yasa

New Section. “But the sages say until midnight.” Rebbi Yasa in the name of Rebbi Yoḥanan: Practice follows the Sages. Rebbi Yasa commanded his colleagues: if you want to study Torah then you should recite the Shema‘ before midnight and then study. His words imply that the practice follows the Sages. His words imply that one may speak after Emet Weyaẓiv. It was stated: He who reads the Shema‘ in the synagogue during the morning service has fulfilled his duty; during the evening service he did not fulfill his duty. What is the difference between him who reads in the morning and him who reads in the evening? Rebbi Huna in the name of Rav Joseph: Why did they say, a man has to read the Shema‘ in his house in the evening? In order to make evil spirits flee. His words imply that one may not speak after Emet Weyaẓiv. The words of Rebbi Samuel ben Naḥmani say the same. When R. Samuel ben Naḥmani descended for the intercalation, he was received by Rebbi Jacob the groats miller. Rebbi Zeïra was hiding among the crates to hear how he read [the Shema‘]; he read it over and over again until he drifted away in sleep. What is the reason? Rebbi Aḥa and his father-in-law Rebbi Taḥlifa in the name of Rebbi Samuel bar Naḥmani (Ps. 4:5): “Tremble, do not sin, talk in your hearts on your couches and be silent, Selah.”

New Section. “But the sages say until midnight.” Rebbi Yasa in the name of Rebbi Yoḥanan: Practice follows the Sages. Rebbi Yasa commanded his colleagues: if you want to study Torah then you should recite the Shema‘ before midnight and then study. His words imply that the practice follows the Sages. His words imply that one may speak after Emet Weyaẓiv. It was stated: He who reads the Shema‘ in the synagogue during the morning service has fulfilled his duty; during the evening service he did not fulfill his duty. What is the difference between him who reads in the morning and him who reads in the evening? Rebbi Huna in the name of Rav Joseph: Why did they say, a man has to read the Shema‘ in his house in the evening? In order to make evil spirits flee. His words imply that one may not speak after Emet Weyaẓiv. The words of Rebbi Samuel ben Naḥmani say the same. When R. Samuel ben Naḥmani descended for the intercalation, he was received by Rebbi Jacob the groats miller. Rebbi Zeïra was hiding among the crates to hear how he read [the Shema‘]; he read it over and over again until he drifted away in sleep. What is the reason? Rebbi Aḥa and his father-in-law Rebbi Taḥlifa in the name of Rebbi Samuel bar Naḥmani (Ps. 4:5): “Tremble, do not sin, talk in your hearts on your couches and be silent, Selah.”

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

“If he recited and made a mistake then he should return to the place of the mistake.” If he made a mistake between the first and second mention of “writing” he must return to the first “writing”. If he made a mistake and does not know where he made the mistake, he returns to the start, to any place that he is sure about. An explanation: Rebbi Ḥiyya, Rebbi Yasa, Rebbi Ammi were preparing the wedding canopy for Rebbi Eleazar. They heard the voice of Rebbi Joḥanan when he explained something new. They said: Who is going down to hear that from him? They said, let Rebbi Eleazar go down since he is very careful. He descended, ascended, and said to them: So says Rebbi Joḥanan, if he recited and found himself at למען one can be sure that he had the right intention.

Rebbi Lia, Rebbi Yasa in the name of the great Rebbi Aḥa: If he prayed and he found himself in “He Who hears prayer”, he may assume that he prayed with intent. Rebbi Jeremiah in the name of Rebbi Eleazar: If he prayed without intent and he knows that the second time he will pray with intent, he may pray a second time; otherwise he should not pray. The great Rebbi Ḥiyya said: I never managed to pray with intent, but one time I made an effort to concentrate and I started to think and said to myself, who enters first before the king, the ἀργαπέτης or the Resh Galuta? Samuel said: I counted chicks. Rebbi Abun bar Ḥiyya said: I counted stone rows. Rebbi Mattaniah said: I an thankful to my head that when I come to modim it bends down by itself.

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

When Rebbi Yasa ascended here, he went to a barber. He wanted to bathe in a public bath of Tiberias. He met a scoffer who hit him once on his neck and said: The noose of this man is loose. There was an admistrator sitting who was interrogating a robber. He went and stood there all laughing opposite him. The administrator asked him: Who was with you? He looked around and said: The one who is laughing here was with me. He fetched him, interrogated him, and he confessed about one murder. When they both went out, carrying two beams, Rebbi Yasa passed by going to the bath. He said to him: That noose which was loose you already tightened. He answered him: That is the bad luck of this man, is it not written (Is. 28:22): “Now do not scoff, that your fetters should not be tightened.” Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Samuel bar Rav Isaac: Scoffing is hard since its start is pain and its end destruction. Its start is pain since it is written “Now do not scoff, that your fetters should not be tightened,” and its end is destruction as it is written (loc. cit.) “For destruction and finality I heard from the Lord of Hosts over the entire earth.”

When Rebbi Yasa ascended here, he went to a barber. He wanted to bathe in a public bath of Tiberias. He met a scoffer who hit him once on his neck and said: The noose of this man is loose. There was an admistrator sitting who was interrogating a robber. He went and stood there all laughing opposite him. The administrator asked him: Who was with you? He looked around and said: The one who is laughing here was with me. He fetched him, interrogated him, and he confessed about one murder. When they both went out, carrying two beams, Rebbi Yasa passed by going to the bath. He said to him: That noose which was loose you already tightened. He answered him: That is the bad luck of this man, is it not written (Is. 28:22): “Now do not scoff, that your fetters should not be tightened.” Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Samuel bar Rav Isaac: Scoffing is hard since its start is pain and its end destruction. Its start is pain since it is written “Now do not scoff, that your fetters should not be tightened,” and its end is destruction as it is written (loc. cit.) “For destruction and finality I heard from the Lord of Hosts over the entire earth.”

May a Cohen defile himself in honor of his father and mother? Rebbi Yasa heard that his mother had come to Bostra. He went and asked Rebbi Yoḥanan, may I leave? He said to him, if it is because of danger on the road, leave. If it is in order to honor father and mother, I do not know. Rebbi Samuel bar Rav Isaac said, Rebbi Yoḥanan still needs to answer. He importuned him, so he said: If you decided to go, return in peace. Rebbi Eleazar heard this and said: there is no greater permission than that.

Rebbi Jonah, Rebbi Yose the Galilean, Rebbi Yasa bar Ḥanina: One does not ask rulings on practice before the bier of a deceased. But Rebbi Yoḥanan asked Rebbi Yannai before the bier of Rebbi Simeon ben Yoẓadaq about him who dedicated his holocaust sacrifice for the upkeep of the Temple, and he answered him! Let us say when he was far away or when they were bringing him to the study hall. But Rebbi Jeremiah asked Rebbi Zeïra before the bier of Rebbi Samuel bar Rav Isaac! Let us say that he answered him when he was far away; when he was close he did not answer him.

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose, both of them say, even from something else. There (Mishnah Yoma 8:1) we have stated: Eating, drinking, washing, anointing, wearing shoes, and sexual intercourse are forbidden on Yom Kippur. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on Yom Kippur. Does this not contradict Rebbi Joshua ben Levi since Rebbi Joshua ben Levi says, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it is stated: It happened that Rebbi Yose ben Ḥalaphta was seen immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

What are the rules about thinking in the toilet? Ḥizqiah said it is permitted; Rebbi Yasa said it is forbidden. Rebbi Zeïra said, all difficult arguments that I had became clear to me there. Rebbi Eleazar bar Simeon said, the entire difficult subject of ṭĕbūl yōm became clear to me there.

It is stated: “Males and females with discharges, menstruating women, and women having given birth read in the Torah and study midrash, practical rules, and homiletics; the person with qeri is forbidden all these.” Rebbi Abba bar Aḥa in the name of Rebbi: He may study practical rules but not homiletics. It is stated in the name of Rebbi Yose: He may repeat known rules but he may not expound the Mishnah. Some want to say, only that he may not mention the Divine Name. Rebbi Zeïra asked before Rebbi Yasa: Did my teacher not prepare his lecture together with Rebbi Abun in the night? He said, yes. Rebbi Ḥiyya bar Abba prepared his lecture together with his son Rebbi Neḥemiah in the night. The next morning he said, anybody who has to do should go and do it.

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

Rebbi Yasa prayed at three hours. Rebbi Ḥiyya bar Abba prayed at three hours. They saw Rebbi Berekhiah that he recited Shema‘ and prayed after three hours. But did we not formulate (Berakhot 1:5): “He who reads after that did not lose, he is like a man reading in the Torah.” We may say that he accepted the yoke of heaven in its time.

Rebbi Yasa, Rebbi Ḥelbo. Rebbi Berekhiah, Rebbi Ḥelbo comes to it in the name of Rebbi Eudaimon from Ḥaifa: A person has to turn his face to the wall in order to pray. What is the reason? (Is. 38:2) “Hezekiah turned his face to the wall.” Which wall did he lift his eyes to? Rebbi Joshua ben Levi said, he lifted his eyes to Raḥab’s wall, (Jos. 2:15) “For her house was on the wall of the fortification.” He said before Him: Master of the world, Raḥab the inn-keeper saved two souls for You, and see how many souls You saved for her. [That is what is written (Jos.6:23): “The youths came, etc.” Rebbi Simeon bar Yoḥai said, even if her family was 200 persons strong and they furthermore were related to another 200 families, all of these were saved by her merit.] My forefathers who brought to You all these proselytes, so much more. Rebbi Ḥananiah bar Pappus said, he lifted his eyes to the wall of the Temple. (Ez. 43:8) “When they put their lintel next to My lintel, their doorposts next to My doorpost, with the wall between Me and them.” They were important people, they could not go and pray in the Temple every time, so they prayed in their house and the Holy One, praise to Him, considers it as if they had prayed in the Temple. My fathers who built for You all this glory, so much more. Rebbi Samuel bar Naḥman said, he lifted his eyes to the wall of the woman from Sunem, as it was said (2Kings 4:10): “Let us make a small upper storey on the wall”. He said before Him: Master of the world, the woman from Sunem made one wall for Elisha and You revived her son. My forefathers who built for You all this glory, so much more that You should give me my life. The rabbis say, he lifted his eyes to the walls of his heart. (Jer. 4:19) “My innards, my innards I make tremble, the walls of my heart are in uproar.” He said before Him: Master of the world, I checked all my 248 limbs that You gave me and I did not find one of them I offended You with; so much more that You should give me my life.

Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Yoḥanan: The following verse should never leave your lips: (Ps. 46:12) “The Eternal of hosts is with us, the God of Jacob is a refuge to us, Selah”. Rebbi Yose ben Rebbi Abin, Rebbi Abbahu in the name of Rebbi Yoḥanan and the colleagues: (Ps. 84:13) “O Eternal of hosts, hail to the man who trusts in You”.

It is written (1Kings 17:1) “Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word.” Rebbi Berekhia said, Rebbi Yasa and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew, from (1Kings 18:1): “Go, appear before Aḥab and I shall give rain, etc.” And he who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥuma from Edreï said, they are of the opinion that a vow that was dissolved partially is dissolved totally. Some want to say, on the occasion of the son of the woman from Sarepta, (1Kings 17:20) “He called on the Eternal and said, o Eternal, my God, etc.” Rebbi Judah ben Pazi said, about one who stole a doctor’s bag. When he left, his son was injured.He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? (Is. 26:19) “Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew, וְאֶרֶץ רְפָאִים תַּפִּיל.” Rebbi Tanḥum from Edreï said, “the earth will give up those that are deposited in it.”

Rebbi Abba in the name of Rav Huna, Rebbi Zeïra in the name of Abba bar Jeremiah: Three are required, two have permission. Rebbi Zeïra said this before Rebbi Yasa. He said to him: I have only the Mishnah, three who ate together are required to “invite”. The rabbis of here stick by their opinion, the rabbis of there stick by their opinion. Samuel said, two who judged, their judgment is valid but they are called an insolent court. Rebbi Yoḥanan and Rebbi Simeon ben Laqish both say, two who judged, their judgment is invalid.

From where that “congregation” means ten people? Rebbi Abba and Rebbi Yasa in the name of Rebbi Yoḥanan: It is said here “congregation” and it says there “congregation”. Since “congregation” mentioned there means ten, so also “congregation” mentioned here must mean ten. Rebbi Simon said, it is said here “in the midst” and it is said there “in the midst” (Gen. 42:5): “The sons of Israel came to buy grain in the midst of those who came.” Since “in the midst” said there means ten, so also here it must mean ten. Rebbi Yose ben Rebbi Abun said to him, if you deduce from “in the midst”, there are too many of them. But it is said here “the children of Israel” and it is said there “the children of Israel.” Since “children of Israel” said there means ten, so here it also must mean ten.

Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the sages? They said: “The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile.” The question here is only what Rebbi Hoshaia stated: (Ex. 23:15, 34:20) “They should not be seen before Me empty-handed,” with anything; the sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that [the rule] is based on words of the Torah. He said that only the sages instituted: “One silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Johanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai;

Rebbi Yasa in the name of Rebbi Joḥanan: He who calumniates does not speak until he has disowned the principle. What is the reason? (Ps.12:5) “Who said, by our tongues we shall overcome, our lips are with us, who is master over us?” All sins a person commits on earth, but this one they commit both in heaven and on earth. What is the reason? (Ps.73:9) “They put their mouths in heaven and their tongue wanders about the earth.” Rebbi Isaac said (Ps. 50:22): “Understand that, those who are forgetting God, lest He will tear and nobody may rescue.” Rebbi Joshua ben Levi said (Ps. 50:20): "You sit, talk against your brother, you find fault with your mother’s son.” What is written there? (Ps. 50:16) “God said to the evildoer, what right do you have to speak about My laws, to keep My covenant in your mouth?”

Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One may calumniate disruptive persons. What is the reason? (1K. 1:14) “I shall come after you and confirm your words.” Rebbi Zeïra asked before Rebbi Yasa: Why was Adoniah ben Ḥaggit killed? Because he asked for Avishag of Shunem? He said to him, they were looking for a pretext to proscribe the lives of disruptive persons.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: when it is still standing. Rebbi Yasa in the name of Rebbi Joḥanan: when it is cut. What is his intention, to free his field from the obligation or not? Let us hear from the following: Rebbi Yasa said in the name of Rebbi Joḥanan: He may always add. What are we talking about? If it is his intention to free his field from the obligation, it already has been freed. So we must speak about the case where it is not his intention to free his field from the obligation!

Rebbi Ḥiyya in the name of Rebbi Joḥanan: when it is still standing. Rebbi Yasa in the name of Rebbi Joḥanan: when it is cut. What is his intention, to free his field from the obligation or not? Let us hear from the following: Rebbi Yasa said in the name of Rebbi Joḥanan: He may always add. What are we talking about? If it is his intention to free his field from the obligation, it already has been freed. So we must speak about the case where it is not his intention to free his field from the obligation!

Rebbi Zeïra asked before Rebbi Yasa: If he intended to let them acquire from the boundary strip? He avoided answering him. The opinions of Rebbi Yasa are contradictory since we have stated there (Mishnah 3:2): “The sages agree with Rebbi Aqiba about someone who sowed dill or mustard in three places.” (The Mishnah means: dill in three places or mustard in three places.) Samuel said, because the first of them does not wait for the last. Rebbi Yasa in the name of Rebbi Joḥanan: Because they are usually sown in separate beds. And here he says so? It is obvious for him that it separates. What he could not decide is whether it does become sanctified as peah or maybe it does not become sanctified! Rebbi Hoshaiah stated: If someone gave peah from one field for another one, it does not acquire holiness. One understands that this means even the boundary strip.

Rebbi Zeïra asked before Rebbi Yasa: If he intended to let them acquire from the boundary strip? He avoided answering him. The opinions of Rebbi Yasa are contradictory since we have stated there (Mishnah 3:2): “The sages agree with Rebbi Aqiba about someone who sowed dill or mustard in three places.” (The Mishnah means: dill in three places or mustard in three places.) Samuel said, because the first of them does not wait for the last. Rebbi Yasa in the name of Rebbi Joḥanan: Because they are usually sown in separate beds. And here he says so? It is obvious for him that it separates. What he could not decide is whether it does become sanctified as peah or maybe it does not become sanctified! Rebbi Hoshaiah stated: If someone gave peah from one field for another one, it does not acquire holiness. One understands that this means even the boundary strip.

Rebbi Zeïra asked before Rebbi Yasa: If he intended to let them acquire from the boundary strip? He avoided answering him. The opinions of Rebbi Yasa are contradictory since we have stated there (Mishnah 3:2): “The sages agree with Rebbi Aqiba about someone who sowed dill or mustard in three places.” (The Mishnah means: dill in three places or mustard in three places.) Samuel said, because the first of them does not wait for the last. Rebbi Yasa in the name of Rebbi Joḥanan: Because they are usually sown in separate beds. And here he says so? It is obvious for him that it separates. What he could not decide is whether it does become sanctified as peah or maybe it does not become sanctified! Rebbi Hoshaiah stated: If someone gave peah from one field for another one, it does not acquire holiness. One understands that this means even the boundary strip.

Two kinds, half moist and half dry, even Rebbi Aqiba will agree. But did we not state: “The Sages agree with Rebbi Aqiba that he who sows dill and mustard at three different places …” It is so: Either dill at three places or mustard at three places. Samuel says, because the first one does not wait for the last one. Rebbi Yasa in the name of Rebbi Joḥanan: Because they usually are being sown bed by bed. According to Samuel, he has to give from each stalk; according to Rebbi Joḥanan he has to give from each bed.

HALAKHAH: Rebbi Yasa (Assi) in the name of Rebbi Eleazar: If he reserved some movables, he did not do anything. I say that he reserved the slave’s person.

Rebbi Yasa said in the name of Rebbi Joḥanan: That refers to divorce documents, but it does not apply to a gift. Rebbi Joḥanan adds something, Rebbi Simeon ben Laqish adds something. Rebbi Joḥanan adds something. Since a find which cannot be acquired by the knowledge of another person can be acquired within four cubits, should this rule not apply a fortiori to a gift that is acquired by the knowledge of another person? Rebbi Simeon ben Laqish adds something. Since a gift which cannot be acquired within four cubits can be acquired by the knowledge of another person, should this not a fortiori apply to a find?

Rebbi Zeïra objected before Rebbi Yasa: But did we not state: The same applies to marriage? He answered him, divorce documents and marriage contracts have the same rules. But did we not state: The same applies to debt? He said to him, because if he said to him: Throw it into the sea and your debt will be forgiven, it would be forgiven. But if that is true, even if it fell down close to the debtor, the debtor should have the benefit! But we have stated, if it falls down close to the debtor, the debtor is still obligated. For he said to him, throw it so that it will enter my domain, and it did not yet enter his domain. Rebbi Abbahu said, all those objections that Rebbi Zeïra raised before Rebbi Yasa, Rebbi Simeon ben Laqish raised before Rebbi Joḥanan. Did he accept them from him? He solved them with those same solutions.

Rebbi Zeïra objected before Rebbi Yasa: But did we not state: The same applies to marriage? He answered him, divorce documents and marriage contracts have the same rules. But did we not state: The same applies to debt? He said to him, because if he said to him: Throw it into the sea and your debt will be forgiven, it would be forgiven. But if that is true, even if it fell down close to the debtor, the debtor should have the benefit! But we have stated, if it falls down close to the debtor, the debtor is still obligated. For he said to him, throw it so that it will enter my domain, and it did not yet enter his domain. Rebbi Abbahu said, all those objections that Rebbi Zeïra raised before Rebbi Yasa, Rebbi Simeon ben Laqish raised before Rebbi Joḥanan. Did he accept them from him? He solved them with those same solutions.

It was stated: If one hires a worker to do all kinds of work for him, the worker’s findings belong to his employer. Rebbi Simeon ben Laqish asked: If he wants to quit, he may quit; and you say that the find belongs to the employer? Rebbi Jacob bar Aḥa said that Rebbi Yasa asked, why do we need that of Rebbi Simeon ben Laqish, did we not understand that Rebbi Jacob bar Aḥa said that Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree? Rebbi Joḥanan said, a man may acquire a find for his friend. But Rebbi Simeon ben Laqish said, a man cannot acquire a find for his friend.

Rebbi Immi in the name of Rebbi Simeon ben Laqish: This is from the House of Shammai, since the House of Shammai say that property abandoned to the poor is abandoned. Rebbi Yasa said to him: We understand that it is free from tithes because property abandoned by a court order is abandoned. It is written (Ezra 10:8): “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.” 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.

What text implies this? “For a grain stack under which gleanings were not collected, …” Rebbi Mana in the name of Rebbi Simeon ben Laqish: This is from the House of Shammai. Rebbi Yasa said to him: We understand that according to everybody, this is a fine. Following the House of Hillel, the poor give tithes and eat.

If he stood in town and said: I know that the workers are forgetting sheaves at place X; if they forgot it is not a forgotten sheaf. If he stood on the field and said: I know that the workers are forgetting sheaves at place X; [if they forgot] it is a forgotten sheaf, since it says (Deut. 24:19): “On your field and you forget a sheaf.” On the field you forget, but in town you do not forget. Rebbi Zeïra in the name of Samuel: The same holds in regard to found objects. Where are we holding? If he may touch it, in the city, even inside his field. Rebbi Abba bar Cahana, Rebbi Yasa in the name of Rebbi Joḥanan: Only if he can touch them, even inside his field.

It is written (Lev. 19:25): “In the fifth year, you shall eat its yield.” Rebbi Yose the Galilean says, here one adds the fruits of the fifth to the fruits of the fourth year. Just as the fruits of the fifth year are for the proprietors, so the fruits of the fourth year are for the proprietors. Rebbi Zeïra, Rebbi Yasa, in the name of Rebbi Joḥanan: It turns out that Rebbi Yose the Galilean argues like Rebbi Jehudah. Just as Rebbi Jehudah makes it his property, so Rebbi Yose the Galilean makes it his property.

A person brought a back-pack of leeks to Rebbi Isaac bar Tevele. He asked Rebbi Joḥanan. He said to him, go and ask Ḥananiah ben Samuel who knows statements about this. He went and asked. He said, they did not show me a statement, but he told me an Amoraic tradition, since Rebbi Yasa said in the name of Rebbi Joḥanan: Rebbi and Rebbi Eleazar ben Rebbi Simeon disagree: one says after its place of production, the other says, after its current stand. Rebbi Abbahu explained: Rebbi said, after its place of production and Rebbi Eleazar ben Rebbi Simeon, after its current stand. Rebbi Abbahu said that Rebbi said, after its place of production, and they taught him following Rebbi Eleazar ben Rebbi Simeon, after its current stand. This means for back packs, but for animal loads everybody agrees after its place of production. If its place of production and of current placement are free but he is going to transport it through forbidden territory, that forbidden territory is as if he did not traverse it. Rebbi Abba bar Cohen asked before Rebbi Yose: Did not Rebbi Ḥiyya say in the name of Rebbi Joḥanan, between Rebbi and his colleague, practice follows Rebbi. But Rebbi Jonah said, even Rebbi with Rebbi Eleazar ben Rebbi Simeon? He said to him, what do you want from Rebbi Joḥanan! Rebbi Joḥanan follows his own opinion, for Rebbi Joḥanan said, they were very lenient regarding the Sabbatical, which is of their words. Some want to say, the opinion of Rebbi Joḥanan is added to that of Rebbi and they form a majority against Rebbi Eleazar ben Rebbi Simeon.

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

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

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

Rebbi Zeïra asked before Rebbi Yasa: It this not from the fruits that are exempt at Caesarea? He said to him, did not Rebbi permit fruits at Caesarea? But Rabban Simeon ben Gamliel preceded Rebbi!

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

Rebbi Zeïra, Rebbi Joḥanan in the name of Rebbi Yannai (Num. 18:28): “You, also you,” to include your plenipotentiary. Just as you are in the covenant, so your plenipotentiary must be in the covenant. You appoint a plenipotentiary, the Gentile may not. Rebbi Yasa wanted to say that the Gentile cannot appoint as plenipotentiary another Gentile, but he can appoint a Jew. Rebbi Zeïra said, from the baraita itself: You appoint a plenipotentiary, does that not mean Jews? Similarly, the Gentile cannot appoint a plenipotentiary, not even a Jew. Rav Hoshaia objects: Does the baraita support Rebbi Joḥanan? “Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave from his produce, he cannot give heave” Rebbi Abba said, if he confirms it after him.

So far a Gentile; a Samaritan? Let us hear from the following: “He who gives a field to a Gentile sharecropper, a Samaritan, or somebody who is not trusted with tithes, before they come to the time of tithes he does not have to tithe for him; after they come to the time of tithes he has to tithe for him.” That is, at a place where Jews are present. At a place where no Jews are available? Let us hear from the following: Rebbi Simon had fields at King’s Mountain. He asked Rebbi Joḥanan, who told him: Let them lie fallow, but do not lease them to a Gentile. He asked Rebbi Joshua ben Levi who permitted it to him. Rebbi Joshua ben Levi is of the opinion that a place where no Jews are available has the status of Syria. For Syria, we hear from the following: Rebbi Ḥaggai descended into Homs. The family Astor asked him: Since no Jews are available here, we lease to Gentiles; do we have to tithe for them? He sent and asked Rebbi Zeïra. Rebbi Zeïra asked Rebbi Immi, who told him that they did not have to tithe. From this you hear that the rules of leasing follow Rebbi Yose. Also from the following: Rebbi Ḥanina, the son of Rebbi Abbahu, said my father had a case; he sent and asked Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi, and they taught him that the rules of leasing follow Rebbi Yose; hence, as far as tithing for them is concerned, they do not tithe for them.

HALAKHAH: It was stated: “If a Jew and a Gentile bought a field in Syria, it is as if ṭevel and tithed produce were mixed together, the words of Rebbi. Rebbi Simeon ben Gamliel says, the Jew’s part is obligated, the Gentile’s part is free.” Rebbi Yasa in the name of Rebbi Ḥanina: When do they disagree? If they split the field while the grain was standing. But if they split grain stacks, even Rabban Simeon ben Gamliel will agree with Rebbi that every single stalk belongs to the partnership. Rebbi Jonah said, Rebbi Yose in the name of Rebbi Joḥanan: When do they disagree? If they split the field while the grain was standing. But if they split sheaves, even Rabban Simeon ben Gamliel will agree with Rebbi that every single stalk belongs to the partnership. According to Rebbi Jonah, what is the difference between stacks and sheaves? If he harvests a small amount and shares with his partner. Rebbi Hoshaia said, that is, if they bought with the idea that they would not split. But if they bought with the idea that they always would split, Rebbi will agree with Rabban Simeon ben Gamliel that his part already belonged to him from the first moment. Rebbi Yose said, the words of the rabbis disagree since Rebbi Abbahu in the name of Rebbi Joḥanan said that partners are the subject of the disagreement between Rebbi and Rabban Simeon ben Gamliel. Are brothers who split not like these partners?

HALAKHAH: Rebbi Ḥizqiah, Rebbi Yasa, in the name of Rebbi Joḥanan: For the first part, Rebbi Meïr says, even jailed, even adjacent, but the rabbis say, on condition that they were neither jailed nor adjacent. How is that done? 3,2,1,2,l.

“Grain and grain need a bet rova‘.” But only if it is not jailed on all four sides. Rebbi Zeïra asked before Rebbi Yasa: Does this mean that we say that in the ravine of Simonia one may sow only one kind?

Only if it is surrounded by a fence on all four sides? From what we have stated: “Between two vineyards,” that means even from one side only. Only if the fence encloses all of that side? Let us hear from the following that Rebbi Zeïra, Rebbi Yasa, said in the name of Rav Mattanah: There is no tail for a large vineyard and no circumference for a small vineyard. There is no tail for a large vineyard because one does not need it. Neither a circumference for a small vineyard to forbid more outside than inside; inside eight and outside twelve. What is a small vineyard? Three parallel three. Hence, three parallel three parallel three, [the vineyard] has a circumference. Rebbi Zeïra said, that means that if he made laths along three vines then [the vineyard] has a circumference.

There, we have stated: “All tied-up water skins are pure except those of Arabs. Rebbi Meïr says, temporarily tied ones are pure, permanently tied ones are impure. Rebbi Yose says, all tied ones are pure.” Some Tannaïm state it inverted. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: Like our Mishnah. Rebbi Yudan said, the indicator of Kelim is Kilaim, for if it were not so, what would be the difference between permanent and temporary tie? In the House of Rebbi Yannai they said: A permanent tie must be cut, a temporary tie does not have to be cut.

Rebbi Abba from Carthage said, the reason of Rebbi Joḥanan is (Lev. 25:3): “Six years you shall sow your field”, not in the Seventh, “six years you shall prune your vineyard,” not in the Seventh. Every prohibition derived from a positive commandment is a positive commandment; he transgresses a positive commandment. Rebbi Jeremiah said, he transgresses a positive commandment. Rebbi Yasa said, there is not even a positive commandment! Why is it written (Lev. 25:2): “the Land shall rest for a Sabbath of the Eternal?” For the prohibitions in it.

They asked before Rebbi Illaï: May one sew one’s shoes with flax? He said to them, because of Rebbi Zeïra, for Rebbi Zeïra said it is forbidden. Rebbi Illaï will agree that it is forbidden to wear woolen socks over linen socks since he cannot take off the inner ones unless he first takes off the outer ones. The father of Rav Safra asked Rebbi Zeïra: May one put coins in a woolen bag and tie it with a linen thread, or put coins on a linen cloth and tie it with a woolen thread? He said to him, does the rabbi not know Rav Huna? For Rav Huna said, it is forbidden. Rebbi Avina said, it is forbidden. Samuel said, it is permitted. Rebbi Jacob bar Ada in the name of Rebbi Yasa said, it is permitted.

HALAKHAH: “Ten saplings, etc.“Rebbi Zeïra, Rebbi La, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said the willow is a word of the Torah (Lev. 23:40): “Brook willows,” two. One willow for the lulab, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, willow and pouring of water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah. On the second day, (Num. 29:19) “and their libations.” On the sixth day, (Num. 29:31) “and its libations.” On the seventh day, (Num. 29:33) “and its rules.” מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough.

It was stated: “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan (Lev. 19:24): “And in the year.” How do you understand this? Rebbi Zeïra said (Lev. 19:23): “Three years they shall be uncircumcised for you, and in the [fourth] year.”

Rebbi Yasa heard that his mother had come to Bostra. He went and asked Rebbi Yoḥanan, may I leave? He said to him, if it is because of danger on the road, leave. If it is in order to honor father and mother, I do not know. Rebbi Samuel bar Rav Isaac said, Rebbi Yoḥanan still needs to answer. He importuned him, so he said: If you decided to go, return in peace. Rebbi Eleazar heard this and said: there is no greater permission than that.

If he [the Cohen] forgave and after that he [the Israel owner] ate, there is disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish since they disagreed: If he robbed heave from his maternal grandfather, a Cohen, Rebbi Joḥanan said, he has to pay to the tribe, but Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Jonah said, Rebbi Simeon ben Laqish answered Rebbi Joḥanan thus: According to you, who says he has to pay to the tribe, did we not state: “If he stole heave of the Sanctuary, he has to pay two fifths and the principal.” Should he not pay three? Rebbi Yasa in the name of Rebbi Joḥanan: The Torah said, it takes him out of his robbery. Rebbi Zeïra said to Rebbi Ammi: Two things you say in the name of Rebbi Joḥanan but you do not say why. Rebbi Joḥanan said, it takes him out of his robbery but you do not say why. It is so, “he shall give the holy food to the Cohen;” once he gave it, it stopped being his robbery. You say in the name of Rebbi Joḥanan, at the place of its slaughter should be its burning. You do not say why. Rebbi Eleazar in the name of Rebbi Hoshaia, Num. 19:5: “On its excrement shall be its burning.” How do you understand this? Rebbi Jeremiah in the name of Rebbi Ammi: At the place of its exit from life shall be its burning.

Gamliel the twin asked Rebbi Yasa: May one add profane oil and light? He said to him, Rebbi Hoshaia stated only that one is not required to squeeze it out

Rebbi Zeїra, Rebbi Yasa in the name of Rebbi Eleazar: If somebody sowed an ownerless field, the crop is subject to tithes. Rebbi Jonah offers the language: Because he acquired the ownerless field and its growth.

“Even though it was kept to grow it is subject to tithes small or large.” Does this imply that if it was not kept to grow it is not subject to tithes small or large? Rebbi Immi in the name of Rebbi Simeon ben Laqish: To exclude the words of Rabban Gamliel as we have stated there: “Rabban Gamliel says, flower buds of fenugreek, mustard, and white beans are subject to tithes.” Rebbi Yasa said, did Rabban Gamliel obligate them because of food? If it were so, what about their greenery? But Rabban Gamliel says, they are important as food, but the rabbis say, they are not important as food. In addition, from what we are stating: “Rebbi Joshua said, I never wanted to tell anybody go, collect flower buds of fenugreek, mustard, and white beans and cook them, to free them from tithes.”

New section. “Grapes and wild grapes when they start to produce sap.” Rebbi Zeїra in the name of Rebbi Yasa: When they are called wretched grapes. Rebbi Ayvo bar Nagari, Rebbi Tanḥum bar Ilaї in the name of Rebbi Naḥum bar Simai: Only if their seeds are visible from the outside.

Rebbi Aqiba says an unripe cedrat is not a fruit, but the Sages say it is a fruit. Rebbi Hila, Rebbi Yasa, in the name of Rebbi Eleazar: It follows that Rebbi Simeon follows the argument of his teacher, Rebbi Aqiba. Just as Rebbi Aqiba said it is not a fruit, so Rebbi Simeon said it is not a fruit. Rebbi Yasa said, is everything usable for lulab subject to tithes and everything not usable for lulab not subject to tithes? Did they not object, there is the spotted one, there is one that grew in a form or one shaped like a ball; it is not usable for lulab but subject to tithes! It is reasonable [to hold that] Rebbi Simeon agrees with Rebbi Aqiba but Rebbi Aqiba does not agree with Rebbi Simeon. Rebbi Simeon agrees with Rebbi Aqiba since it is written (Lev. 23:40) “fruit” and it is not a fruit. Rebbi Aqiba does not agree with Rebbi Simeon, there is the spotted one, one that grew in a form, or one shaped like a ball; it is not usable for lulab but subject to tithes.

Rebbi Aqiba says an unripe cedrat is not a fruit, but the Sages say it is a fruit. Rebbi Hila, Rebbi Yasa, in the name of Rebbi Eleazar: It follows that Rebbi Simeon follows the argument of his teacher, Rebbi Aqiba. Just as Rebbi Aqiba said it is not a fruit, so Rebbi Simeon said it is not a fruit. Rebbi Yasa said, is everything usable for lulab subject to tithes and everything not usable for lulab not subject to tithes? Did they not object, there is the spotted one, there is one that grew in a form or one shaped like a ball; it is not usable for lulab but subject to tithes! It is reasonable [to hold that] Rebbi Simeon agrees with Rebbi Aqiba but Rebbi Aqiba does not agree with Rebbi Simeon. Rebbi Simeon agrees with Rebbi Aqiba since it is written (Lev. 23:40) “fruit” and it is not a fruit. Rebbi Aqiba does not agree with Rebbi Simeon, there is the spotted one, one that grew in a form, or one shaped like a ball; it is not usable for lulab but subject to tithes.

We have stated: “But he collects from under the sieve and eats.” Rav Ḥisda said, because it misses the action of the wind. Rebbi Ila in the name of Rebbi Yasa: It misses rest. But did we not state: “Wine after he cleaned it?” For him who says because it misses rest [it is understandable]. For him who says because it misses the action of the wind, it still misses [removal of] its yeast. Rebbi Benjamin ben Gidul objected: Did we not state: “Oil after it descended into the barrel?” For him who says because it misses rest [it is understandable]. For him who says because it misses the action of the wind, it still misses clearing up.

HALAKHAH: Ḥananiah the son of Rebbi Yasa said, where do Rebbi Jehudah and the rabbis disagree? If it is ṭevel by their words. But for ṭevel by biblical decree, the rabbis also will agree.

It is written (Lev. 19:25): “In the fifth year, you shall eat its yield to add for you, etc.” Rebbi Yose the Galilean says, here one adds the fruits of the fifth to the fruits of the fourth year. Just as the fruits of the fifth year are for the proprietors, so the fruits of the fourth year are for the proprietors. Rebbi Zeïra, Rebbi Yasa, in the name of Rebbi Joḥanan: It turns out that Rebbi Yose the Galilean argues like Rebbi Jehudah. Just as Rebbi Jehudah makes it his property, so Rebbi Yose the Galilean makes it his property.

HALAKHAH: “Export on the Sabbath,” etc. What means “two which are four”? Two which are four for liability and two which are four for no liability, or four for liability and four for no liability? Let us hear from the following: “There are two kinds of oaths which are four kinds.” Rebbi Abba said, there all are about liability, but here we come to state both liability and no liability. This implies four of liability and four of no liability. Rebbi Yose said, the Mishnah says so, “there are two kinds of oaths which are four kinds,” not because of liability? And similarly, “there are two kinds of export on the Sabbath which are four kinds,” because there is liability. But was it not stated, “the doors of the Temple hall were two which are four?” Can you say, liability and no liability? Should we state twelve cases of no liability? We only come to state cases of no liability which correspond to cases of liability. Rebbi Ḥiyya bar Abba said, what is this “no liability” which we stated here? Permitted! Rebbi Yose said, the poor man and the rich man are one but the Sages counted them as two. Bringing in or taking out are one but the Sages counted them as two. Taking out on the Sabbath does not include bringing in; if one exports from one domain to the other, does this not include the one who imports? Let us hear from the following, as Rebbi Yasa said in the name if Rebbi Joḥanan: Somebody who brings in half the size of a dried fig and takes out half the size of a dried fig is liable. And from where that taking out is called work? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan understood it from the following: Moses ordered, they made a public proclamation in the camp as follows, men or women should no longer do work to contribute to the sanctuary. The people refrained from taking objects out from their houses to give them to the collectors. Rebbi Ḥizqiah in the name of Rebbi Ila: You even understand bringing in from this. Just as the people refrained from taking objects out of their houses to give to the collectors so the collectors did not accept anything from them to bring into the office. Rebbi Ḥizqiah in the name of Rebbi Aḥa understood everything from the following: do not bring out any load from your houses on the Sabbath day, and perform no work.

Rebbi Yasa in the name of Rebbi Joḥanan: If one brought in half a dried fig and took out half a dried fig he is liable. What Rebbi Joḥanan said does not follow Rebbi Yose, as it was stated: “If one took out half a dried fig and again took out half a dried fig during one period of oblivion, he is liable; during different periods of oblivion he is not liable. Rebbi Yose said, during one period of oblivion and one domain he is liable, during one period of oblivion and two domains or during two periods of oblivion and one domain he is not liable.” We find this difficult. If two different transorts do not combine following Rebbi Yose, a fortiori also not bringing in and taking out? Therefore what Rebbi Joḥanan said could not follow Rebbi Yose.

Rav Joseph said, in fact we have stated all of these. The sea as we have stated there: “One who in the sea throws four cubits is not liable.” Not only in the sea four cubits, but even if he throws the entire length of the sea he is not liable, for the entire sea is called karmelit. A valley as we have stated: “A valley during the dry season is private domain for the Sabbath but public domain for impurity. During the rainy season it is (private) [public] domain for both.” If you say private domain for both it should not need surrounding by animals’ gear, but we have stated: “If they surrounded it by animals’ gear one carries in the interior.” A platform, as we have stated: “And similarly one carries under open bridges on the Sabbath, the words of Rebbi Jehudah; but the rabbis forbid.” A threshold, as we have stated: “If one carries out foodstuffs and puts them on the threshold; whether he or another person then carries it out, he is not liable since the work was not performed in one step.” Therefore if the work was completed in one step he would be liable. Ben Azzai said, even if he completed the work at one time he would not be liable. Karmelit. Rebbi Ḥiyya stated: karmel “soft full”, neither moist nor dry but average. And here it is neither public nor private domain but karmelit. What is karmelit? Rebbi Yasa in the name of Rebbi Joḥanan, for example the store of Bar Justinus. A multi-party courtyard and dead-end streets: if there is an eruv they are permitted, but if no eruv was made they are forbidden.

Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise, take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? Only in image a man wanders. It is written, many a man professes good will, but where will you find one you can trust? That is Rebbi Zeˋira, as Rebbi Zeˋira said, we do not take the traditions of Rav Sheshet into account since he is blind. Rebbi Zeˋira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

Gamliel the twin asked Rebbi Yasa: May one add profane oil and light? He said to him, Rebbi Hoshaia stated only that one is not required to squeeze it out.

“From an Antiochean vessel one does not drink even if it is cleaned out.” Rebbi Ḥananiah, Rebbi Yasa, Rebbi Aḥa Abba in the name of Rebbi Joḥanan, because it is heated from its walls. The rabbis of Caesarea, Rav Huna in the name of Rav: If it was cleaned out and open it is permitted.

Rebbi Jeremiah in the name of Rav: Practice follows Rebbi Meïr. Samuel said, practice follows Rebbi Jehudah. Rebbi Joshua ben Levi said, practice follows Rebbi Simeon. They asked before Rebbi Joḥanan, you, what are you saying? He told them, I only have the Mishnah: “One may move any light except one which was burning on the Sabbath.” Rebbi Simeon ben Laqish instructed in al-Tarabulus, it is permitted to move a small light. Rebbi Ḥelbo and Rebbi Abbahu. Before Rebbi Ḥelbo they did not take away, before Rebbi Abbahu they took away. Rebbi Yasa visited Rebbi Tanḥum bar Ḥiyya. He wanted to remove it before him. He told him, before us? Rebbi Yose the Galilean came before Yose ben Ḥanina; he wanted to take it away, he told him, who permitted you? It is found Rav and Rebbi Joḥanan, who forbid, are one. Rebbi Joshua ben Levi and Rebbi Simeon ben Laqish, who permit, are one. Rebbi Eleazar bar Ḥanina: It happened and they moved a metal lamp instead of a pottery light on the Sabbath. Where do we hold? If following Rebbi Meїr, even the metal lamp should be forbidden. If following Rebbi Simeon, even a pottery light should be permitted. But we are following Rebbi Jehudah since Rebbi Jehudah is the one who said, a pottery light is disgusting, a metal light is not disgusting.

It was stated: If a light was lying on a table he takes away the table and the light falls down. Rebbi Joḥanan said, this one is close to be liable for a purification sacrifice; forwards for setting a fire, backwards for extinguishing. Samuel bar Abba before Rebbi Yasa: when it was extinguished. He told him, may your mind be at rest. Where do we hold? If following Rebbi Meïr, even the table should be forbidden. If following Rebbi Simeon, even the light should be permitted. But here following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting.

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

“Nor female sheep with yaḥnun.” Rav Jehudah says, a woolen cap. Rebbi Yasa in the name of Rebbi Ḥama bar Ḥanina: It is a root named yaḥnūnâ. Rebbi Zeˋira asked before Rebbi Yose: Does this not imply that it is forbidden to let an animal go out with an expert amulet? He told him, yes, Babylonian, you understood it.

Rebbi Yasa and Rebbi Immi. One had a toothache and his colleague instructed him; the other one had an earache and his colleague instructed him. We do not know who said what. Since Rebbi Yasa asked Rebbi Jacob bar Aḥa’s doctor, how feels Rebbi Jacob bar Aḥa’s tooth, and since Rebbi Yasa never said an unnecessary word, it was he who instructed about the tooth.

Rebbi Yasa and Rebbi Immi. One had a toothache and his colleague instructed him; the other one had an earache and his colleague instructed him. We do not know who said what. Since Rebbi Yasa asked Rebbi Jacob bar Aḥa’s doctor, how feels Rebbi Jacob bar Aḥa’s tooth, and since Rebbi Yasa never said an unnecessary word, it was he who instructed about the tooth.

Rebbi Yasa and Rebbi Immi. One had a toothache and his colleague instructed him; the other one had an earache and his colleague instructed him. We do not know who said what. Since Rebbi Yasa asked Rebbi Jacob bar Aḥa’s doctor, how feels Rebbi Jacob bar Aḥa’s tooth, and since Rebbi Yasa never said an unnecessary word, it was he who instructed about the tooth.

We have stated: “Anybody who is oblivious of the principle of the Sabbath.” They stated in the House of Rebbi: Anybody ignorant of the principles of the Sabbath. Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows what was stated in the House of Rebbi. But Rebbi Eliezer said, “anybody who is oblivious of the principle of the Sabbath.” Therefore if he does not know anything of the principles of the Sabbath is he not liable? Since Rav stated our Mishnah and explained it: who is the one who does not know anything of the principles of the Sabbath? A child who was taken prisoner among the Gentiles. This implies that both versions are the same. As Rebbi Joḥanan said, anybody ignorant of the principles of the Sabbath. Therefore (if he does not) [if he did] know and forgot he is liable. Since what Rebbi Samuel, Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once. This implies that both versions are the same. They asked before Rebbi Yasa’s son: What did you hear from your father about Rebbi Yose? He said, following Rebbi Joḥanan. Rebbi Ḥizqiah told them, he did not say so. But Rebbi Simon bar Zavda was simply with Rebbi Yose’s son and heard from him following Rebbi Eliezer.

Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error regarding the work. About this we have stated “many works”. He is not liable because of Sabbaths. Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent regarding the work. About this we have stated “many Sabbaths”. He is not liable because of the works. Now Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error about the work. Did he concede to him or did he not concede to him? Since what Rebbi Samuel, Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once. This implies that he did not concede to him. (It was) [Now] Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent about the work. Did he concede to him or did he not (instruct) [concede to] him? Rebbi Zeˋira said before Rebbi Yasa, a baraita implies that he did not concede to him, as it was stated, “ ‘I know that it is the Sabbath, I know that this is work. But I do not know that this is work for which one becomes liable to extirpation.’ If he did work of several categories he is liable for every single work. If he did work of one category only, he is liable for every episode of oblivion if there were many oblivions, but if all was one oblivion he is liable only once.” Since he did not quote this as an objection it implies that he did not concede to him.

HALAKHAH: When she was doing it. The individual who did it is liable; two or three who were doing it are not liable. Rebbi Joshua the Southerner said before Rebbi (Yasa) [Yose] in the name of Rebbi Aḥa: A weaver’s beam, Rebbi declares not liable, but Rebbi Eleazar ben Rebbi Simeon said, he is liable. Rebbi said to him, so I heard from your father. He answered him, I served my father standing more than you served him sitting. But was Rebbi the student of Rebbi Simeon (bar) [ben] Yoḥai? Was he not the student of Rebbi Jacob bar (Qodshai) [Qorshai]? But so he must have said to him, He answered him, I served my father standing more than you served your teacher sitting. When Rebbi Eleazar ben Rebbi Simeon came to the house of assembly, Rebbi’s face darkened. His father told him, it is correct so, for he is a lion son of a lion, but you are a lion son of a jackal. When (Rebbi Eleazar) [he] died, Rebbi sent to ask his wife in marriage. She said to him, a vessel which was used in holiness should be used in a profane way?

HALAKHAH: 4. If one wrote with ink on vegetable leaves, with drinks or fruit juice on a board, he is not liable unless he wrote with permanent material on permanent material. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Eleazar: If he wrote one letter in Tiberias and one letter in Sepphoris he is liable. But did we not state, “if they cannot be read together, he is not liable”? Rebbi Abba bar Mamal said, בסררה.

Everybody agrees that if he writes a word only at the moment when he finishes. “One who wrote one letter to complete a word or one letter to complete a scroll is liable.” One who wrote one letter on a weekday and one letter on the Sabbath, Rebbi Eliezer makes him liable for a purification sacrifice but Rebbi Joshua declares him not liable. Why? Either because of completion of the work or because it is not appropriate to be joined to it. Come and see, is he not free from liability if he wove one thread on a weekday and one thread on the Sabbath, is it not appropriate to be joined to it? But because of completion of the work, as Rebbi Jacob bar Aḥa said, Rebbi Yasa in the name of Rebbi Eleazar: If he wrote one letter in Tiberias and one letter in Sepphoris he is liable. For if it were not so following Rebbi Eliezer. If he wrote one letter on this Sabbath and one letter on the next Sabbath, Rebbi Eliezer makes him liable for a purification sacrifice but Rebbi Joshua declares him not liable. Come and see, if he wrote one letter on a weekday and one letter on the Sabbath, Rebbi Eliezer makes him liable for a purification sacrifice; not so much more if one letter on this Sabbath and one on the next! Because of the Sages who declare not liable.

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

“And one makes honey-wine on the Sabbath.” Rebbi Yasa in the name of Rebbi Joḥanan: Wine and honey and pepper.

Rebbi Zeˋira asked, what kind of threshold? Like a permitted threshold or a forbidden threshold? Rebbi Zeˋira said, when I was still there it was questionable for me, but when I came here I heard Rebbi Yasa in the name of Rebbi Joḥanan: If a threshold is ten [hand-breadths] high but less than four wide it is permitted for both domains; only one should not exchange. Rebbi Mana said before Rebbi Yose, look what he is saying! He only said, if it is less than four wide. But if it is four wide it is forbidden. He said to him, is that not the case of a cross-beam? Is it not permitted under a cross-beam? Rebbi Zeˋira said, Samuel and Rebbi Joḥanan. Samuel said, under the beam it is forbidden, but Rebbi Joḥanan said, it is permitted. Everybody agrees that between laths it is forbidden, and it was stated thus: If an alley is made of laths, if between one and the next are four hand-breadths one carries up to the outer one; otherwise one carries up to the inner one. The Rabbis of Caesarea in the name of Rebbi Uqba, unless the outer one is wider. But if the outer one was wider one carries up to the outer one.

“With anything one may make an eruv or participate except with water or salt.” Rebbi Yasa said, because the body is not fed by them. Rebbi Levi said, because they are agents of curse. Rebbi Eleazar said, if he made them into brine it may be bought with Tithe money. Rebbi Aḥa in the name of Rebbi Miasha: only if he mixed oil into it. Rebbi Yose asked, then should he be able to use it for eruv only in proportion?

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan, from where do you augment? From the lintel 2’000 cubits. Rebbi Yose said to Rebbi Yasa bar Aḥa: It seems reasonable only from the superstructure. But in front of the town it is unlimited. He said, this also is my opinion. He said to him, what did you see to say “the superstructure”? Or should we say these in the back of the superstructure? Rav Naḥman said, at the end of the country. The word of Rebbi Simeon implies this, since “Rebbi Simeon ben Yoḥai said, I can cause that one may walk from Tyre to Sidon, from Tiberias to Sepphoris, by caves and by barns.”

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan, from where do you augment? From the lintel 2’000 cubits. Rebbi Yose said to Rebbi Yasa bar Aḥa: It seems reasonable only from the superstructure. But in front of the town it is unlimited. He said, this also is my opinion. He said to him, what did you see to say “the superstructure”? Or should we say these in the back of the superstructure? Rav Naḥman said, at the end of the country. The word of Rebbi Simeon implies this, since “Rebbi Simeon ben Yoḥai said, I can cause that one may walk from Tyre to Sidon, from Tiberias to Sepphoris, by caves and by barns.”

Paragraph. “Similarly three villages forming a triangle,” etc. Samuel said, if they are in a line. Bar Qappara said, it they are like a tripod. Which one is the middle one? It is understandable for him who said, they are in a line. For him who said, they are like a tripod, which one is the middle one? Rebbi Samuel, Rebbi Berekhiah’s brother, said, if you are measuring from one, the other is the middle one; if you are measuring from one, the other is the middle one. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Ḥanina, only if the middle one not be farther than 2’000 cubits. Rebbi Yose said, I objected before Rebbi Jocob bar Aḥa, did we not state: “if between the two outer ones are 141⅓ [cubits], the middle one makes all three [to be one].” To permit the two outer ones. If there were two, could the middle one be counted for either side? His problem was if there were two people walking. But if one person is walking, it is counted for either side.

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: Practice follows Rebbi Joḥanan ben Nuri. Rebbi Hoshaia asked, for what is this needed? For what we have stated, “Rebbi Eliezer ben Jacob”. But following the rabbis? The rabbis disagree with Rebbi Joḥanan ben Nuri.

Rav Ḥasdai said, each single one of ten Israel who dwell in one house must cede his rights. Rebbi Yasa said, each single one of ten Gentiles who dwell in one house must rent out his rights. Rebbi Abba said, it happened that a Persian’s wife rented out her courtyard without informing her husband. The case came before Rebbi Samuel and he declared it legal. They wanted to say, even his servant and farm-hand. Practice: An Israel cedes and the Gentile rents out. Then why should the Gentile not cede? He might change his mind. Then even if he rented out he might change his mind! From then on he would use it in robbery.

How little? Should it come as what Rebbi Yasa said in the name of Rebbi Mana bar Tanḥum, Rebbi Abbahu in the name of Rebbi Joḥanan: real estate cannot be acquired with less than a peruṭa’s worth? The word of Rebbi Jacob bar Aḥa implies even a walnut, even a date.

It was stated: “If two people were partners in a courtyard and one of them died, and the house fell as inheritance to an outside person. If before it became dark, this makes it forbidden; after dark it is not forbidden.” Rebbi Aḥa in the name of Rebbi Ḥinena: This is the House of Shammai’s, for the House of Shammai say, one may not cede rights after dark, but the House of Hillel say, one may cede rights after dark. Rebbi Yose ben Rebbi Abun said, since he dies there is no greater cession of rights than this. “If an outside person owned a house in the courtyard with them when he died and the house fell as inheritance to a dweller in the courtyard. If before it became dark, this makes it forbidden; after dark it is not forbidden.” Still this is the House of Shammai’s, for the House of Shammai say, one may not cede rights after dark, but the House of Hillel say, one may cede rights after dark. May one cede rights after dark? Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi went up to Ḥammat Gader. They asked Rebbi Ḥama bar Joseph and he permitted. Rebbi Joḥanan heard them and said, you did the correct thing. Rebbi Simeon ben Laqish heard it and said, you acted incorrectly. Do they disagree? Rebbi Zeˋira said, they did not disagree. He who said, you did the correct thing, that you leased. But he who said, you acted incorrectly, that you moved. Rebbi Abba said, they disagree. He who said, you did the correct thing, that you leased and moved. But he who said, you acted incorrectly, that you leased and that you moved.

A house where they deposited the eruv. The mother of Rebbi Jacob bar Aḥa had died when Rebbi Yasa said to Rebbi Abbahu, state it, and he stated: The House of Shammai forbid and the House of Hillel permit. Rebbi Hamnuna said, the house in which the eruv is deposited does not need anything. Rebbi Ḥasdai said, he is made like a partner. Rebbi Hamnuna told him, the words of the rabbis do not let you, as they disagreed: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them. Abba bar Ḥuna in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them. If you are saying that he is like a partner, he should forbid. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: If the people of the alley deposited the eruv in two places, if because the space was not enough, it is permitted, if in order to split the eruv it is forbidden.

A house where they deposited the eruv. The mother of Rebbi Jacob bar Aḥa had died when Rebbi Yasa said to Rebbi Abbahu, state it, and he stated: The House of Shammai forbid and the House of Hillel permit. Rebbi Hamnuna said, the house in which the eruv is deposited does not need anything. Rebbi Ḥasdai said, he is made like a partner. Rebbi Hamnuna told him, the words of the rabbis do not let you, as they disagreed: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them. Abba bar Ḥuna in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them. If you are saying that he is like a partner, he should forbid. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: If the people of the alley deposited the eruv in two places, if because the space was not enough, it is permitted, if in order to split the eruv it is forbidden.

HALAKHAH: Paragraph. “If five courtyards were open to one another,” etc. “But forbidden in the alley since the relationship of alley to courtyards is like the one of courtyards to houses”. But if they were open to one another but not open to the alley they would be forbidden even if they made an eruv. Rebbi Yasa said, this is Rebbi Aqiba’s, since Rebbi Aqiba said, a right of access prohibits.