Jerusalem Talmud in English

1MISHNAH: A Gentile’s idol is immediately forbidden but a Jew’s only when it is worshipped. A Gentile is able to annul his idol and that of a Jew; but a Jew cannot annul the idol of a Gentile. If one annulled an idol he annulled its appurtenances; if he annulled its appurtenances the appurtenances are annulled but it is forbidden.

2HALAKHAH: “A Gentile’s idol is immediately forbidden,” etc. Rebbi Simeon ben Laqish said, the Mishnah speaks about an artist who works to sell it on the market. When he finishes it, it is a sure thing that he bows down before it. Rebbi Yose asked, if it is a sure thing that he bows down before it, why did we state “a Gentile’s idol is immediately forbidden but a Jew’s only when it is worshipped”?

3Rebbi Hila in the name of Rebbi Simeon ben Laqish: If one cuts an idol in stone, even though you say that nothing connected to the ground is forbidden, one warns him on every single chiseling and when it will be separated from the rock he will be flogged. Rebbi Yose said, from this you understand that if somebody makes a statue for idol worship, even though you say that nothing breathing can be forbidden, one warns him about each single mallet and he will be flogged when it is finished.

4“A Gentile’s idol is immediately forbidden,” therefore it can be annulled. “But a Jew’s only when it is worshipped,” therefore it cannot be annulled. Rebbi Ze`ira said, there is no “therefore”, only “it cannot be annulled or it can be annulled”. “A Gentile’s idol is immediately forbidden,” as it is written. 12:20 . : you certainly shall destroy. “But a Jew’s only when it is worshipped,” as it is written. 27:15 . The argument is from the later part of the verse, cursed be the man who would make a hewn or molten image and put it up in secret . As long as it is not put up there is no curse. The Babli, 52a , reads the verse as stating that the curse applies when the idol is made. , cursed be the man who makes a hewn or molten image , etc., when he puts it up. But some are switching this. “A Jew’s idol is immediately forbidden,” for it is written, cursed be the man . “But a Gentile’s only when it was worshipped,” as it is written. 12:20 . , you certainly shall destroy all the places where these peoples worshipped . Rebbi Isaac bar Naḥman in the name of Samuel understood it from the following: If you inherited it when it was a god you shall burn it in fire. 7:25 . , otherwise of which you will inherit their gods . By taking only a fraction of the verse it is turned into permission to inherit the statues of the gods. This implies that if the Gentiles do not consider them as gods any more, the prohibition of usufruct is lifted. . Rebbi Joḥanan in the name of Rebbi Yannai understood it from the following: You should not covet silver or gold for them . 8:25. If the Gentiles covet their silver and gold, you may take it. In the Babli, 52a , is a similar argument. Samuel reads the verse, do not covet silver or gold for them and take for yourself as: you may not covet silver or gold for them but you may be permitted to take for yourself. . You cannot covet and take, but others can covet and you are taking.

5Rebbi Joḥanan said to Bar Drosai, go down and break all those statues in the public baths. He went down and broke them all except one12–15, Lešonenu 39(1975) pp. 62–69. . Why this? Rebbi Yose ben Rebbi Abun said, because another Jew was suspected of burning incense for it.

6Rebbi Ḥiyya bar Ashi in the name of Rav: Rebbi was sitting and teaching his son Rebbi Simeon. The Gentile annuls his own idol and that of his neighbor. He said to him, when you still were in full mental powers you quoted Tannaim stating that a Gentile annuls his own idol and that of a Jew. He answered him, no, my son. An idol which a Jew had worshipped can never be annulled. And it was stated so: “Rebbi Simeon ben Menassia says, an idol which a Jew had worshipped can never be annulled.” Rav stated in the name of the reason of this Tanna: Cursed be the man who makes a hewn or molten image , forever. 27:15 . The argument is from the later part of the verse, cursed be the man who would make a hewn or molten image and put it up in secret . As long as it is not put up there is no curse. The Babli, 52a , reads the verse as stating that the curse applies when the idol is made. .

7Bar Qappara found a ring with an idol. An Aramean youth was running after him. He was hitting him, cursing him, and told him, spit on it! He did not accept. Urinate on it! He did not accept. This implies that a Non-Jew annuls his own and another person’s idols under duress, on condition that he knows the nature of this idol. An idol which had been worshipped by a Jew can never be annulled. Could it not be like an idol which was abandoned by its worshippers and by that being annulled? Rebbi Ze`ira said, anything which becomes annulled by itself, a Jew can annul. But anything which does not become annulled by itself, a Jew cannot annul.

8Rav said, a pedestal is not annulled. Therefore if one annulled it it is annulled. The opinions of Rav seem inconsistent. There he says, if one casts a cup for idolatry it is immediately forbidden, and here he says so? Here if he burned incense, there if he did not burn incense. And even if you are saying, in both cases if he burned incense, Rav follows his opinion since Rav said, if one casts a cup for idolatry it is immediately forbidden.

9Rav said, a pedestal is not annulled. Therefore its appurtenances are annulled. The opinions of Rav seem inconsistent. There Rav Sheshet said in the name of Rav, if the procession was using another way, and here he says so? There if he burned incense, here if he did not burn incense. And even if you are saying, in both cases if he burned incense, Rav follows his opinion since Rav said, if one casts a cup for idolatry it is immediately forbidden.

10Rebbi Joḥanan said, a stele is a monolith, an altar has many stones one uses βωμός, not consistent with the use of the term in the Yerushalmi.. This change in terminology is not usually recognized in the talmudic Dictionaries. . Ḥizqiah said, a stele is annulled once it is damaged; of an altar one has to damage each single stone. A baraita of Ḥizqiah disagrees with him: If you tore down the altar, leave it alone; if you broke the stele, leave it alone . 12:3 . . Rebbi Ze`ira, Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia; Rebbi Ḥiyya (Rebbi) Abba, Rebbi Eleazar in the name of Rav Hoshaia: When He turns all stones of the altar like smashed pieces of chalk . 27:9 . In the Babli, 54a , this is Ḥizqiah’s baraita ; probably here also this is the statement which contradicts his earlier statement that simple damage, not complete annihilation, permits maṣsebot and altars for usufruct. , persecute them until you eliminated its egg from the world. But here, if you broke a stele, leave it alone; if you tore down an altar, leave it alone.

11It is written. 26:1 . , do not make idols for yourselves, statue and stele you shall not erect for yourselves. Is not making the same as erecting? Rebbi Hila said, making is from new; erecting, if it falls down one shall not re-erect it. It is written. 12:3 . The verse continues, their statues you shall cut down. , you shall tear down their altars and break their steles. From where to apply one to the other? Rebbi Abun bar Ḥiyya said, it was said to refer to both sides; either breaking, or cutting down, or tearing down for each of them.

1MISHNAH: How does one annul it? If he cut off the top of its earlobe, the tip of its nose, the tip of its finger. If he disfigured it even though nothing is missing, he annulled it. If he spat in its face, urinated before it, dragged it, threw excrement on it, this is not annulled. If he sold or mortgaged it, Rebbi says it is annulled, but the Sages say it is not annulled.

2HALAKHAH: “How does one annul it,” etc? Rebbi Ze`ira said, this is if he sold it in peace. But if he sold it in ill-will, everybody agrees that it is annulled; it happens that he is hungry, falls into a rage, and curses his king . 8:21 . The Babli uses the same verse as a reason for which a contemptuous treatment of an idol is not an annulment; 53a. etc. Ze`ur bar Ḥinena in the name of Rebbi Ḥanina: They disagreed in case he sold it to a goldsmith. But if he sold it to its worshipper, everybody agrees that it is not annulled. Rav Jeremiah in the name of Rav: they disagreed if he sold it to its worshippers. But if he sold it to a goldsmith everybody agrees that it is annulled. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: the opinion of everybody. Rebbi Hila in the name of Rebbi Simeon ben Laqish: in dispute. It turns out that Rebbi Ḥanina held with Rebbi Joḥanan and Rav Jeremiah with Rebbi Simeon ben Laqish. What about it? They disagreed in case he sold it to a goldsmith. But if he sold it to one of its worshippers, everybody agrees that it is not annulled.

1MISHNAH: An idol which was abandoned by its worshippers in times of peace is permitted, in times of war is forbidden. Pedestals of kings are permitted since they put them up when the kings pass by.

2HALAKHAH: “An idol which was abandoned by its worshippers,” etc. It was stated: The war of Joshua is forbidden, similar to the war of Joshua is permitted. The war of David is permitted, like the war of David is forbidden. The war of Joshua is forbidden, as it is written. 20:17 . This verse is quoted as justification of the first statement, that idols captured in the wars of Joshua were forbidden. , for certainly you should ban them . Similar to the war of Joshua is permitted, for it is a short time. 20:16 ). . The war of David is permitted, what Itai from Gat annulled. Like the war of David is forbidden, for it is permanent.

1MISHNAH: The Elders were asked in Rome, if He does not approve of idol worship, why does He not eliminate it? They answered, if they would worship something which the world does not need, He would eliminate it. But they worship sun and moon, stars and planets, mountains and hills. Should He destroy His world because of the stupid? They told them, if it is so, He should eliminate things which are not needed in the world, and keep things necessary for the world. They answered, then we would strengthen the worshippers of the latter who would say, you should know that these are divinities since those were eliminated and these were not eliminated.

2HALAKHAH: “The Elders were asked in Rome,” etc. If somebody stole seeds and sowed, would it not grow in the end? If somebody sleeps with a married woman, would he not in the end cause a bastard to be born? But let the world continue its usual way. The stupid who misbehave will in the future have to account for their deeds.

3Rebbi Ze`ira said, if it were written, “like them should be their worshippers”, that would be difficult; the sun’s worshippers like the sun, the moon’s worshippers like the moon? But, like them should be their makers . 115:8 . This clearly refers to idols and their makers. . Rebbi Mana said, if it were written, “like them should be their worshippers”, it would not be difficult, as it is written. 24:23 . , the moon will be ashamed and the sun abashed . Rebbi Naḥman in the name of Rebbi Mana: In the future, an idol will come, spit in the face of its worshippers, make them ashamed, and disappear from the world. What is the reason? All worshippers of statues will be ashamed 97:7 . This homily ends the part of the Tractate devoted to idols. . Rebbi Naḥman in the name of Rebbi Mana: In the future, an idol will come, bow down before the Holy One, praise to Him, and disappear from the world. What is the reason? Bow down before Him, all gods 97:7 . This homily ends the part of the Tractate devoted to idols. .

1MISHNAH: One may buy a used wine-press from a Non-Jew. Even if he takes it in his hands and puts it on the pile. It does not become libation wine until it flows down into the cistern. If it flowed into the cistern, what is in the cistern is forbidden and the remainder in permitted.

2HALAKHAH: “One may buy a used wine-press,” etc. Rebbi Ḥanin stated: Only if the Jew did not turn his eyes away from him. But if he turned his eyes away from him, not then. So far if he was taking juice and grapes together to put on the heap. If he gave these and those separately, (even from what was left in the fissures, what is under the bunches is forbidden, on the sides is permitted.)4, #50) in the version of R. Lipman Heller Wallerstein and R. ḤID Azulai seems preferable: הָיָה נוֹתֵן אֵילּוּ בִפְנֵי עַצְמָן וְאֵילּוּ בִפְנֵי עַצְמָן אֲפִילוּ כֵן מוּתָּר. גוֹמָמִיוֹת שֶׁתַּחַת הָאֶשְׁכּוֹלוֹת מוּתָּרוֹת. שֶׁבְּצִידֵּיהֶן הֵן אֲסוּרוֹת. “If he gave these and those separately, even so it is permitted . The fissures under the bunches are permitted , on the sides they are forbidden .” If the grapes are harvested into a vat, if the entire vat is emptied into the wine press one does not care if juice already oozed from the grapes since this is part of the pressing process. If the grapes are taken out of the vat and then the fluid is poured into the press separately, this also is acceptable. But if then some fluid is left in the fissures between the wooden planks which form the walls of the vat, it is grape juice in a separate vessel which is no different from a barrel standing under the pipe through which the juice flows from press to cistern; any touch by the Gentile will turn it into forbidden libation wine. Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Itself it becomes libation wine.

3A wine press on which a Gentile stopped a leak from the inside is forbidden, from the outside permitted, for it is impossible that there not be wet bast where he touches and turns the entire cistern into libation wine.

4Rav Huna in the name of Rav: The jet is like the cistern. Rebbi Ze`ira asked: Everywhere8:8 which states that any flow downwards is no connection for impurity while standing fluid on a level surface is. Babli 72a . you do not say that flow is connection, but here you are treating flow as connection? Rav Huna is of the opinion that if the cistern became libation wine, the flow became libation wine; if the flow became libation wine the cistern did not become libation wine. Rebbi Abba did not say so, but if the cistern became libation wine, the flow did not become libation wine; if the flow became libation wine the cistern became libation wine. What Rav Huna said in the name of Rav, the jet is like the cistern, for Rav Huna is of the opinion, just as the cistern becomes libation wine so the jet becomes libation wine. There, they say in the name of Rav, the touch of a Gentile makes libation wine. Rav Naḥman bar Jacob said, only when it is flowing.

5An Aramean fell into a cavity. The case came before Rebbi Huna who said, immobilize him until you have emptied the cavity. Rebbi Ḥanina said, he is moving his hand. He said, bring willow baskets and approach from under his hand.

6Simeon bar Ḥiyya was instructing Ḥiyya bar Rav. Starting when does a Gentile make libation wine ? He told him, from when he knows the nature of idol worship. (Rav Joshia left) [Rav put out his head] New York 1995, p. 226) that one has to read not אפיק רב יאשיה but אפיק רב ראשיה as in Eruvin 1:1, 18d line 33. from the curtain and told him, you may say this if one buys grapes from the Gentile. But the Gentile proper makes libation wine when he is one day old.

7May a Gentile make libation wine with his mouth? Rebbi Ada in the name of Rebbi Eleazar: A Gentile cannot make libation wine with his mouth. Rebbi Jeremiah in the name of Rebbi Abbahu: A Gentile can make libation wine with his mouth. And we have stated thus: “If a market supervisor tasted from a cup or from a suction pipe and returned to the amphora it is forbidden.” In the opinion of Rebbi Ada in the name of Rebbi Eleazar, only if the Gentile returned it. In the opinion of Rebbi Jeremiah in the name of Rebbi Hoshaia, even if a Jew returned.

1MISHNAH: One may stamp with a Non-Jew in the wine press but one may not harvest with him1:1, Note 3 and Introduction to Tractate Demay p. 349–350). . With a Jew who works in impurity2:3 Notes 136,137, 141. An observant Jew harvesting together with an unobservant one is guilty of helping to cause impurity to fruits of the Land. There really is no intrinsic reason to forbid pressing the grapes which already are impure; the prohibition to help in pressing is a general rule “not to support sinners”. one neither stamps nor harvests with him but one transports with him amphoras to the wine press and brings with him from the wine press.

2HALAKHAH: “One may stamp with a Non-Jew in the wine press,” etc. Rebbi Jonah said, that is, you say only if they walked over it crosswise. But if they did not walk over it crosswise, it does not apply. Rebbi Yose asked, if they walked over it crosswise, even following the earlier teaching? As it was stated: “Originally they were saying that one harvests grapes with the Non-Jew and stamps with a Jew who works in impurity harvest grapes with the Non-Jew and does not stamp with a Jew who works in impurity.” This text must be supposed also for the quote here. If one holds that it is forbidden to cause impurity to the fruits of the Land then one may not harvest with the Gentile because this is the moment when the grapes become impure. . They changed and said, one does not harvest grapes with the Non-Jew nor stamp with a Jew who works in impurity, but one stamps with a Gentile and helps him as long as it did not disappear from sight. Once it disappeared from sight it became libation wine parallels the Mishnah; it is missing in the Tosephta. In the Babli text it reads “one does not stamp with the Non-Jew”; this is explained as a precaution because if the Gentile has a small harvest and decided to make red wine by leaving the skins in the fluid, the easiest way would be to plug the pipe leading to the cistern and use the press itself to let the wine ferment. Then the act of pressing makes libation wine and the Jew’s wages would be forbidden for usufruct. The Yerushalmi very reasonably does not consider this a possibility. ”.

3What is Rebbi Jonah’s reason? Because it already became impure when it was prepared by the grape harvest. What is the reason of Rebbi Yose? They were pure by biblical standards. You are the one who decided that they be impure. The strength of Rebbi Yose is the following, as Rebbi Yose said in the name of Rebbi Hila3:2, Note 53 . It should be logical that one may (free) is produce under the obligation of heave from which heave was not yet taken; it may not be consumed. By all standards a person is not only permitted but obligated to free his ṭevel by separating the heave. The text in Ḥallah correctly reads: “a person may make his ṭevel impure by biblical standards.” The main point of the argument is given there but omitted here. Heave not only must be consumed in purity but it is stated in Num. 18:8 that the priests have a special duty to guard heave from impurity. It follows that this duty does not apply to ṭevel , which therefore may be allowed to become impure; disagreeing with the hypothesis underlying the Mishnah. The quote here refers to a different subject. Heave given to Aaron in his quality of priest is pure heave for which he can exercise his duty to watch it and consume it in purity. But once produce has incurred even a doubt of impurity it can no longer be consumed by the Cohen; this eliminates not only the duty of guarding it but all rules made to safeguard it. If the rules of purity no longer can be observed there remain no restrictions on harvesting and pressing grapes with a Gentile. his ṭevel as it is written, you should give from it the Eternal’s heave to Aaron the priest . 18:27 . . You have to give it to Aaron in his quality of priest. But here, since you cannot give it to Aaron the priest in his quality of priest, you may make it impure.

1MISHNAH: If a baker works in impurity one does not knead with him nor form the bread with him, but one may bring bread to the seller with him.

2HALAKHAH: “If a baker works in impurity,” etc. One states about this: One does not moisten, nor grind, nor mix with him. 5:9 (Notes 92–97)7, 4:3 (Notes 52–57)*7. Instead of the baraita quoted here, one states in Ševi`it : “One should neither cull nor grind nor sift with him.” These are all done dry when the grain still may be immune to impurity. The question is to explain when each of the baraitot applies. Rebbi Hila said, here for profane [bread], there for heave. Can you say heave at a baker’s? The colleagues: one if he moistens, the other if he does not moisten61a/b s.v. רישא. . But did we not state5:9, speaking of an observant woman baking together with one who does not observe the rules of purity. : “But she may not touch hers once water has been put in because one does not support transgressors.”

3Rebbi Ḥiyya and Rebbi Immi. One said5:9 that one encourages Gentiles in the Sabbatical and that one greets Gentiles for communal peace. What is the difference between encouraging and greeting? , “plough it well; then I will rent it from you after the Sabbatical.” The other one said, “may you succeed.” For him who said, plough it well; then I will rent it from you after the Sabbatical, what means “one greets them”? “May you succeed.62a . ” But he who said that one says to a Gentile, may you succeed, what means that one greets Jews5:9 is more convincing: One greets Gentiles in the same way one greets Jews. ? “Peace be on you.”

4Explanation. Rebbi Ḥanina bar Pappa and Rebbi Samuel bar Naḥman passed by one of the ploughmen in the Sabbatical. Rebbi Samuel bar Naḥman said to him, may you succeed. Rebbi Ḥanina bar Pappa said to him, did not Rebbi teach, the passers-by did not say 129:8 . , etc., that it is forbidden to say “may you succeed” to one who ploughs in the Sabbatical? He told him, you know how to read but you do not know how to make a homily. The passers-by did not say , these are the nations who pass out of the world because they did not say to Israel, the blessing of the Eternal is on you. What does Israel say to them? We bless you in the name of the Eternal . Israel says to them, all the good things and happy circumstances that come into the world because of us are not enough for you; you do not say, come and take from these blessings for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae .

5Rebbi Immi instructed: It is forbidden to take the bread out of the oven with him5:9 started to write this sentence, then he noticed that there it makes no sense. This determines Avodah zarah as origin of the preceding paragraph. . Similarly, it is forbidden to sprinkle with him.

1MISHNAH: A Non-Jew who was found standing next to a wine cistern, if he has a loan secured by it, [the wine] is forbidden, if he has no loan secured by it, it is permitted. If he fell into the cistern and climbed out, or measured it with a measuring rod; if he tried to hit a wasp with a stick, or was drumming on the mouth of a fermenting amphora; all these cases happened and they said, it should be sold, but Rebbi Simeon permits. If he took the amphora and threw it into the cistern; this happened and they declared it kosher..

2HALAKHAH: “A Non-Jew who was found standing,” etc. Rab Sheshet in the name of Rav: Only if he has a lien on this particular cistern. But if he has no lien on this particular cistern, it is the way of creditors to stand near wine presses and threshing floors. They wanted to say, he who says, only if he has a lien on this particular cistern, within his outstretched arms7:3 ). , but he who says, even if he has no lien on this particular cistern, even outside his outstretched arms. But did not Rebbi Abba say in the name of Rav Sheshet, just as they gave outstretched arms for purity so they gave it for libation wine? But it must be so: He who says, only if he has a lien on this particular cistern, within his outstretched arms, but he who says, even if he has no lien on this particular cistern, only outside his outstretched arms.

3“One who makes a Non-Jew’s wine in purity,” etc. Rebbi Abin in the name of Rebbi Samuel, practice follows Rebbi Simeon. Rebbi Abin in the name of Samuel. I am atoning for Rebbi Simeon, either permit to drink or forbid for usufruct. Rebbi Jeremiah said in the name of Rebbi Abbahu. There was a case and they permitted for drinking following Rebbi Simeon. Rebbi Samuel in the name of Rebbi Abbahu: A Gentile does not make libation wine by throwing. מהו. . Does a Gentile make libation wine in his rage? Let us hear from the following: An Aramean had boxes in a wine press. There came a Jew and sprinkled wine on them. The Aramean came [with] a pitcher and poured it out into the cistern. The case came before the rabbis who said, a Gentile does not make libation wine in his rage.

4Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba. One who mixes wine, with hot water it is forbidden, with cold water it is permitted. It should come over me, if I ever did this. Rebbi Yasa went to Tyre. He saw them drinking wine with hot water and an Aramean was mixing. He told them, what did allow you?

1MISHNAH: One who makes a Non-Jew’s wine in purity and leaves it in his domain, in a house open to the public domain in a city where there are Gentiles and Jews it is permitted, in a city where all are Gentiles it is forbidden unless he install there a watchman. But the watchman does not have to sit there and watch; even if he leaves and reenters it is permitted. Rebbi Simeon ben Eleazar says, all Gentiles’ domains are the same. One who makes a Non-Jew’s wine in purity and leaves it in his domain, if this one writes to him that I received the money, it is permitted. But if the Jew wants to remove it and he does not let him do it before he paid him his money, this was a case in Bet Shean and the Sages forbade.

2HALAKHAH: “One who makes a Non-Jew’s wine in purity,” etc. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: Not only a door but even a window wide four by four and high ten, on condition that it be roofed and glued closed. If it was growing, we would say if he is seen climbing up and coming down it is forbidden, otherwise it is permitted. Rebbi Abba in the name of Rav Jehudah: The Mishnah speaks of a town “with double doors and bolts.. 3:5 ). In the Babli the author is Samuel, Rav Jehudah’s teacher and the statement is accepted as authoritative. According to Rashi, the reason is that there all inhabitants are known and easily checked out; therefore one does not need a permanent presence of the watchman. ” Was it stated in that case “a watchman even if he comes only at intervals”?

3It was stated “A Jew and a Gentile who brought their wine into the surroundings of the city, even if the watchmen are Gentile, even if the amphoras are open, they are permitted since one does not make a libation in this way.”

4Rebbi Hila in the name of Rebbi Yannai: The buyer has the same status as the seller. It was stated thus: Whether the seller or the buyer [stores] on the Gentile’s property. If the wine is the Jew’s and a Jew lives there it is permitted on condition that in his hand are key and seal. If the wine is the Gentile’s and a Jew lives there it is permitted on condition that in his hand are key and seal; but if no Jew lives there it is forbidden even if key and seal are in his hand.

5Rebbi Ilai in the name of Rebbi Yannai: They disagree with Rebbi Simeon ben Eleazar. Not on this was it said but on the following, “one who makes an Non-Jew’s wine in purity,” etc.

1MISHNAH: If somebody hires a worker to work for him on libation wine, his wages are forbidden. If he hired him for other work, even though he told him, transport an amphora of libation wine for me from one place to another, his wages are permitted.

2HALAKHAH: “If somebody hires a worker,” etc. Does he not give him his wages? Rebbi Abbahu in the name of Rebbi Joḥanan: They fined him a fine.

38:6, Notes 94–98. It was stated6:26. : “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are sabbatical.” Rebbi Ze`ira said, this baraita deals with permitted produce. And what Rebbi Joḥanan taught those of the House of Rebbi Yannai that they should not accept in their hands the reading בידיהן “in their hands” is superior to the reading בדיהן “of their olive presses” of both Ševi`it mss. There is no question why one should be paid in wine for using an olive press. wine as wages but money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah(8:4 Note 69, Tosephta 6:21) forbid to pay for anything, even for food, with sabbatical produce. . Rebbi Ilai said, this baraita deals with idolatrous produce: “forbidden produce”, stored sabbatical produce at a time when wild animals no longer can find produce on the fields, which has to be consumed immediately. . As Rebbi Abbahu said in the name of Rebbi Joḥanan, in matters of libation wine they fined him a fine.

4If he transported for him amphora against amphora, you fine him in his own amphora up to the amount of his wages. If he paid him his wages in land. Everywhere you are saying that land is not forbidden, here it is forbidden. If he paid him his wages in an animal. Everywhere you are saying that anything breathing is not forbidden, here it is forbidden. If he gave him anything as his wages, is everything forbidden or only up to the amount of his wages? If he worked for him for goodwill, do you impound his property in the value of his wages?

5If he worked for him half a day in prohibition and half a day in permission. If he was selling profane [food] and Second Tithe together, [the buyer] has the choice of treating as profane what he chooses and as Second Tithe what he chooses. . Is this the same here? Let us hear from the following8:4 Note 65. In the first case the worker is hired as a contractor, in the second as a worker who has to be paid for his time. . If somebody hires a worker to bring wine to a sick person; if he delivered [the employer] has to pay him, otherwise he does not have to pay him. But if he told him, wine for a sick person from place X, an apple for a sick person from place X, whether or not he delivered he has to pay him, for he pays the wages of his feet. And here, does he not pay the wages of his feet?

6Rebbi Jeremiah asked, if he hired him to break amphoras of libation wine; is it forbidden anyhow?

7Assi said, the proceeds of libation wine in the hands of a Gentile are prohibited. The proceeds of an idol in the hand of a Gentile, Rebbi Jonathan said it is permitted, Rebbi Joḥanan said it is prohibited. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Joḥanan: “A Gentile who owed money to a Jew should not tell him, wait until I sell libation wine, until I sell an idol, and I shall give it to you. I am saying, maybe he exchanged.” A baraita supports Rebbi Jonathan: “A Gentile who owes money to a Jew may sell libation wine and give to him, an idol and give to him. Because of the bad impression? as stating that the Jew may accept the money as long as the Gentile does not explicitly declare it as idol’s proceeds. ”

8Everybody agrees that substitutes are forbidden. What about substitutes of substitutes? Rebbi Ḥanina said, a disagreement between Rebbi Ismael and the rabbis. Rebbi Ismael ben Rebbi Yose said, forbidden. But the rabbis say, permitted. Rebbi Eleazar ben Hoshaia, the reason of the rabbis, you would be banned like itself . 7:26 . . Anything which you can keep from it is like itself. What about it? Rebbi Yose ben Rebbi Bun said, like itself, like itself two times, because of nothing should cling to your hand from the ban . 13:18 . .

1MISHNAH: If somebody hires a donkey to transport libation wine, its wages are forbidden. If he hired it to sit on it, even though he put his barrel“bottle”, also a measure. Middle High German lâgen “small barrel; a measure of volume or weight”. on it, its wages are permitted.

2HALAKHAH: “If somebody hires a donkey,” etc. How far? Up to when the donkey takes offense.

1MISHNAH: If libation wine fell on grapes, one should wash it off and they are permitted; but if they were split they are forbidden. If happened that Boetius ben Zenon brought dried figs in a boat when amphoras of libation wine broke over them. The case came before the Sages and they permitted. This is the principle: Anything where the taste improves the use is forbidden; anything where the taste does not improve its use is permitted, such as vinegar on broken beans.

2HALAKHAH: “If libation wine fell on grapes,” etc. Our Mishnah if their seal is not loosened. But if their seal was loosened they are as injured.

3How do you treat them? Like wine in wine or wine in a dish? If you treat it like wine in a dish, according to everybody it is forbidden. If you treat it like wine in wine, there is the disagreement between Rebbi Meїr and the Sages.

4Rebbi Joḥanan said, this you say if it is hot. But cold it is forbidden, for the people of Sepphoris are used to make it and call it laxative24b , Rebbi told R. Ḥiyya the Babylonian to be careful if he quotes Is 8:17, “I am waiting (וְחִכִּיתִי) for the Eternal”, not to blaspheme by saying “I am hitting (וְהִכִּיתִי).” Now שְׁחַלַיִים are watercresses, not making sense for the context. The root שהל is not documented in Hebrew or any of the Talmudic Aramaic dialects; but one of the many meanings of Arabic سمل is “to purge, to act as laxative.” This is taken as the meaning here. It cannot be determined whether the word was pronounced with שׁ or שׂ, even though שׁ is more likely. . If it was hot and one cooled it down? Then even hot it should be forbidden since usually it cools down.

510:2 (Notes 20–24 ), Orlah 2:5 (Note 121 ). It is the continuation of the discussion why and under which condition contamination with libation wine makes food prohibited. Babli 67b/68a . As we have stated8:9 . . “Everything that can be smelled is forbidden, whether it improves or spoils, the words of Rebbi Meїr. But the Sages say, if it improves it is forbidden, if it spoils it is permitted,” as for example vinegar which fell into broken beans. Rebbi Yasa in the name of Rebbi Joḥanan: It is Rebbi Meïr’s, as we have stated there10:2. The barley grains are heave, forbidden to anybody but a Cohen. Since they spoil the taste of the water, they impart no sanctity to it. The water remains permitted to everybody. : “If barley grains fell into a cistern of water, even though they made it stink, [the water] is permitted.” About this Mishnah, Rebbi Meïr says it is in dispute, Rebbi Joḥanan and Rebbi Simeon ben Laqish: everybody’s opinion and Terumot : “About this Mishnah, Rebbi Joḥanan says it is in dispute, Rebbi Rebbi Simeon ben Laqish said it is everybody’s opinion. Rebbi Yose ben Rebbi Abun said this tradition so: In the opinion of Rebbi Joḥanan it is in dispute, in the opinion of Rebbi Simeon ben Laqish it is everybody’s opinion.” . Rebbi Yose ben Rebbi Abun said this tradition so: In the opinion of Rebbi Meïr it is in dispute, in the opinions of Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion.