Jerusalem Talmud Peah Chapter 8

מֵאֵימָתַי כָּל אָדָם מוּתָּרִים בְּלֶקֶט מִשֶּׁיֵּלְכוּ הַנְּמוּשׁוֹת. בְּפֶרֶט וּבְעוֹלְלוֹת מִשֶּׁיֵּלְכוּ הָעֲנִיִים בַּכֶּרֶם וְיָבוֹאוּ. וּבְזֵיתִים מִשֶּׁתֵּרֵד רְבִיעָה שְּׁנִיָיה. אָמַר רִבִּי יְהוּדָה וַהֲלֹא יֵשׁ שֶׁאֵין מוֹסְקִין אֶת זֵיתֵיהֶן אֶלָּא לְאַחַר רְבִיעָה שְּׁנִיָיה אֶלָּא כְּדֵי שֶׁיְּהֵא עָנִי יוֹצֵא וְלֹא יְהֵא מֵבִיא אֶלָּא בְּאַרְבָּעָה אִיסָּרוֹת. אָמַר רִבִּי יוֹחָנָן לָמָּה נִקְרְאוּ שְׁמָן נְמוּשׁוֹת שֶׁהֵן בָּאוֹת בְּסוֹף. אַבָּא שָׁאוּל הָיָה קוֹרֵא אוֹתָן מְשׁוּשׁוֹת. אִית תַַּנָּיֵי תַּנֵּי נְמוּשׁוֹת. וְאִית תַּנָּיֵי תַּנֵּי מְשׁוּשׁוֹת. מָאן דְּאָמַר נְמוּשׁוֹת שֶׁהֵן בָּאִין בְּסוֹף. וּמָאן דְּאָמַר מְשׁוּשׁוֹת שֶׁהֵן מְמַשְׁמְשִׁין וּבָאִין. רִבִּי חוּנָא בְשֵׁם מְנַחֵם רִבִּי יוֹחָנָן בֶּן נוּרִי הָיָה יוֹצֵא מִן הַנְּמוּשׁוֹת וּמֵבִיא פַּרְנָסָתוֹ שֶׁל כָּל הַשָּׁנָה. תַּנִּי מַתְּנֹת עֲנִיִים שֶׁבַּשָּׂדֶה שֶׁאֵין עֲנִיִים מַקְפִּידִין עֲלֵיהֶן הֲרֶי הֵן שֶׁל בַּעַל הַבַּיִת. רִבִּי בּוּן בַּר חִיָיא בְּעִי וְיֵשׁ אָדָם קוֹרֵא שֵׁם פֵּיאָה לְעַצְמָן. תַּנִּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַאי לֶעָנִי וְלַגֵּר תַּעֲזוֹב אוֹתָם וְלֹא לָעוֹרְבִין וְלָעֲטַלֵפִים. בְּפֶרֶט וּבְעוֹלֵלוֹת מִשֶּׁיֵּלְכוּ הָעֲנִיִים בַּכֶּרֶם וְיָבוֹאוּ. וְלָא תַנֵּינָן נְמוּשׁוֹת עַל יְדֵי שֶׁהֵן חֲבִיבִין הֵן בָּאִין עַל אָתָר. וּבְזֵיתִים מִשֶּׁתֵּרֵד רְבִיעָה שְּׁנִיָיה. וְלָא תַנֵּינָן נְמוּשׁוֹת מִפְּנֵי שֶׁהֵן צִינָּה וְאֵינָן יוֹצְאִין אֶלָּא בֲּחוּרִים. וְקוֹדֶם לָכֵן אֵינוֹ אָסוּר מִשּׁוּם גֶּזֶל. בְּשִׁיטָּתוֹ הֵשִׁיבוּהוּ לֹא אַתֶּם שֶׁאַתֶּם אוֹמְרִין מִפְּנֵי שֶׁהִיא צִינָּה אֵינָן יוֹצְאִין אֶלָּא בֲּחוּרִין שֶׁמִּתּוֹךְ שֶׁהוּא יוֹדֵעַ שֶׁ[אֵין] מֵבִיא פַּרְנָסָתוֹ אַף הוּא אֵינוֹ יוֹצֵא.

MISHNAH: When is everybody permitted to take gleanings of grain? After the second wave of seekers participle from מוש “look up last.” (In Arabic, מוש means “collecting gleanings from grapes.”) If the word is derived from משש “to grope,” it designates old people who walk around groping. Both etymologies are considered in the Halakhah. is gone. Single grapes and gleanings of grapes, after the poor have come to the vineyard and gone. Olives after the second wave of rainfall. Rebbi Jehudah said, are there not people who do not harvest their olives until after the second wave of rainfall? Rather when a poor man goes out and does not collect more than the value of four assarii or as is 1/24 of a silver denar. One silver denar was worth 1/25 of a gold denar whose gold content in good times was about 4.3 grams. It is stated that the minimum amount necessary for one meal of a poor person in Mishnaic was 1 as . If a poor man cannot collect the value of two meals for both himself and his wife, he will not waste his time collecting. . HALAKHAH: Rebbi Joḥanan said, why are they called nĕmūšōt , because they come at the end 21b), this explanation is given in the name of R. Simeon ben Laqish. The feminine form both of the noun and the verb may indicate that the late collectors were mainly women. The use of the masculine later in the same context may be irrelevant since the Yerushalmi in general prefers the masculine singular for all genders and numbers. . Abba Shaul used to call them “gropers.” Some formulate in the Mishnah nĕmūšōt , some formulate mĕšūšōt . He who says nĕmūšōt , because they come at the end. Those who say mĕšūšōt, because they grope to come. Rebbi Ḥuna in the name of Menaḥem: Rebbi Joḥanan ben Nuri used to go out with the second wave of seekers and returned with his needs for the entire year. It was stated: The gifts to the poor standing on the field about which the poor do not care belong to the proprietor. Rebbi Abun bar Ḥiyya asked, may a person give the name of peah to take for himself to the poor in general, how can he then be authorized to take it for himself? ? Rebbi Simeon bar Ioḥai stated: ( Lev . 19:10 , 22 ) “Abandon them to the poor and the stranger,” not ravens and bats, gleanings, etc., to the treasury of charities. . “Single grapes and gleanings of grapes, after the poor have come to the vineyard and gone.” We did not state “the second wave of seekers;” since these are so desirable they all come immediately. “Olives after the second wave of rainfall.” We did not state “the second wave of seekers;” since when it is cold, only young people will go out. And before that 2:1). But if there is more, is it not still the possession of the poor and forbidden to everybody else? , is it not forbidden because of robbery? They received their answer according to their reasoning: You who say that because of the cold only young people will go out, for you, since he knows that he will not bring home enough for his upkeep, he will not go out.

נֶאֱמָנִים עַל הַלֶּקֶט וְעַל הַשִּׁכְחָה וְעַל הַפֵּיאָה בִּשְׁעָתָן וְעַל מַעֲשֵׂר עָנִי בְּכָל שְׁנָתוֹ וּבֶן לֵוִי נֶאֱמָן לְעוֹלָם. וְאֵינָן נֶאֱמָנִין אֶלָּא עַל דָּבָר שֶׁכֵּן דֶּרֶךְ בְּנֵי אָדָם לִהְיוֹת נוֹהֲגִין כֵּן. עַד אֵיכָן. אָמַר רִבִּי חֲנִינָא עַד מָקוֹם שֶׁדַּרְכּוֹ לֵילֵךְ וְלָבִיא בוֹ בִיּוֹם. מַעֲשֶׂה וְהֶאֱמִין רִבִּי לַחֲמִשָּׁה אַחִין בַּחֲמִשָּׁה כּוֹרִין שֶׁל חִטִּים. וְאֵיפְשָׁר כֵּן אֶלָּא מִיכָּא צִיבְחָד וּמִיכָּא צִיבְחָד כּוֹרָא סְלַק. רִבִי לָעְזָר דְּרוֹמָיָה בְּעֵי קוֹמֵי רִבִּי יוֹסֵי. מַתְנִיתִין דְּרִבִּי אֱלִיעֶזֶר דְּרִבִּי אֱלִיעֶזֶר אוֹמֵר נֶאֱמָן עַל הַשֵּׁנִי נֶאֱמָן עַל הָרִאשׁוֹן. אָמַר רִבִּי יוֹסֵי דִּבְרֵי הַכֹּל הִיא שַׁנְיָיא הִיא שֶׁאֵין אָדָם עוֹשֶׂה בִּדְבַר עֶרְוָה. רִבִּי לָעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָא כְּשֵׁם שֶׁלֹּא נֶחְשְׁדוּ יִשְׂרָאֵל עַל תְּרוּמָה גְדוֹלָה כָּךְ לֹא נֶחְשַׁד בֶּן לֵוִי עַל תְּרוּמַת מַעֲשֵׂר. אָמַר רִבִּי הוֹשַׁעְיָה מַתְנִיתִין אָמַר כֵּן וּבֶן לֵוִי נֶאֱמָן לְעוֹלָם. רִבִּי מָנָא בְּעִי וּבֶן לֵוִי נֶאֱמָן לְעוֹלָם אֲפִילוּ בִשְׁבִיעִית. אָמַר רִבִּי בּוּן בַּר חִיָיא נֶאֱמָן בֶּן לֵוִי לוֹמַר מַעֲשֵׂר בָּרוּר הוּא לְפוֹטְרוֹ מִן הַשֵּׁנִי. אֲבָל בְּאוֹמֵר נִיתָּן לִי אוֹ בְּאוֹמֵר מִשֶּׁלּוֹ הֵן אֵינָן נֶאֱמָנִין דּוּ מַתְנִיתָא אֵינָן נֶאֱמָנִין אֶלָּא עַל דָּבָר שֶׁכֵּן דֶּרֶךְ בְּנֵי אָדָם נוֹהֲגִין כֵּן. כֵּינִי מַתְנִיתָא אֵינָן נֶאֱמָנִין אֶלָּא עַל דָּבָר שֶׁכֵּן דֶּרֶךְ בְּנֵי אָדָם נוֹתְנִין כֵּן.

MISHNAH: They can be trusted about gleanings, forgotten sheaves, and peah at harvest time, and about the tithe of the poor its entire year; the Levite can always be trusted. But they can be trusted only about things that people are in the habit of doing. HALAKHAH: How far? Rebbi Ḥanina said, to a place where he usually goes and returns the same day. It happened that Rebbi trusted five brothers about five kor , about 380 liter! of wheat. Is that not impossible? A little here and a little there adds up to a kor . Rebbi Eleazer from the South asked before Rebbi Yose: Does our Mishnah follow Rebbi Eliezer, since Rebbi Eliezer said 3:16; it belongs to the topic of tractate Demai and is discussed in Demai 4:5: “If one was seen separating the Second Tithe, he is trustworthy also for the First Tithe, the words of R. Eliezer. But the Sages say, if he can be trusted for the First, he can be trusted for the Second, but if he can be trusted for the Second, he cannot yet be trusted for the First.” Eating First Tithe without separating its heave of the tithe is a deadly sin. Eating unredeemed Second Tithe is a transgression but no deadly sin. For the Sages, essentially everybody can be trusted in matters of the heave of the tithe but only people checked out for trustworthiness can give reliable information about the Second Tithe. , if he can be trusted for the Second, he can be trusted for the First? Rebbi Yose said, it is everybody’s opinion. Here it is different since nobody fools around with deadly sins. Rebbi Eleazar in the name of Rebbi Hoshaia: Just as Jews are not suspected in matters of the great heave, so Levites are not suspected in matters of the heave of tithes. Rebbi Hoshaia said, our Mishnah says so: The Levite can always be trusted. Rebbi Mana asked, can the Levite always be trusted, even in the Sabbatical year? Rebbi Abun bar Ḥiyya said, the Levite may be trusted if he says, this is certainly tithe, to free it from Second Tithe. But if he says: It was given to me, or if he says that it is from his own crop, they cannot be trusted. That is the Mishnah: But they can be trusted only about things that people are in the habit of doing. So is the Mishnah: But they can be trusted only about things that people are in the habit of giving.

נֶאֱמָנִין עַל הַחִטִּים וְאֵינָן נֶאֱמָנִין לֹא עַל הַקֶּמַח וְלֹא עַל הַפַּת. נֶאֱמָנִין עַל הַשְּׂעוֹרָה שֶׁל אוֹרֶז וְאֵינָן נֶאֱמָנִין עָלָיו בֵּין חַי בֵּין מְבוּשָׁל. נֶאֱמָנִין עַל הַפוּל וְאֵינָן נֶאֱמָנִין עַל הַגְּרִיסִין בֵּין חַיִין בֵּין מְבוּשָׁלִין. נֶאֱמָנִין עַל הַשֶּׁמֶן לוֹמַר שֶׁל מַעֲשֵׂר עָנִי וְאֵינָן נֶאֱמָנִין עָלָיו לוֹמַר שֶׁל זֵיתֵי נִיקּוּף הוּא. נֶאֱמָנִין עַל יֶרֶק חַי וְאֵינָן נֶאֱמָנִין עַל הַמְבוּשָּׁל אֶלָּא אִם כֵּן הָיָה לוֹ דָבָר מְמוּעָט שֶׁכֵּן דֶּרֶךְ בַּעַל הַבַּיִת לִהְיוֹת מוֹצִיא מִלָּפַּסּוֹ. מַהוּ שֶׁיְּהֵא נֶאֱמָן לוֹמַר חִיטִּים נִיתַּן לִי וְעָשִׂיתִי אוֹתָן קֶמַח. חִטִּים נִיתַּן לִי וְעָשִׂיתִי אוֹתָן פַּת. פְּשִיטָא לֵיהּ שֶׁהוּא נֶאֱמָן. הָיוּ הַכֹּל יוֹדְעִין שֶׁרוֹב בְּנֵי אָדָם מַכְנִסוֹ לֶקֶט אֲפִילוּ כֵן אֵינוֹ נֶאֱמָן. תַּנִּי רִבִּי יוּדָן אוֹמֵר מָקוֹם שֶׁנָּהֲגוּ לִהְיוֹת דּוֹרְכִין אֶת הָעוֹלֵלוֹת יְהֵא עָנִי נֶאֱמָן לוֹמַר יַיִן זֶה שֶׁל עוֹלֵלוֹת הוּא. וְדִכְוָותֵיהּ מָקוֹם שֶׁנָּהֲגוּ לִהְיוֹת מוֹסְקִין זֵיתֵי נִיקּוּף יְהֵא הֶעָנִי נֶאֱמָן לוֹמַר שֶׁמֶן זֶה שֶׁל זֵיתֵי נִיקּוּף הוּא. אִילֵּין דְּבֵית אַסִּי בִּשְּׁלוּן יֶרֶק אִנְשׁוּן מְתַקְּנֵתֵיהּ סְלַק גַּמְלִיאֵל זוּגָה וְתַקְּנֵיהּ מִן גַּוְא לָפַּסָּא.

MISHNAH: They are trustworthy about wheat but not flour or bread. They are trustworthy about panicles of rice but not if it is either raw or cooked. They are trustworthy about beans but not bean groats, either raw or cooked. They are trustworthy about oil if they say it is from the tithe of the poor, but not if they say it is made from picked olives. They are trustworthy in regard to fresh vegetables and the other gifts connected with peah . but not for cooked ones except if it was a small amount, since it is the way of householders to bring out from their pans. HALAKHAH: Should the poor be trustworthy if they say: It was given me as grain and I turned it into flour, it was given me as grain and I turned it into bread? It is clear to him that he is trustworthy. Even if everybody knew that most people store gleanings, he is not trustworthy. It was stated: “Rebbi Jehudah says 4:1 . There the wording is: The poor person is trustworthy. The last sentence extends the argument of R. Jehudah to olive oil. , at a place where one presses gleanings of grapes, the poor shall be trusted when they say, this wine is from gleanings of grapes.” Similarly, at a place where one presses picked olives, the poor should be trusted when they say, this oil is from picked olives. In the house of Assi they cooked vegetables but had forgotten to put them in order. Gamliel the twin came and fixed them in the pot.

אֵין פּוֹחְתִין לָעֲנִיִים בְּגוֹרֶן מֵחֲצִי קַב חִטִּים וְקַב שְׂעוֹרִים. רִבִּי מֵאִיר אוֹמֵר חֲצִי קַב. קַב וָחֵצִי כּוּסְמִין וְקַב גְּרוֹגְרוֹת אוֹ מְנָה דְּבֵילָה. רִבִּי עֲקִיבָה אוֹמֵר פְּרָס. חֲצִי לוֹג יַיִן רִבִּי עֲקִיבָה אוֹמֵר רְבִיעִית. רְבִיעִית שֶׁמֶן רִבִּי עֲקִיבָה אוֹמֵר שְׁמִינִית. וּשְׁאָר כָּל הַפֵּירוֹת אָמַר אַבָּא שָׁאוּל כְּדֵי שֶׁיִּמְכְּרֵם וְיִקַּח בָּהֶם מְזוֹן שְׁתֵּי סְעֻדּוֹת: תַּנִּי רוֹבַע אוֹרֶז כּוֹלָה תַּבְלִין לִיטְרָא יֶרֶק שְׁלֹשֶׁת קַבִּין חֳרוּבִין חֲצִי לוֹג יַיִן רְבִיעִית שֶׁמֶן. עֲשָׂרָה אֱגוֹזִין חֲמִשָּׁה אֲפַרְסְקִין שְׁנֵי רִימּוֹנִין וְאֶתְרוֹג אֶחָד. מַה טַעְמָא וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ. תֵּן לוֹ כְדֵי שׂוֹבְעוֹ. חִזְקִיָּה שְׁאַל לְאָבוֹי מְנָא אִילֵּין שֵׁיעוּרָיָא אָמַר לָהֶן אֲהֶן צְרָרָא סְמַךְ הָדָא בִּרְתָּא. רִבִּי חֲנַנְיָה הֲוָה יְתִיב קוֹמֵי רִבִּי אִלַּי וְהוּא אֲמַר טַעֲמִין וְהוּא סְתַר. אֲמַר טַעֲמִין וְהוּא סְתַר אֲמַר לֵיהּ לָא בְּלַן מִסְתּוֹר אֶלָּא מִבְנֵי. אָמַר רִבִּי מָנָא תַּנְיָא אַרְבַּע לִיטְרִין. אָמַר רִבִּי לָעְזָר וְכֵן לְעֵירוּב. אָמַר רִבִּי חִינְנָא הָדָא דְתֵימַר בְּיַיִן אֲבָל בְּשֶׁמֶן מְעָרְבִין בּוֹ מָזוֹן שְׁתֵּי סְעוּדוֹת. תַּנִּי מְעָרְבִין בְּחוֹמֶץ מָזוֹן שְׁתֵּי סְעוּדוֹת. תַּנִּי מְעָרְבִין בְּשֶׁמֶן מָזוֹן שְׁתֵּי סְעוּדוֹת. רִבִּי יִרְמְיָה בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק כְּדֵי לִטְבּוֹל בְּיֶרֶק הַנֶּאֱגַד שְׁתֵּי סְעוּדוֹת. רִבִּי יִצְחָק עֲטוֹשָׁיָא אָמַר קוֹמֵי רִבִּי זְעִירָא בְּשֵׁם דּבֵי רִבִּי יַנַּאי אֲפוּנִין חַיִין מְעָרְבִין בָּהֶן מָזוֹן שְׁתֵּי סְעוּדוֹת. לְמִי נִצְרְכָה לְרִבִּי מֵאִיר שֶׁלֹּא תֹאמַר הוֹאִיל וְהֵן מַסְרִיחִין אֶת הַפֶּה אֶין מְעָרְבִין בָּהֶן. דָּג מְלִיחַ מְעָרְבִין בּוֹ. בָּשָׂר מְלִיחַ מְעָרְבִין בּוֹ. בָּשָׂר חַי דְּתַנֵּינָן הַבַּבְלִיִים אוֹכְלִים אוֹתוֹ כְּשֶׁהוּא חַי מִפְּנֵי שֶׁדַּעְתָּן מְקוּלקֶלֶת. רִבִּי יוּדָן בְּעִי הָדָא כלקירא הוּא וְאִילֵּין כּוּתָאֵי אָכְלֵי מִינָהּ חַיָיה הִיא מְעָרְבִין בָּהּ. שְׁמוּאֵל בַּר שִׁילַת בְּשֵׁם רַב פְּעָפוּעִין וְגֻדְגָּדָנִיּוֹת וַחֲלוּגְלוּגוֹת מְעָרְבִין בָּהֶן. בְּעוּן קוֹמֵי הֵיידָן וִינּוּן אָמַר לוֹן קַקּוּלֵי וְהִנְדְּקוּקֵי וּפַרְפָּחִינֵיה.

MISHNAH: One may not give to the poor from the threshing floor, rather than abandoned , and for which it is in the hand of the farmer to whom to give and how much. A certain minimum has to be handed out each time. What to do if this reduces the number of poor who can receive something is treated in the next Mishnah. less than half a qab and four log , 2.13 liter; cf. Chapter 3, Note 108 . of wheat or a qab of barley; Rebbi Meïr says, half a qab . One and a half qab of spelt, a qab of dried figs or a mina 29a ), and the log as 12 fl. oz. (.426 liter). Cf. Note 75 . of fig cake; Rebbi Aqiba says, half. Half a log of wine; Rebbi Aqiba says, a quarter. A quarter of a log of olive oil; Rebbi Aqiba says, an eighth. About all other produce, Abba Shaul says enough so he may sell it and buy food for two meals from the proceeds. HALAKHAH: It was stated 29a in the name of R. Simeon ben Eleazar. : A quarter equalling one log fluid. of rice, an ukla . of spices, a pound of vegetables, three qab carob, half a log of wine, a quarter of a log of olive oil, ten nuts, five peaches, two pomegranates, one etrog , also used on the feast of Tabernacles. . What is the reason? ( Deut . 26:12 ) “They shall eat in your gates and be satiated,” give him to satisfy him. Ḥizqiah asked his father: From where do we get all these amounts? He said to them, a pebble supports a tower. Rebbi Ḥananiah was sitting before Rebbi Ilaï, the latter was giving a reason and the former destroyed it, the latter was giving a reason and the former destroyed it, until he said to him, is it not depraved to destroy instead of building up? Rebbi Mana said, one should state “four pounds.” Rebbi Eleazar said, the same is valid for an eruv 3:1, the parallel in Babli Erubin 28a . On the Sabbath, one may not venture out from one’s town more than 2000 cubits in each direction. [This is a commonly accepted practice; the Biblical commandment ( Ex . 16:29 ): “Nobody shall leave his place on the Sabbath” is interpreted to mean a distance of 12 mil , 24000 cubits.] If somebody needs to go up to 4000 cubits in a certain direction, he may go on Friday afternoon to a distance of 2000 and deposit there food for two meals as eruv for himself. Then he “acquires Sabbath rest” at that spot and may go 2000 cubits from that place in any direction, even if he was not actually there at nightfall Friday evening. Every built-up area is counted as 4 cubits, but the person with an eruv may not go even one step in the opposite direction outside the built-up area. Since the Mishnah states that the poor should get food for two meals as a minumum, these minima also apply to eruv . . Rebbi Ḥinena said, this is for wine, but oil for an eruv must be enough for two meals. It was stated: One may use for eruv vinegar enough for two meals. It was stated: One may use for eruv oil enough for two meals. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: For dipping in it bundled vegetables for two meals. Rebbi Isaac Aṭoshaya said before Rebbi Zeïra in the name of the House of Rebbi Yannai: One may use for eruv raw peas enough for two meals. For whom is this statement necessary? For Rebbi Meïr 6(9 ):4. Yerushalmi Erubin 3:11, Babli Erubin 29a . There R. Meïr decides that onions are not fit for eruv (the Babli applies this only to the leaves, not the bulbs.) , that one should not say because they produce bad mouth odor one may not use them for eruv . One may use salted fish for eruv . One may use salted meat for eruv . Fresh meat, as we have stated 11:7 , referring to the ram given as sin-offering on a Day of Atonement that falls on the Sabbath; it must be eaten by the priests before the next morning but cannot be cooked. The priests from Babylonia (in the opinion of the Babli, those from Alexandria) ate it raw after the fast. The text of our Mishnah has “because their taste is refined” as a euphemism. : The Babylonians eat it raw because their taste is strange. Rebbi Judan asked: May one use χαλκίς כלבודה. These two readings constitute a majority and should be accepted. Levy, followed by all other modern dictionaries, assumes the ב to be an error for כ and reads χαλκίς, a kind of herring, also mentioned as כלכיד in Yerushalmi Niddah 6:1. However, in the Babli ( Avodah zarah 39b , Tosephta Avodah zarah 4:11 printed edition, and elsewhere), this appears as כילבית, but in both manuscripts of the Tosephta, the Munich manuscript of the Babli, and the editio princeps of Alfassi, it is כילכית. Rabbenu Ḥananel explains: a small kosher fish. for eruv since the Samaritans eat it raw? Samuel bar Shilat devoted school teacher. in the name of Rav: One may use for eruv pa‘apu‘in , gudganiot , and ḥaluglugot . They asked him: what are these? He said to them, καυκαλίς In Arabic, קַקַל is cardamom, קַקֻלַּי an alkaline plant; cf. I. Löw, Die Flora der Juden , Vol. 1, p. 490. , melilot 57b cierges , “candles”, a name used, as also its German equivalent Kerze , to designate tall annual plants. , and purslain Chap. 3, Note 175). .

מִידָּה זוּ אֲמוּרָה בְּכֹהֲנִים וּבִלְוִיִּם וּבְיִשְׂרָאֵל הָיָה מַצִּיל נוֹתֵן מֶחֱצָה וְנוֹטֵל מֶחֱצָה. הָיָה מְמוּעָט נוֹתֵן לִפְנֵיהֶן וְהֶן מְחַלְּקִין בֵּינֵיהֶן. רִבִּי יוֹנָה פָּתַר מַתְנִיתָא בְּיוֹתֵר מִכְּשֵׁיעוּר הָיָה מַצִּיל נוֹטֵל מֶחֱצָה וְנוֹתֵן מֶחֱצָה אֲבָל בִּכְשֵׁיעוּר הוּא נוֹתֵן לִפְנֵיהֶן וְהֶן מְחַלְּקִין בֵּינֵיהֶן. רִבִּי חִזְקִיָּה פָּתַר מַתְנִיתָא בִּכְשֵׁיעוּר בִּיקֵּשׁ לְהַצִּיל נוֹטֵל מֶחֱצָה וְנוֹתֵן מֶחֱצָה שֶׁמִּתּוֹךְ שֶׁנּוֹטֵל מֶחֱצָה וְנוֹתֵן מֶחֱצָה נַעֲשֶׂה דָּבָר מוּעָט הוּא נוֹתֵן לִפְנֵיהֶן וְהֶן מְחַלְּקִין בֵּינֵיהֶן. תַּנַּי הַמְסַבְּבִין עַל הַפְּתָחִים אֵין נִזְקָקִין לָהֶן לְכָל דָּבָר. אָמַר רִבִּי יוֹנָה וּבִלְחוּד דְּלֹא יִפְחוֹת לֵיהּ מִן אגרון דִּילֵיהּ. הָכָא אַתְּ אֲמַר אֵין פּוֹחֲתִין לָעֲנִיִים בַּגּוֹרֶן. וְכָא אַתְּ אֲמַר אֵין פּוֹחֲתִין לְעָנִי הָעוֹבֵר מִמָּקוֹם לְמָקוֹם. רַב הוּנָא אָמַר צֵא מֵהֶן שְׁלִישׁ לִיצִיאָה. רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן מַפִּיק לְאִילֵּין נַחְתּוֹמָיָא כְּהָדָא דְּרַב הוּנָא וּבִלְחוּד כְּהָדֵין שֵׁיעוּרָא. רִבִּי בָּא בַר בָּא בַּר מָמָל בְּעָא קוֹמֵי רִבִּי לָא רָאוּ אוֹתוֹ יוֹצֵא מִן הָעִיר וְנִכְנַס לֵיהּ אָמַר לֵיהּ הַנּוֹתֵן נוֹתֵן וְהַלּוֹקֵחַ יָחוּשׁ לְעַצְמוֹ.

MISHNAH: These measures apply to priests, Levites, and Israel. If he wanted to save, he gives half and takes half. If it was little, he puts it before them and they divide it up among themselves. HALAKHAH: Rebbi Jonah refers the Mishnah to the case when he has more than the measure: If he wanted to save, he takes away half and gives half, but if he has only the measure 6:11) accepts the position of R. Jonah. , he puts it before them and they divide it up among themselves. Rebbi Ḥizqiah refers the Mishnah to the case when he has the exact measure: If he wants to save, he takes away one half and gives one half; since if he takes away one half and gives one half it becomes less, he puts it before them and they divide it up among themselves 4:2 ) it is reported in the name of R. Eliezer that the farmer may reserve two thirds for his family.] . It was stated 4:8 , formulated in singular as in Babli Baba Batra 9a , where the same conclusion is reached here that if he does not collect a minimum, one may give him from public money up to the minimum but not more than that. : “One does not bother at all with those who beg at doors.” Rebbi Jonah said, only if he would not get less than his collection.) gives economical reasons for the apparent relaxation of the Tannaitic rule in R. Jonah’s time (ca. 350 C. E.)] The singular might be addressed to the householder who in R. Jonah’s time was supposed not to let the beggar at his door go away totally emptyhanded. . Here, and the same Mishnah states later that the general principle is “food for two meals.” you say, one may not give to the poor less than this from the threshing floor. And there, i. e., a dupondius (half an obolus, one twelfth of a silver denar) if four seah cost a sela ‘ (tetradrachma). 4 seah are 24 qab and a tetradrachma is 24 oboli. you say, one may not give to the poor who is travelling from one place to another less than that. Rav Huna said, deduct one third for expenses of wheat flour but only from a third of a qab so that miller and baker can make a living. In Babli Erubin 82a , it is Rav Ḥisda, a student of Rav Huna, who explains that processing costs 1/3 from above, or 1/2 from below. . Rebbi Yose ben Rebbi Abun gave to the bakers according to the statement of Rav Huna, but only for these measures. Rebbi Abba bar Abba bar Mamal asked before Rebbi Ilaī: What if they saw him leave the town and enter it again? He said to him, he who gives shall give and he who takes should be afraid for himself.

אֵין פּוֹחֲתִין לְעָנִי הָעוֹבֵר מִמָּקוֹם לְמָקוֹם מִכִּכָּר בְּפוֹנְדִּיּוֹן מֵאַרְבַּע סְאִין בְּסֶלַע. לָן נוֹתְנִין לוֹ פַּרְנָסַת לִינָּה. שָׁבַת נוֹתְנִין לוֹ מָזוֹן שָׁלֹשׁ סְעוּדוֹת. מִי שֶׁיֵּשׁ לוֹ מָזוֹן שְׁתֵּי סְעוּדוֹת לֹא יִטּוֹל מִן הַתַּמְחוּי. מָזוֹן אַרְבַע עֶשְׂרֵה סְעוּדוֹת לֹא יִטּוֹל מִן הַקּוּפָּה. וְהַקּוּפָּה נִגְבֵּית בִּשְׁנַיִם וּמִתְחַלֶּקֶת בִּשְׁלֹשָׁה. תַּמְחוּי בְּכָל יוֹם קוּפָּה מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת. תַּמְחוּי לְכָל אָדָם. קוּפָּה אֵינָהּ אֶלָּא לְאַנְשֵׁי אוֹתָהּ הָעִיר בִּלְבָד. רִבִּי חוּנָא אָמַר תַּמְחוּי בִשְׁלֹשָׁה שֶׁהוּא עַל אָתָר. רִבִּי חֶלְבּוֹ בְשֵׁם רִבִּי בָּא בַּר זַבְדָּא אֵין מַעֲמִידִין פַּרְנָסִין פָּחוֹת מִשְּׁלֹשָׁה. אִיתָא חָמֵי דִּינֵי מְמוֹנוֹת בִּשְׁלֹשָׁה דִּינֵי נְפָשׁוֹת לֹא כָּל שֶׁכֵּן. וְיִהְיוּ עֶשְׂרִים וּשְׁלֹשָׁה. עַד דְּהוּא מַצְמִית לוֹן הוּא מִסְכֵּן. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן אֵין מַעֲמִידִין שְׁנֵי אַחִים פַּרְנָסִין. רִבִּי יוֹסֵי עֲבַר חַד מִן תְּרִין אַחִין. עָאַל וְאָמַר קוֹמֵיהוֹן לֹא נִמְצָא לְאִישׁ פְּלוֹנִי דְּבַר עֲבֵירָה אֶלָּא שֶׁאֵין מַעֲמִידִין שְׁנֵי אַחִים פַּרְנָסִין. רִבִּי יוֹסֵי עָאַל לְכֻפְרָא בְּעָא מוּקְמָא לוֹן פַּרְנָסִין וְלָא קַבְּלִין עֲלֵיהוֹן. עָאַל וְאָמַר קוֹמֵיהוֹן בֶּן בָּבָי עַל הַפְּקִיעַ. וּמַה אִם זֶה שֶׁנִּתְמַנֶּה עַל הַפְּתִילָה זָכָה לְהִימָּנוֹת עִם גְּדוֹלֵי הַדּוֹר. אַתֶּם שֶׁאַתֶּם מִתְמַנִּין עַל חַיֵּי נְפָשׁוֹת לֹא כָּל שֶׁכֵּן. רִבִּי חַגַּיי כַּד הֲוָה מֵקִים פַּרְנָסִין הֲוָה מַטְעִין לוֹן אוֹרָיְתָא לוֹמַר שֶׁכָּל שְׂרָרָה שֶׁנִּיתְּנָה מִתּוֹרָה נִיתְּנָה. בִּי מְלָכִים יִמְלוֹכוּ. בִּי שָׂרִים יְשׂוּרוּ. רִבִּי חִיָיא בַּר בָּא מֵקִים אַרְכוֹנִין. רִבִי לִיעֶזֶר הֲוָה פַּרְנָס. חַד זְמָן נְחִית לְבֵיתֵיהּ אֲמַר לוֹן מַאי עֲבִידְתּוּן אֲמַר לֵיהּ אֲתַא חַד סִיעָא וְאָכְלוּן וְשָׁתוּן וּצְלוּן עֲלָךְ. אֲמַר לוֹן לֵיכָּא אֲגָר טָב. נְחַת זְמָן תִּינְיָין אֲמַר לוֹן מַאי עֲבִידְתּוּן אָמְרוּ לֵיהּ אֲתַא חַד סִיעָא חוֹרִי וְאָכְלוּן וְשָׁתוּן וְאַקְלוּנָךְ. אֲמַר לוֹן כְּדוֹן אִיכָּא אֲגָר טָב. רִבִי עֲקִיבָה בְּעוּן מִמְנִיתֵיהּ פַּרְנָס. אֲמַר לוֹן נִמְלָךְ גַּו בֵּייתֵיהּ הָלְכוּן בַּתְרֵיהּ שָׁמְעוּן קָלֵיהּ דְּיֵימַר עַל מְנָת מִתְקַּל עַל מְנָת מִבְזָיָיה. רִבִּי בָּא בַּר זַבְדָּא אָמַר אִיתְפַּלְּגוּן רַב וְרִבִּי יוֹחָנָן חַד אָמַר מְדַקְדְּקִין בִּכְסוּת וְאֵין מְדַקְדְּקִין בְּחַיֵּי נְפָשׁוֹת. וְחָרָנָה אָמַר אַף בִּכְסוּת אֵין מְדַקְדְּקִין מִפְּנֵי בְרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ. מַתְנִיתָא פְלִיגָא עַל מָאן דְּאָמַר אַף בִּכְסוּת אֵין מְדַקְדְּקִין פָּתַר לֵיהּ לְפִי כְבוֹדוֹ. וְתַנִּי כֵן בְּמַה דְבָרִים אֲמוּרִים בִּזְמָן שֶׁאֵין מַכִּירִין אוֹתוֹ. אֶבָל בִּזְמָן שֶׁמַּכִּירִין אוֹתוֹ אַף מְכַסִּין אוֹתוֹ וְהַכֹּל לְפִי כְבוֹדוֹ. וְהָתַנִּי לִמְזוֹנוֹת שְׁלֹשִׁים יוֹם. לִכְסוּת שִׁשָּׁה חֳדָשִׁים. פָּתַר לָהּ לִיתֵּן. וְהָתַנִּי לִמְזוֹנוֹת שְׁלֹשִׁים יוֹם לְפִסִּין וְלִצְדָּקוֹת שְׁנֵים עָשָׂר חֹדֶשׁ הָא קַדְמִיָיתָא לִיטּוֹל. עוֹד הִיא לִיתֵּן. מַהוּ לְפִסִּין וְלִצְדָּקוֹת שְׁנֵים עָשָׂר חֹדֶשׁ בִּשְׂכַר סוֹפְרִים וּמַשְׁנִים.

MISHNAH: One does not give to the poor who is travelling from one place to another less than a loaf that costs a dupondius at a time when four seah cost a sela ‘, i. e., a dupondius (half an obolus, one twelfth of a silver denar) if four seah cost a sela ‘ (tetradrachma). 4 seah are 24 qab and a tetradrachma is 24 oboli. . If he stays overnight, one provides him with a bed for sleeping. If he stays over the Sabbath, one gives him food for three meals. He who has food for two meals should not take from the tamḥui “to grasp, hold in one’s hand”.) , if for fourteen meals, he should not take from the charity chest. The chest is collected by two people and distributed by three 4:9 , Babli Baba Batra 8b . . HALAKHAH: Tamḥui 4:9 , Babli Baba Batra 8b . is collected every day, the chest every Friday. Tamḥui is for everybody, the chest is only for local people. Rebbi Ḥuna said, the tamḥui is collected by three people, because it it given out on the spot. Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, one does not appoint less than three providers. Come and look, money matters are judged by three, matters of life and death not so much more? But then they should be 23. Until one assembles them, he is in danger. Rebbi Yose in the name of Rebbi Joḥanan: One does not appoint two brothers as providers 8b ) quotes R. Ḥanina (a very early Galilean Amora) to the effect that Rebbi appointed two brothers as overseers of charity at the same time. . Rebbi Yose removed one of two brothers. He came and said before them: There was not anything wrong with Mr. X, only one does not appoint two brothers as providers. Rebbi Yose went up to Kufra and wanted to appoint providers there, but they did not accept. He came and said before them 5:1 lists the small permanent staff of the Temple, probably in the last times of its existence. Ben Babai administered the oakum, bought with public money, from which the wicks for the candelabra were made. : “Ben Bavai over the oakum.” If this one had been appointed over the wicks and therefore merited to be counted with the leaders of his generation, you who are being appointed over the lives of people, so much more. Rebbi Ḥaggai, when he inducted providers, let them carry the Torah, to indicate that every public office is given by the Torah ( Prov . 8:15–16 ): “Through me, kings rule, through me, princes become princes.” Rebbi Ḥiyya bar Abba appointed magistrates. Rebbi Eliezer was provider. Once, he returned to his house and said to them: What happened? He said to him, there came a group, they ate and drank and prayed for you. He said to them, that does not give much reward. Another time, he came to his house and said to them: What happened? They said to him, there came another group, they ate and drank and cursed you. He said to them, that gives much reward. They wanted to appoint Rebbi Aqiba as provider. He said that he had to take counsel with his house. They followed him and heard him say: In order to be cursed, in order to be insulted. Rebbi Abba bar Zavda said: Rav and Rebbi Joḥanan disagreed 9a , Rav Huna (the student of Rav) says that one checks for food but not for clothing and Rav Jehudah (student mainly of Samuel) says that one checks for clothing but not for food. Maimonides ( Mattenot Aniïm 7:6) decides for Rav Jehudah. It seems that nobody in Babylonia accepted the theory that one does not check in either case. . One said, one checks out before giving clothing but one does not check out for necessities of life. The other said, even before giving clothing one does not check out, because of the covenant of the patriarch Abraham. A baraita disagrees with him who says that even before giving clothing one does not check out. He explains it for giving him according to his status, as we have stated 4:8 : “One does not give to the poor who is travelling from one place to another less than a loaf that costs a dupondius at a time when four seah cost a sela ‘. If he stays overnight, one provides for him bedding, oil, and legumes. If he stays over the Sabbath, one gives him food for three meals, oil, legumes, fish, and vegetables. When has this been said? If they do not know him. But if they know him, they also clothe him, everything befitting his status (his prior status before he lost his money).” : “When has this been said? If they do not know him. But if they know him, they also clothe him, everything befitting his status.” But was it not stated 4:9 : “ Tamḥui is collected every day, the chest every Friday. Tamḥui is for everybody, the chest is only for local people. If he stayed there for thirty days, he is like the local residents for the charity chest, but for clothing six months. For the poor (Erfurt manuscript: the taxes) of the town twelve months.” The last sentence certainly refers to an obligation to pay taxes; the sentence before the last is ambiguous as to whether it speaks of a duty to contribute or a right to take. : “For food thirty days, for clothing six months.” Explain it, to contribute. But was it not stated: “For food thirty days, for assessments and charity twelve months?” This means to contribute, the earlier must mean to receive. It still means to contribute; what does it mean, for assessments and charity twelve months? For the salaries of scribes and teachers.

מִי שֶׁיֵּשׁ לוֹ מָאתַיִם זוּז לֹא יִטּוֹל לֶקֶט שִׁכְחָה וּפֵיאָה וּמַעֲשֵׂר עָנִי. הָיוּ לוֹ מָאתַיִם חָסֶר דֵּינָר אֲפִילוּ אֶלֶף נוֹתְנִים לוֹ כְּאַחַת הֲרֵי זֶה יִטּוֹל. הָיוּ מְמוּשְׁכָּנִין בִּכְתוּבַת אִשְתּוֹ אוֹ לְבַעַל חוֹבוֹ הֲרֵי זֶה יִטּוֹל. אֵין מְחַיְיבִין אוֹתוֹ לִמְכּוֹר אֶת בֵּיתוֹ וְאֶת כְּלֵי תַשְׁמִישָׁיו. חַד תַּלְמִיד מִן דְּרִבִּי הָיוּ לוֹ מָאתַיִם חָסֵר דֵּינַר וַהֲוָה רִבִּי יְלֵיף זְכִי עִימֵּיהּ חָדָא לִתְלַת שְׁנֵי מַעֲשֵׂר מִסְכֵּינִין. עַבְדּוּן בֵּיהּ תַּלְמִידוֹי עֵינָא בִישָׁא וּמָלוּן לֵיהּ. אֲתַא בְּעָא מַזְכֵּי עִימֵּיהּ אֲמַר לֵיהּ רִבִּי אִית לִי שֵׁיעוּרָא. אָמַר זֶה מַכַּת פְּרוּשִׁים נָגְעוּ בוֹ. רְמַז לְתַלְמִידוֹי וְאַעֲלוּנֵיהּ לְקַפֵּילִין וְחַסְרוּנֵיהּ חַד קִרַט וּזְכָה עִימֵּיהּ הֵיךְ מַה דַהֲוָה יְלִיף. מִשְפַּחַת אנטבילא הָיְתָה בִּירוּשָׁלִַם וְהָיְיתָה מִתְיַיחֶסֶת שֶׁל אָרְנָן הַיְּבוּסִי. פַּעַם אַחַת פָּסְקוּ לָהֶן חֲכָמִים שֵׁשׁ מֵאוֹת כִּיכְּרֵי זָהָב שֶׁלֹּא לְהוֹצִיאָן חוּץ לִירוּשְׁלִַם דַּהֲווֹן דָּרְשִׁין בִּשְׁעָרֶיךָ בִּשְׁעָרֶיךָ לְרַבּוֹת יְרוּשָׁלִַם. וְהָתַנִּי מַעֲשֶׂה בְּהִלֵּל הַזָּקֵן שֶׁלָּקַח לְעָנִי בֶּן טוֹבִים סוּס אֶחָד לְהִתְעַמֵּל בּוֹ וְעֶבֶד לְשַׁמְּשׁוֹ. שׁוּב מַעֲשֶׂה בְּאַנְשֵׁי הַגָּלִיל שֶׁהָיוּ מַעֲלִין לְזָקֵן אֶחָד לִיטְרָא בָּשָׂר פִּי צִפּוֹרִין בְּכָל יוֹם. וְאֵיפְשָׁר כֵּן אֶלָּא דְלֹא הֲוָה אֲכַל עִם חוֹרָנִין. תַּנִּי מִשְׁתַּמֵּשׁ בִּכְלֵי זָהָב נוֹתְנִין לוֹ כְלֵי כֶסֶף. כְּלֵי כֶסֶף נוֹתְנִין לוֹ כְלֵי נְחוֹשֶׁת כְּלֵי נְחוֹשֶׁת נוֹתְנִין לוֹ כְלֵי זְכוּכִית. אָמַר רִבִּי מָנָא כְּלֵי כֶסֶף וּכְלֵי זְכוּכִית בְּגוּפֵיהֶן. וְהָתַנִּי הָיָה מִשְׁתַּמֵּשׁ בִּכְלֵי מִילַת נוֹתְנִין לוֹ כְלֵי מִילַת. כַּאן בְּגוּפוֹ וְכַאן בִּשְׁאֶינוֹ גוּפוֹ. חַד מִן אִילֵּין דִּנְשִׂייוּתָא אִיתְנְחָת מִן נִיכְסוֹי וַהֲווֹן זָכִין לֵיהּ בְּמָאן דִּחְסָף וְהוּא אֲכַל וּמוֹתִיב. אָמַר לֵיהּ אַסְיָא עִיקָּר תַּבְשִׁילָה לָא מִן גַּוְא לָפַּסָּא הוּא אֲכִיל מִן לָפַצָּא. עַד כְּדוֹן בְּבַעַל חוֹב שֶׁהוּא דוֹחֵק אֲפִילוּ בְּבַעַל חוֹב שֶׁאֵינוֹ דוֹחֵק. נִישְׁמְעִינָהּ מִן הָדָא הָיוּ מְמוּשְׁכָּנִין לִכְתוּבַת אִשְתּוֹ אוֹ לְבַעַל חוֹבוֹ. וְדָא אִשָּׁה לֹא כְּבַעַל חוֹב שֶׁאֵינוֹ דוֹחֵק הוּא אֵין מְחַיְיבִין אוֹתוֹ לִמְכּוֹר. אָמַר רִבִּי חֲנִינָא צָרִיךְ אָדָם שֶׁיְּהוּ לוֹ שְׁנֵי עֲטִיפִין אֶחָד לְחוֹל וְאֶחָד לְשַׁבָּת. מַה טַעְמָא וְרָחַצְתְּ וָסַכְתְּ וְשַׂמְתְּ שִׂמְלוֹתַיִךְ וְכִי עֲרוּמָּה הָיְתָה אֶלָּא אֵלּוּ בִגְדֵּי שַׁבָּתָהּ. כַּד דְּרָשָׁהּ רִבִּי שִׂמְלַאי בְּצִיבּוּרָא בָּכוּן חֲבֵרָיָיא לְקוֹבְלֵיהּ אָמְרוּ לֵיהּ רִבִּי כַּעֲטִיפָתֵינוּ בְּחוֹל כֵּן עֲטִיפָתֵינוּ בְּשַׁבָּת. אָמַר לוֹן אַף עַל פִּי כֵן צְרִיכִין אַתֶּם לְשַׁנּוֹת מִן הָדָא וְרָחַצְתְּ וְסַכְתְּ וְשַׂמְתְּ שִׂמְלוֹתַיִךְ עָלַיִךְ וְיָרַדְתְּ הַגּוֹרֶן. וְיָרַדְתִּי כְּתִיב אָמַר לָהּ זְכוּתִי תֵּרֵד עִמָּךְ. וְעַרְטִילָא הֲוָות אֶלָּא אָמְרָה לָהּ לְבוֹשׁ מָאנֵךְ דְּשׁוּבְתָּא.

MISHNAH: He who owns 200 zuz that a pĕruṭah , 1/192 of a denar, is one-half grain of sterling silver, 200 zuz would be 80 oz. of sterling silver. Its buying power would be much more since in Antiquity the ratio of silver to gold was at most 1:12; it was an amount on which a person could live comfortably for one full year.] should not take gleanings, forgotten sheaves, peah , and tithes of the poor. If he had 199, even if a thousand people gave him at the same time, he should take. If they were mortgaged for his wife’s ketubah is a general lien on all his property. The Mishnah supposes that specific money is set aside for the satisfaction of the ketubah . This is permitted only in special cases such as an impending divorce or death. In the same way, the surety for a loan here is not a general mortgaging of property but a definite lien attached to cash. or for a creditor, he may take. One does not require him to sell his house or the vessels of daily use, and tithes of the poor. The protection does not apply to people asking for public assistance. . HALAKHAH: A student of Rebbi had 199 denar; Rebbi used to let him receive the tithe of the poor once every three years. His students cast an evil eye on him and completed for him. The next time, when he wanted to let him receive, he said: My teacher, I have the measure. He said, this one was hit by a beast of prey 3:4 , a list is given of those who destroy the world, and beasts of prey (not “the pious”) are part of the list. The story is repeated there. The main definition given for “hit by a beast of prey” are tricks by learned people who think that by scrupulously observing all formal legal rules they can hurt other people with impunity, for example those who advise heirs how to manipulate their property legally so that nothing is left to sustain their father’s widow (assuming she is not their mother.) The derivation here assumes that the Hebrew has the same root as Arabic פרשׂ “to devour, tear apart,” said of a beast of prey. . He gave a hint to his student who took him to a store, made him spend a carat, then he (Rebbi) let him receive as he was used to do. A family from Nevallat 4:11 , the reading is בית נבלטה, in Sifri Deut . 110,303 בית נבטלה. The best explanation is given by I. Löw; the reference is to a town in Benjamin, Neh . 11:34 . in Jerusalem traced its descent from Oman the Yebusite. 24:20–24 , 1Chr . 21:15 ). . Once the Sages alotted them six hundred talents of gold. 110, but in #303 it is 600 talents of silver. The amount given here probably is an adaptation of the original amount to the hyperinflation of the military anarchy; it would correspond approximately to 1’800 honest gold sheqel. to avoid causing them to leave Jerusalem, since they interpreted “in your gates, in your gates. 26:12 , 16:11 , 14 , 14:21 ,27,29 is taken to include Jerusalem. The verse Deut . 26:12 , referring to tithes one has to give to the Levite, the stranger, the orphan, and the widow, so that “they should eat in your gates and be satisfied,” is explained in Sifri Deut . 303: “‘In your gates’ teaches that one may not export tithes from the Land of Israel. They said that a family from Nevallat was in Jerusalem and the Sages alotted them six hundred talents of silver and did not want to permit them to leave Jerusalem.” (Similar in Sifri Deut . 110). In Sifri Deut . 71, the repetition “in your gates, in your gates” is explained as reference to dedicated animals that may be slaughtered outside of Jerusalem; hence, a special inclusion of Jerusalem is needed. ,” to include Jerusalem. Also 4:11 , Ketubot 67b . , we have stated: It happened that Hillel took for a poor son of a prominent family a horse for his exercise and a slave to serve him. Also, it happened that the people of Galilee brought a Sepphoris pound of meat. 317. Rashi in Babli Ketubot 67b reads: בליטרא בשר, “meat for a pound (of coins).” However, the pound as unit of currency is not found before Charlemagne. to an old man every day. Is this not impossible? It was because he did not eat except in company. It was stated 4:11 : “If he was used to golden vessels, he has to sell them and use silver vessels,” in Babli Ketubot 68a : “If he was used to golden vessels, he should use silver vessels.” Tosephta and Babli make a condition for public support that he first should sell his luxury items; the Yerushalmi speaks of what public charity has to provide for him. : “If he was used to golden vessels, one gives him silver vessels, silver vessels one gives him brass vessels, brass vessels one gives him glass vessels.” Rebbi Mana said, silver vessels and glass vessels of personal use. But was it not stated: If he was used to silk clothes, one gives him silk clothes. Here it is on his body, there it is not on his body. One from the family of the Patriarch lost his possessions; they provided for him in pottery vessels, he ate and threw up. The doctor told him, is not the main preparation of food in the cooking pan? Eat out of the pan and צ = ss . ! So is computed. far a creditor who pushes for payment. Also for a creditor who does not push for payment? Let us hear from the following: “If they were mortgaged for his wife’s ketubah or for a creditor.” Is the wife not like a creditor who does not push for payment is not due as long as she is married. ? “One does not require him to sell.” Rebbi Ḥanina said: A person has to have two outer garments, one for weekdays and one for the Sabbath. What is the reason ( Ruth 3:3 ): “Wash, rub yourself with oil, and put on your clothes 5:12. The speaker is Naomi, the person addressed Ruth. It is spelled out in Ruth that they were poor enough to go and collect gleanings; hence, even if somebody is on welfare he needs separate outer garments for weekdays and Sabbath, and these must be provided by public assistance. Hence, this paragraph belongs to the current Halakhah. .” Was she naked? But that refers to her Sabbath clothes. When Rebbi Simlai preached this in public, the companions. cried and said to him, our teacher, as our garments are on weekdays so our garments are on the Sabbath. He said to them, nevertheless, you have to change, from this: “Wash, rub yourself with oil, and put your clothes on yourself and descend to the threshing floor.” (It is written “I will decend,” she said to her, my merits will go down with you. but is intrusive here. However, R. Simlai, the famous preacher, will not let the occasion for a sermon pass by. Was she naked? No, she said to her: put on your Sabbath garments.)

מִי שֶׁיֵּשׁ לוֹ חֲמִשִּׁים זוּז וְהוּא נוֹשֵׂא וְנוֹתֵן בָּהֶן הֲרֵי זֶה לֹא יִטּוֹל. וְכָל מִי שֶׁאֵינוֹ צָרִיךְ לִיטּוֹל וְנוֹטֵל אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶצָּרִיךְ לַבִּרְיוֹת. וְכָל מִי שֶׁצָּרִיךְ לִיטּוֹל וְאֵינוֹ נוֹטֵל אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶיְּפָרְנֵס לַאֲחֵרִים מִשֶּׁלּוֹ. וְעַל זֶה נֶאֱמַר בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיי וְהָיָה יי מִבְטָחוֹ. וְכֵן דַּיָין שֶׁדָּן דִּין אֱמֶת לַאֲמִיתוֹ. וְכָל מִי שֶׁאֵינוֹ לֹא חִיגֵּר וְלֹא סוֹמָא וְלֹא פִיסֵּחַ וְעוֹשֶׂה עַצְמוֹ כְּאֶחָד מֵהֶם אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶׁיִּהְיֶה כְּאֶחָד מֵהֶם שֶׁנֶּאֱמַר צֶדֶק צֶדֶק תִּרְדוֹף וְכָל דַּיָין שֶׁלּוֹקֵחַ שׁוֹחַד וּמַטֶּה אֶת הַדִּין אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶׁיְּהוּ עֵינֵיו כֵּהוֹת שֶׁנֶּאֱמַר וְשׁוֹחַד לֹא תִקָּח כִּי הַשּׁוֹחַד יְעַוֵּר עֵינֵי פִּקְחִים וגו׳. הָדָא אָמְרָה חַמְשִׁין עָבְדִּין טָבִין מִן מָאתַיִם דְּלָא עָבְדִּין. הַמְּסַמֵּא אֶת עֵינוֹ וְהַמְּנַפֵּחַ אֶת שׁוֹקָיו וְהַמְּצַבֵּא אֶת כְּרֵיסוֹ אֵינוֹ נִפְטָר מִן הָעוֹלָם עַד שֶׁיְּהִי לוֹ כֵּן. שְׁמוּאֵל עֲרַק מִן אָבוֹי אֲזַל וְקָם לֵיהּ בֵּין תְּרֵין צְרִיפִין דְּמִיסְכֵּינִין שְׁמַע קָלְהוֹן אָמְרִין בְּהָדֵין אַרְגֶּנְטִין אֲנָן אָכְלִין יוֹמָא דֵין בְּאַרְגֶּנְטוֹרִין דֲּהָבָא בְּאַרְגֶּנְטוֹרִין כַּסְפָּא. עֲאַל וַאֲמַר קוֹמֵי אָבוֹי. אֲמַר לֵיהּ צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לָרַמָּאִין שֶׁבָּהֶם. דֵּלֹּמָא רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ עָלוּן מִיסְחֵי בְּהָדֵין דֵּימוֹסִין דְּטִיבֵּרִיָּא פְּגַע בּוֹן חַד מִסְכֵּן אֲמַר לוֹן זָכִין בִּי אָמְרוּ לֵיהּ מִי חָזְרוּן מִי חָזְרוּן. אַשְׁכְּחוּנֵיהּ מִית. אָמְרוּ הוֹאִיל וְלָא זְכִינָן בֵּיהּ [בְּחַיּוֹי] נִיטְפַּל בֵּיהּ בְּמִיתוּתֵיהּ. כִּי מִיטְפְּלוּן בֵּיהּ אַשְׁכְּחוּן כִּיס דֵּינַרָיָא תְּלוּ בֵיהּ. אָמְרוּ הָדָא דְּאָמַר רִבִּי אַבָּהוּ אָמַר רִבִּי לָעְזָר צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לָרַמָּאִין שֶׁבָּהֶן שֶׁאִילּוּלֵא הָרַמָּאִין שֶׁבָּהֶן הָיָה אֶחָד מֵהֶן תּוֹבֵעַ צְדָקָה מִן הָאָדָם וְלֹא נוֹתֵן לֹו מִיַּד הָיָה נֶעֱנַשׁ. אַבָּא בַּר בָּא יְהַב לִשְמוּאָל בְּרֵיהּ פְּרִיטִין דִּפְלַג לְמִיסְכֵּינָיָא נְפַק וְאַשְׁכַּח חַד מִסִכֵּן אֲכַל קוּפָּד וּשְׁתֵי חֲמָר. עֲאַל וַאֲמַר קוֹמוֹי אָבוֹי. אֲמַר לֵיהּ הַב יְתִיר דְּנַפְשֵׁיהּ מְרָתֵיהּ. רִבִּי יַעֲקֹב בַּר אִידִי וְרִבִּי יִצְחָק בַּר נַחְמָן הֲווֹן פַּרְנָסִין וַהֲווֹן יְהָבִין לְרִבִּי חָמָא אָבוֹי דְּרִבִּי אוֹשַׁעְיָא חַד דֵּינַר וְהוּא יְהַב לֵיהּ לְחוֹרָנִין. רִבִּי זְכַרְיָה חַתְנֵיהּ דְּרִבִּי לֵוִי הָיוּ הַכֹּל מְלִיזִין עָלָיו אָמְרוּ דְּלֹא צָרִיךְ וְהוּא נְסַב. כַּד דְּמַךְ בָּדְקוּן וְאַשְכְּחוּן דַּהֲוָה מִפְלִיג לֵיהּ לְחוֹרָנִין. רִבִּי חִינְנָא בַּר פַּפַּא הֲוָה מַפְלִיג מִינֵיהּ בַּלַּיְלִיָּא. חַד זְמָן פְּגַע בֵּיהּ רַבְּהוֹן דְּרוּחָיָא. אָמַר לֵיהּ לָא כָּךְ אוּלְפָּן רִבִּי אַל תַּסִּג גְּבוּל רֵעֲךָ. אָמַר לֵיהּ וְלֹא כֵן כְּתִיב מַתָּן בְּסֵתֶר יִכְפֶּה אָף וַהֲוָה [מִסְתַּפֵּיהּ] מִינֵיהּ וַעֲרַק מִן קוֹמוֹי. אָמַר רִבִּי יוֹנָה אַשְׁרֵי נוֹתֵן לְדָל אֵין כְּתִיב כָּאן אֶלָּא אַשְׁרֵי מַשְׂכִּיל אֶל דָּל. וְהוּא שֶׁמִּסְתַּכֵּל בַּמִּצְוָה הֵיאַךְ לַעֲשׂוֹתָהּ. כֵּיצַד הָיָה רִבִּי יוֹנָה עוֹשֶׂה כְּשֶׁהָיָה רוֹאֶה בֶּן טוֹבִים שֶׁיָּרַד מִנְּכָסָיו הָיָה אוֹמֵר לוֹ בְּנִי בִּשְׁבִיל שֶׁשָּׁמַעְתִּי שֶׁנָּפְלָה לָךְ יְרוּשָׁה מִמָּקוֹם אַחֵר טוּל וְאַתְּ פּוֹרֵעַ. מִן דַּהֲוָה נְסַב לֵיהּ אָמַר לֵיהּ מַתָּנָה. אָמַר רִבִּי חִיָיא בַּר אָדָא אִית הֲווֹ סַבִּין בְּיוֹמֵינוּ מָן דַּהֲוָה יְהָבִין לוֹן מִבֵּין רֵישׁ שַׁתָּא לְצוֹמָא רַבָּא הֲווֹן נָסְבִּין. מִן בָּתָר כֵּן לַא הֲווֹן נָסְבִּין אָמְרֵי רְשׁוּתָא גַּבָּן. נְחֶמְיָה אִישׁ שִׁיחִין פְּגַע בֵּיהּ יְרוּשַׁלְמִי אֶחָד אֲמַר לֵיהּ זְכִי עִימִּי חָדָא תַּרְנְגוֹלְתָא. אֲמַר לֵיהּ הֵי לָךְ טִימִיתֵיהּ וְזִיל זְבוֹן קוּפָּד וְאָכַל וָמִית. וְאָמַר בּוֹאוּ וְסִפְדּוּ לַהֲרוּגוֹ שֶׁל נְחֶמְיָה. נָחוּם אִישׁ גַּם זוּ הָיָה מוֹלִיךְ דּוֹרוֹן לְבֵית חָמוֹי פָּגַע בֵּיהּ מוּכֶּה שְחִין אֶחָד אָמַר לוֹ זְכֵה עִמִּי מִמָּה דְּאִית גַּבָּךְ. אָמַר לֵיהּ מִיחְזָר חָזַר וְאַשְׁכְּחֵיהּ מֵית. וַהֲוָה אֲמַר לְקַבְּלֵיהּ עֵיינֵיהּ דְּחָמוּנָךְ וְלָא יְהָבוּן לָךְ יִסְתַּמְּיָין. יָדֵיהּ דְּלָא פָשְׁטָן מִיתֵּן לָךְ יִתְקַטְּעוּן. רַגְלָיָיא דְּלָא רְהָטִין מִיתֵּן לָךְ יִתְבְּרָן. וּמָטָתֵיהּ כֵּן. סְלִיק לְגַבֵּיהּ רִבִּי עֲקִיבָה אָמַר לֵיהּ אֵי לִי שֶׁאֲנִי רוֹאֶה אוֹתָךְ כֵּן. אָמַר לֵיהּ אוֹי לִי שֶׁאֵינִי רוֹאֶה אוֹתָךְ כֵּן. אָמַר לֵיהּ מַה אַתְּ מְקַלְּלֵינִי. אָמַר לֵיהּ וּמַה אַתְּ מְבָעֵט בְּיִיסּוּרִין. רִבִּי הוֹשַׁעְיָא רַבָּה הֲוָה רַבֵּיהּ דִּבְרֵיהּ חַד דְּסַגְיָא נְהוֹרָיָא וַהֲוָה יְלִיף אֲכַל עִימֵּיהּ בְּכָל יוֹם. חַד זְמָן הֲוָה אָרְחִין וְלָא מְטָא מֵיכוּל עִימֵּיהּ. בְּרוּמְשָׁא סְלִיק לְגַבֵּיהּ אָמַר לֵיהּ לֹא יִכְעוֹס מָרִי עָלָי בְּגִין דַּהֲוָה לִי אָרְחִין וְלַא בְּעִית מִיבְזֵיָּא אִיקָּרֵיהּ דְּמָרִי. בְּגִין כֵּן דְּלָא אָכְלִית עִמָךְ יוֹמָא דֵין. אָמַר לֵיהּ אַתָּה פִּיַיסְתָּ לְמָאן דְּמִיתְחָמִי וְלָא חָמִי דֵּין דְּחָמִי וְלַא מִיתְחָמִי יְקַבֵּל פִּייוּסָךְ. אָמַר לֵיהּ הָדָא מְנָא לָךְ אָמַר לֵיהּ מֵרִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. דְּרִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב עַל חַד דְּסַגְיָא נְהוֹרָא לְקַרְתֵּיהּ יְתַב לֵיהּ רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב לְרַע מִינֵיהּ דִּי אָמְרִין דְּאִילּוּלֵא דְּהוּא בַּר נַשָּׁא רַבָּא לָא יְתַב לֵיהּ רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב לְרַע מִינֵיהּ. עָבְדּוּן לֵיהּ פַּרְנָסָה דְּאִיקָר. אָמַר לָהוּ מַהוּ הָכֵין. אָמְרוּ לֵיהּ רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב יְתִיב לְרַע מִינָּךְ. וּצְלִי עֲלוֹי הָדָא צְלוּתָא אַתָּה גָמַלְתָּ חֶסֶד לְמָאן דְּמִיתְחָמִי וְלָא חָמִי. דֵּין דְּחָמִי וְלַא מִתְחָמִי יְקַבֵּל פִּיוּסָךְ וְיִגְמוֹל יָתָךְ חֶסֶד. דֵּלֹמָא רִבִּי חָמָא בַּר חֲנִינָא וְרִבִּי הוֹשַׁעְיָה הֲווֹן מְטַיְילִן בְּאִילֵּין כְּנִישְׁתָּא דְּלוֹד. אָמַר רִבִּי חָמָא בַּר חֲנִינָא לְרִבִּי הוֹשַׁעְיָה כַּמָּה מָמוֹן שִׁיקְעוּ אֲבוֹתַי כָּאן. אָמַר לֵיהּ כַּמָּה נְפָשׁוֹת שִׁיקְּעוּ אֲבוֹתֶיךָ כָּאן. לַא הֲוָה אִית בְּנֵי נַשׁ דְּלָעִיִין בְּאוֹרָיְתָא. רִבִּי אָחָא בְשֵׁם רִבִּי חִנֶּנָּא כֵּינִי מַתְנִיתָא כָּל מִי שֶׁהוּא צָרִיךְ לִיטּוֹל וְאֵינוֹ נוֹטֵל הֲרֵי זֶה שׁוֹפֵךְ דָּמִים וְאָסוּר לְהִתְרָחֵם עָלָיו. עַל נַפְשֵׁיהּ לֹא חַיֵיס עַל חוֹרָנִין לֹא כָּל שֶׁכֵּן. כָּל מִי שֶׁאֵינוֹ צָרִיךְ לִיטּוֹל וְנוֹטֵל אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶיִּצְטָרֵךְ לַבִּרְיוֹת. וְכָל מִי שֶׁהוּא צָרִיךְ לִיטּוֹל וְאֵינוֹ נוֹטֵל אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶיְּפָרְנֵס לַאֲחֵרִים מִשֶּׁלּוֹ עַל זֶה נֶאֱמַר בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיי וְהָיָה יי מִבְטָחוֹ.

MISHNAH: He who has 50 zuz and uses them for trade should not take. One who has no need to take but takes will not die of old age until he needs the creatures. One who has need to take but does not take will not die of old age until he can provide for others from what is his; for him is was said ( Jer . 17:7 ): “Blessed be the man who will be confident in the Eternal, the Eternal will be his trust.” The same applies to a judge who delivers strictly true judgment. But one who is neither lame nor blind nor limping and presents himself as such will not die from old age until he will be one of them, as it is said ( Deut . 16:20 ): “Justice, justice you shall pursue.” But every judge who takes bribes and bends the law will not die from old age until his eyes are dimmed, as it is said ( Ex . 23:8 ): “Do not take bribes, for bribes blind the eyes of the seeing.” HALAKHAH: This means that 50 at work are better than 200 not at work. He who blinds his eye or swells his legs or blows up his belly does not leave this world until it really happens to him 4:14 and Babli Ketubot 68a . . Samuel ran away from his father and stayed between two huts of the poor. He heard their voices saying, on which silver. will we eat today, on golden silverplate, -a , -um , adj. “of silver”. or silver silverplate? He returned and told his father about it. He said to him, we have to give thanks to the dishonest among them. Clarification. Rebbi Joḥanan and Rebbi Simeon ben Laqish went to bathe in the public baths p. 299. of Tiberias. A poor man met them and said to them: acquire merit by me. They said to him, when we return, when we return. When they returned, they found him dead. They said, since we did not acquire merit during his lifetime, let us care for him in his death. While they were occupied with him, they found a pouch of denars hanging on him. They said, that is what Rebbi Abbahu said in the name of Rebbi Eleazar 68a , Lev. rabba 34 , Ruth rabba 5. : We have to give thanks to the dishonest among them, because if there were no dishonest persons among them, if one of them was requesting alms from a man and he would not give him, he would be punished immediately. Abba bar Abba gave coins to his son Samuel to distribute to the poor. He found one poor who ate red meat and drank wine. He returned and told his father about it. The latter said to him, give him more since his soul is bitter. Rebbi Jacob bar Idi and Rebbi Isaac bar Naḥman were providers 5:6 , in a text with fewer scribal errors. In doubtful cases, the spelling of Šeqalim is followed. and gave a denar to Rebbi Ḥama the father of Rabbi Oshaia, but he gave it away to others. All were saying evil things about Rebbi Zachariah, the son-in-law of Rebbi Levi; they said that he was taking while he did not need it. When he died, they checked and found that he was splitting it up for others. Rebbi Ḥinena bar Pappai used to distribute his charity in the night. Once the prince of spirits encountered him. He said to him, did not our teacher 3:8 ). teach us ( Deut 19:14 ): “Do not displace your neighbor’s boundaries.” He said to him, but is it not written ( Prov . 21:14 ): “A gift in secret appeases anger.” He was afraid of him and fled from him. Rebbi Jonah said, it is not written, “hail to him who gives to the needy,” but ( Ps . 41:2 ): “Hail to him who is considerate to the needy;” this refers to him who fulfills this commandment intelligently. How did Rebbi Jonah do it? When he saw a son of a prominent family who had lost his property, he used to say to him: My son, since I heard that an inheritance fell to you at another place, take and you will pay back. When he had taken it, he said to him, it is a gift. Rebbi Ḥiyya bar Ada said, in our days there were old people who used to take if somebody gave to them between New Year’s Day and the Great Fastday. After that, they were not taking. They said, there and Yom Kippur , the givers need the merit that comes with giving gifts to the needy; hence, the gifts are given wholeheartedly. is permission for us. Neḥemiah from Shiḥin and Yom Kippur , the givers need the merit that comes with giving gifts to the needy; hence, the gifts are given wholeheartedly. met a Jerusalemite who said to him, acquire merit by giving me that chicken. He said to him, here is its value p. 604. , go buy red meat; he ate and died. He said, come and eulogize him whom Neḥemiah killed. Naḥum from Gimzo was carrying a gift to the house of his father-in-law when he met a person afflicted with boils who asked him, acquire merit from what you have on you. He said to him, when I shall return. He returned and found him dead. He said before him, his Chapter 3, notes 195–196. eyes which saw you and did not give to you shall go blind, his hands which did not stretch out to give to you shall be cut off, his feet which did not run to give to you shall be broken. This happened to him. Rebbi Aqiba came to visit him and said, woe to me that I see you in this state. He answered, woe to me that I do not see you in this state. He asked, why do you curse me? He answered, why are you contemptuous of suffering? The teacher of the great Rebbi Hoshaia’s son was blind and he used to invite him to eat with him every day. One day there were guests and he did not ask him to eat with him. In the evening, he went to him and said: Please, Sir, do not be angry with me. Since I had guests, I did not want risking injuring the Sir’s honor, therefore I did not eat with you today. He said to him, you assuaged him who is seen but does not see; may He be appeased by you Who sees but is not seen for אל ראי, חי ראי ( Gen . 16.13 , 24:62 ). . He asked him, from where do you have this? He said, from Rebbi Eliezer ben Jacob. For there came a blind man to Rebbi Eliezer ben Jacob’s town; Rebbi Eliezer ben Jacob sat below him so that they should say if he were not a great person, Rebbi Eliezer ben Jacob would not sit below him. They provided for him in honor. He asked them, what is this? They told him, because Rebbi Eliezer ben Jacob sat below you. He prayed for him the following prayer: You did a good deed for one who is seen but does not see; He Who sees but is not seen may be appeased by you and do good for you. Clarification. Rebbi Ḥama bar Ḥanina and Rebbi Hoshaiah were strolling through the synagogue of Lod. Rebbi Ḥama bar Ḥanina said to Rebbi Hoshaiah: How much money did my forefathers invest here! He answered him: How many souls did your forefathers invest here, there is no one in here who studies Torah! Rebbi Aḥa in the name of Rebbi Ḥinena, so is the Mishnah: Everybody who needs to take and does not take commits suicide and one may not have mercy on him. If he does not care for himself, would he care for others? Everybody who has no need to take but takes will not die of old age until he needs the creatures. Everybody who needs to take but does not take will not die of old age until he can provide for others from what is his; on him is was said ( Jer . 17:7 ): “Blessed be the man who will be confident in the Eternal; the Eternal will be his trust.”