Over anything which does not grow from the earth one says: `By whose word all things exist`. Over vinegar, nobeloth and locusts one says, `By whose word all things exist`. R. Judah [T4; PA4 or PA5 in Y] says: over anything to which a kind of curse attaches no benediction is said.
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If one gives his workmen or his guests Terumah to eat he must repay the value thereof, whilst they must pay the Fifth; so R. Meir [T4]. But the Sages say: they must pay both the value and the Fifth, whilst he must pay them for the price of their meal.
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If one of the tenants of a courtyard forgot to join in the erub, his house is forbidden both to him and to them for the taking in or for the taking out of any object. But their houses are permitted both to him and to them. If they presented their shares to him, he is permitted the unrestricted use of the courtyard but they are forbidden. If there were two [who forgot to join in the erub], they impose restrictions upon one another, because one tenant may present his share and also acquire the shares of others while two tenants may present their shares but may not acquire any.
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R. Eliezer [T2 or T5] says: a man may freely offer a suspensive guilt-offering on any day and at any time he pleases. Such a sacrifice was known as the guilt-offering of the Pious. It is said of Baba b. Buta [BCE1] that he used to freely offer a suspensive guilt-offering every day, except on the day following the Day of Atonement. He declared: By this temple! Had they allowed me, I would have offered one even then, but they said unto me, wait until you have come to a state of doubt. The Sages, on the other hand, hold that one may not bring a suspensive guilt-offering except for a [particular] sin. The wilful transgression of which is subject to Kareth and the inadvertent transgression of which is subject to a sin-offering.
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