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.

They stated a rule concerning peah: Anything that is a food, and is protected, and its growths are [nourished] from the ground, and its gathering is all at once, and one brings it in to last, is obligated in peah. Grain and legumes are covered by this rule.

And among trees: sumac, carobs, walnuts, almonds, grapevines, pomegranates, olives, and dates are obligated in peah.

He must always give as peah and it is exempt from tithes until he stacks.  And one may give away [produce] as hefker and it is exempt from tithes until he stacks.  And he may feed to an animal, to a beast, or to birds, and it is exempt from tithes until he stacks.  And he may take from the threshing floor and plant and it is exempt from tithes until he stacks; these are the words of R' Akiva.  [If] a Kohen or a Levi bought from the threshing floor, the tithes belong to them until it is stacked.  [If] one consecrates and redeems, he is obligated in tithes until the [Temple] clerk stacks.

The [following] divide [a field] for peah: a river, a canal, a private road and a public road, a public path or a private path that is in constant use during the hot season and the rainy season, fallow land, plowed land, and a different species.  [If] one harvests premature grain, he creates a division; [these are] the words of R' Meir. But the Sages say: It does not divide, unless he plowed.

[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.