Jerusalem Talmud Sheviit Chapter 8

כְּלָל גָּדוֹל אָמְרוּ בַשְּׁבִיעִית כָּל הַמְיוּחָד לְאוֹכֶל אָדָם אֵין עוֹשִׂין מִמֶּנּוּ מָלוּגְמָא לְאָדָם וְאֵין צוֹרֶךְ לוֹמַר לִבְהֵמָה. וְכָל שֶׁאֵינוּ מְיוּחָד לְאוֹכֶל אָדָם עוֹשִׂין מִמֶּנּוּ מָלוּגְמָא לְאָדָם אֲבָל לֹא לִבְהֵמָה. וְכָל שֶׁאֵינוּ מְיוּחָד לֹא לְאוֹכֶל אָדָם וְלֹא לְאוֹכֶל בְּהֵמָה חִישֵּׁב עָלָיו אוֹכֶל אָדָם וְאוֹכֶל בְּהֵמָה נוֹתְנִין עָלָיו חוּמְרֵי אָדָם וְחוּמְרֵי בְהֵמָה. חִישֵּׁב עָלָיו לְעֵצִים הֲרֵי הוּא כְעֵצִים כְּגוֹן הַסִּיאָה וְהָאֵזוֹב וְהַקּוּרְנִית. כְּלָל גָּדוֹל אָמְרוּ בַשְּׁבִיעִית כו׳. רִבִּי בּוּן בַּר חִיָיה בָּעָא קוֹמֵי רִבִּי זְעִירָא אוֹכְלֵי אָדָם וְאוֹכְלֵי בְהֵמָה הָיוּ בַפָּרָשָׁה. מַה חָמִית מֵימַר אוֹכְלֵי אָדָם אֵין עוֹשִׂין מֵהֶן מָלוּגְמָא וְאוֹכְלֵי בְהֵמָה עוֹשִׂין מֵהֶן מָלוּגְמָא. אָמַר לֵיהּ וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה מִיעוּט. מִיעֵט אוֹכְלֵי אָדָם אֵין עוֹשִׂין מֵהֶן מָלוּגְמָא. וּמִיעֵט אוֹכְלֵי בְהֵמָה. אָמַר רִבִּי בּוּן בַּר חִיָיה כָּל מִדְרָשׁ שֶׁאַתְּ דּוֹרֵשׁ וְשׁוֹבֵר מִדְרָשׁ רִאשׁוֹן אֵין זֶה מִדְרָשׁ. רִבִּי יוֹסֵי לֹא אָמַר כֵּן אֶלָּא וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה מִיעֵט. לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךְ מִיעוּט אַחַר מִיעוּט. לְרַבּוֹת אוֹכְלֵי אָדָם שֶׁאֵין עוֹשִׂין מָלוּגְמָא. וְרִבָּה אוֹכְלֵי בְהֵמָה. כַּיי דְּאָמַר רִבִּי בּוּן בַּר חִיָיה כָּל מִדְרָשׁ שֶׁאַתְּ דּוֹרֵשׁ וְשׁוֹבֵר מִדְרָשׁ רִאשׁוֹן אֵין זֶה מִדְרָשׁ. אָמַר רִבִּי מַתַּנְיָיה כְּשֶׁמִּיעַטְתָּה אוֹכְלֵי אָדָם מִיעַטְתָּה וּכְשֶׁרִיבִּיתָה אוֹכְלֵי בְהֵמָה רִיבִּיתָה. אוֹכְלֵי בְהֵמָה מַהוּ לַעֲשׂוֹת מֵהֶן צְבוּעִין לָאָדָם. מַה אִם אוֹכְלֵי אָדָם שֶׁאֵין עוֹשִׂין מֵהֶן מָלוּגְמָא לְאָדָם עוֹשִׂין מֵהֶן צְבוּעִין לָאָדָם אוֹכְלֵי בְהֵמָה שֶׁעוֹשִׂין מֵהֶן מָלוּגְמָא לְאָדָם לֹא כָּל שֶׁכֵּן שֶׁעוֹשִׂין מֵהֶן צְבָעִין לָאָדָם. מִינֵי מָלוּגְמִיּוֹת מַהוּ לַעֲשׂוֹת מֵהֶן צְבָּעִים לָאָדָם. מַה אִם אוֹכְלֵי אָדָם שֶׁאֵין עוֹשִׂין מֵהֶן מָלוּגְמָא לְאָדָם עוֹשִׂין מֵהֶן צְבָעִין לְאָדָם מִינֵי מָלוּגְמִיּוֹת שֶׁעוֹשִׂין מֵהֶן מָלוּגְמָא לְאָדָם לֹא כָּל שֶׁכֵּן שֶׁתֵּעָשֶׂה מֵהֶן צְבָעִין לְאָדָם. לֹא צוּרְכָה דְלֹא אוֹכְלֵי אָדָם מַהוּ לַעֲשׂוֹת מֵהֶן צְבָעִין לִבְהֵמָה. כְּמַה דְאַתְּ אָמַר בְּאוֹכְלֵי אָדָם. שֶׁאֵין עוֹשִׂין מֵהֶן מָלוּגְמָא לְאָדָם עוֹשִׂין מֵהֶן צְבָעִין לְאָדָם וְדִכְוָותָהּ אוֹכְלֵי בְהֵמָה שֶׁאֵין עוֹשִׂין מָלוּגְמָא לִבְהֵמָה נַעֲשֶׂה צְבָעִין לִבְהֵמָה. אָמַר רִבִּי יוֹסֵי מִפְּנֵי מַה אוֹכְלֵי אָדָם עוֹשִׂין מֵהֶן צְבָעִין לְאָדָם שֶׁכֵּן צִיבְעֵי אָדָם יֵשׁ לָהֶן קְדוּשָׁה נַעֲשָׂה מֵאוֹכְלֵי בְהֵמָה צְבָעִין לִבְהֵמָה וּצְבָעִין לִבְהֵמָה אֵין עֲלֵיהֶן קְדוּשָׁה. נִיחָא חוּמְרֵי אָדָם וְחוּמְרֵי בְהֵמָה. שֶׁאָסוּר לְשׁוֹלְקָן. תַּנֵּי הַמּוֹכֵר מוֹכֵר לְאוֹכְלִין וְהַלּוֹקֵחַ לוֹקֵחַ לְעֵצִים לֹא הַכֹּל מִמֶּנּוּ. הַמּוֹכֵר מוֹכֵר לְאוֹכְלִין וְהַלּוֹקֵחַ לוֹקֵחַ לְאוֹכְלִין וְחִישֵּׁב עֲלֵיהֶן לְעֵצִים לֹא הַכֹּל מִמֶּנּוּ. הַמּוֹכֵר מוֹכֵר לְעֵצִים וְהַלּוֹקֵחַ לְאוֹכְלִין וְחִישֵּׁב עֲלֵיהֶן לְעֵצִים. מַה נָן קַיָימִין אִם בְּשֶׁנָּתַן לוֹ מָעוֹת וְאַחַר כָּךְ מָשַׁךְ דְּמֵי עֵצִים נָתַן לוֹ. אִם בְּשֶׁמָּשַׁךְ וְאַחַר כָּךְ נָתַן לוֹ מָעוֹת דְּמֵי אוֹכְלִין נָתַן לוֹ. אֶלָּא כִּי נָן קַיָימִין בְּשֶׁנָּתַן לוֹ מָעוֹת וְאַחַר כָּךְ מָשַׁךְ תַּפְלוּגְתָא דְּרִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן דּוּ אָמַר אֵין הַמָּעוֹת קוֹנִין דְּבַר תּוֹרָה דְּמֵי אוֹכְלִין נָתַן לוֹ. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הַמָּעוֹת קוֹנִין דְּבַר תּוֹרָה דְּמֵי עֵצִים נָתַן לוֹ. הַמּוֹכֵר מוֹכֵר לְעֵצִים וְהַלּוֹקֵחַ לוֹקֵחַ לְאוֹכְלִין. הָיָה זֶה מַעֲמִיד וְזֶה מַעֲמִיד יֵיבָא כְּהָדָא אִם הַמּוֹכֵר תּוֹבֵעַ לְלוֹקֵחַ יַעֲשׂוּ כְדִבְרֵי הַלּוֹקֵחַ. וְאִם הַלּוֹקֵחַ תּוֹבֵעַ לְמוֹכֵר יַעֲשׂוּ כְדִבְרֵי הַמּוֹכֵר. וָכָא כֵן.

MISHNAH: They established a comprehensive principle for the Sabbatical: Nothing that is exclusively food for humans may be used for a wound dressing for humans or, it goes without saying, for animals. Anything that is not exclusively food for humans may be used for a wound dressing for humans but not for animals. Anything that is not exclusively food, for humans or for animals, if intended as food for humans or animals one puts on it all restrictions regarding humans or animals; if intended as wood then it is wood. Examples are calamint, hyssop, and thyme. HALAKHAH: “They established a comprehensive principle for the Sabbatical,” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Human and animal food is mentioned in the paragraph.) as food, for you ( sing .), your slave, and your handmaid, your hired hand and your sojourner who are dwelling with you. Also for your ( sing .) domestic animals, as well as the wild animals in your land, shall all its yield be food.” . What reason do you have to say that from human food one cannot make a wound dressing but from animal feed one may make a wound dressing? He said to him ( Lev . 25:6 ): “The Land’s Sabbath shall be for you as food”, an exclusion. It excludes human food that cannot be made into wound dressing. It also excludes animal feed! Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Yose did not say so, but ( Lev . 25:6 ): “The Land’s Sabbath shall be for you as food”, an exclusion, “for you, your slave, and your handmaid”, an exclusion after an exclusion, to add that human food cannot be made into wound dressing.)”, not for the Gentile ( Tosephta 5:21 ) but for all your needs (Mishnah 8:2), “as food”, not for industrial use and not for sacrifices [ Sifra Behar 1(10 )]. “For you ( sing .), your slave, and your handmaid,” seems to be an addition since this allows rich people to eat Sabbatical produce [ Sifra Behar 1(10 )], even though it is written ( Ex. 23:11 ): “Abandon the yield of the Sabbatical, so it may be eaten by the destitute of your people …” The verse here permits slaveholders, i. e., people of means, to eat Sabbatical produce. According to Mekhilta Mišpaṭim 20, still only poor people may eat Sabbatical produce under the obligation of removal. It follows that “you, your slave, and your handmaid,” is stated on condition that there be food for the wild animals, and can be considered a restriction. “Your hired hand and your sojourner who are dwelling with you” are Gentile employees hired for a period of time (“dwelling with you”), not hourly workers. They are exempt from the ban to give Sabbatical fruit to Gentiles. “Also for your domestic animals, as well as the wild animals in your land, shall all its yield be food,” domestic animals can be fed stored food in the stable only as long as they could find it in the fields by themselves. The argument in the Halakhah seems to be the following: Since Sabbatical produce is “for you”, one could think that this (1) only excludes the Gentile, but a Jew may use Sabbatical produce for anything he needs. It is specified “for you, your slave, and your handmaid,” which (2) excludes use of Sabbatical produce for any but human use. Wound dressings (as well as emetics) are used for human needs. If there were only one exclusion, I would include medical uses. But since there are two, one has to give an expansive interpretation of the exclusion; the only uses permitted are those needed equally by master and slave, the healthy and the sick. Therefore, medical (non-food) uses are forbidden, washing and heating is permitted. This argument is diametrically opposed to any Babylonian argument which treats two consecutive exclusions as inclusion. . He added animal feed! As Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid. Rebbi Mattaniah said, when you did exclude, you excluded from human food; when you included, you included animal feed. May one make dyes for humans from animal feed? Since one may make dyes for humans from human food even though one may not use human food for a wound dressing, one certainly may make dyes for humans from animal feed since one may use animal feed for a wound dressing. May one make dyes for humans from materials for wound dressings? Since one may make dyes for humans from human food even though one may not use human food for a wound dressing, one certainly may make dyes for humans from wound dressing materials since one may use wound dressing materials for a wound dressing. The only question is: May one make animal dyes from human food? Just as you say for human food that one may use it to make human dyes even though one may not use it for wound dressing, similarly animal feed, though one may not use it for animal wound dressing, should be usable for animal dyes. Rebbi Yose said, why may one make dyes from human food? Because human dyes have holiness. Should one be able to make animal dyes from animal feed when animal dyes have no holiness? We understand “one puts on it all restrictions regarding humans and animals” that it is forbidden to boil them to a pulp. We have stated: If the seller sells as food and the buyer buys as wood, the latter is not determining. If the seller sells as food and the buyer buys as food and then thinks of them as wood, the latter is not determining. If the seller sells as wood and the buyer buys as food and then thinks of them as wood? Where do we hold? If he gave him the money and afterwards took it up, he paid for wood slates that the opinion of the seller counts. Since the seller is not a party to the buyer’s taking possession, his opinion can be determining only if he is the owner at the moment of payment. . If he took it up and afterwards gave him the money, he paid for food. We must hold that he gave him the money and afterwards took it up; this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish 7:11, fol. 24d) to R. Joḥanan is that of R. Simeon ben Laqish in the Babli ( Baba Meẓia‘ 46b–47a, Erubin 81b ) and vice-versa. However, the Talmud of Caesarea (Yerushalmi Baba Meẓia‘ 4:2, fol. 9d) states that R. Joḥanan asked (and followed) R. Yannai’s opinion in the matter and the latter stated that payment transfers property rights by Torah law and that rabbinic practice was only instituted to cut down on fraud. Since practice almost always follows R. Joḥanan against R. Simeon ben Laqish, Tiberian practice followed the opinion of R. Joḥanan in the text here, Babylonian and Caesarean that of R. Simeon ben Laqish. . According to Rebbi Joḥanan, who said that [transfer of] money does not mean acquisition by Torah law, he paid for food. According to Rebbi Simeon ben Laqish who said that [transfer of] money does mean acquisition by Torah law, he paid for wood. If each one keeps to his word, it should be treated as follows 2:9 . “One says for 100, the other says for 200. Each went to his own house and then they sued one another. If the seller sues the buyer one follows the buyer, if the buyer sues the seller, one follows the seller.” This cryptic text was explained by Maimonides ( Hilkhot Mekhirah 20:1): “If somebody wants to buy from another person and the seller says I will sell for 200, the buyer says I shall buy only for 100. They separate without a deal and when they come together again, the buyer takes the article without saying anything. If the seller sues the buyer after he handed over the article, the latter has to pay only 100. If the buyer came and took the article, he has to give 200.” : “If the seller sues the buyer one follows the buyer, if the buyer sues the seller, one follows the seller.” And here [one follows] the same [rule].

שְׁבִיעִית נִיתְּנָה לַאֲכִילָה וְלִשְׁתִּיָיה וּלְסִיכָה לוֹכַל דָּבָר שֶׁדַּרְכּוֹ לוֹכַל וְלָסוּךְ דָּבָר שֶׁדַּרְכּוֹ לָסוּךְ וְלֹא יִסּוֹךְ יַיִן וְחוֹמֶץ אֲבָל סָךְ אֶת הַשֶּׁמֶן. וְכֵן בִּתְרוּמָה וּמַעֲשֵׂר שֵׁנִי. קַל מֵהֶן שְׁבִיעִית שֶׁנִּיתְּנָה לְהַדְלָקַת הַנֵּר. כֵּיצַד לוֹכַל דָּבָר שֶׁדַּרְכּוֹ לוֹכַל אֵין מְחַיְיבִין אוֹתוֹ לוֹכַל לֹא פַּת שֶׁעִיפְּשָׁה וְלֹא קְנוּבַת יֶרֶק וְלֹא תַּבְשִׁיל שֶׁנִּתְקַלְקֵל צוּרָתוֹ. וְכֵן הוּא שֶׁבִּיקֵּשׁ לוֹכַל תַּרְדִּין חַיִין אוֹ לַכּוּס חִיטִּין חַיּוֹת אֵין שׁוֹמְעִין לוֹ. כֵּיצַד לִשְׁתּוֹת דָּבָר שֶׁדַּרְכּוֹ לִשְׁתּוֹת. אֵין מְחַיְיבִין אוֹתוֹ לִשְׁתּוֹת אֱנַיֹגָרוֹן וְלֹא אֵיקְסֻגָורֹין וְלֹא יַיִן וּשְׁמָרִים. הַחוֹשֵׁשׁ בְּשִׁינָּיו לֹא יְהֵא מְגַמֵּא חוֹמֶץ וּפוֹלֵט אֲבָל מְגַמֵּא הוּא וּמַבְלִעַ וּמְטַבֵּל כָּל צוֹרְכּוֹ וְאֵינוֹ חוֹשֵׁשׁ. הַחוֹשֵׁשׁ גְּרוֹנוֹ לֹא יְעַרְעֶרֶנּוּ בְשֶׁמֶן אֲבָל נוֹתֵן הוּא שֶׁמֶן הַרְבֶּה לְתוֹךְ אֱנַיֹגָורֹין וְגוֹמֵא. לֹא יִסּוֹךְ יַיִן וְחוֹמֶץ אֲבָל סָךְ הוּא אֶת הַשֶּׁמֶן. הַחוֹשֵׁשׁ אֶת רֹאשׁוֹ אוֹ שֶׁעָלוּ בוֹ חַטָּטִין סָךְ שֶׁמֶן אֲבָל לֹא יִסּוֹךְ יַיִן וְחוֹמֶץ. אֵין מְפַטְּמִין שֶׁמֶן שֶׁל שְׁבִיעִית אֲבָל לוֹקֵחַ הוּא שֶׁמֶן עֶרֶב שְׁבִיעִית וְאֵינוֹ חוֹשֵׁשׁ. רִבִּי אִימִּי סָבַר מֵימַר אֲפִילוּ מִן הֶחָשׁוּד. אָמַר לֵיהּ רִבִּי יוֹסֵי לא אָמְרוּ אֶלָּא בְּשֶׁאֵינוֹ יוֹדֵעַ אִם חָשׁוּד אִם אֵינוֹ חָשׁוּד. הָא דָּבָר בָּרִיא שֶׁהוּא חָשׁוּד אָסוּר. מַהוּ לְפַטֵּם יַיִן שֶׁל שְׁבִיעִית. נִישְׁמְעִינָהּ מִן הָדָא קַל מֵהֶן שְׁבִיעִית שֶׁנִּיתְּנָה לְהַדְלָקַת הַנֵּר. הָדָא אָמְרָה שֶׁהוּא מוּתָּר. וְהָתַנֵּי אָסוּר. אָמַר רִבִּי אֶלְעָזָר דְּרִבִּי יְהוּדָה הִיא. דְּרִבִּי יְהוּדָה מַתִּיר מִפְּנֵי שֶׁהוּא מַשְׁבִּיחוֹ. קַל מֵהֶן שְׁבִיעִית שֶׁנִּיתְּנָה לְהַדְלָקַת הַנֵּר. וּתְרוּמָה לֹא נִתְּנָה לְהַדְלָקַת הַנֵּר. תְּרוּמָה טְמֵיאָה נִיתְּנָה לְהַדְלָקַת הַנֵּר. שְׁבִיעִית אֲפִילוּ טְהוֹרָה נִיתְּנָה לְהַדְלָקַת הַנֵּר. רִבִּי חִזְקִיָּה עָל מִסְחֵי יְהַב צְלוּחִיתָא לְזוֹסִימִי אוֹרִיָּירָא. אָמַר לֵיהּ אַעִיל לָהּ לִי לָאֲשׁוּנָא. אָמַר לֵיהּ לֵית אָסוּר. אָתָא שָׁאַל לְרִבִּי יִרְמְיָה. אָמַר לֵיהּ אָתָא וְאָמַר לֵיהּ לִמַּדְתָּנוּ וְתַנֵּי כֵן אֵין סָכִין שֶׁמֶן שֶׁל שְׁבִיעִית בַּמֶּרְחָץ אֲבָל סָךְ הוּא מִבְּחוּץ וְנִכְנַס. וְלֹא שֶׁמֶן שְׂרֵיפָה לֹא בְבָתֵּי כְּנֵיסִיּוֹת וְלֹא בְבָתֵּי מִדְרָשׁוֹת מִפְּנֵי בִּיזָּיוֹן קֳדָשִׁים.

MISHNAH: Sabbatical produce is to be used for food, drink, and anointing; to eat everything commonly eaten, to anoint with what commonly is used for anointing. One should not anoint with wine or vinegar, but with olive oil. The same rules apply for heave and second tithe, except that the Sabbatical admits the additional leniency that its [oil] may be used for lighting. HALAKHAH: What means “to eat everything commonly eaten”? “One does not oblige anybody to eat mouldy bread, or discarded leaves of vegetables, or spoiled food.” On the other hand, if somebody wants to eat raw beets or chew raw wheat kernels one does not listen to him.What means “to drink everything one commonly drinks”? “ One does not oblige anybody to drink oily fish sauce - l , which fits the spelling better than οἰνόγαρον (“fish in wine sauce”) given by earlier authors. , or sour fish sauce 9:10’ , or wine with yeast. He who has a toothache should not sip vinegar and spit out but he may sip and swallow. He may dip his food in as much [vinegar] as he wants without second thoughts. He who has a throat ache should not gargle with oil but he may load fish sauce with oil and sip it.” “One should not anoint with wine or vinegar, but with olive oil.” “If somebody has a headache or he has a scab, he may rub with oil but not with wine or vinegar.” One does not use Sabbatical oil as base for perfumes but one may buy sweet oil 8:5, Note 109 . before the Sabbatical without worry. Rebbi Ammi thought, even from one who is suspect. Rebbi Assi told him, they said that only if one does not know whether he is suspect or not. But if it is clear that he is suspect, it is forbidden. May one spice Sabbatical wine? Let us hear from the following: “The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted 2:1: “One may not use second tithe oil as base for perfume, one may not buy perfumed oil with second tithe money, but one may spice [second tithe] wine.” Since the rules of the Sabbatical are declared to be more lenient that those of heave and second tithe, what is permitted for second tithe a fortiori is permitted for the Sabbatical. . But did we not state not otherwise preserved. that it is forbidden? Rebbi Eleazar said, it is Rebbi Jehudah’s, since Rebbi Jehudah permits it because it enhances its value 11:1: “One does not cook wine of heave because this reduces its volume. Rebbi Jehudah permits it because it improves it.” If one may thicken wine by boiling (while it then loses its alcohol), one also may make spice wine from heave and, a fortiori , from Sabbatical wine. . “The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted” May heave not be used for lighting? Impure heave may be used for lighting; even pure Sabbatical oil may be used for lighting. Rebbi Ḥizqiah went to the bath. He gave a flask to Zosimos the bath attendant; he said to him: bring that to the inner room pp. 185–186. for me. He said to him, is that not forbidden? He went to ask Rebbi Jeremiah. He said to him, he came and said to him, you yourself taught us, and we stated so: One does not rub in Sabbatical oil in the bath house but he may rub it in outside and enter. And oil for burning neither in synagogues nor in houses of study because of degradation of sacred things 11:10 states explicitly that impure heave is used to illuminate synagogues and houses of study with permission by a Cohen . The statement must mean that such use represents degradation of holy things if done without explicit permission by a Cohen. The sentence cannot belong to the previous paragraph dealing with anointing since one never may anoint himself in a holy place. .

אֵין מוֹכְרִין פֵּירוֹת שְׁבִיעִית לֹא בְמִידָּה וְלֹא בְמִשְׁקָל וְלֹא בְמִנְיָין וְלֹא תְאֵנִים בְּמִנְיָין וְלֹא יֶרֶק בְּמִשְׁקָל. בֵּית שַׁמַּאי אוֹמְרִים אַף לֹא אֲגוּדוֹת. וּבֵית הִלֵּל אוֹמְרִים אֶת שֶׁדַּרְכּוֹ לֶאֱגוֹד אוֹתוֹ בַבַּיִת אוֹגְדִין אוֹתוֹ בַשּׁוּק כְּגוֹן הַכְּרֵישִׁין וְנֵץ הֶחָלָב. לָמָּה כְּדִי שֶׁיִּמָּכְרוּ בְזוֹל. וְיִשָּׁקְלוּ בְלִיטְרָא וְיִמָּכְרוּ בְזוֹל. אִם אָמַר אַתְּ כֵּן אַף הוּא אֵינוֹ נוֹהֵג בָּהֶן בִּקְדוּשָׁה. תַּנֵּי פֵּירוֹת חוּץ לָאָרֶץ שֶׁנִּכְנְסוּ לָאָרֶץ. לֹא יְהוּ נִמְכָּרִין לֹא בְמִידָּה וְלֹא בְמִשְׁקָל וּבְמִינְיָין אֶלָּא כְפֵירוֹת הָאָרֶץ וְאִם הָיוּ נִיכָּרִין מוּתָּר. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן כְּגוֹן אִילֵּין קורדקיא דְּסָלְקִין וּמִזְדַּבְּנִין מִן סוּסִיתָא לְטִיבֵּרִיָּא. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אַבָּא בַּר מָמָל זֶה שֶׁהוּא מוֹדֵד בִּכְפִישָׁה וְנִסְתַּיְימָה לוֹ שְׁנַיִם וּשְׁלֹשָׁה פְעָמִים. אָסוּר לָמוּד בָּהּ. אָמַר רִבִּי הוֹשַׁעְיָה אָסִיר מֵימַר עֲבַד אֶצְבָּעָךְ. טַבָּח כֹּהֵן שֶׁנִּתְמַנֶּה לוֹ בְּכוֹר מַהוּ מִקְטְעָתָהּ קוּפָּדִין וּמְזַבֵּנַתָּהּ גַוְא שׁוּקָא. רִבִּי יִרְמְיָה סָבַר מֵימַר שָׁרֵי מִן הָדָא אֶת שֶׁדַּרְכּוֹ לֵיאָגֵד בַּבַּיִת אוֹגְדִין אוֹתוֹ בַשּׁוּק. אָמַר רִבִּי מָנָא כָּל גַּרְמָא הִיא אָמְרָה דְהוּא אָסוּר שֶׁלֹּא יְהֵא כְעוֹשֶׂה סְחוֹרָה בְגוּפוֹ.

MISHNAH: Sabbatical produce should not be sold by measure, weight, or count. Figs may not be sold by count nor vegetables by weight. The House of Shammai say, not [vegetables] in bundles. But the House of Hillel say, anything usually stored in bundles in the house may be bundled on the market; for example leeks and milk bud. HALAKHAH: Why? So it should be sold cheaply. Why could it not be cheaply sold by the pound? If you say so, he will not treat it as holy. It was stated Produce from outside the Land that entered the Land should not be sold by measure, weight, or count, but it is like produce of the Land.” That text does not permit trade of recognizable imports. : “Produce from outside the Land that entered the Land should not be sold by measure, weight, or count, but only like produce of the Land.” It they are recognizable, it is permitted. Rebbi Yose ben Rebbi Abun said, for example qwrdqy’ “walnut”. The language is unclear since produce brought from high-lying Hippos to low-lying Tiberias is brought down, not up, unless one denotes all import into the Holy Land as “bringing up”. brought up from Hippos and sold to Tiberias. Rebbi Ḥizqiah in the name of Rebbi Abba bar Mamal: If somebody measures with a box in which he made a sign two or three times, he may no longer use it for measuring. Rebbi Hoshaiah said, it is forbidden to say, give me your finger’s length. If a butcher who is a Cohen gets hold of a first-born. 15:21–22 ). However, it may not be treated with disrespect. The details are given in Tractate Bekhorot . , may he cut it up into roasts and sell it on the market? Rebbi Jeremiah wanted to say it is permitted, analogous to “anything usually stored in bundles in the house may be bundled on the market”. Rebbi Mana said, that statement itself implies that it is forbidden, that he should not treat its body as merchandise.

הָאוֹמֵר לַפּוֹעֵל הֵילָךְ אִיסוּר זֶה וְלַקֵּט לִי יֶרֶק הַיּוֹם שְׂכָרוֹ מוּתָּר. לַקֵּט לִי בּוֹ יֶרֶק הַיּוֹם שְׂכָרוֹ אָסוּר. לָקַח מִן הַנַּחְתּוֹם כִּכָּר בְּפוֹנְדִיּוֹן כְּשֶׁאֶלְקוֹט יַרְקוֹת שָׂדֶה אָבִיא לָךְ מוּתָּר. לָקַח מִמֶּנּוּ סְתָם לֹא יְשַׁלֵּם מִדְּמֵי שְׁבִיעִית שֶׁאֵין פּוֹרְעִין חוֹב מִדְּמֵי שְׁבִיעִית. מַה בֵּין הָאוֹמֵר לַקֵּט לִי מַה בֵּין הָאוֹמֵר לַקֵּט לִי בּוֹ. רִבִּי אָבִין בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה מֵהִלְכוֹת שֶׁל עִימְעוּם הִיא. תַּמָּן תַּנִּינָן לֹא יֹאמַר אָדָם לַחֲבֵירוֹ הַעַל אֶת הַפֵּירוֹת הָאֵלֶּה לִירוּשָׁלֵם לְחַלֵּק. אֶלָּא אוֹמֵר לוֹ הַעֲלֵם שֶׁנֹּאכְלֵם וְנִשְׁתֵּם בִּירוּשָׁלֵם. מַה בֵּין הָאוֹמֵר לְחַלֵּק מַה בֵּין הָאוֹמֵר הַעֲלֵם שֶׁנֹּאכַל וְנִשְׁתֶּה בִּירוּשָׁלֵם. רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹנָתָן מֵהִלְכוֹת שֶׁל עִימְעוּם הוּא. תַּמָּן תַּנִּינָן שׁוֹאֵל אָדָם מֵחֲבֵירוֹ כַדֵּי יַיִן וְכַדֵּי שֶׁמֶן. וּבִלְבַד שֶׁלֹּא יֹאמַר לוֹ הַלְוֵנִי. מַה בֵּין הָאוֹמֵר הַלְוֵינִי מַה בֵּין הָאוֹמֵר הַשְׁאִילֵינִי. אָמַר רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹנָתָן מֵהִלְכוֹת שֶׁל עִימְעוּם הִיא. פִּיתָּן רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹנָתָן עוֹד הִיא מֵהִלְכוֹת שֶׁל עִימְעוּם. אָמַר רִבִּי יוֹסֵי קַשְׁיָיתָהּ קוֹמֵי רִבִּי יַעֲקֹב בַּר אָחָא. מַהוּ מֵהִלְכוֹת שֶׁל עִמְעוּם הוּא כָּךְ אֲנִי אוֹמֵר בְּמָקוֹם שֶׁאֵין פַּת יִשְׂרָאֵל מְצוּיָה בְּדִין הָיָה שֶׁתְּהֵא פַּת גּוֹי מוּתֶּרֶת וְעִימְעַמּוּ עָלֵיהָ וְאָסְרוּהָ. אָמַר רִבִּי מָנָא וְיֵשּׁ עִימְעוּם לְאִיסּוּר. וּפַת לֹא כְתַבְשִׁילֵי גוֹיִם הִיא. כָּךְ אָנוּ אוֹמְרִים בְּמָקוֹם שֶׁתַּבְשִׁילֵי יִשְׂרָאֵל אֵינָן מְצוּיִין שָׁם בְּדִין הָיָה שֶׁיְּהוּ תַבְשִׁילֵי גּוֹיִם מוּתָּרִין וְעִימְעַמּוּ עָלֵיהֶן וְאָסְרוּם. אֶלָּא כֵן הָיָה בְּמָקוֹם שֶׁאֵין פַּת יִשְׂרָאֵל מְצוּיָה בְּדִין הוּא שֶׁתְּהֵא פַּת גּוֹיִם אֲסוּרָה וְעִימְעַמּוּ עָלֵיהָ וְהִתִּירוּהָ מִפְּנֵי חַיֵּי נֶפֶשׁ. רַבָּנִין דְּקֵיסָרִין בְּשֵׁם רִבִּי יַעֲקֹב בַּר אָחָא כְדִבְרֵי מִי שֶׁהוּא מַתִּיר וּבִלְבַד מִן הַפְּלָטֵר. וְלָא עָבְדִין כֵּן. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר בְּמַרְאֶה לוֹ אֶת הַקּוֹלֵחַ שֶׁאֵינוֹ אֶלָּא כְּנוֹתֵן לוֹ שְׂכַר רַגְלוֹ. רִבִּי יוֹחָנָן אָמַר אֲפִילוּ לֹא הֶרְאָה לוֹ כְּמִי שֶׁהֶרְאָה לוֹ. מַתְנִיתָא פְלִיגָא עַל [רִבִּי שִׁמְעוֹן בֶּן] לָקִישׁ. דְּתַנֵּי הַשּׂוֹכֵר אֶת הַפּוֹעֵל לְהָבִיא יַיִן לְחוֹלֶה אוֹ תַפּוּחַ לְחוֹלֶה אִם הֵבִיא חַיָיב לִיתֵּן לוֹ וְאִם לָאו אֵינוֹ חַיָיב לִיתֵּן לוֹ. אֲבָל אִם אָמַר לוֹ יַיִן לְחוֹלֶה מִמָּקוֹם פְּלוֹנִי תַּפּוּחַ לְחוֹלֶה מִמָּקוֹם פְּלוֹנִי בֵּין שֶׁהֵבִיא בֵּין שֶׁלֹּא הֵבִיא חַיָיב לִיתֵּן לוֹ שְׂכַר רַגְלָיו הוּא נוֹתֵן לוֹ. מַה עֲבִד לָהּ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַר לָהּ בְּמַרְאֶה לוֹ. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. דְּתַנֵּי לֹא יֹאמַר אָדָם לַחֲבֵירוֹ הָא לָךְ דֵּינָר זֶה וַהֲבֵא לִי לֶקֶט הַיּוֹם. הֲבֵא לִי פֵּיאָה הַיּוֹם אֶלָּא אוֹמֵר לוֹ בְּלֶקֶט שֶׁתָּבִיא לִי הַיּוֹם בְּפֵיאָה שֶׁתָּבִיא לִי הַיּוֹם. וְכֵן אַתְּ מוֹצֵא בְּבֶן לֵוִי. וַהֲרֵי לֹא הֶרְאָה לוֹ וְאַתְּ אָמַר כְּמִי שֶׁהֶרְאָה לוֹ. מַה עֲבַד לָהּ רִבִּי יוֹחָנָן קַל הֵיקִלוּ בַּשְּׁבִיעִית שֶׁהִיא מִדְּרַבָּנָן. לָקַח מִן הַנַּחְתּוֹם כִּכָּר בְּפוֹנְדִיּוֹן כְּשֶׁאֶלְקוֹט יַרְקוֹת שָׂדֶה אָבִיא לָךְ מוּתָּר. תַּנֵּי רִבִּי יוּדָה וְרִבִּי נְחֶמְיֵה אוֹסְרִין. מַה נָן קַיָימִין כְּהַהוּא דְאָמַר הַב לִי וּבָרִי לִי אֲנָא יְהַב לָךְ רִבִּי יוּדָה וְרִבִּי נְחֶמְיָה אוֹסְרִין שֶׁאֵין יַרְקוֹת שָׂדֶה מְצוּיִין. וַחֲכָמִים מַתִּירִין מִפְּנֵי שֶׁיַּרְקוֹת שָׂדֶה מְצוּיִין.

MISHNAH: Is somebody says to a day-laborer: “Here you have an as 62b ) does not accept this fine distinction but declares all limitations imposed on payment for the explicit purpose of working during the Sabbatical as fines. Cf. also Notes 94,95. and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical. HALAKHAH: What 3:1 (fol. 54a), Šabbat 1:6 (fol. 3c), Avodah Zarah 2:9 (fol. 41d). In the Babli ( Avodah Zarah 62a/b ), all prohibitions are explained as fines. is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated 3:1. It is forbidden to pay one’s debt with Second Tithe. Therefore one has to formulate a transportation contract in such a way as to give to the transporter a claim to part of the food before the start of the contract. : “One should not say to another person, bring these fruits to Jerusalem to distribute, but he should say: bring them that we should eat and drink them there.” What is the difference between him who says “to distribute” and him who says “bring them that we should eat and drink them in Jerusalem?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated. In the Babli ( Šabbat 148a ) this is not one of the obscure practices; the mention of monetary values is forbidden as rabbinic ordinance to avoid any temptation to write things down. It seems that the Babli considers even monetary transactions between neighbors as friendly exchanges, permitted under biblical law.} : “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. Their1:6, fol. 3c) as one of the “eighteen decrees” enacted at the start of the first revolt against the Romans to separate Jews from Gentiles; according to the Babli ( Avodah Zarah 35b ) it is an older rabbinic prohibition enacted to cut down on intermarriage. In biblical law, food prepared by Gentiles according to Jewish dietary laws is permitted ( Deut . 2:6 , 28 ). bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan: This also belongs to the practices of obfuscation. Rebbi Yose said, I objected before Rebbi Jacob bar Aḥa: Why should it belong to the practices of obfuscation? I say that at a place where no Jewish bread is available it is logical that Gentile bread should be permitted, but they 2:9), Rebbi and his court permitted Gentile bread. obfuscated the matter and forbade it. Rebbi Mana said: Does there exist obfuscation for prohibition? Is bread not like Gentile cooking? So we say: At a place where no Jewish cooking is to be found it is logical that Gentile cooking should be permitted, but they obfuscated the matter and forbade it. cit .), in this case Gentile cooking is certainly forbidden because of the dangers of intermarriage. . But so it was: At a place where no Jewish bread is available it is logical that Gentile bread should be forbidden, but they obfuscated the matter and permitted it as a necessity of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa [hold] with the one who permits, but only from a store. cit .) agrees that this was the original meaning of Rebbi’s ruling, but the people interpreted it to permit any Gentile bread, as implied here by the next sentence. . But one does not follow this. Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated is also quoted Avodah Zarah 5:1 (fol. 44c). In the first case, it is a contract for delivery, in the second case a contract for work. Since the expression used by R. Simeon ben Laqish, “wages of his feet”, are used in the baraita regarding an unrestricted contract for work, the restrictive use of R. Simeon ben Laqish seems to be unjustified. : “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor become the unrestricted property of the poor, the transaction is legitimate if the poor man is paid for delivery of the produce; it is illegitimate if the poor man is hired to collect as agent for the rich person. The same rules apply for a Levite and First Tithe. , here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical. “If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted.” It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it 3:1 (fol. 54a): If the baker says, here it is, bring me later, this is forbidden according to everybody (since one may not pay a debt with Sabbatical produce). If the buyer says, give it to me and I shall give to you (what I already have collected), that is permitted according to everybody. But if the buyer says, give it to me and I know where to find, that is the disagreement between Rebbis Judah and Neḥemiah and the Sages, as described here. .” What are we talking about? About one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

אֵין נוֹתְנִין לֹא לְבַיָיר וְלֹא לְבַלָּן וְלֹא לְסַפָּר וְלֹא לְסַפָּן. אֲבָל נוֹתֵן הוּא לְבַיָיר לִשְׁתּוֹת. וּלְכוּלָּן הוּא נוֹתֵן מַתְּנוֹת חִינָּם. תַּנֵּי רִבִּי יוֹסֵי אוֹמֵר אַף לֹא לַמְּבַיַיר. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹסֵי. תַּמָּן הוּא אָמַר אֵין לוֹקְחִין הִימֶּינּוּ מַיִם וּמֶלַח. וְהָכָא הוּא אָמַר הָכֵן. אָמַר רִבִּי יוֹסֵי מַה פְלִיגִין בְּשֶׁתַּשְׁמִשׁוֹ אֲבָל בִּשְׁתִיָיה אוּף רִבִּי יוֹסֵי מוֹדֵה הֲוֵי. מָאן תַּנָּא אֲבָל נוֹתֵן הוּא לְבַיָיר לִשְׁתּוֹת רִבִּי יוֹסֵי. אָמַר רִבִּי יוֹסֵי דִּבְרֵי הַכֹּל הִיא כָאן לְאָדָם וְכָאן לִבְהֵמָה. תַּנֵּי מַעֲיָין שֶׁל בְּנֵי הָעִיר הֵן וָאֲחֵרִים קוֹדְמִין הֵן לָאֲחֶרִים. אֲחֵרִים וּבְהֶמְתָּן אֲחֵרִים קוֹדְמִין לִבְהֶמְתָּן. כְּבִיסָתָן וְחַיֵּי אֲחֵרִים כְּבִיסָתָן קוֹדֶמֶת לְחַיֵּי אֲחֵרִים. אָמַר רִבִּי יוֹחָנָן מָאן תַּנָּא כְּבִיסָה חַיֵּי נֶפֶשׁ רִבִּי יוֹסֵי. דְּתַנֵי אֵין נוֹתְנִין מֵהֶן לֹא לְמִשְׁרָה וְלֹא לִכְבִיסָה. וְרִבִּי יוֹסֵי מַתִּיר בִּכְבִיסָה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרְבִּי יוֹסֵי. תַּמָּן הוּא אָמַר אֵין רְחִיצָה חַיֵּי נֶפֶשׁ. וָכָא הוּא אָמַר הַכְּבִיסָה חַיֵּי נֶפֶשׁ. אָמַר רִבִּי מָנָא אָדָם מְגַלְגֵּל בִּרְחִיצָה וְאֵין אָדָם מְגַלְגֵּל בִּכְבִיסָה. יְהוּדָה אִישׁ חוּצִי עֲבַד טְמִיר בִּמְעָרְתָא תְּלָתָא יוֹמִין בְּעֵי לְמֵיקָם עַל הָדֵין טַעֲמָא מְנַיִין שְׁחַיֵּי הָעִיר הַזּאת קוֹדְמִין לְחַיֵּי עִיר אֲחֶרֶת. אָתָא לְגַבֵּי רִבִּי יוֹסֵי בַּר חֲלַפְתָּא אָמַר לֵיהּ הֵן הֲוֵיתָה. אָמַר לֵיהּ עַבְדִּת טְמִיר בִּמְעָרְתָא תְּלָתָא יוֹמִין בְּעִי לְמֵיקָם עַל הָדֵין טַעֲמָא מְנַיִין שְׁחַיֵּי הָעִיר הָזֹּאת קוֹדְמִין לְחַיֵּי עִיר אֲחֶרֶת. קָרָא לְרִבִּי אֱבִירוֹדֵימָס בְּרֵיהּ. אֲמַר לֵיהּ אַגִּיב הָהֵן טַעֲמָא מְנַיִין שְׁחַיֵּי הָעִיר הַזֹּאת קוֹדְמִין לְחַיֵּי עִיר אֲחֶרֶת. אָמַר לֵיהּ תִּהְיֶינָּה הֶעָרִים הָאֵלֶּה תִּחְיֶינָּה עִיר וָעִיר וְאַחַר כָּךְ וּמִגְרְשֶׁיהָ סְבִיבוֹתֶיהָ. אָמַר לֵיהּ מָאן גָּרַם לָךְ דְּלֹא פָלְתָהּ עִם חֲבֵירֶיךָ.

MISHNAH: One gives neither to the water drawer, nor to the bath attendant, nor to the barber, nor to the ship owner, but one may give to drink to the water drawer. And to all of these one may give free gifts. HALAKHAH: It was stated it was stated that R. Yose forbids to give drinks made from Sabbatical fruits to the water drawer. Since this seems to contradict Mishnah 2, one has to investigate what this statement means. : “Rebbi Yose says, not even to the water drawer.” The opinions of Rebbi Yose are contradictory. There, he says, one may use Sabbatical produce to buy water and salt .” : “One does not use them to buy water and salt,” and here he says so? Rebbi Yose said, they disagree for general usage, but for drinking even Rebbi Yose would agree. Who is the Tanna of “but one may give to drink to the water drawer”? Rebbi Yose! Rebbi Yose said, it is the opinion of everybody; one statement refers to humans, the other to animals fragment quoted at the start refers to giving Sabbatical drinks to animals. This use would not be sanctioned by Mishnah 2. . It was stated 80b , a text close to the one given here, a different text Tosephta Baba MeẓiHammayîm ‘a 11:33–36. In the Tosephta, R. Yose declares that the animals of the town have precedence over the lives of outsiders. Therefore, the argument given here does not apply to R. Yose’s opinion in the Tosephta; the latter represents neither of the two Talmudim. A text close to the paragraph given here is in Nedarim 11:1 (fol. 42c). The paragraph is inserted here because it deals with seemingly contradictory opinions of the Tanna R. Yose. : “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.40a , Moëd Qaṭan 101b, where however steeping and washing clothes are treated equally. ” The opinions of Rebbi Yose are contradictory. There 11:1 . Rebbi Yose does not consider a vow to stop washing himself a vow of deprivation. he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes. Jehudah from Ḥuṣī hid himself in a cave for three days because he wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He came to Rabbi Yose bar Ḥalaphta who asked him, where have you been? He said, I was hiding in a cave for three days because I wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He called his son Rebbi Vardimos and said to him, answer, what is the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He said to him ( Num . 35:15 ): “These [six] cities shall be”, each town shall live, and only afterwards their surroundings around them. 35:2 , 3 . In the Babli, Nedarim 81a , verse 3 “their surroundings [of the Levitic town] shall be for its animals and its life-necessities” is explained (following R. Yose) “for its animals and clothes-washing.” . He [R. Yose] said to him [Jehudah from Ḥuṣi], what did cause you [this embarassment]? That you did not search with your companions!

תְּאֵינִים שֶׁל שְׁבִיעִית אֵין קוֹצִין אוֹתָן בְּמוּקְצֶה אֲבָל קוֹצֶה הוּא בַּחַרְבָּה. וְאֵין דּוֹרְכִין עֲנָבִים בַּגַּת אֲבָל דּוֹרֵךְ הוּא בַּעֲרִיבָה. וְאֵין עוֹשִׂין זֵיתִים בַּבַּד וּבְקוֹטְבִּי אֲבָל כּוֹתֵשׁ וּמַכְנִיס לְבוֹדִידָא. רִבִּי שִׁמְעוֹן אוֹמֵר אַף טוֹחֵן הוּא בְּבֵית הַבַּד וּמַכְנִיס לְבוֹדִידָא. כְּתִיב וְאֶת סְפִיחַ קְצִירְךָ לֹא תִקְצוֹר. הָא קְצִירָה כְנֶגֶד הַקּוֹצְרִים לֹא. אָמַר רִבִּי לָא אִם אֵינוֹ עִנְיָין לִסְפִיחֵי אִיסּוּר תְּנֵיהוּ עִנְיָין לִסְפִיחֵי הֵיתֵר. אָמַר רִבִּי מָנָא לְכָךְ נִצְרְכָה בְּשֶׁעָלוּ מֵאֵילֵיהֶן שֶׁמָּא לֹא תֹאמַר הוֹאִיל וְעָלוּ מֵאֵילֵיהֶן יְהוּ מוּתָּרִין לְפוּם כֵּן צָרַךְ מֵימַר אָסוּר. אֶת סְפִיחַ קְצִירְךָ לֹא תִקְצוֹר וְאֶת עִינְּבֵי נְזִירֶיךָ לֹא תִבְצוֹר. מִן הַשָּׁמוּר בָּאָרֶץ אֵין אַתְּ בּוֹצֵר בּוֹצֵר אַתְּ מִן הַמּוּבְקָר. לֹא תִבְצוֹר כְּדֶרֶךְ הַבּוֹצְרִין מִיכָּן אָמְרוּ תְּאֵנִים שֶׁל שְׁבִיעִית אֵין קוֹצִין אוֹתָן בְּמוּקְצֶה אֲבָל קוֹצֶה הוּא בַּחַרְבָּה. אֵין דּוֹרְכִין עֲנָבִים בַּגַּת אֲבָל הוּא דּוֹרֵךְ בַּעֲרִיבָה. אֵין עוֹשִׂין זֵתִים בַּבַּד וּבְקוֹטְבִי וְרַבּוֹתֵינוּ הִתִּירוּ לַעֲשׂוֹת בְּקוֹטְבִּי. רִבִּי יוֹחָנָן הוֹרֵי לְאִילֵּין דְּרִבִּי יַנַּאי לִטְחוֹן בְּרֵיחַיִם כְּרִבִּי שִׁמְעוֹן וְלַעֲשׂוֹת בְּקוֹטְבִּי כְּרַבָּנָן. רִבִּי יוֹחָנָן הוֹרֵי לְאִילֵּין דְּבֵּית רִבִּי יַנַּאי שֶׁלֹּא יְהוּ נוֹטְלִין שְׂכַר בַּדֵּיהֶן יַיִן אֶלָּא מָעוֹת כְּרִבִּי יוּדָה וּכְרִבִּי נְחֶמְיָה הוֹרֵי לוֹן. תַּנֵּי הַחַמָּרִין וְהַכַּתָּפִין וְכָל הָעוֹשׂוֹת שְׁבִיעִית שְׂכָרָן שְׁבִיעִית. אָמַר רִבִּי זְעִירָא בְפֵירוֹת הֵיתֵר הִיא מַתְנִיתִין. מַהוּ שְׂכָרָן שְׁבִיעִית שֶׁיְּהוּ נוֹטְלִין מִמַּה שֶׁיְּהוּ עוֹשִׂין שְׂכָרָן שְׁבִיעִית. וִיהֵא דְּהוֹרֵי רִבִּי יוֹחָנָן לְאִילֵּין דְּבֵית רִבִּי יַנַּאי שֶׁלֹּא יְהוּ נוֹטְלִין שְׂכַר בַּדֵּיהֶן שֶׁמֶן אֶלָּא מָעוֹת. כְּרִבִּי יוּדָה וּכְרִבִּי נְחֶמְיָה הוֹרֵי לוֹן. רִבִּי הִילָא בִּמְכַתְּפֵי פֵּירוֹת עֲבֵירָה הִיא מַתְנִיתָא. וּמָה הִיא שְׂכָרָן שְׁבִיעִית. כַּיי דְּאָמַר רִבִּי אַבָּהוּ בְּשֵׁם רִבִּי יוֹחָנָן יַיִן נֶסֶךְ קְנָס קְנָסוּהוּ וָכָא קְנָס קְנָסוּהוּ.

MISHNAH: One does not cut Sabbatical figs with the fig-knife but he may cut with a dagger. One does not tread grapes in the wine press but he may tread in a trough. One does not work olives in the oil press and with a roller but he pounds them and puts them into a hand press. Rebbi Simeon says, one may grind them in the oil press house and put them into the hand press. HALAKHAH: It is written 1(3 ), in slightly different wording. ( Lev . 25:5 ) “The aftergrowth of your harvest you should not reap.” That means, not in the way of reapers. Rebbi La said, if it cannot refer to forbidden aftergrowth, take it to refer to permitted aftergrowth. Rebbi Mana said, it is needed for itself when it grew by itself. You should not say that since it grew by itself it is permitted; therefore it was necessary to say that it is forbidden. “The aftergrowth of your harvest you should not reap and the grapes of your wild growth you should not process into wine.” You may not harvest grapes from what is being watched over on the land, but you may gather grapes from what is abandoned. “You should not process into wine,” not in the way of vintners. From here, they said that “one does not cut Sabbatical figs with the fig-knife but he may cut with a dagger. One does not tread grapes in the wine press but he may tread in a trough. One does not work olives in the oil press and with a roller.” Our teachers permitted to use a roller. Rebbi Joḥanan taught those of [the House of] Rebbi Yannai to grind in a mill following Rebbi Simeon, and to work with a roller, following the rabbis. Rebbi Joḥanan taught those of the House of Rebbi Yannai not to take the rent of their oil presses in wine but in money; he taught them following Rebbi Jehudah and Rebbi Neḥemiah. It was stated 62a ) mentions only donkey drivers. : “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are Sabbatical.” Rebbi Zeïra said, this baraita deals with permitted produce. What is the meaning of “the wages are Sabbatical”? That they may take their wages in the form of Sabbatical produce. Then it must be that, when Rebbi Joḥanan taught those of [the House of] Rebbi Yannai not to take the wages of their oil presses in wine but in money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah is taken as the position of the rabbis opposing Rebbis Jehudah and Neḥemiah ( Note 69 ). This position is rejected in the Babli ( loc . cit .) since the text does not include “all those working with produce”. It is held that poorly paid workers may be paid in kind following the rules of Mishnah 5 but not highly paid donkey drivers, following Rebbi Abbahu. . Rebbi Hila: the baraita deals with those who carry forbidden produce. What is the meaning of “the wages are Sabbatical”? As Rebbi Abbahu, Rebbi Joḥanan said, they fined him with wine of libations 5:1 which states that the wages of a Jewish worker earned by a contract which specifies work for wine used, or to be used, for idolatrous libations is forbidden for all usufruct. R. Abbahu ( Avodah Zarah Halakhah 5:1) notes that no principle of law requires that the wages be forbidden; it is a rabbinic ordinance imposed to avoid situations in which pagan wine might be sold to Jews, and the same situation applies here. ; here also, they fined him.

אֵין מְבַשְּׁלִין יֶרֶק שֶׁל שְׁבִיעִית בְּשֶׁמֶן שֶׁל תְּרוּמָה שֶׁלֹּא יְבִיאֶנּוּ לִידֵי פְּסוּל. רִבִּי שִׁמְעוֹן מַתִּיר וְהָאַחֲרוֹן אַחֲרוֹן נִתְפָּשׁ בַּשְׁבִיעִית וְהַפֶּירִי לְעַצְמוֹ אָסוּר. תַּמָּן תַּנִּינָן וּבְכוּלָּן הַכֹּהֲנִים רַשַּׁאִין לְשַׁנּוֹת בַּאֲכִילָתָן וּלְאוֹכְלָן צְלוּיִין שְׁלוּקִים וּמְבוּשָׁלִים וְלִיתֵּן לְתוֹכָן תַּבְלֵי חוּלִין וְתַבְלֵי תְרוּמָה דִּבְרֵי רִבִּי שִׁמְעוֹן. רִבִּי מֵאִיר אוֹמֵר לֹא יִתֵּן לְתוֹכָן שֶׁלֹּא יָבִיא אֶת הַתְּרוּמָה לִידֵי פְסוּל. אַתְיָיא דִיחִידָיָיא דְהָכָא כִּסְתָמָא דְתַמָּן (וְדִיחִידָאָה דְהָכָא כִּסְתָמָא דְתַמָּן). אֶלָּא דִּסְתָמָא דְהָכָא רִבִּי מֵאִיר דְּתַמָּן. רִבִּי מֵאִיר וְרִבִּי שִׁמְעוֹן הֲלָכָה כְרִבִּי שִׁמְעוֹן. אָמַר רִבִּי יוֹסָה אֶשְׁתָּאִלִית לְאִילֵּין דְּבֵית רִבִּי יַנַּאי אָמְרִין נְהִיגִין הֲוֵינָן מְבַשְּׁלִין עַל יַד עַל יַד וְאוֹכְלִין. מַיי כְדוֹן. הֲלָכָה כְרִבִּי מֵאִיר דְּתַמָּן הִיא רַבָּנִין דְּהָכָא. הָאַחֲרוֹן אַחֲרוֹן נִתְפָּשׂ בַּשְׁבִיעִית וְהַפֶּירִי עַצְמוֹ אָסוּר הָא כֵּיצַד לָקַח בְּפֵירוֹת שְׁבִיעִית בָּשָׂר אֵילּוּ וְאֵילּוּ מִתְבָעֲרִין בַּשְׁבִיעִית. לָקַח בְּבָשָׂר דָּגִים יָצָא בָשָׂר נִתְפְּשׂוּ דָגִים. לָקַח בְּדָגִים שֶׁמֶן יָצְאוּ דָגִים וְנִכְנָס שֶׁמֶן הָאַחֲרוֹן אַחֲרוֹן נִתְפָּשׁ בַּשְׁבִיעִית וְהַפֶּירִי עַצְמוֹ אָסוּר. בָּעֵי מִינֵיהּ מֵרִבִּי יוֹחָנָן שְׁבִיעִית מַהוּ שֶׁתֵּצֵא דֶּרֶךְ חִילּוּל. אָמַר לֵיהּ וְלָמָּה לֹא. אָמַר רִבִּי לָעְזָר אֵין שְׁבִיעִית יוֹצֵא דֶּרֶךְ חִילּוּל אֶלָּא דֶּרֶךְ מְכִירָה. מַתְנִיתָא מְסַיְיעָא לְדֵין וּמַתְנִיתָא מְסַיְיעָא לְדֵין. מַתְנִיתָא מְסַיְיעָא לְרִבִּי יוֹחָנָן כָּל מִי שֶׁיֵּשׁ לוֹ מָעוֹת מִדְּמֵי שְׁבִיעִית וְהוּא רוֹצֶה לְחַלְלָן עַל עִיסָּתוֹ מְחַלְלוֹ. מַתְנִיתָא מְסַיְיעָא לְרִבִּי לָעְזָר. מִי שֶׁיֵּשׁ לוֹ סֶלַע מִדְּמֵי שְׁבִיעִית וְהוּא רוֹצֶה לִיקַּח לוֹ חָלוּק הוֹלֵךְ אֶצֶל הַחֶנְוָונִי הַרָגִיל אֶצְלוֹ וְאוֹמֵר תֵּן לִי בְזוֹ פֵּירוֹת וְהוּא נוֹתֵן לוֹ וְהוּא אוֹמֵר לוֹ הֲרֵי פֵּירוֹת הָאֵילּוּ נְתוּנִים לָךְ בְּמַתָּנָה וְהַחֶנְוָונִי אוֹמֵר לוֹ הֲרֵי סֶלַע זוֹ נְתוּנָה לָךְ בְּמַתָּנָה וְחוֹזֵר וְלוֹקֵחַ לוֹ חָלוּק. רִבִּי יוֹחָנָן שָׁתֵי חַמְרָא וִיהַב פְּרִיטוֹי. עַד כְּדוֹן רִבִּי יוֹחָנָן דְּהוּא מִתְיְיהֵמָן הָא שְׁאָר כָּל אָדָם דְּלָא מִתְיְיהֵמָנוּן. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי אֲבִינָא מְחַוִּי לָהּ כְּהָדָא וּנְסִיב כְּהָדָא. רִבִּי חִזְקִיָּה הֲוָה אֲמַר לֵיהּ הַב לִי קוֹמוֹי מִן גַּוא דּוּ אֲמַר לֵיהּ הַב לִי קֹמֹיי כְּמָאן דְּלָא יְהִב לֵיהּ מִדְּמֵי שְׁבִיעִית.

MISHNAH: One may not cook Sabbatical vegetables in heave oil because it should not be made unusable. Rebbi Simeon permits it. Always the last substitute is caught and the fruit remains forbidden 3(3 ) because the verse equates the rules of the Jubilee year with those of the Sabbatical: “( Lev . 25:12 ) ‘Because a Jubilee it is, holy it should be for you’; just as holy things absorb their redemption money {any sanctified object other than a valid sacrifice can be redeemed and the sanctity transferred to the money), also the Sabbatical produce absorbs its money. Then just as holy things become profane, Sabbatical produce should become profane. But the verse says it is {in a permanent state}, it remains in its holiness.” The details of the transfer to the last redeemed property are given in the Halakhah. The argument of Sifra is reproduced in Babli Sukkah 40b , Qiddušin 58a ; there the permanent state is implied by ‘Because a Jubilee it is, holy it should be for you’ {in the Babli, scriptural use of the verb היה is always taken to imply permanence.} . HALAKHAH: There 10:7 , speaking of the way Cohanim ate sacrificial meat in the Temple. , we have stated: “The Cohanim are permitted in all cases to change the preparation of the food, to eat it broiled, cooked a long time, or plain; to add profane and heave spices, the words of Rebbi Simeon. Rebbi Meïr says, he should not add [heave spices], to cause heave to become unusable.” It turns out that the anonymous statement here becomes the minority opinion there. Is the anonymous statement here the minority opinion there, speaking of the different kinds of preparation of meat, is in fact anonymous. But the part about spices, which we are interested in, is R. Simeon’s. ? But the anonymous statement here is the opinion of Rebbi Meïr there and between Rebbi Meïr and Rebbi Simeon, practice follows Rebbi Simeon 3:1, fol. 42a). In the Babli ( Erubin 46b ), the question of precedence between Rebbis Simeon and Meïr is declared to be undecidable. {Cf. also Demay , Chapter 5, Note 120 , Terumot Chapter 3, Note 25 .} . Rebbi Assi said, I asked those of the House of Rebbi Yannai and they said, we used to cook small portions and eat. How is that? Practice follows Rebbi Meïr there for his is the anonymous opinion here. “Always the last substitute is caught and the fruit remains forbidden”. How is this? If 3(3 ), Babli Sukkah 40b . he took meat in exchange for Sabbatical fruits, both are subject to removal in the Sabbatical. If he exchanged the meat for fish, the meat is released and the fish are obligated. If he exchanged fish for oil, the fish are released and the oil enters [into the obligation.] Always the last substitute is obligated and the fruit remains forbidden. They asked Rebbi Joḥanan: May Sabbatical produce become freed by redemption 40b–41a , where it is asserted that R. Joḥanan also permits redemption only for substitutions, not for Sabbatical produce itself. This can be read also into the Yerushalmi since the latter deals only with Sabbatical money, not with Sabbatical produce. ? He said to them, why not? Rebbi Eleazar said, Sabbatical produce cannot become freed by redemption, only by sale. A baraita supports one, a baraita supports the other. A baraita supports Rebbi Joḥanan: “Anybody who has money that is Sabbatical and he wants to redeem it by his dough may redeeem it.” A baraita 41a , a version close to the one quoted here. supports Rebbi Eleazar: “If somebody has a tetradrachma of Sabbatical money and he wants to buy a garment goes to the grocer he usually deals with and says to him, give me fruits for this. He gives them to him. Then he says, these fruits are given to you as a gift and the grocer says, this tetradrachma is given to you as a gift. Then he goes and buys himself a garment.” Rebbi Joḥanan drank wine and then gave money. That goes for Rebbi Joḥanan who is trustworthy; what about other people who are not so trustworthy? Rebbi Jacob bar Aḥa in the name of Rebbi Avina: He shows him with one [hand] and takes with the other [hand]. Rebbi Ḥizqiah used to say, “give me for this before you”. Since he said, give me that before you, he is one who does not give Sabbatical money.

אֵין לוֹקְחִין עֲבָדִים וְקַרְקָעוֹת וּבְהֵמָה טְמֵיאָה מִדְּמֵי שְׁבִיעִית. אִם לָקַח יֹאכַל כְּנֶגְדָּן. אֵין מְבִיאִין קִינֵּי זָבִין וְקִינֵּי זָבוֹת קִינֵּי יוֹלְדוֹת מִדְּמֵי שְׁבִיעִית וְאִם לָקַח יֹאכַל כְּנֶגְדָּן. אֵין סָכִין כֵּלִים בְּשֶׁמֶן שֶׁל שְׁבִיעִית וְאִם סָךְ יֹאכַל כְּנֶגְדָּן. עוֹר שֶׁסָּכוֹ בְּשֶׁמֶן שֶׁל שְׁבִיעִית. רִבִּי לִיעֶזֶר אוֹמֵר יִדָּלֵק. וַחֲכָמִים אוֹמְרִים יֹאכַל כְּנֶגְדָּן. אָמְרוּ לִפְנֵי רִבִּי עֲקִיבָה אוֹמֵר הָיָה רִבִּי לִיעֶזֶר עוֹר שֶׁסָּכוֹ בְּשֶׁמֶן שֶׁל שְׁבִיעִית יִדָּלֵק. אָמַר לָהֶן שְׁתוּקוּ לֹא אוֹמַר לָכֶם מַה רִבִּי לִיעֶזֶר אָמַר בּוֹ. וְעוֹד אָמְרוּ לְפָנָיו אוֹמֵר הָיָה רִבִּי לִיעֶזֶר הָאוֹכֵל פַּת כּוּתִי כְאוֹכֵל בַּשַׂר חֲזִיר. אָמַר לָהֶן שְׁתוּקוּ לֹא אוֹמַר לָכֶם מַה רִבִּי לִיעֶזֶר אָמַר בּוֹ. מֶרְחָץ שֶׁהוּסְּקָה בְתֶבֶן וּבְקַשׁ שֶׁל שְׁבִיעִית מוּתָּר לִרְחוֹץ בָּהּ. אִם מִתְחַשֵּׁב הוּא הֲרֵי זֶה לֹא יִרְחוֹץ. אָמַר רִבִּי יוֹסֵי זֹאת אוֹמֶרֶת שֶׁאָסוּר לִיקַּח לוֹ אִשָּׁה מִדְּמֵי שְׁבִיעִית. דִּלָכֵן מַה בֵּין הַקּוֹנֶה אִשָּׁה מַה בֵּין הַקּוֹנֶה שִׁפְחָה. תַּנֵּי שֶׁמֶן שֶׁל שְׁבִיעִית אֵין חוֹסְמִין בּוֹ תַּנּוּר וְכִירַיִים וְלֹא סָכִין בּוֹ מִנְעָלִים וְסַנְדָּלִים וְלֹא יִסּוֹךְ אָדָם אֶת רַגְלוֹ וְהוּא בְתוֹךְ מִנְעָלוֹ וְהוּא בְתוֹךְ סַנְדָּלוֹ. אֲבָל סָךְ הוּא אֶת רַגְלוֹ וְנוֹתְנָהּ לְתוֹךְ מִנְעָלוֹ וּלְתוֹךְ סַנְדָּלוֹ. סָךְ שֶׁמֶן וּמִתְעַגֵּל עַל גַּבֵּי קַטַּבֹּלֵיָא וְאֵינוּ חוֹשֵׁשׁ. לֹא יִתְּנֶנָּהּ לֹא עַל גַּבֵּי טַבֻּלָה שֶׁל שַׁיִישׁ לְהִתְעַגֵּל בָּהּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל מַתִּיר. עוֹר שֶׁסָּכוֹ בְּשֶׁמֶן מַה אָמַר בּוֹ רִבִּי לִיעֶזֶר. אָמַר רִבִּי יוֹסֵי עַצְמוֹתָיו שֶׁל אוֹתוֹ הָאִישׁ יִשְׂרֹפוּ. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אָחָא אָמַר מוּתָּר. וְעוֹד אָמְרוּ לְפָנָיו. אָמַר רִבִּי יוֹסֵי זֹאת אוֹמֶרֶת שֶׁאָסוּר לְחָבֵר לִיקַּח בִּתּוֹ שֶׁל עַם הָאָרֶץ. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אָחָא מַתִּיר הָיָה רִבִּי לִיעֶזֶר חֲמֵיצָן שֶׁל כּוּתִּים לְאַחַר הַפֶּסַח מִיַּד. הָדָא דְתֵימָר בְּאִילֵּין דֵּומֹסִיָיא בְּרָם בְּאִילֵּין פְּרִיבָטָה אָסוּר. אִם מִתְחַשֵּׁב הוּא הֲרֵי זֶה לֹא יִרְחוֹץ. וְאִם הָיָה אָדָם שֶׁל צוּרָה הֲרֵי זֶה לֹא יִרְחוֹץ. כְּהָדָא רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֲזַל מִן לוֹד לְבֵית גֻּבְרִין בְּגִין מִיסְחֵי. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֲוָה בְּבוֹצְרָה. חָמְתוֹן מְזַלְּפִין לְהָדָא אַפְרוֹדִיטִי אָמַר לוֹן לֵית אֲסִיר. אָתָא שָׁאַל לְרִבִּי יוֹחָנָן. אָמַר לֵיהּ רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק אֵין דָּבָר שֶׁל רַבִּים אָסוּר.

MISHNAH: One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth. One does not bring nests. 12:8 , 15:14 , 15:29 . There are other situations when “nests” are required ( Lev . 5:7 , 14:22 ) but they are infrequent. for men with gonorrhea, women with discharges, or women who had given birth from Sabbatical money. If he bought them, he has to eat their worth. One does not rub vessels with Sabbatical oil. If he did, he has to eat its worth. Leather oiled with Sabbatical oil, Rebbi Eliezer said, should be burned, but the Sages say, one has to eat its worth. They said before Rebbi Aqiba: Rebbi Eliezer used to say that leather oiled with Sabbatical oil should be burned. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. They also said before him: Rebbi Eliezer used to say that one who eats Samaritan bread is like one who eats pork. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. One may bathe in a bathhouse heated with Sabbatical straw and chaff. If somebody considers himself an important person, he should not bathe there. HALAKHAH: Rebbi Yose said, this means that it is forbidden to acquire a wife with Sabbatical money. For if it is not so, what is the difference between one who acquires a wife and one who acquires a slave girl, Chapter 6, Note 46 , Demay Chapter 1, Note 185 ). Since the biblical term אם יקח איש אשה “if a man takes a wife” means in the rabbinic vocabulary “if a man acquires a wife”, it is inferred ( Mishnah Qiddušin Chapter 1 ) that the rules of acquiring in general can be derived from the rules of acquiring a wife. The fact that the money (or money’s worth) is given to the bride in the case of marriage but to a third party, the seller, in the case of acquisition of slaves and real estate, does not make any difference here since the transfer of bride money is only valid if it would be valid in any other act of acquisition. ? It was stated: One may not use Sabbatical oil to caulk an oven or a hearth; one does not use it to rub on shoes and sandals. Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin 16:4 translates the word by Arabic נֻטע “leather mat used as tablecloth or gaming board, in former times also during executions.” without worry. One should not put it on a marble slab “slab, table,” cf. Peah Chapter 7, Note 61 . Here some oil is lost by necessity. Rabban Gamliel permits gymnastics as legitimate exercise. to roll himself in it, but Rabban Gamliel permits it. What does Rebbi Eliezer say about him who oiled leather? Rebbi Yose said, that man’s bones should be burned. Rebbi Ḥizqiah in the name of Rebbi Aḥa: It is permitted. “They also said before him.” Rebbi Yose said, this implies that a fellow is forbidden to marry the daughter of a vulgar. Rebbi Yose’s argument is that as the Samaritans, who accept the written Torah but not the oral tradition, while trying to comply with the laws of the Torah will unwittingly transgress many of them, so also the children of the uneducated will not be able to have a kosher household even if they want to. This argument uses the Babylonian definition of “vulgar”! . Rebbi Ḥizqiah in the name of Rebbi Aḥa: Rebbi Eliezer used to permit the leavened matter of a Samaritan immediately after Passover. This means, in public baths, but in private ones( balnea ), “private (baths)”. it is forbidden. “If somebody considers himself an important person, he should not bathe there”. If somebody is an important person, he should not bathe. For example, Rebbi Joshua ben Levi went from Lod to Bet Gubrin to bathe. Rebbi Simeon ben Laqish was in Bostra. He saw them sprinkling at that Aphrodite. He said to them, is that not forbidden? He went to ask Rebbi Joḥanan. Rebbi Joḥanan told him in the name of Rebbi Simeon ben Yoẓadaq: Nothing public is forbidden.