Jerusalem Talmud Terumot Chapter 11

אֵין נוֹתְנִין דְּבֵילָה וּגְרוֹגְרוֹת לְתוֹךְ הַמּוּרִיֵּיס מִפְּנֵי שֶׁהוּא מְאַבְּדָן אֲבָל נוֹתְנִין אֶת הַיַּיִן לְמוּרִיֵּיס וְאֵין מְפַטְּמִין אֶת הַשֶּׁמֶן אֲבָל עוֹשִׂין אֶת הַיַּיִן יֵינוֹמֵילִין. אֵין מְבַשְּׁלִין יַיִן שֶׁל תְּרוּמָה מִפְּנֵי שֶׁהוּא מַמְעִיטוֹ. רִבִּי יְהוּדָה מַתִּיר מִפְּנֵי שֶׁהוּא מַשְׁבִּיחוֹ. אֵין נוֹתְנִין דְּבֵילָה וּגְרוֹגְרוֹת לְתוֹךְ הַמּוּרִיֵּיס כו׳. תַּנֵּי נוֹתֵן דְּבֵילָה וּגְרוֹגְרוֹת לְתוֹךְ הַמּוּרִיֵּיס כְּדֶרֶךְ שֶׁנּוֹתֵן תַּבְלִין וּבִלְבָד שֶׁלֹּא יִסְחֲטֵם לְהוֹצִיא מֵימֵיהֶם. וּבְתַבְלִין מוּתָּר שֶׁכָּךְ הוּא מְלָאכְתָן. צְרוֹר תַּבְלִין שֶׁנְּתָנוֹ לְתוֹךְ קְדֵירָה זוֹ וְחָזַר וּנְתָנוֹ לְתוֹךְ קְדֵירָה אֲחֶרֶת אִם בָּטֵל טַעֲמוֹ מוּתָּר וְאִם לָאו אָסוּר. מַה בֵּינָהּ לְבֵין שֶׁבֶת. לֹא כֵן תַּנֵּי הַשֶּׁבֶת שֶׁנָּתַן טַעַם בִּקְדֵירָה אֵין בָּהּ מִשּׁוּם תְּרוּמָה. וְאֵינָהּ מְטַמְּאָה טוּמְאַת אוֹכְלִין. מִשֶּׁלָּךְ נָתְנוּ לָךְ בְּדִין הָיָה שֶׁלֹּא תְּטַמֵּא טוּמְאַת אוֹכְלִין וְהֵן אָמְרוּ שֶׁתְּטַמֵּא טוּמְאַת אוֹכְלִין. וְהֵן אָמְרוּ מִכֵּיוָן שֶׁנָּתְנָה טַעַם בִּקְדֵירָה בָּטְלָה. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן דְּרִבִּי הִיא דְּתַנֵּי יַיִן לְמוּרִיֵּיס רִבִּי מַתִּיר וְרִבִּי אֶלְעָזָר בֵּי רִבִּי שִׁמְעוֹן אוֹסֵר. לְפִיכָךְ אִם עָבַר וּנְתָנוֹ רִבִּי אוֹסֵר לְזָרִים. וְרִבִּי אֶלְעָזָר בֵּי רִבִּי שִׁמְעוֹן מַתִּיר לְזָרִים. רִבִּי מָנָא בְּרִבִּי תַנְחוּם בָּעֵי כְּדִבְרֵי מִי שֶׁמַּתִּיר לְזָרִים. מוּרִיֵּיס שֶׁל גּוֹיִם לָמָּה אָסוּר. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִיָיא בַּר וָוא מִשּׁוּם בִּישּׁוּלֵי גוֹיִם הֵן אֲסוּרִין. הָתִיב רִבִּי יוֹסֵי וְהָתַנֵּי חמין מוּתָּר וּשֶׁאֵינוֹ חמין אָסוּר. חמין מוּתָּר לֹא אֲפִילוּ מְבוּשָּׁל וְדִכְוָותָהּ וּשֶׁאֵינוֹ חמין אָסוּר וַאֲפִילוּ שֶׁאֵינוֹ מְבוּשָּׁל. וְאָמַר רִבִּי יוֹחָנָן בַּר מַרְיָה וַאֲפִילוּ כְּמָאן דְּאָמַר חמין מוּתָּר וּבִלְבַד בְיוֹדֵעַ. הָדָא אָמְרָה הֲנָיַית תְּרוּמָה מוּתֶּרֶת. הֲנָיַית עֲבוֹדָה זָרָה אֲסוּרָה. רִבִּי לָעְזָר וְרִבִּי יוֹחָנָן חַד אָמַר מִפְּנֵי שֶׁמְּמַעֲטוֹ מִמִּידָּתוֹ. וְחָרָנָה אָמַר מִפְּנֵי שֶׁמְּמַעֲטוֹ מִשּׁוֹתָיו. וְלֹא יָדְעִין מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דְאָמַר רִבִּי יוֹחָנָן מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יְהוּדָה. וְאָמַר רִבִּי לָעְזָר אֵינָהּ מוּחְלֶפֶת תַּמָּן בְּכֹהֵן וְכָאן בְּבַעְלִים. הֲוֵי רִבִּי יוֹחָנָן הוּא דְאָמַר מִפְּנֵי שֶׁמְּמַעֲטוֹ מִשּׁוֹתָיו. יְהוּדָה בֶּן כֵּינִי רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִפְּנֵי שֶׁמְּמַעֲטוֹ מִשּׁוֹתָיו.

MISHNAH: One does not put a fig cake or figs into muries , Chapter 1, Note 156 . because he would destroy them but one may add wine to muries . One does not use olive oil as base for perfume but one may use wine as base for ὀινόμελι. One may not cook heave wine because he diminishes it; Rebbi Jehudah permits it because he improves it. HALAKHAH: “One does not put fig cake or figs into muries ”, etc. It was stated: “One puts fig cake or figs into muries in the way one uses spices on condition he not squeeze them to extract their juice. But spices are permitted, for that is what they are used for. A bundle of spices put into one pot and then transferred to another, if their taste is lost they are permitted, otherwise forbidden.” What is the difference between this and dill? Did we not state 3:4. : “Dill which gave its taste [to a dish] in a pot no longer is under the rules of heave and does not accept the impurity of food.” They gave to you from your own. From biblical law it should not accept the impurity of foodstuffs; they said that it should accept the impurity of foodstuffs and they said that after it transferred its taste it is disregarded. Rebbi Ḥiyya in the name of Rebbi Joḥanan: This2:6 (fol. 41c). is Rebbi’s, as we have stated is similar to a statement of Tosephta 9:6 . : “Wine in muries , Rebbi permits but Rebbi Eleazar ben Rebbi Simeon forbids since it will ruin the taste. . Therefore, if somebody transgressed and put it in, Rebbi forbids it to laymen but Rebbi Eleazar ben Rebbi Simeon permits to laymen.” Rebbi Mana ben Rebbi Tanḥum asked: Following him who permits to laymen, why is muries of Gentiles forbidden 2:5, everybody agrees that Gentile muries is forbidden. R. Meїr forbids usufruct from Gentile muries , the Sages forbid muries only as food. ? Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, it is forbidden as being cooked by Gentiles 2:9. . Rebbi Yose objected: Did we not state: “From a professional it is permitted, not from a professional it is forbidden. 34b , state only: “One may buy muries only from a professional.” Rashi explains that this refers to a Gentile professional producer. The Babli specifies that this holds only for good quality muries made with fish fat, which would be spoiled by the addition of wine. ” From a professional it is permitted even if it is cooked; similarly, from a non-professional as explained in the parallel in Avodah Zarah 2:6. Tosephta ( loc . cit .) and Babli (39b) note that at a non-professional Jew’s one may eat muries without asking. it is forbidden even if not cooked. Rebbi Joḥanan bar Maria said, even according to him who says from a professional it is permitted, only if he knows trade. . This implies that usufruct of heave is permitted, usufruct of paganism is forbidden. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he diminishes its volume, the other says because he reduces the number of drinkers. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers. Jehudah ben Keni, nor in Chapter 2. , Rebbi Ammi in the name of Rebbi Simeon ben Laqish: Because he reduces the number of drinkers.

דְּבַשׁ תְּמָרִים וְיֵין תַּפּוּחִין וְחוֹמֶץ סִיתְוָונִיּוֹת וּשְׁאָר כָּל מֵי פֵּירוֹת שֶׁל תְּרוּמָה. רִבִּי לִיעֶזֶר מְחַיֵיב קֶרֶן וְחוֹמֶשׁ. וְרִבִּי יְהוֹשֻׁעַ פּוֹטֵר. רִבִּי לִיעֶזֶר מְטַמֵּא מִשּׁוּם מַשְׁקֶה אָמַר רִבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא מָנוּ חֲכָמִים שִׁבְעָה מַשְׁקִין כְּמוֹנֵי פַטָּמִין אֶלָּא אָמְרוּ שִׁבְעָה מַשְׁקִין טְמֵאִין וּשְׁאָר כָּל הַמַּשְׁקִין טְהוֹרִין. הֲווֹן בָּעֵיי מֵימַר מַה פְלִיגִין בְּחוֹמֶשׁ אֲבָל בְקֶרֶן אַף רִבִּי יְהוֹשֻׁעַ מוֹדֵי. מַה פְלִיגִין לְשֶׁעָבַר הָא בַתְּחִילָּה אַף רִבִּי יוֹשׁוּעַ מוֹדֵה. וְתַנִּינָן דְּבַשׁ תְּמָרִים רִבִּי לִיעֶזֶר מְחַיֵיב בְּמַעְשְׂרוֹת וְרִבִּי יְהוֹשֻׁעַ פּוֹטֵר. כָּאן שֶׁזָּבוּ מִשֶּׁנִּטְבְּלוּ. וְכָאן שֶׁזָּבוּ עַד שֶׁלֹּא נִטְבְּלוּ. מוֹדֵי רִבִּי לִיעֶזֶר שֶׁאִם עִישֵּׂר עַל הַתְּמָרִים אֲפִילוּ בְּאִיסְפָּמִיָּא דִּבְשָׁן מוּתָּר. מִילְתֵיהּ אָמְרָה שֶׁהוּא מְעַשֵּׂר מִן הַתְּמָרִים עַל הַדְּבָשׁ לְפִי תְּמָרִים. רִבִּי לִיעֶזֶר מְחַיֵיב בְּמַעְשְׂרוֹת. תַּנֵּי רִבִּי נָתָן אוֹמֵר לֹא שֶׁרִבִּי לִיעֶזֶר מְחַיֵיב בְּמַעְשְׂרוֹת אֶלָּא שֶׁרִבִּי לִיעֶזֶר אוֹמֵר שֶׁלֹּא יֹאכַל מִן הַתְּמָרִים עַד שֶׁיְּעַשֵּׂר עַל הַדְּבָשׁ. מִילְתֵיהּ אָמַר שֶׁהוּא מְעַשֵּׂר מִן הַתְּמָרִים עַל הַדְּבָשׁ לְפִי דְבָשׁ וּלְפִי תְּמָרִים. רִבִּי לִיעֶזֶר מְטַמֵּא מִשּׁוּם מַשְׁקֶה. תַּנֵּי רִבִּי נָתָן אוֹמֵר לֹא שֶׁרִבִּי לִיעֶזֶר מְטַמֵּא מִשּׁוּם מַשְׁקֶה עַל מַה נֶחְלְקוּ עַל שֶׁנָּפַל לְתוֹכוֹ מַשְׁקֶה. שֶׁרִבִּי לִיעֶזֶר מְטַמֵּא מִשּׁוּם מַשְׁקֶה. וַחֲכָמִים אוֹמְרִים הוֹלְכִין אַחַר הָרוֹב. עַל דַּעְתֵּיהּ דְּרִבִּי נָתָן רִבִּי מֵאִיר וְרִבִּי לִיעֶזֶר בֶּן יַעֲקֹב וְרִבִּי לִיעֶזֶר שְׁלָשְׁתָּן אָמְרוּ דָבָר אֶחָד. רִבִּי מֵאִיר דּוּ אָמַר אֵין מֵי פֵּירוֹת בְּטֵילִין לְעוֹלָם. רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב דְּתַנֵּי רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר צִיר טָהוֹר שֶׁנָּפַל לְתוֹכוֹ מַיִם כָּל שֶׁהוּא טָמֵא. וְהָדֵין רִבִּי לִיעֶזֶר דְּהָכָא. טַעֲמָא דְּרִבִּי לִיעֶזֶר וְכָל מַשְׁקֶה. מַה טַעֲמָא דְּרַבָּנִין אֲשֶׁר יִשָּׁתֶה. מַה רִבִּי לִיעֶזֶר כְּרִבִּי יִשְׁמָעֵאל דְּרִבִּי יִשְׁמָעֵאל דּוּ אָמַר כְּלָל וּפְרָט הַכֹּל בִּכְלָל. וְרוּבָּה מִדְּרִבִּי יִשְׁמָעֵאל דּוּ אָמַר אֲפִילוּ כְּלָל וּפְרָט וְחָזַר וְכָלַל הַכֹּל בִּכְלָל. רִבִּי פֶּרִיגוֹרִי דְקַיְסָרִין אָמַר רִבִּי לִיעֶזֶר בֵּי רִבִּי יִשְׁמָעֵאל אֶלָּא כָּךְ מֵשִׁיב רִבִּי לִיעֶזֶר לַחֲכָמִים מַה דְאִית לְכוֹן אֲשֶׁר יֵאָכֵל פְּרָט לְאוֹכֶל סָרוּחַ. כֵּן אִית לִי אֲשֶׁר יִשָּׁתֶה פְּרָט לְמַשְׁקֶה סָרוּחַ. אָמַר לוֹ לֹא דוֹמִין אוֹכְלִין לְמַשְׁקִין. לֹא אִם אָמְרָת בְּאוֹכְלִין שֶׁכֵּן אוֹכֶל סָרוּחַ מֵעִיקָּרוֹ טָָהוֹר. תֹּאמַר בְּמַשְׁקִין שֶׁכֵּן מַשְׁקֶה סָרוּחַ מֵעִיקָּרוֹ טָמֵא. דָּבָר אַחֵר לֹא אִם אָמְרָת בְּאוֹכְלִין שֶׁכֵּן אוֹכְלִין הַמְּיוּחָדִין לְאָדָם אֵין צְרִיכִין מַחֲשָׁבָה. תֹּאמַר בְּמַשְׁקִין שֶׁכֵּן מַשְׁקִין הַמְּיוּחָדִין לְאָדָם צְרִיכִין מַחֲשָׁבָה. וּמִפְּנֵי שֶׁצְּרִיכִין מַחֲשָׁבָה יְהֵא מַשְׁקֶה סָרוּחַ מֵעִיקָּרוֹ טָמֵא. הוֹאִיל והֵן צְרִיכִין מַחֲשָׁבָה יְהֵא מַשְׁקֶה סָרוּחַ מֵעִיקָּרוֹ טָהוֹר. דָּבָר אַחֵר אָמְרוּ לוֹ לֹא אִם אָמְרָת בְּאוֹכְלִין שֶׁכֵּן אוֹכְלֵי בְהֵמָה לְאָדָם אֵינָן בָּאִין בְּמַחֲשָׁבָה. תֹּאמַר בְּמַשְׁקִין שֶׁכֵּן מַשְׁקֶה בְהֵמָה לְאָדָם בָּאִין בְּמַחֲשָׁבָה. וְתַנֵּי כֵן כָּל מַשְׁקֶה מַה תַלְמוּד לוֹמַר אֲשֶׁר יִשָּׁתֶה פְּרָט לְמַשְׁקֶה סָרוּחַ דִּבְרֵי רִבִּי לִיעֶזֶר. אָמְרוּ לֹו אֵין מַשְקִין יוֹצְאִין לֹא יְדֵי עוֹפוֹת וְלֹא יְדֵי פָרָה. חֲבֵרַיָיא בְשֵׁם רִבִּי לָעְזָר מוֹדֶה רִבִּי לִיעֶזֶר לַחֲכָמִים בְּמַשְׁקֶה סָרוּחַ מֵעִיקָּרוֹ שֶׁהוּא טָמֵא. וְהָתַנִּינָן הַמּוֹהֵל הַיּוֹצֵא מֵהֶן רִבִּי לִיעֶזֶר מְטָהֵר וַחֲכָמִים מְטַמְּאִין. רִבִּי אִילָא בְשֵׁם רִבִּי לָעְזָר מוֹדֶה רִבִּי לִיעֶזֶר לַחֲכָמִים בְּמֵי יַם הַגָּדוֹל שֶׁאֲפִילוּ הֵן סְרוּחִין הַתּוֹרָה קָרָא אוֹתָן מַיִם. וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי אַבָּהוּ מוֹדֵי רִבִּי לִיעֶזֶר לַחֲכָמִים בְּמֵי תַּרְדִּין וּבְמֵי שְׂלָקוֹת שֶׁאֵינָן מַכְשִׁירִין. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי אִם יֹאמַר לָךְ אָדָם שְׁמוֹנָה מַשְׁקִין הֵן אֱמוֹר לֹו הֲרֵי טַל וּמַיִם מִין אֶחָד הֵן וּמָנוּ אוֹתָן חֲכָמִים שְׁנַיִם. אִילּוּ הֲוָה לָון חוֹרָן לֹא מְנוּנֵיהּ וְאִין הֲוָה חוֹרָן לֹא הֲוָה מְנוּנֵיהּ.

MISHNAH: Date honey, apple wine, vinegar from winter grapes, and any other fruit juices from heave, Rebbi Eliezer subjects to [repayment of] value and fifth, but Rebbi Joshua frees [from payment]. Rebbi Eliezer declares them impure as drinks, Chapter 2, Note 141 . The seven fluids subject to impurity are enumerated in Mishnah Makhširin 6:4 : Dew, water (including human body fluids), wine, olive oil, blood, milk, bees’ honey. These fluids are called “drinks”, following the verse Lev . 11:34 . . Rebbi Joshua said, the Sages did not enumerate seven fluids as one counts raw materials for perfumes but they said, seven fluids are impure, all other fluids are pure. HALAKHAH: They want to say that they differ about the fifth but Rebbi Joshua agrees about the principal 11:2). . They differ after the fact, but before the fact Rebbi Joshua agrees. But we have stated: “Rebbi Eliezer subjects date honey to tithes, but Rebbi Joshua frees it.” Here, when they obtained it after it became ṭevel , there before it became ṭevel , R. Joshua holds that date honey itself cannot become subject to heave and tithes. But if the honey exuded from the dates after the dates were given as heave, R. Joshua agrees that it remains heave and is forbidden to laymen. The answer is thoroughly impractical since Mishnah Ma‘serot 1:2 states that dates become subject to tithes as soon as they contain moisture; it is difficult to see how honey could exude from dates harvested dry even if they were left to ripen in storage. . Rebbi Eliezer agrees that if he tithed the dates, their honey is permitted even in Spain. This implies that he tithes dates including honey proportional to the dates. “Rebbi Eliezer subjects date honey to tithes.” We have stated: “Rebbi Nathan says, not that Rebbi Eliezer subjects it to tithes but Rebbi Eliezer says he should not eat from the tithes until he also tithed the honey.” This implies that he tithes dates including honey proportional to honey and dates. “Rebbi Eliezer declares it impure as drink.” It was stated: “Rebbi Nathan said, Rebbi Eliezer does not declare it impure as drink; what did they disagree about? If some drink fell into it, then Rebbi Eliezer declares it impure as drink but the Sages say, it follows the majority.” In the opinion of Rebbi Nathan, Rebbi Meїr, Rebbi Eliezer ben Jacob, and Rebbi Eliezer, all three said the same. Rebbi Meїr, for he says 7:2, presumed to be R. Meїr’s teaching, which states that if a miqweh is short one half seah of the required 40 seah of water (cf. Chapter 4, Note 112 , Chapter 19, Note 139), if one half of a seah of fruit juice fell in, the status of the miqweh is not changed. If the character of fruit juice could be disregarded (being less than 1 in 60 of the total amount), then the watered down fruit juice could make up the difference. , “fruit juice never is disregarded.” Rebbi Eliezer ben Jacob as we have stated 6:3 . Usually, fish sauce is impure since fish, coming out of the water, is always prepared for impurity ( Demay , Chapter 2, Note 141 .) If it is known that the fish sauce was extracted from pure fish by people strictly keeping the laws of purity, then the fish sauce is pure and, since it is not one of the “seven fluids” ( Note 26 ), cannot become impure. But if any amount of water is added, it is prepared for impurity. : “Pure fish sauce into which fell the smallest amount of water is impure.” And Rebbi Eliezer here. The reason of Rebbi Eliezer ( Lev . 11:34 ): “Any drink.” What is the reason of the rabbis? “That can be drunk.. 11:34 : “Any food that can be eaten, if water comes upon it it may become impure, and any drink that can be drunk can become impure in any vessel.” For the notion of preparation for impurity based on this and the nearby verses, cf. Note 26 . The argument ascribed here to the rabbis is difficult to understand and is not found in any of the parallel sources; it is not followed up and is superseded later by the documented opinion of the rabbis. The emphasis is only on the arguments of R. Eliezer, to show that R. Eliezer’s position in the Mishnah is not practice, even if R. Eliezer’s position in the Tosephta would be accepted because he is supported by R. Meїr and R. Eliezer ben Jacob. {Maimonides, Hilkhot Ṭum’at Okhlin 2:14, follows R. Eliezer; the interpretation here follows R. Abraham ben David ad loc .} In Sifra Šemini Parašah 8(1), fruit juices are excluded since the verse speaks only of “water”. It is concluded that only drinks described by a single noun can be meant. Blood is included [ loc . cit . 8(4)] since it is compared to water in Ps . 110:7 . Fruit juices are excluded since they are called “fruit water”. ” Does Rebbi Eliezer hold with Rebbi Ismael, that for a particular statement after a general one, everything is included. The detailed description of the rule, that a general statement followed by a particular one applies only to that particular one, is no longer connected with the name of R. Ismael; it represents the opinion of the Sages. For an application, cf. Kilaim Chapter 8, Note 20 . It is asserted here and in Nazir 6:2 that R. Ismael disagrees with the interpretation of the Sages and holds that the particular statement is only an illustration. The concurrence of both mss. here and the one available ms. in Nazir shows that the statement cannot be amended away and that in the Introduction to Sifra , only paragraphs 1 and 2 are attributable to R. Ismael. In our case, “any drink” is taken as a general statement, “that can be drunk” as a particular one. ? He assumes more than Rebbi Ismael, in that even if there is a second general statement, all is included. Rebbi Paregoros from Caesarea (Hoboken, NJ, 1992; Etymologisches Lexikon der jüdischen Familiennamen , München 1996), entry Perigord. : Rebbi Eliezer ben Rebbi Ismael said: So did Rebbi Eliezer answer the Sages: Since you interpret ( Lev . 11:34 ): “That can be eaten,” to exclude stinking food 9(1). Since spoiled food is no longer food, it is not subject to the impurity of food. , so I hold “that can be drunk,” to exclude stinking drinks. They said to him, solid food and drinks are not comparable. If you argue about food, which is pure if stinking from the start, what can you infer for drinks since drinks stinking from the start can become impure, Note 50, that water is subject to impurity as long as it is acceptable to animals and birds. ? Another approach: If you argue about food, when human food does not need thinking about, what can you infer for drinks since human drink needs thinking about 3:1: “All that is exclusively human food needs preparation [for impurity] but no thought.” Once prepared for impurity it automatically is ready to accept impurity. Tosephta Ṭevul Yom 1:5: “Foodstuffs [in certain aspects] have more restrictive rules than drinks, and drinks [in certain aspects] have more restrictive rules than foodstuffs. Food may have handles [the peduncles of apples, pears, etc. become impure with the fruit], they do not need thought to be food.” Any fluid other than water is a “drink” only if made for human consumption. ? Because they need thinking about them, should drinks stinking from the start become impure? Because they need thinking about them, drinks stinking from the start should be pure! Another approach. They said to him: If you argue about food, animal feed for humans is not created by thought 3:13, and the Sages in Mishnah Ḥallah 4:10 , is treated as standard food if prepared as such. This means that vetch becomes human food only by a combination of intent and action, never by intent alone, in contrast to drinks. , what can you infer for drinks since animal drinks for humans need thought? We have stated thus 8(4). : ( Lev . 11:34 ) “Any drink,” why does the verse have to add “that can be drunk”? This excludes stinking drinks, the words of Rebbi Eliezer. They said to him, no drink is rejected by birds or a cow. The colleagues in the name of Rebbi Eleazar: Rebbi Eliezer agrees with the Sages that if a drink is stinking from the start it is impure. But did we not state 9:3 , speaking of the sap of olives which is not oil but fruit juice. Even though it does not smell badly, it is useless and we see that R. Eliezer declares useless fruit sap to be impure. In the Mishnah, R. Simeon disagrees with the anonymous Tanna and holds that R. Eliezer declares olive sap pure. Since the Yerushalmi lacks this statement, it seems to reject the statements of R. Simeon and the colleagues. : “The fluid oozing out from them Rebbi Eliezer declares pure but the Sages impure”? Rebbi Ila in the name of Rebbi Eleazar: Rebbi Eliezer agrees with the Sages about the waters of the ocean; even if they are stinking the Torah calls them water ( Gen . 1:10 ): “The collection of water He called oceans.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Eliezer agrees with the Sages that beet juice Chapter 1, Note 64 . does not prepare. Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: If somebody would say to you there are eight drinks, tell him, are not dew and water the same? But they counted them as two! If we had another, would they not have counted it? If another did exist, would they not have counted it?

אֵין עוֹשִׂין תְּמָרִים דְּבָשׁ וְלֹא תַפּוּחִין יַיִן וְלֹא סִתְוָונִיּוֹת חוֹמֶץ וּשְׁאָר כָּל הַפֵּירוֹת אֵין מְשַׁנִּין אוֹתָן מִבִּירְיָיתָן בִּתְרוּמָה וּבְמַעֲשֵׂר שֵׁנִי אֶלָּא זֵיתִים וַעֲנָבִים בִּלְבַד. אֵין סוֹפְגִין אַרְבָּעִים מִשּׁוּם עָרְלָה אֶלָּא עַל הַיּוֹצֵא מִן הַזֵּיתִים וּמִן הָעֲנָבִים. וְאֵין מְבִיאִין בִּכּוּרִים מַשְׁקִין אֶלָּא הַיּוֹצֵא מִן הַזֵּתִים וּמִן הָעֲנָבִים. אֵינוֹ מְטַמֵּא מִשּׁוּם מַשְׁקֶה אֶלָּא הַיּוֹצֵא מִן הַזֵּיתִים וּמִן הָעֲנָבִים. וְאֵין מַקְרִיבִין עַל גַּבֵּי הַמִּזְבֵּחַ אֶלָּא הַיּוֹצֵא מִן הַזֵּיתִים וּמִן הָעֲנָבִים. עוּקְצֵי תְאֵינִים וּגְרוֹגְרוֹת וְהַכְּלָסִים וְהֶחָרוּבִים אֲסוּרִין לְזָרִים. רִבִּי אִילָא בְשֵׁם רִבִּי לָעְזָר כֵּינִי מַתְנִיתָא אֵין מְבִיאִין בִּיכּוּרִים מַשְׁקִין אֶלָּא הַיּוֹצֵא מִן הַזֵּתִים וּמִן הָעֲנָבִים. וַאֲפִילוּ מִשֶׁזָּכוּ בָהֶן בְּעָלִים. וְהָתַנֵּי דָּרַךְ בִּיכּוּרִים מַשְׁקֶה לַהֲבִיאָן מְנַיִין שֶׁיָּבִיא תַּלְמוּד לוֹמַר תָּבִיא. מִשֶׁלְּקָטָן מִשָּׁעָה רִאשׁוֹנָה עַל מְנָת כָּךְ. בְּרָם הָכָא בְּשֶׁלֹּא לְקָטָן מִשָּׁעָה רִאשׁוֹנָה עַל מְנָת כֵּן. זֵיתִים שֶׁל תְּרוּמָה טְהוֹרִים יֵיעָשׂוּ שֶׁמֶן. טְמֵאִים לֹא יֵיעָשׂוּ. וַעֲנָבִים בֵּין טְמֵאוֹת בֵּין טְהוֹרוֹת לֹא יֵיעָשׂוּ דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יַעֲקֹב אוֹמֵר מִשְּׁמוֹ לֹא נֶחְלְקוּ רִבִּי לִיעֶזֶר וְרִבִּי יהוֹשֻׁעַ עַל זֵיתִים טְהוֹרִים שֶׁיֵּיעָשׂוּ עַל מַה נֶחְלְקוּ עַל הַטְּמֵאִים שֶׁרִבִּי לִיעֶזֶר אוֹמֵר לֹא יֵיעָשׂוּ וְרִבִּי יוֹשׁוּעַ אוֹמֵר יֵיעָשׂוּ וַעֲנָבִים טְהוֹרוֹת יֵיעָשׂוּ. טְמֵאוֹת לֹא יֵיעָשׂוּ. אָמַר רִבִּי יוּדָן מוֹדֶה רִבִּי לִיעֶזֶר וְרִבִּי יהוֹשֻׁעַ בְּזֵיתִים טְהוֹרִים שֶׁיֵּיעָשׂוּ עַל מַה נֶחְלְקוּ עַל הַטְּמֵאִים שֶׁרִבִּי לִיעֶזֶר אוֹמֵר לֹא יֵיעָשׂוּ וְרִבִּי יוֹשׁוּעַ אוֹמֵר יֵיעָשׂוּ וַעֲנָבִים בֵּין טְהוֹרוֹת בֵּין טְמֵאוֹת יֵיעָשׂוּ. אָמַר רִבִּי יוֹחָנָן מוֹדֶה רִבִּי לִיעֶזֶר וְרִבִּי יוֹשֻׁעַ בְּזֵיתִים טְהוֹרִין שֶׁיֵּיעָשׂוּ וַעֲנָבִים טְמֵאוֹת שֶׁלֹּא יֵיעָשׂוּ. וְעַל מַה נֶחְלְקוּ עַל זֵיתִים טְמֵאִים וְעַל עֲנָבִים טְהוֹרוֹת שֶׁרִבִּי לִיעֶזֶר אוֹמֵר לֹא יֵיעָשׂוּ וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר יֵיעָשׂוּ. כָּל עַמָּא רַבְיָין עַל דְּרִבִּי מֵאִיר בַּעֲנָבִים טְהוֹרוֹת שֶׁיֵּיעָשׂוּ וְלָמָּה אָמַר לֹא יֵיעָשׂוּ. חֲשׁוּבוֹת הֵן לְאוֹכֶל יוֹתֵר מִן הַמַּשְׁקֶה. כָּל עַמָּא רָבִין עַל דְּרִבִּי יוּדָן בַּעֲנָבִים טְמֵאוֹת שֶׁלֹּא יֵיעָשׂוּ. וְלָמָּה אָמְרוּ שֶׁיֵּיעָשׂוּ בִּשְׁבִיל לֵיהָנוֹת מִן הַחַרְצָנִים וּמִן הַזָּגִין. זֵתִים טְמֵיאִים רִבִּי וְרִבִּי מֵאִיר חַד רִבִּי יַעֲקֹב וְרִבִּי יוּדָה חָדָא. הֵיךְ עָבְדִין עוּבְדָא. רִבִּי זְעִירָא בְשֵׁם רִבִּי לָעְזָר אָמַר מַתְנִיתִין בְּמוּבְלָעַת בְּאוֹכֶל. רִבִּי זְעִירָא כָּל דִּתְרוּמוֹת וְדִּטָהֳרוֹת שְׁמוּעָה בְשֵׁם רִבִּי לָעְזָר.

MISHNAH: One does not make honey from dates, or wine from apples, or vinegar from winter grapes, nor does one change any fruit of heave or second tithe from the way it grew except olives and grapes. 29:23 declaring the fruits of the first three years after planting a tree forbidden for all use refers to “fruit-bearing trees”; in Mishnah Kilaim 7:6 there is an opinion that exludes all trees except olive trees, vines, and fig trees from this category. . Nobody endures the forty because of ‘ orlah , except for produce of olives and grapes. 29:23 declaring the fruits of the first three years after planting a tree forbidden for all use refers to “fruit-bearing trees”; in Mishnah Kilaim 7:6 there is an opinion that exludes all trees except olive trees, vines, and fig trees from this category. ; one does not bring First Fruits as drinks except for products from olives and grapes. Nothing makes impure as a drink except what comes from olives and grapes 120b , all these rules are said to follow R. Joshua who derives all rules from those of heave. . Nothing is presented on the altar except what comes from olives and grapes. The stalks of fresh figs, dried figs, kelisin 1:6 reads קליסין and defines these as pears. Maimonides: small figs. Rashi ( Ḥulin 67a ) about כלונס, adopted here by R. Simson: cedar kernels. Rashi’s definition clearly does not fit here. Maimonides’s interpretation seems to be a guess. Löw thinks of licorice. {Cf. Greek κέρασος, Latin cerasus , “cherry tree, cherry” (E. G.).} , and carobs are forbidden to laymen. HALAKHAH: 4:12 , on the Mishnah: “Joseph the Cohen brought his First Fruits as olive oil and wine and these were not accepted in the Temple.” That Mishnah seems to contradict the Mishnah here; cf. Šiṭṭah Mequbeẓet , Ḥulin 120b, Note 11 . Rebbi Ila in the name of Rebbi Eleazar: So says the Mishnah, “one does not bring First Fruits as drinks except for those made from olives and grapes,” even after it became property of the owners. But did we not state: “If he pressed First Fruits as a drink, from where that he should bring them? The verse says ( Ex . 23:19 , 34:26 ), ‘bring!’”. That is, if he harvested them from the start for this purpose. But here, if he did not harvest them from the start for this purpose. “ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure should be processed, they disagreed about impure ones which Rebbi Eliezer says should not be processed, but Rebbi Joshua said they should be. . Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act? Rebbi Zeïra in the name of Rebbi Eleazar said, our Mishnah if they stick in the food. All [statements] by Rebbi Zeïra about heaves and purity are traditions in the name of Rebbi Eleazar.

גַּרְעִינֵי תְרוּמָה בִּזְמַן שֶׁהֵן מְכַנְּסָן הֵן אֲסוּרוֹת וְאִם הִשְׁלִיכָן מוּתָּרוֹת. וְכֵן עֲצָמוֹת שֶׁל קֳדָשִׁים בִּזְמַן שֶׁהוּא מְכַנְּסָן אֲסוּרִין וְאִם הִשְׁלִיכָן מוּתָּרִין. הַמּוּרְסָן מוּתָּר. סוּבִּין שֶׁל חֲדָשׁוֹת אֲסוּרוֹת וְשֶׁל יְשָׁנוֹת מוּתָּרוֹת. נוֹהֵג בִּתְרוּמָה כְדֶרֶךְ שֶׁהוּא נוֹהֵג בְּחוּלִין. הַמְּסַלֵּת קַב אוֹ קַבַּיִים לַסְּאָה לֹא יֹאבֵד אֶת הַשְּׁאָר אֶלָּא יַנִּיחֶנּוּ בְּמָקוֹם הַמּוּצְנָע. מְגוֹרָה שֶׁפִּינָּה מִמֶּנָּה חִיטֵּי תְרוּמָה אֵין מְחַיְיבִין אוֹתוֹ לִהְיוֹת יוֹשֵׁב וּמְלַקֵּט אַחַת אַחַת אֶלָּא מְכַבֵּד כְּדַרְכּוֹ וְנוֹתֵן לְתוֹךְ הַחוּלִין. וְכֵן הֶחָבִית שֶׁל שֶׁמֶן שֶׁנִּשְׁפְּכָה אֵין מְחַיְיבִין אוֹתוֹ לִהְיוֹת יוֹשֵׁב וּמְטַפֵּחַ אֶלָּא נוֹהֵג בָּהּ כְּדֶרֶךְ שֶׁהוּא נוֹהֵג בְּחוּלִין. הַמְּעָרֶה מִכַּד לְכַד וְנוֹטֵף שָׁלֹשׁ טִיפִּין וְנוֹתֵן לְתוֹךְ הַחוּלִין הִרְכִּינָהּ וּמִיצָּת הֲרֵי זוֹ תְרוּמָה. וְכַמָּה תְּהֵא בִּתְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי וְיוֹלִיכֶנָּהּ לַכֹּהֵן אֶחָד מִשְּׁמוֹנֶה לִשְׁמִינִית. אָמַר רִבִּי יוֹחָנָן בְּגַלְעִינֵי אַגַּסִּין וּקְרוּסְטוֹמֵלִין הִיא מַתְנִיתָא. אָמַר רִבִּי לִיעֶזֶר וַאֲפִילוּ תֵימַר בְּגַלְעִינֵי הָרוֹטֶב. בִּמְחוּסָּרוֹת לְמַצְמֵץ. וְהָא תַנִּינָן וְכֵן עֲצָמוֹת הֶקְדֵּשׁ אִית לָךְ מֵימַר בִּמְחוּסָּרוֹת לְמַצְמֵץ. לֹא בְּרָאשֵׁי כְנָפַיִם הַסְּחוּסִין. אָתָא רִבִּי אָבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן בְּרָאשֵׁי כְנָפַיִם הַסְּחוּסִין הִיא מַתְנִיתָא. וְאֵלּוּ הֵן הַחֲדָשׁוֹת כָּל זְמָן שֶׁהַבִּרְיוֹת רְגִילִים לַחֲבוֹט. רִבִּי אָחָא אָמַר עַד שְׁלֹשִׁים יוֹם. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן כֵּן הִיא שִׁיעוּרָהּ. וְהָתַנֵּי מְסַלֵּת בְּחִיטִּין כָּל שֶׁהוּא רוֹצֶה. וּמְנַקֵּב בְּיָרָק כָּל שֶׁהוּא רוֹצֶה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן בְּמַעֲמִידוֹ עַל תְּרוּמָתוֹ. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי אִילָא כָּאן בִּשְׁנֵי רְעָבוֹן כָּאן בִּשְׁנֵי שׂוֹבַע. תַּמָּן תַּנִּינָן מֵעֵי אֲבַטִּיחַ וּקְנִובַת יָרָק שֶׁל תְּרוּמָה. רִבִּי דוֹסָא מַתִּיר לְזָרִים וַחֲכָמִים אוֹסְרִין. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן לֹא שָׁנוּ אֶלָּא בִקְנִובַת יָרָק שֶׁל גַּנָּנִין. אֲבָל בִּקְנִובַת יָרָק שֶׁל בַּעֲלֵי בָתִּים אַף רַבָּנִין מוֹדִיין. רִבִּי בּוּן בָּעַיִין. לֹא מִסְתַּבְּרָא בִּתְרוּמָה גְדוֹלָה אֲבָל בִּתרוּמַת מַעֲשֵׂר אֵין הֶעָלִין תְּלוּשִׁין עַל הֶעָלִין וְלֹא הַקְּלָחִים תְּלוּשִׁין עַל הַקְּלָחִין. תַּמָּן תַּנִּינָן הִרְכִּינָהּ וּמִיצָּת הֲרֵי הִיא שֶׁל מוֹכֵר. אָמַר רִבִּי יוֹחָנָן לֵית כָּאן שֶׁל מוֹכֵר אֶלָּא שֶׁל לוֹקֵחַ וְהָכָא אַתְּ אָמַר הָכֵין. אָמַר רִבִּי יִצְחָק בַּר אֶלְעָזָר מִשּׁוּם יִיאוּשׁ. וְאַף בְּקוֹדֶשׁ כֵּן. אָתָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן וְאַף בְּקוֹדֶשׁ כֵּן. אָמַר רִבִּי הוֹשַׁעְיָה לֹא שָׁנוּ אֶלָּא בַּקֳּדָשִׁים שֶׁיֵּשׁ לָהֶן מַתִּירִין. אֲבָל בַּקֳּדָשִים שֶׁאֵין לָהֶן מַתִּירִין אֲפִילוּ כָּל שֶׁהוּא צָרִיךְ לְהַחֲזִיר. רִבִּי בּוּן בַּר חִיָיה בָּעֵי. הָדֵין לוֹג שֶׁמֶן שֶׁל מְצוֹרָע צָרִיךְ לְהַחֲזִיר אוֹ אֵינוֹ צָרִיךְ לְהַחֲזִיר. אִין תֵּימַר צָרִיךְ לְהַחֲזִיר וְלֹא הֶחֱזִיר עוֹבֵר מִשּׁוּם חִסָּרוֹן. אִין תֵּימַר אֵינוֹ צָרִיךְ לְהַחֲזִיר וְהֶחֱזִיר עוֹבֵר מִשּׁוּם יִתָּרוֹן. רִבִּי חִינְנָא לֹא אָמַר כֵּן אֶלָּא אָמַר רַב הוֹשַׁעְיָה לֹא שָׁנוּ אֶלָּא בַּקֳּדָשִים שֶׁיֵּשׁ לָהֶן מַתִּירִין. אֲבָל בַּקֳּדָשִים שֶׁאֵין לָהֶן מַתִּירִין אֲפִילוּ כָּל שֶׁהוּא צָרִיךְ לְהַחֲזִיר. וְהָדֵין לוֹג שֶׁמֶן שֶׁל מְצוֹרָע לֹא כַקֳּדָשִים שֶׁיֵּשׁ לָהֶן מַתִּירִין הֵן וְתֵימַר צָרִיךְ לְהַחֲזִיר. הָדָא אָמְרָה צָרִיךְ לְהַחֲזִיר וְלֹא הֶחֱזִיר עוֹבֵר מִשּׁוּם חִסָּרוֹן. תַּנֵּי רִבִּי חֲלַפְתָּא בֶּן שָׁאוּל קְדֵירָה שֶׁבִּישֵּׁל בָּהּ תְּרוּמָה מַגְעִילָהּ בְּחַמִּין שְׁלֹשָׁה פְעָמִים וְדַיּוֹ. אָמַר רִבִּי בָּא וְאֵין לְמֵידִין מִמֶּנָּהּ לְעִנְיָין נְבֵילָה. אָמַר רִבִּי יוֹסֵי קְשִׁייתָהּ קוֹמֵי רִבִּי בָּא תְּרוּמָה בַּעֲוֹן מִיתָה וּנְבֵילָה בְּלֹא תַעֲשֶׂה וְאַתְּ אָמַר הָכֵין. אָמַר לִי כְּמָאן דְּאָמַר מֵאֵילֵיהֶן קִיבְּלוּ עֲלֵיהֶן אֶת הַמַּעְשְׂרוֹת. רִבִּי יוּסְטֵי בַּר שׁוּנֶם בְּעָא קוֹמֵי רִבִּי מָנָא. תַּנִּינָן אִם הִרְכִּינָהּ וּמִיצֵּת הֲרֵי זוֹ תְרוּמָה וְאַתְּ אָמַר הָכֵין. אָמַר לֵיהּ כָּאן עַל יְדֵי הָאוֹר נִגְעָל וְיוֹצֵא. שְׁמָרִים שֶׁל תְּרוּמָה הָרִאשׁוֹן וְהַשֵּׁינִי אָסוּר. וְהַשְּׁלִישִׁי מוּתָּר. בְּמַה דְבָרִים אֲמוּרִים בְּשֶׁנָּתַן לְתוֹכָן מַיִם. אֲבָל לֹא נָתַן לְתוֹכָן מַיִם אֲפִילוּ שְׁלִישִׁי אָסוּר. שְׁמָרִים שֶׁל מַעֲשֵׂר שֵׁנִי רִאשׁוֹן אָסוּר וְשֵׁנִי מוּתָּר. רִבִּי מֵאִיר אוֹמֵר הַשֵּׁנִי בְּנוֹתֵן טַעַם. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק הַקּוֹדֶשׁ כְּמִיצוּוֹ. חַרְסָן שֶׁל זָב רִאשׁוֹן טָמֵא וְשֵׁנִי טָהוֹר. בְּמַה דְבָרִים אֲמוּרִים שֶׁלֹּא נָתַן לְתוֹכָן מַיִם. אֲבָל נָתַן לְתוֹכָן מַיִם אֲפִילוּ עֲשִׂירִי טָמֵא. רִבִּי יוּדָן בַּר אַחְתֵּיהּ דְּרִבִּי יוֹסֵי בַּר חֲנִינָה בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה פָּחוֹת מִיכֵּן נוֹתְנוֹ בְנֵירוֹ. רִבִּי יַנַּאי בְשֵׁם רִבִּי יוּדָן בְּאוֹכֶל כְּדֵי לְבַשֵּׁל בֵּיצָה קַלָּה. הָדָא דְתֵימַר בְּטָמֵא. הַךְ כְּבֵיצָה בְּטָמֵא. אֲבָל טָהוֹר אֲפִילוּ כָּל שֶׁהוּא צָרִיךְ לְהַחֲזִיר. בִּדְמַאי. אֲבָל בְּוַדַּאי בֵּין טָמֵא בֵּין טָהוֹר בֵּין רוֹב בֵּין מוּעָט צָרִיךְ לְהַחֲזִיר.

MISHNAH: The seeds of heave, as long as they are collected, are forbidden but if they are thrown away they are permitted. And so bones of sacrifices, as long as they are collected, are forbidden but if they are thrown away they are permitted. Coarse bran is permitted; fine bran of new grain is forbidden, of old it is permitted. One treats heave as one treats profane food. If one makes fine flour, one or two qab from a seah , he should not throw away the remainder but put it down in a hidden place. If someone removed heave wheat from a chest, one does not oblige him to sit down and pick out the last grains but he sweeps it as usual and then fills it with profane grain. Similarly, if someone empties an amphora of oil, one does not oblige him to sit down and clean it with his fingers but he treats it as he treats profane vessels. If one pours from pitcher to pitcher one lets drip three drops and then may fill it with profane [wine]. If he turned it and it accumulated, that is heave. How much should heave of the tithe of demay ; cf. Demay , Introduction. be that he is required to deliver it to a Cohen? An eighth of an eighth, or about 8.33 cm 3 . Less than this amount he burns or leaves for a Cohen to pick it up himself. . HALAKHAH: Rebbi Joḥanan, the Mishnah deals with seeds of pears and paradise pears “Crustumerian pear”; cf. Kilaim Chapter 1, Note 73 . Their seeds are eaten with the fruits. . Rebbi Eleazar said, you can even say the pit of unripe dates if they have not been sucked. But did we not state, “and so bones of sacrifices;” can you say if they have not been sucked? No, about cartilage in wings. Rebbi Abbahu came in the name of Rebbi Joḥanan: The Mishnah speaks of cartilage in wings. “These are the new ones, all the time people regularly mash them. Rebbi Aḥa said, up to thirty days.” Rebbi Abbahu in the name of Rebbi Joḥanan: That is its measure of fine flour per seah of wheat grain. . But did we not state 4:11 , on the verse Lev . 22:7 : “For it is his food.” This is interpreted that the Cohen may treat heave as he would treat profane food. If he eats profane bread only from the whitest flour and vegetables only if they are free from all blemishes, he does not have to lower his standards for heave. : “One produces fine flour from wheat as he wants it, he cleans vegetables as he wants it.” Rebbi Abbahu in the name of Rebbi Joḥanan: When he reduces it to its heave per seah , i. e., a yield of 16.67%, a very selective Cohen will be able to refine it to a yield of only 10%, corresponding to heave of the tithe. . Rebbi Jeremiah in the name of Rebbi Ila: Here in years of famine, there in years of plenty. There, we have stated: “The center parts of water melon and what is cleaned from vegetables of heave, Rebbi Dosa permits to laymen but the Sages forbid.” Rebbi Abbahu in the name of Rebbi Joḥanan: They taught that only for what is cleaned from vegetables of gardeners 4:2.) . But for what is cleaned from vegetables of private people, even the rabbis will agree. Rebbi Abun asked: Is it not reasonable that this refers only to the Great Heave, but for heave of the tithe torn-off leaves do not count for leaves, neither do torn-off stems for stems? There 5:9. If somebody buys wine or oil and the grocer filled a measuring pitcher, he has to empty his pitcher into the buyer’s vessel until three separate drops fall out at the end. , we have stated: “If he turned it and it accumulated, that belongs to the seller.” Rebbi Joḥanan said, there is no “belongs to the seller” but “belongs to the buyer”, as you say here. Rebbi Isaac bar Eleazar said, it is because of abandonment 87b , this argument is credited to R. Abbahu. . Is it the same for consecrated food? Rebbi Abbahu came in the name of Rebbi Joḥanan: It is the same for consecrated food. Rebbi Hoshaia said, this was taught only for consecrated food which can be permitted. But of consecrated food which cannot be permitted one has to give back even the most minute amount. Rebbi Abun bar Ḥiyya asked: That log of oil of the leper, must he give it back or not(commonly translated as “leprosy”) has to bring a sacrifice including one log of oil ( Lev . 14:10 , 21 ). No instructions are given in the text what to do with the oil left over after the conclusion of the purification ceremony. “Giving back” means waiting until all remaining oil has collected at the bottom of the flask and then emptying it. ? If you say he must give it back, and he did not, he transgresses by default. If you say he need not give it back, and he did, he transgresses by excess if the rules are not followed. Rebbi Ḥinena did not say so, but Rebbi Hoshaia said, this was taught only for consecrated food which can be permitted. But of consecrated food which cannot be permitted one has to give back even the most minute amount. That log of oil of the leper belongs to those [consecrated foods] which can be permitted and you say he must give it back? That means, he must give back and if he did not, he transgresses by default. Rebbi Ḥalaphta ben Shaul stated: A pot. 6:21 that clay vessels cannot be cleansed from impurities. in which heave was cooked is cleansed three times with boiling water and that is enough. Rebbi Abba said, one does not learn from this for carcass meat. Rebbi Yose said, I objected before Rebbi Abba: Heave implies a deadly sin, carcass meat is a simple prohibition, and you say so? He said to me, it follows him who says, they accepted tithes voluntarily Chapter 6, Notes 11–13 . It is the operative opinion of the Yerushalmi that the duties upon the Land have rabbinic character only as long as the entire Jewish people do not live in the Land and the land distribution of Joshua has not been reestablished. Therefore, eating carcass meat which is a biblical prohibition is a much more severe sin than unauthorized use of rabbinic heave. . Rebbi Justus bar Shunem asked before Rebbi Mana: We have stated: “If he turned it and it accumulated, that is heave,” and here you say so? He said to him, here through the fire it becomes inedible and disappears. “ 97a . Each of the three texts represents a different tradition. Yeast of heave, the first and second are forbidden, the third is permitted. When has this been said? If he added water. But if he did not add water, even the third is forbidden Yeast of second tithe, the first is forbidden but the second permitted. Rebbi Meïr said, the second by imparting taste.” Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, the consecrated is like the accumulated. “ 5:4 and Babli Zebaḥim 79b : The clay pot of the sufferer from gonorrhoea, the first and second rinses are impure but the third is pure. When has this been said? If he did put water in it, but if he did not put water in it, even the tenth is impure. Rebbi Eliezer ben Jacob said, even if no water was put in (but other, not impure people, used it), the third is pure. It is clear that the Yerushalmi tradition cannot be reconciled with the Tosephta-Babli tradition. The concurrence of the mss. shows that the tradition is original. The Yerushalmi holds that water in a clay chamberpot becomes impure with the original impurity of the urine of a sufferer from gonorrhoea ( Lev . 15 ); hence, presence or absence of remainders of the urine in the walls of the chamberpot becomes irrelevant. The clay pot of the sufferer from discharge, the first is impure but the second pure. When has this been said? If he did not put water in it, but if he put water in it even the tenth is impure.” to be delivered to the Cohen. Rebbi Yudan, the son of Rebbi Yose ben Ḥanina’s sister, in the name of Rebbi Yose ben Ḥanina: Less than that he puts in his fire. Rebbi Yannai in the name of Rebbi Jehudah: “Solid food corresponding to a cooked easy egg 8:5, is defined in the Babli ( Šabbat 80b ) as a chicken egg, reputed to be quickest to be cooked among all kosher eggs. . That means that the volume of an egg29 cm 3 . is valid in impurity, but pure the minutest amount must be delivered. If it is demay ; but if it is certain it must be delivered impure or pure, much or little.”

כַּרְשִׁינֵי תְרוּמָה מַאֲכִילִין אוֹתָן לִבְהֵמָה וּלְחַיָּה וְלַתַּרְנוֹגַלִּין. יִשְׂרָאֵל שֶׁשָּׂכַר פָּרָה מִכֹּהֶן מַאֲכִילָהּ כַּרְשִׁינֵי תְרוּמָה. וְכֹהֵן שֶׁשָּׂכַר פָּרָה מִיִּשְׂרָאֵל אַף עַל פִּי שֶׁמְּזוֹנוֹתֶיהָ עָלָיו לֹא יַאֲכִילֶנָּה כַּרְשִׁינֵי תְרוּמָה. יִשְׂרָאֵל שֶׁשָּׁם פָּרָה מִכֹּהֶן לֹא יַאֲכִילֶנָּה כַּרְשִׁינֵי תְרוּמָה. וְכֹהֵן שֶׁשָּׁם פָּרָה מִיִּשְׂרָאֵל מַאֲכִילָהּ כַּרְשִׁינֵי תְרוּמָה. מַדְלִיקִין שֶׁמֶן שְׂרֵיפָה בְּבָתֵּי כְּנֵיסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת וּבִמְבוֹאוֹת אֲפֵילִין וְעַל גַּבֵּי הַחוֹלִים בִּרְשׁוּת הַכֹּהֵן. בַּת יִשְׂרָאֵל שֶׁנִּישְׂאֵת לְכֹהֵן וְהִיא לִימּוּדֶת לָבוֹא אֶצֶל אָבִיהָ אָבִיהָ מַדְלִיק בִּרְשׁוּתָהּ. מַדְלִיקִין בְּבֵית הַמִּשְׁתֶּה אֲבָל לֹא בְּבֵית הָאֵבֶל דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵי אוֹמֵר בְּבֵית הָאֵבֶל אֲבָל לֹא בְּבֵית הַמִּשְׁתֶּה. רִבִּי מֵאִיר אוֹסֵר כָּאן וְכָאן וְרִבִּי שִׁמְעוֹן מַתִּיר כָּאן וְכָאן. מְנַיִין לְפָרָתוֹ שֶׁל כֹּהֵן שֶׁהָיְתָה שׁוּמָה אֶצֶל יִשְׂרָאֵל שֶׁאֵינָהּ מַאֲכִילָהּ בִּתְרוּמָה. תַּלְמוּד לוֹמַר וְכֹהֵן כִּי יִקְנֶה נֶפֶשׁ קִנְיַין כַּסְפּוֹ וגו׳. יָכוֹל לֹא יַאֲכִילֶנָּהּ בְּכַרְשִׁינִין. תַּלְמוּד לוֹמַר הֵם. אִית תַּנָּיֵי תַנֵּי יָכוֹל לֹא תֹאכַל בְּכַרְשִׁינִין וּבְתִלְתָּן. רִבִּי חִזְקִיָּה רִבִּי יִרְמְיָה רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן לֵית כָּאן תִּלְתָּן. תִּלְתָּן דְּבַר תּוֹרָה. לֹא כֵן תַּנֵּי מְנַיִין לְכֹהֵן שֶׁקָּנָה עֶבֶד וּלְיִשְׂרָאֵל בּוֹ שׁוּתָפוּת אֲפִילוּ אֶחָד מִמֵּאָה בּוֹ שֶׁאֵינוֹ מַאֲכִילוֹ בִתְרוּמָה. תַּלְמוּד לוֹמַר וְכֹהֵן כִּי יִקְנֶה. תַּנֵּי בַּר קַפָּרָא אֶחָד זוֹ וְאֶחָד זוֹ לֹא תֹאכַל בִּתְרוּמָה. מַדְלִיקִין שֶׁמֶן שְׂרֵיפָה בְּבָתֵּי כְּנֵיסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת כו׳. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן כֵּן הִיא מַתְנִיתָא וְעַל גַּבֵּי הַחוֹלִים בִּרְשׁוּת כֹּהֵן. הָא מַתְנִיתָא קַדְמִיָיתָא אֲפִילוּ שֶׁלֹּא בִרְשׁוּת כֹּהֵן. תַּנֵּי רִבִּי חִיָיה בִּיקּוּר הַחוֹלֶה אֵין לוֹ שִׁיעוּר. אָמַר רִבִּי חִיָיא בַּר אָדָא מַתְנִיתָא אָמְרָה כֵן וְעַל גַּבֵּי הַחוֹלִין בִּרְשׁוּת כֹּהֵן. רִבִּי יִרְמְיָה בְּעָא קוֹמֵי רִבִּי זְעִירָא עַד כְּדוֹן בִּתְרוּמָה שֶׁנָּפְלָה לוֹ מִבֵּית אֲבִי אִמּוֹ כֹהֵן. וַאֲפִילוּ בִתְרוּמַת גֹּרְנוֹ. אָמַר לֵיהּ מָאן יֵימַר לָךְ בִּתְרוּמַת גֹּרְנוֹ. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי. רִבִּי יוֹנָה כְרִבִּי יִרְמְיָה וְרִבִּי יוֹסֵי כְרִבִּי זְעִירָא. מָאן דְּאָמַר בִּתְרוּמַת גֹּרְנוֹ נִדְלַק וְאָתֵי אַתְיָיא לְמָאן דְּאָמַר בִּתְרוּמָה שֶׁנָּפְלָה לוֹ מִבֵּית אֲבִי אִמּוֹ כֹהֵן בְּלֹא כֵן בְּשֶׁאֵינוֹ צָרִיךְ זְכִיָיה. אָמַר לֵיהּ בִּמְזַכֶּה לוֹ עַל יְדֵי אַחֵר. תַּנֵּי יִשְׂרָאֵל וְכֹהֵן שֶׁהָיוּ שׁוּתָפִין בְּחָנוּת. מְמַלֵּא יִשְׂרָאֵל אֶת הַנֵּר שֶׁמֶן שְׂרֵיפָה וְעוֹלֶה לָעֲלִיָיה וְיוֹרֵד לֶחָנוּת לַעֲשׂוֹת צְרָכָיו שֶׁל כֹּהֵן. אֲבָל לֹא שֶׁל יִשְׂרָאֵל. כֹהֵן שֶׁבָּא אֶצֶל יִשְׂרָאֵל לַעֲשׂוֹת עַמּוֹ חֶשְׁבּוֹן מַדְלִיק עַל גַּבָּיו שֶׁמֶן שְׂרֵיפָה אַף עַל פִּי כֵן זְכַיָיהּ אָמַר לָהֶן בִּמְזַכֶּה לָהֶן עַל יְדֵי אַחֵר. תַּנֵּי בַּת יִשְׂרָאֵל שֶׁנִּכְנְסָה לַעֲשׂוֹת צְרָכָיו שֶׁל כֹּהֵן אֲבָל לֹא שֶׁל יִשְׂרָאֵל. תַּנֵּי בַּת יִשְׂרָאֵל שֶׁנִּכְנְסָה לְהַדְלִיק מִכֹּהֶנֶת טוֹבֶלֶת פְּתִילָהּ שֶׁמֶן שְׂרֵיפָה וּמַדְלֶקֶת. רִבִּי הוּנָא בְשֵׁם דְּבֵי רִבִּי יַנַּאי שְׁעַת מִשְׁלַחַת זְאֵיבִים הָיְיתָה וְלֹא עָמַד בֵּית דִּין וּבִיטֵּל. כְּמַה דְתֵימַר תַּמָּן לֹא עָמַד בֵּית דִּין וּבִיטֵּל אַף הָכָא לֹא עָמַד בֵּית דִּין וּבִיטֵּל. בְּקָרוֹ שֶׁל כֹּהֵן שֶׁהָיָה מַאֲכִיל אֶצֶל יִשְׂרָאֵל. וְכֵן בִּגְדּוֹ שֶׁל כֹּהֵן שֶׁהָיָה נֶאֱרָג אֶצֶל יִשְׂרָאֵל וְהִדְלִיק עַל גַּבָּיו שֶׁמֶן שְׂרֵיפָה וְאֵינוֹ חוֹשֵׁשׁ. כֹּהֵן שֶׁבָּא לַעֲשׂוֹת חֶשְׁבּוֹן עִם יִשְׂרָאֵל וְהִדְלִיק עַל גַּבָּיו שֶׁמֶן שְׂרֵיפָה וְעָמַד לוֹ וְהָלַךְ לוֹ. אַף עַל פִּי כֵן אֵין מְחַיְיבִין אוֹתוֹ לְכַבּוֹתוֹ עַד שֶׁיִּיכְבֶּה מֵאֵילָיו. רִבִּי חֲנַנְיָה בַּר עַכְבָּרִי הֲוָה עֲבַד עוֹבְדְּתָא גַּבֵּי רִבִּי חִיָיה צִיפֹּרַיָּא. מִי אֲזִיל לֵיהּ מַלֵּי לֵיהּ בּוֹצִינָא שֶׁמֶן שְׂרֵיפָה. וְלֹא כֵן סָבְרִין מֵימַר לַעֲשׂוֹת צְרָכָיו שֶׁל כֹּהֵן אֲבָל לֹא שֶׁל יִשְׂרָאֵל. אָמְרִין דִּי לָא הֲוָה עֲבַד לֵיהּ כֵּן לָא הֲוָה אֲתֵי. סָבְרִין מֵימַר כַּד יַמְטִּי בֵּייתֵיהּ הֲוָה מַטְפִּי לָהּ. אָמַר רִבִּי חִינְנָא עַל יָדִי כֵן הֲוָה שְׁהַר וְעַל יָדִי כֵן הֲוָה קְרֵץ. אָדָא שַׁמָּשָׁא שָׁאַל לְרִבִּי אִימִּי בְּגִין דַּאֲנָא צְבַע פְּתִילָה מִן חוֹלָא. אָמַר לֵיהּ בָּטֵל הוּא עַל גַּב פְּתִילוֹת. הוֹרֵי רִבִּי יוּדָה בֶּן פָּזִי כְּאִילֵּין דְּבַר נְחֶמְיָה כֵן. רִבִּי אִימִּי נְסַב פְּתִילָה. רִבִּי אִילָּא לֹא נְסַב פְּתִילָה. לֵית לְרִבִּי אִילָּא הָדָא דְרִבִּי אִימִּי. סָבַר רִבִּי אִילָּא מִשּׁוּם גֶּזֶל וּבְלָא מִן הָדֵין שַׁמָּשָׁא מְבַזְבְּזָא בָהּ קְדוּשָׁה. גַּמְלִיאֵל זוּגָא שָׁאַל לְרִבִּי יָסָא מַהוּ לְהוֹסִיף שֶׁמֶן חוּלִין וּלְהַדְלִיק. אָמַר לֵיהּ לֹא תַנֵּי רִבִּי הוֹשַׁעְיָה אֶלָּא אֵין מְחַיְיבִין אוֹתוֹ לְמַצּוֹתוֹ. אָמַר רִבִּי אַבָּהוּ שָׁנָה לִי יוֹנָתָן בֶּן עַכְמַאי. בַּת כֹּהֵן שֶׁהָיְתָה עוֹמֶדֶת עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה וּבְיָדָהּ נֵר וּבְתוֹכוֹ שֶׁמֶן שְׂרֵיפָה הֲרֵי זוֹ מוֹסֶפֶת לְתוֹכוֹ שֶׁמֶן שֶׁל חוּלִין וּמַדְלֶקֶת. אָמַר לֵיהּ רִבִּי זְעִירָא מַה טִבְיָיהּ. אָמַר לֵיהּ אָדָם גָּדוֹל הָיָה וּבָקִי בְמִשְׁנָתֵינוּ הָיָה. פִּרְשֵׁיהּ רִבִּי חִיָיא דִכְפַר תְּחוּמִין קוֹמֵי רַב וּמַנִּיתֵיהּ חֲכִים. מַדְלִיקִין בְּבֵית הַמִּשְׁתֶּה אֲבָל לֹא בְּבֵית הָאֵבֶל דִּבְרֵי רִבִּי יוּדָה. רִבִּי יוֹסֵי אוֹמֵר בְּבֵית הָאֵבֶל אֲבָל לֹא בְּבֵית הַמִּשְׁתֶּה. רִבִּי מֵאִיר אוֹסֵר כָּאן וְכָאן. רִבִּי שִׁמְעוֹן מַתִּיר כָּאן וְכָאן. מַה טַעֲמָא דְרִבִּי יְהוּדָה. בֵּית הַמִּשְׁתֶּה עַל יְדֵי דְמָנֵיהוֹן נְקִיִים לֹא מִתְעַסְּקִין. בְּבֵית הָאֵבֶל עַל יְדֵי דְמָנֵיהוֹן צֹאִין מִתְעַסְּקִין בֵּיהּ. מַה טַעֲמָא דְרִבִּי יוֹסֵי. בֵּית הָאֵבֶל עַל יְדֵי דְאִינּוּן כְּנִיעִין לֹא מִתְעַסְּקִין בֵּיהּ. בֵּית הַמִּשְׁתֶּה עַל יְדֵי דְאִינּוּן פְּחִיזִין מִתְעַסְּקִין בֵּיהּ. מַאי טַעֲמָא דְרִבִּי מֵאִיר בְּבֵית הָאֵבֶל עַל יְדֵי דְמָנֵיהוֹן צוֹאִין מִתְעַסְּקִין בּוֹ. בֵּית הַמִּשְׁתֶּה עַל יְדֵי דְאִינּוּן פְּחִיזִין מִתְעַסְּקִין בֵּיהּ. מַאי טַעֲמָא דְרִבִּי שִׁמְעוֹן בֵּית הָאֵבֶל עַל יְדֵי דְאִינּוּן כְּנִיעִין לֹא מִתְעַסְּקִין בֵּיהּ. בֵּית הַמִּשְׁתֶּה עַל יְדֵי דְמָנֵיהוֹן נְקִיִין לֹא מִתְעַסְּקִין בֵּיהּ. אָמְרִין דְּבֵי רִבִּי יַנַּאי הֲלָכָה כְרִבִּי שִׁמְעוֹן. רִבִּי יַעֲקֹב בַּר אָחָא בְּשֵׁם רִבִּי יֹאשִׁיָּה הֲלָכָה כְרִבִּי שִׁמְעוֹן. רִבִּי יוֹסֵי צַיְדָּנַיָּא בְּעָא קוֹמֵי רִבִּי יִרְמְיָה. דִּלֹא כֵן מַה נָן אָמְרִין. רִבִּי מֵאִיר וְרִבִּי שִׁמְעוֹן אֵין הֲלָכָה כְרִבִּי שִׁמְעוֹן. אָמַר לֵיהּ שֶׁל בֵּית קוֹדְמִין הִיא. וְהָא רִבִּי יוּדָה אוֹמֵר מֵעֵין שְׁנֵיהֶן. וְרִבִּי יוֹסֵי אוֹמֵר מֵעֵין שְׁנֵיהֶן. וְרִבִּי יוּדָה וְרִבִּי יוֹסֵי הֲלָכָה כְרִבִּי יוֹסֵי. מַהוּ לְהַדְלִיק שֶׁמֶן שְׂרֵיפָה בַּחֲנוּכָּה. אָמְרִין דְּבֵי רִבִּי יַנַּאי מַדְלִיקִין שֶׁמֶן שְׂרֵיפָה בַּחֲנוּכָּה. אָמַר רִבִּי נִיסָא אֲנָא לָא אֲנָא חֲכִים לְאַבָּא. אִימָּא הֲוָה אָמְרָה לִי אָבוֹךְ הֲוָה אֲמֵר מִי שֶׁאֵין לוֹ שֶׁמֶן שֶׁל חוּלִין מַדְלִיק שֶׁמֶן שְׂרֵיפָה בַּחֲנוּכָּה.

MISHNAH: Heave vetch may be fed to domestic animals, wild animals, and chickens. An Israel who rented a cow from a Cohen feeds it heave vetch. A Cohen who rented a cow from an Israel may not feed it heave vetch even if he is required to feed it. An Israel who received a cow from a Cohen by appraisal may not feed it heave vetch. A Cohen who received a cow from an Israel by appraisal may feed it heave vetch. One lights “oil to burn” in synagogues, houses of study, dark passageways, and near the sick with permission of the Cohen. If the daughter of an Israel married to a Cohen is used to visit her father, her father puts up lights with her permission. One puts up lights at a wedding but not in a house of mourning, the words of Rebbi Jehudah; Rebbi Yose says, in a house of mourning but not at a wedding. Rebbi Meïr forbids in both cases, Rebbi Simeon permits in both cases. HALAKHAH: From where that a cow of a Cohen which was appraised at an Israel’s cannot be fed vetch? The verse says ( Lev . 22:11 ): “If a Cohen buys a living being with his money, etc.. 22:11 ): “If a Cohen buys a living being with his money, he may eat of it; whoever is born in his house, they shall eat of his bread.” The ownership must be 100% the Cohen’s. ” I could think, he may not feed it vetch, the verse says, “they” 5:6 : “They shall eat,” they but not an animal. I could think an animal could not eat [heave] vetch? The verse says, “a living being”. . Some Tannaïm state: I could think, he may not feed it vetch or fenugreek. Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: The word of the Torah is that here, there is no “fenugreek”. Did we not state: From where that a Cohen who bought a slave in partnership with an Israel, even if the latter has only a one percent interest, cannot feed him heave? The verse says, “If a Cohen buys.” Bar Qappara stated: Neither one of them may eat heave. “One lights ‘oil to burn’ in synagogues, houses of study; etc.” Simeon bar Abba in the name of Rebbi Joḥanan, so is the Mishnah: “and near the sick with permission of the Cohen.” That means, the earlier parts of the Mishnah even without the permission of a Cohen. Rebbi Ḥiyya stated: “Sickbed visits have no measure 26b , is not quite sure about the meaning of the statement. .” Rebbi Ḥiyya bar Ada said, the Mishnah says so: “and near the sick with permission of the Cohen.” Rebbi Jeremiah asked before Rebbi Zeïra: So far heave that fell to him from the house of his maternal grandfather, a Cohen. Perhaps also from the heave of his own threshing floor? He said to him, who could tell you, from the heave of his own threshing floor? Rebbi Jonah and Rebbi Yose; Rebbi Jonah followed Rebbi Jeremiah, Rebbi Yose followed Rebbi Zeïra. He who says, from the heave of his own threshing floor, may he go and light a lamp? Following him who said, heave that fell to him from the house of his maternal grandfather, a Cohen, would he not need empowering anyhow? He said to him, when he transfers it to him through a third party. It was stated here, “the business of the Cohen” means anything in which the Cohen has some monetary interest; it only excludes private affairs of the Israel. : “If an Israel and a Cohen were partners in a store, the Israel may fill the lamp with oil to burn and go to the upper floor and down into the store in the business of the Cohen, but not his own. If a Cohen came to an Israel to help him with his accounts, the latter may light oil to burn for him.” Where is the empowering? He said to them, when he transfers it to them through a third party. It was stated: An Israel woman who came to work for a Cohen, but not for an Israel fragment must have stated that she may use left-over oil for some personal use, cf. Tosephta 10:9 and the two following paragraphs. Chapter 4, Notes 39–42 . A somewhat similar statement is in Tosephta 10:9 . From here to the start of the discussion about weddings, the text is also in Šabbat , Chapter 2, fol. 4c/d. It was stated: “An Israel woman who comes to a priestly woman to get fire dips her wick into oil to burn and lights.” Rebbi Ḥuna in the name of the house of Rebbi Yannai: It was a time of wolf packs; there was no court which disestablished. (As you say there, there was no court which disestablished, so here there was no court which disestablished!), is out of place here. As R. S. Lieberman notes, it seems from the Tosephta that the Israel woman needs the light to go home in the night from the Cohen’s house. This kind of use is generally accepted by popular practice since it is necessary if the Cohen should have any kind of social life. “ If cattle of a Cohen was fed at an Israel’s, or the garment of a Cohen being woven at an Israel’s, he lights for this oil to burn without hesitation. If a Cohen came to an Israel to help him with his accounts and he lit oil to burn for him, even after [the Cohen] left one does not require him to extinguish it before it burns out by itself.” Rebbi Ḥanania from Akhbar). His employer, R. Ḥiyya from Sepphoris, is also quoted in ‘Orlah in a discussion with R. Ammi. Therefore, both men belong to the third generation of Galilean Amoraim. It follows from the story that this R. Ḥiyya was a Cohen; he might be identical with R. Ḥiyya bar Abba. worked at R. Ḥiyya’s from Sepphoris. When he left, the latter filled him a lamp full of oil to burn. Were we not of the opinion to say, “to work for a Cohen, but not for an Israel”? They said, if he had not done this for him, he would not have come. They thought, when he arrived at his house, he had to extinguish it. Rebbi Ḥinena said, this happened to me; by this he awoke, by this he got up early. Ada the nurse asked Rebbi Ammi: Since I am dipping wicks at a sick person’s? He said to him, it becomes insignificant in the wick. Rebbi Jehudah ben Pazi instructed those of Bar Neḥemiah in this way. Rebbi Immi took a wick, Rebbi Ila did not take a wick. Did Rebbi Ila not agree with Rebbi Immi? Rebbi Ila thought because of robbery; in addition, the nurse will spoil the consecrated food. Gamliel the twin asked Rebbi Yasa: May one add profane oil and light? He said to him, Rebbi Hoshaia stated only that one is not required to squeeze it out/Tosephta quoted above, Note 142 , the Israel does not have to extinguish the light when the Cohen leaves, but he is not permitted to start burning oil for burning in the absence of the Cohen. Therefore, Gamliel’s question has to be answered in the negative. Rebbi Abbahu said, Jonathan ben Akhmai did teach me: The daughter of a Cohen standing Sabbath eve with a light filled with oil for burning, adds some profane oil and lights 2:2 states that Sabbath lamps may not be filled with oil for burning. It is now stated that this refers only to lamps filled exclusively with oil for burning, not to a mixture of that with profane oil. . Rebbi Zeïra said, what is the nature of this? He said to him, he was a great personality, well versed in the Mishnah. Rebbi Ḥiyya from Kefar Teḥumin explained this to Rabbi and he appointed him rabbi 2. . “One puts up lights at a wedding but not in a house of mourning, the words of Rebbi Jehudah; Rebbi Yose says, in a house of mourning but not at a wedding. Rebbi Meїr forbids in both cases, Rebbi Simeon permits in both cases.” What is the reason of Rebbi Jehudah? At a wedding, since their garments are clean, they will not touch it. In a house of mourning, since their garments are dirty, they will touch it. What is the reason of Rebbi Yose? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Meїr? In a house of mourning, since their garments are dirty, they will touch it. At a wedding, since they are unrestrained, they will touch it. What is the reason of Rebbi Simeon? In a house of mourning, since they are subdued, they will not touch it. At a wedding, since their garments are clean, they will not touch it. In the house of Rebbi Yannai they said, practice follows Rebbi Simeon. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: Practice follows Rebbi Simeon. Rebbi Yose from Sidon asked before Rebbi Jeremiah: Otherwise, what would we say? Rebbi Meїr and Rebbi Simeon, does practice not follow Rebbi Simeon? He said to him, it is from the preceding paragraph. Rebbi Jehudah says similar to these two, Rebbi Yose says similar to those two, between Rebbi Jehudah and Rebbi Yose, practice follows Rebbi Yose. May one use oil for burning on Hanukkah? They said in the name of Rebbi Yannai: One uses oil for burning on Hanukkah. Rebbi Nasa said, I never knew my father. My mother told me, your father said that he who has no profane oil may use oil for burning on Hanukkah 11:18). In the Babli, Šabbat 21a/b , this is a matter of controversy. The Yerushalmi’s position there is represented by R. Zeїra in the name of Rav Mattanah or Rav, the opposite position is taken by Rav Huna. .