And if it enters your mind that Rabbi Zeira did not accept from Rabbi Ya’akov bar Idi that Rabban Gamliel prohibited eating from the slaughter of a Samaritan even when a Jew was standing over him, let Rabbi Zeira resolve the matter for himself in a different manner: Here, where Rabbi Yoḥanan ate from the slaughter of a Samaritan, it was when a Jew was standing over him; there, where Rabban Gamliel prohibited eating from the slaughter of a Samaritan, it was when a Jew was not standing over him. Rather, must one not conclude from it that Rabbi Zeira accepted the response from Rabbi Ya’akov bar Idi. The Gemara affirms: Indeed, learn this from it.

§ The Gemara asks: And what is the reason that the Sages, Rabban Gamliel and his court, issued a decree rendering it prohibited to eat from the slaughter of Samaritans? The Gemara answers: It is like that case involving Rabbi Shimon ben Elazar, in which Rabbi Meir dispatched him to bring wine from the area of the Samaritans. A certain elder found him and said to him: “And put a knife to your throat, if you are a man given to appetite” (Proverbs 23:2),as a warning to distance himself from them and not to drink their wine, because they were not reliable. Rabbi Shimon ben Elazar went and related those matters before Rabbi Meir, and Rabbi Meir issued a decree against them.

What is the reason that the Samaritans are deemed unreliable? Rav Naḥman bar Yitzḥak said: At the peak of Mount Gerizim they found the image of a dove, which the Samaritan residents of Mount Gerizim would worship; and Rabbi Meir issued the decree according to his line of reasoning that he takes the minority into consideration, and therefore, despite the fact that the majority of Samaritans did not live on Mount Gerizim, he issued a decree rendering meat slaughtered by the majority forbidden due to the minority that worshipped that idol. And Rabban Gamliel and his court also hold in accordance with the opinion of Rabbi Meir.

The Gemara asks: As to the plain meaning of that verse: “And put a knife to your throat, if you are a man given to appetite,” with regard to what matter is it written? The Gemara answers: It is written with regard to a student who is sitting before his teacher, as he must consider his words carefully. As Rabbi Ḥiyya teaches a baraita interpreting the verses: “When you sit to eat with a ruler, consider well [bin tavin] him that is before you; and put a knife to your throat, if you are a man given to appetite” (Proverbs 23:1–2).

The tanna explains the verse: If a student knows about his teacher that he knows to respond to him with a reasoned answer, seek wisdom [bin] from him. And if the student believes that the teacher is not capable of doing so, understand [tavin] who is sitting before you, and put a knife to your throat and refrain from embarrassing him with questions that he cannot answer. And if you are a man given to appetite and you seek an answer to your question, distance yourself from him.

Rabbi Abbahu dispatched Rabbi Yitzḥak ben Yosef to bring wine from the area of the Samaritans. A certain elder found him and said to him: The people here are not keepers of the Torah. Rabbi Yitzḥak went and related the matters before Rabbi Abbahu, and Rabbi Abbahu went and related the matters before Rabbi Ami and Rabbi Asi, and they did not move from there until they rendered the Samaritans full-fledged gentiles.

The Gemara asks: For what matters did those Sages render them full-fledged gentiles? If it was to prohibit eating from their slaughter and to render their wine as wine used for a libation in idol worship, these prohibitions were issued previously. From there, from the generations of Rabbi Meir and Rabban Gamliel, the Sages issued a decree prohibiting them. The Gemara answers: They issued a decree, and the people did not accept it from them. Rabbi Ami and Rabbi Asi came and issued a decree, and the people accepted it from them.

The Gemara asks: What is the meaning of full-fledged gentiles? Rav Naḥman bar Yitzḥak said: It means that the halakhic status of a Samaritan is like that of a gentile with regard to renouncing his domain in a jointly-owned courtyard on Shabbat and to transferring his domain in the courtyard to residents of that courtyard.

And this is as it is taught in a baraita: With regard to a Jewish transgressor who nevertheless observes his Shabbat in the marketplace, i.e., in public, if he failed to establish a joining of houses in a courtyard before Shabbat, his halakhic status is that of an observant Jew, and he may renounce his domain in the courtyard and transfer his domain in the courtyard. But a transgressor who does not observe his Shabbat in the marketplace may neither renounce his domain in the courtyard nor transfer his domain in the courtyard.

This is because the Sages said: Only a Jew may verbally transfer rights in his domain or renounce his rights in his domain, but with regard to a gentile, the other residents cannot establish a joining of courtyards unless the residents of the courtyard lease his domain from him. The halakhic status of one who publicly desecrates Shabbat is that of a gentile.

How does a Jew transfer or renounce his domain? If a Jew says to his neighbor: My domain is transferred to you or my domain is renounced to you, his neighbor has acquired his domain, and it is not necessary for him to grant it to his neighbor by means of one of the standard modes of acquisition.

§ The Gemara revisits the statement that the righteous would not experience mishaps. Rabbi Zeira and Rav Asi happened to come to the inn of the town of Ya’ei. In the inn, they brought before these Sages eggs that shriveled after being cooked in wine. Rabbi Zeira did not eat the eggs, and Rav Asi ate them. Rabbi Zeira said to Rav Asi: And is the Master not concerned about the possibility that the dish is a mixture containing wine that is doubtfully tithed produce [demai]? Rav Asi said to him: It did not enter my mind.

Rabbi Zeira said to himself: Is it possible that the Sages issued a decree on a mixture containing demai and the matter eventuated that Rav Asi ate forbidden food? Now, since even with regard to the animals of the righteous, the Holy One, Blessed be He, does not generate mishaps through them, is it not all the more so true that the righteous themselves would not experience mishaps?

Rabbi Zeira emerged, analyzed, and found that no mishap was generated through Rav Asi, as we learned in a baraita (Tosefta, Demai 1:24): In the case of one who purchases wine to place into fish gravy [hamorayes] or into aluntit, a beverage in which wine is mixed, or one who purchases vetch to prepare grist from it, or lentils to prepare groats from it, if it is uncertain whether what he purchased is tithed, e.g., he bought it from one who is unreliable with regard to tithes [am ha’aretz], one is obligated to tithe it, due to the fact that it is demai. And needless to say, if it is certain that what he purchased is not tithed, he is obligated to tithe it due to the fact that it is certain that it is untithed produce.

And they themselves, the gravy, aluntit, grist, and groats that one purchased from an am ha’aretz, are permitted, because they are a mixture. Since only one element of the mixture must be tithed, the food is permitted.

The Gemara asks: And is it so that the Sages did not issue a decree on a mixture containing demai? But isn’t it taught in a baraita: With regard to one who gives his neighbor, who is an am ha’aretz, dough to bake and gives her leaven for the dough to rise, or gives her a pot of food and the spices to cook in it, he need not be concerned about the leaven and the spices that are in the dough and the pot respectively, that perhaps she replaced them with her own, neither with regard to the possibility that they are Sabbatical Year produce nor with regard to the possibility that tithe was not separated.

And if he says to her: Prepare the dough or the food for me with your own leaven and spices, he must be concerned about the leaven and the spices that are in the dough and the pot respectively, with regard to the possibility that they are Sabbatical Year produce and with regard to the possibility that tithe was not separated, even though it is a mixture containing demai.

The Gemara answers: It is different there, as, since he said to her: Prepare the dough or the food for me from your own, it is like one who mixed it by direct action. Rafram said: Leaven and spices are different, as each of them is made for the purpose of adding taste to the mixture, and taste is not nullified in a mixture.

The Gemara asks: And are we not concerned about replacement of the ingredients that he gave his neighbor with her own? But didn’t we learn in a mishna (Demai 3:6): One who gives dough to his mother-in-law, who is suspect with regard to tithing, so that she will prepare it for him, must tithe everything that he gives her and everything that he takes back from her. This is because she is suspected of replacing an ingredient that spoils. The Gemara answers: There, the reason is like it is taught explicitly in that mishna, that Rabbi Yehuda said: The mother-in-law desires her daughter’s well-being and wants to ensure that she eats quality food, and is reticent to tell her son-in-law that she replaced the ingredients that spoiled.