These are things that have no measure: peah, first-fruits, appearance [in the Temple], rendering kindness, and studying Torah.  These things are such that a person eats their fruits in this world but the principal remains for him in the World to Come: honoring father and mother, render- ing kindness, and bringing peace between a man and his fellow; and Torah study matches them all.

One may not [leave] for peah less than [one out of] sixty, even though they said: Peah has no measure. It is all according to the largeness of the field, and according to the abundance of poor people, and according to the abundance of generosity.

Peah can be given from the beginning of the field or from its middle. R' Shimon says: Provided that he gives at the end [according to] the measure. R' Yehudah says: If he left over a single [un- harvested] stalk, he can attach to it [other produce] as peah; but if not, he can give only as hefker.

Beis Shammai say: We [first] sweep the house, and afterwards we wash [our] hands. But Beis Hillel say: We [first] wash [our] hands, and afterwards we clean the house.

Beis Shammai say: [The blessing over] the flame [is first, followed by] Bircas HaMazon, [the blessing over] fragrant spices, and [then] Havdalah. But Beis Hillel say: [The blessing over] the flame [is first, followed by the blessing over] fragrant spices, Bircas HaMazon, and [then] Havdalah. Beis Shammai say: [The blessing is worded] ‘‘. . . Who created the illumination of fire.’’ But Beis Hillel say: [It is worded] ‘‘. . . Who creates the illuminations of fire.’’

We do not recite the blessings over the flame or over the fragrant spices of idolaters, nor over the flame or fragrant spices of the dead, nor over the flame or fragrant spices [placed] before an idol. We do not recite the blessing over the flame until benefit is derived from its light.

One who ate, and forgot and did not recite Bircas HaMazon, Beis Shammai say: He should return to his place and recite Bircas HaMazon. But Beis Hillel say: He may recite Bircas HaMazon in the place where he remembered. Until when can he recite Bircas HaMazon? Until the food in his stomach has been digested.

[If] wine was brought to them after the meal, and there is no other [wine] there but that cup, Beis Shammai say: He [first] recites the blessing over the wine, and then recites Bircas HaMazon afterwards. But Beis Hillel say: He [first] recites Bircas HaMazon for the food, and then recites the blessing over the wine afterwards. One answers ‘‘Amen’’ after the blessing of an Israelite, but one does not answer ‘‘Amen’’ after the blessing of a Cuthean unless he hears the entire blessing.

[If] one sees a place where miracles were performed on behalf of Israel, he says: ‘‘Blessed . . . Who performed miracles for our forefathers at this place.’’ [If one sees] a place from which idolatry was uprooted, he says: ‘‘Blessed . . . Who uprooted idolatry from our land.’’

Upon [seeing] meteors, and earthquakes, and lightning, and thunder, and tempests one says: ‘‘Blessed . . . Whose strength and might fill the world.’’ Upon [seeing] mountains, and hills, and seas, and rivers, and deserts, one says: ‘‘Blessed . . . Who makes the work of Creation.’’ R’ Yehudah says: [If] one sees the Great Sea he says: ‘‘Blessed . . . Who made the Great Sea.’’ [But only] when he sees it at intervals. On rains and on [hearing] good tidings, one says: ‘‘Blessed . . . Who is good and does good.’’ And on [hearing] bad tidings, one says: ‘‘Blessed . . . the true Judge.’’

[If] one built a new house, or purchased new utensils, he says: ‘‘Blessed . . . Who has kept us alive.’’ One recites a blessing on a calamity which has an aspect of good, and on a favora-ble occurrence which has an aspect of bad. [If] one prays regarding the past, this is a prayer in vain. How so? [If] one’s wife was pregnant, and he said, ‘‘May it be [God’s] will that my wife give birth to a male,’’ this is a prayer in vain. [If] one was coming along the road, and he heard the sound of screaming in the city, and he said, ‘‘May it be [God’s] will that those [who are screaming] not be [members of] my household,’’ this is a prayer in vain.

One who enters a city should pray twice, once upon his entry and once upon his depar-ture. Ben Azzai says: [He should pray] four [times], twice upon his entry and twice upon his departure. He should give thanks for the past, and pray for what will come in the fu-ture.

A person is obligated to recite a blessing for the bad just as he recites a blessing for the good, as it says (Deuteronomy 6:5): And you shall love Hashem, your God, with all your heart, with all your soul, and with all your resources. With all your heart; with both your inclinations, with the good inclination and with the evil inclination. And with all your soul; even if He takes your life. And with all your resources; with all your wealth. An al-ternative interpretation: With all your resources; whatever measure He metes out to you, praise Him very much. A person may not behave lightheadedly opposite the eastern gate [of the Temple], for it is aligned opposite the chamber of the Holy of Holies. One may not enter the Tem-ple Mount with his staff, with his shoe, with his money belt, or with the dust that is upon his feet. And one may not make it a shortcut. And spitting [is forbidden there] on account of a kal vachomer [argument]. [Originally] all those who would conclude blessings in the Temple would say: ‘‘from the world.’’ When the heretics corrupted [the faith], and said there is but one world, [the Rabbis] instituted that they should say: ‘‘from the world until the world.’’ And they instituted that a person should greet his fellow with the Name [of God], for it is stated (Ruth 2:4): And behold, Boaz came from Bethlehem, and he greeted the harvest-ers, ‘‘Hashem is with you!’’: And they said to him, ‘‘May Hashem bless you.’’ And [a verse] states (Judges 6:12): Hashem is with you, mighty man of valor. And [a verse] states (Proverbs 23:22): Do not shame [her], though your mother be old. And [a verse] states (Psalms 119:126): It is a time to act for Hashem; they have nullified Your Law. R’ Nassan says: They have nullified Your Law [because] it is a time to act for Hashem.