Avodah Zarah 5

הַשּׂוֹכֵר אֶת הַפּוֹעֵל לַעֲשׂוֹת עִמּוֹ בְיֵין נֶסֶךְ, שְׂכָרוֹ אָסוּר. שְׂכָרוֹ לַעֲשׂוֹת עִמּוֹ מְלָאכָה אַחֶרֶת, אַף עַל פִּי שֶׁאָמַר לוֹ הֲעֲבֵר לִי חָבִית שֶׁל יֵין נֶסֶךְ מִמָּקוֹם לְמָקוֹם, שְׂכָרוֹ מֻתָּר. הַשׂוֹכֵר אֶת הַחֲמוֹר לְהָבִיא עָלֶיהָ יֵין נֶסֶךְ, שְׂכָרָהּ אָסוּר. שְׂכָרָהּ לֵישֵׁב עָלֶיהָ, אַף עַל פִּי שֶׁהִנִּיחַ הַגּוֹי לְגִינוֹ עָלֶיהָ, שְׂכָרָהּ מֻתָּר:

If one (a gentile) hires a worker (a Jew) to work for him with yayin nesech [to pour it from vessel to vessel or to take jugs from place to place (even with the ordinary wine of gentiles)], his wages are forbidden (in the derivation of benefit). [This is a penalty imposed upon him by the sages for dealing with yayin nesech or with their ordinary wine.] If he hired him to do other work with him, even if he told him: "Take this jug of yayin nesech from place to place," his wages (for the other work) are permitted, [as when he said to him: "Each jug for a perutah"; but if he said to him: "Deliver for me a hundred jugs for a hundred perutoth," and one jug of yayin nesech were found among them, his wages are forbidden.] If one (a gentile) hires an ass (from a Jew) for delivery of yayin nesech, his hire fee is forbidden (to the Jew). If he hired it to ride upon, even if the gentile placed his (wine) vessel upon it, his hire fee is permitted.[This Mishnah is adduced for its latter part, that if one hires an ass to ride upon, even though he apparently hired it also to place his wine vessel and food upon — so that one might think that this is to be considered as if he had hired it ab initio to transport yayin nesech and the hire fee is forbidden — we are apprised otherwise.]

יֵין נֶסֶךְ שֶׁנָּפַל עַל גַּבֵּי עֲנָבִים, יְדִיחֵן וְהֵן מֻתָּרוֹת. וְאִם הָיוּ מְבֻקָּעוֹת, אֲסוּרוֹת. נָפַל עַל גַבֵּי תְאֵנִים אוֹ עַל גַּבֵּי תְמָרִים, אִם יֵשׁ בָּהֶן בְּנוֹתֵן טַעַם, אָסוּר. מַעֲשֶׂה בְּבַיְתוֹס בֶּן זוֹנָן שֶׁהֵבִיא גְרוֹגָרוֹת בִּסְפִינָה, וְנִשְׁתַּבְּרָה חָבִית שֶׁל יֵין נֶסֶךְ וְנָפַל עַל גַּבֵּיהֶן, וְשָׁאַל לַחֲכָמִים וְהִתִּירוּם. זֶה הַכְּלָל, כֹּל שֶׁבַּהֲנָאָתוֹ בְּנוֹתֵן טַעַם, אָסוּר. כֹּל שֶׁאֵין בַּהֲנָאָתוֹ בְּנוֹתֵן טַעַם, מֻתָּר, כְּגוֹן חֹמֶץ שֶׁנָּפַל עַל גַּבֵּי גְרִיסִין:

If yayin nesech fell on grapes, he rinses them [in cold water] and they are permitted. If they were split, they are forbidden. [(Our Mishnah is defective. It was taught (after "they are forbidden") thus: "And if it imparts an unsalutary taste it is permitted."] And it happened [thus] with Baitus the son of Zonin that he transported dried figs in a boat, and a jug of yayin nesech broke and fell upon them, and he inquired [the halachah] of the sages and they permitted them. This is the rule: All which in its enjoyment involves the imparting of a [forbidden] flavor is forbidden. All which in its enjoyment does not involve the imparting of a forbidden flavor is permitted, as when [forbidden] vinegar falls upon permitted grits, [in which instance the flavor imparted is an unsalutary one. (And this, when the grits are boiling when the vinegar falls upon them, in which instance it spoils them from beginning to end. There are four types of imparted flavors: 1) a flavor which is salutary from beginning to end, such as that of (forbidden) wine in cooked flesh or fish. This is forbidden of a certainty. 2) a flavor which is unsalutary from beginning to end, such as that of (forbidden) fish fats or (forbidden) flesh in honey. This is permitted ab initio. 3) a flavor that is unsalutary in the beginning but salutary in the end, such as (forbidden) honey in wine, which spoils it at the outset, but which lends it aroma and flavor once the wine gains ascendancy over it. 4) a flavor that is salutary in the beginning, but unsalutary at the end, such as that of the fats of flesh with butter or that (i.e., the flavor of) a vessel, not (used) on the same day, which (flavor) when it entered was salutary, and later became unsalutary. These (last) two are forbidden out of doubt. Therefore, if these grits into which vinegar fell were not boiling, they are forbidden out of doubt. For vinegar in (unboiled) grits is (at first) unsalutary and (then) salutary. And even though, if he boils them afterwards, the flavor is spoiled, this is an instance of enhancing and then spoiling, and it is forbidden (out of doubt).]

נָכְרִי שֶׁהָיָה מַעֲבִיר עִם יִשְׂרָאֵל כַּדֵּי יַיִן מִמָּקוֹם לְמָקוֹם, אִם הָיָה בְחֶזְקַת הַמִּשְׁתַּמֵּר, מֻתָּר. אִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג, כְּדֵי שֶׁיִּשְׁתֹּם וְיִסְתֹּם וְיִגֹּב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב:

If a gentile, together with a Jew, were taking jugs of wine from place to place — if he (the gentile) were in the status of being watched, it (the wine) is permitted. [So long as he (the Jew) did not inform him that he is leaving, he (the gentile) is in the status of being watched, even if he went a mile away; for the gentile is always afraid that the Jew will return and see him.] If he informs him that he is going far off [and he walks away from him (the jugs being closed) — if he stays away] long enough [for him] to open ["yistom" (as in [Numbers 24:3] "shethum ha'ayin" — "the open of eye.") i.e., to bore a hole in the stopper of the jug], and to re-close it and [for the closing] to dry, [it is forbidden]. R. Shimon b. Gamliel says: [It is not forbidden until he stays away long enough] for him to open it and make another stopper and [for the closing] to dry. [But they were not concerned about his boring a hole in the stopper of the jug, for this is recognizable. And it is only in relation to a lime stopper that the Rabbis differ with R. Shimon b. Gamliel, fearing that he might bore a hole in it, this not being recognizable, the lime being white, and the difference between the old and the new lime not being discernible. But with a clay stopper, the Rabbis concede to R. Shimon b. Gamliel that the wine is not forbidden until he stays away long enough for him to open the entire stopper and replace it and have it dry. The halachah is in accordance with R. Shimon b. Gamliel.]

הַמַּנִּיחַ יֵינוֹ בְקָרוֹן אוֹ בִסְפִינָה וְהָלַךְ לוֹ בְקַפַּנְדַּרְיָא, נִכְנַס לַמְּדִינָה וְרָחַץ, מֻתָּר. אִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג, כְּדֵי שֶׁיִּשְׁתֹּם וְיִסְתֹּם וְיִגֹּב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב. הַמַּנִּיחַ נָכְרִי בַחֲנוּת, אַף עַל פִּי שֶׁהוּא יוֹצֵא וְנִכְנָס, מֻתָּר. וְאִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג, כְּדֵי שֶׁיִשְׁתֹּם וְיִסְתֹּם וְיִגֹּב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב:

If one left his wine on a wagon or on a boat [with a gentile], and he took a short-cut, [leaving by one gate and returning by the opposite gate] — if he entered the city and bathed [in the bath-house], it (the wine) is permitted. [For since the gentile did not know that he would stay away, he would fear (his early return) and not touch the wine.] R. Shimon b. Gamliel says: [It is not forbidden until he stays away] long enough for him to open it and make another stopper and [for the closing] to dry. If one leaves a gentile in the shop, even if he (the Jew) goes in and out, it is permitted. And if he informs him that he is going far off [and he walks away from him, and stays away long enough [for him] to open and to reclose it and [for the closing] to dry, [it is forbidden]. R. Shimon b. Gamliel says: [It is not forbidden until he stays away] long enough for him to open it and make another stopper and [for the closing] to dry. [The Mishnah apprises us of the dispute between R. Shimon b. Gamliel and the Rabbis in these three instances. For if it taught [only] the instance of a gentile transporting jugs of wine, I might think it is [only] then that we assume that the gentile will fear his imminent return, but in the instance of a boat or a wagon, he can sail away and do what he wishes without fear. And if it taught [only] the instance of a boat or a wagon and not that of leaving a gentile in his shop, I might think that the gentile would fear to do so only in the first instance, lest the Jew leave by one path and return by another and see him, whereas in the second instance, he might say I will close the shutter and do as I like. Therefore, all three instances must be stated, and in all, the halachah is in accordance with R. Shimon b. Gamliel.]

הָיָה אוֹכֵל עִמּוֹ עַל הַשֻּׁלְחָן וְהִנִּיחַ לְגִינָה עַל הַשֻּׁלְחָן, וּלְגִינָה עַל הַדֻּלְבְּקִי, וְהִנִּיחוֹ וְיָצָא, מַה שֶּׁעַל הַשֻּׁלְחָן, אָסוּר. וּמַה שֶּׁעַל הַדֻּלְבְּקִי, מֻתָּר. וְאִם אָמַר לוֹ הֱוֵי מוֹזֵג וְשׁוֹתֶה, אַף שֶׁעַל הַדֻּלְבְּקִי אָסוּר. חָבִיּוֹת פְּתוּחוֹת, אֲסוּרוֹת. סְתוּמוֹת, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב:

If he ate with him at the table and he left a wine bottle on the table and a wine bottle on the side [serving-] table [used for servicing the main table, none of the guests taking from the side table, but only from the main table], and he (the Jew) left — what is on the table is forbidden and what is on the side table is permitted. And if he said to him: "Pour and drink," even that on the side table is forbidden. [Since he gave him "carte blanche," even what is on the side table is forbidden, for he takes this as license to touch everything.] Open jugs [found in the house where he left him] are forbidden; closed ones [are forbidden if he stays away long enough] for him to open them and make another stopper and [for the closing] to dry. [This is stated anonymously, apparently in accordance with R. Shimon b. Gamliel, according to whom we rule in such an instance.]

בַּלֶּשֶׁת גּוֹיִם שֶׁנִּכְנְסָה לָעִיר בִּשְׁעַת שָׁלוֹם, חָבִיּוֹת פְּתוּחוֹת, אֲסוּרוֹת. סְתוּמוֹת, מֻתָּרוֹת. בִּשְׁעַת מִלְחָמָה, אֵלּוּ וָאֵלּוּ מֻתָּרוֹת, לְפִי שֶׁאֵין פְּנַאי לְנַסֵּךְ:

A search party of gentiles who enter a city — If in a time of peace, the open jugs are forbidden; the closed ones are permitted. If in a time of war, they are both permitted, for there is no time (for the gentiles) to defile them.

אֻמָּנִין שֶׁל יִשְׂרָאֵל שֶׁשָּׁלַח לָהֶם נָכְרִי חָבִית שֶׁל יֵין נֶסֶךְ בִּשְׂכָרָן, מֻתָּרִים לוֹמַר לוֹ תֵּן לָנוּ אֶת דָּמֶיהָ. וְאִם מִשֶּׁנִּכְנְסָה לִרְשׁוּתָן, אָסוּר. הַמּוֹכֵר יֵינוֹ לַנָּכְרִי, פָּסַק עַד שֶׁלֹּא מָדַד, דָּמָיו מֻתָּרִין. מָדַד עַד שֶׁלֹּא פָסַק, דָּמָיו אֲסוּרִין. נָטַל אֶת הַמַּשְׁפֵּךְ וּמָדַד לְתוֹךְ צְלוֹחִיתוֹ שֶׁל נָכְרִי, וְחָזַר וּמָדַד לְתוֹךְ צְלוֹחִיתוֹ שֶׁל יִשְׂרָאֵל, אִם יֶשׁ בּוֹ עַכֶּבֶת יַיִן, אָסוּר. הַמְעָרֶה מִכְּלִי אֶל כְּלִי, אֶת שֶׁעֵרָה מִמֶּנּוּ, מֻתָּר. וְאֶת שֶׁעֵרָה לְתוֹכוֹ, אָסוּר:

Jewish craftsmen to whom a gentile sent a jug of yayin nesech as their wage may say to him: "Give us its (worth in) money," [for they have not yet acquired it, and he owes them only money.] But if it entered their domain, it is forbidden. If one sells his wine to a gentile — If he stipulates the price [so much wine for so much money] before he measures it out (into his vessels), its monies (received in exchange) are permitted. [For meshichah (drawing to oneself the object to be acquired) effects acquisition for a gentile as it does for a Jew. So that when the Jew measures it out into his vessels and the vessel enters the domain of the gentile, he acquires it with meshichah, so that the Jew is (already) owed money by the gentile as a loan; and it does not become yayin nesech until the gentile touches (the wine itself).] But if he measures it out (into his vessels) before he stipulates the price, its monies are forbidden. [For the gentile does not acquire it now with meshichah. For since he has not yet stipulated the price, he has not committed himself to acquire it with meshichah, lest the Jew overcharge him. Therefore, when he touches it, it is yayin nesech in the domain of the Jew, the gentile not acquiring it until the price is stipulated.] If he (the Jew) took his funnel and measured out (his wine) into the vessels of the gentile, if it (the funnel) [in which he first measured out the wine for the gentile has a rim of wine, [which prevents one or two drops from leaving its mouth], it is forbidden. [The wine of the Jew is forbidden because of that drop of yayin nesech in the funnel.] If he [a Jew] pours [wine] from his vessel into a vessel [in the hand of a gentile or into a vessel containing yayin nesech], what he poured from is permitted [i.e., the wine remaining in the upper vessel in the hand of the Jew is permitted,] and what he poured into it is forbidden [i.e., the flow that left the Jew's vessel, even though it did not reach the vessel in the hand of the gentile (and, it goes without saying, what did reach the vessel of the gentile), is forbidden. [For "the flow is regarded as connected" (to the vessel beneath it.) and our Mishnah, which permits the wine left in the vessel in the hand of the Jew, speaks of an instance where the flow from the upper vessel was cut off before it reached the lower vessel in the hand of the gentile, so that there was no flow here which would connect what was in the upper vessel to what was in the lower vessel. Or, (our Mishnah speaks of an instance) where he shakes out wine from the upper vessel, as from a sprinkling bowl, so that there was no flow which would connect the wine in the vessel in the hand of the Jew to the vessel in the hand of the gentile. But if there were such a connection, then everything remaining in the upper vessel in the hand of the Jew is forbidden as yayin nesech by the principle of the flow being regarded as a connection. This is the halachah.]

יֵין נֶסֶךְ אָסוּר, וְאוֹסֵר בְּכָל שֶׁהוּא. יַיִן בְּיַיִן וּמַיִם בְּמַיִם, בְּכָל שֶׁהוּא. יַיִן בְּמַיִם וּמַיִם בְּיַיִן, בְּנוֹתֵן טָעַם. זֶה הַכְּלָל, מִין בְּמִינוֹ, בְּמַשֶּׁהוּ. וְשֶׁלֹּא בְמִינוֹ, בְּנוֹתֵן טָעַם:

Yayin nesech is forbidden, and forbids by any amount. Wine [yayin nesech, which became intermixed] with [permitted] wine, and water [used for idolatrous libations or which was itself worshipped, which became intermixed] with [permitted] water [forbids] by any amount. [There is no difference whether the permitted fall into the forbidden or the forbidden into the permitted — it forbids its own kind by any amount, so long as the forbidden that falls into the permitted falls from a wide-mouthed vessel, so that a large amount of wine leaves the vessel at one time. But if one pours yayin nesech from a small vessel, which emerges only drop by drop, and it falls into permitted wine even the whole day, we say of it "the first drop that falls is cancelled" (by what it falls into, etc.) And if he pours permitted into forbidden, everything that he pours into the forbidden is forbidden, even a full jug onto one drop.] Wine [which became intermixed] with water, and water [which became intermixed with wine — the criterion is] the producing of a flavor. This is the rule: kind into kind (forbids) by any amount; and kind into what is not its kind, by the producing of a flavor. The conclusion, according to the halachah: All that is forbidden by the Torah, whether (it became intermixed) with its kind or not with its kind (forbids) by producing its flavor — except for tevel (untithed produce) and yayin nesech, which (if intermixed) with its kind (forbids) by any amount; and, if not with its kind, by (producing) its flavor — yayin nesech, because of the stringency of idolatry, and tevel, "As its permitting, so is its forbidding," i.e., Just as one grain (of tithe) permits the entire pile, so one (untithed) grain renders the entire pile tevel. And if an issur (something forbidden) of other types of issurin becomes intermixed with heter (something permitted) — if kind became intermixed with not its kind, so that it can be determined by taste whether it is terumah (tithe) which has become intermixed with chullin (untithed produce), let a Cohein taste it, and if it is a (generic) issur, let a gentile baker taste it. If he says that there is not in the intermixture, the flavor of terumah or the flavor of issur (respectively), all is permitted. And if kind became intermixed with kind, so that it is not possible to rule by flavor, or a kind (which became intermixed) with not its kind and no Cohein or reliable gentile (respectively) is available — then, if the issur is forbidden fats or blood, carrion or treifah, unclean animals or creeping things, and the like — the criterion for the mixture is sixty, i.e., If there are sixty parts of heter to one part of issur, all is permitted, and if not, all is forbidden. And if the issur is terumah, or challah, or bikkurim, the criterion (for permitting the mixture) is one hundred parts of heter; and if arlah and klai hakerem, the criterion is two hundred parts.]

אֵלּוּ אֲסוּרִין, וְאוֹסְרִין בְּכָל שֶׁהֵן. יֵין נֶסֶךְ, וַעֲבוֹדָה זָרָה, וְעוֹרוֹת לְבוּבִין, וְשׁוֹר הַנִּסְקָל, וְעֶגְלָה עֲרוּפָה, וְצִפֹּרֵי מְצֹרָע, וּשְׂעַר נָזִיר, וּפֶטֶר חֲמוֹר, וּבָשָׂר בְּחָלָב, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ, וְחֻלִּין שֶׁנִּשְׁחֲטוּ בָעֲזָרָה, הֲרֵי אֵלּוּ אֲסוּרִין וְאוֹסְרִין בְּכָל שֶׁהֵן:

These are forbidden and forbid by any amount. [Wherever there is an admixture of even one of them in a thousand (of heter), it forbids the whole]: yayin nesech [One jug in a thousand jugs (of heter) forbids all in the derivation of benefit. This is not the halachah, but as we have written in the end of the third chapter, viz.: he casts the worth of that jug into the Dead Sea and it is permitted to derive benefit from the rest and forbidden to drink it.], and idolatry [a worshiped figure which became intermixed with a thousand non-idolatrous figures, and "heart-hides" [see 2:33], and a stoned ox, and the birds of a leper [viz. Kiddushin 2:8] and the hair of a Nazirite, [from which it is forbidden to derive benefit, viz. (Numbers 6:18): "And he shall take the hair of the head of his Naziritism, and he shall place it on the fire under the sacrifice of the peace-offerings." If a lock of a Nazir's hair became intermixed with even a thousand locks of other hair, they are all forbidden in derivation of benefit.], the first-born of an ass, [from which derivation of benefit is forbidden so long as it has not been redeemed], and meat in milk [If a piece of meat were cooked in milk, and it became intermixed in a thousand permitted pieces, it is forbidden to derive benefit from all of them. This tanna holds that something which is countable and from which derivation of benefit is forbidden forbids its admixture by any amount. And all these things which are mentioned in our Mishnah are things which are countable and whose issur is that of derivation of benefit], and the sent-away scapegoat, and chullin (a non-consecrated animal) slaughtered in the azarah (the Temple court) [see Kiddushin 2:9] — (All of) these are forbidden and they forbid by any amount. [("these") to exclude things which are not countable or which are countable but not forbidden in derivation of benefit, which do not forbid their admixture by any amount.]

יֵין נֶסֶךְ שֶׁנָּפַל לְבוֹר, כֻּלּוֹ אָסוּר בַּהֲנָאָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, יִמָּכֵר כֻּלּוֹ לְנָכְרִי, חוּץ מִדְּמֵי יֵין נֶסֶךְ שֶׁבּוֹ:

If yayin nesech falls into a pit [of wine], the whole is forbidden in derivation of benefit, [for the wine which was used as an idolatrous libation forbids its kind by (intermixture in) any amount. But the wine of gentiles which we do not know of a certainty to have been used as a libation, even though derivation of benefit is forbidden therefrom, does not thus forbid its admixture.] R. Shimon b. Gamliel says: The whole is to be sold to a gentile less the value of that wine of the gentile which is in it. [This is the halachah.]

גַּת שֶׁל אֶבֶן שֶׁזִּפְּתָהּ גּוֹי, מְנַגְּבָהּ וְהִיא טְהוֹרָה. וְשֶׁל עֵץ, רַבִּי אוֹמֵר, יְנַגֵּב. וַחֲכָמִים אוֹמְרִים, יִקְלֹף אֶת הַזֶּפֶת. וְשֶׁל חֶרֶס, אַף עַל פִּי שֶׁקָּלַף אֶת הַזֶּפֶת, הֲרֵי זוֹ אֲסוּרָה:

A winepress of stone tarred by a gentile [It was the practice to put in a little wine and to coat it over with tar] — he (the Jew) wipes it with water and earth and it is clean (i.e., kosher for use). (If the vat were) of wood, [which requires much tar and absorbs much wine] — Rabbi says: He wipes it [as one of stone]; and the sages say: He peels off the tar. [The halachah is not in accordance with Rabbi.] (If the vat were) of earthenware, even if he peeled off the tar, it is forbidden, [both according to Rabbi and according to the sages; for earthenware, aside from the tar, absorbs the wine.]

הַלּוֹקֵחַ כְּלֵי תַשְׁמִישׁ מִן הַגּוֹי, אֶת שֶׁדַּרְכּוֹ לְהַטְבִּיל, יַטְבִּיל. לְהַגְעִיל, יַגְעִיל. לְלַבֵּן בָּאוּר, יְלַבֵּן בָּאוּר. הַשַּׁפּוּד וְהָאַסְכְּלָה, מְלַבְּנָן בָּאוּר. הַסַּכִּין, שָׁפָהּ וְהִיא טְהוֹרָה:

If one takes [eating] utensils from a gentile, [(only metal utensils or earthenware utensils coated with lead (and glassware is like metalware)] — what is wont to be immersed, [that is, a vessel which can be rendered ritually clean by immersion and which requires no other procedure (as when it is used with "cold")] should be immersed [in a mikveh which is kosher for the immersion of women, and its immersion permits it (for use)]. (What is wont) to be purged (by immersion in boiling water) [such as kettles and plates of metal, which are used with "hot"] should be purged [in boiling water. They are placed into a kettle full of boiling water and left there a little. This, after their rust has been scrubbed and removed, after which they are immersed in a mikveh which is kosher for the immersion of women, and they are permitted (for use)]. (What is wont) to be fired (white-heated), [i.e., utensils that are used for dry things], like a spit and a grill, should be fired [until they give off sparks, after which they are immersed and are permitted (for use)]. A knife — shafah and it is (ritually) clean. [He sticks it into hard earth ten times if it has no depressions, and he may eat "cold" with it; or he sharpens it with its whetstone and he may eat even "hot" with it. If it has depressions, he "fires" them. And all of them (the above) — if he used them before he boiled or fired or immersed them (respectively) — it (i.e., what he processed with them) is permitted.]