MISHNAH: Three times a year one disburses from the lodge¹ were stored, to be disbursed as will be described in Mishnah 2.; half a month before Passover, half a month before Pentecost, and half a month before Tabernacles, and these are threshing floors² for animal tithe, the words of Rebbi Aqiba. Ben Azzai says, on the 29 of Adar³, the festive Passover Eve., the first of Sivan4, and the 29 of Av⁵. Rebbi Eleazar and Rebbi Simon say, on the first of Nisan, the first of Sivan, and the 29 of Elul⁶. Why did they say on the 29th of Elul and did not say on the first of Tishre? Because that is a holiday and it is impossible to tithe on a holiday; therefore they advanced it to the 29th of Elul.

footnotes: ¹ The room where the sheqalim ² Tithe from grain is due once the grain has been threshed and the grain kernels collected to form an orderly heap. Therefore “threshing floor” is the technical term for the term when tithe becomes due by biblical standards. All lambs and calves born after one of these terms and before the next become forbidden as food on the next term until they are counted and tithe was given. ³ 15 days before Pesaḥ ⁵ 35 days before Tabernacles. ⁶ The last day of the year counting from the first of Tishre.

HALAKHAH: “Three times a year,” etc. Rebbi Abbahu said, everywhere we have stated pars, it is one half⁷“a part” means one part of two; in this case of the month preceding the holiday.. [Half of the thirty days before a holiday when one explains its rules.⁸6b, Megillah4a; Sifry Num. 66.]

footnotes: ⁷ If no numbers are given, the Latin pars ⁸ Corrector’s addition from B. Cf. Babli Pesaḥim

Rebbi Joḥanan said, because they are the periods of birth⁹. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi: That animals be available for the pilgrims on the holidays¹⁰57b/58a. It is explained later that the main time for animal tithe is early fall. The other two times are introduced for the convenience of the farmer that he may take his tithe animal to the Temple when he makes his pilgrimage anyhow.. Rebbi Yudan said, that he should not come to do not tarry¹¹ 22:28). This is interpreted to mean that one disregards a positive commandment if one does not hand over (for produce) or sacrifices (for animals) his tithes on or before the next holiday, and one transgresses the prohibition on the third holiday after the start of the obligation.. Rebbi Yose said, anybody who is late with his ṭevel transgresses¹² is untithed produce for which heave and tithes are due.. There,¹³8:5. The text quoted here is the Mishnah text; nevertheless it seems that the statement from Mishnah Roš Haššanah1:1, quoted in B, that R. Eleazar (ben Shamua) and R. Simeon fix the date at the first of Tishre, has to be included here. From here on the text is copied in Roš Haššanah1:1 (Note 148). we have stated: “Rebbi Meïr says, on the first of Elul is the New Year for animal tithes. Ben Azzai says, those born in Elul are to be tithed separately.” Rebbi Ḥuna said, The reason of Rebbi Meïr: Up to that point they finish to give birth from the old ones; after that they start to give birth from the new ones¹⁴. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: The reason of Rebbi Eleazar and Rebbi Simeon, the rams are mounting the ewes, these are the early ones, and the valleys are clothed in grain, these are the late ones, they are friends and also are tithed¹⁵65:14. The last word is read as if it were יְעַשְׂרוּ. Babli Roš Haššanah8a., both enter the corral to be tithed. Ben Azzai said, since these are saying this and those are saying that, those born in Elul should be tithed by themselves. How is this? If there were born in his flock five in Av, five in Elul, and five in Tishre, they do not combine¹⁶. If there were born in his flock five in Av and five in Tishre, they combine¹⁷7:9, Babli Bekhorot58a.). Could Ben Azzai decide between his students¹⁸? Rebbi Jeremiah, Rebbi Miasha in the name of Rebbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rebbi Jonah stated before Rebbi Jeremiah: Rebbi Ismael and Rebbi Aqiba¹⁹. This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, “since these are saying this and those are saying that”? Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac understood it from the following²⁰9:14. The testimony of a Mishnah is preferable to that of a baraita.: “Ben Azzai said to him, we are sorry about their disagreement, and you come to find us disagreement where they are concurring.” This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, “you come to find us disagreement”?

footnotes: ⁹ Different kinds of livestock produce their young at different times. ¹⁰ Babli Bekhorot ¹¹ It is sinful to give tithes too late (Ex. ¹² Ṭevel ¹³ Mishnah Bekhorot ¹⁴ Since the gestation period for sheep is 5 months, those born in Av were conceived before the start of Nisan, those in Elul after the first of Nisan. If the start of the year is fixed in spring, the natural date for a new year of animal tithes is the start of Elul. ¹⁵ Ps. ¹⁶ The tenth lamb is animal tithe. If there are 5 in Av and 5 in Elul, they cannot add up to 10 since practice may follow R. Meïr; 5 in Elul and 5 in Tishre cannot combine since practice may follow R. Simeon. ¹⁷ This really should be: 5 in Tishre and 5 in the following Av, so they belong to the same fiscal year (Tosephta Bekhorot ¹⁸ The reference to Ben Azzai in a dispute between R. Aqiba’s last students is anachronistic; Ben Azzai died young, before these became independent scholars. ¹⁹ Ben Azzai considers the points of view of R. Aqiba and R. Ismael as equivalent even though he never was R. Ismael’s student. If he does not follow his teacher, he must be an independent authority. ²⁰ Mishnah Bava batra

There, we have stated: “Any born from the first of Tishre until the 29 of Elul combine; five before New Year’s day and five after New Year’s day do not combine. Five before the threshing floor and five after the threshing floor do combine²¹9:5. A general rule for all tithes is that they have to be given separately for each year. This is inferred from Deut. 14:22, referring to agricultural tithe, which has to be given year by year. The tax year for animal tithe is defined as from Tishre 1 to Elul 29..” Rebbi Yose said, this implies that the rules of animal tither are neither like those of germinating²² nor like those of a third²³. If you would say like germinating, it should state, all whose pregnancy starts from the 29 of Elul. If you would say like a third, it should state, up to the 22. Rebbi Shammai in the name of Rebbi Abun bar Ḥiyya: Like the third, they made it following Rebbi Simeon, since Rebbi Simeon said, {an animal} before its time enters the corral to be tithed²⁵21b.. Rebbi Mana met Rebbi Shammai; he asked him, did you say that? He told him, yes. He answered, but did we not state, “Ben Azzai says, those born in Elul are to be tithed separately.¹³8:5. The text quoted here is the Mishnah text; nevertheless it seems that the statement from Mishnah Roš Haššanah1:1, quoted in B, that R. Eleazar (ben Shamua) and R. Simeon fix the date at the first of Tishre, has to be included here. From here on the text is copied in Roš Haššanah1:1 (Note 148).” Not even if it was born up to the 29 of Elul? Could you say that Ben Azzai follows Rebbi Simeon²⁶? You have to say, he follows the rabbis. Just as you say following the rabbis, he leaves them for the next year and they will be tithed with the others of their year²⁷, so you have to say following ben Azzai, he leaves them for the next threshing floor²⁸ and they will be tithed with those from Elul. Rebbi Huna said, this implies that the days of a firstling while he still is before its time²⁹ are counted for its year. Rebbi Mana said, my father Rebbi Jonah understood this from the following³⁰. 15:19. Since only its date of birth is mentioned. The firstling automatically is a dedicated sacrifice, and neither may nor can be selected.: Any male firstling which is born to your cattle and small cattle, etc. How is this? You count its year from the moment it is born.

footnotes: ²¹ Mishnah Bekhorot ²² The tax year for tithe from the yield of trees (rabbinic except for olive oil) is defined as from Shevat 15 to Shevat 14; for these purposes a fruit is defined as in existence if it started growing after the flower lost its leaves. The equivalent for animals would be a visible pregnancy. ²³ Agricultural produce (Biblically, grain) has to be given if it is harvested when barely edible, one-third ripe. Its year is from Tishre 1 to Elul 29. ²⁵ He holds that the tithe is not slaughtered at the moment it is selected; at all times it is a prospective sacrifice. Babli Bekhorot ¹³ Mishnah Bekhorot ²⁶ Since it was explained in the preceding paragraph that Ben Azzai follows neither R. Simeon nor his opponents; his statement has to be acceptable to both parties. ²⁷ An animal born between 23rd and 29th of Elul for Ben Azzai according to the rabbis has to be tithed the following year with the animals born the next year during Elul 1–22. ²⁸ Which is a preferred but not obligatory date for tithing. ²⁹ The first 7 days of its life. The firstling has to be delivered to a Cohen during its first year. ³⁰ Deut

MISHNAH: One disburses from the lodge¹ were stored, to be disbursed as will be described in Mishnah 2. into three boxes of three seah each, on which is written ג ,ב ,א³¹. Rebbi Ismael says, it was written in Greek, A, B, Γ. The disburser enters neither in trousers³². Another interpretation: a long robe with wide cuffs (sources giben in Levy’s Dictionaty, vol. 4 col. 98b. Cf Arabic בֻּוגֻז). with pockets, nor with shoes³³, nor with sandals, nor with phylacteries nor with an amulet³³, lest he become poor and people would say, he became poor because he sinned in the lodge, or he became rich and people would say, he enriched himself from the money lifted from the lodge, for a person needs to be clean before people³⁴ as he has to be clean before the Omnipresent, as it is said³⁵. 32:22., you have to be blameless before the Eternal and before Israel, and it says³⁶. 3:4., find grace and understanding in the eyes of God and men.

footnotes: ¹ The room where the sheqalim ³¹ The money to be spent in the inverse order of the boxes; then it always is clear how much money is left. ³² Rashi’s interpretation, Latin paragauda ³³ The last two are sewn together; the seam could be opened and coins stuffed in there. ³³ The last two are sewn together; the seam could be opened and coins stuffed in there. ³⁴ Rabbinic Hebrew distinguishes between בִּרְיָה “creature” and בְּרִיָּה “creation”. ³⁵ Num ³⁶ Prov

HALAKHAH: [Rebbi Ze`ira asked Rebbi Joshiah, what is the measure of three baskets? He told him, let us infer the hidden from the explicit. It is stated:]³⁷10, Notes 35–37. One distributes from the lodge into three boxes of three seah each, which is nine seah, which is ²⁷ seah38; it is written on them ג ,ב ,א. Why is ,ג ב ,א written on them? To say that one does not take from the first before one has taken from the second, and not from the second before one has taken from the third³⁹.

footnotes: ³⁷ Corrector’s addition from B, originally from Šabbat ²⁷ An animal born between 23rd and 29th of Elul for Ben Azzai according to the rabbis has to be tithed the following year with the animals born the next year during Elul 1–22. ³⁹ The other two sources and the Tosephta (2:1) insist that the money was used in ascending order of the boxes/ “Before one has taken” means “before one has finished taking.”

⁴⁰8, Notes 25–51, which should be consulted for the meaning of the text. The Notes here are mostly restricted to remarks about deviations of this copy from the original. An appropriate version is in 8:1.[There, we have stated: “One who brings out wine to mix a cup.” Rebbi Ze`ira asked Rebbi Joshiah, what is the measure of a cup? He told him, let us infer the hidden from the explicit since Rebbi Ḥiyya stated, the Four Cups which they said add up to an Italic quartarius of wine.

footnotes: ⁴⁰ The following text is the corrector’s addition from B; it is neither in the scribe’s text nor in ג. The entire Babylonian addition is irrelevant for the subject under discussion; it is a somewhat defective copy of a text in Šabbat

A cup mixed by how much? Rebbi Yose bar Bevin said in the name of Rebbi Joḥanan, let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies mixed as cups are mixed. What is the measure of cups? Rebbi Abun said, τέταρτρον is a quarter.

May one drink them together? Since Rebbi Meïr said,⁴⁵. 8:1. Rebbi Joḥanan said, if he heard Hallel in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink to feel differently, not that he should get drunk. If he drinks them with interruptions, he will not become drunk. May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color, when put in our cup⁴² 23:31. A hilarious misquote of בַּכּוֹס עֵינוֹ as בְּכוֹסֵינוּ, caused by the disappearance of ע as audible sound.. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Tabernacles⁴³.

footnotes: ⁴⁵ Eccl ⁴² Prov. ⁴³ Contamination of the story of R. Jonah, who had a headache until Pentecost, with that of R. Jehudah bar Ilai, the subject of the following paragraph, who had a headache until Tabernacles.

A lady⁴⁴. saw that his face was shiny. She said to him, old man, old man, one of three things applies to you. Either you are drunk from wine, or you are lending on interest, or you are raising pigs. He answered her, this woman’s spirit shall be blown away, not one of these three things applies to me, but my learning is ever present with me, as it is written⁴⁵. 8:1., a man’s wisdom illuminates his face.

footnotes: ⁴⁴ A post-talmudic diminutive of Latin matrona ⁴⁵ Eccl

Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shiny. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He came to him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, a man’s wisdom illuminates his face.

Rebbi Ḥanan said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Shammai⁴⁶ they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he call it the old one? Because it was in his days. Some are saying, it was small, then was enlarged. But some are saying, it was diminished more than before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Yose ben Pazi, Rebbi Yose ben Bevin in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. The rabbis of Caesarea in the name of Rebbi Yose bar Bevin in the name of Samuel: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

footnotes: ⁴⁶ Anachronistic misreading for “House of R. Yannai.”

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Beva was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, I was unfriendly to him, as Rebbi Ḥanan said, ⁴⁷. 28:66.your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in the flesh¹: הבשר instead of הֶכְשֵׁר “in that it does not prepare for impurity”., but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,” in the amount needed that its blood makes impure like its flesh. Rav Yose said, two Amoraim disagree, one says impure, and one says pure. He who says “impure” follows Rebbi Jehudah; he of “pure” follows Rebbi Joshua ben Bathyra. Rav Abuha of Iman the sister of⁴⁸ Rebbi Jehudah was the instructor of the Patriarch.]

footnotes: ⁴⁷ Deut ¹ Defective copy from Šabbat ⁴⁸ Unintelligible misreading of the text in Šabbat.

[“Lest he become poor and people would say,” etc.] Rebbi Ismael stated, a curly head should not disburse because of the suspicion⁴⁹. It was stated, “the treasurers were rubbing with Cilician cloth.” It was stated, “they were talking with him from the time he entered to the time he left.⁵⁰” Should he not fill his mouth with water? Rebbi Tanḥuma said, because of the benediction⁵¹.

footnotes: ⁴⁹ That he might hide some coins in his hair. ⁵⁰ Tosephta 2:2. Cilician cloth was made from goats’ hair. They were checking that he had no coins on his body, and talking with him so that he could not put any coins in his mouth. ⁵¹ If he entered with his mouth full of water and left with his mouth full of water it would be clear that he could not have hidden any coins there.It is absolutely unclear to what R. Tanḥuma refers. While the root תרם means “to lift heave”, and giving heave needs a benediction, the use of the word cannot make disbursing other people’s contributions equal to dedicating from one’s own property; the obligation of dedicating heave with a benediction cannot reasonably be extended to the act of disbursing. (against the explanation by R. Eliahu Fulda on the authority of R. David Oppenheim.) It would be unavoidable that the disburser swallow some drops of water, but this does not require any benediction for the water as food.

Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: In the Torah, in Prophets, and in Hagiographs we find that a person had to be innocent in the eyes of people just as he has to be innocent in the eyes of the Omnipresent. In the Torah from where? As it is written,³⁵. 32:22. you have to be blameless before the Eternal and before Israel. In Prophets from where? As it is written⁵²., The Power, God, Eternal, the Power, God, Eternal, He knows, and Israel has to know. In Hagiographs from where? As it is written³⁶. 3:4., find grace and understanding in the eyes of God and man. Gamaliel the twin asked Rebbi Yose ben Rebbi Abun, which one is the clearest¹ of all of these? He answered him, you have to be blameless before the Eternal and before Israel.

footnotes: ³⁵ Num ⁵² Jos. 22:22 ³⁶ Prov ¹ B: The most stringent.

MISHNAH: A member of the household of Rabban Gamliel was entering with his sheqel between his fingers and threw it before the disburser⁵³. The disburser was directing it and threw it into the box. The disburser only starts disbursing after he asked, “shall I disburse”? And they⁵⁴ answer him, “disburse, disburse, disburse,” three times. He disburses the first time and covers it with cushions⁵⁷, the second time and covers it with cushions. The third time he was not covering⁵⁸ are kept. As explained in the Mishnah, the monies taken on the first of Nisan are from the contributions of the Land of Israel, those taken before Pentecost are from neighboring countries and those at the end of Elul from Babylonia, Persia, and other far countries. Monies not used for sacrifices are used for other expenses as explained in the next Chapter. In order to give due credit, the monies should not be mixed even though in an emergency one can have regress on those already labelled as surplus.. Why did he cover? That he should not forget and disburse from anything which already had been disbursed. The first time he disbursed in the name of the Land of Israel, the second time in the name of nearby walled cities¹, and the third time in the name of Babylonia, in the name of Media, and in the name of distant countries.

footnotes: ⁵³ Chapter 2, Note 35. ⁵⁴ The treasurers standing outside. ⁵⁷ Greek καταβολή “support, cushion”. ⁵⁸ He covers the coins remaining in the lodge where the receipts for the sheqalim ¹ Jewish settlemens in Syria and Egypt.

HALAKHAH: “A member of the household of Rabban Gamliel was,” etc. If there were two heaps and he gave heave from one for the other, would that not remove the liability from the other⁵⁵ are interchangeable; there is no reason why the House of Rabban Gamliel should be interested in controlling in which box their sheqel ends up.? It gave them satisfaction that the sacrifice should be brought first from their money⁵⁶ becomes Temple property and is no longer their own, they derive satisfaction from knowing that their contribution will be used for sacrifices rather than for any of the ancillary uses spelled out later for which the sheqel also could be used..

footnotes: ⁵⁵ Since for heave all produce of the same kind is interchangeable, by analogy all sheqalim ⁵⁶ While legally the sheqel

“He disburses the first time,” etc. It was stated: If he removed the covers, all was made remainder⁵⁹. The monies should be given to the gift account.. It was stated: The third was the richest since it contained golden stateres⁶⁰ and golden darics.

footnotes: ⁵⁹ Since no due credit could be given to the contributors of the new sheqalim ⁶⁰ Tosephta 2:4 reads אִסטראות, half darics.

It was stated⁶¹: He disburses the first time in the name of the Land of Israel and in the name of all of Israel⁶². The second time in the name of fortified cities⁶³ with them. Therefore one has to be inclusive in the declaration. and in the name of all of Israel. The third time in the name of Babylonia and the name of Media and in the name of all of Israel. It was stated: If he took from the first box, even if there was in the first box he shall take from the second⁶⁴. If he took from the second box, even if there was in the second box he shall take from the third. If the third was used up, he returns to the second; if the second was used up he returns to the first. If all three are emptied, one collects new sheqalim; Rebbi Meïr says, he has regress on the remainder⁶⁵, since Rebbi Meïr says, one commits me`ilah with the remainder,⁶⁶ perhaps one needs them at the end.

footnotes: ⁶² Tosephta 2:3. ⁶³ While each batch is intended to be from one definite region, one cannot be sure whether somebody from another region gave his sheqel ⁶⁴ This does not refer to the three times a year one disburses from the lodge but to the three boxes which are filled with coins, which have to be used in the correct order. ⁶⁵ Even though the excess coins had been declared remainder and property of the gift account, actually they become remainder only at the start of a new tax year. Tosephta 2:5 in the name of R. Simeon ben Eleazar, 2:1 as everybody’s opinion. ⁶⁶ Since the money remains potentially dedicated to be used for public sacrifices.

⁶⁸1, Notes 274–286, based on the Babylonian version of the last Mishnah in Soṭah.[“And so did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness brings to meekness, meekness brings to fear of sin, fear of sin brings to piety, piety brings to the Holy Spirit, the Holy Spirit to the Resurrection of the Dead, the Resurrection of the Dead brings to Elijah, may his remembrance be a blessing.” “Promptitude brings to cleanliness,” as it is written⁶⁹ 16:20., he finishes, and he atones. “Cleanliness brings to purity,” as it is written⁷⁰ 12:8., the Cohen shall atone for her, then she will be pure. “Purity brings to holiness,” as it is written⁷¹ 16:19., he shall purify it and sanctify it. “Holiness brings to meekness,” as it is written⁷² 57:15., for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity … and the oppressed and of meek spirit.“Meekness brings to fear of sin,” as it is written⁷³22:4., the consequence of meekness is fear of the Eternal. “Fear of sin brings to piety,” as it is written⁷⁴ 103:17., the Eternal’s piety is eternally on those who fear Him. “Piety brings to the Holy Spirit,” as it is written⁷⁵ 89:20., then You spoke in a vision to Your pious ones. “The Holy Spirit brings to the Resurrection of the Dead,” as it is written⁷⁶. 37:14., I shall give My Spirit into you and you will live. “The Resurrection of the Dead brings to Elijah, may his remembrance be a blessing,” as it is written⁷⁷. 2:5., then you will understand the fear of the Eternal, and the knowledge of God you will find. It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who speaks the holy language, eats its produce in purity, and recites the Shema` mornings and evenings is assured of his place in the World to Come.]

footnotes: ⁶⁸ This paragraph has been copied by the corrector from B. It is neither in the scribe’s text nor in ג; it is a Babylonian addition. It is a slight rewrite of a text in Šabbat ⁶⁹ Lev. ⁷⁰ Lev. ⁷¹ Lev. ⁷² Is. ⁷³ Prov. ⁷⁴ Ps. ⁷⁵ Ps. ⁷⁶ Ez ⁷⁷ Misquote of Pr