משנה: שִׁשָּׁה דְבָרִים עָשׂוּ אַנְשֵׁי יְרִיחוֹ עַל שְׁלשָׁה מִיחוּ בְיָדָם וְעַל שְׁלשָׁה לֹא מִיחוּ בְיָדָם. אֵילּוּ שֶׁלֹּא מִיחוּ בְיָדָם מַרְכִּיבִין דְּקָלִים כָּל־הַיּוֹם וְכוֹרְכִין אֶת שְׁמַע וְקוֹצְרִין וְגוֹדְשִׁין לִפְנֵי הָעוֹמֶר וְלֹא מִיחוּ בְיָדָן. אֵילּוּ שֶׁמִּיחוּ בְיָדָן מַתִּירִין בְּגֻמִזִיּוֹת שֶׁל הֶקְדֵּשׁ וְאוֹכְלִין מִתַּחַת הַנְּשָׁרִים בַּשַּׁבָּת וְנוֹתְנִין פֵּיאָה לַיָּרָק וּמִיחוּ בְיָדָן חֲכָמִים׃ MISHNAH: Six things used the people of Jericho to do; on three of them they155The rabbinic authorities of the day did not interfere even though the actions were somewhat against the rules. The Jewish settlement of Jericho came to an end at the latest in the aftermath of the war of Bar Kokhba. interfered, about three they did not interfere. The following are where they did not interfere: They grafted date palms during the entire day156The 14th of Nisan. “Grafting” here means cutting male flowers and hanging them in female trees for pollination by the wind. This operation has to be done in a very narrow time frame in the spring., and they bundled the šemaˋ157Different opinions about this are given in the Halakhah. and they cut grain and tied it into sheaves before the ˋomer158The start of the barley harvest. Consumption of new barley is strictly forbidden before the ceremony (Lev. 23:14).; they did not interfere. The following are where they did interfere: They permitted sycamore figs159Arabic جُمّينر, in modern Hebrew also the ג is pronounced “j”. Cf. Peah Chapter 7, Note 159. of dedicated trees160Old sycamores whose trunks were dedicated to the Temple; they were of the opinion that it was possible to dedicate a trunk while excepting new shoots from the dedication., and they ate wind-fall on the Sabbath161Fruit still on the tree at sundown is muqṣeh the entire Sabbath (or holiday) even after it fell from the tree., and they gave peah from vegetables162It is obligatory to leave the last corner of a field unharvested for the poor to collect only for produce that is similar to grain in that it is harvested all at once and is stored for use during the year (Mishnah Peah 1:4). Legal peah is freed from the obligation of heave and tithes; illegitimate peah is not. People giving illegal peah lead the poor into deadly sin by making them eat ṭevel produce.; here they did interfere.
הלכה: מָאן תַּנָּא. קוֹצְרִין. רִבִּי מֵאִיר. מָאן תַּנָּא. גּוֹדְשִׁין. רִבִּי יוּדָה. אָמַר רִבִּי יַעֲקֹב בֵּרִבִּי סוֹסַיי קוֹמֵי רִבִּי יוֹסֵי. כָּל־עַמָּא מוֹדֵיי שֶׁקּוֹצְרִין וְכָל־עַמָּא מוֹדֵיי שֶׁאֵין גּוֹדְשִׁין. מַפְלִיגִין. בְּהֶרְכֵּב דְּקָלִים. רִבִּי מֵאִיר אוֹמֵר. מַרְכִּיבִין דְּקָלִים כָּל־הַיּוֹם וְכִרְצוֹן חֲכָמִים הָיוּ עוֹשִׂין. רִבִּי יוּדָה אוֹמֵר. לֹא הָיוּ עוֹשִׂין כִּרְצוֹן חֲכָמִים. HALAKHAH: Who is the Tanna of “cutting”? Rebbi Meïr. Who is the Tanna of “binding into sheaves”? Rebbi Jehudah. Rebbi Jacob ben Rebbi Sosai said before Rebbi Yose: Everybody agrees that one may cut163The verse Lev. 23:9: the beginning of your harvest for the Cohen is interpreted (Sifra Emor Parašah 10(2)) that cutting grain before the ˋomer is forbidden only in places whose grain is acceptable in the Temple, which excluded grain grown in irrigated fields (including those of Jericho). Therefore cutting the grain these could not have been a problem. Mishnah Menaḥot10:8; Babli 56a, Menaḥot 71a., and everybody agrees that one may not tie into sheaves164Only the offense did not warrant interference.. Where did they disagree? About grafting of date palms. Rebbi Meïr says, one grafts date entire day, and they acted following the will of the rabbis. Rebbi Judah says, they were not acting following the will of the rabbis165Tosephta 3:19..
כֵּיצַד הָיוּ כוֹרְכִין אֶת שְׁמַע. אָמַר רִבִּי אָחָא אָמַר רִבִּי זְעוּרָה אָמַר רִבִּי לָא. שְׁמַ֖ע יִשְׂרָאֵ֑ל יי אֱלֹהֵ֖ינוּ יי אֶחָֽד. אֶלָּא שֶׁלֹּא הָיוּ מַפְסִיקִין בֵּין תֵּיבָה לְתֵיבָה. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר. מַפְסִיקִין הָיוּ. אֶלָּא שָׁלֹּא הָיוּ אוֹמְרִים. בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. רִבִּי יוֹסֵה אָמַר רִבִּי זְעוּרָה רִבִּי לָא. שְׁמַ֖ע יִשְׂרָאֵ֑ל יי וגו׳ אֶלָּא שֶׁלֹּא הָיוּ מַפְסִיקִין בֵּין אֶחָֽד לְבָרוּךְ דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר. מַפְסִיקִין הָיוּ אֶלָּא שָׁלֹּא הָיוּ אוֹמְרִים. בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. How did they bundle the šemaˋ? Rebbi Aḥa said, Rebbi Zeˋira said, Rebbi La said:166The discussion is about the formulation of a text close to Tosephta 3:19; cf. Babli 56a. The sequence of three “said” is Babli style. Hear, o Israel, the Eternal, our God, the Eternal is One167Deut. 6:4., only they did not stop between words, the words of Rebbi Meïr. Rebbi Jehudah said, they did stop but they did not say “Praised be the Name of the Glory of His Kingdom for ever and ever.168The customary insert between the recitation of v. 4 and vv. 5–9.” Rebbi Yose said, Rebbi Zeˋira, Rebbi La said: Hear, o Israel, the Eternal, etc., only they did not stop between One and “Praised”, the words of Rebbi Meïr. Rebbi Jehudah said, they did stop but they did not say “Praised be the Name of the Glory of His Kingdom for ever and ever.”
כֵּיצַד הְיוּ מַתִּירִין בְּגֻמִזִיוֹת שֶׁלְהֶקְדֵּשׁ. אָֽמְרוּ לָהֶן חֲכָמִים. אֵין אַתֶּם מוֹדִין לָנוּ בְגִידּוּלֵי הֶקְדֵּשׁ שֶׁהֵן אֲסוּרִין. אָֽמְרוּ לָהֶן. אֲבֹתֵינוּ כְשֶׁהִקְדִּישׁוּ לֹא הִקְדִּישׁוּ אֶלָּא קוֹרוֹת מִפְּנֵי בַעֲלֵי אֶגְרוֹף. שֶׁהָיוּ בָאִין וְנוֹטְלִין אוֹתָן בִּזְרוֹעַ. מָה רַבָּנִין סָֽבְרִין מֵימַר. קוֹרוֹת וּפֵירוֹת הִקְדִּישׁוּ. אֲפִילוּ תֵימַר. קוֹרוֹת הִקְדִּישׁוּ וּפֵירוֹת לֹא הִקְדִּישׁוּ. צְרִיכָה לָרַבָּנִין. הַמַּקְדִּישׁ שְׂדֵה אִילָן מָהוּ שֶׁיְּשַׁייֵר לוֹ מִן הַגִּידוּלִין. נִישְׁמְעִינָהּ מִן הָדָא. מִשֶּׁנּוֹדְעוּ הָעוֹלֵלוֹת. הָעוֹלֵלוֹת לָעֲנִיִּים. שַׁנְייָא הִיא שֶׁאֵין אָדָם מַקְדִּישׁ דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. מֵעַתָּה אֲפִילוּ לֹא נוֹדְעוּ הָעוֹלֵלוֹת יְהוּ הָעוֹלֵלוֹת לָעֲנִיִּים. שַׁנְייָא הִיא שֶׁהוּא כֶרֶם לְהֶקְדֵּשׁ. כְּהָדָא דְתַנֵּי. הַנּוֹטֵעַ כֶּרֶם לַהֶקְדֵּשׁ פָּטוּר [מִן הַפֶּרֶט] מִן הָעוֹרְלָה וּמִן הָרְבָעִי וּמִן הָעוֹלֵלוֹת וְחַייָב בַּשְּׁבִיעִית. רִבִּי זְעוּרָה בְשֵׁם רִבִּי יוֹחָנָן. וְשָׁבְתָ֣ה הָאָ֔רֶץ שַׁבָּ֖ת לַֽיי. אֲפִילוּ דָבָר שֶׁהוּא לַיי קְדוּשַּׁת שְׁבִיעִית חָלָה עָלָיו. 169From here on, the Halakhah also is Peah7:8 (פ).“How did they permit sycamore figs of dedicated trees? The Sages said to them, do you not agree with us that growth of dedicated [plants] is forbidden? They told them, when our forefathers dedicated them, they dedicated only the tree stems because of the strong men who came and took them by force.170Tosephta 3:22 (Babli 56b). Sycamores produce inferior fruits but superior building material. The “strong men” are probably the Hasmonean rulers or Herod. The people protected their sycamore groves by putting them out of bounds of any human government.” Do the rabbis mean to say that they dedicated tree stems and fruits? Even if you say that they dedicated the tree stems but not the fruits, the rabbis wonder if somebody dedicates an orchard, may he reserve the growth for himself171In Mishnah Meˋilah 3:6 the anonymous Tanna declares that taking the fruits of a Temple tree does not constitute the crime of meˋilah, larceny committed on Temple property. But R. Yose declares the fruits to be covered by meˋilah. The Babli 56b points out that the Sages of the Tosephta, while agreeing that no felony is committed by taking the sycamore figs, nevertheless must assume that taking them means overstepping a prohibition. No such prohibition is written in the Torah. While any stipulation contradicting a commandment of the Torah is invalid (Peah 6:9), one violating a rabbinic prohibition may be valid. It remains unresolved whether the people of Jericho had permission to reserve the right to use the jummiz.? Let us hear from the following172Mishnah Peah 7:8, about a vineyard dedicated to the Temple (i. e., its fruits to be sold by the Temple and the proceeds to be given to the Temple treasury).: “After the gleanings are recognizable, the gleanings belong to the poor.” That is different because nobody may dedicate anything that is not his own173Since gleanings on vines belong to the poor by Divine decree (Deut. 24:21).. Does that not mean that even if the gleanings were not yet recognizable, they should belong to the poor? This is different, because it is a vineyard for the Temple, as it was stated174Tosephta Peah 3:15. Here starts a Genizah fragment, edited by L. Ginzberg in Ginze Schechter, vol. 1, New York 1928, pp. 442–448 (ג).: “It somebody plants a vineyard for the Temple, it is exempt from single berries175Which in secular growth belong to the poor (Lev. 19:10). Addition by the corrector, supported by a lacuna in ג., and from ˋoriah176The fruits growing in the first three years after planting, forbidden for use (Lev.19:23)., and from the Fourth Year177Where the fruit has to be redeemed (Lev. 19:24)., but it is subject to the Sabbatical year.” Rebbi Zeˋira in the name of Rebbi Joḥanan: The land shall observe a Sabbath for the Eternal178Lev. 25:2.. The sanctity of the Sabbatical falls even on anything that is the Eternal’s.
רִבִּי חִייָה בַּר אַבָּא בְעָא קוֹמֵי [דְרִבִּי מָנָא]. לְאוֹכְלוֹ בְּלֹא פִדְיוֹן [אֵי] אֵיפְשַׁר. [שֶׁאֵי] (שֶׁ)אֶיפְשַׁר לְהֶקְדֵּשׁ לָצֵאת בְּלֹא פִדְיוֹן. לִפְדּוֹתוֹ וּלְאוֹכְלוֹ נִמְצָא לוֹקֵחַ לוֹ קוֹרְדּוֹם מִדְּמֵי שְׁבִיעִית. אָמַר לֵיהּ. הַגִּיזְבָּר הָיָה מַחְלִפָן בְּיַד אַחֵר. אָמַר רִבִּי מַתַּנְייָה. לָמָּה לֵי נָן פָּֽתְרִין לָהּ דִּבְרֵי הַכֹּל כְּהַהִיא דָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי יוֹסֵה מִפְּנֵי שֶׁקָּדַם נִדְרוֹ לְהֶבְקֵירוֹ. וְהָכָא מִפְּנֵי שֶׁקָּדַם הֶבְקֵר נִדְרוֹ לְהֶקְדֵּישׁוֹ. אָמַר רִבִּי יוֹחָנָן. מַעֲשֶׂה הָיָה וְהוֹרוּן כְרִבִּי יוֹסֵה. Rebbi Ḥiyya bar Abba179While this is the text here and in Peah, it is impossible since the third generation R. Ḥiyya bar Abba cannot be a student either of the first generation R. Mana I nor of the fifth generation R. Mana II. Therefore with ג one has to read “R. Ḥiyya bar Ada” (second generation). asked before Rebbi Mana: It is impossible180Here the corrector, trained in Babylonian Aramaic, corrupted the text. Following the other two sources, both times “אי” has to be deleted since the Yerushalmi distinguishes between אֶפשַׁר “possible” and אֵיפְשַׁר “impossible”. to eat without redemption181This refers to the statement earlier that produce dedicated to the Temple is subject to the rules of the Sabbatical. Sabbatical produce must he eaten (Lev. 25:6) but Temple produce cannot be eaten without first being redeemed and the sanctity transferred to the redemption money. since Temple property cannot leave without redemption. If one redeems and eats it, it would be as if one bought an axe with Sabbatical money182The Temple has no need for money for food since the public sacrifices must be paid from the Temple tax of half a šeqel and private sacrifices are paid by the donors. Valuables donated to the Temple are used for building upkeep, vessels, and implements. Any monetary gain from Sabbatical produce for these purposes is forbidden; how can the Temple accept illegal money?. He said to him, the treasurer183The Temple treasurer has the right and the obligation to sell all Temple property which is not directly used for sacrifices in order to raise money for the upkeep of the Temple. The Sabbatical produce is not sold but directly exchanged for vessels or implements needed by the Temple. This exchange is permitted; it removes the holiness of Temple property but has no influence on the Sabbatical status of the produce. The third party may use or sell the produce as Sabbatical food. exchanges it through a third person. Rebbi Mattaniah said, why do we not explain it184That the laws of the Sabbatical year apply to Temple property. according to everybody, as Rebbi Joḥanan said185This refers to Mishnah Nedarim 6:10: Two people A and B are on the road. B had made a vow not to use anything belonging to A. A has food with him, B has nothing to eat. A gives food to a third person C as a gift; C gives the food to B who may use it. If no third person is present, A puts the food up on a fence or on a rock and says, this is abandoned to anybody who wants it. B may take and eat it, but R. Yose forbids. R. Joḥanan notes that R. Yose only forbade because the food was forbidden to B before it was abandoned. But if anything was abandoned before a vow was made, R. Yose agrees that a vow cannot retroactively influence the status of abandoned property., the words of Rebbi Yose because his vow precedes his declaration of abandonment. But here186In the cases of the vineyards (Notes 174 and 178), the abandonment both of the gleanings and the Sabbatical year are written in the Torah and certainly precede any dedication. the vow of abandonment precedes his dedication187Since the abandonment of the Sabbatical year is not invalidated by the dedication, the Sabbatical produce should not need any redemption.. Rebbi Joḥanan said, it happened that they gave instructions following Rebbi Yose188Who requires in Mishnah Peah 4:8 that the Temple be reimbursed for the produce grown in its possession, deciding with R. Ḥiyya bar Ada against R. Mattaniah..
לֵית הָדָא פְלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. מִכֵּיוָן שֶׁעָבַר עָלְיו וּשְׁכָחוֹ הֲרֵי הוּא שִׁכְחָה. שַׁנְייָה הִיא בְעָרִיס שֶׁדַּרְכּוֹ לִבָּחֵן. אֲפִילוּ עַל דְּרִבִּי אוֹשַׁעְיָה לֵית הִיא פְלִיגָא. דְּרִבִּי הוֹשַׁעְיָה אָמַר. רוֹמֵס הָיִיתִי זֵיתִים עִם רִבִּי חִייָה הַגָּדוֹל. וְאָמַר לִי. כָּל־זַיִת שֶׁאַתְּ יָכוֹל לִפְשׁוֹט יָדָךְ וְלִיטְלוֹ אֵינוֹ שִׁכְחָה. שַׁנְייָא הִיא. שֶׁכָּל־רוֹגְלוּת וְרוֹגְלוּת אוּמָן בִּפְנֵי עַצְמוֹ. 189The following paragraph refers only to the last part of Mishnah Peah 7:8: “What are forgotten grapes? On a trellis, anything one cannot stretch out his hand and take; on a single growing vine once he is done with it.” The paragraph is copied from there and has no relevance for Pesaḥim, nor is it related to the statement of R. Joḥanan just quoted. Does this not contradict Rebbi Joḥanan, since Rebbi Joḥanan said, if he passed over it and forgot it, it is forgotten. There is a difference, for a trellis is usually checked190On a trellis the branches are stretched out widely; one can go over the branches as many times as he wants as long as he does not move away.. And it does not even contradict Rebbi Hoshaia, for Rebbi Hoshaia said, when I was mashing olives with the great Rebbi Ḥiyya, he told me that any olive you can reach when stretching out your hand is not forgotten191But Mishnah Peah 7:8 makes it clear that one may go around a free-standing vine as many times as he wants, as long as he does not move away.. There is a difference, since every single freestanding vine is a separate planting.
רִבִּי אַבָּא בַּר כַּהֲנָא בְעָא קוֹמֵי רִבִּי אִימִּי. הַמַּשְׂכִּיר בַּיִת לַחֲבֵירוֹ וְנִצְרַךְ לְדָמָיו. אָמַר לֵיהּ. לֹא עָלָה עַל דַּעַת שֶׁיָּמוּת בָּרָעָב. רִבִּי זְעוּרָא רִבִּי לָא תְּרֵיהוֹן אָֽמְרִין. מִיסְתִּיוֹסִיס כְּאוֹנֵי הִיא וְנִקְנֵית בְּמִקַּח. תַּנֵּי. הַמַּשְׂכִּיר בַּיִת לַחֲבֵירוֹ וְעָמַד וְהִקְדִּישׁוֹ. הֲרֵי זֶה דָר בְּתוֹכוֹ וּמַעֲלֶה שָׂכָר לְהֶקְדֵּשׁ. אֵימָתַי. בִּזְמַן שֶׁלֹּא הִקְדִּים לוֹ שְׂכָרוֹ. אֲבָל בִּזְמַן שֶׁהִקְדִּים לוֹ שְׂכָרוֹ. הֲרֵי זֶה דָר בְּתוֹכוֹ חִנָּם. בְּיוֹמוֹי דְרִבִּי מָנָא הַווָת נימורה בְצִיפּוֹרִין. וַהֲווֹן בְּנֵיהוֹן מִישְׁכּוֹנִין גַּבֵּין. מֵיאֲתַאי מֵיזַל לוֹן אַפִּיק רִבִּי מָנָא כְדוֹן כַּהִיא דְרִבִּי אִימִּי. אַמַר. לָא דַאֲנָא סְבַר כְדַעְתֵּיהּ. אֶלָּא בְגִין צִיפֹּרַייָא דְלָא יַחְלְטוֹן בְּנֵיהוֹן. Rebbi Abba bar Cahana asked before Rebbi Immi: If one leased his house to another and needs the money? He said to him, it is unthinkable that he should have to starve to death193He accepts the rule of Roman law that sale breaks lease.. Rebbi Zeˋira, Rebbi [Il]la both say, μίστωσις like ὠνή is acquired by buying194S. Liebermann’s remark is convincing that they choose to formulate the statement in Greek terms, “lease is acquired like a buy by acquisition” to make the point of their rejection of the Roman law clear to all traders. They consider the right to use leased property as a valuable asset which once acquired in due form cannot be taken away.. It was stated195Babli Arakhin 21a. Since property donated to the Temple is given only for its money’s worth, not the house was given but the future income.: If one leased his house to another and went and dedicated it, [the renter] lives in it and pays the rent to the Sanctuary. When? If he did not pay the rent in advance, but if he paid the rent in advance he lives there for free. In the days of Rebbi Mana there was a company196Latin numerus; a military unit of native auxiliaries in the late Roman Empire. For nonpayment, the government threatened to enslave the children. in Sepphoris, and their children were taken as pledges. When they were about to leave, Rebbi Mana published (so) [a proclamation]197The text of ג [in brackets] seems preferable. following Rebbi Immi. He said, not that I am of his opinion, but because of the Sepphoreans that they should not permanently lose their children198This was an emergency measure (probably to permit sale of houses to Gentiles). He could not have agreed with the underlying principle since he was a student of his father R. Jonah, student of R. Jeremiah, student of R. Zeˋira..
וְאוֹכְלִין מִתַּחַת הַנְּשָׁרִים. מַה נָן קַייָמִין. אִם בְּשֶׁנָּֽשְׁרוּ מֵעֶרֶב יוֹם טוֹב. דִּבְרֵי הַכֹּל מוּתָּר. אִם בְּשֶׁנָּֽשְׁרוּ בְיוֹם טוֹב. דִּבְרֵי הַכֹּל אָסוּר. אֶלָּא כִי נָן קַייָמִין. בִּסְתָם. “They ate wind-fall.” Where do we hold? If it fell off before the holiday, everybody agrees that it is permitted; if it fell off on the holiday, everybody agrees that it is forbidden. But we must hold if it is unknown199Since fruit on the tree at nightfall of a Sabbath or holiday is muqṣeh, it cannot become permitted on the Sabbath or holiday. The only problem is whether muqṣeh is to be considered as rabbinic prohibition, which would require a case of doubt to be treated leniently as permitted, or as biblical, which requires a case of doubt to be treated restrictively as prohibited. Since the principle of muqṣeh is recognized by Sadducees (cf. Introduction to Tractates Šabbat and Eruvin), the Mishnah treats it as biblical prohibition. Quoted by Tosaphot 56b s. v. מחלוקת..
וְנוֹתְנִין פֵּיאָה לַיָּרָק. לֹא הָיוּ נוֹתָנִין אֶלָּא מִן הַלֶּפֶת וּמִן הַקֶּפַלוֹטוֹת שֶׁלְּקִיטָתָן כְּאַחַת. רִבִּי יוֹסֵה אוֹמֵר. אַף לָאַכְּרוּב. מַעֲשֶׂה בְּבֶן מֵבִיא יַיִן שֶׁנָּתַן בְּנוֹ פֵיאָה לְיָרָק לָעֲנִיִּים. וּבָא אָבִיו וּמְצָאָן עוֹמְדִין עַל פֶּתַח הַגִּינָּה. אָמַר לָהֶן. הַנִּיחוּ מַה שֶׁבְּיֶדְכֶם. וְהִנִּיחוּ מַה שֶׁבְּיָדָן. וְנָתַן לָהֶם בְּכִפִלֵיהֶן מְעוּשָּׂרִין. לֹא שֶׁהָֽיְתָה עֵינוֹ צָרָה. אֶלָּא שֶׁהָיָה חוֹשֵׁשׁ לְדִבְרֵי חֲכָמִים. חַד זְמַן צָֽרְכוֹן רַבָּנִן נִידְבָא. שָֽׁלְחוֹן לְרִבִּי עֲקִיבָה וּלְחַד מִן רַבָּנִין עִמֵּיהּ. אֲתוֹן בָעֵיי מֵיעוֹל לְגַבֵּיהּ וְשָֽׁמְעוּן קָלֵיהּ דְּטַלְייָא. אֲמַר לֵיהּ. מַה נִיזְבּוֹן לָךְ יוֹמָא דֵּין. אֲמַר לֵיהּ. טְרוֹכְסִימוֹן. לָא מִן יוֹמָא דֵין אֶלָּא מִן דְּאֶתְמוֹל. דְּהוּא כְמִישׁ וּזְלִיל. שָֽׁבְקוּן לֵיהּ וְאָֽזְלוֹן לוֹן. מִן דִּזְכוֹן כָּל־עַמָּא אֲתוֹן לְגַבֵּיהּ. אֲמַר לוֹן. לָמָּה לֹא אֲתִיתוֹן גַּבַּיי קְדַמַיי כְמַה דַהֲוִיתוֹן נְהִיגִין. אָֽמְרִין. כְּבָר אֲתִינָן וּשְׁמָעִינָן קָלֵיהּ דְּטַלְייָא אֲמַר לָךְ. מַה נִיזְבּוֹן לָךְ יוֹמָא דְּין. וְאָֽמְרִת לֵיהּ. טְרוֹכְסִימוֹן. לָא מִן דְּיוֹמָא דֵין אֶלָּא מִן דְּאֶיתְמֹל. דְּהוּא כְמִישׁ וּזְלִיל. אֲמַר. מַה דְבֵינִי לְבֵין טַלְייָא יְדַעְתּוֹן. יְדַעְתּוֹן מַה בֵינִי לְבֵין בָּרְיִי. אַף עַל פִּי כֵן אַזְלוּן וְאָֽמְרוּן לָהּ וְהִיא יְהָבָה לְכוֹן חַד מוֹדֵיִי דְדֵינָרִין. אַזְלוֹן וְאָֽמְרוֹן לָהּ. אָֽמְרָה לוֹן. מַה אֲמַר לְכוֹן. גְּדִיל אוֹ מְחִיק. אָֽמְרוּ לָהּ. סְתָם אֲמַר לֹן. אָֽמְרָה לוֹן. אֲנָא יְהָבָה לְכוֹן גְּדִיל. וְאִין אֲמַר. גְּדִיל. הָא כְמִילּוּי. וְאִין לָא. אֲנָא מְחַשְׁבְּנָא גוֹדְלָנָה מִן פֵּרְנִי. כֵּיוָן שֶׁשָּׁמַע בַּעֲלָהּ כָּךְ. כָּפַל לָהּ אֶת כְּתוּבָּתָהּ. “They gave peah from vegetables.” 200Tosephta 3:20.“They only gave for beets and leeks201Greek κεφαλωτόν “headed”. since these are harvested once. Rebbi Yose said, also cabbage.” 202Esther rabba 2, on v. 1:4. It happened that the son of Ben Meviyayin203“Importer of wine”. gave peah of vegetables to the poor. His father came and found them standing at the door of the garden plot. He told them, put down what is in your hands, they put down what was in their hands. He gave them double from what had been tithed. Not that he was a miser, but he was concerned about the words of the Sages. Once the rabbis needed contributions; they sent to him Rebbi Aqiba and another rabbi with him. When they came to enter at his place they heard the voice of a lad saying to him, what shall we buy for you today? He said, endives204Greek τρώξιμον vegetable “eaten raw”., not from today but from yesterday which are wilted and cheap. They left him and went away. After all people had (acquired merit) [contributed]205The text from the Leiden ms. is in parentheses, from ג in brackets., they came to him. He said to them, why did you not come to me first, as you were used to? They told him, we already came but heard the voice of a lad saying to you, what shall we buy for you today? You said, endives, not from today but from yesterday which are wilted and cheap. He said, you know what was between me and the lad; do you know what is between me and my Creator? Nevertheless, go and tell her206His wife. to give you a modius207A measure of volume; Roman 8.5 1, Syrian 17 1. of denars. They went and told her. She said to them, what did he say to you, heaped or flat? They answered her, he said it vaguely. She told them, I am giving you heaped. If he said so, I filled it. If not, I shall account for the excess from my dowry208Greek φερνή, ἡ.. When her husband heard this, he doubled her ketubaḥ.