Jerusalem Talmud Demai Chapter 1

הַקַּלִּים שֶׁבִּדְמַאי הַשִׁיתִין וְהָרִימִין וְהָעֻזָּרְדִין וּבְנוֹת שׁוּחַ וּבְנוֹת שִׁקְמָה וְנוֹבְלוֹת הַתְּמָרָה וְהַגּוּפְנָן וְהַנִצְפֶּה. וּבִיהוּדָה הָעוֹג וְהַחוֹמֶץ וְהַכּוּסְבָּר. רִבִּי יְהוּדָה אוֹמֵר כָּל הַשִּׁיתִים פְּטוּרוֹת חוּץ מִשֶּׁל דִּיֻפְרָא. וְכָל הָרִימִין פְּטוּרִין חוּץ מֵרִימֵי שִׁיקְמָנָה. וְכָל בְּנוֹת שִׁקְמָה פְּטוּרוֹת חוּץ מִשֶּׁל הַמְּסוּטָּפוֹת. אָמַר רִבִּי יוֹחָנָן לְפִי שֶׁרוֹב הַמִּינִין הַלָּלוּ אֵין בָּאִין אֶלָּא מִן הַהֶבְקֵר לְפִיכָךְ מָנוּ אוֹתָן חֲכָמִים. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר לֹא שָׁנוּ אֶלָּא דְּמַאי אֲבָל וַדָּאִין חַיָיבִין. רִבִּי יוֹחָנָן אָמַר לָא שַׁנְיָיא בֵּין דְּמַאי בֵּין וַדַּאי פְּטוּרִין. וְקַשְׁיָא עַל דְּרִבִּי יוֹחָנָן. לֹא שָׁנוּ אֶלָּא דְּמַאי הָא וַדַּאי חַיָיבִין. אָמַר רִבִּי לָא לְפִי שֶׁבְּכָל מָקוֹם וּמָקוֹם לֹא חָשִׁיב אֶלָּא דְּמַאי וְהָכָא לֹא אֲתִינָן אֶלָּא וַדַּאי. מַתְנִיתָא מְסַיְיעָא לְרִבִּי יוֹחָנָן מִגְּזִיב וּלְהַלָּן פָּטוּר מִן הַדְּמַאי. שַׁנְיָיא הִיא מִגְּזִיב לְהַלָּן בֵּין דְּמַאי בֵּין וַדַּאי. אוּף הָכָא לָא שַׁנְיָיא בֵּין דְּמַאי בֵּין וַדַּאי. מַתְנִיתָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אִם הָיוּ נִשְׁמָרִין חַיָיבִין עִיקָּרָן לֹא מִן הַהֶבְקֵר הֵן בָּאִין. פָּתַר לָהּ אַחַר רוֹב מְשַׁמְּרִין. אִתָא חֲמֵי אִם רוֹב מְשַׁמְּרִין דִּבְרֵי הַכֹּל חַיָיבִין בֵּין דְּמַאי בֵּין וַדַּאי. אִם אֵין רוֹב מְשַׁמְּרִין דִּבְרֵי הַכֹּל פְּטוּרִין בֵּין דְּמַאי בֵּין וַדַּאי. מֶחֱצָה עַל מֶחֱצָה לֵית יָכִיל דְּתַנֵּינָן מֶחֱצָה עַל מֶחֱצָה דְמַאי. אָמַר רִבִּי זְעִירָא לֹא סוֹף דָּבָר הַקַּלִּים שֶׁבִּדְמַאי אֶלָּא אֲפִילוּ דְמַאי עַצְמוֹ. תַּנִּי נִכְנַס לְעִיר שֶׁרוּבָּהּ גּוֹיִם סָפֵק רוֹב מְשַׁמְּרִין סָפֵק אֵין רוֹב מְשַׁמְּרִין דִּבְרֵי הַכֹּל חַיָיבִין בֵּין דְּמַאי בֵּין וַדַּאי. נִכְנַס לְעִיר שֶׁרוּבָּהּ יִשְׂרָאֵל סָפֵק רוֹב מְשַׁמְּרִין סָפֵק אֵין רוֹב מְשַׁמְּרִין דִּבְרֵי הַכֹּל פְּטוּרִין בֵּין דְּמַאי בֵּין וַדַּאי. סָפֵק רוֹב גּוֹיִם סָפֵק רוֹב יִשְׂרָאֵל סָפֵק רוֹב מְשַׁמְּרִין סָפֵק אֵין רוֹב מְשַׁמְּרִין מַחְלוֹקֶת רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אֵילּוּ הֵן הַשִּׁיתִים. רִבִּי שִׁמְעוֹן בְּרֵיהּ דְּרִבִּי אַבַּי אָמַר. אֵילּוּ שֶׁהֵן יוֹצְאוֹת מִתַּחַת הֶעָלִין. הַבְּכִרוֹת וְהַמְּסוּיָיפוֹת הֲרֵי אֵילּוּ פְּטוּרוֹת. וְאֵילּוּ הֵן הַבְּכִירוֹת עַד שֶׁלֹּא הוֹשִׁיב שׁוֹמֵר. וּבְשׁוֹמֵר הַדָּבָר תָּלוּי. אָמַר רִבִּי יוֹסֵי בְּשֶׁאֵין בָּהּ כְּדֵי טַפֵּילַת שׁוֹמֵר. אֵילּוּ הֵן הַמְּסוּיָיפוֹת מִשֶּׁיְּקַפְּלוּ הַמִּקְצוֹעוֹת. רִבִּי לְעַיי אָמַר מִשּׁוּם רִבִּי לִיעֶזֶר הַבְּכִירוֹת הֲרֵי אֵילּוּ חַיָיבוֹת מִפְּנֵי שֶׁהֵן בְּחֶזְקַת מִשְׁתַּמְּרוֹת. רִבִּי יוֹסֵי בֵּין חַלְפוּתָא אָמַר הַשִּׁיתִין שֶׁבְּצִיפֹּרִין הֲרֵי אֵילּוּ חַיָיבוֹת מִפְּנֵי שֶׁהֵן בְּחֶזְקַת מִשְׁתַּמְּרוֹת. נִסְתַּיְיפוּ הַתְּאֵנִים וְהוּא מְשַׁמֵּר שָׂדֵהוּ מִפְּנֵי עֲנָבִים. עֲנָבִים וְהוּא מְשַׁמֵּר שָׂדֵהוּ מִפְּנֵי הַיֶּרֶק אִם נִכְנַס הוּא הַפּוֹעֵל וּבַעַל הַבַּיִת מַקְפִּיד עָלָיו אֲסוּרוֹת מִשּׁוּם גֶּזֶל. עוּלָּא בַּר יִשְׁמָעֵאל בְּשֵׁם רִבִּי יוֹחָנָן רִבִּי וְרִבִּי יוֹסֵי בֵּי רִבִּי יְהוּדָה נִכְנְסוּ לוֹכַל בִּמְסוּיָיפוֹת וְצָוַוח בָּהֶן הַשּׁוֹמֵר וּמָשַׁךְ רִבִּי יוֹסֵי בֵּי רִבִּי יוּדָה אֶת יָדָיו. אָמַר לוֹ רִבִּי אֲכוֹל שֶׁכְּבָר נִתְיָיאֲשׁוּ הַבְּעָלִים מֵהֶן. רִבִּי יוֹחָנָן בְּעֵי צָוַוח וְאַתְּ אָמַר הָכֵן. אָמַר רִבִּי יוֹנָה יְאוּת הוּא מַקְשֵּׁי. וְהָא מַתְנִיתָא פְלִיגָא הַסִּיאָה וְהָאֵזוֹב וְהַקּוּרְנִית שֶׁבְּחָצֵר אִם הָיוּ נִשְׁמָרִין חַיָיבִין. הָא בְּגִינָּה אֲפִילוּ נִישְׁמָרִין פְּטוּרִין. תַּמָּן יָכוֹל הוּא לוֹמַר לוֹ הֲרֵי כָל הָעוֹלָם כּוּלּוֹ לְפָנֶיךָ בְּרַם הָכָא כַּלְכָּלָה אַחַת הִיא וַאֲנִי מְשַׁמְּרָהּ לְבַעַל מְלַאכְתִּי. תַּנִּי רִבִּי יוֹסֵי בֵּי רִבִּי יוּדָה הַנּוֹבְלוֹת הַנִּמְכָּרוֹת עִם הַתְּמָרִים הֲרֵי אֵלּוּ פְטוּרוֹת. מַה שְׁתֵּי קוּפּוֹת זוּ בְצַד זוּ אוֹ זוּ עַל גַּבֵּי זוּ וְלָא שַׁנְיָיא הִיא זוּ בְצַד זוּ הִיא זוּ עַל גַּבֵּי זוּ. אֶלָּא כִּי נָן קַיָימִין בִּמְעֹרָבוֹת בְּשֶׁהִטִּילוּ שְׂאוֹר אוֹ בְּשֶׁלֹּא הִטִּילוּ שְׂאוֹר. רִבִּי מָנָא אָמַר בְּשֶׁהִטִּילוּ שְׂאוֹר אֲנָן קַיָימִין. אִם בְּשֶׁהִטִּילוּ שְׂאוֹר בִּפְנֵי עַצְמָן יְהוּ חַיָיבוֹת. לֵית יָכִיל דְּאָמַר רִבִּי יוֹחָנָן מִפְּנֵי שֶׁרוֹב הַמִּינִין הָאֵילּוּ אֵינָן בָּאִין אֶלָּא מִן הַהֶבְקֵר לְפִיכָךְ מָנוּ אוֹתָן חֲכָמִים. רִבִּי חֲנִינָא אָמַר בְּשֶׁלֹּא הִטִּילוּ שְׂאוֹר אֲנָן קַיָימִין. אִם בְּשֶׁלֹּא הִטִּילוּ שְׂאוֹר אֲנָן קַיָימִין אֲפִילוּ בִּמְעוֹרָבוֹת יְהוֹ פְטוּרוֹת. לֵית יָכִיל דְּתַנִּי רִבִּי יִשְׁמָעֵאל בֵּי רִבִּי יוֹסֵי אָמַר מִשּׁוּם אָבִיו אֶשְׁכּוֹל שֶׁבִּיכֵּר בּוֹ גַּרְגִּר יְחִידִי כּוּלּוֹ חִיבּוּר לְמַעְשְׂרוֹת. רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן אָמַר רִבִּי זְעִירָא וְרִבִּי הִילָא חַד אָמַר כְּהָדֵין וְחַד אָמַר כְּהָדֵין. וַחֲכָמִים אוֹמְרִים לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה אֶלָּא אֶת שֶׁהִטִּילוּ שְׂאוֹר חַיָיבוֹת וְאֶת שֶׁלֹּא הִטִּילוּ שְׂאוֹר פְּטוּרוֹת. וְהַגּוּפְנָן שָׁמֵירָה. מַה בֵּין בִּיהוּדָה בֵּין בַּגָּלִיל. מִן מַה דְמַתְלִין לָהּ מְתַל בְּגָלִילָא. שׁוֹמֵרָה שְׁמַר מָרָהּ מִן מְתַל לָךְ עִם תַּבְלָיָיא. הָדָא אָמְרָה בְּגָלִיל פָּטוּר וּבִיהוּדָה חַיָיב. כּוּסְבְּרָה כּוּסְבָּרָתָא. מַה בֵּין בִּיהוּדָה בֵּין בַּגָּלִיל. מִן מַה דְמַתְלִין לָהּ מְתַל בְּדְּרוֹמָה. כּוּסְבְּרָה כּוּסְבָּרָתָה מִן מְתַלִיךְ עִם תַּבְלָיָיא. הָדָא אָמְרָה בְּגָלִיל חַיֶיבֶת וּבִיהוּדָה פְטוּרָה. תַּנִּי אָמַר רִבִּי יוּדָה בָּרִאשׁוֹנָה הָיָה חוֹמֶץ שֶׁבִּיהוּדָה פָּטוּר מִן הַמַּעְשְׂרוֹת. שֶׁהָיוּ עוֹשִׂין יֵינָן בְּטָהֳרָה לִנְסָכִים וְלֹא הָיָה מַחְמִיץ וְהָיוּ מְבִיאִין מִן הַתֶּמֶד. וְעַכְשָׁיו שֶׁהַיַּיִן מַחְמִיץ חַיָיב. מֻחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה דְּתַנֵּינָן תַּמָּן הַמְּתַמֵּד וְנָתַן מַיִם בְּמִידָּה וּמָצָא כְדֵי מִידָּתוֹ פָּטוּר. וְרִבִּי יְהוּדָה מְחַיֵיב. וְכָא הוּא אָמַר הָכֵן. אָמַר רִבִּי לָא בָּרִאשׁוֹנָה הָיוּ עֲנָבִים מְרוּבּוֹת וְלֹא הָיוּ חַרְצָנִים חֲשׁוּבוֹת וְעַכְשָׁיו שֶׁאֵין עֲנָבִים מְרוּבּוֹת חַרְצָנִים חֲשׁוּבוֹת. רִבִּי הוּנָא אָמַר רִבִּי יִרְמְיָה בְּעִי לֵית הָדָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְיִרְבּוּ כָּל הָרִימִין עַל רִימֵי שִׁיקָמָא וְיִהְיוּ פְטוּרִין. אָמַר רִבִּי יוֹסֵי תִּיפְתָּר בְּמָקוֹם שֶׁרוֹב מְשַׁמְּרִין. רִבִּי יוֹסֵי בִּרְבִּי בְּעִי וְאֵין כָּל הָעוֹלָם כּוּלּוֹ לְפָנָיו וְיִרְבּוּ כָּל הָרִימִין שֶׁבָּעוֹלָם עַל רִימֵי אוֹתוֹ הַמָּקוֹם וְיִהְיוּ פְטוּרִין.

MISHNAH: The easy ones for demay is given in the Introduction. The “easy ones” are those to which the laws of demay do not apply and which may be bought from any source without separating heave or tithe. are shitin 2:5, Note 86 .) It will be explained that these are figs growing under the leaves. Since figs need much sun to ripen, normally figs grow on top of the leaves, exposed to the sun. Those growing under the leaves remain hard and inedible at harvest time and are not usually harvested. Hence, these figs are to be considered abandoned property after the harvest and are not subject to any laws of heave and tithes. , lotus fruit, ed. Luncz, Jerusalem 1899, p. 526, notes that in Falastini Arabic the fruit is called אַלדוּם. , the fruit of the service tree, white figs 40b ). , and sycamore figs, fallen dates, fennel 3, p. 462. Maimonides declares it to be “a relative of dill.” The Arukh declares it to be wild grapes, Italian lambrusco . This follows the Babli ( Berakhot 40b ) which defines it to be grapes that ripen only after the harvest. , and capers) and Maimonides. This refers to the fruit only. . Also in Judea sumac, vinegar, and coriander. Rebbi Jehudah says, all shitin are free except those from a tree bearing fruit twice a year, all lotus fruit are free except lotus fruit from Shiqmanah, and all sycamore fruits are free except those cracked open, Book XIII, §56. In all these instances, R. Jehudah insists that the fruits do not grow wild and/or are not abandoned. . HALAKHAH: Rebbi Joḥanan said, the Sages enumerated them because the majority of these kinds are collected only from abandoned property. Rebbi Simeon ben Laqish said, only demay is mentioned, hence one is obligated can one get away with giving only 1%. (This argument appears anonymously in Babli Berakhot 40b .) if they are certain. Rebbi Joḥanan said, they are free whether demay or certain. It is difficult for Rebbi Joḥanan, didn’t they mention only demay? Hence if it is certain, is it not obligated or Ma‘serot , but here it refers explicitly to demay . ? Rebbi La said, since at every place is a mnemotechnic device which starts tractate Demay . It has no intrinsic meaning. he considers only demay , here he quotes only demay . The Mishnah supports Rebbi Joḥanan: “From Akhzib. 19:29 , Jud . 1:31 . Along the seashore, Kezib or Akhzib denotes the northernmost point of contiguous settlement by Jews during the Second Commenwealth. As explained in the Introduction, agricultural land outside this area is in principle free from all obligations imposed on the Land. (Exceptions are discussed in Chapter 2, Halakhah 1 and, for the Tithe of the Poor only, in Tractates Ma‘serot and Ševiït .) and further on it is free from demay .” Is not from Akhzib and further on no difference between demay and certainty? Here also there is no difference between demay and certainty. A baraita 1:1 : “The easy ones for demay , shitin , lotus fruit, and the fruit of the service tree, may be trusted everywhere to be free (from obligation of tithes), but if they are kept in storage they are obligated.” disagrees with Rebbi Simeon ben Laqish: “If they were kept in storage they are obligated.” Did they not essentially come from abandoned property? He explains it, if most people keep them in storage. Come and see, if most people keep them in storage, it is everybody’s opinion that they are obligated, be it demay or certain. If most people do not keep them in storage, it is everybody’s opinion that they are free, be it demay or certain. Half and half you cannot consider since we have stated 2:10 : “If someone finds produce on the road, if most people store it in their houses, it is free” (since, then, everybody must give heave and tithes at his barn and the few things lost on the road are included,) “if most people transport it to sell on the market, it is obligated” (since the seller may nibble from it occasionally without tithes and the future buyer, who has no relationship to the harvester, is obligated for tithes,) “half and half is demay .” Hence, there seems to be no way to relax the standard for a fifty-fifty doubt. : “Half and half is demay .” Rebbi Zeïra said, not only the easy ones for demay but even demay itself does not deal with our case, but with commercial produce; hence, it has no implications here and we may reduce the difference between R. Joḥanan and R. Simeon ben Laqish to this particular case. . It was stated: If one enters a town inhabited mostly by Gentiles, if there is a doubt whether the majority keep them in storage or not, everybody agrees everywhere, even outside the Land of Israel, since usually these are produce of the Land. There R. Joḥanan asserts that the requirement to treat them as demay equally applies to fruits bought from Gentiles or from Jews, but R. Eleazar only treats produce bought from Jews as demay and insists that produce bought from Gentiles is certainly not in order and one also has to give the heave. Everybody agrees with R. Meïr that Gentile ownership of land in the domain settled by the returnees from Babylonia does not free the land from the obligation of heaves and tithes, against the ruling of the Babli (cf. Peah , Chapter 4, Notes 129–131 ). “Everybody” referred to here, however, are R. Joḥanan and R. Simeon ben Laqish, whose disagreement is explained in a second case. that they are obligated, be it demay or certain always for R. Joḥanan, certain for R. Eleazar if bought from a Gentile. Even these are “easy ones”, since the Gentiles certainly did not give heave and tithes; the twofold doubt which is the basis of the leniencies of demay , as explained in the Introduction, does not apply. There is only a single doubt, viz., whether the produce is obligated for tithes or not, and this, being of Biblical origin, must in case of doubt be resolved in a restrictive way. . If one enters a town inhabited mostly by Jews, if there is a doubt whether the majority keep them in storage or not, everybody agrees that they are free, be it demay or certain. If there is any doubt whether there is a majority of Gentiles or a majority of Jews, that is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish. These are the shitim : Rebbi Simeon, the son of Rebbi Abba: Those appearing under the leaves. “ 1:3 : “Early and late fruits in a garden are obligated; on the field they are exempt. These are the early fruits, before one appoints a watchman, the late fruits, after they folded up the mats. Rebbi Illaï said in the name of Rebbi Eliezer, the early ones are obligated because of an assumption that they are being watched.” Early and late fruits are exempt. These are the early fruits, before one appoints a watchman.” But does this depend on the watchman? Rebbi Yose said, if they are not worth the attention of a watchman. “These are the late fruits, after they folded up the mats. Rebbi Illaï said in the name of Rebbi Eliezer, the early ones are obligated because of an assumption that they are being watched. .” Rebbi Yose ben Ḥalaphta said, shitin in Sepphoris are obligated because of an assumption that they are watched. If the fig harvest was finished and he watches his field because of grapes, grape harvest and he watches his field because of vegetables, if a worker enters there and the owner is offended, they are forbidden because of robbery 3:12 and Babli Pesaḥim 6b , but it deals with the obligation to give tithes.) By Biblical ordinance ( Deut . 23:25 ), a worker is entitled to eat from the produce he is harvesting. This implies that without the owner’s consent he cannot eat from produce he is not harvesting. Hence, if the owner objects to his workers going through those parts of his property that are already harvested, the owner retains all property rights to the unripe produce still standing on the field and, a fortiori , the unripe produce is not abandoned, may not be taken by other people, and is not freed from the obligations of heave and tithes. . Ulla bar Ismael in the name of Rebbi Joḥanan: Rebbi and Rebbi Yose ben Rebbi Jehudah entered to eat of late fruits; the watchman shouted at them, and Rebbi Yose ben Rebbi Jehudah stopped. Rebbi told him: eat, because the owners already gave up their expectations for them! Rebbi Joḥanan asked: He shouted, and you say so of the previous paragraph bars people from taking late fruits if they are guarded. How could Rebbi permit taking these fruits? ? Rebbi Jonah said, he objects rightfully. But does not a Mishnah disagree: “ 3:9. The plants mentioned are weeds used as spices. If they are close to the house and tended, they are kitchen herbs and as private property obligated for tithes. In all other circumstances, they are treated as weeds and free from heave and tithes. Calamint, hyssop, and thyme in the courtyard are obligated if they are tended.” Hence, in the garden they are free even if they are watched. There to his case. , he may say, the entire world is before you, but here, there is one basketful and I am watching it for my employer. It was stated 1:1 . The next sentence there reads: “But the Sages say, they are free as long as they do not ferment; once they start to ferment they are obligated.” Fermented dates are used for date wine. : “Rebbi Yose ben Rebbi Jehudah says, fallen dates sold with regular dates are free. “Obligated” means that they fall under both kinds of laws. The reading “free” is in all Yerushalmi manuscripts except that of R. S. Cirillo, but the latter most probably represents an emendation by its author. In all Tosephta texts, the reading is “obligated.” Since the reading is “free” in both the Leyden and the Rome manuscripts, it must be very old. Nevertheless, it must represent a scribal error, and the reading must be “obligated;” otherwise the statement would be superfluous and contradicting the following discussion. .” Is it about two boxes, one beside the other or one on top of the other? No, here we deal with a mixed bunch. Did they start to ferment or did they not start to ferment? Rebbi Mana said, we deal with fermenting ones. If they started to ferment, they should be obligated for themselves even if not mixed with good dates. ! You cannot say that, since Rebbi Joḥanan said, the Sages detailed them because the majority of these kinds are collected only from abandoned property. Rebbi Ḥanina said, we deal with nonfermenting ones. If we deal with nonfermenting ones they should be free even when mixed. You cannot say that, since it was stated: “Rebbi Ismael ben Rebbi Yose said in his father’s name that a bunch of grapes of which one berry ripened, is all connected for tithes.” Rebbi Yose ben Rebbi Abun said, Rebbi Zeïra and Rebbi Illaï, one adopted the first opinion, the other the second opinion. But the Sages say one does not follow either of them; those fermenting are obligated, those not fermenting are free 13:1). The statement of the Mishnah is qualified to apply only to dates that are so devoid of sugar that they do not ferment. . Gufnān is šāmērāh . What is the difference between Judea and Galilee? Since one has a popular saying in Galilee: šāmērāh , šĕmar mārāh (its owner should watch it), would anybody compare it to spices? That means, in Galilee it is free but in Judea it is obligated. Coriander is kusbārātā . What is the difference between Judea and Galilee? Since one has a popular saying in the South: Coriander is kusbārātā for a guide, this form means wild growing adiantum (or it may mean kuzbarat alṯalab , pimpernel, kuzbarat ḵaḍra ’, chervil, kuzbarat alṣaḵr , haircap-moss, kuzbarat alḥamām , Fumaria officinalis). Kusbārātā is not considered cultivated. , would anybody compare it to spices? That means, in Galilee it is obligated but in Judea it is free. It was stated: “Rebbi Jehudah said, in earlier times, vinegar in Judea was exempt from tithes. Since they made all their wine in purity for Temple offerings, it never got sour; they made vinegar from the skins of grapes. But now, since wine turns sour 1:2 : “In earlier times, vinegar was exempt in Jehudah since it was presumed to be made from after-wine, but now it is presumed to be from wine and is obligated.” , it is obligated.” The argument of Rebbi Jehudah is inverted since we stated there 5:6. : “If one makes after-wine and puts in a given volume of water, if he finds exactly the same volume it is free, but Rebbi Jehudah obligates him. .” And here he says so! Rebbi La said, in earlier times when grapes were plentiful, their skins were not counted as anything, but now that grapes are not plentiful, the skins are important. Rebbi Huna said: Rebbi Jeremiah asked, does this not contradict Rebbi Simeon ben Laqish in all these cases. ? Should not all lotus fruit be more than the lotus fruit of Shiqmana, should they not be free? Rebbi Yose said, explain it at a place where most people store it. Rebbi Yose the Great asked: Is not the entire world before him, should not all lotus fruit be more than the lotus fruit of this place and be free?

הַדְּמַאי אֵין לוֹ חוֹמֶשׁ וְאֵין לוֹ בִּיעוּר וְנֶאֱכַל לְאוֹנָן וְנִכְנַס לִירוּשָׁלִַם וְיוֹצֵא וּמְאַבְּדִין אֶת מִיעוּטוֹ בַדְּרָכִים וְנוֹתְנוֹ לְעַם הָאָרֶץ וְאוֹכְלוֹ כְנֶגְדּוֹ וּמְחַלֵּל אוֹתוֹ כֶּסֶף עַל כֶּסֶף וּנְחוֹשֶׁת עַל נְחוֹשֶׁת כֶּסֶף עַל נְחוֹשֶׁת וּנְחוֹשֶׁת עַל הַפֵּירוֹת וּבִלְבַד שֶׁיַּחֲזוֹר וְיִפְדֶּה אֶת הַפֵּירוֹת דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים יֵעָלוּ הַפֵּירוֹת וְיֵאָכְלוּ בִּירוּשָׁלִַם. לֹא כְּיוֹחָנָן כֹּהֵן גָּדוֹל הֶעֱבִיר הוֹדָיַית הַמַּעֲשֵׂר. הֶעֱבִירָן שֶׁלֹּא יִתְוַדּוּ. הָא לְבָעֵר צָרִיךְ לְבָעֵר וּבְוַדַּאי. אֲבָל בַּדְמַאי אֵינוֹ צָרִיךְ לְבָעֵר. תַּנִּי נֶאֱכַל בָּאֳנִינָה וְאֵינוֹ נֵאֱכַל בְּטוּמְאָה. מַה בֵּין אֳנִינָה וּמַה בֵּין טוּמְאָה. אָמַר רַב נַחְמָן טוּמְאָה מְצוּיָה אֳנִינָה אֵינָהּ מְצוּיָה. גָּזְרוּ עַל דָּבָר שֶׁהוּא מָצוּי וְלֹא גָזְרוּ עַל דָּבָר שֶׁאֵינוֹ מָצוּי. אָמַר רִבִּי יוֹסֵי אֲפִילוּ כְּסָפֵק טֵבֵל לֹא עָשׂוּ אוֹתוֹ. אִילּוּ בְּסָפֵק טֵבֵל נִיתְקַן מַחְמַת שֵׁנִי סָפֵק לֹא נִיתְקַן שֶׁמָּא אֵינוֹ אָסוּר לְאוֹנָן. בְּרַם הָכָא מוּתָּר לְאוֹנָן. תַּמָּן תַּנֵּינָן הַתְּרוּמָה וּתְרוּמַת מַעֲשֵׂר וּתְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי. וְהָכָא אַתְּ אָמַר הָכֵן. אָמַר רִבִּי זְעִירָא תַּמָּן תַּנֵּינָן תְּרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי. בְּרַם הָכָא מַעֲשֵׂר שֵׁנִי שֶׁל דְּמַאי. אָמַר רִבִּי אִימִּי אֵין הַמִּשְׁנָה הַזֶּה יוֹצֵא יְדֵי תְּרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי. מַהוּ כְדוֹן תַּמָּן רִבִּי מֵאִיר בְּרַם הָכָא רַבָּנִין. רִבִּי זְעִירָא אָמַר בְּשֵׁם רַבָּנִין בְּדִין הָיָה תְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי שֶׁלֹּא יַפְרִישׁ עָלֶיהָ חוֹמֶשׁ וְלָמָּה אָמְרוּ שֶׁיַּפְרִישׁ מִפְּנֵי גְדֵירָהּ שֶׁאִם אַתְּ אוֹמֵר לוֹ שֶׁלֹּא יַפְרִישׁ אַף הוּא אֵינוֹ נוֹהֵג בָּהּ בִּקְדּוּשָׁה. כְּדוֹן הָיָה מַעֲשֵׂר שֵׁנִי שֶׁל דְּמַאי שֶׁיַּפְרִישׁ עָלָיו חוֹמֶשׁ וְלָמָּה אָמַר שֶׁלֹּא יַפְרִישׁ מִפְּנֵי גְדֵירוֹ שֶׁאִם אוֹמֵר אַתְּ לוֹ שֶׁיַּפְרִישׁ אַף הוּא אֵינוֹ מַפְרִישׁ כָּל עִיקָּר. רִבִּי בּוּן בַּר חִיָיא בְּעָא קוֹמֵי רִבִּי לָא לָמָּה לִי דְמַאי אֲפִילוּ וַדַּאי. לָמָּה לִי מִיעוּט אֲפִילוּ רוֹב. וְלֹא כֵן תַּנִּי אֵין מְבִיאִין תְּרוּמָה מִן הַגּוֹרֶן לָעִיר וְלֹא מִן הַמִּדְבָּר לְיִישׁוּב אֶלָּא אִם כֵּן הָיְתָה בְמָקוֹם שֶׁהָיְתָה גְרָרָתָהּ מֵבִיאָהּ וְנוֹטֵל דָּמִים מִן הַשֶּׁבֶט. אָמַר לֵיהּ וְאֵינוֹ מִצְוָה לְהָשִׁיב אֲבֵידָה. אָמַר רִבִּי יוֹסֵי מִצְוָה הִוא לְהָשִׁיב אֲבֵידָה בִּדְבַר מוּעָט. וְאֵינוֹ מִצְוָה לְהָשִׁיב אֲבֵידָה בִּדְבַר מְרוּבָּה. וּבְוַדַּאי אֲבָל בִּדְמַאי אֵינוֹ מִצְוָה לְהָשִׁיב אֲבֵידָה. דְּתַנֵּינָן וּמְאַבְּדִין אֶת מִיעוּטוֹ בַדְּרָכִים. עַד כְּדוֹן בְּשֶׁאֵין בְּיָדוֹ מָעוֹת. הָיוּ בְיָדוֹ מָעוֹת רִבִּי נְיחוּמָי בְּרֵיהּ דְּרִבִּי חִיָיא בַּר בָּא אָמַר (אַבָּא) הָיוּ מָעוֹת בְּדִיסַקִּיָּא וְלֹא הָיָה מְחַלְלוֹ. אַתְיָא דְּרִבִּי חִיָיא בְּרִבִּי וָוא כְּרִבִּי זְעִירָא וּדְרִבִּי אָחָא כְּרִבִי אִמִּי. דְּבֵי רִבִּי יַנַּאי אָמְרֵי פָּחוֹת מֵאֹכֶל מוּתָּר לְאַבֵּד בְּפָרוּס אֲבָל בְּשָׁלֵם עַד כִּגְרוֹגֶרֶת. רִבִּי יוֹחָנָן בְּשֵם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק בְּשָׁלֵם עַד כִּגְרוֹגֶרֶת בְּפָרוּס אֲפִילוּ כַמָּה מוּתָּר. מַה פְלִיגִין. רִבִּי מָנָא אָמַר לֹא פְלִיגִין. דְּבֵי רִבִּי יַנַּאי אָמְרֵי פָּחוֹת מֵאוֹכֶל מוּתָּר לְאַבֵּד בְּפָרוּס אֲבָל בְּשָׁלֵם עַד כִּגְרוֹגֶרֶת. רִבִּי יוֹחָנָן אָמַר בְּשֵם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק בֵּין בְּפָרוּס בֵּין בְּשָׁלֵם עַד כִּגְרוֹגֶרֶת. רִבִּי הוֹשַׁעְיָא בְּעִי מָהוּ לְאַבֵּד כָּל שֶׁהוּא וּלְאַבֵּד. וְנוֹתְנוֹ לְעַם הָאָרֶץ לוֹכַל כְּנֶגְדּוֹ בִדְמַאי. הָא בְּוַדַּאי לֹא שֶׁאֵין מוֹסְרִין וַדַּאי לְעַם הָאָרֶץ.

MISHNAH: Demay is not subject to a fifth. 27:31 ). This does not apply to the Second Tithe of Demay . or to elimination. 26:13 ). , it may be eaten by a strict mourner. 26:14 ). Since the Second Tithe of demay does not have the sanctity of Second Tithe, it is not deemed subject to that prohibition. , it may enter Jerusalem and leave it 3:5. [According to Rabban Simeon ben Gamliel, all Second Tithe may leave Jerusalem. In the Babli ( Baba Meẓia ‘ 54b) the prohibition is given rabbinic character only. Maimonides ( Maäser Šeni 2:9) restricts this part of the Mishnah to demay itself, not the Second Tithe taken from demay , on the basis of a discussion in tractate Maäser Šeni 3:4, as explained by the commentators of Maimonides.] , and one may destroy a small part of it on the road; he may give it to the am haäreẓ if he eats correspondingly is a person who cannot be presumed to eat his food, other than sacrifices, in ritual purity; cf. the definition of am haäreẓ in the Introduction. The Second Tithe is not a sacrifice but nevertheless must be eaten in ritual purity ( Deut . 24:16 ); hence, genuine Second Tithe may not be shared with the am haäreẓ . For the Second Tithe of demay , if it is too little for a meal, the owner may give that to the am haäreẓ in preference to have it entirely wasted, but nevertheless the owner has to spend of his own money to buy pure food in the same amount to eat in purity (Maimonides Maäser Šeni 3:9). , he may redeem silver for silver, copper for copper, silver for copper. 14:25 ); it may not be redeemed in copper, neither may the silver be exchanged for copper. [As a matter of practice, it is permitted to exchange silver coins for gold coins to reduce their weight ( Maäser Šeni 2:7).] , and copper for produce if he again redeems the produce, the words of Rebbi Meïr. But the Sages say, produce should be brought up and eaten in Jerusalem. HALAKHAH: Not following the High Priest Joḥanan who abolished the declaration of tithes 5:13: “The High Priest Joḥanan removed the declaration of tithes.” Since at the return from Babylonia the priests returned en masse but almost no Levites came, the returnees decreed to give the First Tithe to the Cohen (who automatically also is a Levite.) The declaration of tithes, to be recited when the Second Tithe was brought to Jerusalem, is Deut . 26:13–14 : “You shall say before the Eternal, your God: I have eliminated the holy matter from my house, I gave it to the Levite (the First Tithe), the stranger, the orphan, and the widow (the Tithe of the Poor), following all Your ordinances that You commanded me, I did not transgress Your ordinances and I did not forget. I did not eat from it in my strict mourning, I did not eliminate it (by eating) in impurity, I did not give of it to the dead. I listened to the voice of the Eternal, my God, I did all that You commanded me.” The High Priest found it inappropriate to declare that tithes were given to the Levite when in fact they went to the Cohen. . He abolished the declaration but one still has to eliminate, i. e., eliminate the sure tithes. But demay one does not have to eliminate . It was stated: It may be eaten in strict mourning but not in impurity. What is the difference between strict mourning and impurity? Rav Naḥman said, impurity is frequent, strict mourning is infrequent. They made a decree for a frequent situation, they did not decree for an infrequent situation56b , Nazir 55a . . Rebbi Yose said, they did not even make it similar to a doubt of ṭevel is defined in Peah , Chapter 1, Note 303 . Produce that may be Ṭevel must be treated as if the holy parts were still in it. . Since for a doubt of ṭevel , whether Second Tithe was given in order, or maybe Second Tithe was not given in order, is that not forbidden for the strict mourner? But here, it is permitted to the mourner. There, we have stated‘ 3:7. The Mishnah enumerates five cases in which one has to add a fifth to the redemption money. : “Heave, the heave of the tithe, and the heave of the tithe of demay .” And here you say so, it would be an obvious contradiction of one Mishnah against the other. ! Rebbi Zeïra said, there we have stated heave of the tithe of demay but here Second Tithe of demay . Rebbi Immi said, the Mishnah does not stop to deal with the heave of the tithe of demay . What is that? There it is Rebbi Meïr, but here the rabbis. Rebbi Zeïra said in the name of the rabbis: It would have been logical that for the heave of the tithe of demay one would not have to add a fifth as stated in the Mishnah. ; why did they say that one has to add a fifth? Because of a fence for it 1:1). Babylonian גזירה “rabbinic ordinance” is a derivative of Galilean גדירה “fence”, z for ð. , for if you tell him that he does not have to add, he will not treat it as holy. It would have been logical that for the Second Tithe of demay one would have to add a fifth; why did they say that one does not have to add a fifth? Because of a fence for it, for if you tell him that he has to add, he will not separate it at all, in contrast to the First Tithe and the tithe of the poor, since the Second Tithe will not burden the buyer. Anything that makes it burdensome (and, in the absence of the Temple, when the coin used for redemption has to be destroyed, also costly) will cause people to ignore their duty. . Rebbi Abun bar Ḥiyya asked before Rebbi La: Why demay and not also what is certain. , why a little bit, maybe the greater part? Did we not state: One does not bring the heave from the threshing floor to town, nor from the prairie to cultivated land, except in a place where [an animal] would drag it away; in that case he brings it and takes money from the tribe. . He said to him, is it not a commandment to return a find? Rebbi Yose said, it is a commandment to return a find in small matters; it is not a commandment to return in large matters, except if it is certain; it is not a commandment to return demay since we have stated: “one may destroy a small part of it on the road”. So far, if he had no money in hand. If he had money in hand? Rebbi Neḥumai, the son of Rebbi Ḥiyya bar Abba, said, my father had money in a double sack p. 319. and he did not redeem. It turns out that Rebbi Ḥiyya bar Abba holds with Rebbi Zeïra to go to waste, he explains the Mishnah here to refer exclusively to Second Tithe. Since in the times of R. Ḥiyya bar Abba heave already had to be burned because all Cohanim were ritually impure in the absence of the ashes of the red heifer, the reference could not possibly be to heave. and Rebbi Aḥa by the duty of conserving other people’s property in the same way as something found. Hence, R. La accepts that the Mishnah here also speaks of the heave of the tithe of demay , as proposed by R. Immi. with Rebbi Immi. In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, but whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq: If it is whole, up to the volume of a dried fig, in crumbs any amount. Is that their difference? Rebbi Mana said, is not the following their difference: In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq, whether it be whole or in crumbs, up to the volume of a dried fig. Rebbi Hoshaia asked: May one allow a small amount to go to waste or does he have the right to directly throw it away? (R. Eliahu Fulda and his followers change לאבד into להפריש, “to separate”, but this emendation is unnecessary.) Since the question is not answered it should be answered in the negative (Maimonides Maäser Šeni 3:9, with concurrence of R. Abraham ben David.) ? One may give it to the am haäreẓ and eat from demay accordingly. But not for certain food, since one does not hand over certain food to the am haäreẓ .

הַלּוֹקֵחַ לְזֶרַע וְלִבְהֵמָה קֶמַח לְעוֹרוֹת וְשֶׁמֶן לְנֵר שֶׁמֶן לָסוּךְ בּוֹ אֶת הַכֵּלִים פָּטוּר מִן הַדְּמַאי. מִן גְּזִיב וּלְהַלָּן פָּטוּר מִן הַדְּמַאי. חַלַּת עַם הָאָרֶץ וְהַמְּדוּמָע וְהַלָּקוּחַ בְּכֶסֶף מַעֲשֵׂר שְׁיָרֵי מְנָחוֹת פְּטוּרִין מִן הַדְּמַאי. וְשֶׁמֶן עָרֵב בֵּית שַׁמַּאי מְחַיְיבִין וּבֵית הִלֵּל פּוֹטְרִין. מִכֵּיוָן שֶׁלְּקָחוֹ לְזֶרַע לֹא שַׁנְיָיא הִיא דָּבָר שֶׁזַּרְעוֹ כָלָה הִיא דָּבָר שֶׁאֵין זַרְעוֹ כָלָה. אָמַר רִבִּי יוֹחָנָן וְתַנִּי כֵּן לְקָחָן לְזֶרַע וְחִישֵּׁב עֲלֵיהֶן לַאֲכִילָה בָּאִין מַחֲשָׁבָה. לְקָחָן לַאֲכִילָה וְחִישֵּׁב עֲלֵיהֶן לְזֶרַע לֹא הַכֹּל מִמֶּנּוּ. תַּנִּי אֵין זוֹרְעִין טֵבֵל וְלֹא מְחַפִּין טֵבֵל אֲבָל מְחַפִּין עִם הַגּוֹי טֵבֵל. הַשֹּׁכֵחַ וְזָרַע טֵבֵל פָּטוּר שֶׁכְּבָר אָבַד. בַּדָּבָר שֶׁאֵין דַּרְכּוֹ לְהִתְלַקֵּט אֲבָל בַּדָּבָר שֶׁדַּרְכּוֹ לְהִתְלַקֵּט קוֹנְסִין אוֹתוֹ שֶׁיְּלַקֵּט אוֹתוֹ בְּלֹא צֶמַח. אֲבָל אִם צוֹמֵחַ נַעֲשֶׂה כַדָּבָר שֶׁאֵין דַּרְכּוֹ לְהִתְלַקֵּט. אָמְרוּ רִבִּי יוֹחָנָן כַּד הֲוָה אֲכַל אֲפִילוּ קוֹפָּד אֲפִילוּ בֵּיעָה הֲוָה מְתַקֵּן. אָמְרוּ לֵיהּ תַּלְמִידוֹי לֹא כֵן אִילְפָן רִבִּי עַשֵּׂר תְּעַשֵּׂר אֶת כָּל תְּבוּאַת זַרְעֶךָ. דּוּ חָשַׁשׁ לַמַּשְׁקִין שֶׁיֵּשׁ בָּהֶן. רִבִּי יִרְמְיָה שְׁלַח לְרִבִּי זְעִירָא חָדָא מְסָאנָא דִתְאֵנִים דְּלָא מְתַקְּנָא. וַהֲוָה רִבִּי יִרְמְיָה סְבַר מֵימָר מַה רִבִּי זְעִירָא מֵיכוּל דְּלָא מְתַקְּנָא. וַהֲוָה רִבִּי זְעִירָא סְבַר מֵימָר מַה אֵיפְשַׁר דְּרִבִּי יִרְמְיָה מְשַׁלְּחָה לִי מִילָּא דְּלָא מְתַקְּנָא. מַה בֵּין דֵּין לְדֵין אִיתַכְלָת טֵבֵל. לְמָחָר קָם עִימֵּיהּ אֲמַר לֵיהּ הַהִיא מְסָנָתָא דִּשְׁלַחְתְּ לִי אֶתְמֹל מְתַקְּנָא הֲוָת. אֲמַר לֵיהּ אָמְרִית מַה רִבִּי זְעִירָא מֵיכוּל מִילָּה דְּלָא מְיתַקְּנָה. אֲמַר לֵיהּ אוּף אֲנָא אָמְרִית כֵּן הֲוָה רִבִּי יִרְמְיָה מְשַׁלְּחָה לִי מִילָּה דְּלָא מְתַקְּנֵיהּ. רִבִּי אַבַּא בַּר זְמִינָא בְּשֵׁם רִבִּי זְעִירָא אָמַר אִין הֲווֹן קַדְמָּאֵי בְּנֵי מַלְאָכִים אֲנָן בְּנֵי נַשׁ. וְאִין הֲווֹן בְּנֵי נַשׁ אֲנָן חֲמֹרִין. אָמַר רִבִּי מָנָא בְּהַהִיא שַׁעֲתָא אָמְרִין אֲפִילוּ לַחֲמָרָתֵיהּ דְּרִבִּי פִינְחָס בֶּן יָאִיר לָא אִידְמִינָן. חֲמָרָתֵיהּ דְּרִבִּי פִינְחָס בֶּן יָאִיר גְּנָבוּנָהּ לִיסְטֵיֵי בְּלֵילִיָּא עָבְדָת טְמוּרָה גַבּוֹן תְּלָתָא יוֹמִין דְּלָא טַעֲמָא כְּלוּם. בָּתָר תְּלָתָה יוֹמִין אִיתְמַלְּכוּן מַחֲזָרָתָהּ לְמָרָהּ. אָמְרִין נִישְׁלְחִינָהּ לְמָרָהּ דְּלָא לִימוֹת לְגַבָּן וְתִיסְרִי מְעָרְתָא. אַפְקוּנָהּ. אָזְלַת וְקָמַת עַל תּוּרְעַת דְּמָרָהּ שׁוּרִיַית מְנַהֲקָה אֲמַר לוֹן פּוֹתְחוּן לַהֲדָא עֲלִיבְתָא דְּאִית לָהּ תְּלָתָא יוֹמִין דְּלָא טְעִימַת כְּלוּם. פָּתְחוּן לָהּ וַעֲלַת לָהּ. אֲמַר לוֹן יְהָבוּן לָהּ כְּלוּם תֵּיכוּל. יְהָבוּן קוֹמָהּ שְׂעָרִין וְלָא בְעִית מֵיכוּל. אָמְרוּ לֵיהּ רִבִּי לָא בְעִית מֵיכוּל. אֲמַר לוֹן מְתַקְּנָן אִינּוּן. אָמְרוּ לֵיהּ אִין. אֲמַר לוֹן וַאֲרֵימִיתֻן דְּמַיָין. אָמְרוּ לֵיהּ וְלֹא כֵן אִילְפָן רִבִּי הַלּוֹקֵחַ לְזֶרַע לִבְהֵמָה קֶמַח לְעוֹרוֹת שֶׁמֶן לְנֵר שֶׁמֶן לָסוּךְ בּוֹ אֶת הַכֵּלִים פָּטוּר מִן הַדְּמַאי. אֲמַר לוֹן מַה נֵיעֲבִיד לְהָדָא עֲלִיבְתָא דְּהִיא מַחְמְרָה עַל גַּרְמָהּ סַגִּין. וַאֲרִימוּן דְּמַיָין וָאָכְלָת. תְּרֵין מִסְכֵּינִין אַפְקְדוּן תְּרֵין סְאִין דִּשְׂעָרִין גַּבֵּי רִבִּי פִינְחָס בֶּן יָאִיר זַרְעוֹן וְחַצְדּוֹן. וָאַעֲלוּן בְּעָיָין מֵיסַב שְׂעָרֵיהוֹן. אֲמַר לוֹן אַייתוּן גַּמְלָיָא וַחֲמָרָיָא וּסְבוּן שְׂעָרֵיהוֹן. רִבִּי פִינְחָס בֶּן יָאִיר אֲזַל לְחַד אֲתַר אֲתוּן לְגַבֵּיהּ אָמְרוּ לֵיהּ עַכְבָּרָיָא אֲכַל עִיבּוּרָן. גָּזַר עֲלֵיהוֹן וְצַמְתּוּן שָׁרוּן מְצַפְצְפִין אֲמַר לוֹן יָדְעִין אַתּוּן מַה אִינּוּן אָמְרִין אָמְרוּ לֵיהּ לָא. אֲמַר לוֹן אָמְרִן דְּלָא מְתַקְּנָא. אָמְרוּ לֵיהּ עוֹרְבָן וְעָרְבוֹן וְלָא אַנְכּוּן. מַרְגְּלִי מִן דְּמַלְכָּא סַרָקִיָּא נָפְלָת וּבָלְעָת חַד עַכְבָּר. אֲתָא לְגַבֵּי רִבִּי פִינְחָס בֶּן יָאִיר אֲמַר לֵיהּ מִן אֲנָא חֲבַר. אֲמַר לֵיהּ לִשְׁמָךְ טָבָא אָתִית. גָּזַר עֲלֵיהֹן וְצַמְתּוּן. חָמָא חַד מְגַבַּע וַאֲתֵי אֲמַר גַּבֵּי הָהֵן נִיהוּ וּגְזַר עֲלוֹי וּפְלָטָהּ. רִבִּי פִינְחָס בֶּן יָאִיר אֲזַל לְחַד אֲתַר אֲתוּן לְגַבֵּיהּ אָמְרוּן לֵיהּ לֵית מַבּוּעָן מְסַפַּק לַן. אֲמַר לוֹן דִּילְמָא לָא אַתּוּן מְתַקְּנִן. אָמְרוּ לֵיהּ עוֹרְבָן וְעָרְבוֹן וְאַסְפַּק לְהוֹן. רִבִּי פִינְחָס בֶּן יָאִיר הֲוָה אֲזִיל לְבֵית וַועַד וַהֲוָה גִּינַיי גְּבִיר. אֲמַר לֵיהּ גִּינַיי גִּינַיי מַה אַתְּ מְנַע לִי מִן בֵּית וַועֲדָה וּפְלַג קוֹמוֹי וַעֲבַר. אָמְרוּ לֵיהּ תַּלְמִידָיו יָכְלִין אֲנָן עָבְרִין. אֲמַר לוֹן מַאן דִּידַע בְּנַפְשֵׁיהּ דְּלָא אֲקִיל לְבַר נַשׁ מִן יִּשְׂרָאֵל מִן יוֹמוֹי יַעֲבוֹר וְלָא מְנֻכֶּה. רִבִּי בָּעֵא מִישְׁרֵי שְׁמִיטְתָא סְלַק רִבִּי פִינְחָס בֶּן יָאִיר לְגַבֵּיהּ. אֲמַר לֵיהּ מַה עִיבּוּרָיָא עֲבִידִין. אֲמַר לֵיהּ עוּלְשִׁין יָפוֹת. מַה עִיבּוּרָיָא עֲבִידִין. אֲמַר לֵיהּ עוּלְשִׁין יָפוֹת. וִידַע רִבִּי דְּלֵית הוּא מַסְכְּמָא עִימֵּיהּ. אֲמַר לֵיהּ מִישְׁגָּח רִבִּי מֵיכוּל עִימִּין צִיבְחַד פְּטָל יוֹמָא דֵין. אֲמַר לוֹן אִין. מִי נְחֵית חֲמָא מוּלְוָותָא דְּרִבִּי קַיָימִין. אֲמַר כָּל אִילֵּין יְהוּדָאֵי זְנִין אֵיפְשַׁר דְּלָא חֲמֵי סְבַר אַפּוֹי מִן כְּדוֹן. אָזְלוּן וְאָמְרוּן לְרִבִּי שְׁלַח רִבִּי בְּעֵי מְפַיְיסָתֵיהּ. מָטוּן בֵּיהּ גַּבֵּי קַרְתֵּיהּ אֲמַר בְּנֵי קַרְתֵּיהּ קוֹרְבִין לִי וְנָחִתוּ בְּנֵי קַרְתָּא וְאַקְפוּן עֲלוֹי. אֲמַר לוֹן רִבִּי בְּעֵי מְפַיְיסָתֵיהּ. שַׁבְקוּנֵיהּ וַאֲזוּל לוֹן. אֲמַר בְּנֵי דִידִי קוּרְבִין לִי. נָחִתָת אֵישְׁתָא מִן שְׁמַיָּא וְאַקְפַּת עֲלוֹי. אָזְלוּן אָמְרוּן לְרִבִּי אָמַר הוֹאִיל וְלֹא זְכִנינָן נִישְׂבַּע מִינֵיהּ בְּעָלְמָא הָדֵין נִיזְכֵּי נִישְׂבַּע מִינֵיהּ בְּעָלְמָא דְּאָתֵי. רִבִּי חַגַּיי בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן מַעֲשֶׂה בְּחָסִיד אֶחָד שֵׁהָיָה חוֹפֵר בּוֹרוֹת שִׁיחִין וּמְעָרוֹת לָעוֹבְרִים וְלַשָּׁבִים. פַּעַם אַחַת הָיְתָה בִתּוֹ עוֹבֶרֶת לִינָשֵׂא וּשְׁטָפָהּ נָהָר. וַהֲווֹן כָּל עַמָּא עָלְלִין לְגַבֵּיהּ בְּעִיָין מְנַחֲמָתֵיהּ וְלָא קְבֵיל עֲלוֹי מִתְנַחֲמָה. עֲאַל רִבִּי פִינְחָס בֶּן יָאִיר לְגַבֵּיהּ בְּעֵי מְנַחֲמָתֵיהּ וְלָא קְבֵיל עֲלוֹי מִתְנַחֲמָה. אֲמַר לוֹן דֵּין הוּא חָסִידְכוֹן. אָמְרוּ לֵיהּ רִבִּי כָּךְ וְכָךְ הָיָה עוֹשֶׂה כָּךְ וְכָךְ אִירְעוֹ. אָמַר אֵיפְשַׁר שֶׁהָיָה מְכַבֵּד אֶת בּוֹרְאוֹ בְּמַיִם וְהוּא מְקַפְּחוֹ בְמַיִם. מִיַּד נָפְלָה הֲבָרָה בְּעִיר בָּאָת בִּתּוֹ שֶׁל אוֹתוֹ הָאִישׁ. אִית דְּאָמְרֵי בְּסִיכְּתָא אִיתְעֲרִיָית. וְאִית דְּאָמְרֵי מַלְאַךְ יָרַד בִּדְמוּת רִבִּי פִינְחָס בֶּן יָאִיר וְהִצִּילָהּ. רִבִּי חֲנִינָא בֶּן דוֹסָא הֲוָה יְתִיב אֲכִיל בְּלֵילֵי שַׁבָּת פְּחַת פְּתוֹרָא קוֹמוֹי. אָמְרוּ לֵיהּ מַהוּ כֵן. אָמְרָה לֵיהּ תַּבְלִין שָׁאַלְתִּי מִשְׁכֵינָתִי וְלָא עִישַּׂרְתִּיו. וְהִזְכִּיר תִּינָיָין וְעָלָה הַשּׁוּלְחָן מֵאֵילָיו. רִבִּי טַרְפוֹן הֲוָה יְתִיב אֲכִיל וּנְפַל פִּיתּוּתָא מִינֵיהּ. אָמְרוּ לֵיהּ מַהוּ כֵן. אָמַר לֵיהּ קוֹרְדּוֹם שָׁאַלְתִּי וְעָשִׂיתִי עַל גַּבָּיו טְהוֹרוֹת. יַיִן לְמוּרִיֵיס וְיַיִן לַאֲלוֹנְטִית קִטְנִיּוֹת לַעֲשׂוֹתָן טְחִינִין חַיָיבִין בִּדְמַאי וְאֵין צוֹרֶךְ לוֹמַר בְּוַדַּאי הֵן עַצְמָן פְּטוּרִין מִן הַדְּמַאי. מַה נָן קַיָימִין אִין כְּרִבִּי אֲפִילוּ בִדְמַאי יְהוֹ חַיָיבִין אִי[ן] כְּרִבִּי אֶלְעָזָר בֵּי רִבִּי שִׁמְעוֹן אֲפִילוּ בְּוַדַּאי יְהוֹ פְטוּרִין. אֶלָּא כְּרִבִּי אֲנָן אָמְרִין בְּקַלִּין שֶׁהֵיקִלוּ בִדְמַאי. יַיִן לְקִילוֹר קֶמַח לַעֲשׂוֹתוֹ מָלוּגְמָא חַיָיבִין בְּוַדַּאי וְאֵין צוֹרֶךְ לוֹמַר בִּדְמַאי הֵן עַצְמָן פְּטוּרִין מִן הַוַּדַּאי. הָכָא אַתְּ אֲמַר פְּטוּרִין מִן הַוַּדַּאי וְהָכָא אַתְּ אֲמַר פְּטוּרִין מִן הַדְּמַאי. כַּאן עַל גַּב גּוּפוֹ הוּא בָטֵל וְכַאן כֵּיוָן שֶׁהוּא נוֹתְנוֹ הוּא בָטֵל. וְהָתַנִּי קִילוֹר שֶׁל עֲבוֹדָה זָרָה אָסוּר בַּהֲנָיָיה. שַׁנְיָיא הִיא דִּכְתִיב לֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֶרֶם. מַה בֵּינָן לִשְׁמָרִים שֵׁל גּוֹי אִילּוּ שְׁמָרִים שֵׁל גּוֹי שֶׁמָּא אֵינָן אֲסוּרִין בַּהֲנָיָיה. הָא שְׁמָרִים שֶׁיָּבְשׁוּ אֵין בָּהֶן מִשּׁוּם הֲנָיָית עֲבוֹדָה זָרָה. מִן גְּזִיב וּלְהַלָּן פָּטוּר מִן הַדְּמַאי. כְּזִיב עַצְמָהּ מַה הִיא. תַּנִּי גְּזִיב עַצְמָהּ פְּטוּרִין מִן הַדְּמַאי. הַלּוֹקֵחַ מִן הַחֲמֶרֶת בְּצוֹר וּמִן הַמְגוֹרֶת בְּצִידָן חַיָיב הָא מִן הַמְגוֹרֶת בְּצוֹר וּמִן הַחֲמֶרֶת בְּצַידָן פָּטוּר. מֵחֲמוֹר יְחִידִי בְצוֹר. חֲמֶרֶת שֶׁנִּכְנְסָה לְצוֹר דֶּרֶךְ כְּזִיב. אִתָא חֲמֵי אִילּוּ עָמְדָה לָהּ בִּכְזִיב פְּטוּרָה עַכְשָׁיו שֶׁנִּכְנְסָה לְצוֹר חַיֶיבֶת. אָמַר רִבִּי יוֹחָנָן בְּשָׁעָה שֶׁגָּזְרוּ עַל הַדְּמַאי לֹא גָזְרוּ עַל דְּבָרִים הַלָלּוּ. אָמַר רִבִּי הוֹשַׁעְיָא אֵימַת קֳדָשִׁים עָלָיו וְאֵינוֹ נוֹתֵן לַכֹּהֵן דָּבָר שֶׁאֵינוֹ מְתוּקָּן. וְחַלַּת עַם הָאָרֶץ עַל דַּעְתֵּיהּ דְּרִבִּי הוֹשַׁעְיָא בְּחַלַּת עַם הָאָרֶץ הִיא מַתְנִיתָא. אֲבָל חָבֵר שֶׁלָּקַח עִיסָּה מֵעַם הָאָרֶץ וְהִפְרִישׁ חַלָּתָהּ לֹא. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן הִיא הָדָא הִיא הָדָא. וְהַמְדוּמָע עַל דַּעְתֵּיהּ דְּרִבִּי הוֹשַׁעְיָא בְּפֵירוֹת עַם הָאָרֶץ הִיא מַתְנִיתָא. אֲבָל חָבֵר שֶׁלָּקַח פֵּירוֹת מֵעַם הָאָרֶץ וְנִדְמְעוּ לֹא. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן הִיא הָדָה הִיא הָדָה. מַאן נְפַק מִבֵּינֵיהוֹן סְאָה עוֹלָה מִתּוֹךְ מֵאָה עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן חַיֶיבֶת עַל דַּעְתֵּיהּ דְּרִבִּי הוֹשַׁעְיָא פְטוּרָה. וְתַנִּי וְכוּלָּן שֶׁקָּרָא שֵׁם לִתְרוּמַת מַעֲשֵׂר אוֹ לְמַעֲשֵׂר שֵׁנִי שֶׁלָּהֶן מַה שֶׁעָשָׂה עָשׂוּי. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי הוֹשַׁעְיָא מְתוּקָּנִין וְאַתְּ אֲמַר הָכֵן. מִפְּנֵי אֶחָד שֶׁאֵינוֹ מְתוּקָּן שֶׁאֵין אֵימַת קֳדָשִׁים עָלָיו. תַּנִּי וְכוּלָּן שֶׁקָּרָא שֵׁם לִתְרוּמַת מַעֲשֵׂר אוֹ לְמַעֲשֵׂר שֵׁנִי שֶׁלָּהֶן מַה שֶׁעָשָׂה עָשׂוּי מִפְּנֵי אֶחָד שֶׁאֵינוֹ מְתֻקָּן. רִבִּי בּוּן בַּר חִיָיא בְּעָא קוֹמֵי רִבִּי זְעִירָא עַד כְדוֹן בְּכֶסֶף מַעֲשֵׂר שֶׁל דְּמַאי אֲפִילוּ בְּוַדַּאי. תַּנִּי כּוּלָּן שֶׁקָּרָא שֵׁם לִתְרוּמַת מַעֲשֵׂר אוֹ לְמַעֲשֵׂר שֵׁנִי שֶׁלָּהֶן מַה שֶׁעָשָׂה עָשׂוּי. רִבִּי לָעְזָר אָמַר חוּץ מִשְּׁיָרֵי מְנָחוֹת. רִבִּי יִרְמְיָה אָמַר הַשְּׁאָר בְּמַחְלוֹקֶת. רִבִּי יוֹסֵי בָּעֵי הַיידָה מַחְלוֹקֶת. מַה נָן קַיָימִין אִין כְּרִבִּי מֵאִיר הִיא מַעֲשֵׂר הִיא שְׁיָרֵי מְנָחוֹת לֹא עָשָׂה כְּלוּם. אִין כְּרִבִּי יוּדָה מַה שֶׁעָשָׂה עָשׂוּי. אָמַר רִבִּי מָנָא אָזְלִית לְקֵיסָרִין וְשָׁמְעִית רִבִּי חִזְקִיָּה יָתִיב וּמַתְנֵי הַמְקַדֵּשׁ בְּחֶלְקוֹ בְּקָדְשֵּׁי קֳדָשִׁים אוֹ בָקֳדָשִׁים קַלִּים אֵינָהּ מְקוּדֶּשֶׁת. רִבִּי לָעְזָר אָמַר דִּבְרֵי הַכֹּל. רִבִּי יוֹחָנָן אָמַר בְּמַחְלוֹקֶת. וְאָמְרִית לֵיהּ מֲנָן שָׁמַע רִבִּי הָדָא מִילְתָא וְאָמַר לִי מִן רִבִּי יִרְמְיָה. וְאָמְרִית יְאוּת רִבִּי יִרְמְיָה דְּהוּא שָׁמַע הָדָא דְּרִבִּי לָעְזָר דִּבְרֵי הַכֹּל הִיא דְּאָמַר בְּמַחְלוֹקֶת. רִבִּי יוֹסֵי דְּלָא שְׁמִיעַ לֵיהּ צְרִיכָא לֵיהּ הוּא דּוּ אָמַר הַיידָה מַחְלוֹקֶת. אִין כְּרִבִּי מֵאִיר הִיא מַעֲשֵׂר שֵׁנִי הִיא שְׁיָרֵי מְנָחוֹת הִיא לֹא עָשָׂה כְּלוּם. אִין כְּרִבִּי יוּדָה מַה שֶׁעָשָׂה עָשׂוּי. תַּנִּי אָמַר רִבִּי יוּדָה לֹא פָטְרוּ בֵית הִלֵּל אֶלָּא שֶׁמֶן שֶׁל פִילְיָיטוֹן בִּלְבַד. אֲחֵרִים אוֹמְרִים בְּשֵׁם רִבִּי נָתָן מְחַיְיבִין הָיוּ בֵית הִלֵּל בְּשֶׁמֶן וֶורֶד וְויִרִינוֹן.

MISHNAH: He who buys as seeds or animal fodder, flour for tanning, oil for lighting, or oil to rub on vessels, since rubbing on is everywhere equated to drinking. , is free from demay . From Akhzib and further he is free from demay . Ḥallah of the am haäreẓ , food containing heave. 22:28 . , food bought with money of the Second Tithe, and the remainders of flour sacrifices was never intended as it would make no sense. are free from demay . Sweet oil, the House of Shammai declare it obligated but the House of Hillel declare it free. HALAKHAH: Since he bought it as seeds there is no difference whether it is something of which the seed disappears or something of which the seed does not disappear 9:5). . Rebbi Johanan said, we have stated this 1:18 , the first part of the statement discussed in the next paragraph. : “If he bought as seeds and then changed his mind to use them for consumption, they enter by his thought. by thought. If he bought for consumption and then changed his mind to use them as seeds, not all is from him but cannot remove it. .” It was stated 1:18 : “One does not sow ṭevel , nor does one cover ṭevel ; one does not work ṭevel with a Gentile. A Jew who forgot and sowed ṭevel , before it sprouted he is obligated, after it sprouted he is free because it already is lost.” The language of the Yerushalmi (Rome ms.) is preferable; since if one does not work on ṭevel with a Gentile, it is obvious that one cannot do it alone. [Maimonides ( Maäser 3:6) omits the mention of the Gentile, possibly because of the two contradictory sources.] : One does not sow ṭevel , one may not cover ṭevel , but one covers ṭevel with a Gentile. If one forgot and sowed ṭevel , he is free, for it is already lost if it is something that usually is not collected; but for something that usually is collected, he is fined to collect it before it sprouts. But if it sprouted, it turns into something that usually is not collected. They said that Rebbi Joḥanan was putting in order was used in cooking, he gave heave of the tithe and redeemed the Second Tithe for everything. “Putting in order” everywhere means giving heave and tithes to permit the food for consumption. everything he ate, even red meat, even an egg. His students said to him: Did our teacher not teach us ( Deut . 14:22 ): “You shall certainly tithe all the yield of your field.” He was worried about the fluids in it. Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order is automatically put in order by the rules of demay ; this story extends the duty of demay to food from the observant unless there is a declaration. ? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys 112b . The parallel is Šeqalim fol. 48c, Midrash Gen. rabba 60 . . Rebbi Mana said, at that moment was eaten and nobody suspected that it was not in order. they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr. Thieves stole the she-ass of Rebbi Phineas ben Yaïr at night. She was hidden with them for three days during which she did not eat anything. After three days, they took counsel to return her to her master. They said, let us send her to her master lest she die with us and foul up the cave. They let her out; she stood at her master’s door and started braying. He said to them, open to that poor creature because for three days now she did not taste anything. They opened for her and she entered. He said to them, give her something to eat. They put oats before her but she did not eat. They said to him, rabbi, she does not want to eat. He asked them, did you put it in order? They said: Yes. He asked them, did you remove its demay ? They said, did the rabbi not teach us: “He who buys for seeds or animals, flour for tanning, oil for lighting, or oil to rub vessels, is free from demay .” He said to them, what can we do with this poor creature since she is very restrictive for herself 7a/b ; the first part of the story is told of the she-ass of R. Ḥanina ben Dosa in Aboth de Rabbi Nathan , Version 1, end of Chapter 8. Both stories are referred to in Babli Šabbat 112b . The Yerushalmi version is also in Gen. rabba 60 . ? They removed the demay and she ate. Two poor people entrusted two se’ah of barley to Rebbi Phineas ben Yaïr; he sowed them and harvested them. They came to him and wanted to take their barley. He said to them, bring camels and donkeys to carry their barley 3(4 ). There, he replanted the crop for seven years. . Rebbi Phineas ben Yaïr went to a place where they came to him and said, rats are eating our grain. He commanded them; they assembled and started to whistle. He asked them, do you understand what they are saying? They said, no. He said to them, they say that it is not put in order. They said to him, be our guarantor. He promised and they had no further losses. A pearl of the king of Saracens fell and was swallowed by a rat. He came to Rebbi Phineas ben Yaïr, who said to him, am I a sorcerer? He answered, I came because of your good name. He commanded them; they assembled. He saw one coming that was hunchbacked. He said, it is in this one; he gave the rat a command and it spat out the pearl. Rebbi Phineas ben Yaïr went to a place where they came to him and said, our water source is not sufficient for us. He said to them, perhaps you do not put in order? They said to him, be our guarantor. He promised them and it became sufficient for them. Rebbi Phineas ben Yaïr went to the House of Assembly when Ginai 7a , probably Wadi Jenin . overflowed. He said: Ginai, Ginai, why do you prevent me from going to the House of Assembly? It split before him and he crossed it. His students asked him, may we cross also? He said to them, he who knows of himself that he never slighted a Jew may cross and will not be harmed. Rebbi wanted to permit the Sabbatical year 4:2, Babli Sanhedrin 26a , cf. Rashi there.) The parallel to the entire story is in Taäniot 3:1. . Rebbi Phineas ben Yaïr went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules 8:5, it is stated that a white mule’s kick is life-threatening. Hence, white mules should not be kept by Jews. of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my cousins: “My sons.” should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come. Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman 5:2 and in slightly different form in Midrash Deut. rabba 3 . : It happened that a pious person used to dig cisterns, ditches, and caves for travellers. Once, his daughter travelled to marry and she was swept away by a river. All people came to him and wanted to console him, but he refused to be consoled. Rebbi Phineas ben Yaïr came to him and wanted to console him, but he refused to be consoled. He told them, is that your pious man? They said to him: Rabbi, such and such he did, such and such happened to him. He replied: It is impossible that he would honor his Creator by water and He hurts him by water! Immediately, there started a rumor in the town that the pious man’s daughter had returned. Some say, she got trapped in a hedge of thorns, others say that an angel came in the appearance of Rebbi Phineas ben Yaïr and saved her. Rebbi Ḥanina ben Dosa was sitting down to eat on Friday night when the table sank before him. They said to him, what is that? She said to him, I borrowed spices from my neighbor and forgot to give tithes and Tosafot Yešenim to Yoma 87b . from it. He mentioned a condition during the twilight hours of Friday night (Mishnah Sabbath 2:6). The story is inserted to show that a just person will not stumble unwittingly over a prohibition. and the table rose by itself. Rebbi Tarphon sat down to eat when he dropped his bread. They asked him, what is this? He said to them, I borrowed an axe and I prepared food in purity with it. “ 1:24 . There, the text continues: “If one buys wine and oil to put on abscesses, black peas to make powder, they are subject to demay but R. Simeon ben Eleazar declares it free.” Wine for brine, muria , shortened from Greek ἁλμυρίς, ίδος, ἡ, “salty thing; salt land; saltiness” (E. G.). , wine for perfume, cf. Berakhot pp. 87, 510. According to the Babli ( Šabbat 140 a ) a mixture of olive oil, wine, and balsamum. , legumes to make into powder are subject to demay , not to mention if they are certain. They themselves are free from demay .” Where are we standing? According to Rebbi, they should be subject to demay , according to Rebbi Eleazar ben Rebbi Simeon, even if certain they should be free 11:1 (fol. 47c) “Wine of terumah {heave} to use for brine, Rebbi permits it {since the wine remains wine}, R. Eleazar ben R. Simeon forbids it {since it is a use of the heave not for direct consumption.} Hence, Rebbi forbids such brine for non-Cohanim {since the sanctity of the heave permeates all}, R. Simeon ben Eleazar permits it to non-Cohanim {since the wine has disappeared.}” Here also, if the wine etc. has disappeared, and if brine bought on the market is not subject to demay , for R. Eleazar ben R. Simeon even wine bought expressly for the production of brine cannot be subject to demay . . But we follow Rebbi, we say we are dealing with the easy ones, for which they eased the rules of demay . “Wine for eye medication 1:25 reads: “He who buys wine to put into eye medication or flour to put into wound dressing, is free from demay and obligated if it is certain. They themselves are free from demay .” It seems that this is a Babylonian text. , flour to make into wound dressing, are obligated if they are certain and one does not have to mention that they are under the rules of demay . They themselves are free if certain.” Here you say, free if certain, and there you say, free from demay . Here it disappears by itself, there it disappears when used. Did we not state: “Eye medication from a pagan temple is forbidden to use?” There is a difference, since it is written ( Deut . 13:16 ): “Nothing banned should stick to your hands.” What is the difference between this and grape skins from Gentiles? Are these not also forbidden to use? But dried skins are not forbidden because of idolatrous use 2:4, skins remaining after pressing grapes for wine are forbidden to use if moist but not if completely dry. The question is not answered, probably because the answer is obvious: totally dry eye medication is unusable. . “ From Akhzib and further on it is free from demay .” What is the status of Akhzib itself? It was stated ( Tosephta Demay 1:4 ): “Akhzib itself is free from demay .” “He who buys from a donkey caravan at Tyre and from the chest 13:6). at Sidon is obligated 1:10 , the statement is inverted: “He who buys from a donkey caravan at Tyre and from the chest at Sidon is free, from the chest at Tyre and the donkey caravan at Sidon is obligated. R. Yose ben R. Jehudah says, he who buys from the chest at Tyre is free, and certainly from the donkey caravan. From one donkey driver at Tyre he is obligated. R. Jehudah says, the donkey caravan that descends to Akhzib is obligated because it may be assumed that it comes from Galilee. {If it “descends”, it comes either from Galilee or from Tyre.} But the Sages say, it is in its prior state, free until you have ascertained from where it comes.” .” Hence, from the donkey caravan at Sidon and from the chest at Tyre it is free. From a single donkey at Tyre 13:6). . A donkey caravan that entered Tyre through Akhzib? Come and see, if it were standing at Akhziv it would be free, now that it entered Tyre would it be obligated? Rebbi Joḥanan said: When they decreed demay , they did not decree about these matters of the am haäreẓ , food containing heave, food bought with money of the Second Tithe, and the remainders of flour sacrifices are free from demay ” were never included in a duty of demay ; there is no need for an explanation why these are excluded. . Rebbi Hoshaia said, the fear of sacred things is on him and he will not give to the Cohen anything that is not in order even if the original decree did not mention this exclusion. . “ Ḥallah of the am haäreẓ ,” according to R. Hoshaia, the Mishnah deals with the ḥallah of an am haäreẓ . But a ḥaver who bought dough from an am haäreẓ and gave ḥallah is not covered, since his case is not mentioned in the Mishnah. . According to R. Joḥanan, the two cases are identical. “And food containing heave,” according to R. Hoshaia, the Mishnah deals with produce of an am haäreẓ . But if a ḥaver bought produce from an am haäreẓ and it became mixed with heave, he is not covered. According to R. Joḥanan, the two cases are identical. What is the difference between them? One seah that was lifted from among 100 seah . , according to R. Joḥanan it is obligated, according to R. Hoshaia it is free. It was stated: “All of these. , if he gave a name to their heave of the tithe or Second Tithe, what he did is done. 1:28 which, however, as noted by R. S. Lieberman, deals exclusively with matters of the Temple and, therefore, excludes the heave of the tithe. ” According to R. Joḥanan, this is fine. According to R. Hoshaia, they are in order, and you say so? Because of one who is unscrupulous about sacred things. It was stated was found expressing the last argument. : “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done, because of one who does not put in order.” Rebbi Abun bar Ḥiyya asked or also includes regular tithe. The answer is that all tithe money is exempt (R. Simson.) before Rebbi Ze'ira: So far with money of tithes of demay ? Even if it is certain! It 2:8, fol. 63a, which is its main place. was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr 2:8 : “If a priest marries by his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid. With Second Tithes, be it with or without knowledge, the marriage is not valid, the words of R. Meïr. Rebbi Jehudah said, if in error, the marriage is not valid, if with knowledge, the marriage is valid.” In order to marry, the groom has to give the bride something valuable of his property while declaring before two witnesses that by accepting the gift she is married to him (cf. Peah Chapter 6, Note 46 ). Rebbi Meïr declares that holiest sacrifices, the Cohen’s share of simple sacrifices, and the Second Tithe are all Heaven’s property offered, as the case may be, to the Cohen, his family, or the layman and his family for consumption in Jerusalem. Hence, for R. Meïr, the basic conditions for a valid marriage are not satisfied. , both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, Chapter 7, Note 135 . , what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute to Demay . . Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done. It was stated1:26–27 . As R. S. Lieberman points out, it follows that putting some (not too much) natural perfume in oil does not make the oil unfit for human consumption even though it is destined for rubbing into the skin. : Rebbi Jehudah said, the House of Hillel freed only spikenard oil, cf. Pliny, Hist. Nat . XIII, 2. . Others say in the name of Rebbi Nathan, the House of Hillel obligated oil perfumed with rose or iris.

הַדְּמַאי מְעָרְבִין בּוֹ וּמִשְתַּתְּפִין בּוֹ מְבָרְכִין עָלָיו וּמְזַמְּנִין עָלָיו וּמַפְרִישִׁין אוֹתוֹ עָרוּם בֵּין הַשְּׁמָשׁוֹת. וְאִם הִקְדִּים מַעֲשֵׂר שֵׁנִי לָרִאשׁוֹן אֵין בְּכָךְ כְּלוּם. שֶׁמֶן שֶהַגִּירְדִּי סָךְ בְּאֶצְבְּעוֹתָיו חַיָיב בִּדְמַאי. וְשֶׁהַסּוֹרֵק נוֹתֵן בַּצֶּמֶר פָּטוּר מִן הַדְּמַאי. מַפְרִישִׁין אוֹתוֹ עָרוּם שֶׁאֵין טָעוּן בְּרָכָה. מִבֵּין הַשְּׁמָשׁוֹת הָדָא דְתַנֵּינָן סָפֵק חֲשֵׁיכָה סָפֵק לֹא חֲשֵׁיכָה. תַּנָּא רִבִּי חֲלַפְתָּא בֶּן שָׁאוּל מְחַלְלִין דְּמַאי בְּמֶרְחַץ שֶׁאֵינוֹ טָעוּן בְּרָכָה. הָא וַדַּאי טָעוּן בְּרָכָה. רִבִּי מָנָא בְּעֵי קוֹמֵי רִבִּי יוּדָן כֵּיצַד הוּא מְבָרֵךְ אִם הָיוּ פֵירוֹת עַל פִּדְיוֹן מַעֲשֵׂר שֵׁנִי אִם הָיוּ מָעוֹת עַל חִילּוּל מַעֲשֵׂר שֵׁנִי. אִם הִקְדִּים מִשֵּׁנִי לָרִאשׁוֹן אֵין בְּכָךְ כְּלוּם בְּשֶׁעָבַר הָא בַּתְּחִילָּה לֹא. רִבִּי בָּא בְּרֵיהּ דְּרִבִּי חִיָיא בַּר וָוא רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן מוּתָּר לְהַקְדִּים שֵׁנִי לָרִאשׁוֹן בִּדְמַאי. רִבִּי יַעֲקֹב בַּר אָחָא בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לֹא יַעֲשֶׂה וְאִם עָשָׂה מַה שֶׁעָשָׂה עָשׂוּי. מַהוּ לִיקְבֹעַ שֵׁנִי בְּמָקוֹם רִאשׁוֹן. רִבִּי יוֹסֵי בֶּן שָׁאוּל אַיְיתֵי לֵיהּ אָרִיסֵיהּ פֵּירֵי. אָמַר לֵיהּ צֵא וּקְבַע שֵׁנִי. חָזַר וְאָמַר לֵיהּ צֵא וּקְבַע רִאשׁוֹן וְחָשׁ לוֹמַר שֶׁמָּא קָבַע שֵׁנִי בְּמָקוֹם רִאשׁוֹן. הָדָא אָמְרָה שֶׁמּוּתָּר לִיקְבֹעַ שֵׁנִי בְּמָקוֹם רִאשׁוֹן. עוּלָּא בַּר יִשְׁמָעֵאל בְּשֵׁם רִבִּי יוֹחָנָן פּוֹטֵר הוּא אָדָם אֶת טִבְלוֹ בִּסְאָה אַחַת שֶׁל טֵבֵל. כֵּיצַד הוּא עוֹשֶׂה מֵבִיא סְאָה אַחַת שֶׁל טֵבֵל וְעוֹשֶׂה אוֹתָהּ שֵׁנִי וּפוֹדֶה אוֹתָהּ וְחוֹזֵר וְעוֹשֶׂה אוֹתָהּ תְּרוּמַת מַעֲשֵׂר לְמָקוֹם אַחֵר. נְחַת עוּלָּא לְתַמָּן וְאָמְרָהּ בְּשֵׁם רִבִּי יוֹחָנָן וְחָבְרוּן עֲלוֹי. הָתִיב רַב שֵׁשֶׁת וְהָא מַתְנִיתָא פְלִיגָא הָיוּ לְפָנָיו שְׁתֵּי כַּלְכָּלוֹת שֶׁל טֵבֵל. וְתַנִּי עֲלָהּ נוֹטֵל מִן הַשְׁנִיָיה שְׁנֵי תְּאֵינִים וּשְׁנֵי עִישּׂוּרִין וְעִישּׂוּרוֹ שֶׁל עִישּׂוּר. וְיִטּוֹל שְׁתֵּי תְּאֵנִים וְיַעֲשֶׂה אוֹתָן שֵׁנִי וְיִפְדֶּם וְיַחְזוֹר וְיַעֲשֵׂם תְּרוּמַת מַעֲשֵׂר לְמָקוֹם אַחֵר. אָמַר רִבִּי מָנָא וְאֵין שֵׁנִי שֶׁבְּרִאשׁוֹנָה טָבוּל לְרִאשׁוֹן שֶׁבִּשְׁנִיָיה. אָמַר רִבִּי חֲנַנְיָה תַּמָּן כְּדֵי שֶׁהוּא טוֹבֵל לָרִאשׁוֹן וְלַשֵּׁנִי. בְּרַם הָכָא שֵׁנִי שֶׁנִּיתְקַן מַחְמַת רִאשׁוֹן אַתְּ חוֹזֵר וְעוֹשֶׂה אוֹתוֹ רִאשׁוֹן. שֶׁמֶן שֶהַגִּירְדִּי סָךְ בְּאֶצְבְּעוֹתֵיו חַיָיב בִּדְמַאי. מָה שֶׁהַסּוֹרֵק נוֹתֵן בַּצֶּמֶר פָּטוּר מִן הַדְּמַאי. מַה בֵּין זֶה לָזֶה. זֶה עַל גַּב גּוּפוֹ בָטֵל. וְזֶה עַל גַּב צֶמֶר הוּא בָטֵל.

MISHNAH: With demay , one may make eruv (“mixing”) on the Sabbath. If many houses open into a common courtyard, in order to carry from the houses to the courtyard it is necessary to turn the courtyard into common property. This is done by putting into the courtyard some food to which all houses contributed. The second kind is “mixing of domains”, explained in Peah , Chapter 8, Note 56 . , participate in giving food for a common meal. Since the rules for the dead-end street are different from those for a courtyard, the word eruv is not used. , recite grace wine has not been put in order and one wants to use it for the cup of blessing. If a transgression of a Biblical commandment were involved, using it for a benediction would constitute blasphemy. , and recite grace in a group. One may separate it while naked does not require a benediction and no invocation of the Name, and, hence, may be separated while one is naked (Cf. Berakhot Halakhah 8:2 ). or at twilight which in any case is food of the poor, may be put in order during twilight (Mishnah Šabbat 2:7). . And if one lifted the Second Tithe before the First, it is also acceptable. The oil the weaver puts on his hands 2:7: “If it is doubtful whether it is night or not, one does not tithe the certain, one does not immerse vessels (to remove impurity), one does not kindle lights, but one may tithe demay , make an eruv , and cover warm food (to keep it warm for the next morning.)” is obligated for demay , that which the carder puts on wool is free from demay . HALAKHAH: One may separate it while naked because it does not need a benediction. Around twilight, that is what we have stated 2:7: “If it is doubtful whether it is night or not, one does not tithe the certain, one does not immerse vessels (to remove impurity), one does not kindle lights, but one may tithe demay , make an eruv , and cover warm food (to keep it warm for the next morning.)” : “If it is doubtful whether it is night or not.” Rebbi Ḥalaphta ben Shaul stated: One may redeem demay in the bathhouse since it does not need a benediction. Hence, if the produce is certain it needs a benediction. Rebbi Mana asked before Rebbi Judan, what does he recite? If it was produce, “on the redemption of Second Tithe,” if it was money, “on turning Second Tithe profane.” “If one lifted the Second Tithe before the First, it is also acceptable.” Hence, one should not do it on purpose. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, one may make the Second precede the First in demay 9:6, even though for practical decisions one prefers R. Joshua ben Levi over R. Joḥanan, probably because the practical rule which the Halakhah gives, in the paragraph following the next, works only according to R. Joḥanan. . Rebbi Jacob bar Aḥa bar Idi in the name of Rebbi Joshua ben Levi: One should not do it, but if he did, what he did is valid. May one determine the Second in place of the First but about produce from which no tithes were taken. It is forbidden to change the order in which the tithes are to be taken; if one takes the Second before the First, one may not recite in the Temple the declaration of tithes, containing the assertion ( Deut. 26:13 ); “I did not overstep Your commandments.” Here, the question is whether this also applies simply to the designation of the place from which the tithe will be taken in the future. This is important if somebody wants to consume fruits or wine for which he will give tithes in the future from some other batch, under circumstances that prevent the actual separation now, e. g., on the Sabbath. Then he must spell out the location from which tithes will be taken. Does this preliminary determination also have to follow the strict rules of precedence? ? His sharecropper brought fruits to Rebbi Yose ben Shaul. He said to him, go and fix a place for the Second. He returned, and he told him, go and fix a place for the First. Should he not worry that maybe the Second was fixed at a place reserved for the First? This means that it is permitted to determine the Second in place of the First. Ulla bar Ismael in the name of Rebbi Joḥanan: A person may free his ṭevel denotes produce from which nothing yet was given but, as R. Abraham ben David points out in his notes to Maimonides, Maäser 7:3, one must assume that heave already was taken; otherwise, the entire operation would be impossible. with one seah of ṭevel . How does he do it? He brings one seah of ṭevel and declares it to be Second (Tithe), redeems it for the First Tithe only and can be used as First Tithe or as heave of the tithe. Since this Second Tithe is different from the produce to be tithed, no transgression was committed in designating the Second Tithe first. , and returns to make it heave of the tithe for any other place. Ulla descended there and said this in the name of Rebbi Joḥanan, but they united against him. Rav Sheshet objected, does not a Mishnah contradict: “If there were before him two baskets full of figs 7:6: “If he had before him two baskets of ṭevel ; if he said, the tithes of one of them are in the other, the tithes of the first one are given. Of the first in the second and of the second in the first, the tithes of the first one are given. The tithes of each of the baskets are in the other one, he named them correctly.” In the second case, the second basket is not in order since the first basket is in order and one may under no circumstances give tithes from produce from which tithes were already given. In the third case, however, the fixing of the places of tithes is simultaneous for both baskets and that is possible since it was permitted in the first case (and we have established that there is no sin in giving names or fixing places simultaneously as long as the actual lifting of the tithes is done in good order.) .” And we have stated about this 8:15 : “If two baskets of ṭevel were before him, each containing 100 figs, if their heave was taken and the tithes of each, the first gives its tithes. If he takes the tithes of each from the other, the first does not give tithes (as explained in the previous note). He takes two figs, two tithes, and a tenth of a tenth.” If he takes the tithes from each basket, he takes from each basket 19 figs (10 for First Tithe, 9 for Second Tithe, since heave was already taken.) If he takes all tithes from one basket, he takes 20 for First Tithe, 16 for Second Tithe. Hence, he has to add another 2 figs to get to the required 38 figs. Then from the First Tithe, he takes one tenth as heave of the tithe. : “He takes from the second basket two figs and two tenths, and a tenth of a tenth.” Why can he not take two figs, declare them to be Second (Tithe), redeem them, and return to make them heave of the tithe for any other place? Rebbi Mana said, is not the Second Tithe in the first basket containing First Tithe of the second basket? Rebbi Ḥananiah said, there it is ṭevel for the First and Second. But here, Second Tithe that was put in order after First, can you return and make it First? “The oil that the weaver puts on his hands is obligated for demay , that which the carder puts on wool is free from demay .” What is the difference between one case and the other? The first disappears on his body, the latter disappears on the wool.