yose

Rebbi Ḥama bar Uqba said in the name of Rebbi Yose ben Rebbi Ḥanina, he who leads kilaim by voice will be whipped. We have stated so: “If he led it, if he made it draw, if he called it and it came, he is responsible to pay like a borrower.” But did not Samuel state: “If it was standing outside the Sabbath domain, he called it and it came after him, he is free.” There it comes of its own volition, here it is forced to walk But did we not state: “If he clapped before his [a slave’s] eye and blinded it, before his [a slave’s] ear and made it deaf, he [the slave] does not attain freedom.” Rebbi Eliezer ben Rebbi Yose said before Rebbi Yose, there is a difference because he [the slave] could have fled. Know that it is so because we have stated: “If he grabbed him he is guilty.”

Rebbi Ḥama bar Uqba said in the name of Rebbi Yose ben Rebbi Ḥanina, he who leads kilaim by voice will be whipped. We have stated so: “If he led it, if he made it draw, if he called it and it came, he is responsible to pay like a borrower.” But did not Samuel state: “If it was standing outside the Sabbath domain, he called it and it came after him, he is free.” There it comes of its own volition, here it is forced to walk But did we not state: “If he clapped before his [a slave’s] eye and blinded it, before his [a slave’s] ear and made it deaf, he [the slave] does not attain freedom.” Rebbi Eliezer ben Rebbi Yose said before Rebbi Yose, there is a difference because he [the slave] could have fled. Know that it is so because we have stated: “If he grabbed him he is guilty.”

Rebbi Ḥama bar Uqba said in the name of Rebbi Yose ben Rebbi Ḥanina, he who leads kilaim by voice will be whipped. We have stated so: “If he led it, if he made it draw, if he called it and it came, he is responsible to pay like a borrower.” But did not Samuel state: “If it was standing outside the Sabbath domain, he called it and it came after him, he is free.” There it comes of its own volition, here it is forced to walk But did we not state: “If he clapped before his [a slave’s] eye and blinded it, before his [a slave’s] ear and made it deaf, he [the slave] does not attain freedom.” Rebbi Eliezer ben Rebbi Yose said before Rebbi Yose, there is a difference because he [the slave] could have fled. Know that it is so because we have stated: “If he grabbed him he is guilty.”

MISHNAH: Perotiot are forbidden and wild horses are permitted. A great ape is a wild animal; Rebbi Yose says they cause impurity in a tent like a human. The hedgehog and a squirrel mole are wild animals. About the squirrel mole, Rebbi Yose says that the House of Shammai say it defiles in the amount of the volume of an olive in carrying, but in the volume of a lentil by touch. The bison is a domesticated animal; Rebbi Yose says a wild animal. The dog is a wild animal; Rebbi Meïr says a domesticated animal. The pig is a domesticated animal, the wild donkey a wild animal. Elephant and monkey are wild animals. A human is permitted to plough and draw with all of them.

MISHNAH: Perotiot are forbidden and wild horses are permitted. A great ape is a wild animal; Rebbi Yose says they cause impurity in a tent like a human. The hedgehog and a squirrel mole are wild animals. About the squirrel mole, Rebbi Yose says that the House of Shammai say it defiles in the amount of the volume of an olive in carrying, but in the volume of a lentil by touch. The bison is a domesticated animal; Rebbi Yose says a wild animal. The dog is a wild animal; Rebbi Meïr says a domesticated animal. The pig is a domesticated animal, the wild donkey a wild animal. Elephant and monkey are wild animals. A human is permitted to plough and draw with all of them.

MISHNAH: Perotiot are forbidden and wild horses are permitted. A great ape is a wild animal; Rebbi Yose says they cause impurity in a tent like a human. The hedgehog and a squirrel mole are wild animals. About the squirrel mole, Rebbi Yose says that the House of Shammai say it defiles in the amount of the volume of an olive in carrying, but in the volume of a lentil by touch. The bison is a domesticated animal; Rebbi Yose says a wild animal. The dog is a wild animal; Rebbi Meïr says a domesticated animal. The pig is a domesticated animal, the wild donkey a wild animal. Elephant and monkey are wild animals. A human is permitted to plough and draw with all of them.

“ ‘Field Stones’ is an animal.” Yassi from Arke: It is a mountain man and lives from its navel. If its umbilical cord is cut, it cannot live. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose (Num. 19:16): “All that touches [a slain person] on the surface of the field”, when it grows on the field.

“ ‘Field Stones’ is an animal.” Yassi from Arke: It is a mountain man and lives from its navel. If its umbilical cord is cut, it cannot live. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose (Num. 19:16): “All that touches [a slain person] on the surface of the field”, when it grows on the field.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: There are six unresolved doubts. The caper-bush among trees following the House of Shammai, clay vessels like potash vessels following the House of Shammai, the squirrel mole among the crawling things following the House of Shammai; the Egyptian bean among seed-vegetables, the hermaphrodite among humans, the koi among wild animals according to everybody. Rebbi Ḥama bar Uqba said, also the ṭrīqsīn cubit. What is the ṭrīqsīn cubit? Rebbi Jonah from Bostra said, confusion, “what is inside-outside?” Rebbi Yose said, since it is written (1K. 6:17) “forty cubits was the House, that is the inner Temple,” it means it is counted inside. Rebbi Mana said to him, but it is written (2Chr. 3:8) “He made the holiest of holies twenty cubits long and ten wide,” that means it is counted outside.

“The bison is a domesticated animal.” The rabbis say it was from here and escaped there. Rebbi Yose says, its roots were from there. Hence an ox and a bison are not kilaim, not following Rebbi Yose, since Rebbi Yose says it is kilaim. But those who translate “wild oxen and antelopes” follow Rebbi Yose.

“The bison is a domesticated animal.” The rabbis say it was from here and escaped there. Rebbi Yose says, its roots were from there. Hence an ox and a bison are not kilaim, not following Rebbi Yose, since Rebbi Yose says it is kilaim. But those who translate “wild oxen and antelopes” follow Rebbi Yose.

“The bison is a domesticated animal.” The rabbis say it was from here and escaped there. Rebbi Yose says, its roots were from there. Hence an ox and a bison are not kilaim, not following Rebbi Yose, since Rebbi Yose says it is kilaim. But those who translate “wild oxen and antelopes” follow Rebbi Yose.

“The bison is a domesticated animal.” The rabbis say it was from here and escaped there. Rebbi Yose says, its roots were from there. Hence an ox and a bison are not kilaim, not following Rebbi Yose, since Rebbi Yose says it is kilaim. But those who translate “wild oxen and antelopes” follow Rebbi Yose.

It was stated: One does not investigate for a dead person nor in the house of study. Rebbi Yose was sitting and teaching where a dead body was present. He did not say anything either to those who left or to those who remained sitting. Rebbi Immi was sitting and teaching when one said to his neighbor: you are wearing kilaim. Rebbi Immi told him: strip yourself of your garment and give it to him.

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should serve me in my death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and golden vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should serve me in my death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should serve me in my death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and golden vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should serve me in my death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

Rebbi dwelt in Sepphoris seventeen years and applied to himself (Gen. 47:28): “Jacob lived in Egypt seventeen years,” Jehudah lived in Sepphoris seventeen years. Of these he suffered from toothache for thirteen years. {Rebbi Yose ben Rebbi Abun said, all these thirteen years no woman lying-in died in the Land of Israel and no pregnant woman had a miscarriage in the Land of Israel.} Why did he have a toothache? Once he saw a calf to be slaughtered when it bellowed and said to him, Rebbi, save me! He said to it, for that you were created. At the end, how was he healed? He saw them killing a burrow of rats. He said to them, let them live, it is written (Ps. 145:9) “His mercy extends to all His creatures.”

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

MISHNAH: Birsīm, Burdesīm, and Dalmatian garb as well as pinon shoes one should not wear unless one checks them. Rebbi Yose says, those coming from the sea shore in maritime countries do not have to be checked because usually they are made from hemp. Padded shoes have no problem with kilaim.

“Rebbi Yose says, those coming from the sea shore in maritime countries.” Does this mean “from the sea shore and from overseas countries” or “from the seashore of maritime countries”? Since it was stated: For example, Tyre and its surroundings, Caesarea (maritima) and its surroundings, it means “from the seashore of maritime countries”.

MISHNAH: Only spun and woven cloth is forbidden because of kilaim since it is said (Deut. 22:11): “Do not wear šaʻaṭnez”, anything carded, spun, or woven. Rebbi Simeon ben Eleazar said, he has turned aside and turned his Father in Heaven against him. Felt is forbidden because it is carded. A woolen border on a linen garment is forbidden because it goes around like the woven part. Rebbi Yose says, woven ropes are forbidden because he stitches them before he ties them. One should not bind a strip of wool on one of linen to gird his hips even if a leather belt is in between.

A thread drawn through by means of a needle, even it if has a knot on each side, is no connection for cloth. The thread is a connection for cloth but not for the needle. Rebbi Jonah and Rebbi Yose both say, only if it is knotted on both sides. The words of the rabbis disagree since Rebbi Abba, Rebbi Jeremiah said in the name of Rav: He who straightens out the sides on the Sabbath is guilty because of sewing. He should have said “because of sewing and making knots.”

Rebbi Simon said, the reason of Rebbi Yose is that by the third his work becomes permanent. Does Rebbi Jehudah hold with Rebbi Eliezer? As we have stated there, “Rebbi Eliezer says that he who weaves three threads at the start or one thread on a piece of weaving already begun is guilty.” Rebbi Ulla said, the reason of Rebbi Eliezer is that by the third his work becomes permanent. But here, might less than that be undone?

Rebbi Jeremiah asked, can he and his son combine for kilaim? How may this be? He wears woolen clothes but his son wears linen clothes. He takes a woolen belt and winds it around both of them. Rebbi Yose said, where is it bitten? Rebbi Ḥaggai asked, can he himself bring together for kilaim? How may this be? He wears a woolen sock on one foot and a linen one on the other foot. Rebbi Yose said, where is it bitten? No, it is needed if he had the ends of wounds, put a plaster of a woolen patch on one end and a linen patch on the other end. Rebbi Yose said, where is it bitten? Nothing is forbidden unless there is biting.

Rebbi Jeremiah asked, can he and his son combine for kilaim? How may this be? He wears woolen clothes but his son wears linen clothes. He takes a woolen belt and winds it around both of them. Rebbi Yose said, where is it bitten? Rebbi Ḥaggai asked, can he himself bring together for kilaim? How may this be? He wears a woolen sock on one foot and a linen one on the other foot. Rebbi Yose said, where is it bitten? No, it is needed if he had the ends of wounds, put a plaster of a woolen patch on one end and a linen patch on the other end. Rebbi Yose said, where is it bitten? Nothing is forbidden unless there is biting.

Rebbi Jeremiah asked, can he and his son combine for kilaim? How may this be? He wears woolen clothes but his son wears linen clothes. He takes a woolen belt and winds it around both of them. Rebbi Yose said, where is it bitten? Rebbi Ḥaggai asked, can he himself bring together for kilaim? How may this be? He wears a woolen sock on one foot and a linen one on the other foot. Rebbi Yose said, where is it bitten? No, it is needed if he had the ends of wounds, put a plaster of a woolen patch on one end and a linen patch on the other end. Rebbi Yose said, where is it bitten? Nothing is forbidden unless there is biting.

HALAKHAH: Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody buys three trees on another person’s property, spaced so that ten trees could be planted in a bet seah and that the ox and its harness could pass between them, then he acquired the ground under them, the ground between them, and outside the space for the harvester and his basket. Rav said, if they form a group. Samuel says, also if they are in a straight line. Rebbi Yose said, this refers to there but not to here. Rebbi Jonah said, it refers even to here, if they are close. Rebbi Mana said to him, did we not state “that the ox and its harness could pass between them”? Come and see, if the ox and its harness can pass between them, the roots can expand laterally, but if the ox and its harness cannot pass between them, the roots cannot expand laterally.

Rebbi Eliezer asked, from one to the other sixteen and on the sides twenty five? Rebbi Samuel ben Rav Isaac asked: If they were next to a fence, does one plough the entire bet seah because of them? Rebbi Yose said, if you want that, we should give them their four bate seah, two bate seah here, two bate seah there. Rebbi Jeremiah asked, if there was one vine drawn over two seah, do you plough the ground under it and outside it for the harvester and his basket?

Regarding the prohibition of the first two terms, those above plough downwards and those below plough upwards. It seems reasonable that those above plough downwards but not that those below plough upwards. Let us hear from the following: “One removes a tree 25 cubits from a cistern.” We have stated on that: Both higher and lower. Or let us say both if the tree is higher and the cistern lower or if tree and cistern are on the same level. In this sense, we stated: “Whether the tree is higher and the cistern lower or the tree lower and the cistern higher”; is that reasonable? If the tree is higher and the cistern lower; but the tree lower and the cistern higher, do roots climb? Rebbi Ḥanina said not because of the roots [climbing], but they loosen the earth and damage the bottom of the cistern. A case came before Rebbi Yose ben Rebbi Abun; he said that is a single opinion and we do not rely on it, for we have stated on this: “Rebbi Simeon says, just as they said higher so they said lower.”

HALAKHAH: “Three trees, etc.” Rebbi Ḥiyya stated: Trees belonging to one owner and ground belonging to a second owner are counted together and one may plough the entire bet seah for them. Rebbi Yose said, we have stated more: Three trees belonging to three different owners are counted together and one may plough the entire bet seah until the New Year.

Rebbi Abba bar Zabdi in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institutions of the early prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the Court insists on will come to be in the end just as Moses was told on Sinai; as Rebbi Mana said (Deut. 32:47): “For it is not an empty word, from you,” if it is empty it is from you because you do not exert yourself about it. “Because it is your life,” when is it your life? At the time that you exert yourself!

“A field of reeds is judged like a field of grain.” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: This was taught about dispersed ones.

HALAKHAH: “One gives manure and one hoes in melon fields”, etc. May one plough for these? It was stated: “As long as one may plough one may fertilize and hoe; if one may not plough then one may neither fertilize nor hoe.” Rebbi Yose said, the Mishnah implies this: “One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields,” and we have stated on this: “One ploughs irrigated fields until the New Year; Rebbi says until three days before the New Year so that one may sow and it starts to form roots, or one plants and it starts to form roots.” If it would grow roots in three days! “Rebbi says, until three months before the New Year so that one may sow rice, have it form roots, transplant it and have the roots take hold.”

One trims to remove outgrowths. One removes leaves. One dusts, puts dust over it. One smokes, one makes smoke under it. It was stated: “One straightens them, one makes them grow sidewise.” One straightens for it. One makes it grow sidewise: The colleagues say, one makes a forked support for it; Rebbi Yose says, one weighs it down by a stone.

Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.

Rebbi Yose said, we were of the opinion to say that Rebbi Simeon holds with Rebbi Joshua in cutting, that there are two tannaїtic positions: “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth.” But there are three Tannaïm. “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth,” even after that. “Rebbi Simeon says, any time that I may work the tree I may shape it,” until Pentecost.

Rebbi Yose said that Rebbi Abuna asked: What is the difference between dirtying and making a shelter? Dirtying is like appointing a watchman, a shelter creates shadow [for the plant] and it grows because of that.

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

MISHNAH: 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, sank, or grafted he has to uproot it. Rebbi Jehudah said, any graft that does not take hold within three days will never take hold; Rebbi Yose and Rebbi Simeon say, within two weeks.

HALAKHAH: “One does not plant … or graft”, etc. Rebbi Eleazar in the name of Rebbi Yose bar Zimra: Our Mishnah [deals with the] unadvertised [case], but if it is clear [e. g. when] he ploughed, it is permitted.

“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, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba and Rebbi La 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, 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 a restriction.

One might say, this similarly applies to rice, millet, poppy seeds, and sesame! Rebbi Ḥuna bar Ḥiyya said, there it is impossible to recognize. They objected to Ḥuna bar Ḥiyya, was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Yose said, Ḥuna bar Ḥiyya confirmed it; Rebbi Jonah, Ḥuna bar Ḥiyya in the name of Samuel: It is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” you give one tithe in one year but not two tithes in one year. They objected, does not Egyptian bean require two tithes in one year? Was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Zeïra said, it is written (Lev. 25:3): “Six years you shall sow your field and harvest.” Six sowings and six harvests, not six sowings and seven harvests. Rebbi Jonah said, we cannot hold with six but instead hold with seven; so it is: Six sowings and seven harvests, not six sowings and five harvests. They objected, does not Egyptian bean have six sowings and five harvests? As it was stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits.

If he sowed it for seeds and then thought about it for vegetable, it follows his thought. If he sowed it as vegetable, the thought of seeds cannot take hold on it unless he withheld three morbiot. That is, if it was one-third ripe before the New Year, but if it was not one-third ripe before the New Year, even if he did not withhold three morbiot. If he sowed for seeds and all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. If some [plants] had formed complete pods but some did not, that is the case of: “He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits”. Rebbi Eudaimon from Haifa stated: Even if not all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. Rebbi Yose said, that is if it was one-third ripe for the intention of seeds. But if it was one-third ripe for the intention of vegetables, it is impossible to say that its seeds are tithed for the past year and its greens are tithed at the time of their harvest, since you say that “he collects it together with his threshing; it turns out that he tithes from his seeds for his vegetable and from his vegetable for his seeds”.

If one sowed it for seeds before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are permitted. If one sowed it as vegetable before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are forbidden. If one sowed it both for seeds and vegetable before the Sabbatical New Year, then in the Sabbatical year clearly seeds are permitted. What is the status of vegetables? Rebbi Ḥiyya stated “forbidden”, Rebbi Ḥalaphta ben Shaul stated “permitted”. He who says “permitted” follows the word of the orah. He who says “forbidden”, because of the bad impression. Rebbi Simeon bar Zevida asked before Rebbi Yose: Then it should be forbidden even to use it to feed one’s animals, because of the bad impression. He said to him, one should not give to his son or to his agent, nor should he harvest in a row. Rebbi Yose ben Rebbi Abun said, if a hole was torn out it is permitted. Even according to him who says it is forbidden, if he harvested and found vegetable in it, it is permitted. Similarly, when a man came carrying ten bundles of Lybian [beans] as tithe to Rebbi Jeremiah, he said that this should not be done; do not harvest more than what is needed for the pan.

If one sowed it for seeds before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are permitted. If one sowed it as vegetable before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are forbidden. If one sowed it both for seeds and vegetable before the Sabbatical New Year, then in the Sabbatical year clearly seeds are permitted. What is the status of vegetables? Rebbi Ḥiyya stated “forbidden”, Rebbi Ḥalaphta ben Shaul stated “permitted”. He who says “permitted” follows the word of the orah. He who says “forbidden”, because of the bad impression. Rebbi Simeon bar Zevida asked before Rebbi Yose: Then it should be forbidden even to use it to feed one’s animals, because of the bad impression. He said to him, one should not give to his son or to his agent, nor should he harvest in a row. Rebbi Yose ben Rebbi Abun said, if a hole was torn out it is permitted. Even according to him who says it is forbidden, if he harvested and found vegetable in it, it is permitted. Similarly, when a man came carrying ten bundles of Lybian [beans] as tithe to Rebbi Jeremiah, he said that this should not be done; do not harvest more than what is needed for the pan.

Rebbi Yose taught that it is forbidden to sip water from colocasia leaves because they are food for deer.

MISHNAH: When may one bring out manure to form dungheaps? From the moment the agricultural workers stop, the words of Rebbi Meïr. Rebbi Jehudah says, when the colocynth dried up. Rebbi Yose says, when it forms its fruit. How much manure may one use? Up to three dungheaps for a bet seah, each one containing ten boxes of a letekh each. One may add boxes but not dungheaps; Rebbi Simeon says, also dungheaps.

HALAKHAH: “When may one bring out,” etc. Is it permitted to assemble a dungheap at the door of one’s courtyard before the agricultural workers stop? Silanus asked Rebbi Ḥiyya bar Abba and he forbade it to him. Rebbi Ḥanina said, he permitted it, and they were gossipping about him that he was taking the tithe. He instructed himself to leave the Land, so that he could not take the tithe. Then should it be forbidden even after the agricultural workers did stop because of the bad impression, that they would not say, he brings it out to his irrigated field? The people of one’s town know whether he has an irrigated field or not. Rebbi Yose said, this means that they did not worry about a bad impression on passers-by.

Rebbi Jeremiah said, if he uses fewer boxes; hence, two are permitted. Rebbi Yose questioned, if he uses fewer boxes, then two should be forbidden. But where do we hold? If he exceeds the measure, as we have stated: “Rebbi Meïr says, one may not add boxes or dungheaps, but the Sages say, one may add boxes but not dungheaps.” If one adds boxes, are they not of full measure? Similarly, one brings out to the dungheap even full measures.

Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah said, one does not build a new water canal during the intermediate days of holidays or during the Sabbatical year.” Rebbi Zeїra said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression. They wanted to say, the one who says there “because of the bad impression” says here “because of the bad impression”; the one who says “because he would prepare its banks to be sown”, what can he say here? The only answer would be “maybe there will be no more manure and it will turn out that he fertilizes that place.” What would be the difference between them? If he dug to build a water canal for a building. They wanted to say, the one who says there “because of the bad impression” will say in this case “because of the bad impression,” but the one who says there "because he would prepare its banks to be sown,” here its banks will not be prepared to be sown. Everybody agrees that if he built there with lime, pebbles, stones, or cement it would be permitted.

There, we have stated: “Any moulding brings impurity, the frieze [and] the Giblean frieze [only] when they are open one hand-breadth.” Rebbi Ḥiyya sayd, that means that anybody who receives a row of building stones from another person must prepare for it a space of four hand-breadths. Rebbi Yose said, the Mishnah says so: “When did they say that any moulding brings impurity? For a moulding higher than the door by three rows of stones which is twelve hand-breadths.” Why did they state “rows of stones?” For the legal standard.

Rebbi Ḥiyya bar Abba asked, are these standards like those standards? Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa in the name of Rebbi Yose ben Ḥanina: These standards are like those standards. Here you say “the measure of a stone wall is ten hand-breadths, less than that is a quarry;” and there you say so? Where do we stand? If there were two rows of stones, one should state “eight hand-breadths”; if there were three one should state “twelve hand-breadths!” Rebbi Yose said, deduct half a hand-breadth for hewing top and bottom and so for the next row, one finds three rows of ten hand-breadths. Less than that is neither a stone wall nor a quarry.

Rebbi Ḥiyya bar Abba asked, are these standards like those standards? Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa in the name of Rebbi Yose ben Ḥanina: These standards are like those standards. Here you say “the measure of a stone wall is ten hand-breadths, less than that is a quarry;” and there you say so? Where do we stand? If there were two rows of stones, one should state “eight hand-breadths”; if there were three one should state “twelve hand-breadths!” Rebbi Yose said, deduct half a hand-breadth for hewing top and bottom and so for the next row, one finds three rows of ten hand-breadths. Less than that is neither a stone wall nor a quarry.

HALAKHAH: Not only if the plough displaced them, but even if the plough might displace them in the future. Rebbi Yose said, a baraita says so: “They may be taken if among all of them there are two which are a two-person load”.

MISHNAH: Shoulder stones come from anywhere. The contractor may bring them from anywhere. These are shoulder stones: Any which cannot be taken up with one hand, the words of Rebbi Meïr. Rebbi Yose says shoulder stones are what their name indicates; all that can be carried on the shoulder by three’s or two’s. Somebody building a fence between his property and the public domain may dig down to the bedrock. What should he do with the soil? He makes heaps in the public domain and then uses it to improve [the public domain], the words of Rebbi Joshua. Rebbi Aqiba says, just as one may not damage the public domain, so one may not improve it. What should he do with the soil? He makes heaps on his own property in the way of those who manure. The same rule applies to somebody digging a cistern, a ditch, or a cave.

HALAKHAH: “A field that had been cleared of thistles”, etc. There they say, when its thistles were removed, but the rabbis here say, when they were ploughed under. What is improvement in the opinion of the rabbis here? Everybody ploughs once and he ploughs twice. How can that be? Rebbi Yose ben Rebbi Abun said, there the government does not oppress, but here the government oppresses.

They saw the young Rebbi Abuna collecting donkey’s dung on the Sabbath. Rebbi Jonah and Rebbi Yose permitted baking for Ursicinus on the Sabbath. Rebbi Mana said, I asked before my father Rebbi Jonah, did not Rebbi Zeїra and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, say that they voted on the upper floor of the Libzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Julianus and his brother Pappos whom they gave water in a colored glass and they did not accept. He said, he does not intend to lead you to apostasy, he only wants to eat warm bread. What means “in public”? The rabbis of Caesarea say ten, as it is written (Lev. 22:32): “I shall be sanctified in the midst of the Children of Israel.”

If somebody improved [his field] and died, may his son sow? Rebbi Jacob bar Aḥa, Rebbi Immi in the name of Rebbi Yose ben Rebbi Ḥanina: If somebody improved [his field] and died, his son may sow; if he improved [his field] and sold it, it is forbidden to be sown. If [the buyer] transgressed and sowed, it is permitted since they did decide only on a fence that one may live with.

What are the rules if somebody improved today? Rebbi Jeremiah wanted to say, it is permitted. Rebbi Yose said, did Rebbi Jeremiah not hear that he would be whipped? Did he not hear that he would be unacceptable for testimony? He turned around and said, certainly he had heard! But he is like someone who hears a statement and questiones it. Rebbi Ḥizqiah said, it was objected before Rebbi Jeremiah, there seems not to have been a court which disestablished! The force of Rebbi Jeremiah is from the following: “An Israel woman who comes to a priestly woman to get fire dips the wick into oil to burn and lights.” Rebbi Ḥuna in the name of the house of Rebbi Yannai: It was a time of wolf packs; there was no court which disestablished. As you say there, there was no court which disestablished, so here there was no court which disestablished!

A similar case: When does a man acquire Sabbatical fruit? Rebbi Jeremiah wanted to say, when he puts them in his vessels. Rebbi Yose wanted to say, even if he puts them into his vessels he did not acquire them; he thinks that they are his but they are not his. Compare the following: Rebbi Tarphon went to eat single figs from somebody’s property without reciprocity, following the House of Shammai. The watchmen saw him and started whipping him. When he saw himself in danger, he said to them, by your lives, tell in Tarphon’s house to have his burial shrouds ready. When they heard this, they prostrated themselves before him and said, Rebbi, forgive us. He said to them, so and so should come upon me if I did not forgive you beforehand every stick that was coming down on me. In these two instances did Rebbi Tarphon follow the House of Shammai and endangered himself, in the case here and in the recitation of Shema'. Rebbi Abbahu in the name of Rebbi Ḥanina ben Gamliel: All his life did Rebbi Tarphon repent about this happening and said, woe to me that I used the Crown of the Torah.

MISHNAH: If somebody cuts shoots of vines or cuts reeds, Rebbi Yose the Galilean says he leaves a hand-breadth but Rebbi Aqiba says he cuts as he is used to, with an axe, a sickle, or a saw, or anything he wants. In the Sabbatical year one may bind a tree that was split, not to heal it but to stop [the split] from widening.

: Rebbi Yose the Galilean follows the House of Shammai, Rebbi Aqiba follows the House of Hillel. Can we come to state that Rebbi Yose the Galilean follows the House of Shammai, Rebbi Aqiba follows the House of Hillel? But Rebbi Yose the Galilean worries about agricultural work.

: Rebbi Yose the Galilean follows the House of Shammai, Rebbi Aqiba follows the House of Hillel. Can we come to state that Rebbi Yose the Galilean follows the House of Shammai, Rebbi Aqiba follows the House of Hillel? But Rebbi Yose the Galilean worries about agricultural work.

: Rebbi Yose the Galilean follows the House of Shammai, Rebbi Aqiba follows the House of Hillel. Can we come to state that Rebbi Yose the Galilean follows the House of Shammai, Rebbi Aqiba follows the House of Hillel? But Rebbi Yose the Galilean worries about agricultural work.

86 Rebbi Yose ben Ḥanina asked: May one make a plaster (emollient) of unripe figs? After he can eat his bread with them in the field it will be forbidden. Or since he may bring them into his house it might be permitted.

There, we have stated (Mishnah ‘Uqeẓin 3:6): “Unripe figs and grapes, Rebbi Aqiba said they may become impure by the impurity of food; Rebbi Joḥanan ben Nuri said only after they come to the period of tithing.” We have stated here “immediately” but is it “not immediately”? Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: The Mishnah speaks only about unripe figs, but unripe fruit of any other kind may not become impure by the impurity of food until it reaches the period of tithing. Rebbi Yose said, our Mishnah implies this: “Unripe figs when they started to be radiant one eats them with his bread in the field.” Rebbi Pedat in the name of Rebbi Joḥanan: Everybody agrees about the Sabbatical year. “Everybody agrees,” the colleagues said that the figs do not become impure by the impurity of food.

“ The palm pith is wood in every respect except that it may be bought with tithe money. Palm spathe used as food is free from tithes.” Rebbi Judah ben Pazi explained in the study house: Palm pith is not subject to the holiness of the Sabbatical year. But Rebbi Yose commanded about those who were asking; they said that it was said from his part. He made them say that Rebbi Yose told them, a baraita disagrees with Rebbi Judah ben Pazi and supports us, as it was stated: “One may not cook unripe figs of the Sabbatical year but it is permitted for the late ones because that is their treatment.”

“ The palm pith is wood in every respect except that it may be bought with tithe money. Palm spathe used as food is free from tithes.” Rebbi Judah ben Pazi explained in the study house: Palm pith is not subject to the holiness of the Sabbatical year. But Rebbi Yose commanded about those who were asking; they said that it was said from his part. He made them say that Rebbi Yose told them, a baraita disagrees with Rebbi Judah ben Pazi and supports us, as it was stated: “One may not cook unripe figs of the Sabbatical year but it is permitted for the late ones because that is their treatment.”

Rebbi Yose ben Ḥanina kissed the cliffs of Acco and said, up to here is the Land of Israel. Rebbi Zeїra crossed the Jordan in his clothing. Rebbi Ḥiyya bar Abba rolled himself in the step of Tiberias. The elder Rebbi Ḥiyya weighed rocks. Rebbi Ḥananiah weighed earth lumps to fulfill what was said (Ps. 102:19): “For Your servants desired its stones and they loved its dust.”

Rebbi Jonah said in the name of Rebbi Ḥama bar Ḥanina: He who dies in the seven years of Gog has no part in the Future World. Its sign is, he who ate at the preliminary wedding feast shall eat at the wedding feast. Rebbi Yose heard this and said, is that true? So far there is repentance for the Future World! Rebbi Jonah in the name of Rebbi Ḥiyya bar Ashi: In the future, fellows will exert themselves from synagogues to houses of study. What is the reason? (Ps. 84:8) “They will go from strength to strength, he will see the Power, God, in Zion,” until he will see the Power, God, in Zion.

HALAKHAH: “If somebody stores arum”. This takes care of arum. Onions? Rebbi Jonah said, arum and onions follow the same rules. Rebbi Yose said, it is reasonable that a lesser quantity be permitted for onions for they are smoothed.

“Arum after the Sabbatical”, etc. Rebbi Abbahu in the name of Rebbi Joḥanan: It turns out that Rebbi Jehudah follows Rebbi Eliezer and Rebbi Yose follows Rebbi Joshua. As we have stated there: “Poor persons eat after the removal but not rich ones, the words of Rebbi Jehudah. Rebbi Yose says poor and rich persons may eat after the removal.”

“Arum after the Sabbatical”, etc. Rebbi Abbahu in the name of Rebbi Joḥanan: It turns out that Rebbi Jehudah follows Rebbi Eliezer and Rebbi Yose follows Rebbi Joshua. As we have stated there: “Poor persons eat after the removal but not rich ones, the words of Rebbi Jehudah. Rebbi Yose says poor and rich persons may eat after the removal.”

Rebbi Yose explains the Mishnah before the New Year of the Sabbatical: If one planted before the New Year of the Sabbatical, it formed a bulb before the Sabbatical; he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything is for the poor. If you say that pressing down is not like tearing out, not everything is for the poor. Because of this doubt, he should settle with the poor.

“If it was in the ground three years, he gives one quarter to the poor. Two years, he gives one half to the poor.” Rebbi Yose explains the baraita before New Year’s Day of the Sabbatical, Rebbi Ḥizqiah explains the Mishnah [as dealing with] the eve of New Year’s Day of the Sabbatical.

“Arum of the year before the Sabbatical” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Is it not so also in the other years of the cycle since we have stated: “If it was the second year entering the third, he may not bend it or withhold water from it so it should be Second Tithe; if it was the third year entering the fourth, he may bend it and withhold water from it so it should be tithe of the poor”? This implies that bending down is like tearing out! Rebbi Yose in the name of Rebbi La: Explain that he tore them out before they started to grow.

It was stated: “Rebbi Jehudah said, it happened that we were at Ein Kushin and ate arum at the end of the holiday at the end of the Sabbatical following instructions by Rebbi Tarphon. Rebbi Yose told him, I was with you but it was only the end of Passover.”

Rebbi Yose bar Ḥanina asked: Has this been said for all of this chapter or only for this Mishnah? The rabbis of Caesarea in the name of Rebbi Judah bar Titus: From the fact that we state only this Mishnah in Giṭṭin it follows that it was said only for this Mishnah.

If it is so, they should have been freed once they were exiled. It is written (Neh. 8:17): “All the congregation coming from captivity made Sukkot and sat in tabernacles … something nobody had done since the days of Joshua bin Nun.” Why Joshua? Rebbi Hillel, the son of Samuel ben Naḥmani: The verse damaged the reputation of the just person in his grave for the reputation of the just person in his time; it compares their coming in the days of Ezra to the coming in the days of Joshua. As at the coming in the days of Joshua they had been free and became obligated, also at the coming in the days of Ezra they had been free and became obligated. How did they become obligated? Rebbi Yose ben Ḥanina said, they became obligated by the words of the Torah; that is what is written (Deut. 30:5): “The Eternal, your God, will bring you to the Land that your fathers had inherited and you will inherit it.” Just as the inheritance of your fathers was by the words of the Torah, so your inheritance is by the words of the Torah. “He will be good to you and give increase to you more than to your forefathers.” Your fathers had been free and became obligated, also you had been free and became obligated. On your fathers was no yoke of government, but you even though there is on you the yoke of government. Your fathers did become obligated only after 14 years, seven they conquered and seven they distributed, but you became obligated immediately when you entered. Your fathers did become obligated only after they had acquired all, you become obligated for every single piece at the moment you acquire it.

How does Rebbi Yose bar Ḥanina explain “In view of all this”? Since they accepted [the obligations] with good grace, the verse credits it to them as if they had accepted it voluntarily. How does Rebbi Eleazar explain “more than your forefathers?” He explains it for the future since Rebbi Ḥelbo, Simeon bar Abba said in the name of Rebbi Joḥanan: Your forefathers inherited the land of seven peoples, but you will in the future inherit the land of ten peoples. The three others are (Gen. 15:19) “the Qenites, the Qenizites and the Qadmonites.” Rebbi Jehudah said, [these are] Arabia, Salmaia and Nabataea. Rebbi Simeon says, Asia, Spain, and Damascus. Rebbi Eliezer ben Jacob says, Asia, Cartagena, and Thrace. Rebbi says, Edom, Moab, and the best of Ammon. “More than your forefathers”: Your forefathers, even though they were redeemed, were later subjugated again. But you when you are redeemed will not be subjugated again. What is the reason? (Jer. 30:6) “Inquire and see whether a male gives birth.” Just as a male cannot give birth so you, after you are redeemed, will not be subjugated again.

If one walks from Acco to Akhzib, to one’s right hand side and the East the road is pure regarding the land of Gentiles and is subject to tithes and the Sabbatical unless it was known to you to be exempt. To one’s left and the West, the road is impure regarding the land of Gentiles and is free from tithes and the Sabbatical unless it was known to you to be obligated, until one arrives at Akhzib; Rebbi Ismael ben Rebbi Yose said in his father’s name, as far as Lablab. What is the status of Acco itself? Rebbi Aḥa bar Jacob in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you wash [the grains]? They said to him, a student came here and instructed us that egg water is in order. They thought, we will cook eggs and wash with the cooking water [because] they thought he was talking about cooking water of eggs when he spoke only of egg fluid. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

Ashqelon itself? Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: Since we have stated “the gardens of Ascalon” it follows that Ascalon is outside. Rebbi Simon in the name of Hilfai: The House of Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they voted to free it from tithes. Rebbi Ismael ben Rebbi Yose removed his hand that was leaning on Ben Qappara. He said to him, my son, why did you not say to me: why did you remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah?

Ashqelon itself? Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: Since we have stated “the gardens of Ascalon” it follows that Ascalon is outside. Rebbi Simon in the name of Hilfai: The House of Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they voted to free it from tithes. Rebbi Ismael ben Rebbi Yose removed his hand that was leaning on Ben Qappara. He said to him, my son, why did you not say to me: why did you remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah?

Why did they make no decree about the direction of Gerar? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because its oases are poor. How far? Rebbi Ḥanin in the name of Rebbi Samuel ben Rabbi Isaac: Up to the brook of Egypt. But is not the oasis of Gaza a good one? Pishpesha said before Rebbi Yose: I asked Rebbi Aḥa and he permitted.

Rebbi Abbahu said: There are Samaritan places permitted since the days of Joshua bin Nun and they remain permitted. Rebbi Yose inquired: If that is so, Cohanim should not worry about their ḥallah. But we see that rabbis worry! Rebbi Judah ben Pazi said, it is not because of what you said, but because it never was absolutely under government control.

Rebbi Isaac bar Naḥman: Did not Rebbi Simeon ben Laqish ask Rebbi Ḥaninah: What is the status of one who buys in Ammon and Moab? Rebbi Zeïra said, I asked this question before Rebbi Assi: Are not Ammon and Moab from Moses? Rebbi Mana asked this question before Rebbi Ḥaggai: Are not Ammon and Moab from Moses? Ammon and Moab are not from Rebbi Eleazar ben Azariah! Rebbi Yose ben Rebbi Abun said, it is written (Num. 22:26): “For Ḥešbon is the city of Siḥon, the king of the Amorites.” Rebbi Simeon was not sure whether it was purified from the hand of Siḥon and Og or not. If you say it was purified it is obligated, if you say it was not purified it is free. Rebbi Tanḥuma said (Deut. 2:31): “Make profane for inheritance, to inherit his land.” I made his land profane before you.

Rebbi Yose ben Rebbi Abun asked before Rebbi Mana: May one mill with a Gentile in the Land? He said to him, the Mishnah tells us that it is forbidden, as it is stated: “One works in Syria what is plucked but not what is standing;” therefore in the Land it should be forbidden even when it was plucked.

Rebbi Ḥuna went to Tyre and forbade them a kind of irrigation. Rebbi Yose heard this and said, this is correct, is this not about [plants] connected to the ground? But did we not state (Mishnah Mo‘ed Qaṭan 1:1): “One irrigates a field in intensive agriculture both during the intermediate days of a holiday and during the Sabbatical year?” Rebbi Yudan said, only for the vegetables there. Rebbi Mana said, then it should also be permitted to plough for them!

Rebbi Yose in the name of Rebbi Joḥanan: An onion taken out of the ground and replanted once it darkened has to be tithed completely. Rebbi Ḥiyya in the name of Rebbi Joḥanan: An onion taken out of the ground and replanted once it developed new roots has to be tithed completely. There is no difference whether it was taken out in the Sabbatical year and replanted in the year after or was taken out in the Sabbatical year.

Ulla bar Ismael in the name of Rebbi Ḥanina: Rebbi and Rebbi Yose ben Rebbi Jehudah descended into Acco and were received by Rebbi Mana. Rebbi said to them, make us a dish of vegetables; he made him red meat. The next day, he said again make us a dish of vegetables; he made him chicken. Rebbi said, this one is recognizable as coming from the door of Samaël. Rebbi Yose ben Rebbi Jehudah said to him, he is not even coming from the door of Samaël. Why did he do this? Because he is a student from the students of Rebbi Jehudah, and Rebbi Jehudah said vegetables are forbidden in the border settlements of the Land of Israel. When he met him, he told him the facts. He said to him, you should have acted following us.

Ulla bar Ismael in the name of Rebbi Ḥanina: Rebbi and Rebbi Yose ben Rebbi Jehudah descended into Acco and were received by Rebbi Mana. Rebbi said to them, make us a dish of vegetables; he made him red meat. The next day, he said again make us a dish of vegetables; he made him chicken. Rebbi said, this one is recognizable as coming from the door of Samaël. Rebbi Yose ben Rebbi Jehudah said to him, he is not even coming from the door of Samaël. Why did he do this? Because he is a student from the students of Rebbi Jehudah, and Rebbi Jehudah said vegetables are forbidden in the border settlements of the Land of Israel. When he met him, he told him the facts. He said to him, you should have acted following us.

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

HALAKHAH: Does the sanctity of the Sabbatical fall on dyes for humans? Let us hear from the following (Lev. 25:6): “For you”, all that is needed by you. We have stated on that: For example eating, drinking, anointing, and coloring. This excludes wound dressing which is only for the sick. This excludes olentia which are only for the malodorous. Rebbi Jonah asked: Why does one exclude wound dressing because the sanctity of the Sabbatical cannot fall on it? But did we not state: “Sanctity of the Sabbatical falls on din, sad, and indigo seed that one sows after the end of the Sabbatical.” What is that? “For you”, for all of you equally. Rebbi Yose in the name of Rebbi Hila understood it from the following (Lev. 25:7): “Shall be”, even to kindle the light and to dye. Does this not destroy animal feed? Rebbi Mana said, explain it if animal feed is used for human needs and you cannot infer anything from it.

It was stated: “Green grass and any other vegetables he took to moisturize may be used to moisturize. When he thought about them as human food it is forbidden to use them to moisturize.” Bar Qappara stated: One may use them to moisturize but he may not squeeze out from them because the holiness of the Sabbatical is on them. But there is no Sabbatical holiness on animal feed since you say one may use them to make wound dressing for humans. Rebbi Yose said, we understand that one may use them to make wound dressing for humans, and we understand that one may press them to prepare medication for humans.

Did not Rebbi Yose ben Ḥanina say: Endives are important enough in the Sabbatical to become susceptible to impurity of food? The reason was spelled out: This is, before Rebbi permitted the importation of vegetables from outside the Land into the Land. But after Rebbi permitted the importation of vegetables from outside the Land into the Land, there is no difference between the Sabbatical and the other years of the sabbatical cycle. Then they should not be important unless somebody thinks about them! Do we find anything on which from the start the sanctity of the Sabbatical (falls) [does not fall] but in the end the sanctity of the Sabbatical (does not fall) [may fall] on them? They objected: “The sanctity of the Sabbatical does not fall on calamint, hyssop, and thyme if one collected them as wood. If he considered them as food, the sanctity of the Sabbatical falls on them.” Rebbi Ḥananiah said, if he collected them first as food, the sanctity of the Sabbatical falls on them immediately.