Jerusalem Talmud Maasrot Chapter 3

הַמַּעֲבִיר תְּאֵנִים בַּחֲצֵירוֹ לִקְצוֹת בָּנָיו וּבְנֵי בֵיתוֹ אוֹכְלִין וּפְטוּרִין. וְהַפּוֹעֲלִין שֶׁעִמּוֹ בִּזְמַן שֶׁאֵין לָהֶן עָלָיו מְזוֹנוֹת. אֲבָל אִם יֵשׁ לָהֶם עָלָיו מְזוֹנוֹת הֲרֵי אֵילּוּ לֹא יֹאכֵלוּ. הַמּוֹצִיא פוֹעֲלָיו לַשָּׂדֶה בִּזְמַן שֶׁאֵין לָהֶן עָלָיו מְזוֹנוֹת אוֹכְלִין וּפְטוּרִין. אֲבָל אִם יֵשׁ לָהֶן עָלָיו מְזוֹנוֹת אוֹכְלִין אַחַת אַחַת מִן הַתְּאֵנָה אֲבָל לֹא מִן הַסַּל וְלֹא מִן הַקּוּפּוֹת וְלֹא מִן הַמּוּקְצֶה. הַשּׂוֹכֵר אֶת הַפּוֹעַל לַעֲשׂוֹת עִמּוֹ בְּזֵיתִים אָמַר לוֹ עַל מְנַת לוֹכַל זֵתִים אוֹכֵל אַחַת אַחַת וּפָטוּר וְאִם צֵירַף חַיָיב. לְנַכֵּשׁ בִּבְצָלִים אָמַר לוֹ עַל מְנַת לוֹכַל יָרָק מְקָרְטֵם עָלֶה עָלֶה וְאוֹכֵל. וְאִם צֵירַף חַיָיב. הוּא עַצְמוֹ מַהוּ שֶׁיֹּאכַל. רַב אָמַר הוּא אָסוּר לוֹכַל. עוּלָּא בְּרִבִּי יִשְׁמָעֵאל בְּשֵׁם רִבִּי לָעְזָר הוּא מוּתָּר לוֹכַל. רַב כְּרִבִּי מֵאִיר. רִבִּי לָעְזָר כְּרַבָּנָן. רַב כְּרִבִּי מֵאִיר אִין כְּרִבִּי מֵאִיר אֲפִילוּ בָּנָיו וּבְנֵי בֵיתוֹ יְהוּ אֲסוּרִין. אֶלָּא רַב כְּרִבִּי וְרִבִּי לָעְזָר כְּרַבָּנִין. דְּאָמַר רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי רִבִּי יוֹסֵי בֶּן שָָׁאוּל בְּשֵׁם רִבִּי אֵין אוֹכְלִין עַל הַמּוּקְצֶה אֶלָּא עַל מְקוֹמוֹ דִּבְרֵי חֲכָמִים. רִבִּי יַעֲקֹב בַּר אִידִי בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אוֹכְלִין עַל הַמּוּקְצֶה בֵּין עַל מְקוֹמוֹ בֵּין שֶׁלֹּא עַל מְקוֹמוֹ. מוֹתִיב רִבִּי יוֹסֵי בֶּן שָָׁאוּל לְרִבִּי וְהָתַנִּינָן הֶחָרוּבִין עַד שֶׁלֹּא כִּינְסָן לְרֹאשׁ הַגָּג. אָמַר לֵיהּ לֹא תְתִיבֵינִי חָרוּבִין. חָרוּבִין מַאֲכַל בְּהֵמָה הֵן. עַל דַּעְתֵּיהּ דְּרַב מַה בֵּין הוּא מַה בֵּין בָּנָיו. הוּא עַל יְדֵי שֶׁהוּא תָלוּי בְמוּקְצֶה אָסוּר. בָּנָיו עַל יְדֵי שֶׁאֵינָן תְּלוּיִין בְּמוּקְצֶה מוּתָּרִין. נִיחָא בָנָיו. וּבְנֵי בֵיתוֹ. וְאֵין לָהּ עָלָיו מְזוֹנוֹת. כְּמָאן דְּאָמַר אֵין מְזוֹנוֹת לְאִשָּׁה דְּבַר תּוֹרָה. כְּהָדָא דְתַנֵּי אֵין בֵּית דִּין פּוֹסְקִין מְזוֹנוֹת לְאִשָּׁה מִדְּמֵי שְׁבִיעִית. אֲבָל נִיזוֹנֶת הִיא אֵצֶל בַּעֲלָהּ שְׁבִיעִית. וְיַעֲשׂוּ אוֹתָהּ כְּפוֹעֵל שֶׁאֵינוֹ יָפֶה שָׁוֶה פְרוּטָה. הָדָא אָמְרָה שֶׁלֹּא יַעֲשׂוּ אוֹתָהּ כְּפוֹעֵל שֶׁאֵינוֹ יָפֶה שָׁוֶה פְרוּטָה. אֲפִילוּ כְּמָאן דָּאָמַר אֵין לָהּ עָלָיו מְזוֹנוֹת אֵין לָהּ עָלָיו בֵּית דִּירָה. כְּהָדָא דְתַנֵּי אֲנָשִׁים שֶׁשִּׁיתְּפוּ שֶׁלֹּא מִדַּעַת הַנָּשִׁים שִׁיתוּפָן שִׁיתוּף נָשִׁים שֶׁשִּׁיתְּפוּ שֶׁלֹּא מִדַּעַת אֲנָשִׁים אֵין שִׁיתוּפָן שִׁיתוּף. תַּנֵּי וְכוּלָּן שֶׁנִּכְנְסוּ מִשָּׂדֶה לָעִיר נִטְבְּלוּ. מַתְנִיתָא דְּרִבִּי. דְּתַנֵּי הֵבִיא תְאֵנִים מִן הַשָּׂדֶה לְאוֹכְלָן בַּחֲצֵירוֹ שֶׁאֵינָהּ מִשְׁתַּמֶּרֶת וְשָׁכַח וְהִכְנִיסָן לְתוֹךְ בֵּיתוֹ אוֹ שֶׁהִכְנִיסוּם הַתִּינוֹקוֹת הֲרֵי זֶה מַחֲזִירָן לִמְקוֹמָן וְאוֹכֵל. לֹא אָמְרוּ אֶלָּא שׁוֹגֵג הָא מֵזִיד אָסוּר. מָאן תַּנִּיתָהּ רִבִּי. דְּתַנֵּי הֵבִיא תְאֵנִים מִן הַשָּׂדֶה וְהֶעֱבִירָן לַחֲצֵירוֹ לְאוֹכְלָן בְּרֹאשׁ גַּגַּוֹ רִבִּי מְחַיֵיב רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה פוֹטֵר. הֲוֵי מָאן תַּנָּא הַמַּעֲבִיר תְּאֵינִים בַּחֲצֵירוֹ לִקְצוֹת. הָא לֹא לִקְצוֹת חַיָיב. רִבִּי עוּלָּא בַּר יִשְׁמָעֵאל בְּשֵׁם רִבִּי לָעְזָר רִבִּי וְרִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה הָיוּ מַכְנִיסִין אֶת הַכַּלְכָּלָה לַאֲחוֹרֵי הַגַּנּוֹת. רָאָה אוֹתָן רִבִּי יוּדָה בֵּירִבִּי אִלָּעִאי אָמַר לָהֶן רְאוּ מַה בֵינֵיכֶם לָרִאשׁוֹנִים. רִבִּי עֲקִיבָה הָיָה לוֹקֵחַ שְׁלֹשָׁה מִינִין בִּפְרוּטָה בִּשְׁבִיל לְעַשֵּׂר מִכָּל מִין וְמִין וְאַתֶּם מַכְנִיסִין אֶת הַכַּלְכָּלָה לַאֲחוֹרֵי הַגַּנּוֹת. מַה לִי לַאֲחוֹרֵי הַגַּנּוֹת אֲפִילוּ הִכְנִיסָם בַּחֲצֵירוֹ לְאוֹכְלָן בְּרֹאשׁ גַּגּוֹ. וְלֹא רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה הִיא. בְּגִין רִבִּי דַהֲוָה עִימֵּיהּ. חַמְתּוֹן חַד סַבָּא אֲמַר לוֹן יְהָבוֹן לִי אַתּוּן אָמְרוּן לֵיהּ אִין. אֲמַר לוֹן לַאֲבוּכוֹן דְּבִשְׁמַיָּא לֹא יְהַבְיתּוֹן אֶלָּא לִי. רִבִּי יוֹחָנָן כְּרִבִּי וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּרִבִּי יוֹסֵי בֵּירִבִּי יוּדָה. רִבִּי יוֹחָנָן כְּרִבִּי אֲפִילוּ דְּיִסְבּוֹר כְּרִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה חוֹמֶר הוּא בְּשַׁבָּת שֶׁכֵּן נְשָׁרִים שֶׁנָּשְׁרוּ מֵאֵילֵיהֶן אֲסוּרִין. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּרִבִּי יוֹסֵי בֵּירִבִּי יוּדָה אֲפִילוּ דְּיִסְבּוֹר כְּרִבִּי חוֹמֶר הוּא בְּחָצֵר בֵּית שְׁמִירָה דְּאָמַר רִבִּי יוֹחָנָן מִקַּח בְּחָצֵר בְּשַׁבָּת אֵינָן תּוֹרָה. רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן הַמְחוּוָר שֶׁבְּכוּלָּן זֶה חֲצַר בֵּית שְׁמִירָה. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי הָיוּ לוֹ שְׁתֵּי חֲצֵירוֹת אַחַת בְּמַגְדָּלָא וְאַחַת בְּטִיבֵּרִיָּא הֶעֱבִירוֹ בְּזוֹ שֶׁבְּמַגְדָּלֶָא לְאוֹכְלָן בְּזוֹ שֶׁבְּטִיבֵּרִיָּא מִכֵּיוָן שֶׁהֶעֱבִירָן דֶּרֶךְ הֵיתֵר מוּתָּר. אַתְיָיא רִבִּי שִׁמְעוֹן בֶּן יוֹחַי כְּרִבִּי יוֹסֵי בֵּירִבִּי יוּדָה וְרוֹבָה מִן דְּרִבִּי יוֹסֵי בֵּירִבִּי יוּדָה. מַה דְּאָמַר רִבִּי יוֹסֵי בֵּירִבִּי יוּדָה בְּעוֹמֵד בִּמְקוֹם פְּטוֹר. וּמַה דְאָמַר רִבִּי שִׁמְעוֹן בֶּן יוֹחַי בְּעוֹמֵד בִּמְקוֹם חִיּוּב. מִכֵּיוָן שֶׁהֶעֱבִירָן דֶּרֶךְ הֵיתֵר מוּתָּר. וְרִבִּי אֶלִיעֶזֶר רוֹבָה מִן דִּתְרֵיהוֹן דְּרִבִּי לִיעֶזֶר אָמַר מִכֵּיוָן שֶׁהִתְחִיל בָּהֶן דֶּרֶךְ הֵיתֵר מוּתָּר. נִיחָא לֹא מִן הַסַּל וְלֹא מִן הַקּוּפָּה וְלֹא מִן הַמּוּקְצֶה כְּמַה דְּתֵימַר תַּמָּן מְלַקֵּט אַחַת אַחַת וְאוֹכֵל וְאִם צֵירַף חַיָיב. וֶאֱמוֹר אוּף הָכָא כֵּן. אָמַר רִבִּי יִצְחָק מוּקְצֶה עָשׂוּ אוֹתוֹ כִמְצוּרָף. תַּנֵּי דְּבֵית רִבִּי אוֹכֵל כְּדַרְכּוֹ וּפָטוּר. רִבִּי יוֹנָה בָּעֵי מַה נָן קַיָימִין אִם בְּשֶׁשְּׂכָרוֹ לַעֲשוֹת עִמּוֹ בַּזֵּתִים כָּל עַמָּא מוֹדֵיי שֶׁהוּא אוֹכֵל כְּדַרְכּוֹ וּפָטוּר. וְאִם שֶׁשְּׂכָרוֹ לַעֲשׂוֹת עִמּוֹ בְּגוּפָן שֶׁל זֵיתִים כָּל עַמָּא מוֹדֵיי שֶׁהוּא אוֹכֵל אַחַת אַחַת וּפָטוּר וְאִם צֵירַף חַיָיב. אֶלָּא כִּי נָן קַיָימִין בְּשֶׁשְּׂכָרוֹ לְנַכֵּשׁ עִמּוֹ בַּזֵּתִים. מִן דְּבַתְרָהּ לְנַכֵּשׁ בַּבְּצָלִים אָמַר לוֹ עַל מְנַת לוֹכַל יָרָק מְקָרְטֵם עָלֶה עָלֶה וְאוֹכֵל וְאִם צֵירַף חַיָיב. רִבִּי חַגַּיי שָׁאַל לַחֲבֵרַיָּא מַהוּ אָהֵן פָּטוּר דְּתַנִּינָן הָכָא אָמַר לֵיהּ מִשּׁוּם אוֹכֵל עֲרַאי בַּשָּׂדֶה וְהוּא פָטוּר. אָמַר לוֹן וָכָא אֲתִינָן מִתְנִי מִשׁוּם אוֹכֵל עֲרַאי בַּשָּׂדֶה וְהוּא פָטוּר אֶלָּא מִשּׁוּם הֶבְקֵר שֶׁכֵּן אִם הִכְנִיסוֹ לַבַּיִת פָּטוּר. דְּתַנֵּי מָצָא כַלְכָּלָה מְחוּפָּה בֶּעָלִין אֲסוּרָה מִשּׁוּם גֶּזֶל וְחַיֶיבֶת בְּמַעְשְׂרוֹת. אֲסוּרָה מִשּׁוּם גֶּזֶל מִשּׁוּם דָּבָר שֶׁיֵּשׁ בּוֹ סֵימָנִין. וְחַיָיבִין בְּמַעֲשֵׂר שֶׁעַד עַכְשָׁיו דַּעַת בְּעָלִים עָלֶיהָ. עַד הֵיכָן. עַד כְּדֵי שֶׁיָּכוֹל לִתְרוֹם מִן הַמּוּבְקָר. לֹא הָיָה יָכוֹל לִתְרוֹם מִן הַמּוּבְקָר עוֹשֶׂה אוֹתָהּ דָּמִים וְאוֹכְלָהּ. רִבִּי יוֹנָה בָּעֵי דָּמִים מַהוּ שֶׁיִּטְבְּלוּ בְּמִקַּח. אוֹ מֵאַחַר שֶׁהַבְּעָלִים מוֹצִיאִין אוֹתָהּ לֹא נִטְבְּלָה. רִבִּי מָנָא בָּעֵי הֲגַע עַצְמָךְ שֶׁהָיְתָה נְתוּנָה בְּפִיו. לֹא כְמָאוּס הוּא יָכוֹל הוּא לְהַחֲזִירָהּ. אִם אוֹמֵר אַתְּ כֵּן לֹא נִמְצָא אוֹכֵל טֵבֵל לְמַפְרֵיעוֹ הָדָא אָמְרָה דָּמִים כְּמִקַּח הֵן. מָצָא כַּלְכָּלָה בְּמָקוֹם שֶׁהָרוֹב מַכְנִיסִין לַשּׁוּק אָסוּר לוֹכַל מִמֶּנָּה עֲרַאי וּמְתַקְּנָהּ דְּמַאי. בְּמָקוֹם שֶׁרוֹב מַכְנִיסִין לַבָּתִּים מוּתָּר לוֹכַל מִמֶּנָּה עֲרַאי וּמְתַקְּנָהּ וַודַּאי. מֶחֱצָה עַל מֶחֱצָה מְתַקְּנָהּ דְּמַאי. מַכְנִיסָהּ לַבָּיִת מְתַקְּנָהּ וַודַּאי. רִבִּי יוֹנָה בָּעֵי דְּמַאי מַהוּ שֶׁיִּטְבּוֹל לְוַדַּאי. אִם אוֹמֵר אַתְּ כֵּן לֹא נִמְצֵאת מַקְדִּים. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק צָרִיךְ לְהַתְנוֹת וְלוֹמַר אִם מֵאוֹתָהּ שֶּׁמַּכְנִיסִין לַשּׁוּק הִיא מַה שֶׁעָשִׂיתִי עָשׂוּי. וְאִם לָאו לֹא עָשִׂיתִי כְּלוּם. שֶׁלֹּא תְּהֵא מֵאוֹתָהּ שֶׁמַּכְנִיסִין לַבָּתִּים וְנִמְצֵאת תְּרוּמַת מַעֲשֵׂר טְבוּלָה לִתְרוּמָה גְדוֹלָה. מֶחֱצָה עַל מֶחֱצָה בַשָּׂדֶה מְתַקְּנָהּ דְּמַאי. מַכְנִיסָהּ לַבָּיִת מְתַקְּנָהּ וַודַּאי. וְחָשׁ לוֹמַר שֶׁמָּא מֵאוֹתָהּ שֶׁמַּכְנִיסִין לַבַּיִת הִיא וְנִמְצֵאת תְּרוּמָה גְדוֹלָה טְבוּלָה לִתְרוּמַת מַעֲשֵׂר. אָמַר רִבִּי מַתַּנְיָה בְּקוֹרֵא שֵׁם עַל מַעְשְׂרוֹתָיו. עַד כְּדוֹן דָּבָר שֶׁאֵין לוֹ גוֹרֶן אֲבָל דָּבָר שֶׁיֵּשׁ לוֹ גוֹרֶן מַפְרִישִׁין תְּרוּמַת מַעֲשֵׂר וְאֵין צָרִיךְ לְהַפְרִישׁ תְּרוּמָה גְדוֹלָה. כְּהָדָא דְתַנֵּי מָצָא פֵּירוֹת מְמוּרָחִין בַּשָּׂדֵה מְכוּנָּסִין אֲסוּרִין מִשּׁוּם גֶּזֶל. מְפוּזָרִין מוּתָּרִין מִשּׁוּם גֶּזֶל. בֵּין כָּךְ וּבֵין כָּךְ חַיָיבִין בְּמַעְשְׂרוֹת וּפְטוּרִין מִתְּרוּמָה גְדוֹלָה. שֶׁאֵי אֶפְשַׁר לְגוֹרֶן שֶׁתֵּיעָקֵר אֶלָּא אִם כֵּן נִתְרְמָה. מַעְשְׂרוֹת מֵהֵיכָן נִיטָּלוֹת מִן הַבַּיִת אוֹ מִן הַשָּׂדֶה. נִישְׁמְעִינָהּ מִן הָדָא חָבֵר שֶׁמֵּת וְהִנִּיחַ מְגוֹרָה מְלֵאָה פֵּירוֹת אֲפִילוּ בוֹ בַיּוֹם הִכְנִיסָן הֲרֵי אֵילּוּ בְחֶזְקַת מְתוּקָּנִים. וְאֵיפְשַׁר שֶׁלֹּא נִטְרְפָה דַעְתּוֹ שָׁעָה אַחַת. אָמַר רִבִּי בּוּן בַּר חִיָיה תִּיפְתָּר שֶׁמֵּת מִתּוֹךְ יִישׁוּב. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי פִינְחָס שָׁמַע לָהּ מִן הָכָא עִישּׂוּר אֶחָד שֶׁאֲנִי עָתִיד לָמוּד נָתוּן לַעֲקִיבָה בֶּן יוֹסֵף שֶׁיְּזַכֶּה בוֹ לַעֲנִיִים. הָדָא אָמְרָה מִן הַבַּיִת. רִבִּי חִיָיה בַּר אַבָּא שָׁמַע לָהּ מִן הָכָא מִי שֶׁהָיוּ פֵירוֹתָיו בִּמְגוֹרָה וְנָתַן סְאָה לְבֶן לֵוִי וּסְאָה לְעָנִי הָדָא אָמְרָה מִן הַבַּיִת. רִבִי אַבָּא מָרִי שָׁמַע לָהּ מִן הָכָא מִן הַבַּיִת זוֹ חַלָּה. הָדָא אָמְרָה מִן הַשָּׂדֶה.

MISHNAH: If somebody transports figs through his courtyard to cut them into pieces. , his children and companions may eat and they are free; the same holds for laborers who work for him as long as they cannot claim their meals from him. But those who can claim their meals from him may not eat. If somebody takes his workers out to the field, if they have no claim to meals from him, they eat and are free. . But if they can claim meals from him they may eat single fruits from the fig tree but not from the basket or the box or the muqẓeh . If somebody hires a laborer to work with him on olive trees and said to him “on condition to be able to eat olives,” he eats one by one and if he takes them together he is obligated. To thin out onions, if he said to him “on condition to be able to eat vegetables” he snips off leaf by leaf and eats but if he takes them together he is obligated. HALAKHAH: May he himself eat? Rav said, he is forbidden to eat; Ulla ben Rebbi Ismael said in the name of Rebbi Eleazar, this one is permitted to eat. Rav follows Rebbi Meїr. Certainly he will hold that the presence of produce in the courtyard makes it ṭevel . , Rebbi Eleazar the rabbis. Does Rav follow Rebbi Meїr? Then even his children and domestics should be forbidden! But Rav follows Rebbi, Rebbi Eleazar the rabbis. As Rebbi Simon said in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Shaul in the name of Rebbi: The Sages say, one eats from what is going to the muqẓeh only in its place. Rebbi Jacob ben Idi in the name of Rebbi Joshua ben Levi: one eats from what is going to the muqẓeh in its place and in other places. Rebbi Yose ben Shaul objected to Rebbi: Did we not state, “carob pods until he collected them on top of his roof?” He said to him, do not object to me about carobs; carobs are animal feed. According to Rav, what is the difference between himself and his children? He is forbidden because he depends on muqẓeh and the duty of tithes. . His children who do not depend on muqẓeh are permitted. We understand his children, but his wife? Does she not have a claim for food against him Chap. 13, Sec. 6.) Maimonides holds that nevertheless the obligation is biblical, Hilkhot Išut 12:2. ? Following him who says, the wife’s food is not from the Torah. Following what we have stated: “The court will not determine food 5:22, quoted also in Yerushalmi Ketubot 7:1 (fol. 31b), 13:1 (fol. 34d). The husband left for an overseas trip, stayed longer than anticipated, and now the wife needs money to survive. She may sell some of the husband’s property or take a loan under the supervision of the court. She may not sell Sabbatical produce for her needs since Sabbatical produce may not be used to pay debts of any kind. But if the husband is present, she may eat of his Sabbatical fruits; since his obligation to feed his wife is only rabbinical, this is not considered paying his debts with Sabbatical produce. Similarly here, her eating from figs destined for muqẓeh is not considered paying a debt with untithed fruit. for a wife from Sabbatical money, but she may be given Sabbatical produce to eat at her husband’s.” Can she not be considered like a worker whose work is not worth a peruṭah are not recognized in law. The worker cannot eat according to biblical law; what he gets is a gift and the rabbis agreed earlier that a gift has the status of a sale for the obligation of tithes. Even though the obligation of the husband to feed his wife might not be biblical, it is the consequence of a contract volontarily entered upon and it should not be possible to discharge the obligation with untithed produce (except when the wife’s income from her work is more than what she would get from her husband, in which case she is free to stipulate that she will keep her earnings for herself and not be fed by him.) ? It implies that she is not considered like a worker whose work is not worth a peruṭah . Even according to him who says, the wife’s food is not from the Torah, does she not have a claim to a dwelling for him it should do the same for her; this seems to contradict Rav’s position. ? Following what we stated: “If men participate Chapter 1, Note 193 . with food without the knowledge of their wives, the participation is valid. But if wives participate without the knowledge of their husbands, the participation is invalid 6:4 . The wife’s right to the dwelling is derivative; there is no reason that the courtyard should create ṭevel for her. This argument is peculiar to the Yerushalmi; in the Babli ( Eruvin 80a ) the Tosephta is restricted to the case where the husband disapproved of participation beforehand. ”. It was stated: All that was brought from the field to town became ṭevel . The baraita is Rebbi’s, as it was stated: “ If somebody brought figs from the field to eat them in his unprotected courtyard. , then forgot and brought them into his house or the children brought them, he may bring them back to their intended place and eat.” They said that only concerning error; therefore, if intentional it is forbidden. Who stated this? Rebbi! As it was stated: “ If somebody brought figs from the field to eat them on his roof, Rebbi obligates; R. Yose ben R. Jehudah frees them since there was no intention of storing. It is also implied that the figs were lifted to the roof directly from the back of the house, so that they never were in the house, not even in front of the entrance door. In this case, they never can become ṭevel and are permanently exempt from heave and tithes according to everybody, as made explicit in the next paragraph. , Rebbi Yose ben Rebbi Jehudah frees.” It is as it was stated, “if somebody transports figs through his courtyard to cut them into pieces. ;” therefore, if it is not to cut into pieces he is obligated. Rebbi Ulla ben Rebbi Ismael in the name of Rebbi Eleazar: Rebbi and Rebbi Yose ben Rebbi Jehudah brought the harvesting basket over the back of the roofs. . Rebbi Jehudah ben Rebbi Ilaї saw them and said, look what the difference is between you and the earlier generations. Rebbi Aqiba bought three different kinds for a peruṭah in order to tithe every kind separately but you bring the harvesting basket over the back of the roofs 35b . In the Yerushalmi, the change from earlier to later generations is from before and after the war of Bar Kokhba. In the Babli, R. Jehudah considers his own generation (before and after the war) as late, the generations in the time of the Temple as early. Since his own son uses the subterfuge, he cannot object to the latter as a matter of law. ! Why over the back of the roofs, even if he brings them into his courtyard with the intention to eat them on the roof! Is that not the opinion of Rebbi Yose ben Rebbi Jehudah? Because of Rebbi who was with him; R. Yose ben R. Jehudah frees them since there was no intention of storing. It is also implied that the figs were lifted to the roof directly from the back of the house, so that they never were in the house, not even in front of the entrance door. In this case, they never can become ṭevel and are permanently exempt from heave and tithes according to everybody, as made explicit in the next paragraph. . An old man saw them and said to them, would you give me some of these? They said, yes. He said to them, you did not give to your father in Heaven, only to me! Rebbi Joḥanan follows Rebbi, Rebbi Simeon ben Laqish Rebbi Yose ben Rebbi Jehudah independent of any intention of the owner. . Does Rebbi Joḥanan follow Rebbi? Even if he would hold with Rebbi Yose ben Rebbi Jehudah, the Sabbath is more powerful since windfall which falls by itself is forbidden. 16:5 ), fruits which fall from a tree on the Sabbath are forbidden even though collecting them is not harvesting. . Does Rebbi Simeon ben Laqish follow Rebbi Yose ben Rebbi Jehudah? Even if he would follow Rebbi, since a secure courtyard is more powerful as Rebbi Joḥanan said, buying, courtyard, and Sabbath are not biblical. Rebbi Immi in the name of Rebbi Simeon [ben Laqish], the most reasonable of these is the secure courtyard. Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: If someone had two courtyards. , one in Magdala and one in Tiberias, and transported it to the one in Magdala intending to eat them in Tiberias; since he transported it in a permitted. Since one courtyard is inactive, so is the second and the fruits become ṭevel only when brought into storage in house or barn. way it is permitted. It turns out that Rebbi Simeon ben Ioḥai holds with Rebbi Yose ben Rebbi Jehudah but is stronger than the latter since Rebbi Yose ben Rebbi Jehudah speaks about an exempt place. but Rebbi Simeon ben Ioḥai about a place of obligation. In the Venice print and the Leyden ms., the reference is to R. Simeon ben Laqish. In the Rome ms. it is correctly R. Simeon ben Ioḥai. , but since he transported it in a permitted way it is permitted. Since one courtyard is inactive, so is the second and the fruits become ṭevel only when brought into storage in house or barn. . Rebbi Eliezer’s statement 8:4, Note 74 , about a person who started eating a bunch of grapes as a snack and with them entered his courtyard. is stronger than either of them, since Rebbi Eliezer said, since he started in a permitted way it is permitted. We understand “not from the basket or the box”, but “or the muqẓeh ?” Not “ he eats one by one and if he takes them together he is obligated”? Rebbi Isaac said, they considered muqẓeh as being taken together of figs is like a heap of grain. . The house of Rebbi stated: He eats normally and is free. Rebbi Jonah asked, where do we hold? If he hired him to work with him on the olives, everybody agrees that he eats normally and is free. If he hired him to work the olive trees, everybody agrees that he eats one by one and if he takes them together he is obligated. But we must hold that he hired him to thin out the olives. Since the latter part is about thinning out onions, if he said to him “on condition to be able to eat vegetables” he tears them out leaf by leaf and eats but if he takes them together he is obligated. Rebbi Ḥaggai asked the colleagues: What is the reason we stated here that “he is free”? They said to him, because he is eating a snack in the field and is free. He said to them, is our Mishnah needed for that, because he is eating a snack in the field and is free? It must be because of abandoned property since if he brings it to his house he still is free. As it is stated: “If somebody found a harvesting basket covered with leaves, that is forbidden because of robbery and is subject to tithes.” It is forbidden because of robbery since it is something with distinguishing marks 2:1 . . It is subject to tithes since the owners still have it in mind. How far, that he could give heave from abandoned property? He cannot give heave from abandoned property1:5). ! “He turns it into money’s worth and eats.” Rebbi Jonah asked: Does the fixing of the price create ṭevel in a sale 8, Note 46 ). This is held to be a rabbinic decree; by biblical law a sale can be concluded also by paying the amount agreed on. In no case does the fixing of a price conclude the sale. The particular question here is what are the legal implications of the finder putting a monetary value on the fruits he found. ? Or maybe, since the owners can take it back there is no ṭevel ? Rebbi Mana asked: Think of it if one was put in his mouth! Is it not unappetizing? Can he give it back? If you say so, is he not eating ṭevel retroactively? That means, the fixing of the price is like a sale. ‘If he found a harvesting basket in a place where most people bring to market. , it is forbidden to eat a snack from them and he must put it in order as demay . In a place where most people bring to their houses, it is permitted to eat a snack from them and he must put it in order as certain. Half and half, he puts in order as demay but if he brings it to his house he must put it in order as certain.’ Rebbi Jonah asked, does demay create ṭevel for certain, how can they then lose their status as profane and return to that of ṭevel for Great Heave. This seems to be impossible; cf. Terumot 1:4. ? If you would say so, does he not invert the order? Rebbi Yose ben Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, he must spell out a condition and say: “If this is from those who bring to market, what I did is valid, otherwise, I did not do anything,” so that heave of the tithe should not contain ṭevel of the Great Heave on the field under the reservation spelled out here and the great heave and another heave of the tithe in the house, the three heaves may be eaten by a Cohen and the remainder is fully profane. If there were no reservation made the first heave of the tithe would be forbidden even to the Cohen as ṭevel . . ‘Half and half on the field he puts in order as demay but if he brings it to his house he must put it in order as certain.’ Should one not be afraid that it was from those who bring to their houses and its Great Heave would contain ṭevel of heave of the tithe but it is difficult to accept since in this case the first heave of the tithe has been declared to be profane and is given to the Cohen only because of the doubt. All commentators emend the text but their emendations do not help much. One has to say that the (slightly varied) text of the baraita introduces a new argument (in preparation for the answer of R. Mattaniah) which does not take the stipulation of R. Joḥanan into account. It is pointed out that not only does one run into difficulty if the basket was destined for the market but even if it was destined for the house. In that case, the first heave of the tithe (given as demay ) is ṭevel for the Great Heave and cannot be eaten by the Cohen. ? Rebbi Mattaniah said, if he gives a name to his tithes now is tithed as certain, it is sufficient to declare that some minute amount of the heave of the tithe is to be eaten as Great Heave. Since for the Cohen the rules of both are identical, no difficulty is created and the solution of R. Joḥanan is unnecessary. . So far something that has no threshing floor; but of produce from the threshing floor one separates heave of the tithe but does not need to give Great Heave as it was stated: “ If he found cleaned grain on the field, in a heap it is forbidden because of robbery, dispersed it is permitted because of robbery. In any case it is subject to tithes but free from Great Heave because no threshing floor is cleared unless Great Heave was taken.” From where are tithes taken, from the house or from the field 2:1 that only Great Heave must be given from the harvest at a well defined place but tithes and the Heave of the Tithe may be given from any untithed produce of the same kind. The question seems to be whether the grain collected after somebody else’s threshing is subject to tithes as a biblical law, in which case it can be used to tithe others and other grains can tithe for it, or it is rabbinic and a special case which needs special handling. ? Let us hear from the following is quoted in Babli Pesaḥim 4b , 9a ; Avodah Zarah 41b , Niddah 15b . It is asserted there that the fact that the grain is in a chest is in itself proof that the grain was fully tithed before storage. In contrast, the Yerushalmi seems to permit a fellow to deposit his grain in the chest and tithe from it. : If a fellow died and in his estate was a chest full of grain, even if he filled it the same day it is supposed to be in order. Is it impossible that he should not have been of clouded mind at least for an hour? Rebbi Abun bar Ḥiyya said, explain it if he died with a clear mind. Rebbi Ḥananiah in the name of Rebbi Phineas understood it from the following 5:9, speaking of Rabban Gamliel and his entourage on a voyage from Rome to the Land of Israel who had to tithe his grains before the holiday and did this by a promise of future delivery from storage. This proves that, in general, tithes can be given from anywhere, also from storage for grain found on the road. : “One tenth which I shall separate in the future is given to Aqiba ben Joseph that he should distribute it to the poor.” That means, from the house. Rebbi Ḥiyya bar Abba understood it from the following 4:2, cf. Note 14 . It is implied by the Mishnah that both for R. Meїr and the Sages, tithes can be given from another storage facility. : “If somebody’s produce was in a storage bin and he gave a seah to a Levite and a seah to a poor person;” that means, from the house. Rebbi Abba Mari understood it from the following 5:10. The Mishnah contains a midrash on Deut . 26:13 : “I did remove the sanctified food” refers to Second Tithe and the fourth-year growth, “from the house,” refers to ḥallah , “and also gave it” refers to heave and heave of the tithe, “to the Levite,” refers to the Levite’s tithe, “the sojourner, the orphan, and the poor,” refers to the tithe of the poor, “following all commandments You commanded me;” therefore, if he gave heave of the tithe before the Great Heave he cannot recite the declaration, “I did not transgress Your commandments and I did not forget.” Since the house is mentioned in connection with ḥallah heave from dough, it is clear that heaves and tithes are supposed to be taken outside the house, i. e., in the field. : “( Deut . 26:13 ) ‘From the house’, that is ḥallah .” That means, from the field.

מָצָא קְצִיצוֹת בַּדֶּרֶךְ אֲפִילוּ בְּצַד שְׂדֵה קְצִיצוֹת וְכֵן תְּאֵינָה שֶׁהִיא נוֹטָה עַל הַדֶּרֶךְ וּמָצָא תַחְתֶּיהָ תְאֵנִים מוּתָּרוֹת מִשּׁוּם גֶּזֶל וּפְטוּרוֹת מִן הַמַּעְשְׂרוֹת. הַזֵּיתִים וְהֶחָרוּבִין חַיָיבִין. מָצָא גְּרוֹגְרוֹת אִם דָּרְסוּ רוֹב בְּנֵי אָדָם חַיָיב וְאִם לָאו פָּטוּר. מָצָא פִילְחֵי דְּבֵילָה חַיָיב בְּיָדוּעַ שֶׁמִּדָּבָר גָּמוּר. הֶחָרוּבִין עַד שֶׁלֹּא כִּינְסָן לְרֹאש הַגָּג מוֹרִיד מֵהֶן לִבְהֵמָה וּפָטוּר מִפְּנֵי שֶׁהוּא מַחֲזִיר אֶת הַמּוֹתָר. אָמַר רִבִּי יוֹנָה לֹא אָמְרוּ אֶלָּא לַדֶּרֶךְ. הָא בֵינוֹ לְבֵין חֲבֵירוֹ לֹא. אָמַר רִבִּי יוֹנָה וְהוּא שֶׁמָּצָא זֵיתִים תַּחַת זֵיתִים. וְחָרוּבִין תַּחַת חָרוּבִין. אֲבָל אִם מָצָא זֵתִים תַּחַת חָרוּבִין וְחָרוּבִין תַּחַת זֵיתִים לא בְדָא. וְלֹא בַבָּתִּים הֵן נִדְרָסוֹת. אָמַר רִבִּי בּוּן בַּר חִיָיה תִּיפְתָּר שֶׁרוֹב דּוֹרְסִין בַּשָּׂדוֹת. רִבִּי זְעִירָא בָּעֵי וְאֵינָהּ נִיכֶּרֶת אִם דְּרוּסָה הִיא אִם אֵינָהּ דְּרוּסָה. אָמַר רִבִּי שָׁאוּל פְּעָמִים שֶׁהִיא פוֹקַעַת תַּחַת הַגַּלְגָּל וְהִיא דְּרוּסָה וְהִיא נִרְאֵית שֶׁאֵינָהּ דְּרוּסָה. פְּעָמִים שֶׁהָרֶגֶל דּוֹרְסָתָהּ וְהִיא אֵינָהּ דְּרוּסָה וְנִרְאֵית כִדְרוּסָה. אָמַר רִבִּי לָעְזָר הָדָא דְתֵימָר בְּמָקוֹם שֶׁאֵין רוֹב דּוֹרְסִין בְּשָׂדוֹת. אֲבָל בְּמָקוֹם שֶׁרוֹב דּוֹרְסִין בְּשָׂדוֹת אוֹתָן שֶׁדָּרְסוּ אוֹתָן הַמִּיעוּט הָעֲתִידִין לִדְרוֹס מִצְטָרְפִין. אִית תַּנָּיֵי תַנֵּי שֶׁאֵין שִׁבְחוֹ שֶׁל תַּלְמִיד חָכָם לִהְיוֹת אוֹכֵל בַּשּׁוּק. כְּהָדָא רִבִּי לָעְזָר בְּרִבִּי שִׁמְעוֹן הֲוָה אֲכִיל בְּשׁוּקָא חָמְתֵיהּ רִבִּי מֵאִיר אֲמַר לֵיהּ בַּשׁוּקָא אַתְּ אֲכִיל. וּבָטַל גַּרְמֵיהּ.

MISHNAH: If he found single fruits 21b read קציעות “cut-up figs.” on the road, even next to a field from which the single fruits may have come, or a fig tree that extends over the road and he found figs under it they are permitted under the category of robbery and free from tithes. Olives and carobs are obligated 21b ). . If he found dried figs, if most people are pressing theirs he is obligated, otherwise he is free. If he found slices of a fig-cake it is obvious that this is post-processing. . Carobs, as long as he did not make heaps on his roof he may take down for his animals and is free because he will return the excess. HALAKHAH: Rebbi Jonah said; only on a road, not between a person and his neighbor. Rebbi Jonah said; only olives under an olive tree, carobs under a carob tree, but not olives under a carob tree, carobs under an olive tree. Are they not pressed in the houses? Rebbi Abun bar Ḥiyya said, explain it where most people press in the fields. Rebbi Zeїra asked: Is it not recognizable whether it is pressed or not? Rebbi Saul said, sometime it jumps from under the roller, then it is pressed and looks as if not pressed. Sometimes a foot squeezes it, then it is not pressed and looks like pressed. Rebbi Eleazar said, that is, at a place where most people are not pressing in the fields. But at a place where most people are pressing in the fields, those who pressed and the minority who will press in the future are added together. Some Tannaїm state: Because it is not proper for a learned person to eat in public40b, s. v. ויש , and in a different form by R. Asher ben Ieḥiel Qiddušin 1, #65. The Babylonian version ( Babli Qiddušin 40b , Derekh Ereẓ 10) reads: He who eats in public is the companion of the dog; some say he is unacceptable as a witness.” This belongs to the Babylonian tradition of enmity towards the vulgar, cf. the Introduction to Demay , or to a tradition which accuses cynics of contempt for courts. A confluence of the Yerushalmi and Babli texts appears in Sefer Ha‘iṭṭur p. 116, a prime example why quotes of early Medieval authors cannot be used as testimonies for the text. Cf. also Maimonides , Edut 11:5, Ṭur and Šulḥan Arukh , Ḥošen Mišpaṭ 34, and their commentators. The text of R. Ḥananel reads (as quoted by R. Yom Ṭob ben Abraham al-Išbili, Qiddušin 40b ): “Rebbi Eleazar ben Rebbi Simeon was eating in public and was seen by Rebbi Meїr who said to him, it is not proper for a learned person to eat in public of his own food.” This must belong to a text tradition of the Yerushalmi quite different from the two extant mss. . As for example, Rebbi Eleazar ben Rebbi Simeon who was eating in public and was seen by Rebbi Meїr who asked him, are you eating in public? He effaced himself.

וְאֵי זוֹ הִיא חָצֵר שֶׁהִיא חַיֶיבֶת בְּמַעְשְׂרוֹת רִבִּי יִשְׁמָעֵאל אוֹמֵר חָצֵר הַצּוֹרִית שֶׁהַכֵּלִים נִשְׁמָרִים בְּתוֹכָהּ. רִבִּי עֲקִיבָה אוֹמֵר כָּל שֶׁאֶחָד פּוֹתֵחַ וְאֶחָד נוֹעֵל פְּטוּרָה. רִבִּי נְחֶמְיָה אוֹמֵר כָּל שֶׁאֵין אָדָם בּוֹשׁ מִלּוֹכַל בְּתוֹכָהּ חַיֶיבֶת. רִבִּי יוֹסֵי אוֹמֵר כָּל שֶׁנִּכְנָס לָהּ וְאֵין אוֹמֵר לוֹ מַה אַתְּ מְבַקֵּשׁ פְּטוּרָה. רִבִּי יְהוּדָה אוֹמֵר שְׁתֵּי חֲצֵירוֹת זוֹ לִפְנִים מִזּוֹ הַפְּנִימִית חַיֶיבֶת וְהַחִיצוֹנָה פְטוּרָה. הַגַּגּוֹת פְּטוּרִין אַף עַל פִּי שֶׁהֵן שֶׁל חָצֵר חַיֶיבֶת. בֵּית שַׁעַר וְאֶכְסֶדְּרָא וּמִרְפֶּסֶת הֲרֵי אֶלּוּ כְּחָצֵר אִם חַיֶיבֶת חַיָיבִין וְאִם פְּטוּרָה פְּטוּרִין. הַצְּרִיפִין וְהַבּוּרְגּוֹנָין וְהָאַלִיקַטִּיּוֹת פְּטוּרִין. סוּכַּת גִּינוֹסַר אַף עַל פִּי שֶׁיֵּשׁ בּוֹ רֵיחַיִם וְתַרְנְגוֹלִין פְּטוּרִין. סוּכַּת הַיּוֹצְרִים הַפְּנִימִית חַיֶיבֶת וְהַחִיצוֹנָה פְטוּרָה. רִבִּי יוֹסֵי אוֹמֵר כָּל שֶׁאֵינָהּ דִּירַת הַחַמָּה וְדִירַת הַגְּשָׁמִים פְטוּרָה. סוּכַּת הֶחָג בְּחָג רִבִּי יְהוּדָה מְחַיֵיב וַחֲכָמִים פּוֹטְרִין. וְאֵי זוֹ הִיא חָצֵר. תַּנֵּי רִבִּי יִשְׁמָעֵאל אוֹמֵר כָּל שֶׁהַשּׁוֹמֵר יוֹשֵׁב עַל פִּיתְחָהּ וּמְשַׁמֵּר. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן כּוּלְּהוֹן מִן הַבַּיִת לָמְדוּ. בַּיִת טוֹבֵל דְּבַר תּוֹרָה אָמַר בִּיעַרְתִּי הַקּוֹדֶשׁ מִן הַבַּיִת. שָׁמְעוּן קוֹמֵי רִבִּי יוֹחָנָן אָמַר לוֹן הֲלָכָה כְדִבְרֵי כוּלְּהֹן לְהַחֲמִיר. וְלָמָּה לֹא אָמְרִין לֵיהּ מִשְּׁמֵיהּ דְּלֵיתֵיהּ מִילְתָא דְּרִבִּי יוֹחָנָן פְּלִיגָא עַל מִילְתָא. תַּנִּי רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רִבִּי עֲקִיבָה כָּל שֶׁאֶחָד פּוֹתֵחַ וְאֶחָד נוֹעֵל פְּטוּרָה. בִּשְׁנֵי שׁוּתָפִין לֹא בִשְׁנֵי דִיּוּרִין. מַה בֵּין שׁוּתָף מַה בֵּין דִיּוּר. כְּשֵׁם שֶׁהַשּׁוּתָף מַמְחֶה כָּךְ הַדִּיּוּר מַמְחֶה. אָמַר רִבִּי יוֹנָה בְּבַעַל הַבַּיִת וְדִיּוּרוֹ הִיא מַתְנִיתָא. בַּעַל הַבַּיִת מַמְחֶה עַל יְדֵי דִיּיוּר וְאֵין דִיּוּר מַמְחֶה עַל יְדֵי בַּעַל הַבַּיִת. עֲלֵיהּ שְׁמָעִין קוֹמֵי רִבִּי יוֹחָנָן הֲלָכָה כְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר דְּרִבִּי עֲקִיבָה. רִבִּי יוֹנָה אָמַר זְעִירָה וְרִבִּי אִימִּי תְּרֵיהוֹן בְּשֵׁם רִבִּי יוֹחָנָן הֲלָכָה כְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר דְּרִבִּי עֲקִיבָה. אָמַר רִבִּי אִימִּי הוֹרֵי דְּבֵית רִבִּי יַנַּיי הֲלָכָה כְּרִבִּי שִׁמְעוֹן בֶּן לָעְזָר דְּרִבִּי עֲקִיבָה. רִבִּי בּוּן בַּר חִיָיא בְּעָא קוֹמֵי רִבִּי זְעִירָא מַה בָּא רִבִּי יְהוּדָה לְהוֹסִיף עַל דִּבְרֵי רִבִּי עֲקִיבָה רַבּוֹ. אָמַר לוֹ לֹא כְּלוּם. אָמַר רִבִּי לָעְזָר לְגָג מְבוּצָּר לַאֲוֵיר חָצֵר הִיא מַתְנִיתָא. מִכֵּיוָן שֶׁהֶעֱבִירָן דֶּרֶךְ חָצֵר לֹא נִטְבְּלוּ. תִּיפְתָּר אִי כְרִבִּי יוֹסֵי בֵּירִבִּי יוּדָה אִי כְרִבִּי בְּשֶׁהָיָה בְדַעְתּוֹ לַעֲשׂוֹתָן מוּקְצֶה וְנִמְלַךְ שֶׁלֹּא לַעֲשׂוֹתָן. אָמַר רִבִּי אָבִין וְהוּא שֶׁהָיָה בְגָג אַרְבַּע עַל אַרְבַּע. מַה הַבַּיִת אֵינוֹ טוֹבֵל עַד שֶׁיְּהֵא בוֹ אַרְבַּע עַל אַרְבַּע אַף הַגָּג אֵינוֹ פוֹטֵר עַד שֶׁיְּהֵא בוֹ אַרְבַּע עַל אַרְבַּע. דְּתַנֵּי בַּיִת שֶׁאֵין בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת פָּטוּר מִן הַמְזוּזָה. וּמִן הַמַּעֲקֶה. וּמִן הָעֵירוּב. וְאֵינוֹ טוֹבֵל לְמַעְשְׂרוֹת. וְאֵין עוֹשִׂין אוֹתוֹ חִיבּוּר לָעִיר. וְהַנּוֹדֵר מִן הַבַּיִת מוּתָּר לֵישֵׁב בּוֹ. וְאֵין נוֹתְנִין לוֹ אַרְבַּע אַמּוֹת לִפְנֵי פִתְחוֹ. וְאֵין צָמִית בְּיוֹבֵל. וְאֵינוֹ מִטָּמֵא בִנְגָעִים. וְאֵין הַבְּעָלִין חוֹזְרִין עָלָיו מֵעוֹרְכֵי [הַ]מִּלְחָמָה. מַהוּ שֶׁיִּטְבְּלוּ לְבַעַל הַבּוּרְגָּנִין. מִן מַה דְּתַנֵּי בֵּית סֵפֶר וּבֵית תַּלמוּד טוֹבְלִין לְסֹפֵר וּלְמַשְׁנֶה. אֲבָל לֹא לָאֲחֵרִים. הָדָא אָמְרָה שֶׁהֵן טוֹבְלִין לְבַעַל הַבּוּרְגָּנִין. רִבִּי אוֹמֵר אַרְבַּע אַמּוֹת אַף עַל פִּי שֶׁאֵין שָׁם אַרְבַּע דַּפְנוֹת. רִבִּי שִׁמְעוֹן אוֹמֵר אַרְבַּע דַּפְנוֹת אַף עַל פִּי שֶׁאֵין שָׁם אַרְבַּע אַמּוֹת. רִבִּי יְהוּדָה אוֹמֵר אַרְבַּע אַמּוֹת וְאַרְבַּע דַּפְנוֹת. וְכֵן הָיָה רִבִּי יוּדָה מְחַיֵיב בִּמְזוּזָה. מִסְתַּבְּרָא רִבִּי יוּדָה יוֹדֵי לְאִילֵּין רַבָּנִין. אִילֵּין רַבָּנִין לֹא יוֹדוּן לְרִבִּי יוּדָה. אַף עַל פִּי שֶׁיֵּשׁ שָׁם אַרְבַּע אַמּוֹת וְאַרְבַּע דַּפְנוֹת שֶׁהוּא פָטוּר מִן הַמְזוּזָה וְאֵינוֹ טוֹבֵל לְמַעְשְׂרוֹת.

MISHNAH: Which courtyard is obligated for tithes? Rebbi Ismael says, a Tyrian courtyard 47b ) as having a permanent doorman. in which vessels are guarded. Rebbi Aqiba says, one where one person opens and another one locks it, is free. Rebbi Neḥemiah says, [a courtyard] where one is not ashamed to eat is obligated. Rebbi Yose says, one into which anybody may enter and nobody asks, what are you doing here, is free. Rebbi Jehudah says, if one courtyard is inside another, the inner one is obligated, the outer one is free. Roofs are exempt even if they are in an obligated courtyard. A porter’s lodge, a covered walkway, and a gallery are like the courtyard: obligated if the latter is obligated and free if the latter is free. Sheds 18:10; Maimonides). , watchtowers, and summer shelters are free. Genezareth huts even though they contain a hand mill or chickens are free. Potter’s huts, the inner one is obligated, the outer one free. Rebbi Yose says, any which is not a dwelling in summer and winter is free. A holiday hut on the holiday, for the festival of Sukkot ( Lev . 23:42–43 ). Rebbi Jehudah obligates but the Sages free. HALAKHAH: Which courtyard is obligated? It was stated: Rebbi Ismael says, any with a watchman sitting and watching at the door. Rebbi Samuel ben Naḥman in the name of Rebbi Jonathan: All of them learned it from the house if and only if a house would induce ṭevel under the same circumstances. . The house creates ṭevel by biblical decree; it says ( Deut . 26:13 ) “I removed the holy food from the house.” They heard before Rebbi Joḥanan that he said to them, practice follows all of them restrictively except if it is exempt according to everybody. . Why do they not say it in his name 47b , the statement is a baraita attributed to Rebbi. ? That not a word of Rebbi Joḥanan should disagree with another word of his. It was stated: “Rebbi Simeon ben Eleazar said in the name of Rebbi Aqiba, one where one person opens and another one locks it is free; two partners but not two tenants.” What is the difference between a partner and a tenant? Just as a partner may object so a tenant may object here and the Tosephta. ! Rebbi Jonah said, the Mishnah refers to a landlord and his tenant. The landlord may object to the tenant, the tenant may not object to the landlord. About that they heard before Rebbi Joḥanan, practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba. Rebbi Jonah said, Zeïra and Rebbi Immi in the name of Rebbi Joḥanan: Practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba. Rebbi Immi said, the house of Rebbi Yannai instructed that practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba. Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: What does Rebbi Jehudah add to the words of his teacher Rebbi Aqiba? He said to him, nothing. Rebbi Eleazar said, the Mishnah deals with a roof surrounded by the airspace of the courtyard. Did [the produce] not become ṭevel when it was transported through the courtyard? Explain it either following Rebbi Yose ben Rebbi Jehudah or Rebbi, when he wanted to cut them up for drying and then changed his mind not to cut. Rebbi Abin said, only if the roof is at least four [cubits] square. Just as a house does not induce ṭevel unless it is at least four [cubits] square, so the roof does not exempt unless it is at least four [cubits] square, as it is stated in Babli Sukkah 3a/b . : A house less than four [cubits] square is free from the obligations of mezuzah . 6:9 , 11:20 . and the parapet. 22:8 . , from the obligation of eruv (cf. Demay 1, Notes 192–193 ). , does not induce ṭevel , is not counted as a connection to a town 8, Note 56 ). Any house which is within 70 cubits of a house of the town is also counted as part of the town; the count of 2000 cubits starts only at the outermost house. A small building does not count as a house. ; he who makes a vow not to be in a house may sit there; one does not give it four cubits before its entrance door; it does not remain with the buyer in the Jubilee. 25:30 . ; it cannot become impure by scale disease. 14:34 ff. , and its owner does not return from the army because of it. 20:5 . . Do they induce ṭevel for the dweller in watch towers? From what it is stated: An elementary school and a Talmud school induce ṭevel for the elementary and the Mishnah teacher, but not for others. That means, they induce ṭevel for the dweller in watch towers. creates ṭevel ; for him a sukkah must be a complete house since one is required to dwell in it. The paragraph is also in Sukkah 1:1, fol. 52a; Rebbi’s standpoint is quoted Babli Sukkah 3b . Rebbi says, four cubits even though there are not four walls. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits be a complete dwelling; quoted in Babli Sukkah 3b , Yoma 10a . . Similarly, Rebbi Jehudah requires it to have a mezuzah . It is reasonable that Rebbi Jehudah agrees with these rabbis, but these rabbis will not agree with Rebbi Jehudah: Even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel for tithes.

תְּאֵינָה שֶׁהִיא עוֹמֶדֶת בֶּחָצֵר אוֹכֵל אַחַת אַחַת וְאִם צֵירַף חַיָיב. רִבִּי שִׁמְעוֹן אוֹמֵר אַחַת בִּימִינוֹ וְאַחַת בִּשְׂמֹאלוֹ וְאַחַת בְּפִיו. עָלָה לְרֹאשָׁהּ מְמַלֵּא חֵיקוֹ וְאוֹכֵל. גֶּפֶן שֶׁהִיא נְטוּעָה בֶּחָצֵר נוֹטֵל אֶת כָּל הָאֶשְׁכּוֹל וְכֵן בָּרִמּוֹן וְכֵן בָּאֲבַטִּיחַ דִּבְרֵי רִבִּי טַרְפוֹן. רִבִּי עֲקִיבָה אוֹמֵר מְגַרְגֵּר בָּאֶשְׁכּוֹל וּפוֹרֵט בָּרִמּוֹן וְסוֹפֵת בָּאֲבַטִּיחַ. כּוּסְבָּר שֶׁהִיא זְרוּעָה בֶּחָצֵר מְקַרְטֵם עָלֶה עָלֶה וְאוֹכֵל וְאִם צֵירַף חַיָיב. סִיאָה וְהָאֵזוֹב וְהַקּוּרְנִית שֶׁבְּחָצֵר אִם הָיוּ נִשְׁמָרִין חַיָיבִין. תְּאֵינָה שֶׁהִיא עוֹמֶדֶת בֶּחָצֵר וְנוֹטָה לַגִּינָּה אוֹכֵל כְּדַרְכּוֹ וּפָטוּר. עוֹמֵד בַּגִּינָּה וְנוֹטָה לֶחָצֵר אוֹכֵל אַחַת אַחַת וְאִם צֵירַף חַיָיב. עוֹמֶדֶת בָּאָרֶץ וְנוֹטָה בְּחוּצָה לָאָרֶץ אוֹ עוֹמֶדֶת בְּחוּצָה לָאָרֶץ וְנוֹטָה לָאָרֶץ הַכֹּל הוֹלֵךְ אַחַר הָעִיקָּר. וּבְבָתֵּי עָרֵי חוֹמָה הַכֹּל הוֹלֵךְ אַחַר הָעִיקָּר. בְּעָרֵי מִקְלָט הַכֹּל הוֹלֵךְ אַחַר הַנּוֹף. וּבִירוּשָׁלֵם הַכֹּל הוֹלֵךְ אַחַר הַנּוֹף. תַּנֵּי נוֹתְנִין לוֹ שָׁהוּת לְפַצֵּעַ בָּהּ פַּעַם רִאשׁוֹנָה שְׁנִיָיה וּשְׁלִישִׁית. רִבִּי יוֹנָה בְשֵׁם רִבִּי זְעִירָא שֶׁאִם לִיקֵּט אֶת הַשְּׁנִיָיה בְּתוֹךְ כְּדֵי שָׁהוּת רִאשׁוֹנָה נִטְבְּלוּ שְׁתֵּיהֶן. רִבִּי יִרְמְיָה בָּעֵי זָרַק אֶת הָרִאשׁוֹנָה לְמַעֲלָה מֵאֲוֵיר עֲשָׂרָה לֹא הִסְפִּיקָה לֵירֵד לְמַטָּה מֵאֲוֵיר עֲשָׂרָה עַד שֶׁלִּיקֵּט אֶת הַשְּׁנִיָיה נִטְבְּלוּ שְׁתֵּיהֶן. רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר שָׁלֹשׁ בִּימִינוֹ וְשָׁלֹשׁ בִּשְׂמֹאלוֹ וְשָׁלֹשׁ בְּפִיו. רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן עַל יְדֵי דַהֲוָה אָכְלָן הֲוָה מְשָׁעֵר גַּרְמֵיהּ כֵּן. רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן אֲזַל לְגַבֵּיהּ רִבִּי שִׁמְעוֹן בֵּירִבִּי יוֹסֵי בַּר לַקּוֹנִיָּא חָמוֹי הֲוָה מְזַג לֵיהּ וְהוּא שָׁתֵי. מְזַג לֵיהּ וְהוּא שָׁתֵי. אָמַר לֵיהּ לֹא שְׁמָעַת מִן אָבוּךְ כַּמָּה אָדָם צָרִיךְ לְגַמּוֹת בַּכּוֹס. אָמַר לֵיהּ כְּמוֹת שֶׁהִיא אַחַת. בְּצוֹנִין שְׁתַּיִם. בְּחַמִּין שָׁלֹשׁ וְלֹא שִׁיעֲרוּ חֲכָמִים לֹא בְּיֵינָךְ שֶׁהוּא נָאֶה וְלֹא בְּכּוֹסָךְ שֶׁהוּא קָטָן וְלֹא בִּכְרֵיסִי שֶׁהִיא רְחָבָה. וַהֲוָה רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה צְוַוח לֵיהּ חַלָּא בַּר חַמְרָא. אֲמַר לֵיהּ לָמָּה אַתְּ צְוַוח לִי כֵן. אָמַר לֵיהּ עַד דַּעֲרַקְתְּ וַאֲזַלְתְּ לָךְ לְלַדוֹקֵיָא. אָמַר לֵיהּ וְלֹא קוֹצִין כְּסִיחִין כִּסַּחְתִּי. אָמַר לֵיהּ וְלָא הֲוָה לֵילֵךְ לָךְ לְסוֹף הָעוֹלָם לְהַנִּיחַ בַּעַל הַּגִּינָּה שֶׁיִּקּוֹץ אֶת קוֹצִין. נִתְגַּלְגְּלָה מֵאֵילֶיהָ מַהוּ מַחֲזָּרָתָהּ כְּמַה דְתֵימַר תַּמָּן מַחֲזִירָן לִמְקוֹמָן וְאוֹכֵל. וְאוֹף הָכָא כֵן. תַּמָּן בְּמַחֲזִירָן בְּמָקוֹם פְּטוֹר. בְּרַם הָכָא בְּמַחֲזִירָן לְמָקוֹם חִייוּב. מַה דָמִי לָהּ הָיָה עוֹמֵד בְּרֹאשׁ הַתְּאֵינָה מַה אַתְּ עֲבִיד לָהּ כְּעוֹמֵד בָּעִיר כְּעוֹמֵד בַּשָּׂדֶה. יֵיבָא כְהָדָא הָיָה עוֹמֵד בָּעִיר וְאָמַר יוֹדֵעַ אֲנִי שֶׁהַפּוֹעֲלִין שׁוֹכְחִין עוֹמֶר שֶׁבְּמָקוֹם פְּלוֹנִי וּשְׁכָחוּהוּ אֵינָהּ שִׁכְחָה. הָיָה עוֹמֵד בַּשָּׂדֶה וְאָמַר יוֹדֵעַ אֲנִי שֶׁהַפּוֹעֲלִין שׁוֹכְחִין עוֹמֶר שֶׁבְּמָקוֹם פְּלוֹנִי וּשְׁכָחוּהוּ הֲרֵי זֶה שִׁכְחָה דִּכְתִיב בַּשָּׂדֶה וְשָׁכַחְתָּ וְלֹא בָּעִיר וְשָׁכַחְתָּ. תַּמָּן תַּנִּינָן הָיָה אוֹכֵל אֶת הָאֶשְׁכּוֹל וְנִכְנַס מִן הַגִּינָּה לֶחָצֵר. רִבִּי לִיעֶזֶר אוֹמֵר יִגְמוֹר רִבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא יִגְמוֹר. רִבִּי זְעִירָה רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן אוֹ דְּרִבִּי טַרְפוֹן כְּרִבִּי לִיעֶזֶר אוֹ רִבִּי טַרְפוֹן עֲבַד עוּקְצַת הָאוֹכֶל מִתְּחִילָּתוֹ. רִבִּי אִילָּא רִבִּי אִיסִּי בְשֵׁם רִבִּי יוֹחָנָן אוֹ רִבִּי טַרְפוֹן כְּרִבִּי לִיעֶזֶר. אוֹ רִבִּי טַרְפוֹן עֲבַד אֲכִילָה שְׁתַּיִם שָׁלֹשׁ אֲכִילוֹת כַּאֲכִילָה אַחַת. מַה טַעֲמָא דְרִבִּי לִיעֶזֶר מִשּׁוּם שֶׁהִתְחִיל בּוֹ בְהֵיתֵר. אָמַר רִבִּי נָתַן לֹא שֶׁרִבִּי לִיעֶזֶר אוֹמֵר מִשּׁוּם שֶׁהִתְחִיל בּוֹ בְהֵיתֵר. אֶלָּא שֶׁרִבִּי אֶלְעָזָר אוֹמֵר יַמְתִּין עַד שֶׁיֵּצֵא שַׁבָּת אוֹ עַד שֶׁיּוֹצִיא חוּץ לַחֲצֵירוֹ וְיִגְמוֹר. תַּנֵּי בְשֵׁם רִבִּי נְחֶמְיָה חָצֵר שֶׁהִיא נֶעֱדֶרֶת הֲרֵי הִיא כְגִינָּה אוֹכְלִין בְּתוֹכָהּ עֲרַאי. אָמַר רִבִּי שִׂמְלַאי הֲלָכָה כְּרִבִּי נְחֶמְיָה. תַּנֵּי זָרַע רוּבָּהּ חַיָיב. נָטַע רוּבָּהּ פְּטוּרָה. אָמַר רַב חִסְדָּא וְהוּא שֶׁנְּטָעָהּ לְנוֹיָיהּ שֶׁל חָצֵר. הָדָא יְלָפָא מִן הַהִיא. וְהַהִיא יְלָפָא מִן הָדָא. הָדָא יְלָפָא מִן הַהִיא זָרַע רוּבָּהּ חַיֶיבֶת וְהִיא שֶׁתְּהֵא נֶעֱדֶרֶת. וְהַהִיא יְלָפָא מִן הָדָא שֶׁאִם הָיְתָה נֶעֱדֶרֶת שֶׁהִיא כְשֵׁירָה וְהוּא שֶׁעִידֵּר רוּבָּהּ. הָדָא דְתֵימַר אוֹכֵל כְּדַרְכּוֹ פָטוּר בְעוֹמֵד בְּגִינָּה. הֵן דְּתֵימַר אוֹכֵל אֶחָד אֶחָד פָּטוּר וְאִם צֵירַף חַיָיב בְּעוֹמֵד בְּחָצֵר. רִבִּי יִרְמְיָה בְּעָא קוֹמֵי רִבִּי זְעִירָא הָיְתָה נִיטֶּלֶת בְּדוקני. דֵּלֹמָא רִבִּי זְעִירָא וְרִבִּי אַבָּא בַּר כַּהֲנָא וְרִבִּי לֵוִי הֲווֹן יְתִיבִין וַהֲוָה רִבִּי זְעִירָא מְקַנְתֵּר לְאִילֵּין דַּאֲגַדְּתָא וְצָוַוח לְהוֹן סִיפְרֵי קִיסְמֵי. אֲמַר לֵיהּ רִבִּי בָּא בַּר כַּהֲנָא לָמָּה אַתְּ מְקַנְתֵּר לוֹן שְׁאַל וְאִינּוּן מֵגִיבִין לָךְ. אֲמַר לֵיהּ מַהוּ הָדֵין דִּכְתִיב כִּי חֲמַת אָדָם תּוֹדֶךָּ שֶׁאֵירִית חֵימוֹת תַּחְגּוֹר. אָמַר לֵיהּ כִּי חֲמַת אָדָם תּוֹדֶךָּ בְּעוֹלָם הַזֶּה. שֶׁאֵירִית חֵימוֹת תַּחְגּוֹר לְעוֹלָם הַבָּא. אֲמַר לֵיהּ אוֹ נֵימַר כִּי חֲמַת אָדָם תּוֹדֶֶךָּ בְּעוֹלָם הַבָּא. שֶׁאֵירִית חֵימוֹת תַּחְגּוֹר בָּעוֹלָם הַזֶּה. אָמַר רִבִּי לֵוִי כְּשֶׁתְּעוֹרֵר חֲמָתְךָ עַל הָרְשָׁעִים צִדִּיקִים רוֹאִין מַה אַתְּ עוֹשֶׂה לָהֶן וְהֵן מוֹדִין לְשִׁמְךָ. אָמַר רִבִּי זְעִירָא הִיא הָפְכָה וְהִיא מְהַפְּכָה לֹא שְׁמָעִינָן מִינָהּ כְּלוּם. יִרְמְיָה בְנִי אֵזֶל לְצוֹר צוֹר דוקניתָךְ דְּהִיא טָבָא מִן כְּלוּם. תַּמָּן תַּנִּינָן כָּל שֶׁהוּא לִפְנִים מִן הַחוֹמָה הֲרֵי הוּא כְבָתֵּי עָרֵי חוֹמָה חוּץ מִן הַשָּׂדוֹת. רִבִּי מֵאִיר אוֹמֵר אַף הַשָּׂדוֹת. מַה טַעֲמָא דְּרַבָּנִין וְקָם בַּיִת אֵין לִי אֶלָּא בַּיִת מְנַיִין לְרַבּוֹת בָּתֵּי בַּדִּין וּבוֹרוֹת שִׁיחִין וּמְעָרוֹת וּמֶרְחַצִּיּוֹת וְשׁוֹבְכוֹת וּמִגְדָּלוֹת. יָכוֹל אַף הַשָּׂדוֹת. תַּלְמוּד לוֹמַר בַּיִת. מַה בַּיִת שֶׁהוּא מְיוּחָד שֶׁהוּא בֵּית דִּירָה. יָצְאוּ שָׂדוֹת שֶׁאֵינָן בֵּית דִּירָה. מַה טַעֲמָא דְּרִבִּי מֵאִיר וְקָם הַבַּיִת אֵין לִי אֶלָּא בַּיִת מְנַיִין לְרַבּוֹת בָּתֵּי בַּדִּין בּוֹרוֹת שִׁיחִין וּמְעָרוֹת וּמֶרְחַצִּיּוֹת וְשׁוֹבְכוֹת וּמִגְדָּלוֹת וְהַשָּׂדוֹת. תַּלְמוּד לוֹמַר אֲשֶׁר בָּעִיר. אֲשֶׁר לוֹ חוֹמָה פְּרָט לְבַיִת הַבָּנוּי לְחוֹמָה דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי שִׁמְעוֹן אוֹמֵר כּוֹתֶל הַחִיצוֹן הוּא הַחוֹמָה. רִבִּי יְהוּדָה דָּרַשׁ אֲשֶׁר לוֹ חוֹמָה. רִבִּי שִׁמְעוֹן דָּרַשׁ אֲשֶׁר לֹא חוֹמָה. אָמַר רִבִּי חִינְנָא וְהוּא שֶׁעָלָה דֶרֶךְ הַנּוֹף אֲבָל אִם עָלָה דֶרֶךְ הָעִיקָּר כְּבַר קְלָטוֹ הַעִיקָּר. מַתְנִיתָא דְּבֵית שַׁמַּי דְּבֵית שַׁמַּי אוֹמְרִין הַכֹּל כְּלִפְנִים. תַּנֵּי הֶחֱזִיר אֶת הַנּוֹף מִבִּפְנִים כּוּלּוֹ כְּלִפְנִים. וְאִית בָּהֶן תַּנַּיָיא קַדְמִיָּא כְּבֵית שַׁמַּי.

MISHNAH: From a fig tree standing in a courtyard, one may eat one by one and if he took them together he is obligated. Rebbi Simeon says, one in his right hand, one in his left hand, and one in his mouth. If he climbed to the top of the tree 6, Note 31 . he may fill the fold of his toga, ūs , m ., which in addition to “bosom” also means “fold, pocket, purse” (E. G.). and eat. From a vine planted in a courtyard one may take an entire bunch; the same holds for a pomegranate and a watermelon, the words of Rebbi Ṭarphon. Rebbi Aqiba says, he takes single grape berries, single seeds of a pomegranate, and picks from the watermelon. Of coriander sown in the courtyard 7:7, Note 51; 8 Mishnah 1. he snips off leaf by leaf and eats; when he takes them together they are obligated. Calamint, hyssop, and thyme in the courtyard are obligated if they are guarded. If a fig tree was standing in a courtyard but its crown was hanging over a vegetable garden, one eats as usual and is free. If it was standing in a vegetable garden but its crown was hanging over a courtyard, one eats one by one and if he takes them together he is obligated. If it was standing in the Land and hanging over outside the Land or standing outside the Land and hanging over the Land, everything is determined by the stem. For houses of walled cities. 25:29–30 . The rule given there for houses is extended to trees growing in the city. , everything is determined by the stem. For cities of refuge. 35 . If the homicide reaches the crown of a tree whose stem is inside 2000 cubits from the wall of a city of refuge, he is safe. , all goes by the crown, for Jerusalem 12a ) notes that the two last statements are parallel but the reasons are different. all goes by the crown. HALAKHAH: It was stated: One gives him time to hit it a first, second, and third time. Rebbi Jonah in the name of Rebbi Zeїra: If he collected the second one during the time allotted for the first, both became ṭevel . According to R. Moses Margalit, there is a standard time allotted for the eating of each fig (irrespective of its ripeness). According to him, if the second fig is picked while the first still exists, both become ṭevel . Then one wonders what the statement of R. Zeїra means. According to R. Eliahu Kramer of Wilna, if the second fig is picked during the time allotted to the first, if the first still exists, both become ṭevel . But if he second fig is picked after the time allotted to the first, even if the first still exists, only the second one becomes ṭevel ; the first remains permitted. According to Sefer Nir , the first sentence refers to Tosephta 2:22 : “A fig tree standing in a garden which extends a branch into a window, he (mss: eats) ( editio princeps : picks) it normally and is free. If he picked and put it on a table, even a single one is obligated.” The first sentence of the paragraph states that even if he did not put it on a table but waited after softening the fig three times, he is obligated. This interpretation is the only one giving the Mishnaic expression “one gives him time” the usual restrictive meaning of “so much but not more.” The second sentence is then taken to mean that if the second fig is picked after the time allotted for the first, if the first is not yet completely eaten the existing remainder becomes obligated but the second remains free unless held together with the first. . Rebbi Jeremiah asked: If he threw the first higher in the air than 10 [hand-breadths 6, Note 31 . ] and it did not descend below 10 [hand-breadths] when he collected the second one, did both of them become ṭevel . The statement can be taken as supporting the interpretation of the preceding paragraph given by Sefer Nir . ? Rebbi Eleazar ben Rebbi Simeon says, three in his right hand, three in his left hand, and three in his mouth. Since Rebbi Eleazar ben Rebbi Simeon was a glutton, he estimated so for himself. , p. 91a/b. The Babli ( Pesaḥim 86b ) has a similar story attributed to R. Ismael ben R. Yose, who had a reputation of being as obese as R. Eleazar ben R. Simeon. Rebbi Eleazar ben Rebbi Simeon went to his father-in-law Rebbi Simeon ben Rebbi Yose ben Laqonia who repeatedly mixed wine for him which he gulped down. He said to him, did you not hear from your father how one swallows from a cup? He said to him, one gulp if it is unmixed, two gulps [if mixed] with cold water, three with hot water. But the Sages did not estimate this with your wine which is good, or with your cup which is small, or with my belly which is large. 83b is missing: R. Eleazar ben R. Simeon, known for his psychological profiling of thieves, was forced by the Roman government to act as a detective to discover thieves and robbers. R. Joshua objected: the Roman government executed all robbers and thieves while Jewish law only required double restitution in the case of a thief and simple restitution in the case of a robber. Therefore, collaboration with the Roman Government would be possible murder. Rebbi Joshua ben Qorḥah called him “vinegar son of wine.” He said to him, why do you call me that? He said to him, you should have gone to Laodicea. He said to him: Do I not mow mowable thorns from the garden? He said to him, you should have gone to the end of the world to let the owner of the garden cut his thorns. If it rolled away by itself, can he bring it back as you say there, may he bring them back to their intended place and eat? Is it the same here? There, he brings it back to an exempt place but here he brings it back to a place of obligation. To what do you compare if he stood in the crown of a fig tree, to one who stands in town or in a field? It refers to the following 5:6, Note 123 . No answer is given. It is difficult to understand the quote since the case in Peah is not decided on the basis of logic but of a narrow biblical decree restricted to the case of a forgotten sheaf. : If he stood in town and said: I know that the workers are forgetting a sheaf at place X; if they forgot it is not a forgotten sheaf. If he stood in a field and said: I know that the workers are forgetting a sheaf at place X; [if they forgot] it is a forgotten sheaf, since it says ( Deut . 24:19 ): “In your field and you forget a sheaf.” In the field you forget, but in town you do not forget. There 7, Mishnah 3, Halakhah 4; Notes 73–75 , the entire paragraph with slight variations in wording. , we have stated: “If he was eating a bunch of grapes and entered into the courtyard from the garden. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish.” Rebbi Zeїra in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon says following Rebbi Eliezer or Rebbi Ṭarphon says, one makes the cut of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes one snack containing two or three snacks equal to one snack. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.” It was stated in the name of Rebbi Neḥemiah: “A courtyard which regularly is being weeded is like a vegetable garden.” Rebbi Simlai said, practice follws Rebbi Neḥemiah. It was stated: If most of it was sown it is obligated, if planted it is free 4:14), R. Abraham ben David ( ad loc .) and Caphtor va-Pherach (Chap. 32, p. 504). R. Joseph Caro ( Kesef Mishneh ad loc .) explains that a courtyard is always obligated except if it is planted with trees for its beautification since this (a) is permanent and (b) establishes the courtyard as a separate entity, rather than as working space for the house. Since the biblical law requires tithing only when produce is brought to the house, the transformation of the courtyard into a pleasure garden removes the obligation of tithing. The emendation of R. Abraham ben David, followed by R. S. Cirillo, is unnecessary. . Rav Ḥisda said, only if he planted to embellish the courtyard. This infers from that and that infers from this. This infers from that, if most of it was sown, it is obligated if it is weeded. That infers from this, if it was weeded it is acceptable only if most of it was weeded. This means “one eats as usual and is free”, when he is standing in the garden; this means “if one eats one by one he is free but if he takes them together he is obligated” if he stands in the courtyard. Rebbi Jeremiah asked before Rebbi Zeїra: If it was taken with a dwqny 10, Note 110 . Possibly דוקני is corrupted from דוקרני “pitchfork”, cf. Kilaim 4:4, Note 60 . ? Example 1:1, Note 72 . : Rebbi Zeїra, Rebbi Abba bar Cahana, and Rebbi Levi were sitting together when Rebbi Zeїra was goading 2:3, Note 96 . those of Agadah and called them books of sorcery. Rebbi Abba bar Cahana said to him, why are you goading us? Ask and they will answer you. He said to him, what means that which is written ( Ps . 76:11 ): “For the rage of man brings thanks to You, the leftover rages You will gird?” He said to him, for the rage of man brings thanks to You in this world, the leftover rages You will gird in the future world. He said to him, why can we not say, for the rage of man brings thanks to You in the future world, the leftover rages You will gird in this world? Rebbi Levi said, when You awaken Your rage on the wicked, they will see what You are doing and they will bring thanks to Your name (ed. Bóber, p. 342) explains: ‘For the rage, man brings thanks to You’, when You decreed judgment on Israel by dispersing them, they have to thank You that You did not punish them with all Your Divine might, but ‘the leftover rages You will gird’ to judge the Gentiles on the Day of Judgment. . Rebbi Zeїra said, the same turns and turns around and one does not understand anything from it. Jeremiah my son, go to Tyre, wrap your dwqny because it is better than anything. There 9:5 , Babli Arakhin 32a . Here starts the discussion of the last two sentences of the Mishnah, Notes 149–151. , we have stated: “Everything inside the wall is like houses of a walled city except fields 4(5 ), the statement is attributed to R. Jehudah. This is confirmed by Babli Arakhin 32a . . Rebbi Meïr says, including fields.” “ 4(5–6). What is the reason of the rabbis? ( Lev . 25:30 ) ‘The house stands.’ Not only houses; from where do we include oilpresses, cisterns, ditches, caves, bathhouses, dovecots, and towers? The verse says, ‘which is in the city’. I could think, also fields? The verse says, ‘the house.’ The house is special in that it is a dwelling, that excludes fields which are not for dwelling 32a , even R. Meїr will agree that an agricultural field is excluded. The only “fields” he includes are sand quarries and fish ponds which have the character of “ditches and caves”. In the Tosephta, Arakhin 5:14 , R. Meїr admits gardens and orchards as entities which cannot be reclaimed by the seller later than one full year after the sale. . What is the reason of Rebbi Meїr? ‘The house stands.’ Not only houses; from where do we include oilpresses, cisterns, ditches, caves, bathhouses, dovecots, towers, and fields? The verse says, ‘which is in the city’.” ( Lev . 25:30 ) 168“ ‘Which has a wall’, this excludes a house which is built as a wall, the words of Rebbi Jehudah. Rebbi Simeon says, its outer wall is the city wall.” Rebbi Jehudah explains ‘which has a wall in the verse; the Ketib is “the house in a city which has no wall.” Since עיר is feminine and לוֹ masculine, the relative pronoun should belong to בית: The house in the city which (i. e., the house) has/does not have a wall. In this interpretation, the positions of R. Jehudah and R. Simeon should be interchanged. In the Babli, the difference between the authors is explained by their different interpretations of the description of Rahab’s house ( Jos . 2:15 ). ’; Rebbi Simeon explains ‘which has no wall’. Rebbi Ḥinena said, this is only if he arrived by the crown. But if he arrived by the stem, the stem already received him counts. . Our Mishnah follows the House of Shammai who say Šeni 3:7; Tosephta Ma‘aser Šeni 2:12: “Oil presses [built into the wall] open towards the city whose building extends outside, or built inside and opening to the outside, the House of Shammai say, all is counted as inside but the House of Hillel say, what is in the wall and the interior is inside, what is outside is outside.” , all has the status of inside. It was stated 2:12: “If a tree stands inside with its crown extending outside, its Second Tithe can be redeemed {as being harvested outside Jerusalem}. If one turned the crown to be inside, its Second Tithe cannot be redeemed. If [the tree] was standing outside with its crown extending inside, its Second Tithe cannot be redeemed {as being harvested inside Jerusalem}. If he turned the crown so as to be outside, its Second Tithe can be redeemed.” : If he turned the crown towards the inside, all is counted as inside. The earlier Tannaїm follow the House of Shammai 2:12: “Rebbi Yose said, this {the preceding statements about trees and olive presses} are the teachings of R. Aqiba. The earlier Mishnah: The House of Shammai [say] one does not redeem there {in or at the oil presses} as if it were inside and one does not eat sacrifices there as if it were outside. But the House of Hillel say, what is open to the inside is inside, what is open to the outside is outside.” For the earlier Mishnah, the Mishnah here is not following the House of Shammai. .13