.” Rabbi Elazar Hisma says: one who says, “The terumah of this pile is taken from it for it,” he has thereby designated it. Rabbi Eliezer ben Yaakov says: one who says, “The tenth part of this tithe is terumah of tithe for that pile,” he has thereby designated it.

Rabbi Eliezer ben Yaakov says: a woman who is a daughter of a convert may not marry a priest unless her mother was herself an Israelite. [This law applies equally to the offspring] whether of proselytes or freed slaves, even to ten generations, unless their mother is an Israelite. A guardian, an agent, a slave, a woman, one of doubtful sex, or a hermaphrodite bring the bikkurim, but do not recite, since they cannot say: “Which you, O Lord, have given to me” (Deuteronomy 26:10).

Bone, is as much as is required for making a spoon. Rabbi Judah says: enough for making a tooth [of a key] with it; Glass, enough for scraping the end of a shuttle. A pebble or a stone, large enough to throw at a bird; Rabbi Elazar ben Yaakov says: large enough to throw at an animal.

One who lives in a courtyard with a non-Jew or with one who does not acknowledge the [principle of] eruv, behold this one restricts him [from making use of the eruv], the words of Rabbi Meir. Rabbi Eliezer ben Yaakov says: one can never restrict another [from making use of the eruv] unless there are two Jews who restrict each other.

Rabbi Eliezer ben Yaakov says: a sewage drain which is covered over four cubits in the public domain, it is permitted to pour water into it on Shabbat. But the Sages say: even where a roof or a courtyard was a hundred cubits in area, he may not pour water over the mouth of the drain, but he may pour upon the roof, and the water will flow into the drain. The courtyard and the portico combined to make up the four cubits.

And where did they make the prostrations? Four [times] in the north, four [times] in the south, three [times] in the east, and twice in the west, in front of the thirteen gates. The southern gates close to the west [side were]: the Upper Gate, the Fuel Gate, the Gate of the Firstborn [Animals], and the Water Gate. Why was it called the Water Gate? Because through it was brought in the flask of water for the libation on Sukkot. Rabbi Eliezer ben Yaakov says: through it the waters trickle forth and in the time to come “they will come forth from under the threshold of the Temple” (Ezekiel 47:1). On the opposite side in the north close to the west were: Jechoniah’ Gate, the Gate of the Offerings, the Gate of the Women, and the Gate of Song. And why was it called the Jechoniah’ Gate? Because through it Jechoniah went out into his captivity. In the east was the Nicanor’s Gate, and it had two small gates, one to the right and one to the left. There were also two gates in the west which had no name.

Rabbi Eliezer ben Yaakov says: they may draw water from [one] tree to [another] tree, as long as they don’t water the whole field. Seeds that have not had [any] drink before the festival, he may not water them during the festival. The sages however allow it in both cases.

These require waving but not bringing near: The log of oil of the leper and his guilt-offering, The first fruits, according to Rabbi Eliezer ben Yaakov, The innards of an individual’s shelamim and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; The two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27). The waving was performed on the east side [of the altar] and the bringing near on the west side. The ceremony of waving comes before that of bringing near. The minhah of the omer and the minhah of jealousy require bringing near and waving. The showbread and the minhah with the libations require neither bringing near nor waving.

For what purpose did the quarter-log serve? [To measure] a quarter-log of water for the one with skin disease and a quarter-log of oil for the Nazirite. For what purpose did the half-log serve? [To measure] a half-log of water for the sotah and a half-log of oil for the todah. With the log one measured [the oil] for all the menahot. Even a minhah of sixty tenths required sixty logs [of oil]. Rabbi Eliezer ben Yaakov says: even a minhah of sixty tenths required only one log [of oil], for it is written, “For a minhah, and for a log of oil” (Leviticus 14:21). Six [logs] were required for a bull, four for a ram, and three for a lamb; Three logs and a half for the menorah, a half-log for each lamp.

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

GEMARA. R. Yaakov said: I heard from R. Yohanan [the explanation of] two things, this one, and the following: If one hollows out a haystack to make of it a sukkah, it is not a valid sukkah.

And R. Yaakov? He had not heard that [statement] of R. Hiyya b. Abba.

but he should not hold the box, the words of R. Yaakov. The sages say: one may sleep casual sleep in his tefillin but not a regular sleep. And what constitutes a casual sleep? The time it takes to walk one hundred cubits.

Our Rabbis taught: Plaited like a plait and similar to a chain—that is the myrtle. R. Eliezer b. Yaakov said "The branches of a thick tree" [means] a tree the taste of whose wood and whose fruit is similar: Say, then, it is the myrtle.

even the ancillary parts of a commandment prevent calamities; for the waving is obviously a ancillary part of the commandment, and yet it stops harmful winds and harmful dews. And Rava said: And so too with the lulav. R. Aha b. Yaakov used to wave it to and fro, saying: This is an arrow in the eye of Satan This, however, is not a proper thing [to do] since it might cause him to incite him.

But perhaps Josiah read it after Shaphan had read it? R. Aha b. Yaakov replied: Do not even think this, since it is written, "Because your heart was tender, and you humbled yourself before the Lord, when thou heard what I said" (II Kings 22:19). "When you heard," not "when you read."

But perhaps it follows R. Eliezer b. Yaakov, for it has been taught, “And the priest shall take the basket out of your hand” (Deuteronomy 26:4) this teaches that bikkurim require waving, the words of R. Eliezer b. Jacob.

Mishnah: The one who throws a stone into the public domain and killed [someone], behold, he is exiled. Rabbi Eliezer ben Yaakov says: If, from when the stone left his hand, another person stuck out their head and received [the stone and was killed], behold, he is exempt [from exile].

Rabbi Eliezer ben Yaakov says, etc. Our Rabbis taught [in a baraita]: And “and found [his neighbor]” (Deuteronomy 19:5) excludes the one who places himself [in danger]. From here [it follows that] Rabbi Eliezer ben Yaakov said: If, from when the stone left his hand, another person stuck out their head and received [the stone and was killed], he is exempt [from exile].

Rabbi Eliezer ben Yaakov says, etc. Our Rabbis taught [in a baraita]: And “and found [his neighbor]” (Deuteronomy 19:5) excludes the one who places himself [in danger]. From here [it follows that] Rabbi Eliezer ben Yaakov said: If, from when the stone left his hand, another person stuck out their head and received [the stone and was killed], he is exempt [from exile].

Rather, Rav Aha son of Yaakov said: It's a case where he [the Israelite] testified against him [the Samaritan that he would be liable for lashing] and he was found guilty of falsely testifying [so whatever punishment he tried to give the Samaritan, he would suffer]. Similarly regarding a slave who testified against [an Israelite that would be punished with lashes] and was found to be a false witness—can a slave even give testimony?! [Therefore, this solution must be wrong because this half of the baraita doesn't make sense]. Rather, Rav Aha son of Rav Ika said: Here is what we are dealing with [where slave and Samaritan are lashed because of Israelite]: a case where he struck him with a wound

"And they prepared for them [the cities] roads..." etc. It was taught [in a baraita]: "Rabbi Eliezer ben Ya'akov says:

Rav Acha bar Yaakov teaches taught this ruling in the name Rebbi Assi in the name of Rebbi Yochanon and accordingly found a contradiction between one statement of Rebbi Yochanon and another statement of Rebbi Yochanon. That, could Rebbi Yochanon have said that the placement of Bikorim is essential to them, but that the recitation is not essential to them? But Rav Assi had asked of Rebbi Yochanon, Bikorim, from when do they become permitted to the Kohanim? And [Rebbi Yochanon] had answered him that those which are subject to recitation [i.e. brought before Sukkos] from when he recites [the verses], and those which are not subject to recitation from when they enter the Temple.

And who is the Tanna that argues with Rebbi Yehuda? It is Rebbi Eliezer ben Yaakov. As it was taught in a baraisa (Deuteronomy 26,4) "And the Kohen will take the basket from his hand" this teaches ud that Bikorim require waving. These are the words of Rebbi Elezier ben Yaakov. What is the reason of Rebbi Eliezer ben Yaakov?

And who is the Tanna that argues with Rebbi Yehuda? It is Rebbi Eliezer ben Yaakov. As it was taught in a baraisa (Deuteronomy 26,4) "And the Kohen will take the basket from his hand" this teaches ud that Bikorim require waving. These are the words of Rebbi Elezier ben Yaakov. What is the reason of Rebbi Eliezer ben Yaakov?

And who is the Tanna that argues with Rebbi Yehuda? It is Rebbi Eliezer ben Yaakov. As it was taught in a baraisa (Deuteronomy 26,4) "And the Kohen will take the basket from his hand" this teaches ud that Bikorim require waving. These are the words of Rebbi Elezier ben Yaakov. What is the reason of Rebbi Eliezer ben Yaakov?