Shabbat

— These too are included in the practice of loving deeds. Another version: these are included in those. Our Rabbis taught: He who judges his neighbour in the scale of merit is himself judged favourably. Thus a story is told of a certain man who descended from Upper Galilee and was engaged by an individual in the South for three years. On the eve of the Day of Atonement  he requested him, 'Give me my wages that I may go and support my wife and children.' 'I have no money,' answered he. 'Give me produce,' he demanded; 'I have none,' he replied. 'Give me land.' — 'I have none.' 'Give me cattle.' — 'I have none. 'Give me pillows and bedding.' — 'I have none.' [So] he slung his things behind him and went home with a sorrowful heart.  After the Festival his employer took his wages in his hand together with three laden asses, one bearing food, another drink, and the third various sweetmeats, and went to his house. After they had eaten and drunk, he gave him his wages. Said he to him, 'When you asked me, "Give me my wages," and I answered you, "I have no money," of what did you suspect me?' 'I thought, Perhaps you came across cheap merchandise and had purchased it therewith.' 'And when you requested me, "Give me cattle," and I answered, "I have no cattle," of what did you suspect me?' 'I thought, they may be hired to others.' 'When you asked me, "Give me land," and I told you, "I have no land," of what did you suspect me?' 'I thought, perhaps it is leased to others.' 'And when I told you, "I have no produce," of what did you suspect me?' 'I thought, Perhaps they are not tithed.' 'And when I told you, "I have no pillows or bedding," of what did you suspect me?' 'I thought, perhaps he has sanctified all his property to Heaven.' 'By the [Temple] service!' exclaimed he, 'it was even so; I vowed away all my property because of my son Hyrcanus, who would not occupy himself with the Torah, but when I went to my companions in the South they absolved me of all my vows. And as for you, just as you judged me favourably, so may the Omnipresent judge you favourably.' Our Rabbis taught: It happened that a certain pious man  ransomed an Israelite maiden [from captivity]; at the inn he made her lie at his feet. On the morrow he went down, had a ritual bath, and learnt with his disciples. Said he to them, 'When I made her lie at my feet, of what did you suspect me?' 'We thought, perhaps there is a disciple amongst us who[se character] is not clearly known  to our Master.'  'When I descended and had a ritual bath, of what did you suspect me?' 'We thought, perhaps through the fatigue of the journey the Master was visited by nocturnal pollution.' 'By the [Temple] Service!' exclaimed he to them, 'it was even so. And just as you judged me favourably, so may the Omnipresent judge you favourably.' Our Rabbis taught: The scholars were once in need of something from a noblewoman where all the great men of Rome were to be found. Said they, 'Who will go?' 'I will go,' replied R. Joshua. So R. Joshua and his disciples went. When he reached the door of her house, he removed his tefillin  at a distance of four cubits, entered, and shut the door in front of them. After he came out he descended, had a ritual bath, and learnt with his disciples. Said he to them, 'When I removed my tefillin, of what did you suspect me?' 'We thought, our Master reasons, "Let not sacred words enter a place of uncleanness".' 'When I shut [the door], of what did you suspect me?' 'We thought, perhaps he has [to discuss] an affair of State with her.' 'When I descended and had a ritual bath, of what did you suspect me?' 'We thought, perhaps some spittle spurted from her mouth upon the Rabbi's garments.'  'By the [Temple] Service!' exclaimed he to them', 'it was even so; and just as you judged me favourably, so may the Omnipresent judge you favourably.' WE MAY CLEAR AWAY CLEAN TERUMAH, etc. But that is obvious? — It is necessary [to teach it] only where it is lying in the hand of an Israelite; you might say, Since It Is of no use  for him, it is forbidden [to handle it]; he [the Tanna] informs us therefore [that] since it is fit for a priest it is permitted. DEM'AI, etc. But dem'ai is not fit for him? — Since if he desired he could renounce [ownership of] his property and become a poor man, whereby it would be fit for him, it is fit for him now too. For we learnt: The poor may be fed with dem'ai and billeted soldiers may be given dem'ai. And R. Huna said, It was taught: Beth Shammai maintain: The poor may not be given dem'ai as food, nor billeted soldiers; but Beth Hillel rule: The poor may be given dem'ai as food, and [likewise] billeted soldiers. AND THE FIRST TITHE WHOSE TERUMAH HAS BEEN SEPARATED. But that is obvious? — It is necessary [to teach it] only where he anticipated [the separation of] the first tithe in the ears, and separated terumah of tithe but not the great terumah.  And this is as the following dictum of R. Abbahu in the name of Resh Lakish: First tithe which one anticipated in the ears is exempt from the great terumah, for it is said, then ye shall offer up an heave-offering of it for the Lord, a tithe of the tithe:  I ordered thee [to offer] a tithe of the tithe, but not the great terumah plus the terumah of the tithe of the tithe. R. Papa said to Abaye: If so, even if he anticipates it in the stack,  he should be exempt? — For your sake Scripture writes, out of all your gifts ye shall offer every heave-offering of the Lord.  And what [reason] do you see [to interpret thus]? — The One has become corn [dagan], while the other has not become corn. AND THE SECOND TITHE, etc. But that is obvious? — It is necessary [to teach it] only where the principal has been given but not the fifth:  thus he informs us that the fifth is not indispensable. AND DRY LUPINES, etc. Only dry, but not moist. What is the reason? Since it is bitter, she [the goat] will not eat it.