Jerusalem Talmud Maasrot Chapter 2

הָיָה עוֹבֵר בַּשּׁוּק וְאָמַר טְלוּ לָכֶם תְּאֵינִים אוֹכְלִין וּפְטוּרִין. לְפִיכָךְ אִם הִכְנִיסוּ לְבָתֵּיהֶן מְתַקְּנִין וַדַּאי. טְלוּ וְהַכְנִיסוּ לְבָתֵּיכֶם לֹא יֹאכְלוּ מֵהֶן עֲרַאי לְפִיכָךְ אִם הִכְנִיסוּ לְבָתֵּיהֶן אֵינָן מְתַקְּנִין אֶלָּא דְמַאי. הָיוּ יוֹשְׁבִין בְּשַׁעַר אוֹ בְחָנוּת וְאָמַר טְלוּ לָכֶם תְּאֵינִים אוֹכְלִין וּפְטוּרִין. וּבַעַל הַשַּׁעַר וּבַעַל הֶחָנוּת חַיָיבִים. רִבִּי יְהוּדָה פוֹטֵר עַד שֶׁיַּחְזוֹר אֶת פָּנָיו אוֹ עַד שֶׁיְּשַׁנֶּה מְקוֹם יְשִׁיבָתוֹ. שְׁמוּאֵל אָמַר דְּרִבִּי מֵאִיר הִיא דְּרִבִּי מֵאִיר אָמַר אֵין מַתָּנָה כְּמֶכֶר. אָמַר רִבִּי יוֹסֵי דִּבְרֵי הַכֹּל הִיא. אִישְׁתְּאָלִית לְאִילֵּין דְּבֵי רִבִּי יַנַּאי. וְאָמְרִין נָהֲגִין הֲוֵינָן יְהָבִין אִילֵּין לְאִילֵּין בְּחַקְלָא וְאָכְלִין וְלֹא מְתַקְּנִין. מַיי כְדוֹן. כְּמָאן דְּאָמַר מֵאֵילֵיהֶן קִיבְּלוּ עֲלֵיהֶן הַמַּעְשְׂרוֹת. מַתְנִיתָא בְּמָקוֹם שֶׁרוֹב מַכְנִיסִין לְבָתִּים אֲבָל בְּמָקוֹם שֶׁרוֹב מַכְנִיסִין לַשּׁוּק אֵינָן מְתַקְּנִין אֶלָּא דְמַאי. אִם בְּמָקוֹם שֶׁרוֹב מַכְנִיסִין לְבָתִּים כְּדָא דְתַנִּינָן טְלוּ וְהַכְנִיסוּ לְבָתֵּיכֶם לֹא יֹאכְלוּ מֵהֶן עֲרַאי. מִכֵּיוָן שֶׁאָמַר טוֹל וְהַכְנֵיס כְּמִי שֶׁאָמַר לוֹ אֲנִי מְעַשֵּׂר עַל יָדֶיךָ. אֲבָל בְּמָקוֹם שֶׁרוֹב מַכְנִיסִין לַשּׁוּק אֵינוֹ נֶאֱמָן לוֹמַר לוֹ עִישַּׂרְתִּי וְאֵינוֹ נֶאֱמָן לוֹמַר לוֹ לְתוֹךְ בֵּיתִי אֲנִי מַכְנִיסָן. נָתַן לוֹ דָבָר מְרוּבָּה אֲפִילוּ אָמַר לוֹ טוֹל וַאֲכוֹל כְּמִי שֶׁאָמַר לוֹ טוֹל וְהַכְנֵס. נָתַן לוֹ דָבָר שֶׁאֵין דַּרְכּוֹ לְהֵיאָכֵל חַי אֲפִילוּ אָמַר לוֹ טוֹל וַאֲכוֹל כְּמִי שֶׁאָמַר לוֹ טוֹל וְהַכְנֵס. הָיָה אָדָם גָּדוֹל וְאֵין דַּרְכּוֹ לוֹכַל בַּשּׁוּק וְאָמַר לוֹ טוֹל אֲכוֹל כְּמִי שֶׁאָמַר לוֹ טוֹל וְהַכְנֵס. הָיוּ שְׁנַיִם לְזֶה אָמַר לוֹ טוֹל וַאֲכוֹל. וּלְזֶה אָמַר טוֹל וְהַכְנֵס. זֶה שֶׁאָמַר לוֹ טוֹל וַאֲכוֹל פָּטוּר. וְזֶה שֶׁאָמַר לוֹ טוֹל וְהַכְנֵס חַיָיב. אָמַר רִבִּי יוֹסֵי וְלָאו מַתְנִיתָא הִיא. אוֹכְלִין וּפְטוּרִין וּבַעַל הַשַּׁעַר וּבַעַל הֶחָנוּת חַיָיבִין. אָמַר רִבִּי יוֹנָה דִּבְרֵי הַכֹּל הִיא. כָּאן בִּדְמַאי כָּאן בְּוַדַּאי. צֵא וְלַקֵּט לָךְ עֶשְׂרִים תְּאֵנִים מִשֶּׁלִּי וַאֲנִי מְמַלֵּא כְרֵיסִי מִשֶּׁלָּךְ הַמְּמַלֵּא אֶת כְּרֵיסוֹ פָטוּר. וְהָאוֹכֵל בְּמִינְיָין חַיָיב. רִבִּי בּוּן בַּר חִיָיה בְּעָא קוֹמֵי רִבִּי זְעִירָא וְאֵין אָדָם אוֹכֵל אַחַת אַחַת בִּרְשׁוּת הַכֹּל וּפָטוּר. אָמַר לֵיהּ אִין. הָכָא לָמָּה הוּא חַיָיב. אָמַר לֵיהּ בִּמְצָרֵף. אִם בִּמְצָרֵף אֲפִילוּ הַמְּמַלֵּא אֶת כְּרֵיסוֹ יְהֵא חַיָיב. וְאֵינוֹ אָסוּר מִשּׁוּם חֲלִיפִּין. אָמַר רִבִּי שַׁמַּיי אֵין לוֹ חֲלִיפִּין שֶׁלֹּא נִתְכַּוֵון הָאִישׁ הַזֶּה אֶלָּא לְהַגֵּס אֶת לִבּוֹ שֶׁיֹּאכַל. צֵא וְלַקֵּט לָךְ עֶשְׂרִים תְּאֵנִים מִשֶּׁלִּי אוֹכֵל כְּדַרְכּוֹ וְהוּא פָטוּר. צֵא וּמַלֵּא אֶת הַכַּלְכָּלָה לֹא יֹאכַל עַד שֶׁיְּעַשֵּׂר. בַּמֶּה דְבָרִים אֲמוּרִים בְּעַם הָאָרֶץ. אֲבָל בְּחָבֵר אוֹכֵל וְאֵינוֹ צָרִיךְ לְעַשֵּׂר דִּבְרֵי רִבִּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר בַּמֶּה דְבָרִים אֲמוּרִים בְּעַם הָאָרֶץ. אֲבָל בְּחָבֵר מְתַקְּנָן וַדַּאי. שֶׁלֹּא נֶחְשְׁדוּ חֲבֵרִים לִתְרוֹם שֶׁלֹּא מִן הַמּוּקָּף. אָמַר רִבִּי רוֹאֶה אֲנִי אֶת דְּבָרַיי מִדִּבְרֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. מוּטָּב שֶׁיִּתְרוֹמוּ שֶׁלֹּא מִן הַמּוּקָּף וְלֹא לְהַאֲכִיל לְעַמֵּי הָאָרֶץ טְבָלִים. אָמַר רִבִּי זְעִירָא מִדִּבְרֵי שְׁנֵיהֶן אֲפִילוּ חָבֵר שֶׁשִּׁילַּח לְחָבֵר צָרִיךְ לְעַשֵּׂר. הֲווֹן בָּעֵיי מֵימַר מָאן דְּאָמַר שֶׁלֹּא נֶחְשְׁדוּ חֲבֵרִים לִתְרוֹם שֶׁלֹּא מִן הַמּוּקָּף וְזֶה חָבֵר צָרִיךְ הוּא לְעַשֵּׂר. וּמָאן דְּאָמַר מוּטָּב שֶׁיִּתְרוֹמוּ שֶׁלֹּא מִן הַמּוּקָּף וְלֹא לְהַאֲכִיל עַמֵּי הָאָרֶץ טְבָלִים וְזֶה חָבֵר צָרִיךְ הוּא לְעַשֵּׂר. רִבִּי יוֹנָה בָּעֵי הָכָא אַתְּ עֲבִיד לֵיהּ חָבֵר. וְהָכָא אַתְּ עֲבִיד לֵיהּ עַם הָאָרֶץ. אָמַר רִבִּי יוֹסֵי כָּאן וְכָאן עַם הָאָרֶץ הוּא. אֶלָּא בִּשְׁבִיל אֶחָד שֶׁהוּא מְתַקֵּן הוּא נִקְרָא חָבֵר. רִבִּי יוֹסֵי בְשֵׁם רִבִּי שֵׁשֶׁת רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי בְּשֵׁם רַב אָבִין הָאוֹמֵר לַחֲבֵירוֹ אֲנִי מְעַשֵּׂר עַל יָדֶיךָ אֵינוֹ צָרִיךְ לַעֲמוֹד עִמּוֹ. תַּמָּן תַּנִּינָן נְתָנוֹ בְּאִילָן לְמַעֲלָה מֵעֲשָׂרָה טְפָחִים אֵינוֹ עֵירוּב. לְמַטָּה מֵעֲשָׂרָה טְפָחִים הֲרֵי זֶה עֵירוּב. אָמַר רִבִּי לָעְזָר וְצָרִיךְ לַעֲמוֹד עִמּוֹ. וְהָכָא אַתְּ אָמַר הָכֵין. אָמַר רִבִּי חִיָיה בַּר אָדָא כַּאן בְּגָדוֹל כָּאן בְּקָטוֹן. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי חֲנִינָא אֲפִילוּ תֵימַר כָּאן וְכָאן בְּגָדוֹל. כָּאן וְכָאן בְּקָטוֹן. תַּמָּן בְּאוֹמֵר לוֹ עֲרֵב עַל יָדַיי. בְּרַם הָכָא בְּאוֹמֵר לוֹ אֲנִי מְעַשֵּׂר עַל יָדֶיךָ. הָדָא יָלְפָא מִן הַהִיא וְהַהִיא יָלְפָא מִן הָדָא. הָדָא יָלְפָא מִן הַהִיא בְּאוֹמֵר לוֹ אֲנִי מְעָרֵב עַל יָדֶיךָ שֶׁאֵינוֹ צָרִיךְ לַעֲמוֹד עִמּוֹ. וְהַהִיא יָלְפָא מִן הָדָא שֶׁאוֹמֵר לוֹ עֲשֵּׂר עַל יָדַיי שֶׁהוּא צָרִיךְ לַעֲמוֹד עִמּוֹ. צֵא וְלַקֵּט לָךְ עֶשְׂרִים תְּאֵנִים מִשֶּׁלִּי אוֹכֵל וְהוֹלֵךְ וְהוּא פָטוּר. צֵא וּמַלֵּא אֶת הַכַּלְכָּלָה. רִבִּי אוֹמֵר אוֹמֵר אֲנִי שֶׁהוּא צָרִיךְ לְהַרְאוֹת לוֹ אֶת הַכַּלְכָּלָה. וְכַמָּה הוּא שִׁיעוּר הַכַּלְכָּלָה. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן סְתָם כַּלְכָּלָה אַרְבָּעַת קַבִּין. וּגְדּוֹלָה סְאָה. וּקְטַנָּה שְׁלֹשֶׁת קַבִּין. רִבִּי יוֹנָה בָּעֵי לְמַעְשְׂרוֹת אִיתְאֲמָרַת אוֹ לְמִידַּת הַדִּין. אִין תֵּימַר לְמַעְשְׂרוֹת אִיתְאֲמָרַת כָּל שֶׁכֵּן לְמִידַּת הַדִּין. אִין תֵּימַר לְמִידַּת הַדִּין אִיתְאֲמָרַת הָא לְמַעְשְׂרוֹת לֹא. רִבִּי יוֹסֵי פְּשִׁיטָא לֵיהּ לְמַעְשְׂרוֹת אִיתְאֲמָרַת כָּל שֶׁכֵּן לְמִידַּת הַדִּין. הָדָא אָמְרָה שֶׁבֵּיתוֹ טוֹבֵל לוֹ אֲבָל לֹא לַאֲחֵרִים. אָמַר רִבִּי לָעְזָר רִבִּי יוּדָה וְרִבִּי נְחֶמְיָה שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד דְּתַנִּינָן תַּמָּן רִבִּי נְחֶמְיָה אוֹמֵר כָּל שֶׁאֵין אָדָם בּוֹשׁ מִלּוֹכַל בְּתוֹכָהּ חַיֶיבֶת. אָמַר רִבִּי יוֹסֵי הֲוֵינָן סָבְרִין מֵימַר מַפְלִיגִין רִבִּי נְחֶמְיָה וְרַבָּנִין בְּחָצֵר שְׁהוּא בּוֹשׁ לוֹכַל בְּכוּלָּהּ. הָא מִקְצָתָהּ בּוֹשׁ וּמִקְצָתָהּ לֹא בּוֹשׁ לֹא. מִן דְּאָמַר רִבִּי לָעְזָר רִבִּי יוּדָה וְרִבִּי נְחֶמְיָה שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד הָדָא אָמְרָה מָקוֹם שֶׁהוּא בּוֹשׁ פָּטוּר מָקוֹם שֶׁאֵינוֹ בּוֹשׁ חַיָיב. אָמַר רִבִּי יוֹחָנָן דִּבְרֵי רִבִּי יְהוּדָה עָשׂוּ אוֹתוֹ כְּיִיחוּר שֶׁהוּא נוֹטֶה לֶחָצֵר. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן בְּאוֹכֵל אַחַת אַחַת וּבְאוֹכֵל בִּרְשׁוּת הַכֹּל וּבִמְשַׁיֵיר. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר אֲפִילוּ אֵינוֹ אוֹכֵל אַחַת אַחַת אֲפִילוּ אֵינוֹ אוֹכֵל בִּרְשׁוּת הַכֹּל וְלֹא שִׁיֵיר.

MISHNAH: If somebody. A trustworthy person will not give away anything not fully tithed. passed by the market place and said: “take some figs,” one may eat without tithing. Therefore, if they brought to their houses, they must put in order as certain produce. “Take some figs and bring them home,” one should not eat them as a snack. . Therefore, if they brought to their houses, they have to put in order only as demay . If they were sitting in a gate or in a store and he said, take some figs, they may eat and are free, but the owners of the gate or the store are obligated. Rebbi Jehudah frees them unless they turn their faces away or change their places. HALAKHAH: Samuel said, this is Rebbi Meїr’s opinion since Rebbi Meїr says a gift is not like a sale1:1 to hold that, while a gift is only valid if it were valid also as a sale, a gift does not induce the obligations of heave and tithes. . Rebbi Yose said, it is the opinion of everybody. This was asked of those from Rebbi Yannai’s house and they said, we used to give to one another in the fields and ate without putting in order. How can this be? Following him who held that they accepted tithes voluntarily 6:1, Notes 11–13 . . Our Mishnah [deals with] the case that most people bring to their houses but in case most people bring directly to market one has to put in order only as demay . If we were dealing with the case that most people bring to their houses, is that not what we have stated: “ ‘Take some figs and bring them home,’ one should not eat them as a snack?” Since he said, “take some figs and bring them home,” it is as if he said, “take, I am taking care of the tithes for you. .” But if most people bring directly to market he is not trusted if he says to somebody, I did tithe, nor is he trusted if he says to him, I am bringing mine to my house, not as certain as required by the Mishnah. . If he gave much, even if he said, take and eat, it is as if he said, take and store. If he gave him anything that usually is not eaten raw, even if he said, take and eat, it is as if he said, take and store. If [the recipient] was an important personality who does not usually eat in public, if he said, take and eat, it is as if he said, take and store. If there were two people; to one he said, take and eat; to the other he said, take and store. The one to whom he said, take and eat, is free; the one to whom he said, take and store, is obligated. Rebbi Yose said, is that not a Mishnah (2:2): “They eat and are free but the owners of the gate or the store are obligated?” Rebbi Jonah said, it is everybody’s opinion. R. Yose’s argument is invalid; the rules must be spelled out and cannot be inferred from the Mishnah. ; here for demay , there for certain. “ ‘Go and collect for yourself 20 figs from my tree and I will eat my fill from yours,’ he who eats his fill is free and he who eats a fixed number is obligated.” Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Can a person not eat one by one with permission and be free? He said to him, yes. Then why is he obligated here? He said to him, when he takes them together. If he takes them together, even he who eats his fill should be obligated! Is he not forbidden because of barter? Rebbi Shammai said, there is no barter since this man only wanted to make him hungry that he should eat. 32a . “ ‘Go and collect for yourself 20 figs from my tree’, he eats as usual and is free.” The Yerushalmi does not deal with the problem; the baraita simply states that he “is free” to eat an untithed snack. . ‘Go and fill a basket,’ he should not eat before tithing”; since the giver specifies a measure he might have given tithes for his gift from another batch. Here R. Ḥananel reads: “tithes as certainly untithed.” The Yerushalmi does not deal with the problem: According to Mishnah 1:5, a filled basket subjects all figs in it to heave and tithes. It is clear that then the figs cannot be eaten untithed. But the status of the tithing, whether demay or certain, is not determined. . When has this been said? About a vulgar. But from a Fellow he can eat and does not have to tithe, the words of Rebbi. Rabban Simeon ben Gamliel says, when has this been said? About a vulgar. But from a Fellow he has to put it in order as certainly untithed since Fellows are not suspected to tithe what is not earmarked 4:3, Note 21 ; 2:1, Notes 3,6. . Rebbi said, I prefer my words to those of Rabban Simeon ben Gamliel. It is preferable that they should tithe what is not earmarked than to feed ṭevel to the vulgar 3:8, Note 135 , Mishnah Ma‘aser Šeni 5:1; Babli Baba Qama 69a . .” Rebbi Zeїra said, from both their opinions [it follows that] even a Fellow who sends to another Fellow must tithe 2:2, Note 125 (R. Zeїra in the name of R. Joḥanan). In Halakhah 5:1, the rule is attributed to R. Simeon ben Laqish. . They ventured to say, he who said that Fellows are not suspected to tithe what is not earmarked, when somebody is a Fellow he has to tithe 3:3, Notes 79 ff. . And he who said, it is better to tithe what is not earmarked than to feed ṭevel to the vulgar, if he is a Fellow he has to tithe. . Rebbi Jonah asked: Here you declare him to be a Fellow, there you declare him to be a vulgar. On the other hand, he is treated as a vulgar in Rebbi’s argument. . Rebbi Yose said, in both cases, he is a vulgar. But because of the rare one who puts in order he is called a Fellow. 3, fol. 20d. Rebbi Yose 32a that one always may trust an agent to fulfill the duties of his agency. This is rejected here. The older R. Yose ben Ḥanina is not likely to quote from the younger Rav Sheshet. in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There 3:3 . For the notion of eruv , cf. Peah 8, Note 56 . , we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv , lower than ten hand-breadths it is an eruv .” Rebbi Eleazar said, he has to be with him sent through an insane, a deaf and dumb, or a minor is invalid. If the eruv will be delivered to a competent person, it is valid.” In the interpretation of the Yerushalmi, the two Mishnaiot belong together; the person who puts the eruv into a tree at the border of the Sabbath domain is an agent of the person who intends to use the eruv . The latter has to check that the agent executed the terms of his agency. . And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him. “ ‘ 32a . Go and collect for yourself 20 figs from my tree’, he eats one after the other and is free. ‘Go and fill a basket.’ ” Rebbi says, I say that he has to show him the basket. What is the measure of a basket? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: A standard basket is four qab , a large one a seah , a small one three qab , an average one ≥ three qab , a small one ≥ two qab . For the volumes of seah and qab , cf. Peah 3:7, Note 108 . . Rebbi Jonah asked: Has this been said for tithes or for contract law? If you say for tithes, then certainly also for contracts. If for contracts, then not for tithes. It was obvious to Rebbi Yose that this was said for tithes, and certainly also for contracts. That means that the house creates ṭevel for its owner but not for others. Rebbi Eleazar said, Rebbi Jehudah and Rebbi Neḥemiah said the same thing as we have stated: “Rebbi Neḥemiah says, every [courtyard] in which a person is not ashamed to eat obligates.” Rebbi Yose said, we thought that Rebbi Neḥemiah and the other rabbis disagree about a courtyard in which he would be ashamed to eat anywhere. That means, not one in which he would be ashamed at some place but not at another. Since Rebbi Eleazar said Rebbi Jehudah and Rebbi Neḥemiah said the same thing, this implies that a place where he would be ashamed is free and one where he would not be ashamed is obligated. Rebbi Joḥanan said, Rebbi Jehudah implies that they made it like a branch hanging into the courtyard. In the opinion of Rebbi Joḥanan, if he eats single ones, eats in a public place, and leaves some remainder. In the opinion of Rebbi Eleazar, even if he does not eat single ones, even if he does not eat in a public place and leaves no remainder.

הַמַּעֲלֶה פֵּירוֹת מִגָּלִיל לִיהוּדָה אוֹ עוֹלֶה לִירוּשָׁלַםִ אוֹכֵל עַד שֶׁהוּא מַגִּיעַ לִמְקוֹם שֶׁהוּא הוֹלֵךְ וְכֵן בַּחֲזִירָה. רִבִּי מֵאִיר אוֹמֵר עַד שֶׁהוּא מַגִּיעַ לִמְקוֹם הַשְּׁבִיתָה. הָרוֹכְלִים הַמְחַזְּרִים בָּעַיָירוֹת אוֹכְלִין עַד שֶׁהֵן מַגִּיעִין לִמְקוֹם הַלִּינָה. רִבִּי יְהוּדָה אוֹמֵר בַּיִת הָרִאשׁוֹן הוּא בֵּיתוֹ. פֵּירוֹת שֶׁלְּקָטָן שֶׁלֹּא לְצוֹרֶךְ הַשַּׁבָּת וְקָדְשָׁה עֲלֵיהֶן הַשַּׁבָּת רִבִּי יוֹחָנָן אָמַר הַשַּׁבָּת טוֹבֶלֶת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר אֵין הַשַּׁבָּת טוֹבֶלֶת. מָתִיב רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְרִבִּי יוֹחָנָן עַל דְּתֵימַר הַשַּׁבָּת טוֹבֶלֶת וְהָתַנִּינָן הַמַּעֲלֶה פֵּירוֹת מִן הַגָּלִיל לִיהוּדָה אוֹ עוֹלֶה לִירוּשָׁלַםִ אוֹכֵל עַד שֶׁהוּא מַגִּיעַ לִמְקוֹם שֶׁהוּא הוֹלֵךְ וְכֵן בַּחֲזִירָה. וְתַנֵּי עֲלָהּ אֲפִילוּ לָן אֲפִילוּ שָׁבַת. אָמַר לוֹ בְּרוֹצֶה לִשְׁבּוֹת. תֵּדַע לָךְ שֶׁהוּא כֵן. דְּתַנִּי עֲלָהּ אֲפִילוּ שָׁבַת בְּשֵׁינִי. וְיֵשׁ שְׁבִיתָה בְּשֵׁינִי. אֶלָּא בְּרוֹצֶה לִשְׁבּוֹת אַף הָכָא בְּרוֹצֶה לִשְׁבּוֹת. הַכֹּל מוֹדִין בְּלִינָה שֶׁאֵינָהּ טוֹבֶלֶת. מַה בֵּין לִינָה מַה בֵּין שְׁבִיתָה. אָדָם מְגַלְגֵּל בְּלִינָה וְאֵין אָדָם מְגַלְגֵּל בִּשְׁבִיתָה. בְּכָל מָקוֹם אָדָם לָן וְאֵין אָדָם שׁוֹבֵת בְּכָל מָקוֹם. תַּנֵּי מַעֲשֶׂה בְּרִבִּי יְהוֹשֻׁעַ שֶׁהָיָה מְהַלֵּךְ אַחַר רַבָּן יוֹחָנָן בֶּן זַכַּיי לִבְנֵי חַיִל וְהָיוּ בְּנֵּי אוֹתָן הָעֲיָירוֹת מְבִיאִין לָהֶן פֵּירוֹת. אָמַר לָהֶן רִבִּי יְהוֹשֻׁעַ אִם לָנוּ כָּאן אָנוּ חַיָיבִין לְעַשֵּׂר. וְאִם לָאו אֵין אָנוּ חַיָיבִין לְעַשֵּׂר. אָמַר רִבִּי זְעִירָא רִבִּי יְהוֹשֻׁעַ דַּעְתּוֹ נְקִיָיה. אָמַר לֵיהּ רִבִּי מָנָא וְכָל עַמָּא שַׁטְיֵי. אֶלָּא רִבִּי יְהוֹשֻׁעַ דִּלְוִויָיתֵיהּ שְׁכִיחָא לֵיהּ הֲוֵ דוּ אָמַר הַלִּינָה טוֹבֶלֶת. וּשְׁאַר בְּנֵי אָדָם דְּלֵית אַלְוִויָיתֵיהּ שְׁכִיחָא לוֹן אֵין לִינָה טוֹבֶלֶת. וְהָתַנִּינָן רוֹכְלִין הַמְּחַזְּרִין בָּעַיָירוֹת אוֹכְלִין עַד שֶׁהֵן מַגִּיעִין לִמְקוֹם הַלִּינָה. מַהוּ מְקוֹם הַלִּינָה בֵּיתוֹ. רִבִּי שִׁמְעוֹן בֵּן לָקִישׁ בְּשֵׁם רִבִּי הוֹשַׁעְיָה כְּגוֹן אִילֵּין דִּכְפַר חֲנַנְיָה דְּנָפְקִין וְסַחֲרִין אַרְבַּע וְחָמֵשׁ קוּרִיָין וְעַיְילִין דָּמְכִין בְּבָתֵּיהוֹן. תַּנִּי רִבִּי חֲלַפְתָּא בֶּן שָָׁאוּל רוֹצֶה הוּא אָדָם לְפַלֵּחַ עֲסָקָיו בַּבַּיִת הָרִאשׁוֹן שֶׁהוּא פוֹגֵעַ וְלָלוּן שָׁם.

MISHNAH: If somebody brings fruits from Galilee to Judea or if he is on a pilgrimage to Jerusalem, he may eat until he reaches his destination; the same holds for the return journey. Rebbi Meїr says, until he reaches the place where he stays for the Sabbath. Peddlers who make the tour of villages may eat until they come to the place where they will stay for the night. Rebbi Jehudah says, the first house is his house. HALAKHAH: When fruits were collected not for use on the Sabbath and the Sabbath started, Rebbi Joḥanan said, the Sabbath makes it ṭevel , Rebbi Simeon ben Laqish said, the Sabbath does not make it ṭevel . Rebbi Simeon ben Laqish objected to Rebbi Joḥanan, since you say the Sabbath makes it ṭevel , did we not state: “If somebody brings fruits from Galilee to Judea or if he is on a pilgrimage to Jerusalem, he may eat until he reaches his destination; the same holds for the return journey?” We stated about this: Even if he stayed overnight, even if he stayed over the Sabbath! He said to him, when he wants to stay for the Sabbath if he stays by choice, not by necessity. If he stays over Sabbath at one place during a trip, it is not creating ṭevel , if he stays in one place on a vacation or for work, his room becomes his house and induces ṭevel . In the Babli, Beẓah 35a , R. Joḥanan restricts this to produce fully processed. . You should know that this is so since we have stated about this: “Even if he stayed for the Sabbath on Monday.” Can you have the Sabbath on a Monday? It must be that he wants to stay for the Sabbath; here also if he wants to stay for the Sabbath. Everybody agrees that staying overnight does not induce ṭevel . What is the difference between staying overnight and staying during the Sabbath? A person happens to stay overnight, nobody happens to stay during the Sabbath. A person will stay anywhere overnight, nobody stays everywhere during the Sabbath. It was stated 3:1, Note 5. : “It happened that Rebbi Joshua went to Rabban Joḥanan ben Zakkai in Bene Ḥayil, and some local people brought them fruits. Rebbi Joshua said to them, if we stay overnight, we are obligated to tithe; otherwise, we are not obligated to tithe.” Rebbi Zeїra said, Rebbi Joshua insists on cleanliness. Rebbi Mana said to him, are all others insane? But Rebbi Joshua, who frequently was attended to, says that staying overnight induces ṭevel . For all others, who are not frequently attended to, staying overnight does not induce ṭevel . But did we not state: “Peddlers who make the tour of villages may eat until they come to the place where they will stay for the night.” Where is their overnight stay? In their house! Rebbi Simeon ben Laqish in the name of Rebbi Ḥanina: Like those of Kefar Ḥanina 9.2, Note 40 . who go out, trade in four or five villages, return, and sleep in their houses. Rebbi Ḥalaphta ben Shaul stated: A person wants to unload his wares in the first house he encounters and stay overnight there.

פֵּירוֹת שֶׁתְּרָמָן עַד שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן רִבִּי לִיעֶזֶר אוֹסֵר מִלּוֹכַל מֵהֶן עֲרַאי וַחֲכָמִים מַתִּירִין חוּץ מִכַּלְכָּלַת הַתְּאֵינִים. כַּלְכָּלַת תְּאֵינִים שֶׁתְּרָמָהּ רִבִּי שִׁמְעוֹן מַתִּיר וַחֲכָמִים אוֹסְרִין. הָאוֹמֵר לַחֲבֵירוֹ הֵילָךְ אִיסָּר זֶה וְתֵן לִי בוֹ חָמֵשׁ תְּאֵינִים לֹא יֹאכַל עַד שֶׁיְּעַשֵּׂר דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר אוֹכֵל אַחַת אַחַת וּפָטוּר וְאִם צֵירַף חַיָיב. אָמַר רִבִּי יְהוּדָה מַעֲשֶׂה בְּגִינַּת וְורָדִים שֶׁהָיְתָה בִּירוּשָׁלַםִ וְהָיוּ תְאֵינֶיהָ נִמְכָּרוֹת מִשָּׁלֹשׁ וּמֵאַרְבַּע בְּאִיסָּר וְלֹא הִפְרִישׁוּ מִמֶּנָּה תְּרוּמָה וּמַעֲשֵׂר מֵעוֹלָם. מַה נָן קַיָימִין אִם בְּכַלְכָּלָה שֶׁל תְּאֵינִים דִּבְרֵי הַכֹּל אָסוּר. אִם בְּזֵיתִים עַל הַשֶּׁמֶן וַעֲנָבִים עַל הַיַּיִן דִּבְרֵי הַכֹּל מוּתָּר. אֶלָּא כִּי נָן קַיָימִין בִּתְמָרִים וְהוּא עָתִיד לְדוֹרְסָן. בִּגְרוֹגְרוֹת וְהוּא עָתִיד לְדוּשָׁן. רִבִּי לִיעֶזֶר אוֹמֵר תְּרוּמָה טוֹבֶלֶת בְּפֵירוֹת שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן. וְרַבָּנִין אָמְרִין אֵין תְּרוּמָה טוֹבֶלֶת בְּפֵירוֹת שֶׁלֹּא נִגְמְרוּ מְלַאכְתָּן. רִאשׁוֹן מַהוּ שֶׁיִּטְבּוֹל. מַה נָן קַיָימִין אִם בִּכְרִי שֶׁנִּתְמָרֵחַ דִּבְרֵי הַכֹּל אָסוּר. אִם בְּמַעֲשֵׂר רִאשׁוֹן שֶּׁהִקְדִּימוֹ בַּשִּׁבֳּלִין דִּבְרֵי הַכֹּל מוּתָּר. אֶלָּא כִּי נָן קַיָימִין בִּתְמָרִים וְהוּא עָתִיד לְדוֹרְסָן. בִּגְרוֹגְרוֹת וְהוּא עָתִיד לְדוּשָׁן. וְהִפְרִישׁ מֵהֶן תְּרוּמָה גְדוֹלָה וְנִמְלַךְ לַהֲנִיחָן כְּמוֹת שֶׁהֵן. וְעָבַר וְהִפְרִישׁ מֵהֶן רִאשׁוֹן. אִין תֵּימַר לְמַפְרֵיעַ נִטְבְּלוּ תְּרוּמָה שֶׁהִיא טוֹבֶלֶת. אִין תֵּימַר מִיכָּן וְלָבֹא רִאשׁוֹן הוּא שֶׁהוּא טוֹבֵל. הַלּוֹקֵחַ תְּמָרִים וְהוּא עָתִיד לְדוֹרְסָן גְּרוֹגְרוֹת וְהוּא עָתִיד לְדוּשָׁן אָסוּר לוֹכַל מֵהֶן עֲרַאי. מְתַקְּנָן דְּמַאי דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים אוֹכֵל מֵהֶן עֲרַאי וּמְתַקְּנָן וַודַּאי דִּבְרֵי רִבִּי יוֹסֵי. רִבִּי הִילָא רִבִּי לָעְזָר בְּשֵׁם חִילְפַיי. אָמַר רִבִּי יוֹנָה אַשְׁכְּחוֹן כְּתַב בְּפִּינַקְסֵיהּ דְּחִילְפַיי אוֹכֵל מֵהֶן עֲרַאי וּמְתַקְּנָן וַודַּאי. וְקַשְׁיָא אִם אוֹכֵל מֵהֶן עֲרַאי מְתַקְּנָן וַדַּאי. אִם מְתַקְּנָן דְּמַאי יְהֵא אָסוּר לוֹכַל מֵהֶן עֲרַאי. רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא אוֹכֵל מֵהֶן עֲרַאי מִשּׁוּם דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ. וּמְתַקְּנָן וַודַּאי מִתּוֹךְ שֶׁיּוֹדֵעַ שֶׁבֵּיתוֹ טוֹבֵל אַף הוּא מַפְרִישׁ תְּרוּמָה מִשָּׁעָה רִאשׁוֹנָה. אָמַר רִבִּי לָעְזָר בְּכַלְכָּלָה שֶׁלְּכָל דָּבָר הִיא מַתְנִיתָא. רִבִּי שִׁמְעוֹן מַתִּיר מִקַּל וָחוֹמֶר. וּמַה אִם בְּשָׁעָה שֶׁיֵּשׁ עָלֶיהָ זִיקַת שְׁלֹשָׁה מַעְשְׂרוֹת אַתְּ אָמַר מוּתָּר. בְּשָׁעָה שֶׁאֵין עָלֶיהָ אֶלָּא זִיקַת שְׁנֵי מַעְשְׂרוֹת לֹא כָּל שֶּׁכֵן. רִאשׁוֹן מַהוּ שֶׁיִּטְבּוֹל לַשֵּׁינִי. מַה אִם בְּשָׁעָה שֶׁיֵּשׁ עָלָיו זִיקַת שְׁנֵי מַעְשְׂרוֹת אַתְּ אָמַר מוּתָּר. בְּשָׁעָה שֶׁאֵין עָלֶיהָ אֶלָּא זִיקַת מַעֲשֵׂר אֶחָד לֹא כָּל שֶּׁכֵן. רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹחָנָן רִבִּי הִילָא בְשֵׁם רִבִּי לָעְזָר מַה פְלִיגִין בְּלוֹקֵט וְנוֹתֵן לוֹ. אֲבָל בְּלוֹקֵט לֶאֱכוֹל כָּל עַמָּה מוֹדֵיי שֶׁהוּא אוֹכֵל אַחַת אַחַת וּפָטוּר. וְאִם צֵירַף חַיָיב. רִבִּי הִילָא בְשֵׁם רִבִּי לָעְזָר כְּשֵׁם שֶׁהֵן חֲלוּקִין כָּאן כָּךְ חֲלוּקִין בַּחֲצַר בֵּית שְׁמִירָה דְּאָמַר רִבִּי יוֹחָנָן מִקַּח בְּחָצֵר בְּשַׁבָּת אֵינָהּ תּוֹרָה. רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הַמְחוּוָר מִכּוּלָּן זוֹ חֲצַר בֵּית שְׁמִירָה. חֲבֵרַיָיה בְשֵׁם רִבִּי יוֹחָנָן כָּךְ מֵשִׁיב רִבִּי יוּדָה אֶת רִבִּי מֵאִיר אֵין אַתְּ מוֹדֶה לִי בְּנוֹתֵֵן לִבְנוֹ שֶׁהוּא פָטוּר. מַה לִי הַלּוֹקֵט וְנוֹתֵן לִבְנוֹ מַה לִי הַלּוֹקֵט וְנוֹתֵן לְאַחֵר. רִבִּי יוּדָן בָּעֵי מַה חֲמִית מֵימַר בְּלוֹקֵט וְנוֹתֵן לוֹ. אוֹ נֵימַר בְּלוֹקֵט וְאוֹכֵל. אָמַר רִבִּי מָנָא לֵית כָּאן בְּלוֹקֵט וְאוֹכֵל אֶלָּא בְּלוֹקֵט וְנוֹתֵן לוֹ. מִן הָדָא גִּינַּת וְורָדִין. אִית לָךְ מֵימַר גִּינַּת וְורָדִין בְּלוֹקֵט וְאוֹכֵל לֹא בְּלוֹקֵט וְנוֹתֵן לוֹ. אוֹף הָכָא בְּלוֹקֵט וְנוֹתֵן לוֹ דוּ אָמַר לֵיהּ אִין אַתְּ עֲלִיל אַתְּ מְקַלְקֵּל וְורָדֶיהָ. מַתְנִיתָא פְלִיגָא עַל הֲוָויָה דְּרִבִּי מָנָא כַּרְמָא אֲנִי מוֹכֵר לָךְ אַף עַל פִּי שֶׁאֵין בּוֹ גְפָנִים הֲרֵי זֶה מָכוּר שֶׁלֹּא מָכַר לוֹ אֶלָּא שְׁמוֹ. פַּרְדֵיסָא אֲנִי מוֹכֵר לָךְ אַף עַל פִּי שֶׁאֵין בּוֹ אִילָנוֹת הֲרֵי זֶה מָכוּר שֶׁלֹּא מָכַר לוֹ אֶלָּא שְׁמוֹ.

MISHNAH: Fruits from which he gave heave before they were completely processed, Rebbi Eliezer prohibits to eat snacks from them but the Sages permit it except for harvesting-baskets of figs. Rebbi Simeon permits from a harvesting-basket of figs from which heave was taken but the Sages forbid. If somebody says to another person, here take this as and give me five figs for it, he should not eat before he tithed, the words of Rebbi Meir; cf. Note 5 . . Rebbi Jehudah says, if he eats them singly he is free, if he takes them together he is obligated. Rebbi Jehudah said, there is a story that a rose garden was in Jerusalem whose figs were sold three or four for an as and nobody ever gave heave and tithes for them. HALAKHAH: Where do we hold? If about a harvesting-basket of figs, everybody agrees that it is forbidden. If about oil olives and wine grapes, everybody agrees that it is permitted. But we deal with dates intended for pressing, dried figs intended for pressing. Rebbi Eliezer says, heave creates ṭevel refers only to tithes and the heave of the tithe contained in the First Tithe. of fruits not completely processed but the Sages say, heave does not create ṭevel of fruits not completely processed. Can First Tithe induce ṭevel ? Where do we hold? If about a grain heap that was smoothed, everybody holds that it is forbidden. If First Tithe was given from ears, everybody agrees. 15:20 ; 18:27,30) or “from flour” ( Deut . 12:17 , 14:23 , 18:4 ). By biblical decree, nothing preceding the threshing may induce ṭevel . Similarly, the obligations on the grape and olive harvests are referred to as heave of “cider and oil” ( Deut . 12:17 , 14:23 , 18:4 ). that it is permitted. But we deal with dates intended for pressing, large figs intended for pounding, of which he gave the Great Heave and then changed his mind to store them as they were. Then he transgressed and gave First Tithe. If you say that ṭevel was created retroactively, the heave induces ṭevel . If you say that ṭevel is created from there onwards, the First Tithe induces ṭevel . “ If somebody buys dates to press them, dried figs to pound them, he may not eat a snack from them and must tithe as demay , the words of Rebbi Meїr. But the Sages say, he may eat a snack from them and must give tithes as certain, the words of Rebbi Yose in the name of R. Yose. Since R. Yose (ben Ḥalaphta) determines practice, there is no difference in fact between Tosephta and baraita . .” Rebbi Hilai, Rebbi Lazar in the name of Hilfai; Rebbi Jonah said, it was found on the writing tablet of Hilfai: He may eat a snack from them and gives tithes as certain. However, the text requires that one read “tithes as demay ”. . This is difficult! If he may eat a snack from them, he should give certain tithes. If he tithes as demay , he should be forbidden to eat them as a snack! Rebbi Yose in the name of Rebbi Hila: He may eat them as snack because their processing is not finished; he gives certain tithes. However, the text requires that one read “tithes as demay ”. since he [the seller] because this is a biblical commandment. He does not know the requirement that the processing has to be finished since that is only a rabbinic interpretation of the verse. knows that his house induces ṭevel , he will separate heave from the start. Rebbi Eleazar said, the Mishnah deals with any harvesting-basket. “Rebbi Simeon permits by a reasoning a fortiori : Since you say it is permitted if it carries the potential obligation of three tithes, so much more if it carries only the potential obligation of two tithes. for any produce whose processing was completed outside the farmhouse as long as the farmer intends to bring the produce to the house for storage. ” Does the First Tithe create ṭevel for the Second? Since you say it is permitted if it carries the potential obligation of two tithes, so much more if it carries only the potential obligation of one tithe. Rebbi Zeїra in the name of Rebbi Joḥanan, Rebbi Hila in the name of Rebbi Eleazar: They disagree if he gathers and delivers if the gatherer collected to sell without knowing what the buyer would do. But if the figs are picked by the person who eats them, even R. Meїr will agree that the sale does not induce ṭevel . . But if he gathers for [his own] food, everybody agrees that he eats one by one and is free, but if he takes them together he is obligated. Rebbi Hila in the name of Rebbi Eleazar: Just as they differ here they differ about a secure courtyard. since Rebbi Joḥanan said that [the rules of] buying, courtyard, and Sabbath are not biblical only by rabbinic decree, R. Jehudah insists that leniencies are possible which would be impossible for biblical obligations. The problem here is that all tithes except those of grain, wine, and oil are rabbinical. R. Eliahu Fulda notes that the basic hypothesis in all tractates of Zeraїm is that the covenant of Neḥemiah stipulates that all obligations on the Land be kept as if they were biblical. For מִקַּח בְּחָצֵר בְּשַׁבָּת one should read מִקַּח וְחָצֵר וְשַׁבָּת. The mss. presuppose that both β and ו were pronounced /ν / ; cf. S. Baer, סידור עבודת ישׂראל p. 565. . Rebbi Immi in the name of Rebbi Simeon ben Laqish, the most reasonable of these is the secure courtyard 88a, R. Joḥanan proves from Deut . 26:12 : “they shall eat in your gates and be satiated,” that any place inside the city gates, including courtyards, are places where food can be eaten which by necessity must be tithed. While this is incompatible with the position of R. Joḥanan here in the Yerushalmi, it may underlie the position of R. Simeon ben Laqish. . The colleagues in the name of Rebbi Joḥanan: So did Rebbi Jehudah disprove Rebbi Meїr[’s argument]: Do you not concede to me that one who gives to his son is free? What is the difference between gathering and giving to his son or gathering and giving to another person? Rebbi Yudan asked: What did you see to say ‘if he gathers and delivers,’ can we not say ‘if he gathers and eats’? Rebbi Mana said, there cannot be “if he gathers and eats”, only “if he gathers and delivers,” because of that rose garden. Can you say the rose garden [is a case of] gathering and eating? No, gathering and delivering! There also, he gathers and delivers because he would say to him, if you enter you will damage its roses! A baraita 6:18 (in different order), Yerushalmi Ketubot 8:7 (fol. 32b), Babli Baba Batra 7a , Baba Meẓi‘a 104a (both parallel the Tosephta). disagrees with Rebbi Mana’s argument: “ ‘I am selling you the vineyard’, this is a valid sale even if there are no vines since he sells him [the real estate] by description. ‘I am selling you the orchard’, this is a valid sale even if there are no trees since he sells him [the real estate] by description.’ ”

הָאוֹמֵר לַחֲבֵירוֹ הֵילָךְ אִיסָּר זֶה בְּעֶשְׂרִים תְּאֵינִים שֶׁאָבוֹר לִי בּוֹרֵר וְאוֹכֵל. בְּאֶשְׁכּוֹל שֶׁאָבוֹר לִי מְגַרְגֵּר וְאוֹכֵל. בְּרִימּוֹן שֶׁאָבוֹר לִי פּוֹרֵט וְאוֹכֵל. בַּאֲבַטִּיחַ שֶׁאָבוֹר לִי סוֹפֵת וְאוֹכֵל. אֲבָל אִם אֲמַר לוֹ בְּעֶשְׂרִים תְּאֵינִים אֵילּוּ בִּשְׁנֵי אֶשְׁכּוֹלוֹת אֶילּוּ בִּשְׁנֵי רִימּוֹנִים אֵילּוּ בִּשְׁנֵי אֲבַטִּיחִים אֵילּוּ אוֹכֵל כְּדַרְכּוֹ וּפָטוּר מִפְּנֵי שֶׁקָּנָה בִּמְחוּבָּר לַקַּרְקַע. הַשּׂוֹכֵר אֶת הַפּוֹעֵל לִקְצוֹת בִּתְאֵינִים אָמַר לוֹ עַל מְנָת שֶׁאוֹכַל תְּאֵינִים הוּא אוֹכֵל וּפָטוּר. עַל מְנָת שֶׁאוֹכַל אֲנִי וּבְנִי אוֹ שֶׁיֹּאכַל בְּנִי בִשְׂכָרִי הוּא אוֹכֵל וּפָטוּר וּבְנוֹ אוֹכֵל וְחַיָיב. עַל מְנָת שֶׁאוֹכַל בִּשְׁעַת הַקְּצִיעָה וּלְאַחַר הַקְּצִיעָה. בִּשְׁעַת הַקְּצִיעָה אוֹכֵל וּפָטוּר לְאַחַר הַקְּצִיעָה אוֹכֵל וְחַיָיב שֶׁאֵינוֹ אוֹכֵל מִן הַתּוֹרָה. זֶה הַכְּלָל הָאוֹכֵל מִן הַתּוֹרָה פָּטוּר וּשְׁאֵינוֹ אוֹכֵל מִן הַתּוֹרָה חַיָיב. הָיָה עוֹשֶׂה בַּלְּבָסִים לֹא יֹאכַל בִּבְנוֹת שֶׁבַע. בִּבְנוֹת שֶׁבַע לֹא יֹאכַל בַּלְּבָסִים. אֲבָל מוֹנֵעַ הוּא אֶת עַצְמוֹ עַד שֶׁהוּא מַגִּיעַ לִמְקוֹם הַיָּפוֹת וְאוֹכֵל. הַמַּחֲלִיף עִם חֲבֵירוֹ זֶה לוֹכַל וְזֶה לוֹכַל. זֶה לִקְצוֹת וְזֶה לִקְצוֹת. זֶה לוֹכַל וְזֶה לִקְצוֹת חַיָיב. רִבִּי יְהוּדָה אוֹמֵר הַמַּחֲלִיף לוֹכַל חַיָיב וְלִקְצוֹת פָּטוּר. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן מְגַרְגֵּר אַחַת אַחַת וְהוֹלֵךְ וְאוֹכֵל. אָמַר לֵיהּ רִבִּי חִיָיה בַר וָוא וְכֵן רִבִּי עֲבִיד. תַּנֵּי בְשֵׁם רִבִּי יוֹסֵי אֲבַטִּיחַ שֶׁסָּפַת בּוֹ אֲפִילוּ כָּל שֶׁהוּא קְנָייוֹ. רִבִּי יוֹנָה בָּעֵי אַף בְּרִימּוֹן כֵּן. לָמָּה לִי עַל מְנָת אֲפִילוּ שֶׁלֹּא עַל מְנָת. רִבִּי אָבִין בְּשֵׁם רִבִּי שַׁמַּיי לָכֵן צְרִיכָה אֲפִילוּ אָמַר לוֹ עַל מְנָת. תַּמָּן תַּנִּינָן הָיָה עוֹשֶׂה בְּיָדָיו אֲבָל לֹא בְּרַגְלָיו. בְּרַגְלָיו אֲבָל לֹא בְּיָדָיו אֲפִילוּ עַל כְּתֵיפוֹ הֲרֵי זֶה יֹאכַל. וְתַנֵּי כֵן בְּיָדָו אוֹגֵד בְּרַגְלָיו מְקַמֵּץ. אֲפִילוּ עַל כְּתֵיפוֹ טוֹעֵן. רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה אוֹמֵר עַד שֶׁיַּעֲשֶׂה בְּיָדָיו וּבְרַגְלָיו וּבְגוּפוֹ כְּדַיִישׁ מַה דַיִישׁ שֶׁהוּא עוֹשֶׂה בְּיָדָיו וּבְרַגְלָיו וּבְגוּפוֹ אַף כָּל דָּבָר שֶׁהוּא עוֹשֶׂה בְּיָדָיו וּבְרַגְלָיו וּבְגוּפוֹ. דַּיִישׁ מַה דַיִישׁ מְיוּחָד שֶׁהוּא בְּתָלוּשׁ אַף כָּל שֶׁהוּא בְּתָלוּשׁ. יָצָא הַמְנַכֵּשׁ בְּשׁוּם וּבִבְצָלִים וְהַמְסַמֵּךְ בִּגְפָנִים וְהָעוֹדֵר תַּחַת הַזֵּתִים. דַּיִישׁ מַה דַיִישׁ מְיוּחָד שֶׁגִּידּוּלָיו מִן הָאָרֶץ אַף כָּל דָּבָר שֶׁגִּידּוּלָיו מִן הָאָרֶץ. יָצָא הַחוֹלֵב וְהַמְגַבֵּן וְהַמְחַבֵּץ. דַּיַישׁ מַה דַיִישׁ מְיוּחָד דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ אַף כָּל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ. יָצָא הַבָּדֵיל בִּתְמָרִים וְהַמְפָרֵד בִּגְרוֹגְרוֹת וְהַיַּיִן מִשֶׁיִּקְפֶּה וְהַשֶּׁמֶן מִשֶּׁיֵּרֵד לְעוּקָה. דַּיִישׁ מַה דַיִישׁ מְיוּחָד שֶׁלֹּא בָּא לְזִיקַת הַמַּעְשְׂרוֹת. אַף כָּל דָּבָר שֶׁלֹּא בָּא לְזִיקַת הַמַּעְשְׂרוֹת. יָצָא הַלָּשׁ וְהַמְקַטֵּף וְהָאוֹפֶה. כְּתִיב כִּי תָבוֹא בְּקָמַת רֵעֶךָ. יָכוֹל בִּשְׁאָר כָּל אָדָם הַכָּתוּב מְדַבֵּר. תַּלְמוּד לוֹמַר וְחֶרְמֵשׁ לֹא תָנִיף עַל קָמַת רֵעֶךָ. אֶת שֶׁיֵּשׁ לוֹ רְשׁוּת לְהָנִיף וְאֵי זֶה זֶה זֶה הַפּוֹעֵל. אִיסִּי בֶּן עֲקַבְיָה אוֹמֵר בִּשְׁאָר כָּל אָדָם הַכָּתוּב מְדַבֵּר מַה תַלְמוּד לוֹמַר וְחֶרְמֵשׁ לֹא תָנִיף מִכָּאן שֶׁאֵין לוֹ רְשׁוּת לֶאֱכוֹל אֶלָּא בִּשְׁעַת הַנָּפַת מַגָּל. תַּנִּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר עַד אֵיכָן דִּיקְדְּקָה הַתּוֹרָה בְגֶזֶל שֶׁצְּרִיכָה לָדוּן בֵּין אָדָם לַחֲבֵירוֹ עַד כְּדֵי הַנָּפַת מַגָּל בְּתוֹךְ כֵּן גְּדוֹלָה מְלָאכָה שֶׁלֹּא חָרַב דּוֹר הַמַּבּוּל אֶלָּא מִפְּנֵי הַגֶּזֶל. וּפוֹעֵל עוֹשֶׂה בִּמְלַאכְתּוֹ וְאוֹכֵל וּפָטוּר מִן הַגֶּזֶל. כְּתִיב לֹא תַחְסוֹם שׁוֹר בְּדִישׁוֹ. אֵין לִי אֶלָּא שׁוֹר בְּתָלוּשׁ וְאָדָם בִּמְחוּבָּר אָדָם מַהוּ שֶׁיֹּאכַל בְּתָלוּשׁ. מַה אִם הַשּׁוֹר שֶׁאֵינוֹ אוֹכֵל בִּמְחוּבָּר הֲרֵי הוּא אוֹכֵל בְּתָלוּשׁ. אָדָם שֶׁהוּא אוֹכֵל בִּמְחוּבָּר אֵינוֹ דִין שֶׁיֹּאכַל בְּתָלוּשׁ. תַּלְמוּד לוֹמַר לֹא תַחְסוֹם שׁוֹר בְּדִישׁוֹ. שׁוֹר בְּלֹא תַחְסוֹם וְאֵין אָדָם בְּלֹא תַחְסוֹם. שׁוֹר מַהוּ שֶׁיֹּאכַל בִּמְחוּבָּר. מַה אָדָם שֶׁאֵינוֹ אוֹכֵל בְּתָלוּשׁ אוֹכֵל בִּמְחוּבָּר שׁוֹר שֶׁהוּא אוֹכֵל בְּתָלוּשׁ אֵינוֹ דִין שֶׁיֹּאכַל בִּמְחוּבָּר. אוֹ מַה כָּאן בְּלֹא תַחְסוֹם אַף כָּאן בְּלֹא תַחְסוֹם. תַּלְמוּד לוֹמַר לֹא תַחְסוֹם שׁוֹר בְּדִישׁוֹ. בְּדִישׁוֹ אֵין אַתְּ חוֹסְמוֹ. אֲבָל חוֹסְמוֹ אַתְּ בִּמְחוּבָּר לְקַרְקַע. מִיכָּן אָמְרוּ קוֹצֵץ הוּא אָדָם עַל יְדֵי עַצְמוֹ עַל יְדֵי בְנוֹ וּבִתּוֹ הַגְּדוֹלִים וְעַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הַגְּדוֹלִים וְעַל יְדֵי אִשְׁתּוֹ מִפְּנֵי שֶׁיֵּשׁ בָּהֶן דַּעַת. אֲבָל אֵינוֹ קוֹצֵץ לֹא עַל יְדֵי בְנוֹ וּבִתּוֹ הַקְּטָנִים וְלֹא עַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הַקְּטָנִים וְלֹא עַל יְדֵי בְהֶמְתּוֹ מִפְּנֵי שֶׁאֵין בָּהֶם דַּעַת. לֹא צְרִיכָא הָאוֹכֵל מִן הַתּוֹרָה יְהֵא חַיָיב. אָמַר רִבִּי יוֹנָה הַתּוֹרָה פָטְרָה אוֹתוֹ. תַּמָּן תַּנִּינָן הָיָה עוֹשֶׂה בִּתְאֵנִים לֹא יֹאכַל בַּעֲנָבִים. בַּעֲנָבִים לֹא יֹאכַל בִּתְאֵנִים. וְתַנֵּי עֲלָהּ הָיָה עוֹשֶׂה בְּיִיחוּר זֶה לֹא יֹאכַל בְּיִיחוּר אַחֵר. וְתַנִּינָן הָיָה עוֹשֶׂה בִּכְלוֹסִין לֹא יֹאכַל בִּבְנוֹת שֶׁבַע. בִּבְנוֹת שֶׁבַע לֹא יֹאכַל בִּכְלוֹסִין לֹא כֵן צְרִיכָה אֲפִילוּ שְׁתֵּיהֶן בְּיִיחוּר אֶחָד. כְּתִיב כִּי תָבֹא בְּכֶרֶם רֵעֶךָ. יָכוֹל בִּשְׁאָר כָּל הָאָדָם הַכָּתוּב מְדַבֵּר תַּלמוּד לוֹמַר וְאֶל כֶּלְיְיךָ לֹא תִתֵּן. אֲבָל נוֹתֵן אַתְּ לְכֵילָיו שֶׁל חֲבֵירָךְ. וְאֵי זֶה זֶה זֶה הַפּוֹעֵל. וְאָכַלְתָּ עֲנָבִים. וְכִי אֵין אָנוּ יוֹדְעִין שֶׁאֵין בְּכֶרֶם לוֹכַל אֶלָּא עֲנָבִים. מַה תַּלמוּד לוֹמַר וְאָכַלְתָּ עֲנָבִים. אֶלָּא מִיכָּן שֶׁאִם הָיָה עוֹשֶׂה בִּתְאֵנִים לֹא יֹאכַל בַּעֲנָבִים. בַּעֲנָבִים לֹא יֹאכַל בִּתְאֵנִים. כְּנַפְשְׁךָ. כָּל דָּבָר שֶׁהַיֶּצֶר תָּאֵב. כְּנַפְשְׁךָ כָּל דָּבָר שֶׁהוּא פָטוּר מִן הַמַּעְשְׂרוֹת. מַה אַתְּ אוֹכֵל וּפָטוּר אַף פּוֹעֵל אוֹכֵל וּפָטוּר. כְּנַפְשְׁךָ מִיכָּן שֶׁלֹּא יֹאכַל הַפּוֹעֵל יוֹתֵר עַל שְׂכָרוֹ. מִיכָּן הָיָה רִבִּי אֶלְעָזָר חִסְמָא אוֹמֵר לֹא יֹאכַל הַפּוֹעֵל יוֹתֵר עַל שְׂכָרוֹ וַחֲכָמִים מַתִּירִין. מְנַיִין שֶׁנַּפְשׁוֹ קְרוּיָה שְׂכָרוֹ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה נֶאֱמַר כָּאן נַפְשׁוֹ וְנֶאֱמַר לְהַלָּן נַפְשׁוֹ דִּכְתִיב וְאֵלָיו הוּא נוֹשֵׂא אֵת נַפְשׁוֹ. מַה נַפְשׁוֹ הָאֲמוּרָה לְהַלָּן שְׂכָרוֹ אָף כָּאן שְׂכָרוֹ. שָׂבְעֶךָ. שֶׁלֹּא יְהֵא אוֹכֵל וּמֵקִיא. שָׂבְעֶךָ שֶׁלֹּא יְהֵא מְקַלֵּף בִּתְאֵנִים וּמְצַמֵּץ בָּעֲנָבִים. רַַשַּׁאִין הַפּוֹעֲלִין לְטַבֵּל פִּתָּן בְּצִיר בִּשְׁבִיל שֶׁיֹּאכְלוּ עֲנָבִים הַרְבֶּה. רַשַּׁאי בַּעַל הַבַּיִת לְהַשְׁקוֹתָן יַיִן בִּשְׁבִיל שֶׁלֹּא יֹאכְלוּ עֲנָבִים הַרְבֶּה. רַשַּׁאי בַּעַל הַפָּרָה לְהַרְעִיבָהּ בַּלַּיְלָה בִּשְׁבִיל שֶׁתֹּאכַל הַרְבֶּה בְּשָׁעָה שֶׁהִיא דָשָׁה. רַשַּׁאי בַּעַל הַבַּיִת לְהַאֲכִילָהּ פְּקִיעֵי עָמִיר בִּשְׁבִיל שֶׁלֹּא תֹאכַל הַרְבֶּה בְּשָׁעָה שֶׁהִיא דָשָׁה. רִבִּי אַבָּהוּ אָמַר הַתְרִיגוּ לַבְּהֵמִין. רִבִּי חֲנַנְיָה מֵייכְלוֹן דְּבֵילָה. רִבִּי מָנָא מֵיכְלוֹן אִיסְטָפֻנִינֵי. תַּנֵּי רִבִּי חִיָיה אוֹכֵל פּוֹעֵל אֶשְׁכּוֹל רִאשׁוֹן. תַּנֵּי אֶשְׁכּוֹל אַחֲרוֹן. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי הִילָא נְתָנוֹ לְסַל אָסוּר. אָמַר רִבִּי יוֹסֵי לֹא כֵן צְרִיכָה בְּשֶׁהָיָה הוּא בוֹצֵר וְאַחֵר מוֹלִִיךְ. אֲבָל אִם הָיָה הוּא בוֹצֵר הוּא מוֹלִיךְ בִּתְחִילָּה אוֹכֵל מִשּׁוּם הִילְכוֹת מְדִינָה. וְלִבְסוֹף אוֹכֵל מִשּׁוּם הַפּוֹעֲלִין אוֹכְלִין בַּהֲלִיכָתָן מֵאוּמָן לְאוּמָן. וּבַחֲזִירָתָן לְגַת וּבַחֲמוֹר שֶׁתְּהֵא פוֹרֶקֶת. תַּנֵּי מַעֲרִים אָדָם עַל פּוֹעֲלָיו לִהְיוֹת אוֹכְלִין תֵּשַׁע וְקוֹצִין אַחַת. אִית תַּנָּיֵי תַנֵּי קוֹצִין תֵּשַׁע וְאוֹכְלִין אַחַת. נִיחָא אוֹכְלִין תֵּשַׁע וְקוֹצִין אַחַת. קוֹצִין תֵּשַׁע וְאוֹכְלִין אַחַת. אָמַר רִבִּי אָבִין שֶׁלֹּא תֹאמַר יֵעָשֶׂה כִּלְאַחַר גְּמַר מְלָאכָה וִיהֵא חַיָיב. נִיחָא לֶאֱכֹל חַיָיב לִקְצוֹת חַיָיב. אָמַר רִבִּי לָעְזָר דְּרִבִּי מֵאִיר הִיא דְּרִבִּי מֵאִיר אָמַר מִקַּח טוֹבֵל בְּפֵירוֹת שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן. אָמַר רִבִּי לָעְזָר רִבִּי מֵאִיר וְרִבִּי לִיעֶזֶר שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד. כְּמָה דְּרִבִּי לִיעֶזֶר אָמַר תְּרוּמָה טוֹבֶלֶת בְּפֵירוֹת שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן. כֵּן רִבִּי מֵאִיר אָמַר מִקַּח טוֹבֵל בְּפֵירוֹת שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן.

MISHNAH: If somebody says to another person, here take this as for twenty figs that I shall choose, when harvested are subject to heave and tithes. In order to avoid the heave, it is necessary that they not be harvested. This means that only single berries may be plucked, not the entire bunch, not even two grapes together; small slices must be cut off the watermelon and be eaten when the watermelon still sits on the ground connected to its root; the entire watermelon will be eaten. In most cases, this means that heave and tithes cannot be avoided if the fruit is not specified at the time of the sale. In the second case the sale was concluded when there was no possibility of an obligation of heave and tithes; it is as if somebody buys an entire field of standing grain; when he harvests he is in the place of the original farmer and his produce will become subject to heave and tithes only when it is brought to storage after full processing. , he chooses and eats; for the bunch of grapes that I shall choose, he selects single grape berries and eats; for the pomegranate that I shall choose, he picks single kernels and eats; for the watermelon that I shall choose, he bites off and eats. But if he said, for these twenty figs, for these two bunches, for these two pomegranates, for these two watermelon, he eats as he is used to and he is free since he bought when it was still connected to the ground. If somebody hires a worker to slice figs; if that one told him, on condition that I may eat from the figs, he eats and is free; on condition that I and my son will eat, or that my son may eat in lieu of my wages, he may eat and is free, and his son may eat but is obligated; on condition that I may eat while cutting and after cutting, while cutting he eats and is free, after cutting he eats and is obligated since he does not eat because of the Torah. That is the principle: He who eats because of the Torah is free. 23:25 , 26 . But after he is finished working he has no right to eat, nor has his son, unless he pays for the produce. But then he eats because of a commercial transaction and is obligated for heave and tithes. ; if he does not eat because of the Torah he is obligated. If he was working with lĕbāsîm “cooking dates”. he should not eat benôt ševa ‘ and vice-versa. But he may hold back until he reaches the place of good ones and eat there. If somebody switches with another person. so that each one eats directly, or each one cuts, cf. Note 80 . , or one eats and one cuts, he is obligated. Rebbi Jehudah says, he who exchanges to eat is obligated, to cut is free. HALAKHAH: ‘ Rebbi Yose in the name of Rebbi Joḥanan: He plucks single berries and eats. Rebbi Ḥiyya bar Abba said, that is what my teacher did. It was stated in the name of Rebbi Yose: If he bit off the minutest amount from a watermelon, he acquired it. Rebbi Jonah asked, does this also hold for a pomegranate? Why do I need “on condition”? Even without “on condition”! Rebbi Avin in the name of Rebbi Shammai: It is necessary, even if he says “on condition”! There 7:4. , we have stated: “If he worked with his hands but not with his feet, with his feet but not with his hands, even on his shoulder, he eats.” We have stated about this, with his hands he makes bundles, with his feet he creates support, even on his shoulder he carries. “Rebbi Yose ben Rebbi Jehudah says, only if he works with his hands, feet, and body,” as in threshing where he works with his hands, feet, and body, so for anything he works with his hands, feet, and body. . 25:4 : “You may not muzzle an ox while he is threshing.” This is discussed in the Yerushalmi (here and Baba Meẓiʻa 7:2, fol. 11b), the Babli Baba Meẓiʻa 89a, Sifry Deut . 287, and the Tosephta Baba Meẓiʻa 8:7. The Yerushalmi sources (Yerushalmi, Sifry, and part of the Tosephta) take “threshing” as the catch word; Babylonian sources (Babli and part of the Tosephta) refer to “an ox”. The Yerushalmi part of the Tosephta, a text lacking the rethorical formulas, is reproduced in Yerushalmi Baba Meẓi‘a 7:2 . The list of exclusions, without its justification, is Mishnah Baba Meẓi‘a 7:2 . Tosephta 2 :16 allows the workers to eat the onion or garlic plants which they remove for thinning. Threshing, just as threshing is particular in that it applies to plucked [grain], so for anything plucked. This excludes him who thins among garlic and onions, makes supports for vines, and weeds under an olive tree. Threshing, just as threshing is particular in that it applies to growth from the earth, so for anything growing from the earth. This excludes him who milks, makes cheese, or churns milk. Threshing, just as threshing is particular in that it does not apply after processing, so for anything not after processing. This excludes him who separates dates or dried figs 89a ) using an instrument. , wine after it is fermented and olive oil when it descends into the vat. Threshing, just as threshing is particular in that it applies before the obligation of tithes, so for anything before the obligation of tithes”, referring to countries outside the Land. Since flour is not under the obligation of ḥallah as long as it is not kneaded as dough, the expression “before the obligation of” is shorthand for “anything not under the obligation at the start of work.” This applies also to the Yerushalmi version since the farmhand who turns threshed and winnowed grain into an orderly heap may eat from the grain even though at the end of his work the heap is subject to heave and tithes. . This excludes him who kneads dough, separates, or bakes. . 266, 267; Babli Baba Meẓi‘a 87b . It is written ( Deut . 23:26 ): “If you come into your neighbor’s standing grain.” I could think that this means everybody; the verse says “do not swing a sickle over your neighbor’s standing grain,” he who has permission to swing a sickle, that means the laborer. Issy ben Aqabiah says, the verse speaks about everybody. Why does the verse say, “do not swing a sickle over your neighbor’s standing grain?” He has no right except at the time of swinging the sickle., ed. S. Fish (Jerusalem 1975) p. 533 = Midrash Tannaïm , ed. Hoffmann, p. 153. . It was stated is not found in any other source. : Rebbi Simeon ben Ioḥai says, how far was the Torah careful about robbery that it judged between a human and his neighbor about a swing of the sickle! How great is labor, since the generation of the Flood was destroyed only because of robbery, but the laborer does his work, eats, and is free of any robbery! 88b . It is written ( Deut . 25:4 ): “Do not muzzle an ox while he is threshing.” Is there only an ox in the cut and a human in the standing7:2 . ? May a human eat from the cut? If an ox which does not eat from the standing may eat from the cut, a human who may eat from the standing should a fortiori be able to eat from the cut. The verse says, “do not muzzle an ox while he is threshing.” To an ox applies “do not muzzle”; to a human “do not muzzle” does not apply. May an ox eat from the standing? If a human who does not eat from the cut may eat from the standing, an ox which may eat from the cut should a fortiori be able to eat from the standing. This means, if “do not muzzle” applies to one case, it also should apply to the other. The verse says, “do not muzzle an ox while he is threshing.” You may not muzzle him when he is threshing but you may muzzle him for what is standing on the ground. From here 1:1, Note 7), he could stipulate in exchange for a lump sum payment that his wife would not be supported by his master. they said, 7:6 . That Mishnah is not discussed in either Talmud. “a person may renounce for himself, his adult son or daughter, or his adult male or female slave, or his wife, because they have a mind. But he may not renounce for his minor son or daughter, or his minor male or female slave, or his animal, because they have no mind.” He who eats by biblical decree, should he not be obligated? Rebbi Jonah said, the Torah freed him. There 7:4 . , we have stated: “When he is working on figs he should not eat grapes, on grapes he should not eat figs.” On that, we stated: If he is working on one branch, he should not eat from another branch 91b , only notes that if he is working on one vine, he should not eat from another vine. . Also, we have stated: “When he is working with lĕbāsîm he should not eat benôt ševa‘ and vice-versa.” This is needed, even if both are on the same branch. . 266; a different baraita Babli Baba Meẓi‘a 87b . It is written ( Deut . 23:25 ): “If you come into your neighbor’s vineyard.” I could think that this means everybody; the verse says: “Do not put into your own vessel,” but you may put into somebody else’s vessel. Who is this? This is the laborer. “You may eat grapes.” Do we not know that in a vineyard there is nothing to eat but grapes? Why does the verse say, you may eat grapes 7:5 . ? From here [it follows] that if he works fig trees he cannot eat grapes, vines he cannot eat figs. “All your soul’s desire,” all that your inclination may be. “All your soul’s desire,” anything that is free from tithes. What you eat without obligation also the laborer may eat without obligation. “All your soul’s desire,” from here that the laborer should not eat more than the value of his wages. From here did Rebbi Eleazar Ḥisma 7:4 , Tosephta Baba Meẓi‘a 8:8 . deduce that the laborer should not eat more than the value of his wages, but the Sages permit it. From where that his wages are called his soul? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina, it says here “his soul” and it says at another place “his soul” as it is written ( Deut . 24:15 ): “For that he carries his soul.” Just as “his soul” there means his wages, so here “his soul” means his wages. “Until you are satiated,” that he should not eat and vomit. “Until you are satiated,” that he should not peel figs or suck out grapes 8:8 . The laborer has to eat all that is edible. . 8:3 , 4 ; Babli Baba Meẓi‘a 89a , 90b . “The laborers are permitted to dip their bread in sauce so they should eat more grapes. The employer is permitted to give them wine to drink so they should eat less grapes. The owner of a cow is permitted to starve her through the night so she should eat much while threshing. The employer is permitted to feed her bundles of straw so she should not eat much while threshing.” Rebbi Abbahu said, give citrus to the animals! Rebbi Ḥanania fed them fig cake. Rebbi Mana fed them carrots 2, Note 63 . . Rebbi Ḥiyya stated: The laborer may eat the first bunch of grapes 8:8 . Therefore, R. Ḥiyya is R. Ḥiyya the elder. . It was stated, the last bunch. Rebbi Samuel in the name of Rebbi Hila: If he put it in the basket it is forbidden. Rebbi Yose said, that needs to be said if he harvests and another transports. But if he harvests and transports originally he eats because of local usage. At the end he eats because of “ 7:5 . This rule is justified in the Babli ( Baba Meẓi‘a 91b ) as being in the employer’s interest, so that the laborers are free to work when they arrive at the next row. This means that this rule also may be modified according to local custom. the laborers eat when they go from one row to the next and when they return to the winepress, and the donkey until it is unloaded.” It was stated: A person may use a trick so his workers will eat ten and cut one. Some Tannaïm stated: That they will cut ten and eat one. We understand “that they will eat ten and cut one.” But “that they will cut ten and eat one”? Rebbi Abin said, that you should not say it is as if done after the end of their work, and it should be obligated. We understand that eating may be obligated, but should cutting be obligated? Rebbi Eleazar said, this is Rebbi Meïr’s since Rebbi Meïr says trade induces ṭevel in produce not completely processed. Rebbi Eleazar said, Rebbi Meïr and Rebbi Eliezer both said the same. As Rebbi Eliezer said, heave induces ṭevel in produce not completely processed so Rebbi Meïr said trade induces ṭevel in produce not completely processed.