MISHNAH: They declared a principle for tithes: Anything that is food, is guarded, and grows from the earth, is subject to tithes. They declared another principle: Anything that is food from start to end, even though it was kept to grow, is subject to tithes small or large. But anything that is not food from the start but at the end is food, is not subject to tithes until it becomes food.
HALAKHAH: “They declared a principle for tithes, etc.” It is written ( Deut . 14:22 ): “You should certainly tithe all produce of your seed.” I would say, everything is subject to tithes. The verse says, “ all produce of your seed,” this includes. Does it include garden seeds that are not eaten? It is written: “produce of your seed,” and it is written: “which your field produces every year.” How is that? Take from among them anything that is food and is guarded. 105). The Babli frequently ( Berakhot 36b , Pesaḥim 44a , Beẓah 3b , Yebamot 81b , Nedarim 51a , Bekhorot 54b , Ḥulin 120b ) insists that the second verse restricts tithes in biblical law to grain, grapes and wine, and olives and olive oil. All other tithes are considered only rabbinic. The Yerushalmi here, by not quoting the second verse explicitly, extends biblical obligations of tithe to all fruits. However, for practical purposes the Yerushalmi declares all tithes, including grain, wine, and oil, as voluntary (rabbinic) obligations in force since the return from Babylonian captivity ( Ševi‘it Chapter 6, Notes 11–13 ). Therefore, the biblical law as explained here is applicable only to the past, from Joshua to the destruction of the first Temple, and the future, the days of the Messiah. The paragraph here is shorthand for the detailed discussion, transmitted, e.g., in Sifry Deut . 105. Since v. 22 speaks of all produce, one could think that all produce is subject to tithes, including industrial crops like indigo and madder. Since v. 23 requires the tithe to be eaten, industrial crops are excluded. Nevertheless, the expression “all” must include produce not otherwise mentioned. Since v. 23 speaks only of grain, wine, and oil, it follows that v. 22 includes all other fruits and seeds. However, v. 23 excludes seeds that are not food. The Sifry goes on to include vegetables that are not seeds from the verse Lev . 27:30 : “All tithe from the earth, from seeds of the earth, from fruits of trees, belongs to the Eternal.” Here, “from the earth” is taken to denote vegetable food that is neither seed nor tree fruit. While Lev . 27:30 is discussed in the next paragraph in parallel to Deut . 14:22–23 , the argument of the Sifry is not mentioned and in the Yerushalmi it is the generally accepted opinion that tithes of vegetables are purely rabbinical, cf. Note 17 . .
Some want to understand it from the following 12(9); Sifry Deut . 105. : ( Deut . 14:22 ): “You should certainly tithe,” a general statement. “All grain of your seed,” a detail. For every general statement followed by a detail, the general statement only implies the detail. That means, only grain. From where legumes? The verse says ( Lev . 27:30 ): “All tithe from the earth, from seeds of the earth, from the fruit of the tree, belongs to the Eternal.” This includes seeds of garlic, cress 4:6) Arabic חבּ אל-רשאד. and rocket 9:1. . I might think to add the upper part of arum and the seeds of vetch, the seeds of onions, the seeds of turnips and radishes, and all other garden seeds that are not eaten; the verse says, “from seeds of the earth,” and not all seeds of the earth. ( Lev . 27:30 ) “From fruits of trees,” to include all fruits of trees. I might think to add acacia and Sifry sources read שקמה “sycamore”. and ṣalmona 16:6 . Cf. also Sulmo , later Sulmona , birth place of Ovid (E. G.).} However, since the other two kinds are trees, the word also must denote a tree, possibly connected with Accadic ṣulmu “black (tree)”. pods, and carobs from dry land reads גרידה “(earth) dry and hard”. This is the basis of the translation, rather than גדירה “fenced in”. In Sifry most mss. read גירודה (variant of גרידה, cf. Levy’s Dictionary, vol. 1, p. 357a); one ms. reads גירוגא “willow basket”. ; the verse says, “from fruits of trees,” not all fruits of trees.
Vegetables from where? Issy ben Jehudah says, tithes of vegetables are from their words.
Rav Ḥisda said, if somebody declared his standing grain ownerless, came back and retook possession, and illegally gave heave, that is heave. 18:4 . In general, if somebody gives heave and tithes from exempt produce, his action is invalid and no sanctity is attached to the heave given. Standing grain is not under any obligation of heave. The obligation of heave and tithes falls on the grain when it is stored after threshing but there is a latent obligation from the time it is cut since then it is potential commercial produce. Therefore, if heave was given from standing grain, that is an invalid act; if heave was given from cut ears of grain, this is against the rules but valid. If the exempt produce was cut while in the possession of its owner, a latent obligation is on it which can be activated by his giving heave and tithes “illegally”, i. e., against the rules. In the Babli ( Nedarim 44b , Baba Qama 28a , 94a , Temurah 6a , Ḥulin 134b , Niddah 51a ), a similar principle is established using the grape harvest as an example. The entire argument disregards the opinion of R. Yose [ Peah 6:1 (fol. 19b), Demay 3:2 (fol. 23b), Nedarim 4:10 (fol. 38d)] who rejects the concept of ownerless property and holds that the owner has full responsibility for his abandoned property until it is taken up and acquired by another person. . What is the difference between standing grain and ears of grain? Standing grain, if he illegally gave heave before he declared it ownerless, that is not heave. Ears, if he illegally gave heave before he declared them ownerless, that is heave. Rav Ḥinena in the name of Rav Ḥisda, the same applies to a dedicated crop Mishnah 4:5. . The words of the rabbis disagree, since Rebbi Joḥanan said in the name of Rebbi Yannai 1:5 (fol. 40d), Ḥallah 1:3 (fol. 57c), Nedarim 4:10 (fol. 38d); as tannaïtic statement Sifry Deut . 109. : ( Deut . 14:29 ) “The Levite shall come, because he has neither part nor inheritance with you.” You are obliged to give him from what you have but he has not. This excludes gleanings for which your and his hands are equal. Gleanings, forgotten sheaves, peah , and abandoned property are all equal. Rebbi Joḥanan said, the company did ask: But dedications, where your and his hands are not equal, are treated as if your and his hands were equal. Said Rebbi Ila, what are we talking about? If the heap was made when it was ownerless or dedicated, the Torah said ( Deut . 18:4 ) “the first of your grain”, not the ownerless, “the first of your grain”, not Temple property. But we must be talking about ears that he declared ownerless and of which he retook possession. If they were ownerless, he would be free, if dedicated, he would be obligated. If they were ownerless, he would be free, since Rebbi Joḥanan said in the name of Rebbi Yannai: ( Deut . 14:29 ) “The Levite shall come, because he has neither part nor inheritance with you.” You are obligated to give him from what you have but he has not. This excludes gleanings for which your and his hands are equal. If dedicated, he would be obligated, from the following 4:5. : “If somebody dedicated standing produce and redeemed it standing, it is obligated.” What is the difference between ownerless and dedicated? Ownerless [property] is outside the power of everybody, dedicated [property] is not outside the power of the Temple treasurer. Rebbi Abin said, it did not even go outside the power of its owners since he must say to him you redeem first10). .
Rebbi Zeїra, Rebbi Yasa in the name of Rebbi Eleazar: If somebody sowed an ownerless field, the crop is subject to tithes. Rebbi Jonah offers the language: Because he acquired the ownerless field and its growth 54a/b ). Therefore, sowing a field (including preparing it for sowing) is an act of acquisition and the grain never grows as ownerless. .
Rebbi Ḥiyya bar Ada asked before Rebbi Joḥanan: Are truffles and mushrooms obligated for tithes? Rebbi Joḥanan said to him in the name of Rebbi Simai, it is written ( Deut . 14:22 ): “You should certainly tithe all produce of your seed.” Anything which is sown and grows. This excludes truffles and mushrooms which grow but are not sown. Rebbi Jonah offers the language: Because the earth extrudes them.
“Even though it was kept to grow it is subject to tithes small or large.” Does this imply that if it was not kept to grow it is not subject to tithes small or large? Rebbi Immi in the name of Rebbi Simeon ben Laqish: To exclude the words of Rabban Gamliel as we have stated there: “Rabban Gamliel says, flower buds of fenugreek, mustard, and white beans are subject to tithes.” Rebbi Yasa said, did Rabban Gamliel obligate them because of food? If it were so, what about their greenery? But Rabban Gamliel says, they are important as food, but the rabbis say, they are not important as food. In addition, from what we are stating: “Rebbi Joshua said, I never wanted to tell anybody go, collect flower buds of fenugreek, mustard, and white beans and cook them, to free them from tithes.”
It was stated: “Everything that is food at the start but not at the end.” What is this? As we stated: “He who keeps the castor plant for seeds, his opinion is inoperative; for single stalks it is not inoperative.” Rebbi Jonah said, only if he collected greens. But if he did not collect greens, do we say that wood is subject to tithes?
“But anything that is not food from the start but at the end is food, is not subject to tithes until it becomes food.” What is that? That is what we have stated next: “From when are fruits subject to tithes? Figs from the moment they start to ripen.”
MISHNAH: From when are fruits subject to tithes? Figs from the moment they start to ripen, grapes and wild grapes when they start to produce sap. Sumac and mulberries when they start to become red, and all red fruits when they start to become red. Pomegranates when they become soft, dates when they start to become bloated. Peaches when they get stripes, walnuts when they form a container. Rebbi Jehudah says, walnuts and almonds when they develop a shell. Carobs from when they become spotted, and all black ones when they become spotted. Pears, golden apples, quince, and sorbs 1:4, Notes 73,74. , when they get bald, and all white ones when they get bald. Fenugreek so that a new plant grows. And olives when they contain a third 4:9, Note 104 . It really means that the olives, when pressed, yield one ninth of the amount of oil recoverable from ripe fruits. .
HALAKHAH: What means ביחילו? Rebbi Ḥiyya bar Abba said, if it comes alive, as you say ( Zach . 11:8 ): “And their souls were too much for me. Chapter 7, Note 84 . “Coming alive” means getting some moisture in the fruit. ” Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: When they start to become red outside. Do all figs become red on the outside? Rebbi Tanḥum bar Marion said in the name of Rebbi Joḥanan: He takes one and puts it somewhere. If that one ripens within 24 hours they are obligated, otherwise they are free.
New section. “Grapes and wild grapes when they start to produce sap.” Rebbi Zeїra in the name of Rebbi Yasa: When they are called wretched grapes in Italian, paralleling the language of the Mishnah. . Rebbi Ayvo bar Nagari, Rebbi Tanḥum bar Ilaї in the name of Rebbi Naḥum bar Simai: Only if their seeds are visible from the outside.
Rebbi Joḥanan said: I was riding on my grandfather’s shoulder when I heard the voice of Rebbi Simeon ben Eleazar who was sitting and stating: “One collects the insides of a sweet melon but one does not collect the insides of a water melon.” What is the difference between the insides of a sweet melon and those of a water melon? Rebbi Simeon ben Barsana 2, Note 72 , he is called ben Karsana, in the Rome ms. ben Parsana. said, the insides of a sweet melon are for eating, those of a water melon for sowing. If you would say so, you will end up sweeping the ground on the Sabbath; it must be a kind whose seeds, similar to pumpkin seeds, are food after roasting. Water melon seeds with their thick, black shell are not treated as food and never subject of separate tithe. Sweeping the floor on the Sabbath is forbidden, cf. Šabbat 3:4 (fol. 6a), Tosephta Šabbat 16:20 . One has to assume that R. Simeon ben Eleazar permits to collect (for roasting during the week) on the Sabbath the seeds of sweet melon eaten with the Sabbath dinner; the commentary of the editors of the Talmud is that in that case, people will come to sweep their dirt floors, קרקע, to collect the seeds, which may be forbidden by biblical law. (The sweeping of stone floors, ריצפה, is only forbidden by rabbinic decree as a weekday occupation.) .
New section. “All red fruits when they start to become red.” Miasha p. 667), who holds that R. Ḥanina mentioned later is the first generation Amora, takes מיישא to be the sugar-berry-tree, Celtis australis , mentioned as illustration of the Mishnah. Then he starts a new sentence: “It was stated …” stated: Even if only one pomegranate was soft, all 2:5). is connected for tithe. “A bunch of grapes one berry of which became red is all connected for tithes.1:1 (Note 53 ) and Tosephta Ma‘serot 1:1. ” Rebbi Ḥanina said, they made it clear to us, [this refers to] the entire vine, even to the entire strain. They added and made it clear, all this direction. Rebbi Yose ben Rebbi Abun said, the entire vineyard. If it was a small vineyard and he made it large, large and he made it small, one and he split in into two, two which he united Chapter 4. Since one now agrees that one berry makes the entire vineyard subject to tithes, the question is whether the legal definition of the vineyard refers to the time the first berry became red or to the time of tithing. The question is not answered, probably because it never arose in a practical case. ?
Samuel said, if a pumpkin was punctured, all that grows in that depression is forbidden 3:1 . . The same holds for bunches of dates. “ 5:6 . Rebbi Yose said, Jonathan ben Ḥarasha from Genezareth asked Rabban Gamliel and the Sages at Jabneh: What is the status of punctured soft dates on their tree? They said to him, that entire date palm is forbidden.” Rebbi Yose said, that statement is needed if all [dates] are punctured; you should not say, since a snake does not usually do this, a cloud of birds rested on them and pecked at them. Rebbi Jonah in the name of Rebbi Simeon the Pious: Punctured soft dates on their tree are forbidden, but people behave as if they were permitted and they are not hurt.
New section. “Pomegranates when they get soft.” Rebbi Zeïra in the name of Rebbi Assi: When the food gets soft in his hand. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: From when half the juice is in them. Rebbi Jonah asked: Maybe he understood that from teachers of homilies? ( Deut . 1:28 ) “Our brethren made our hearts melt,” they split our hearts in two of מסס as Greek ἥμισυς “half”, is not recorded in any Targum or known Midrash. From the homily one might infer that the local pronunciation of הֵמַסּוּ was הֵמִסּוּ or that the short vowels a , i were practically indistinguishable. R. Jonah’s objection determines practice according to R. Zeïra. .
“Dates when they start to become bloated.” Rebbi Ḥiyya bar Abba said, when the indentation is straightened out. Rebbi Jonah asked: How do we hold? If the indentation is straightened out, it is wind-fall! If the pit can be separated, it is fully ripe! The rabbis from Caesarea say, when they are ready to be eaten.
“Peaches when they get stripes.” Rebbi Zeïra in the name of Assi: When they get red stripes.
“Walnuts and almonds when they form a container. Rebbi Jehudah says, walnuts and almonds when they develop a shell. They said, the inner skin close to the edible part. The Sages agree with Rebbi Jehudah regarding filberts p. 667–668). Following Payne-Smith, the same word in Syriac denotes pistachios, but this cannot be the meaning in Hebrew since pistachios are mentioned separately. , pistachios, pine nuts, when they develop a shell. 1:1: “Filberts, pistachios, pine nuts, when they develop a shell. Walnuts and almonds when they form a container, Rebbi Jehudah says, when they develop a shell. What shell did they talk about? The inner skin close to the edible part.” In this formulation, practice follows R. Jehudah; in the formulation of the Yerushalmi it follows the Sages. ”
Rebbi Ḥinena bar Pappa stated, for carob trees their forming clusters means their sprouting Halakhah 4:10. . “All black ones”, e. g., bunches of the myrtle and bunches of senna [berries]. Quince, quince 1:4, Notes 78–79 . . Why are they called “prepared”, because there is no tree only producing for the pot except that kind.
New section 1. “All white ones,” e. g. מרפייתא. Rebbi Ḥinena bar Pappa said, when they get white bald spots. Rebbi Simeon ben Yoḥai stated, when water starts to flow in them. There came a case before Rebbi Ḥanina and he wanted to act following Rebbi Ḥinena bar Pappa. He had second thoughts and said, do they get bald because of the edible part? Rather it is because a worm is in them!
New paragraph 2. “Fenugreek so that a new plant grows.” So is the Mishnah: So that it would grow if sown. How can one check? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He takes a handful and puts it into a pot full of water. If the greater part of it will sink down, it is obligated; otherwise it is exempt. Rebbi Jonah asked: In this case, should not that which sank down be obligated, what did not sink down be exempted? But it must have been said about the greater part of each single ear. Rebbi Yose ben Rebbi Abun confirmed: It has been said about the greater part of each single ear.
Rebbi Zeïra said: It is written ( Deut 14:22 ): “You shall certainly tithe all your seed-yield.” Anything which will grow when sown2:7, fol. 34a, Ḥallah 1:4 , fol. 57d), is in the Babli ( Sukkah 36a ) ascribed to R. Simeon only, as a minority opinion. ; this excludes seeds less than one-third ripe which will not grow when sown. Rebbi Ḥinena in the name of Rebbi: The fluids from grapes or olives which are not one-third ripe will not prepare [for impurity Chapter 2, Notes 136,141. ].
Rebbi Ḥiyya in the name of Rebbi Ḥanina: From when are olives subject to tithes? When the quickly growing summer fruit first ripens. If no quickly growing summer fruit ripens, when white figs 1:1, Ševi‘it 4:1. These figs stay on the tree for three years; one looks at the first ripe fruits of the third year. first ripen. If there are no white figs to ripen, when the second batch is seen in the muqẓeh is transferred (regarding the rules of Sabbath and holidays) to denote anything unusable which, therefore, may not be moved on the Sabbath or the holiday.} . Rebbi Eleazar ben Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, when the first really white white figs ripen. Rebbi Yose ben Rebbi Abun said, this refers only to white figs of the same place.
MISHNAH: Of vegetables green melons 1:2, Notes 38, 39. , pumpkins, water melons, sweet melons 1:2, Notes 38, 39. , [also] apples and cedrats. This citrus medica is sweet with very thin skin; the thick-skinned variety which is inedible unless cooked is forbidden for use on the holiday of Tabernacles by R. Aqiba, see below. are obligated large and small. Rebbi Simeon frees cedrats when they are small 3:5 , a “small” cedrat is defined as one the size of a walnut (R. Meïr) or a chicken egg (R. Jehudah). . What is obligated among bitter almonds 1:5 . The interpretation follows Maimonides and Rashi Ḥulin 25b . is free among sweet almonds; what is obligated among the sweet is free among the bitter.
HALAKHAH: There, we have stated: If somebody buys a vegetable field in Syria, if this was before the start of the season of tithes, he is obligated. But if it was after the start of the season of tithes, he is free. And here, you say so? Ḥizqiah said, the Mishnah speaks of a field of green melons or pumpkins. Rebbi Zeïra said, even if you hold this about a general field of vegetables, there still is a limit, only after if grew three twisted leaves.
“ 2:1, fol. 57d, as one of the sages of the Synhedrion at Usha. Nehorai bar Shania said in the name of Rebbi Simeon: Small apples are exempt, large apples are obligated. Honey apples. In Greek authors, the word is also used for a drink made from the fruit. According to I. Löw, the fruit of an apple-tree on quince stock.) In the Tosephta, edited outside the Greek-speaking world, the word is corrupted to נמילה, נמילא, מי נמלה. are obligated large or small.” What is the status of the Mishnah? One may say small ones are in dispute, one may say honey apples in agreement with everybody.
3:7, fol. 57d. The parallel, but different, discussion in the Babli is Sukkah 36a/b . Rebbi Aqiba says an unripe cedrat36a defines אתרוג בוסר as a small cedrat the size of a grape berry. This seems to contradict the Mishnah, cf. Note 87 . is not a fruit, but the Sages say it is a fruit. Rebbi Hila, Rebbi Yasa, in the name of Rebbi Eleazar: It follows that Rebbi Simeon: … יסה וכי כל אמר ר׳. follows the argument of his teacher, Rebbi Aqiba. Just as Rebbi Aqiba said it is not a fruit, so Rebbi Simeon said it is not a fruit. Rebbi Yasa said, is everything usable for lulab . 23:40 . subject to tithes and everything not usable for lulab not subject to tithes? Did they not object, there is the spotted one, there is one that grew in a form or one shaped like a ball; it is not usable for lulab but subject to tithes! It is reasonable [to hold that] Rebbi Simeon agrees with Rebbi Aqiba but Rebbi Aqiba does not agree with Rebbi Simeon. Rebbi Simeon agrees with Rebbi Aqiba since it is written ( Lev . 23:40 ) “fruit tree”, implying that its seeds should be fertile. ” and it is not a fruit. Rebbi Aqiba does not agree with Rebbi Simeon, there is the spotted one, one that grew in a form, or one shaped like a ball; it is not usable for lulab but subject to tithes.
“What is obligated among bitter almonds is free among sweet almonds”, small ones; “what is obligated among the sweet is free among the bitter”, large ones 1:24 . . “ both small and large; sweet ones are not obligated before the outer shell separates.” The Babli ( Eruvin 28b , Ḥulin 25b ) quotes both statements, “some people say free, some people say obligated.” Rebbi Ismael ben Rebbi Yose stated in the name of his father: Bitter almonds are free; sweet ones are not obligated before the outer shell separates.” Rebbi Ḥanina instructed in Sepphoris following that statement of Rebbi Ismael ben Rebbi Yose. What did he instruct about? The people of Sepphoris said, about bitter ones 25b . . Rebbi Zeїra said, about sweet ones. Rebbi Joḥanan said, if they came down here they would become obligated Chapter 1, Notes 24–26 . He follows the Mishnah, that small bitter almonds are subject to tithes. . If they are brought up, they already are free. Rebbi Phineas instructed: After one saw three with detached outer shell, he gives heave for the entire box. Rebbi Mana said, only he may not give heave from one box for another.
MISHNAH: What is their threshing floor for tithes. 18:27 ), the obligation starts only when the finished produce is stored. Before that time, one is permitted to eat snacks from the harvest without tithing since permission to eat snacks on the field is explicitly granted the agricultural worker ( Deut . 23:26 ). Vegetables, which need neither threshing nor wine making, become subject to heave and tithes as soon as they are brought into storage, as noted at the end of the Mishnah. The problem discussed here is that of the farmer who brings his vegetables directly from the field to market. Since he will sell his vegetables on the way to the market in case he finds a buyer, the obligation starts as soon as the fruits and vegetables are ready to be transported from the field. The Mishnah deals with fruits and vegetables that do not ripen together; they are collected and sold over an extended period of time. ? Green melon and pumpkins from when they are cleaned 13b , Baba Meẓi‘a 88b ), פקס is the remainder of the flower which falls off by itself when the melon is harvested. The fine hair disappears from the ripening fruit without intervention by the farmer. In his Code ( Ma‘aser 3:8), Maimonides remains true to his active reading in the Mishnah and formulates: “After he (the farmer, actively) rubs them clean.” ; if they are not cleaned, when one makes a heap. Water melons, when they are cleaned; if they are collected to be cooked they become subject to tithes only after cooking. ; if they are not cleaned, when he puts them in storage. Vegetables sold in bundles, when they are bundled. When he makes no bundles, when he is finished filling the vessel; if he does not fill the vessel, when he is finished harvesting. A fig basket when he covers it; if he does not cover it when the vessel is completely filled; if he does not completely fill the vessel, when he has collected all he wants. When has this been said? When he brings it to market. But if he brings it to his house, he may eat snacks from it until he reaches his house. Dried pomegranate cells, raisins, and carob when he makes them into a pile. Onions when they are cleaned, if he does not clean when he makes them into a pile. Grain when it is in smooth piles, if he does not smoothe when he makes it into a pile. Legumes when they are sifted, if he does not sift when he makes smooth piles. Even though he made smooth piles, he may take from the broken ones, from the sides, and from what is in the chaff and eat. Wine after he cleaned it. Even after he cleaned it he may collect from the upper part of the winepress or the pipe and drink. Oil after it descended into the barrel. Even after it descended, he may take from the press, the weight, and between the beams and put it on a pizza or into a bowl but he should not add it to a hot pan or pot. Rebbi Jehudah says, he may put it anywhere except into anything containing vinegar or fish sauce.
HALAKHAH: When, p. כג, S. Lieberman accepts the determination by H. Yalon that מאן in the Yerushalmi may have the meaning מִן “from the time that”. This sentence is one of his examples. It is possible to read the sentence: “[יפקס and ישלק mean:] he removes peksos and šelqoq .” its peksos is removed, when its šelqoq and šelqoq are the nouns corresponding to פקס, שלק meaning either small hairs or the remainder of the flower, cf. Note 116 . is removed. “ When he continued removing peksos or šelqoq , it becomes ṭevel only when he finished with all he needs.” When he removed peksos or šelqoq when it was property of the Temple and redeemed it, if he made a large bundle in the field is elliptic, not defective. . But if he made a small bundle for the market, it became ṭevel .” Rebbi Ezra asked: The work on the field is not yet finished and you say so? But so it must be: If he made a large bundle in the field and he intends later to make it into small bundles for the market, it became ṭevel .
“If he had one basket and he intended to fill half of it, it became ṭevel once it was half filled. If he intended to fill it completely, it does not become ṭevel until it is completely filled. If there were two and he intended to fill both of them, they do not become ṭevel until he filled both of them. When has this been said? When he brings it to market. But if be brings it to his house, he may eat snacks from it until he reaches his house. from a collection that has not come down to us. The paragraph has been explained in Note 115 . ” What is the difference between him who brings to market and him who brings to his house? When he brings to his house, it depends on his intention. But if he brings to market, it does not depend on his intention but on that of his customers. Maybe he will find a customer; therefore, it becomes ṭevel immediately.
It was stated: When he makes a pile on his roof top. Rebbi Jonah asked: Therefore, not on his field? Rebbi Ḥinena said, it tells you something additional: even if he makes a pile on his roof top.
“Onions when they are cleaned,” when he removes what is clinging to them Chapter 3, Note 71 . .
“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin Chapter 4, Note 121 . state: “When does he start to give heave from his threshing floor? When he removes the pitchfork 3:11 . For the definition of אלה as “pitchfork”, used to turn around the grain, cf. S. Lieberman, Tosephta ki-fshutah , p. 327. .” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated 3:11 . : “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? ( Is . 30:24 ) “The bulls and young donkeys which work the soil will eat sour mix.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated Batra 6:2 , cf. Kilaim Chapter 2, Note 1 ), sifting brings an exemption only if done by Temple personnel, not by another person. . Rebbi Ḥinena objected: Did we not state, “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said Chapter 7, Note 170 . , there it is not impossible for him not to preserve or not to cook a long time. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.
We have stated: “But he collects from under the sieve and eats.” Rav Ḥisda said, because it misses the action of the wind. Rebbi Ila in the name of Rebbi Yasa: It misses rest. But did we not state: “Wine after he cleaned it?” For him who says because it misses rest [it is understandable]. For him who says because it misses the action of the wind, it still misses [removal of] its yeast. Rebbi Benjamin ben Gidul objected: Did we not state: “Oil after it descended into the barrel?” For him who says because it misses rest [it is understandable]. For him who says because it misses the action of the wind, it still misses clearing up.
“If he was eating. 16:5 ), no food on the Sabbath can have the legal status of a casual snack, as formulated later in this paragraph. Therefore, one would assume that at nightfall all produce automatically becomes subject to heave and tithes and will be forbidden as food since no heave or tithes may be declared on the Sabbath. The formulation of the Tosephta, 1:8 , is: “If he ate Friday evening and had leftovers, after nightfall it remains permitted.” Similarly, transfer of property in general presupposes completion of processing and requires heave and tithes. The exemption given here refers only to leftovers of snacks. In the Tosephta it is stated explicitly that these leniencies do not apply if it was clear from the start that the quantities were so large that the person could not finish eating his snack. when night fell Friday evening or when he gave it to another person it did not become ṭevel .” Rebbi Jeremiah wanted to say, when it was put on pitta bread or into a bowl, but when it was in a flask it became ṭevel ,” a clear scribal error. . Rebbi Yose said, even in a flask it did not become ṭevel . Rebbi Jeremiah said to him, does not the Sabbath create ṭevel ? He answered him, does not buying create ṭevel ? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel , in case it was not fully processed, since he would in the end return it. The strength of Rebbi Jeremiah is from the following 4:7 . : “In addition, Rebbi Eliezer said a person may stand near the muqẓeh is transferred (regarding the rules of Sabbath and holidays) to denote anything unusable which, therefore, may not be moved on the Sabbath or the holiday.} on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle were not yet removed from there; the processing was not yet finished. . How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh , therefore it creates ṭevel . A baraita disagrees with Rebbi (Jeremiah) spells out the position of R. Jeremiah. One may conjecture that a common Vorlage of both mss. was copied from a text in which the name was simply given as ר״י which was wrongly read as ר̇ ירמיה. In copies of the Babli, ר״י can only mean R. Jehudah, R. Yose, or R. Joḥanan. : There are no snacks on the Sabbath. He explains it, anything that has muqẓeh . In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh .
Rebbi Mana asked: If it was a full flask put between two beams it became ṭevel or maybe since it was deposited at a place where processing was not finished it did not become ṭevel ?
Chapter 3, in the discussion of Mishnah 5: “If a (still hot) samowar was emptied, one may not fill it (on the Sabbath) with water to heat the water but one may fill it with (a large quantity of) water to make the water lukewarm.” The problem is, what larger category of vessel does the samowar represent regarding cooking on the Sabbath? For that category it will then be forbidden to use untithed oil as specified in our Mishnah. How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in 40b ), the vessel is forbidden if היד סולדת בו, the hand jumps off (or trembles) when it touches. One may assume that Galilean שולטת “rules over”, which had lost the / š /, sounded in Babylonian ears like Biblical ( Job 6:10 ) סוֹלדת “trembles”. This required a switch between “permitted” (if שולטת) and “forbidden” (if סולדת). . Everybody agrees that a second vessel disagree on the technicalities of turning cold water into lukewarm. is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel. Rebbi Mana said, that platter of rice supports my father, that platter of grits supports my father since you remove it from place to place and it is still boiling.
May one put spices at the bottom and pour 3:6: “One may not put spices into a hot pan or a pot taken from the fire, but one may put them on a plate or a bowl.” This is similar to using oil as described in Mishnah 7 here. on them from above? Rebbi Jonah said, it is forbidden and pouring acts as first vessel. The force of Rebbi Jonah comes from this 11:7 . Lev . 6:21 precribes that pottery vessels after being used to cook a ḥaṭṭat sacrifice must be broken and metal vessels cleansed and washed. The Mishnah explicitly includes pouring hot water in the biblical definition of “cooking”. : “Both vessels used for cooking or into which it was poured boiling.” (And here, you say so?) text and is out of place here. Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked 1–16 , pp. 404–407, New York 1991. . Rebbi Yose bar Rebbi Abun objected: Did we not state, Pereq 7(1). The argument is that Lev . 6:21 reads a passive “a pottery vessel in which something has been cooked”, not “in which one cooked”. This is taken to mean that one cooks in , not by the vessel. In that case, the vessel is really “second vessel” (cf. Note 163 ) since its walls do not transfer heat to the meat being cooked. The only case one can think of is pouring boiling water into the vessel. Since the argument of R. Yose does not work for metal pots, R. Jonah is justified. , “the same holds for brass vessels.” Can one say that brass vessels absorb?
Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk. 23:19 , 34:26 , Deut . 14:21 ) with emphasis on cooking. , is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.
In the opinion of R. Jehudah, salt is like fish sauce and wine like vinegar.
MISHNAH: The round fig cake when he smoothes it. One may smoothe ṭevel figs and grapes, Rebbi Jehudah forbids it. If one smoothes grapes they are not prepared Chapter 2, Note 141 . Wine is one of the fluids preparing for impurity. R. Jehudah considers the juice pressed out from grapes or raisins as wine; the anonymous Tanna considers it as useless fluid (Maimonides) or as food, not juice (R. Ḥananel). ; Rebbi Jehudah says, they are prepared. Dried figs when he presses them and in a bin if he planes with a roller. If, while he presses in an amphora or planes in a bin, the amphora broke or the bin collapsed, he may not eat from the contents as a snack, but Rebbi Yose permits it.
HALAKHAH: Ḥananiah the son of Rebbi Yasa said, where do Rebbi Jehudah and the rabbis disagree produce should be permitted. ? If it is ṭevel by their words. But for ṭevel by biblical decree, the rabbis also will agree.
Rebbi Mana said it without attribution, Rebbi Abun [said it] in the name of Rebbi Joḥanan: Rebbi Jehudah stays with his opinion, the rabbis stay with their opinion, as we have stated 10:11 , Babli Šabbat 145a . : “Olives which somebody crushed with impure hands are not prepared Chapter 2, Note 136 . , to let them soak up salt they are prepared, to know whether they contain sap they are not prepared; Rebbi Jehudah says they are prepared.” The rabbis say, he checks their sap. Rebbi Jehudah says, he checks their body. Here, the rabbis say he polishes with their sap, Rebbi Jehudah says, he polishes with what he has.
4:1, fol. 62b. Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the barrel. He said to him, is it not forbidden because of muqzeh is transferred (regarding the rules of Sabbath and holidays) to denote anything unusable which, therefore, may not be moved on the Sabbath or the holiday.} ? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh 45a ) this is a statement of Samuel in the tradition of R. Simeon ben Ioḥai. ! Rebbi Samuel bar Sisarta: Because they stink in between. Rebbi Zeїra asked before Rebbi Assi: Is it not reasonable to hold that the case involved split dates. In the Babli ( loc . cit .) Rebbi Simeon ben Rebbi is quoted asking Rebbi about the status of פצעילי, which are identical with פצילייא here. ? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna. Word missing in Venice print. in the name of Rebbi Joḥanan: The case involved split dates.
“He said to him, nothing but figs. can be forbidden because of muqzeh !” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: that is, concerning the Sabbath. But concerning tithes, everything may pass through a stage of muqzeh . Rebbi Yose said, the Mishnah said so: “Dried figs when he presses them and in a bin if he planes with a roller. is irrelevant for tithes. Similarly, any produce put out to dry is free from tithes until it is brought to its final storage. ”
Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom. The words of the last teacher, [the bottom] needs the top but not the top the bottom. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose 3:16) treats this statement as a disagreement between Rebbis Joḥanan and Eleazar and holds that practice follows the anonymous teacher. .