yose

Rebbi Ḥanina, the colleague of the rabbis, asked: If he gave heave one in sixty, which is one in sixty-one including broken grain, what is left on the sides, and what remains in the chaff? Rebbi Yose said, is that not the Mishnah: “Since everybody giving heave also thinks of broken grain, what is left on the sides, and what remains in the chaff.” Is that not needed only for the excess?

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

It was stated: If a field became one-third ripe in the possession of a Gentile and a Jew bought it from him, Rebbi Aqiba says the addition is free. But the Sages say, the addition is obligated. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Also the Sages did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. It was stated: Rebbi Jonathan ben Rebbi Yose says, from where that grain one-third ripe before New Year’s day may be brought in during the Sabbatical? The verse says (Lev. 25:3): “You shall gather its yield,” [even] in the Sabbatical year. Rebbi Abina, Ulla ben Rebbi Israel in the name of Rebbi Eleazar: Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, you follow the first third, so Rebbi Jonathan ben Rebbi Yose said, you follow the first third. Rebbi Zeїra said to Rebbi Abina, you say two things which contradict one another. Here you teach that the Sages also did obligate only for the past; if it was second it remains second, for the poor it remains for the poor. There, you teach that Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba. If Rebbi Jonathan ben Rebbi Yose follows the argument of his teacher Rebbi Aqiba then just as Rebbi Aqiba says the prohibition of aftergrowth is from the Torah, so Rebbi Jonathan ben Rebbi Yose must say, the prohibition of aftergrowth is from the Torah. If it grew less than one-third ripe before the Sabbatical, in the Sabbatical it is forbidden as aftergrowth but the sanctity of the Sabbatical did not fall on it since it was grass on which the sanctity of the Sabbatical cannot fall. If it grew less than one-third ripe before the eighth year, in the eighth year it is permitted as aftergrowth but the sanctity of the Sabbatical falls on it. Rebbi Joḥanan and Rebbi Simeon ben Laqish both teach that the Sages agree with Rebbi Aqiba in the order of years; if it was second it remains second, for the poor it remains for the poor.

MISHNAH: He who makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated. If he found more than his measure he gives proportionally from another place. The holes of ants which were near an obligated heap overnight are obligated since it is obvious that they were dragging from what was processed all night. Baalbek garlic, Rikhpa onion, Cilician grits, and Egyptian lentils, Rebbi Meïr says also colocasia, Rebbi Yose says also qrṭnym are free from tithes and may be bought from everybody during the Sabbatical. The seed of the upper part of arum, the seeds of leeks, seeds of onions, seeds of turnips and radishes, and other garden seeds which are not eaten are free from tithes and may be bought from everybody during the Sabbatical and these may be eaten if their father was heave.

HALAKHAH: Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. There, we have stated: “After-wine before it fermented cannot be bought with money of [Second] Tithe or make a miqweh invalid; after it fermented it may be bought with money of [Second] Tithe and does not make a miqweh invalid.” That Mishnah is Rebbi Jehudah’s since we stated: “He who makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with money of [Second] Tithe.

HALAKHAH: Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. There, we have stated: “After-wine before it fermented cannot be bought with money of [Second] Tithe or make a miqweh invalid; after it fermented it may be bought with money of [Second] Tithe and does not make a miqweh invalid.” That Mishnah is Rebbi Jehudah’s since we stated: “He who makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with money of [Second] Tithe.

HALAKHAH: Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. There, we have stated: “After-wine before it fermented cannot be bought with money of [Second] Tithe or make a miqweh invalid; after it fermented it may be bought with money of [Second] Tithe and does not make a miqweh invalid.” That Mishnah is Rebbi Jehudah’s since we stated: “He who makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with money of [Second] Tithe.

Rebbi Simeon ben Laqish objected to Rebbi Joḥanan: Did we not state: “But if he dedicated it before it was finished, the treasurer finished it, and then the owner redeemed it, it is free.” Is not the treasurer a different person and you say what he did is valid? He said to him, this follows him who says the treasurer has the status of owner and against Rebbi Yose since Rebbi Yose said, the treasurer is a different person.

Rebbi Simeon ben Laqish objected to Rebbi Joḥanan: Did we not state: “But if he dedicated it before it was finished, the treasurer finished it, and then the owner redeemed it, it is free.” Is not the treasurer a different person and you say what he did is valid? He said to him, this follows him who says the treasurer has the status of owner and against Rebbi Yose since Rebbi Yose said, the treasurer is a different person.

Rebbi Ḥananiah the colleague of the rabbis asked: And even if all were of full measure it should be like something not completely processed, since Rebbi Yose said in the name of Rebbi Zeïra, Rebbi Jonah, Rebbi Zeïra 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.

“These are Egyptian lentils: All whose spheres are sharp-edged. Rabban Simeon ben Gamliel says, any that have no pebbles. What are colocasia? All whose pricks are short and their extensions are many.” What compares to it? Rebbi Yose said, like these qonyata.

Menaḥem ben Maximus the brother of Jonathan Caiphas in the name of Rebbi Ammi: Flax may be bought from everybody during the Sabbatical. That is, if you do not know whether he is suspect or not. Therefore, if it is clear that he is suspect, it is forbidden. Zeugos, the relative of Rebbi Abba bar Zavda, in the name of Rebbi Abbahu: Vetch may be bought from anybody during the Sabbatical. Rebbi Yose said: Does our Mishnah say so? “The upper seed of arum, the seeds of leeks, seeds of egg plants, seeds of turnips and radishes, and other garden seeds which are not eaten.” We have stated on this: Seeds of indigo, seeds of madder, and seeds of vetch. That implies, not vetch itself. Maybe if you do not know whether he is suspect or not. Therefore, if it is clear that he is suspect, it is forbidden.

Rebbi Jeremiah said, who is the Tanna of “one does not sell it”? Rebbi Meїr! But for Rebbi Jehudah it should be logical that it be permitted to be sold, by an argument a minore ad majus: If it is permitted to sell Sabbatical produce with which one may not liquidate one’s debts, it is logical that it should be permitted to sell Second Tithe since with it one may liquidate one’s debts. We find that one may liquidate one’s debts with Second Tithe, following what we stated: “If he took from him tithe worth one tetradrachma and did not come to exchange it until it was worth two.” Rebbi Yose said, there is a difference since from the start the value of Second Tithe was due. If he had owed before, it would be an argument. Rebbi Yudan said, a Mishnah said that it is forbidden to sell it, as we stated there: “If intentional, he married, if in error, he did not marry.” If you say that he may sell it, he should be able to use it for marriage but anything he may not sell he may not use for marriage. But did we not state: “One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth.” Rebbi Yose said, this means that it is forbidden to acquire a wife with Sabbatical money. Otherwise, what is the difference between one who acquires a wife and one who acquires a slave girl? Rebbi Yose in the name of Rebbi Zeïra, Rebbi Yudan in the name of Rebbi Ila, everybody agrees because of these arguments. Rebbi Yose in the name of Rebbi Aḥa, everybody agrees that all should need the enclosures.

Rebbi Jeremiah said, who is the Tanna of “one does not sell it”? Rebbi Meїr! But for Rebbi Jehudah it should be logical that it be permitted to be sold, by an argument a minore ad majus: If it is permitted to sell Sabbatical produce with which one may not liquidate one’s debts, it is logical that it should be permitted to sell Second Tithe since with it one may liquidate one’s debts. We find that one may liquidate one’s debts with Second Tithe, following what we stated: “If he took from him tithe worth one tetradrachma and did not come to exchange it until it was worth two.” Rebbi Yose said, there is a difference since from the start the value of Second Tithe was due. If he had owed before, it would be an argument. Rebbi Yudan said, a Mishnah said that it is forbidden to sell it, as we stated there: “If intentional, he married, if in error, he did not marry.” If you say that he may sell it, he should be able to use it for marriage but anything he may not sell he may not use for marriage. But did we not state: “One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth.” Rebbi Yose said, this means that it is forbidden to acquire a wife with Sabbatical money. Otherwise, what is the difference between one who acquires a wife and one who acquires a slave girl? Rebbi Yose in the name of Rebbi Zeïra, Rebbi Yudan in the name of Rebbi Ila, everybody agrees because of these arguments. Rebbi Yose in the name of Rebbi Aḥa, everybody agrees that all should need the enclosures.

Rebbi Jeremiah said, who is the Tanna of “one does not sell it”? Rebbi Meїr! But for Rebbi Jehudah it should be logical that it be permitted to be sold, by an argument a minore ad majus: If it is permitted to sell Sabbatical produce with which one may not liquidate one’s debts, it is logical that it should be permitted to sell Second Tithe since with it one may liquidate one’s debts. We find that one may liquidate one’s debts with Second Tithe, following what we stated: “If he took from him tithe worth one tetradrachma and did not come to exchange it until it was worth two.” Rebbi Yose said, there is a difference since from the start the value of Second Tithe was due. If he had owed before, it would be an argument. Rebbi Yudan said, a Mishnah said that it is forbidden to sell it, as we stated there: “If intentional, he married, if in error, he did not marry.” If you say that he may sell it, he should be able to use it for marriage but anything he may not sell he may not use for marriage. But did we not state: “One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth.” Rebbi Yose said, this means that it is forbidden to acquire a wife with Sabbatical money. Otherwise, what is the difference between one who acquires a wife and one who acquires a slave girl? Rebbi Yose in the name of Rebbi Zeïra, Rebbi Yudan in the name of Rebbi Ila, everybody agrees because of these arguments. Rebbi Yose in the name of Rebbi Aḥa, everybody agrees that all should need the enclosures.

Rebbi Jeremiah said, who is the Tanna of “one does not sell it”? Rebbi Meїr! But for Rebbi Jehudah it should be logical that it be permitted to be sold, by an argument a minore ad majus: If it is permitted to sell Sabbatical produce with which one may not liquidate one’s debts, it is logical that it should be permitted to sell Second Tithe since with it one may liquidate one’s debts. We find that one may liquidate one’s debts with Second Tithe, following what we stated: “If he took from him tithe worth one tetradrachma and did not come to exchange it until it was worth two.” Rebbi Yose said, there is a difference since from the start the value of Second Tithe was due. If he had owed before, it would be an argument. Rebbi Yudan said, a Mishnah said that it is forbidden to sell it, as we stated there: “If intentional, he married, if in error, he did not marry.” If you say that he may sell it, he should be able to use it for marriage but anything he may not sell he may not use for marriage. But did we not state: “One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth.” Rebbi Yose said, this means that it is forbidden to acquire a wife with Sabbatical money. Otherwise, what is the difference between one who acquires a wife and one who acquires a slave girl? Rebbi Yose in the name of Rebbi Zeïra, Rebbi Yudan in the name of Rebbi Ila, everybody agrees because of these arguments. Rebbi Yose in the name of Rebbi Aḥa, everybody agrees that all should need the enclosures.

Or it may follow this: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, grafted, or sank he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba [and] Rebbi Immi were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah and Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to an established practice.

“But they may give free gifts to one another.” Our Mishnah is Rebbi Meїr’s since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, here it is everybody’s opinion, following what was stated: A person says to his neighbor [in Jerusalem]: What did you eat today? If that one says summer figs, he knows that it was firstling. Just as summer figs are sold cheaply, so firstlings are sold cheaply. If that one said manna, he knows that it was Second Tithe. Just as manna was given as a gift, so Second Tithe may be given as a gift. They objected: Everybody agrees that animal tithe cannot be sold; do you say it can be given as a gift? This also can be given as a gift. Rebbi Mana did not say so but was following Rebbi Jehudah since Rebbi Jehudah said He made it one’s property. They objected: Everybody agrees that animal tithe is not one’s property; do you say it can be given as a gift? This also can be given as a gift.

Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: It is said here (Lev. 27:33): “It may not be redeemed.” It has been said about Cohanim‘s bans (Lev. 27:28) “It may not be sold or redeemed.” Since “it may not be redeemed” for Cohanim’s bans includes sale, so “it may not be redeemed” here includes sale. Rebbi Jacob the Southerner asked before Rebbi Yose: Is it not written about a firstling (Num. 18:17) “it should not be redeemed?” About a blemished animal. For animal tithe, the Torah made no difference between living and slaughtered, unblemished and blemished.

“One may not use it for preliminarily marrying a woman.” But one may use its sinews, bones, horns, and hooves for preliminary marriage. Rebbi Eleazar said, because a blessing is mentioned for it. Why can one not use its meat for preliminary marriage? Rebbi Yose said, they learned tithe only from Cohanim’s bans. Since one may not use Cohanim’s bans for preliminary marriage, one may not use any sacrifices for preliminary marriage. Then one should not be able to use its sinews, bones, horns, and hooves for preliminary marriage. One needs what Rebbi Eleazar said, because a blessing is mentioned for it.

Our Mishnah does not follow Rebbi Yose, as it was stated: “One may exchange Second Tithe for a blank, the words of Rebbi Dosa, but the Sages forbid it.” What is Rebbi Dosa’s reason? (Deut. 14:25) “You should bundle the money;” something which is bundled together, or which has a form and is current because of its form. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Yose that one exchanges [Second] Tithe for a pound of silver. If he had [only] said “silver”, we would have said just as he said silver, so he said gold. If he had [only] said “silver”, we would have taught to exclude broken pots and baskets from which one could get a pound of silver.

Our Mishnah does not follow Rebbi Yose, as it was stated: “One may exchange Second Tithe for a blank, the words of Rebbi Dosa, but the Sages forbid it.” What is Rebbi Dosa’s reason? (Deut. 14:25) “You should bundle the money;” something which is bundled together, or which has a form and is current because of its form. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Yose that one exchanges [Second] Tithe for a pound of silver. If he had [only] said “silver”, we would have said just as he said silver, so he said gold. If he had [only] said “silver”, we would have taught to exclude broken pots and baskets from which one could get a pound of silver.

Our Mishnah does not follow Rebbi Yose, as it was stated: “One may exchange Second Tithe for a blank, the words of Rebbi Dosa, but the Sages forbid it.” What is Rebbi Dosa’s reason? (Deut. 14:25) “You should bundle the money;” something which is bundled together, or which has a form and is current because of its form. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Yose that one exchanges [Second] Tithe for a pound of silver. If he had [only] said “silver”, we would have said just as he said silver, so he said gold. If he had [only] said “silver”, we would have taught to exclude broken pots and baskets from which one could get a pound of silver.

A coin out of circulation which the government will accept, Rebbi Yose in the name of Rebbi Joḥanan: It is like a blank. Rebbi Ḥiyya in the name of Rebbi Joḥanan: A coin of the earlier kings, if it is currently accepted because of its coinage one exchanges, otherwise one does not exchange. A revolutionary coin like that of Bar Koziba one does not exchange. If he had dangerous coins: such a case came before Rebbi Immi. He said, one should carry its yield to the Dead Sea. If one had coins difficult to determine: Rebbi Jacob bar Zavdi: One exchanges at the value given by the tremissarius. If he wants to spend the coins, he exchanges in his usual way.

“Afterwine before it fermented cannot be bought with tithe money and invalidates a miqweh; after it fermented it may be bought with tithe money and does not invalidate a miqweh.” Our Mishnah follows Rebbi Jehudah as we have stated there: “If someone makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with tithe money.

“Afterwine before it fermented cannot be bought with tithe money and invalidates a miqweh; after it fermented it may be bought with tithe money and does not invalidate a miqweh.” Our Mishnah follows Rebbi Jehudah as we have stated there: “If someone makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with tithe money.

Rebbi Eleazar said, the tithe [money] did not acquire. Rebbi Yose said, first we said that if somebody bought a domestic animal for meat of desire, against his will it gets the name of well-being offering but we said nothing since Rebbi Eleazar said, the tithe [money] did not acquire.

Rebbi Yose in the name of Rebbi Joḥanan: An animal of Second Tithe in Jerusalem following Rebbi Meїr is free from the rules of firstlings; following Rebbi Jehudah it is under the rules of firstlings. Rebbi Jeremiah asked before Rebbi Zeïra: If it gave birth to a firstling, must its sacred parts be brought onto the altar? Did not its sacred parts fall under the rules of Second Tithe and you would hide it from being eaten? He said to him, if somebody bought meat as meat of desire, would not [the holiness of] Second Tithe have fallen on its sacred parts, would you not hide it from being eaten? He said to him, when it was bought, the holiness of tithe left it. Rebbi Yose said, we were not saying so but the Torah did permit to buy from tithe money only well-being sacrifices exclusively. What is the difference between them? If it gave birth to a firstling and he dedicated it as well-being sacrifice. For him who says, the Torah did permit to buy from tithe money only well-being sacrifices exclusively, it is offered. For him who says, when it was bought, the holiness of tithe left it, and it is not offered.

Rebbi Yose in the name of Rebbi Joḥanan: An animal of Second Tithe in Jerusalem following Rebbi Meїr is free from the rules of firstlings; following Rebbi Jehudah it is under the rules of firstlings. Rebbi Jeremiah asked before Rebbi Zeïra: If it gave birth to a firstling, must its sacred parts be brought onto the altar? Did not its sacred parts fall under the rules of Second Tithe and you would hide it from being eaten? He said to him, if somebody bought meat as meat of desire, would not [the holiness of] Second Tithe have fallen on its sacred parts, would you not hide it from being eaten? He said to him, when it was bought, the holiness of tithe left it. Rebbi Yose said, we were not saying so but the Torah did permit to buy from tithe money only well-being sacrifices exclusively. What is the difference between them? If it gave birth to a firstling and he dedicated it as well-being sacrifice. For him who says, the Torah did permit to buy from tithe money only well-being sacrifices exclusively, it is offered. For him who says, when it was bought, the holiness of tithe left it, and it is not offered.

Rebbi Yose said, we teach all these words but a Mishnah supports Rebbi Zeïra: “He should not bring from wheat of Second Tithe but from money of Second Tithe.” What is the difference between wheat and money? It must be that when it was bought, the holiness of tithe left it. Rebbi Ḥinena asked before Rebbi Mana: Why should he not bring wheat, the heave to the Cohen and the rest for the owners, why does he not bring? He said to him, think of it, if the blood is spilled does the bread not become unusable?

HALAKHAH: There, we have stated: “One does not buy slaves, real estate, or unclean animals from Sabbatical money. If he did buy them, he has to eat their worth.” And here, you say so? Rebbi Jonah said, Rebbi Ḥiyya bar Josef and Samuel disagreed. One said here as a sale, there as redemption. The other one said here if the seller is present, there if the seller went away. We did not know who said what. Since Rebbi Yose said in the name of Samuel, the buy is acquired, that means he is the one who said here as a sale, there as redemption.

Rebbi Yose in the name of Samuel: The buy is acquired. Rebbi Yose ben Ḥanina: Expiation. Rebbi Hila said, since we stated “he has to eat their worth”, that means it was sanctified. Rebbi Yose said, since he took it up, the buy was acquired; from there on it is one buy. Rebbi Yudan said, he has to dedicate it again; he means that maybe it was sanctified when it was not sanctified.

Rebbi Yose in the name of Samuel: The buy is acquired. Rebbi Yose ben Ḥanina: Expiation. Rebbi Hila said, since we stated “he has to eat their worth”, that means it was sanctified. Rebbi Yose said, since he took it up, the buy was acquired; from there on it is one buy. Rebbi Yudan said, he has to dedicate it again; he means that maybe it was sanctified when it was not sanctified.

Rebbi Yose in the name of Samuel: The buy is acquired. Rebbi Yose ben Ḥanina: Expiation. Rebbi Hila said, since we stated “he has to eat their worth”, that means it was sanctified. Rebbi Yose said, since he took it up, the buy was acquired; from there on it is one buy. Rebbi Yudan said, he has to dedicate it again; he means that maybe it was sanctified when it was not sanctified.

Rebbi Yose understood it from the following: “[I swear] an oath that I shall not eat, when he ate and drank he is guilty on two counts.” The colleagues said, he is guilty only on one count. Rebbi Yose said to them, we say after this, “an oath that I shall neither eat nor drink, when he ate and drank he is guilty on two counts.” It is as if somebody had two loaves before him when he said: [I swear] an oath that I shall not eat this one, and then he said: [I swear] an oath that I shall not eat that one, would he not be guilty on two counts?

Rebbi Yose understood it from the following: “[I swear] an oath that I shall not eat, when he ate and drank he is guilty on two counts.” The colleagues said, he is guilty only on one count. Rebbi Yose said to them, we say after this, “an oath that I shall neither eat nor drink, when he ate and drank he is guilty on two counts.” It is as if somebody had two loaves before him when he said: [I swear] an oath that I shall not eat this one, and then he said: [I swear] an oath that I shall not eat that one, would he not be guilty on two counts?

Some want to understand it from this (Deut. 12:17): “You may not eat in your gates the tithe of your grain, your cider, and your shining oil.” ‘Your cider’, that is the wine. ‘And your shining oil’ refers to anointing and the Torah called it ‘eating’. But this is not clear. If it were clear one should be whipped because of it outside the walls! Rebbi Yose ben Ḥanina said, one is whipped outside the walls only for pure Second Tithe which entered Jerusalem and left. From where that it is not clear? From what was stated: “On the Sabbath, both anointing for pleasure and anointing not for pleasure are permitted. On the Day of Atonement, both anointing for pleasure and anointing not for pleasure are forbidden. On the Ninth of Ab and public fasts anointing for pleasure is forbidden but anointing not for pleasure is permitted.” Did we not state: “Anointing is equal to drinking for prohibition and replacement but not for punishment, on the Day of Atonement for prohibition but not for punishment”? Did we not state (Lev. 22:15): “They should not desecrate,” to include him who anoints and him who drinks. Rebbi Joḥanan said, there is no ‘anoints’ here. Rebbi Abba Mari said, if there is no ‘anoints’ here then there is no ‘drinks’ for otherwise something that comes from two different prohibitions would be added together!

Simeon bar Abba in the name of Rebbi Ḥanina: He who whispers puts oil on his head and whispers on condition that he use neither hand nor vessel. Rebbi Jacob bar Idi, Rebbi Joḥanan in the name of Rebbi Yannai: with hand or vessel. In what do they differ? Whether it is repulsive. For him who says with hand or vessel, it is repulsive. For him who says neither hand nor vessel, it is not repulsive. Rebbi Jonah said, they differ about Second Tithe. For him who says with hand or vessel, Second Tithe is forbidden. For him who says neither hand nor vessel, Second Tithe is permitted. Rebbi Yose said, is all that is permitted on the Sabbath permitted with Second Tithe and all that is forbidden on the Sabbath forbidden with Second Tithe? Did we not state: A woman may douse her son with wine because of sweat, but this is forbidden with heave? Heave and Second Tithe are the same! How is that? Only that he not do it in the way he is used to do it on weekdays.

Rebbi Joḥanan said, for everything that augments the measure, the increase [in value] is proportional, but for everything that does not augment the measure, the increase belongs to the Second [Tithe]. Rebbi Simeon ben Laqish said, for everything where the taste of the improvement is recognizable, the increase [in value] is proportional, but for everything where the taste of the improvement is not recognizable, the increase belongs to the Second [Tithe]. The Mishnah disagrees with Rebbi Jonathan: “If a dough of Second Tithe when baked increased in value, the increase belongs to the Second.” Explain it if the improvement cannot be tasted. The Mishnah disagrees with Rebbi Joḥanan: “If fish cooked with Second Tithe leeks increased in value, the increase is proportional.” Rebbi Yose in the name of Rebbi Hoshaia: Explain it if he cooked them together. Rebbi Jonah in the name of Rebbi Hoshaia: Think of it, if he cooked them separately and mixed them! Have fish only the taste of leeks and leeks only the taste of fish?

Rebbi Gorion in the name of Rebbi Yose ben Ḥanina: Rebbi Ṭarphon implies that one may not redeem sanctified food to feed it to the dogs. Rebbi Yose said, it seems reasonable that anything which can be human food cannot be redeemed to be fed to animals, but anything which is not human food can be redeemed to be fed to animals.

Rebbi Gorion in the name of Rebbi Yose ben Ḥanina: Rebbi Ṭarphon implies that one may not redeem sanctified food to feed it to the dogs. Rebbi Yose said, it seems reasonable that anything which can be human food cannot be redeemed to be fed to animals, but anything which is not human food can be redeemed to be fed to animals.

Rebbi Yose in the name of Rebbi Pedaiah, Rebbi Jonah in the name of Ḥizqiah, there is no mixing except for wine and oil. Rebbi Joḥanan says, it can be mixed up to the size of olives. Our Mishnah disagrees with Rebbi Joḥanan: “If he mixed them together and took out fists full, it is by proportion.” He explains it, up to the size of olives. “What is picked out is for Second Tithe and what is mixed together in proportion.” Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: The Mishnah comes up so: What is mixed and what is taken out in fists full in proprtion.

Rebbi Yose in the name of Rebbi Pedaiah, Rebbi Jonah in the name of Ḥizqiah, there is no mixing except for wine and oil. Rebbi Joḥanan says, it can be mixed up to the size of olives. Our Mishnah disagrees with Rebbi Joḥanan: “If he mixed them together and took out fists full, it is by proportion.” He explains it, up to the size of olives. “What is picked out is for Second Tithe and what is mixed together in proportion.” Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: The Mishnah comes up so: What is mixed and what is taken out in fists full in proprtion.

These are the ones who argue: Ben Azai and Ben Zoma. These are the students: Ḥanina ben Haḵiniah and Rebbi Eleazar ben Mathia. The holy group, Rebbi Yose ben Hameshullam and Rebbi Simeon ben Menasiah.

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

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

Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan: This also belongs to the practices of obfuscation. Rebbi Yose said, I objected before Rebbi Jacob bar Aḥa: Why should it belong to the practices of obfuscation? Do I say that at a place where Jewish bread is available, Gentile bread should be forbidden but they obfuscated about it and permitted it or that at a place where no Jewish bread is available it is logical that Gentile bread should be permitted, but they obfuscated the matter and forbade it. Rebbi Mana said: Does there exist obfuscation for prohibition? Is bread not like Gentile cooking? So we say: At a place where no Jewish cooking is to be found it is logical that Gentile cooking should be permitted, but they obfuscated the matter and forbade it. But so it was: At a place where no Jewish bread is available it is logical that Gentile bread should be forbidden, but they obfuscated the matter and permitted it as a necessity of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa [hold] with the one who permits, but only from a store. But we do not follow this.

It was stated: “One does not buy Sabbatical [produce] with tithe money.” Rebbi Yose said, that is a disagreement. Rebbi Jonah said, that is the opinion of everybody. The eaters of heave are careful. Rebbi Ḥananiah objected before Rebbi Mana: Did we not state: “If they were mingled with firstlings, Rebbi Simeon says, if it is a company of Cohanim they should be eaten.” And we have stated on that, they should be eaten following the more stringent rules. He said to him, eaters of the Pesaḥ sacrifice in its time are as careful as the eaters of heave. You should know that this is so since we have stated: “One roasts meat, onion, or egg only that they should be roasted”, but we have stated: “One lowers the Pesaḥ sacrifice into the oven at nightfall.”

Rebbi Huna said, the reason of Rebbi Simeon is that he says the pesaḥ sacrifice cannot be substituted; if he substituted a second time it still is a pesaḥ. If he substituted, it is a well-being sacrifice! Rebbi Mana said to him, did my teacher not compare the following? Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, if well-being sacrifices bought with tithe money developed a blemish and he redeemed them, it does not return to its original status to make it a second. Rebbi Zeïra, Rebbi Hila, both in the name of Rebbi Yose ben Ḥanina, one said if well-being sacrifices were bought with tithe money, the holiness of tithe broke away from them. If heave was bought with tithe money, the holiness of tithe did not break away from it. The Mishnah breaks: Can you object from a case in which the holiness of tithe broke away to a case in which the holiness of tithe did not break away? The other one said, this does not mean one objects from a case in which its holiness broke away to a case in which its holiness did not break away; he says to him, it is one immersion.

MISHNAH: If somebody had coins in Jerusalem and his friend had produce, he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay. Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem. [Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves. If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh. The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed.

HALAKHAH: Rebbi Eleazar said, for restriction. Rebbi Yose asked, what means “for restriction”? Rebbi Jonah said, that is what we have stated there: “Oil presses whose doors are open inside but which extend to the outside, under the wall and inside is like inside, under the wall and outside is like outside. One does not slaughter there simple sacrifices as one would inside and one does not redeem Second Tithe as outside. If their doors are open outside but extend to the inside, under the wall and outside is like outside, under the wall and inside, one does not slaughter there simple sacrifices as one would inside and one does not redeem Second Tithe as outside.”

Rav Jehudah in the name of Rav: One whips only for 187 length by 135 width. But did we not state: In a chamber built flush with the wall of the Temple courtyard one eats most holy sacrifices, slaughters simple holy sacrifices, but an impure person who enters there cannot be punished. Explain it following the Tanna who stated: “Rebbi Yose said, these are the words of Rebbi Aqiba. But the Sages say, they classified the chambers and all chambers follow their openings.”

Rebbi Jacob the Southerner asked before Rebbi Yose: If it became impure outside of Jerusalem and was brought inside, it should not leave lest one say, we saw Second Tithe entering Jerusalem and leaving? Leaving is publicized, redemption is not publicized.

MISHNAH: If what was bought with tithe money became impure, it should be redeemed. Rebbi Jehudah says, it should be buried. They said to Rebbi Jehudah, if original Second Tithe which became impure is redeemed, what was bought with tithe money and became impure certainly should be redeemed. He said to them, no! If you said about original Second Tithe, which can be redeemed when it is pure and far from the Place, can you say the same about what was bought with tithe money which cannot be redeemed when it is pure and far from the Place? If a deer bought with tithe money died, it should be buried in its hide. Rebbi Simeon says, it should be redeemed. If he bought it alive and slaughtered it, if it became impure it should be redeemed. Rebbi Yose said, it should be buried. If he bought it slaughtered and it became impure, he treats it following the rules of produce. If somebody lends flasks for Second Tithe, even if he closed the top with clay, tithe did not acquire it. If he filled them without saying anything, before he closed the top with clay, tithe did not acquire it; after he closed the top with clay, tithe acquired it. Before he closed the top with clay, one may lift by 101, after he closed the top with clay any one sanctifies. Before he closed the top with clay, he gives heave from one for all, after he closed the top with clay he has to give heave from each single one. The House of Shammai say, he opens and pours into a vat, but the House of Hillel say, he opens and does not have to pour. Where has this been said? At a place where usually one sells sealed, but at a place where usually one sells open, the flask did not become profane. However, if he is meticulous to sell by volume, the flask did become profane. Rebbi Simeon said, also if somebody says to another person, I am selling to you this amphora except its flask, the flask became profane.

Rebbi Yose in the name of Rebbi Joḥanan: They treated deer like dedications for the upkeep of the Temple to require standing and appraisal.

Rebbi Jeremiah asked before Rebbi Zeïra: Does an unclean animal need standing and appraisal? He said to him, if Rebbi Yose had said in the name of Rebbi Joḥanan that a pure wild animal does not need standing and appraisal, an unclean animal would not need it. Rebbi Hila said, we have stated thus (Lev. 27:21): “If an unclean animal, he should redeem it as appraised.” Just as an unclean animal is particular in that it is the same at the time of its redemption as at the time of its dedication, so I am adding the dead animal which is the same at the time of its redemption as at the time of its dedication, and I exclude the one for which he said, this is dedicated, and then it died, which is not the same at the time of its redemption as at the time of its dedication. Rebbi Yose said, a Mishnah said so: “One commits larceny with a donkey and its milk.” Is not milk comparable to its being dead? With all that needs redemption one can commit larceny. You cannot explain it as giving the rules of dead [animals] since we stated “a donkey”. Rebbi Ḥanina said before Rebbi Mana, explain it following Rebbi Simeon since Rebbi Simeon said, dedications for the upkeep of the Temple do not need standing and appraisal. He said to him, if it is following Rebbi Simeon, why a donkey and not any animal?

Rebbi Jeremiah asked before Rebbi Zeïra: Does an unclean animal need standing and appraisal? He said to him, if Rebbi Yose had said in the name of Rebbi Joḥanan that a pure wild animal does not need standing and appraisal, an unclean animal would not need it. Rebbi Hila said, we have stated thus (Lev. 27:21): “If an unclean animal, he should redeem it as appraised.” Just as an unclean animal is particular in that it is the same at the time of its redemption as at the time of its dedication, so I am adding the dead animal which is the same at the time of its redemption as at the time of its dedication, and I exclude the one for which he said, this is dedicated, and then it died, which is not the same at the time of its redemption as at the time of its dedication. Rebbi Yose said, a Mishnah said so: “One commits larceny with a donkey and its milk.” Is not milk comparable to its being dead? With all that needs redemption one can commit larceny. You cannot explain it as giving the rules of dead [animals] since we stated “a donkey”. Rebbi Ḥanina said before Rebbi Mana, explain it following Rebbi Simeon since Rebbi Simeon said, dedications for the upkeep of the Temple do not need standing and appraisal. He said to him, if it is following Rebbi Simeon, why a donkey and not any animal?

“A tetradrachma and an as is preferred since he adds to the capital”. Rebbi Jacob bar Idi in the name of Rebbi Simai: One does not add a fifth for any Second Tithe which itself is not worth a peruṭa. Rebbi Yose ben Rebbi Simon in the name of Rebbi Joḥanan: One does not add a fifth for any Second Tithe for which the fifth is not worth a peruṭa. Rebbi Abba bar Mamai objected: Did we not state “there are five peruṭot”, should one not state “six” according to Rebbi Simai, “Second Tithe which is worth a peruṭa!” And “seven” according to Rebbi Joḥanan, “the fifth of Second Tithe worth a peruṭa.” In addition, from what Rebbi Yose said in the name of Rebbi Mana bar Tanḥum, Abbahu in the name of Rebbi Joḥanan: Real estate cannot be acquired for less than a peruṭa. In addition, from the following: If the value of Second Tithe is not known, it is enough that one say: it and its fifth shall be exchanged for this tetradrachma. Rebbi Yose in the name of Rebbi Crispus, Rebbi Jonah in the name of Rebbi Zeïra: this baraita deals with a tetradrachma of tithe money where it is impossible that it not contain some profane.

“A tetradrachma and an as is preferred since he adds to the capital”. Rebbi Jacob bar Idi in the name of Rebbi Simai: One does not add a fifth for any Second Tithe which itself is not worth a peruṭa. Rebbi Yose ben Rebbi Simon in the name of Rebbi Joḥanan: One does not add a fifth for any Second Tithe for which the fifth is not worth a peruṭa. Rebbi Abba bar Mamai objected: Did we not state “there are five peruṭot”, should one not state “six” according to Rebbi Simai, “Second Tithe which is worth a peruṭa!” And “seven” according to Rebbi Joḥanan, “the fifth of Second Tithe worth a peruṭa.” In addition, from what Rebbi Yose said in the name of Rebbi Mana bar Tanḥum, Abbahu in the name of Rebbi Joḥanan: Real estate cannot be acquired for less than a peruṭa. In addition, from the following: If the value of Second Tithe is not known, it is enough that one say: it and its fifth shall be exchanged for this tetradrachma. Rebbi Yose in the name of Rebbi Crispus, Rebbi Jonah in the name of Rebbi Zeïra: this baraita deals with a tetradrachma of tithe money where it is impossible that it not contain some profane.

“A tetradrachma and an as is preferred since he adds to the capital”. Rebbi Jacob bar Idi in the name of Rebbi Simai: One does not add a fifth for any Second Tithe which itself is not worth a peruṭa. Rebbi Yose ben Rebbi Simon in the name of Rebbi Joḥanan: One does not add a fifth for any Second Tithe for which the fifth is not worth a peruṭa. Rebbi Abba bar Mamai objected: Did we not state “there are five peruṭot”, should one not state “six” according to Rebbi Simai, “Second Tithe which is worth a peruṭa!” And “seven” according to Rebbi Joḥanan, “the fifth of Second Tithe worth a peruṭa.” In addition, from what Rebbi Yose said in the name of Rebbi Mana bar Tanḥum, Abbahu in the name of Rebbi Joḥanan: Real estate cannot be acquired for less than a peruṭa. In addition, from the following: If the value of Second Tithe is not known, it is enough that one say: it and its fifth shall be exchanged for this tetradrachma. Rebbi Yose in the name of Rebbi Crispus, Rebbi Jonah in the name of Rebbi Zeïra: this baraita deals with a tetradrachma of tithe money where it is impossible that it not contain some profane.

Rebbi Jonah asked, that is following him who said that it is not his property. But for him who says that it is his property, what is the difference between dedications and Second Tithe? Rebbi Yose said, the reason has already been explained, because a person usually adds to his dedications.

Rebbi Joḥanan said, if somebody redeemed his dedication without adding a fifth, it is redeemed. If somebody redeemed his Second Tithe without adding a fifth, it is not redeemed. What is the difference between dedications and Second Tithe? Rebbi Hila said, dedications have claimants, Second Tithe has no claimants. Rebbi Jonah asked, that is following him who said, it is not his property. But for him, who says it is his property, what is the difference between dedications and Second Tithe? Rebbi Yose said, the reason has already been explained, dedications have claimants, Second Tithe has no claimants.

HALAKHAH: Rebbi Abun said, Rebbi Eleazar and Rebbi Yose bar Ḥanina disagree. One said, why may one circumvent it? For “blessing” is written about it. The other said, why is it redeemed at a cheap rate? For “blessing” is written about it.

How do we hold? If he said to him, go and redeem for me, he is his agent; go and redeem for yourself, they are the other’s property. But we have to hold that he said to him, redeem for me of your property, or redeem for yourself of my property. We have stated thus: “Redeem for me of your property, or redeem for yourself of my property, he does not add a fifth.” Rebbi Joḥanan said, for any tithe, where neither it nor its redemption money is his, he does not have to add a fifth. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥanina, the reason of Rebbi Joḥanan (Lev. 27:31): “If a person goes to redeem of his own tithes, his own fifth he shall add to it;” both it and its redemption money must be his.

How do we hold? If she is an adult, she acquired [her freedom] by the signs [of puberty]; if she is a minor, may a minor acquire? Rebbi Yudan bar Shalom said before Rebbi Yose, explain it following him who said, a minor may give heave. He said to him, even following him who said, a minor may give heave, may a minor acquire? Following the opinion of the rabbis there it is acceptable since there, they say in the name of Rav Naḥman bar Jacob: One to whom one gives a nut and he throws it away, a pebble and he keeps it, what is found in his hand is as if found on a garbage heap; a nut and he keeps it, a pebble and he throws it away, what is robbed from him is robbed because of communal peace; a nut or a pebble he takes, hides them, and produces them later, what is robbed from him is total robbery. He can acquire for himself but not for others. Rav Huna said, just as he can acquire for himself so he can acquire for others. Everybody agrees that his gift is not a gift since it is written (Ex. 22:6): “If a man give.” The gift of a man is a gift, but the gift of a minor is no gift, the words of the Sages. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan, Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, robbing from him is not total robbery unless he grew two pubic hairs. Rebbi Abbahu in the name of Rebbi Joḥanan, that is, to recover from him by a law suit, but to have to bring a sacrifice for [a false] oath only if he grew two pubic hairs. But following the rabbis here, Rebbi Yose asked that even for himself he should not be able to acquire since it is written (Ex. 22:6): “To his neighbor”, until he be like his neighbor. Rebbi Yose ben Rebbi Abun in the name of Samuel ben Rav Isaac explained it by the method of small children. As we have stated there: “For school children, their buying is buying and their selling selling, for movables.” But did we not state: “He cannot make them acquire through his minor son or daughter or his Canaanite male or female slave, because their hand is like his hand.” The rabbis of Caesarea say, here a minor with knowledge, there a minor without knowledge.

How do we hold? If she is an adult, she acquired [her freedom] by the signs [of puberty]; if she is a minor, may a minor acquire? Rebbi Yudan bar Shalom said before Rebbi Yose, explain it following him who said, a minor may give heave. He said to him, even following him who said, a minor may give heave, may a minor acquire? Following the opinion of the rabbis there it is acceptable since there, they say in the name of Rav Naḥman bar Jacob: One to whom one gives a nut and he throws it away, a pebble and he keeps it, what is found in his hand is as if found on a garbage heap; a nut and he keeps it, a pebble and he throws it away, what is robbed from him is robbed because of communal peace; a nut or a pebble he takes, hides them, and produces them later, what is robbed from him is total robbery. He can acquire for himself but not for others. Rav Huna said, just as he can acquire for himself so he can acquire for others. Everybody agrees that his gift is not a gift since it is written (Ex. 22:6): “If a man give.” The gift of a man is a gift, but the gift of a minor is no gift, the words of the Sages. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan, Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, robbing from him is not total robbery unless he grew two pubic hairs. Rebbi Abbahu in the name of Rebbi Joḥanan, that is, to recover from him by a law suit, but to have to bring a sacrifice for [a false] oath only if he grew two pubic hairs. But following the rabbis here, Rebbi Yose asked that even for himself he should not be able to acquire since it is written (Ex. 22:6): “To his neighbor”, until he be like his neighbor. Rebbi Yose ben Rebbi Abun in the name of Samuel ben Rav Isaac explained it by the method of small children. As we have stated there: “For school children, their buying is buying and their selling selling, for movables.” But did we not state: “He cannot make them acquire through his minor son or daughter or his Canaanite male or female slave, because their hand is like his hand.” The rabbis of Caesarea say, here a minor with knowledge, there a minor without knowledge.

How do we hold? If she is an adult, she acquired [her freedom] by the signs [of puberty]; if she is a minor, may a minor acquire? Rebbi Yudan bar Shalom said before Rebbi Yose, explain it following him who said, a minor may give heave. He said to him, even following him who said, a minor may give heave, may a minor acquire? Following the opinion of the rabbis there it is acceptable since there, they say in the name of Rav Naḥman bar Jacob: One to whom one gives a nut and he throws it away, a pebble and he keeps it, what is found in his hand is as if found on a garbage heap; a nut and he keeps it, a pebble and he throws it away, what is robbed from him is robbed because of communal peace; a nut or a pebble he takes, hides them, and produces them later, what is robbed from him is total robbery. He can acquire for himself but not for others. Rav Huna said, just as he can acquire for himself so he can acquire for others. Everybody agrees that his gift is not a gift since it is written (Ex. 22:6): “If a man give.” The gift of a man is a gift, but the gift of a minor is no gift, the words of the Sages. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan, Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, robbing from him is not total robbery unless he grew two pubic hairs. Rebbi Abbahu in the name of Rebbi Joḥanan, that is, to recover from him by a law suit, but to have to bring a sacrifice for [a false] oath only if he grew two pubic hairs. But following the rabbis here, Rebbi Yose asked that even for himself he should not be able to acquire since it is written (Ex. 22:6): “To his neighbor”, until he be like his neighbor. Rebbi Yose ben Rebbi Abun in the name of Samuel ben Rav Isaac explained it by the method of small children. As we have stated there: “For school children, their buying is buying and their selling selling, for movables.” But did we not state: “He cannot make them acquire through his minor son or daughter or his Canaanite male or female slave, because their hand is like his hand.” The rabbis of Caesarea say, here a minor with knowledge, there a minor without knowledge.

MISHNAH: If [somebody] took from [another] tithe in the value of a tetradrachma and did not pay to redeem it until it became worth two, he gives him a tetradrachma, gains a tetradrachma, and the Second Tithe is his. If [somebody] took from [another] tithe in the value of two and did not pay to redeem it until it became worth one tetradrachma, he gives him a tetradrachma of profane money and a tetradrachma of his Second Tithe [money]. If he is a vulgar, he gives him from his demay. If somebody redeemed Second Tithe and did not give it a name, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit. If a man was talking with a woman about her bill of divorce or her preliminary marriage and gave her [the valuable for] preliminary marriage and did not spell it out, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit.

MISHNAH: If [somebody] took from [another] tithe in the value of a tetradrachma and did not pay to redeem it until it became worth two, he gives him a tetradrachma, gains a tetradrachma, and the Second Tithe is his. If [somebody] took from [another] tithe in the value of two and did not pay to redeem it until it became worth one tetradrachma, he gives him a tetradrachma of profane money and a tetradrachma of his Second Tithe [money]. If he is a vulgar, he gives him from his demay. If somebody redeemed Second Tithe and did not give it a name, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit. If a man was talking with a woman about her bill of divorce or her preliminary marriage and gave her [the valuable for] preliminary marriage and did not spell it out, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit.

Rebbi Ḥaggai asked before Rebbi Yose: Rebbi follows Rebbi Yose and Rebbi Nathan Rebbi Jehudah, as we have stated there: “I cannot accept that you accept it for her, but here you have it and give it to her, if he wants to take it back, he may take it back.” The Mishnah is Rebbi’s, as it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me. ‘Bring it to her, give it to her, acquire it for her, receive it for her’, if he wants to take it back, he may not take it back, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ if he wants to take it back, he may take it back; ‘acquire it for her, receive it for her’, if he wants to take it back, he may not take it back.” Rebbi says, in any of these cases he may not take it back except if he says, “I cannot accept that you accept it for her, but give it to her.” It is difficult for Rebbi, “here you have it from my word”, if he wants to take it back, he may not take it back. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to take it back, he may not take it back. Rebbi Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is divorced and not divorced. He said to him, what do you have in your hand, did not Rebbi Zeïra, Ḥiyya bar Abun, Abba bar Taḥlifa, say in the name of Rebbi Hoshaia, when do they differ? If they thought about other things but if they still were at the same theme, it is a bill of divorce.

Rebbi Ḥaggai asked before Rebbi Yose: Rebbi follows Rebbi Yose and Rebbi Nathan Rebbi Jehudah, as we have stated there: “I cannot accept that you accept it for her, but here you have it and give it to her, if he wants to take it back, he may take it back.” The Mishnah is Rebbi’s, as it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me. ‘Bring it to her, give it to her, acquire it for her, receive it for her’, if he wants to take it back, he may not take it back, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ if he wants to take it back, he may take it back; ‘acquire it for her, receive it for her’, if he wants to take it back, he may not take it back.” Rebbi says, in any of these cases he may not take it back except if he says, “I cannot accept that you accept it for her, but give it to her.” It is difficult for Rebbi, “here you have it from my word”, if he wants to take it back, he may not take it back. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to take it back, he may not take it back. Rebbi Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is divorced and not divorced. He said to him, what do you have in your hand, did not Rebbi Zeïra, Ḥiyya bar Abun, Abba bar Taḥlifa, say in the name of Rebbi Hoshaia, when do they differ? If they thought about other things but if they still were at the same theme, it is a bill of divorce.

Rebbi Ezra asked before Rebbi Mana: Is it the same for a gift? Can a person appoint an agent for something that is not his? He said to him, there the Torah gave her the right to a bill of divorce and she appoints an agent to receive what rightfully is hers. Can you say in regard to a gift that a person can appoint an agent for something that is not his? In addition, from what Rebbi Yose, Rebbi Jacob bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan said, if somebody said to give a gift to another and he wants to take it back, he may take it back. Rebbi Yose stood near to Rebbi Jacob bar Zavdi and said to him, is that a just “yes”? They said, at the moment he said it, it was a just yes.

Rebbi Ezra asked before Rebbi Mana: Is it the same for a gift? Can a person appoint an agent for something that is not his? He said to him, there the Torah gave her the right to a bill of divorce and she appoints an agent to receive what rightfully is hers. Can you say in regard to a gift that a person can appoint an agent for something that is not his? In addition, from what Rebbi Yose, Rebbi Jacob bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan said, if somebody said to give a gift to another and he wants to take it back, he may take it back. Rebbi Yose stood near to Rebbi Jacob bar Zavdi and said to him, is that a just “yes”? They said, at the moment he said it, it was a just yes.

HALAKHAH: Rebbi Ḥiyya stated, two as equal a dupondius. Rebbi Yose said, the Mishnah says so: “He who put aside an as and ate for half its worth, went to another place where the coin is worth a dupondius, has to eat another as for it.”

The House of Shammai say, if it is certain 11 and for demay 10. Bar Qappara stated, both for demay and for certain 11. Rebbi Yudan ben Rebbi Shalom taught what Bar Qappara had stated. The House of Shammai follows Rebbi Eliezer, since Rebbi Eliezer said, he who is trustworthy for the Second is trustworthy for the First. Rebbi Yose said, everybody agrees, they made it like additions to First Fruits. Just as additions to First Fruits are eaten in purity and are free from demay, so this is eaten as Second Tithe and is free from the First. Rebbi Ḥananiah confirmed in the name of Rebbi Issi: it is Rebbi Eliezer’s.

MISHNAH: All found coins are profane, even gold denars with silver or change. If one found with them a potsherd reading “tithe”, it is tithe. If one finds a vessel inscribed “sacrifice”, Rebbi Jehudah said, if it was pottery it is profane and its contents sacrifice, but if it was metal it is sacrifice and its contents profane. They said to him, people do not put profane in sacrifice [vessels]. If one finds a vessel inscribed ק it means sacrifice, מ tithe, ד demay, ט ṭevel, ת heave since in times of danger one wrote ת for heave. Rebbi Yose says, all these are people’s names. Rebbi Yose said, even if he found an amphora full of produce and inscribed “heave”, these are profane since I say last year it was full of tithe produce but he emptied it. If somebody said to his son, “Second Tithe is in that corner” but he found it in another corner, that is profane. “There is a talent” but he found 200, the remainder is profane. “200” and he found 100, all is tithe.

MISHNAH: All found coins are profane, even gold denars with silver or change. If one found with them a potsherd reading “tithe”, it is tithe. If one finds a vessel inscribed “sacrifice”, Rebbi Jehudah said, if it was pottery it is profane and its contents sacrifice, but if it was metal it is sacrifice and its contents profane. They said to him, people do not put profane in sacrifice [vessels]. If one finds a vessel inscribed ק it means sacrifice, מ tithe, ד demay, ט ṭevel, ת heave since in times of danger one wrote ת for heave. Rebbi Yose says, all these are people’s names. Rebbi Yose said, even if he found an amphora full of produce and inscribed “heave”, these are profane since I say last year it was full of tithe produce but he emptied it. If somebody said to his son, “Second Tithe is in that corner” but he found it in another corner, that is profane. “There is a talent” but he found 200, the remainder is profane. “200” and he found 100, all is tithe.

It was stated: Alef dalet ḥet ṭet mem tav heave. א “first”. ד “demay”. ח “its fat”. ט “its best”. ר “beginning”. ת “heave”. ב ש “Second Tithe”, פ ש “Second Tithe”. י מ “tithe”. Tithe for the City, redemption. Those on the name of Yose, on the name of Simeon, to take it up to eat in Jerusalem, are profane; I am saying contributions they arranged among themselves.

So far new ones. Old ones, I am saying yesterday it was full of heave but he empties it, like this: Rebbi Jonah and Rebbi Yose were partners in a cellar of (wine)-barrels. When Rebbi Jonah died, Rebbi Mana said to Rebbi Yose: Any barrel on which is written “Rebbi Jonah” is mine. He said to him, yesteryear is was yours, this year it is mine. But if he found that on the lid was written “tithe”, it is tithe.

So far new ones. Old ones, I am saying yesterday it was full of heave but he empties it, like this: Rebbi Jonah and Rebbi Yose were partners in a cellar of (wine)-barrels. When Rebbi Jonah died, Rebbi Mana said to Rebbi Yose: Any barrel on which is written “Rebbi Jonah” is mine. He said to him, yesteryear is was yours, this year it is mine. But if he found that on the lid was written “tithe”, it is tithe.

Were these exchanged? We have stated there: “If he prepared black ones and found white, white and found black, two and found three, they are forbidden, three and found two they are permitted.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly. But did not Rebbi Ḥalaphta ben Shaul state: The same rule applies to pigeon chicks and to eggs. Therefore, it is Rebbi’s. There, he put it there and he found, here, his father put it there, did his father find it? Rebbi Abun bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda taught according to Rebbi for Second Tithe.

Somebody was worried about his father’s monies; it appeared to him in a dream that they were so and so much and at place X. This case came before the rabbis who said, dreams do not improve or detract. Rebbi Jonah asked: He is worried and you say so? Rebbi Yose said, is it not reasonable that it does not apply to somebody who is not worried but sees; but here, what the person is he sees. Rebbi Avin said, whoever wants to act, should act following Rebbi Yose.

Somebody was worried about his father’s monies; it appeared to him in a dream that they were so and so much and at place X. This case came before the rabbis who said, dreams do not improve or detract. Rebbi Jonah asked: He is worried and you say so? Rebbi Yose said, is it not reasonable that it does not apply to somebody who is not worried but sees; but here, what the person is he sees. Rebbi Avin said, whoever wants to act, should act following Rebbi Yose.

A man came before Rebbi Yose ben Ḥalaphta and said to him, I saw in my dream that it was said to me, go to Cappadocia and you will find your father’s property. He asked him, did the father of this man ever go to Cappadocia? He said to him, no. He said to him, go and count 20 rows in your house and you will find your father’s property, κάππα δοκία.

A person came to Rebbi Yose ben Ḥalaphta and said to him, I saw in my dream that I was wearing a crown of olives. He said to him, you will rise to greatness in the future. Another person came and said to him, I saw in my dream that I was wearing a crown of olives. He said to him, you will be whipped. He said to him, to the other man you said you will rise to greatness and to me you say you will be whipped? He said to him, that other was at blossoming, you at hitting [time].

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

A person came to Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that it was said to me, throw your fingers, descend. He said to him, give me my fee and I shall tell you. He said to him, I saw in my dream that it was said to me, blow with your mouth. He said to him, give me my fee and I shall tell you. He said to him, I saw in my dream that it was said to me, straighten your fingers upwards. He said to him, did I not say to you, give me my fee and I shall tell you! When it was said to you [first], [the rain] dripped down on your wheat. When it was said to you next, they became swollen. When it was said to you next, they sprouted.

Both Rebbi Yose and Rabban Simeon ben Gamliel said the same thing. Just as Rebbi Yose said, we are not responsible for the dishonest, so Rabban Simeon ben Gamliel says, we are not responsible for the dishonest. It is reasonable that Rebbi Yose will agree with Rabban Simeon ben Gamliel; Rabban Simeon ben Gamliel will not agree with Rebbi Yose. Rebbi Yose will agree with Rabban Simeon ben Gamliel that we are not responsible for the dishonest. Rabban Simeon ben Gamliel will not agree with Rebbi Yose, because it is not fitting for a ḥaver that anything not in order should leave his house.

Both Rebbi Yose and Rabban Simeon ben Gamliel said the same thing. Just as Rebbi Yose said, we are not responsible for the dishonest, so Rabban Simeon ben Gamliel says, we are not responsible for the dishonest. It is reasonable that Rebbi Yose will agree with Rabban Simeon ben Gamliel; Rabban Simeon ben Gamliel will not agree with Rebbi Yose. Rebbi Yose will agree with Rabban Simeon ben Gamliel that we are not responsible for the dishonest. Rabban Simeon ben Gamliel will not agree with Rebbi Yose, because it is not fitting for a ḥaver that anything not in order should leave his house.