yose

You say, the first amphora following Rebbi Yose, and Rebbi Meїr will not agree. But did we not state: “When has this been said? Regarding a vat which contains enough to lift it. But for a vat which does not contain enough to lift it, it is forbidden to make any amount impure.” And if it follows Rebbi Meїr, whether it contains enough to lift it or does not contain enough to lift it, is it forbidden to make any amount impure? In addition, from what we have stated: “Rebbi Yose said, this is not the implication.” A person says “this is not the implication” only if he agrees with the premise. How is that? There, the Torah cares about the money of the Jews, here what can you say? Does he not here also cayse him to lose money since he needs fire wood to burn each lot separately? They worried about a big loss, they did not worry about a small loss. Rebbi Yose bar Abun said, explain it following him who said, from the words of Rebbi Aqiba and the words of Rebbi Ḥananiah, the Second of the Cohanim.

You say, the first amphora following Rebbi Yose, and Rebbi Meїr will not agree. But did we not state: “When has this been said? Regarding a vat which contains enough to lift it. But for a vat which does not contain enough to lift it, it is forbidden to make any amount impure.” And if it follows Rebbi Meїr, whether it contains enough to lift it or does not contain enough to lift it, is it forbidden to make any amount impure? In addition, from what we have stated: “Rebbi Yose said, this is not the implication.” A person says “this is not the implication” only if he agrees with the premise. How is that? There, the Torah cares about the money of the Jews, here what can you say? Does he not here also cayse him to lose money since he needs fire wood to burn each lot separately? They worried about a big loss, they did not worry about a small loss. Rebbi Yose bar Abun said, explain it following him who said, from the words of Rebbi Aqiba and the words of Rebbi Ḥananiah, the Second of the Cohanim.

You say, the first amphora following Rebbi Yose, and Rebbi Meїr will not agree. But did we not state: “When has this been said? Regarding a vat which contains enough to lift it. But for a vat which does not contain enough to lift it, it is forbidden to make any amount impure.” And if it follows Rebbi Meїr, whether it contains enough to lift it or does not contain enough to lift it, is it forbidden to make any amount impure? In addition, from what we have stated: “Rebbi Yose said, this is not the implication.” A person says “this is not the implication” only if he agrees with the premise. How is that? There, the Torah cares about the money of the Jews, here what can you say? Does he not here also cayse him to lose money since he needs fire wood to burn each lot separately? They worried about a big loss, they did not worry about a small loss. Rebbi Yose bar Abun said, explain it following him who said, from the words of Rebbi Aqiba and the words of Rebbi Ḥananiah, the Second of the Cohanim.

Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora follows Rebbi Yose, the second both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time.” Should he not burn it during the morning hours? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything.

Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora follows Rebbi Yose, the second both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time.” Should he not burn it during the morning hours? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything.

Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora follows Rebbi Yose, the second both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time.” Should he not burn it during the morning hours? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything.

Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora follows Rebbi Yose, the second both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time.” Should he not burn it during the morning hours? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything.

Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora follows Rebbi Yose, the second both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time.” Should he not burn it during the morning hours? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything.

There, we stated: “A firstling afflicted by blood, even if it is going to die, cannot be bled, the words of Rebbi Jehudah. But the Sages say, it should be bled even if this causes a blemish. If it did cause a blemish, it should not be slaughtered because of it. Rebbi Simeon says, he should bleed it even if he makes a blemish.” Rebbi Abbahu in the name of Rebbi Eleazar: Rebbi Jehudah parallels Rabban Gamliel, the Rabbis parallel Rebbi Eliezer, Rebbi Simeon parallels Rebbi Joshua. But we have stated: “Rebbi Simeon says, he should bleed it even if he knows he will cause a blemish.” This parallels the later opinion of Rebbi Joshua. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Jehudah (Deut. 12:24): “You shall not eat it; spill it onto the ground like water.” I permitted you its blood only to spill it. Rebbi Abba Mari, the brother of Rebbi Yose, objected: That is written about [blood of] invalid sacrifices: “You shall not eat it; spill it onto the ground like water.” Rebbi Ḥiyya bar Abba said, you get from it for preparation. Just as water prepares, so blood prepares. Rebbi Abbahu in the name of Rebbi Joḥanan: Both of them explained the same verse (Lev. 22:21): “Perfect it shall be for goodwill; any blemish shall not be on it.” Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish.

Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: With a vessel which inside is pure but impure outside one does not defile a small amount even to save a large amount. But did we not state: “Let it descend and become impure; he should not make it impure with his hands?” Rebbi Samuel bar Berekhiah said, explain for two vessels, one pure inside and impure outside, the other impure inside and pure outside. But that Mishnah speaks of one impure vessel! Rebbi Mana said, explain it if the vat is pure; the Mishnah deals with an impure vat. Did we not state: “Let it descend and be absorbed [into the ground]; he should not cause it to be absorbed by his hands’ [action].” Explain it if it rolled onto to a bet happĕrās.

In the opinion of the colleagues, first and second amphoras. In the opinion of Rebbi Yose, an amphora of wine and one of oil.

Rebbi Yose asked: If he dedicated sheaves of his [harvest] and they were switched, do even so poor Israel and poor Cohanim collect?

“ “He who flails is praiseworthy.” Praiseworthy in relation to whom? To him who threshes. “He who threshes, what shall he do?” It was stated in the name of Rebbi Simeon: “He hangs vetch for her and she likes it better than anything.” Rebbi Yose said, this implies that if he did this with profane [grain] he does not transgress “do not muzzle.”

Rebbi Yose said: This implies that if there were 100 seah, each one lifted from 100 seah, and one profane was switched with one of them, all would be permitted.

What do you have? Rebbi Yose ben Rebbi Abun said, e. g., bulb plants.

Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Garlic up to the size of a barley corn is a plant whose seeds disappear. Larger than that, it is a plant whose seeds do not disappear. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: Garlic is like barley in every respect.

Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Garlic up to the size of a barley corn is a plant whose seeds disappear. Larger than that, it is a plant whose seeds do not disappear. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: Garlic is like barley in every respect.

Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Garlic up to the size of a barley corn is a plant whose seeds disappear. Larger than that, it is a plant whose seeds do not disappear. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: Garlic is like barley in every respect.

“If a mashed apple is added to dough which soured, [the dough] is forbidden” It was stated: Rebbi Yose permits it. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted. Just as Rebbi Yose says there, its souring is not clearly souring, so he says here, its cooking is not clearly cooking.

“If a mashed apple is added to dough which soured, [the dough] is forbidden” It was stated: Rebbi Yose permits it. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted. Just as Rebbi Yose says there, its souring is not clearly souring, so he says here, its cooking is not clearly cooking.

“If a mashed apple is added to dough which soured, [the dough] is forbidden” It was stated: Rebbi Yose permits it. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted. Just as Rebbi Yose says there, its souring is not clearly souring, so he says here, its cooking is not clearly cooking.

“Everything that can be smelled is forbidden, whether it improves or spoils, the words of Rebbi Meїr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meїr will agree. Rebbi Joḥanan said, there is no difference whether it spoiled and improved or improved and spoiled, it is a disagreement. There, we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

MISHNAH: If somebody takes hot pitta bread out of the oven and deposits it on the mouth of an amphora of heave wine, Rebbi Meїr forbids and Rebbi Jehudah permits. Rebbi Yose permits in the case of wheat and forbids in the case of barley because barley absorbs. If an oven was heated with heave cumin and one baked bread in it, the bread is permitted since it absorbs not the taste of cumin but the smell of cumin.

HALAKHAH: Rebbi Zeїra said, they asked before Rebbi Yannai: What [are the rules] if he put it on the plug of the amphora? He said to them (Job 36:33): “Its neighbor will inform about it.” What means, “its neighbor will inform about it”? Rebbi Yose said, that which we have stated there: “An amphora full of fruits added to fluids, or one full of fluids added to fruits.” As you say there, only if the fluids touch the amphora; so here only if the loaf touches the plug. Rebbi Mana said, from this it follows as you say there, only if the fluids touch the amphora itself; so here only if the loaf touches the plug itself. His opinion implies, even [if the pitta] is cold. Rebbi Abba said, the problem was about a cold one. But did we not state “hot”? Rav Ḥisda said, that one should not say since the vapor absorbs it should be permitted.

MISHNAH: If an impure fish was preserved with a pure fish, if in any keg containing two seah the impure fish weighed ten zuz in Judea which are five tetradrachmas in Galilee, the sauce is forbidden. Rebbi Jehudah says, a quarter [log] in two seah. Rebbi Yose said, one sixteenth of it. Impure locusts preserved with pure locusts do not forbid the fluid exuding from the latter. Rebbi Ẓadoq testified that the fluid exuding from impure locusts is pure.

“Any keg containing two seah”. How much is in a seah? [24] (14) log. How much is in a log? 2 pounds. How much is in a pound? 100 zin. It turns out that each single zin corresponds to one in 960. Rebbi Yose ben Rebbi Abun instructed at Akhbara: one in a thousand.

Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: A quarter [log] of fish sauce in two seah of fish sauce. But the sauce of an impure fish never can save! Rebbi Abbahu said, I computed that close to 200. Rebbi Ila in the name of Rebbi Simeon bar Ḥiyya, a quarter [log] of fish sauce in two seah of fish and fish sauce. A case came before Rebbi Joshia and he instructed accordingly.

MISHNAH: All those which are pickled one with the other are permitted except with bulb plants. Profane bulb plant with heave bulb plant, profane vegetable with heave bulb plant, are forbidden. But profane bulb plant with heave vegetable is permitted. Rebbi Yose says, all that is cooked in water with white beets is forbidden because it imparts taste. Rebbi Simeon says, irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba says, all those which are cooked together are permitted except with meat. Rebbi Yose says, all that is cooked in water with white beets is forbidden because it imparts taste. Rebbi Simeon says, irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba says, all those which are cooked together are permitted except with meat. If an egg was treated with forbidden spices, even its yolk is forbidden because it absorbs. Pickling and cooking fluid of heave is forbidden to laymen.

MISHNAH: All those which are pickled one with the other are permitted except with bulb plants. Profane bulb plant with heave bulb plant, profane vegetable with heave bulb plant, are forbidden. But profane bulb plant with heave vegetable is permitted. Rebbi Yose says, all that is cooked in water with white beets is forbidden because it imparts taste. Rebbi Simeon says, irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba says, all those which are cooked together are permitted except with meat. Rebbi Yose says, all that is cooked in water with white beets is forbidden because it imparts taste. Rebbi Simeon says, irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba says, all those which are cooked together are permitted except with meat. If an egg was treated with forbidden spices, even its yolk is forbidden because it absorbs. Pickling and cooking fluid of heave is forbidden to laymen.

Rebbi Yose said, we were of the opinion that the unirrigated [cabbage] absorbs. Since Rav Huna said, take away its growing parts and get moisture; this shows that the irrigated absorbs.

There, we have stated: “The following disable and do not fill: Water, whether pure or impure, pickling water, cooking water, afterwine before it became vinegar.” Here, you treat it as food, there as fluid. Rebbi Mana said, here when it is thick, there when it is thin. Rebbi Yose ben Rebbi Abun said, you may even say in both cases thick or thin. Taste counts for heave but not for a miqweh.

Rebbi Mana ben Rebbi Tanḥum asked: Following him who permits to laymen, why is muries of Gentiles forbidden? Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, it is forbidden as being cooked by Gentiles. Rebbi Yose objected: Did we not state: “From a professional it is permitted, not from a professional it is forbidden.” From a professional it is permitted even if it is cooked; similarly, from a non-professional it is forbidden even if not cooked. Rebbi Joḥanan bar Maria said, even according to him who says from a professional it is permitted, only if he knows. This implies that usufruct of heave is permitted, usufruct of paganism is forbidden.

Rebbi Ḥalaphta ben Shaul stated: A pot in which heave was cooked is cleansed three times with boiling water and that is enough. Rebbi Abba said, one does not learn from this for carcass meat. Rebbi Yose said, I objected before Rebbi Abba: Heave implies a deadly sin, carcass meat is a simple prohibition, and you say so? He said to me, it follows him who says, they accepted tithes voluntarily.

Rebbi Yudan, the son of Rebbi Yose ben Ḥanina’s sister, in the name of Rebbi Yose ben Ḥanina: Less than that he puts in his fire. Rebbi Yannai in the name of Rebbi Jehudah: “Solid food corresponding to a cooked easy egg. That means that the volume of an egg is valid in impurity, but pure the minutest amount must be delivered. If it is demay; but if it is certain it must be delivered impure or pure, much or little.”

Rebbi Yudan, the son of Rebbi Yose ben Ḥanina’s sister, in the name of Rebbi Yose ben Ḥanina: Less than that he puts in his fire. Rebbi Yannai in the name of Rebbi Jehudah: “Solid food corresponding to a cooked easy egg. That means that the volume of an egg is valid in impurity, but pure the minutest amount must be delivered. If it is demay; but if it is certain it must be delivered impure or pure, much or little.”

MISHNAH: Heave vetch may be fed to domestic animals, wild animals, and chickens. An Israel who rented a cow from a Cohen feeds it heave vetch. A Cohen who rented a cow from an Israel may not feed it heave vetch even if he is required to feed it. An Israel who received a cow from a Cohen by appraisal may not feed it heave vetch. A Cohen who received a cow from an Israel by appraisal may feed it heave vetch. One lights “oil to burn” in synagogues, houses of study, dark passageways, and near the sick with permission of the Cohen. If the daughter of an Israel married to a Cohen is used to visit her father, her father puts up lights with her permission. One puts up lights at a wedding but not in a house of mourning, the words of Rebbi Jehudah; Rebbi Yose says, in a house of mourning but not at a wedding. Rebbi Meïr forbids in both cases, Rebbi Simeon permits in both cases.

Rebbi Jeremiah asked before Rebbi Zeïra: So far heave that fell to him from the house of his maternal grandfather, a Cohen. Perhaps also from the heave of his own threshing floor? He said to him, who could tell you, from the heave of his own threshing floor? Rebbi Jonah and Rebbi Yose; Rebbi Jonah followed Rebbi Jeremiah, Rebbi Yose followed Rebbi Zeïra. He who says, from the heave of his own threshing floor, may he go and light a lamp? Following him who said, heave that fell to him from the house of his maternal grandfather, a Cohen, would he not need empowering anyhow? He said to him, when he transfers it to him through a third party.

Rebbi Jeremiah asked before Rebbi Zeïra: So far heave that fell to him from the house of his maternal grandfather, a Cohen. Perhaps also from the heave of his own threshing floor? He said to him, who could tell you, from the heave of his own threshing floor? Rebbi Jonah and Rebbi Yose; Rebbi Jonah followed Rebbi Jeremiah, Rebbi Yose followed Rebbi Zeïra. He who says, from the heave of his own threshing floor, may he go and light a lamp? Following him who said, heave that fell to him from the house of his maternal grandfather, a Cohen, would he not need empowering anyhow? He said to him, when he transfers it to him through a third party.

“One puts up lights at a wedding but not in a house of mourning, the words of Rebbi Jehudah; Rebbi Yose says, in a house of mourning but not at a wedding. Rebbi Meїr forbids in both cases, Rebbi Simeon permits in both cases.” What is the reason of Rebbi Jehudah? At a wedding, since their garments are clean, they will not touch it. In a house of mourning, since their garments are dirty, they will touch it. What is the reason of Rebbi Yose? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Meїr? In a house of mourning, since their garments are dirty, they will touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Simeon? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since their garments are clean, they will not touch it. In the house of Rebbi Yannai they said, practice follows Rebbi Simeon. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: Practice follows Rebbi Simeon. Rebbi Yose from Sidon asked before Rebbi Jeremiah: Otherwise, what would we say? Rebbi Meїr and Rebbi Simeon, does practice not follow Rebbi Simeon? He said to him, it is from the preceding paragraph. Rebbi Jehudah says similar to these two, Rebbi Yose says similar to those two, between Rebbi Jehudah and Rebbi Yose, practice follows Rebbi Yose.

“One puts up lights at a wedding but not in a house of mourning, the words of Rebbi Jehudah; Rebbi Yose says, in a house of mourning but not at a wedding. Rebbi Meїr forbids in both cases, Rebbi Simeon permits in both cases.” What is the reason of Rebbi Jehudah? At a wedding, since their garments are clean, they will not touch it. In a house of mourning, since their garments are dirty, they will touch it. What is the reason of Rebbi Yose? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Meїr? In a house of mourning, since their garments are dirty, they will touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Simeon? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since their garments are clean, they will not touch it. In the house of Rebbi Yannai they said, practice follows Rebbi Simeon. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: Practice follows Rebbi Simeon. Rebbi Yose from Sidon asked before Rebbi Jeremiah: Otherwise, what would we say? Rebbi Meїr and Rebbi Simeon, does practice not follow Rebbi Simeon? He said to him, it is from the preceding paragraph. Rebbi Jehudah says similar to these two, Rebbi Yose says similar to those two, between Rebbi Jehudah and Rebbi Yose, practice follows Rebbi Yose.

“One puts up lights at a wedding but not in a house of mourning, the words of Rebbi Jehudah; Rebbi Yose says, in a house of mourning but not at a wedding. Rebbi Meїr forbids in both cases, Rebbi Simeon permits in both cases.” What is the reason of Rebbi Jehudah? At a wedding, since their garments are clean, they will not touch it. In a house of mourning, since their garments are dirty, they will touch it. What is the reason of Rebbi Yose? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Meїr? In a house of mourning, since their garments are dirty, they will touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Simeon? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since their garments are clean, they will not touch it. In the house of Rebbi Yannai they said, practice follows Rebbi Simeon. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: Practice follows Rebbi Simeon. Rebbi Yose from Sidon asked before Rebbi Jeremiah: Otherwise, what would we say? Rebbi Meїr and Rebbi Simeon, does practice not follow Rebbi Simeon? He said to him, it is from the preceding paragraph. Rebbi Jehudah says similar to these two, Rebbi Yose says similar to those two, between Rebbi Jehudah and Rebbi Yose, practice follows Rebbi Yose.

“One puts up lights at a wedding but not in a house of mourning, the words of Rebbi Jehudah; Rebbi Yose says, in a house of mourning but not at a wedding. Rebbi Meїr forbids in both cases, Rebbi Simeon permits in both cases.” What is the reason of Rebbi Jehudah? At a wedding, since their garments are clean, they will not touch it. In a house of mourning, since their garments are dirty, they will touch it. What is the reason of Rebbi Yose? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Meїr? In a house of mourning, since their garments are dirty, they will touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Simeon? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since their garments are clean, they will not touch it. In the house of Rebbi Yannai they said, practice follows Rebbi Simeon. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: Practice follows Rebbi Simeon. Rebbi Yose from Sidon asked before Rebbi Jeremiah: Otherwise, what would we say? Rebbi Meїr and Rebbi Simeon, does practice not follow Rebbi Simeon? He said to him, it is from the preceding paragraph. Rebbi Jehudah says similar to these two, Rebbi Yose says similar to those two, between Rebbi Jehudah and Rebbi Yose, practice follows Rebbi Yose.

“One puts up lights at a wedding but not in a house of mourning, the words of Rebbi Jehudah; Rebbi Yose says, in a house of mourning but not at a wedding. Rebbi Meїr forbids in both cases, Rebbi Simeon permits in both cases.” What is the reason of Rebbi Jehudah? At a wedding, since their garments are clean, they will not touch it. In a house of mourning, since their garments are dirty, they will touch it. What is the reason of Rebbi Yose? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Meїr? In a house of mourning, since their garments are dirty, they will touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Simeon? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since their garments are clean, they will not touch it. In the house of Rebbi Yannai they said, practice follows Rebbi Simeon. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: Practice follows Rebbi Simeon. Rebbi Yose from Sidon asked before Rebbi Jeremiah: Otherwise, what would we say? Rebbi Meїr and Rebbi Simeon, does practice not follow Rebbi Simeon? He said to him, it is from the preceding paragraph. Rebbi Jehudah says similar to these two, Rebbi Yose says similar to those two, between Rebbi Jehudah and Rebbi Yose, practice follows Rebbi Yose.

“One puts up lights at a wedding but not in a house of mourning, the words of Rebbi Jehudah; Rebbi Yose says, in a house of mourning but not at a wedding. Rebbi Meїr forbids in both cases, Rebbi Simeon permits in both cases.” What is the reason of Rebbi Jehudah? At a wedding, since their garments are clean, they will not touch it. In a house of mourning, since their garments are dirty, they will touch it. What is the reason of Rebbi Yose? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Meїr? In a house of mourning, since their garments are dirty, they will touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Simeon? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since their garments are clean, they will not touch it. In the house of Rebbi Yannai they said, practice follows Rebbi Simeon. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: Practice follows Rebbi Simeon. Rebbi Yose from Sidon asked before Rebbi Jeremiah: Otherwise, what would we say? Rebbi Meїr and Rebbi Simeon, does practice not follow Rebbi Simeon? He said to him, it is from the preceding paragraph. Rebbi Jehudah says similar to these two, Rebbi Yose says similar to those two, between Rebbi Jehudah and Rebbi Yose, practice follows Rebbi Yose.

New section. “All red fruits when they start to become red.” Miasha stated: Even if only one pomegranate was soft, all is connected for tithe. “A bunch of grapes one berry of which became red is all connected for tithes.” Rebbi Ḥanina said, they made it clear to us, [this refers to] the entire vine, even to the entire strain. They added and made it clear, all this direction. Rebbi Yose ben Rebbi Abun said, the entire vineyard. If it was a small vineyard and he made it large, large and he made it small, one and he split in into two, two which he united?

Samuel said, if a pumpkin was punctured, all that grows in that depression is forbidden. The same holds for bunches of dates. “ Rebbi Yose said, Jonathan ben Ḥarasha from Genezareth asked Rabban Gamliel and the Sages at Jabneh: What is the status of punctured soft dates on their tree? They said to him, that entire date palm is forbidden.” Rebbi Yose said, that statement is needed if all [dates] are punctured; you should not say, since a snake does not usually do this, a cloud of birds rested on them and pecked at them. Rebbi Jonah in the name of Rebbi Simeon the Pious: Punctured soft dates on their tree are forbidden, but people behave as if they were permitted and they are not hurt.

Samuel said, if a pumpkin was punctured, all that grows in that depression is forbidden. The same holds for bunches of dates. “ Rebbi Yose said, Jonathan ben Ḥarasha from Genezareth asked Rabban Gamliel and the Sages at Jabneh: What is the status of punctured soft dates on their tree? They said to him, that entire date palm is forbidden.” Rebbi Yose said, that statement is needed if all [dates] are punctured; you should not say, since a snake does not usually do this, a cloud of birds rested on them and pecked at them. Rebbi Jonah in the name of Rebbi Simeon the Pious: Punctured soft dates on their tree are forbidden, but people behave as if they were permitted and they are not hurt.

New paragraph 2. “Fenugreek so that a new plant grows.” So is the Mishnah: So that it would grow if sown. How can one check? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He takes a handful and puts it into a pot full of water. If the greater part of it will sink down, it is obligated; otherwise it is exempt. Rebbi Jonah asked: In this case, should not that which sank down be obligated, what did not sink down be exempted? But it must have been said about the greater part of each single ear. Rebbi Yose ben Rebbi Abun confirmed: It has been said about the greater part of each single ear.

Rebbi Ḥiyya in the name of Rebbi Ḥanina: From when are olives subject to tithes? When the quickly growing summer fruit first ripens. If no quickly growing summer fruit ripens, when white figs first ripen. If there are no white figs to ripen, when the second batch is seen in the muqẓeh. Rebbi Eleazar ben Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, when the first really white white figs ripen. Rebbi Yose ben Rebbi Abun said, this refers only to white figs of the same place.

Rebbi Ḥiyya in the name of Rebbi Ḥanina: From when are olives subject to tithes? When the quickly growing summer fruit first ripens. If no quickly growing summer fruit ripens, when white figs first ripen. If there are no white figs to ripen, when the second batch is seen in the muqẓeh. Rebbi Eleazar ben Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, when the first really white white figs ripen. Rebbi Yose ben Rebbi Abun said, this refers only to white figs of the same place.

“What is obligated among bitter almonds is free among sweet almonds”, small ones; “what is obligated among the sweet is free among the bitter”, large ones. “ Rebbi Ismael ben Rebbi Yose stated in the name of his father: Bitter almonds are free; sweet ones are not obligated before the outer shell separates.” Rebbi Ḥanina instructed in Sepphoris following that statement of Rebbi Ismael ben Rebbi Yose. What did he instruct about? The people of Sepphoris said, about bitter ones. Rebbi Zeїra said, about sweet ones. Rebbi Joḥanan said, if they came down here they would become obligated. If they are brought up, they already are free. Rebbi Phineas instructed: After one saw three with detached outer shell, he gives heave for the entire box. Rebbi Mana said, only he may not give heave from one box for another.

“What is obligated among bitter almonds is free among sweet almonds”, small ones; “what is obligated among the sweet is free among the bitter”, large ones. “ Rebbi Ismael ben Rebbi Yose stated in the name of his father: Bitter almonds are free; sweet ones are not obligated before the outer shell separates.” Rebbi Ḥanina instructed in Sepphoris following that statement of Rebbi Ismael ben Rebbi Yose. What did he instruct about? The people of Sepphoris said, about bitter ones. Rebbi Zeїra said, about sweet ones. Rebbi Joḥanan said, if they came down here they would become obligated. If they are brought up, they already are free. Rebbi Phineas instructed: After one saw three with detached outer shell, he gives heave for the entire box. Rebbi Mana said, only he may not give heave from one box for another.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

“If he was eating when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh, therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah): There are no snacks on the Sabbath. He explains it, anything that has muqẓeh. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.

How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in. Everybody agrees that a second vessel is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel. Rebbi Mana said, that platter of rice supports my father, that platter of grits supports my father since you remove it from place to place and it is still boiling.

How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in. Everybody agrees that a second vessel is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel. Rebbi Mana said, that platter of rice supports my father, that platter of grits supports my father since you remove it from place to place and it is still boiling.

May one put spices at the bottom and pour on them from above? Rebbi Jonah said, it is forbidden and pouring acts as first vessel. The force of Rebbi Jonah comes from this: “Both vessels used for cooking or into which it was poured boiling.” (And here, you say so?) Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked. Rebbi Yose bar Rebbi Abun objected: Did we not state, “the same holds for brass vessels.” Can one say that brass vessels absorb?

May one put spices at the bottom and pour on them from above? Rebbi Jonah said, it is forbidden and pouring acts as first vessel. The force of Rebbi Jonah comes from this: “Both vessels used for cooking or into which it was poured boiling.” (And here, you say so?) Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked. Rebbi Yose bar Rebbi Abun objected: Did we not state, “the same holds for brass vessels.” Can one say that brass vessels absorb?

Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk, is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.

MISHNAH: The round fig cake when he smoothes it. One may smoothe ṭevel figs and grapes, Rebbi Jehudah forbids it. If one smoothes grapes they are not prepared; Rebbi Jehudah says, they are prepared. Dried figs when he presses them and in a bin if he planes with a roller. If, while he presses in an amphora or planes in a bin, the amphora broke or the bin collapsed, he may not eat from the contents as a snack, but Rebbi Yose permits it.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the barrel. He said to him, is it not forbidden because of muqzeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sisarta: Because they stink in between. Rebbi Zeїra asked before Rebbi Assi: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

“He said to him, nothing but figs can be forbidden because of muqzeh!” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: that is, concerning the Sabbath. But concerning tithes, everything may pass through a stage of muqzeh. Rebbi Yose said, the Mishnah said so: “Dried figs when he presses them and in a bin if he planes with a roller.”

Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom. The words of the last teacher, [the bottom] needs the top but not the top the bottom. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose.

Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom. The words of the last teacher, [the bottom] needs the top but not the top the bottom. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose.

Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom. The words of the last teacher, [the bottom] needs the top but not the top the bottom. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose.

HALAKHAH: Samuel said, this is Rebbi Meїr’s opinion since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, it is the opinion of everybody. This was asked of those from Rebbi Yannai’s house and they said, we used to give to one another in the fields and ate without putting in order. How can this be? Following him who held that they accepted tithes voluntarily.

If he gave much, even if he said, take and eat, it is as if he said, take and store. If he gave him anything that usually is not eaten raw, even if he said, take and eat, it is as if he said, take and store. If [the recipient] was an important personality who does not usually eat in public, if he said, take and eat, it is as if he said, take and store. If there were two people; to one he said, take and eat; to the other he said, take and store. The one to whom he said, take and eat, is free; the one to whom he said, take and store, is obligated. Rebbi Yose said, is that not a Mishnah (2:2): “They eat and are free but the owners of the gate or the store are obligated?” Rebbi Jonah said, it is everybody’s opinion; here for demay, there for certain.

“ ‘Go and collect for yourself 20 figs from my tree’, he eats as usual and is free. ‘Go and fill a basket,’ he should not eat before tithing. When has this been said? About a vulgar. But from a Fellow he can eat and does not have to tithe, the words of Rebbi. Rabban Simeon ben Gamliel says, when has this been said? About a vulgar. But from a Fellow he has to put it in order as certainly untithed since Fellows are not suspected to tithe what is not earmarked. Rebbi said, I prefer my words to those of Rabban Simeon ben Gamliel. It is preferable that they should tithe what is not earmarked than to feed ṭevel to the vulgar.” Rebbi Zeїra said, from both their opinions [it follows that] even a Fellow who sends to another Fellow must tithe. They ventured to say, he who said that Fellows are not suspected to tithe what is not earmarked, when somebody is a Fellow he has to tithe. And he who said, it is better to tithe what is not earmarked than to feed ṭevel to the vulgar, if he is a Fellow he has to tithe. Rebbi Jonah asked: Here you declare him to be a Fellow, there you declare him to be a vulgar. Rebbi Yose said, in both cases, he is a vulgar. But because of the rare one who puts in order he is called a Fellow.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

“ ‘ Go and collect for yourself 20 figs from my tree’, he eats one after the other and is free. ‘Go and fill a basket.’ ” Rebbi says, I say that he has to show him the basket. What is the measure of a basket? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: A standard basket is four qab, a large one a seah, a small one three qab. Rebbi Jonah asked: Has this been said for tithes or for contract law? If you say for tithes, then certainly also for contracts. If for contracts, then not for tithes. It was obvious to Rebbi Yose that this was said for tithes, and certainly also for contracts.

That means that the house creates ṭevel for its owner but not for others. Rebbi Eleazar said, Rebbi Jehudah and Rebbi Neḥemiah said the same thing as we have stated: “Rebbi Neḥemiah says, every [courtyard] in which a person is not ashamed to eat obligates.” Rebbi Yose said, we thought that Rebbi Neḥemiah and the other rabbis disagree about a courtyard in which he would be ashamed to eat anywhere. That means, not one in which he would be ashamed at some place but not at another. Since Rebbi Eleazar said Rebbi Jehudah and Rebbi Neḥemiah said the same thing, this implies that a place where he would be ashamed is free and one where he would not be ashamed is obligated.

“ If somebody buys dates to press them, dried figs to pound them, he may not eat a snack from them and must tithe as demay, the words of Rebbi Meїr. But the Sages say, he may eat a snack from them and must give tithes as certain, the words of Rebbi Yose.” Rebbi Hilai, Rebbi Lazar in the name of Hilfai; Rebbi Jonah said, it was found on the writing tablet of Hilfai: He may eat a snack from them and gives tithes as certain. This is difficult! If he may eat a snack from them, he should give certain tithes. If he tithes as demay, he should be forbidden to eat them as a snack! Rebbi Yose in the name of Rebbi Hila: He may eat them as snack because their processing is not finished; he gives certain tithes since he [the seller] knows that his house induces ṭevel, he will separate heave from the start.

“ If somebody buys dates to press them, dried figs to pound them, he may not eat a snack from them and must tithe as demay, the words of Rebbi Meїr. But the Sages say, he may eat a snack from them and must give tithes as certain, the words of Rebbi Yose.” Rebbi Hilai, Rebbi Lazar in the name of Hilfai; Rebbi Jonah said, it was found on the writing tablet of Hilfai: He may eat a snack from them and gives tithes as certain. This is difficult! If he may eat a snack from them, he should give certain tithes. If he tithes as demay, he should be forbidden to eat them as a snack! Rebbi Yose in the name of Rebbi Hila: He may eat them as snack because their processing is not finished; he gives certain tithes since he [the seller] knows that his house induces ṭevel, he will separate heave from the start.

HALAKHAH: ‘ Rebbi Yose in the name of Rebbi Joḥanan: He plucks single berries and eats. Rebbi Ḥiyya bar Abba said, that is what my teacher did. It was stated in the name of Rebbi Yose: If he bit off the minutest amount from a watermelon, he acquired it. Rebbi Jonah asked, does this also hold for a pomegranate?

HALAKHAH: ‘ Rebbi Yose in the name of Rebbi Joḥanan: He plucks single berries and eats. Rebbi Ḥiyya bar Abba said, that is what my teacher did. It was stated in the name of Rebbi Yose: If he bit off the minutest amount from a watermelon, he acquired it. Rebbi Jonah asked, does this also hold for a pomegranate?

There, we have stated: “If he worked with his hands but not with his feet, with his feet but not with his hands, even on his shoulder, he eats.” We have stated about this, with his hands he makes bundles, with his feet he creates support, even on his shoulder he carries. “Rebbi Yose ben Rebbi Jehudah says, only if he works with his hands, feet, and body,” as in threshing where he works with his hands, feet, and body, so for anything he works with his hands, feet, and body. Threshing, just as threshing is particular in that it applies to plucked [grain], so for anything plucked. This excludes him who thins among garlic and onions, makes supports for vines, and weeds under an olive tree. Threshing, just as threshing is particular in that it applies to growth from the earth, so for anything growing from the earth. This excludes him who milks, makes cheese, or churns milk. Threshing, just as threshing is particular in that it does not apply after processing, so for anything not after processing. This excludes him who separates dates or dried figs, wine after it is fermented and olive oil when it descends into the vat. Threshing, just as threshing is particular in that it applies before the obligation of tithes, so for anything before the obligation of tithes. This excludes him who kneads dough, separates, or bakes.

It is written (Deut. 23:25): “If you come into your neighbor’s vineyard.” I could think that this means everybody; the verse says: “Do not put into your own vessel,” but you may put into somebody else’s vessel. Who is this? This is the laborer. “You may eat grapes.” Do we not know that in a vineyard there is nothing to eat but grapes? Why does the verse say, you may eat grapes? From here [it follows] that if he works fig trees he cannot eat grapes, vines he cannot eat figs. “All your soul’s desire,” all that your inclination may be. “All your soul’s desire,” anything that is free from tithes. What you eat without obligation also the laborer may eat without obligation. “All your soul’s desire,” from here that the laborer should not eat more than the value of his wages. From here did Rebbi Eleazar Ḥisma deduce that the laborer should not eat more than the value of his wages, but the Sages permit it. From where that his wages are called his soul? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina, it says here “his soul” and it says at another place “his soul” as it is written (Deut. 24:15): “For that he carries his soul.” Just as “his soul” there means his wages, so here “his soul” means his wages. “Until you are satiated,” that he should not eat and vomit. “Until you are satiated,” that he should not peel figs or suck out grapes.

Rebbi Ḥiyya stated: The laborer may eat the first bunch of grapes. It was stated, the last bunch. Rebbi Samuel in the name of Rebbi Hila: If he put it in the basket it is forbidden. Rebbi Yose said, that needs to be said if he harvests and another transports. But if he harvests and transports originally he eats because of local usage. At the end he eats because of “ the laborers eat when they go from one row to the next and when they return to the winepress, and the donkey until it is unloaded.”

HALAKHAH: May he himself eat? Rav said, he is forbidden to eat; Ulla ben Rebbi Ismael said in the name of Rebbi Eleazar, this one is permitted to eat. Rav follows Rebbi Meїr, Rebbi Eleazar the rabbis. Does Rav follow Rebbi Meїr? Then even his children and domestics should be forbidden! But Rav follows Rebbi, Rebbi Eleazar the rabbis. As Rebbi Simon said in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Shaul in the name of Rebbi: The Sages say, one eats from what is going to the muqẓeh only in its place. Rebbi Jacob ben Idi in the name of Rebbi Joshua ben Levi: one eats from what is going to the muqẓeh in its place and in other places. Rebbi Yose ben Shaul objected to Rebbi: Did we not state, “carob pods until he collected them on top of his roof?” He said to him, do not object to me about carobs; carobs are animal feed.

HALAKHAH: May he himself eat? Rav said, he is forbidden to eat; Ulla ben Rebbi Ismael said in the name of Rebbi Eleazar, this one is permitted to eat. Rav follows Rebbi Meїr, Rebbi Eleazar the rabbis. Does Rav follow Rebbi Meїr? Then even his children and domestics should be forbidden! But Rav follows Rebbi, Rebbi Eleazar the rabbis. As Rebbi Simon said in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Shaul in the name of Rebbi: The Sages say, one eats from what is going to the muqẓeh only in its place. Rebbi Jacob ben Idi in the name of Rebbi Joshua ben Levi: one eats from what is going to the muqẓeh in its place and in other places. Rebbi Yose ben Shaul objected to Rebbi: Did we not state, “carob pods until he collected them on top of his roof?” He said to him, do not object to me about carobs; carobs are animal feed.

It was stated: All that was brought from the field to town became ṭevel. The baraita is Rebbi’s, as it was stated: “ If somebody brought figs from the field to eat them in his unprotected courtyard, then forgot and brought them into his house or the children brought them, he may bring them back to their intended place and eat.” They said that only concerning error; therefore, if intentional it is forbidden. Who stated this? Rebbi! As it was stated: “ If somebody brought figs from the field to eat them on his roof, Rebbi obligates, Rebbi Yose ben Rebbi Jehudah frees.” It is as it was stated, “if somebody transports figs through his courtyard to cut them into pieces;” therefore, if it is not to cut into pieces he is obligated.

Rebbi Ulla ben Rebbi Ismael in the name of Rebbi Eleazar: Rebbi and Rebbi Yose ben Rebbi Jehudah brought the harvesting basket over the back of the roofs. Rebbi Jehudah ben Rebbi Ilaї saw them and said, look what the difference is between you and the earlier generations. Rebbi Aqiba bought three different kinds for a peruṭah in order to tithe every kind separately but you bring the harvesting basket over the back of the roofs! Why over the back of the roofs, even if he brings them into his courtyard with the intention to eat them on the roof! Is that not the opinion of Rebbi Yose ben Rebbi Jehudah? Because of Rebbi who was with him. An old man saw them and said to them, would you give me some of these? They said, yes. He said to them, you did not give to your father in Heaven, only to me!

Rebbi Ulla ben Rebbi Ismael in the name of Rebbi Eleazar: Rebbi and Rebbi Yose ben Rebbi Jehudah brought the harvesting basket over the back of the roofs. Rebbi Jehudah ben Rebbi Ilaї saw them and said, look what the difference is between you and the earlier generations. Rebbi Aqiba bought three different kinds for a peruṭah in order to tithe every kind separately but you bring the harvesting basket over the back of the roofs! Why over the back of the roofs, even if he brings them into his courtyard with the intention to eat them on the roof! Is that not the opinion of Rebbi Yose ben Rebbi Jehudah? Because of Rebbi who was with him. An old man saw them and said to them, would you give me some of these? They said, yes. He said to them, you did not give to your father in Heaven, only to me!

Rebbi Joḥanan follows Rebbi, Rebbi Simeon ben Laqish Rebbi Yose ben Rebbi Jehudah. Does Rebbi Joḥanan follow Rebbi? Even if he would hold with Rebbi Yose ben Rebbi Jehudah, the Sabbath is more powerful since windfall which falls by itself is forbidden. Does Rebbi Simeon ben Laqish follow Rebbi Yose ben Rebbi Jehudah? Even if he would follow Rebbi, since a secure courtyard is more powerful as Rebbi Joḥanan said, buying, courtyard, and Sabbath are not biblical. Rebbi Immi in the name of Rebbi Simeon [ben Laqish], the most reasonable of these is the secure courtyard.

Rebbi Joḥanan follows Rebbi, Rebbi Simeon ben Laqish Rebbi Yose ben Rebbi Jehudah. Does Rebbi Joḥanan follow Rebbi? Even if he would hold with Rebbi Yose ben Rebbi Jehudah, the Sabbath is more powerful since windfall which falls by itself is forbidden. Does Rebbi Simeon ben Laqish follow Rebbi Yose ben Rebbi Jehudah? Even if he would follow Rebbi, since a secure courtyard is more powerful as Rebbi Joḥanan said, buying, courtyard, and Sabbath are not biblical. Rebbi Immi in the name of Rebbi Simeon [ben Laqish], the most reasonable of these is the secure courtyard.

Rebbi Joḥanan follows Rebbi, Rebbi Simeon ben Laqish Rebbi Yose ben Rebbi Jehudah. Does Rebbi Joḥanan follow Rebbi? Even if he would hold with Rebbi Yose ben Rebbi Jehudah, the Sabbath is more powerful since windfall which falls by itself is forbidden. Does Rebbi Simeon ben Laqish follow Rebbi Yose ben Rebbi Jehudah? Even if he would follow Rebbi, since a secure courtyard is more powerful as Rebbi Joḥanan said, buying, courtyard, and Sabbath are not biblical. Rebbi Immi in the name of Rebbi Simeon [ben Laqish], the most reasonable of these is the secure courtyard.

Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: If someone had two courtyards, one in Magdala and one in Tiberias, and transported it to the one in Magdala intending to eat them in Tiberias; since he transported it in a permitted way it is permitted. It turns out that Rebbi Simeon ben Ioḥai holds with Rebbi Yose ben Rebbi Jehudah but is stronger than the latter since Rebbi Yose ben Rebbi Jehudah speaks about an exempt place but Rebbi Simeon ben Ioḥai about a place of obligation, but since he transported it in a permitted way it is permitted. Rebbi Eliezer’s statement is stronger than either of them, since Rebbi Eliezer said, since he started in a permitted way it is permitted.

Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: If someone had two courtyards, one in Magdala and one in Tiberias, and transported it to the one in Magdala intending to eat them in Tiberias; since he transported it in a permitted way it is permitted. It turns out that Rebbi Simeon ben Ioḥai holds with Rebbi Yose ben Rebbi Jehudah but is stronger than the latter since Rebbi Yose ben Rebbi Jehudah speaks about an exempt place but Rebbi Simeon ben Ioḥai about a place of obligation, but since he transported it in a permitted way it is permitted. Rebbi Eliezer’s statement is stronger than either of them, since Rebbi Eliezer said, since he started in a permitted way it is permitted.

‘If he found a harvesting basket in a place where most people bring to market, it is forbidden to eat a snack from them and he must put it in order as demay. In a place where most people bring to their houses, it is permitted to eat a snack from them and he must put it in order as certain. Half and half, he puts in order as demay but if he brings it to his house he must put it in order as certain.’ Rebbi Jonah asked, does demay create ṭevel for certain? If you would say so, does he not invert the order? Rebbi Yose ben Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, he must spell out a condition and say: “If this is from those who bring to market, what I did is valid, otherwise, I did not do anything,” so that heave of the tithe should not contain ṭevel of the Great Heave. ‘Half and half on the field he puts in order as demay but if he brings it to his house he must put it in order as certain.’ Should one not be afraid that it was from those who bring to their houses and its Great Heave would contain ṭevel of heave of the tithe? Rebbi Mattaniah said, if he gives a name to his tithes.

MISHNAH: Which courtyard is obligated for tithes? Rebbi Ismael says, a Tyrian courtyard in which vessels are guarded. Rebbi Aqiba says, one where one person opens and another one locks it, is free. Rebbi Neḥemiah says, [a courtyard] where one is not ashamed to eat is obligated. Rebbi Yose says, one into which anybody may enter and nobody asks, what are you doing here, is free. Rebbi Jehudah says, if one courtyard is inside another, the inner one is obligated, the outer one is free. Roofs are exempt even if they are in an obligated courtyard. A porter’s lodge, a covered walkway, and a gallery are like the courtyard: obligated if the latter is obligated and free if the latter is free. Sheds, watchtowers, and summer shelters are free. Genezareth huts even though they contain a hand mill or chickens are free. Potter’s huts, the inner one is obligated, the outer one free. Rebbi Yose says, any which is not a dwelling in summer and winter is free. A holiday hut on the holiday Rebbi Jehudah obligates but the Sages free.

MISHNAH: Which courtyard is obligated for tithes? Rebbi Ismael says, a Tyrian courtyard in which vessels are guarded. Rebbi Aqiba says, one where one person opens and another one locks it, is free. Rebbi Neḥemiah says, [a courtyard] where one is not ashamed to eat is obligated. Rebbi Yose says, one into which anybody may enter and nobody asks, what are you doing here, is free. Rebbi Jehudah says, if one courtyard is inside another, the inner one is obligated, the outer one is free. Roofs are exempt even if they are in an obligated courtyard. A porter’s lodge, a covered walkway, and a gallery are like the courtyard: obligated if the latter is obligated and free if the latter is free. Sheds, watchtowers, and summer shelters are free. Genezareth huts even though they contain a hand mill or chickens are free. Potter’s huts, the inner one is obligated, the outer one free. Rebbi Yose says, any which is not a dwelling in summer and winter is free. A holiday hut on the holiday Rebbi Jehudah obligates but the Sages free.

Rebbi Eleazar said, the Mishnah deals with a roof surrounded by the airspace of the courtyard. Did [the produce] not become ṭevel when it was transported through the courtyard? Explain it either following Rebbi Yose ben Rebbi Jehudah or Rebbi, when he wanted to cut them up for drying and then changed his mind not to cut.

Rebbi Eleazar ben Rebbi Simeon says, three in his right hand, three in his left hand, and three in his mouth. Since Rebbi Eleazar ben Rebbi Simeon was a glutton, he estimated so for himself. Rebbi Eleazar ben Rebbi Simeon went to his father-in-law Rebbi Simeon ben Rebbi Yose ben Laqonia who repeatedly mixed wine for him which he gulped down. He said to him, did you not hear from your father how one swallows from a cup? He said to him, one gulp if it is unmixed, two gulps [if mixed] with cold water, three with hot water. But the Sages did not estimate this with your wine which is good, or with your cup which is small, or with my belly which is large.

Rebbi Yose used to asked in the name of Cahana: Rebbi Jonah said, Rebbi Ḥalaphta ben Shaul stated: If someone organized a meal in a circle in the field he created ṭevel. If one did not organize a meal a circle he did not create ṭevel. What organizing in a circle creates ṭevel? Any meal in a circle with wine. If people prepared to eat in a circle but then did not?

Does this not disagree with Rebbi Joḥanan since Rebbi Joḥanan said, the Sabbath induces ṭevel? Because they collected for the Sabbath; therefore, not if they did not collect for the Sabbath! Rebbi Jonah in the name of Rav Hamnuna: Even if they collected for the Sabbath one may eat a snack from them on Sabbath eve. It does not even disagree with Rebbi Simeon ben Laqish. Are they not children and even if they collected for the Sabbath it is as if they had not collected for the Sabbath! Rebbi Yose in the name of Rebbi Hila: Explain if it they collected close to sundown when their action was proof of their intent!

Rebbi Joḥanan said, for warm [cider] he is obligated because that is not a snack; cold is free because it is a snack and he may put it back. Following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he woul put it back in the end.

“If somebody collected in order to send to a friend, it is free.” Rav said, he is forbidden to eat. Rebbi Shammai said before Rebbi Yose in the name of Rav Aḥa: Rav said this in case he brought it into a secure courtyard, following Rebbi Meїr. Rebbi Mana said, our Mishnah implies this: “If somebody bought standing produce, it is free.” Therefore, after it was cut it is obligated. Who is the person who holds that a sale induces ṭevel for produce not fully processed? Is this not Rebbi Meїr? Rebbi Ḥiyya in the name of Rebbi Joḥanan, it is from Rebbi Jehudah. It was stated so: “Rebbi Jehudah says in the name of Rebbi Eleazar ben Azariah, also he who sends to his friend olives from the press, young plants, and bundles of fenugreek, should not eat before he tithed since people usually send these things to their friends as ṭevel.” Rebbi Simeon ben Laqish said, even if a Fellow sent to a Fellow, he has to tithe. The colleagues asked, we can understand a vulgar who is suspect; is a Fellow suspect? Rebbi Yose said, is the vulgar not like a Fellow in matters of heave? It really is so: People usually send these things as ṭevel to their friends.

“If somebody collected in order to send to a friend, it is free.” Rav said, he is forbidden to eat. Rebbi Shammai said before Rebbi Yose in the name of Rav Aḥa: Rav said this in case he brought it into a secure courtyard, following Rebbi Meїr. Rebbi Mana said, our Mishnah implies this: “If somebody bought standing produce, it is free.” Therefore, after it was cut it is obligated. Who is the person who holds that a sale induces ṭevel for produce not fully processed? Is this not Rebbi Meїr? Rebbi Ḥiyya in the name of Rebbi Joḥanan, it is from Rebbi Jehudah. It was stated so: “Rebbi Jehudah says in the name of Rebbi Eleazar ben Azariah, also he who sends to his friend olives from the press, young plants, and bundles of fenugreek, should not eat before he tithed since people usually send these things to their friends as ṭevel.” Rebbi Simeon ben Laqish said, even if a Fellow sent to a Fellow, he has to tithe. The colleagues asked, we can understand a vulgar who is suspect; is a Fellow suspect? Rebbi Yose said, is the vulgar not like a Fellow in matters of heave? It really is so: People usually send these things as ṭevel to their friends.

“If they grew roots in a box they are in their previous state for tithes and Sabbatical and if they were impure they did not lose their impurity. If they grew roots in storage they are in their previous state for tithes and Sabbatical and if they were impure they lost their impurity.” They are in their previous state and you say they lost? Rebbi Yose in the name of Rebbi La: The Torah emphasized the purity of growing plants (Lev. 11:37): “If from their carcass anything fell on any sown seed which may be sown, it is pure.”