משנה: הַקַּלִּים שֶׁבִּדְמַאי הַשִׁיתִין וְהָרִימִין וְהָעֻזָּֽרְדִין וּבְנוֹת שׁוּחַ וּבְנוֹת שִׁקְמָה וְנוֹבְלוֹת הַתְּמָרָה וְהַגּוּפְנָן וְהַנִצְפֶּה. וּבִיהוּדָה הָעוֹג וְהַחוֹמֶץ וְהַכּוּסְבָּר. רִבִּי יְהוּדָה אוֹמֵר כָּל־הַשִּׁיתִים פְּטוּרוֹת חוּץ מִשֶּׁל דִּיֻפְרָא. וְכָל־הָרִימִין פְּטוּרִין חוּץ מֵרִימֵי שִׁיקְמָנָה. וְכָל־בְּנוֹת שִׁקְמָה פְּטוּרוֹת חוּץ מִשֶּׁל הַמְּסוּטָּפוֹת. MISHNAH: The easy ones for demay2The definition of demay is given in the Introduction. The “easy ones” are those to which the laws of demay do not apply and which may be bought from any source without separating heave or tithe. are shitin3S. Lieberman has convincingly argued that שיתין is a contraction of שחיתין “garbage fruit” in the Galilean dialect which had no ח sound (compare Peah 2:4:2" href="/Jerusalem_Talmud_Peah.2.4.2">Peah 2:5, Note 86.) It will be explained that these are figs growing under the leaves. Since figs need much sun to ripen, normally figs grow on top of the leaves, exposed to the sun. Those growing under the leaves remain hard and inedible at harvest time and are not usually harvested. Hence, these figs are to be considered abandoned property after the harvest and are not subject to any laws of heave and tithes., lotus fruit4Definition of Maimonides, Arabic אַלנַבַּק. In some Mishnah and Tosephta manuscripts the reading is דימין and Caftor Waperach, ed. Luncz, Jerusalem 1899, p. 526, notes that in Falastini Arabic the fruit is called אַלדוּם., the fruit of the service tree, white figs5Identification of R. Joḥanan in the Berakhot.40b">Babli (Berakhot 40b)., and sycamore figs, fallen dates6Either fallen because they are rotten or wormy inside or knocked down by a windstorm., fennel7See later, Note 55; cf. I. Löw, Flora der Juden 3, p. 462. Maimonides declares it to be “a relative of dill.” The Arukh declares it to be wild grapes, Italian lambrusco. This follows the Berakhot.40b">Babli (Berakhot 40b) which defines it to be grapes that ripen only after the harvest., and capers8Concurrent definition of Arukh (cappero) and Maimonides. This refers to the fruit only.. Also in Judea sumac, vinegar, and coriander. Rebbi Jehudah says, all shitin are free except those from a tree bearing fruit twice a year, all lotus fruit are free except lotus fruit from Shiqmanah9Identified as a village Sycaminon at the foot of Mt. Carmel, South of Haifa., and all sycamore fruits are free except those cracked open10Cracked open while still on the tree, they will become sweet enough to qualify as human food. The others are only considered animal fodder. The sweetness of cracked sycamores was already noted by Pliny, Naturalis Historia, Book XIII, §56. In all these instances, R. Jehudah insists that the fruits do not grow wild and/or are not abandoned..
הלכה: אָמַר רִבִּי יוֹחָנָן לְפִי שֶׁרוֹב הַמִּינִין הַלָּלוּ אֵין בָּאִין אֶלָּא מִן הַהֶבְקֵר לְפִיכָךְ מָנוּ אוֹתָן חֲכָמִים. HALAKHAH: Rebbi Joḥanan said, the Sages enumerated them because the majority of these kinds are collected only from abandoned property11Either they are leftovers after the harvest and actually abandoned, or they are from shrubs and trees that are never harvested and, therefore, the fruits can be treated as abandoned even though they grow on private property..
רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר לֹא שָׁנוּ אֶלָּא דְּמַאי אֲבָל וַדָּאִין חַייָבִין. רִבִּי יוֹחָנָן אָמַר לָא שַׁנְייָא בֵּין דְּמַאי בֵּין וַדַּאי פְּטוּרִין. וְקַשְׁיָא עַל דְּרִבִּי יוֹחָנָן. לֹא שָׁנוּ אֶלָּא דְּמַאי הָא וַדַּאי חַייָבִין. אָמַר רִבִּי לָא לְפִי שֶׁבְּכָל־מָקוֹם וּמָקוֹם לֹא חָשִׁיב אֶלָּא דְּמַאי וְהָכָא לֹא אֲתִינָן אֶלָּא וַדַּאי. Rebbi Simeon ben Laqish said, only demay is mentioned, hence one is obligated12If it is certain that the tithes were not given, one is obligated to give them in full in any case, including the kinds mentioned in the Mishnah. Only if it is demay can one get away with giving only 1%. (This argument appears anonymously in Berakhot.40b">Babli Berakhot40b.) if they are certain. Rebbi Joḥanan said, they are free whether demay or certain13The kinds enumerated in the Mishnah are not subject to any tithes.. It is difficult for Rebbi Joḥanan, didn’t they mention only demay? Hence if it is certain, is it not obligated14R. Joḥanan’s position would be acceptable if the Mishnah were in one of the tractates Terumot or Ma‘serot, but here it refers explicitly to demay.? Rebbi La said, since at every place15In this tractate. The mention of demay is a mnemotechnic device which starts tractate Demay. It has no intrinsic meaning. he considers only demay, here he quotes only demay.
מַתְנִיתָא מְסַייְעָא לְרִבִּי יוֹחָנָן מִגְּזִיב וּלְהַלָּן פָּטוּר מִן הַדְּמַאי. שַׁנְייָא הִיא מִגְּזִיב לְהַלָּן בֵּין דְּמַאי בֵּין וַדַּאי. אוּף הָכָא לָא שַׁנְייָא בֵּין דְּמַאי בֵּין וַדַּאי. The Mishnah supports Rebbi Joḥanan: “From Akhzib16A place whose ruins are on the seashore, just South of the Lebanese border, mentioned in Joshua.19.29">Jos. 19:29, Judges.1.31">Jud. 1:31. Along the seashore, Kezib or Akhzib denotes the northernmost point of contiguous settlement by Jews during the Second Commenwealth. As explained in the Introduction, agricultural land outside this area is in principle free from all obligations imposed on the Land. (Exceptions are discussed in Chapter 2, Halakhah 1 and, for the Tithe of the Poor only, in Tractates Ma‘serot and Ševiït.) and further on17To the North, into Phoenician territory. it is free from demay.” Is not from Akhzib and further on no difference between demay and certainty? Here also there is no difference between demay and certainty18Certainty that no tithes were given..
מַתְנִיתָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אִם הָיוּ נִשְׁמָרִין חַייָבִין עִיקָּרָן לֹא מִן הַהֶבְקֵר הֵן בָּאִין. פָּתַר לָהּ אַחַר רוֹב מְשַׁמְּרִין. אִתָא חֲמֵי אִם רוֹב מְשַׁמְּרִין דִּבְרֵי הַכֹּל חַייָבִין בֵּין דְּמַאי בֵּין וַדַּאי. אִם אֵין רוֹב מְשַׁמְּרִין דִּבְרֵי הַכֹּל פְּטוּרִין בֵּין דְּמַאי בֵּין וַדַּאי. מֶחֱצָה עַל מֶחֱצָה לֵית יָכִיל דְּתַנֵּינָן מֶחֱצָה עַל מֶחֱצָה דְמַאי. אָמַר רִבִּי זְעִירָא לֹא סוֹף דָּבָר הַקַּלִּים שֶׁבִּדְמַאי אֶלָּא אֲפִילוּ דְמַאי עַצְמוֹ. A baraita19Tosephta Demay 1:1: “The easy ones for demay,shitin, lotus fruit, and the fruit of the service tree, may be trusted everywhere to be free (from obligation of tithes), but if they are kept in storage they are obligated.” disagrees with Rebbi Simeon ben Laqish: “If they were kept in storage they are obligated.” Did they not essentially come from abandoned property? He explains it, if most people keep them in storage20At such a place, nobody abandons the fruits and they are not free from tithes.. Come and see, if most people keep them in storage, it is everybody’s opinion21Both R. Joḥanan and R. Simeon ben Laqish. that they are obligated, be it demay or certain. If most people do not keep them in storage, it is everybody’s opinion that they are free, be it demay or certain. Half and half you cannot consider22This would be the only practical point of difference between R. Joḥanan, who frees the fruits from tithes, and R. Simeon ben Laqish, who submits them to tithes. since we have stated23Makhshirin 2:10" href="/Mishnah_Makhshirin.2.10">Mishnah Makhshirin 2:10: “If someone finds produce on the road, if most people store it in their houses, it is free” (since, then, everybody must give heave and tithes at his barn and the few things lost on the road are included,) “if most people transport it to sell on the market, it is obligated” (since the seller may nibble from it occasionally without tithes and the future buyer, who has no relationship to the harvester, is obligated for tithes,) “half and half is demay.” Hence, there seems to be no way to relax the standard for a fifty-fifty doubt.: “Half and half is demay.” Rebbi Zeïra said, not only the easy ones for demay but even demay itself24The Mishnah Makhshirin does not deal with our case, but with commercial produce; hence, it has no implications here and we may reduce the difference between R. Joḥanan and R. Simeon ben Laqish to this particular case..
תַּנִּי נִכְנַס לְעִיר שֶׁרוּבָּהּ גּוֹיִם סָפֵק רוֹב מְשַׁמְּרִין סָפֵק אֵין רוֹב מְשַׁמְּרִין דִּבְרֵי הַכֹּל חַייָבִין בֵּין דְּמַאי בֵּין וַדַּאי. נִכְנַס לְעִיר שֶׁרוּבָּהּ יִשְׂרָאֵל סָפֵק רוֹב מְשַׁמְּרִין סָפֵק אֵין רוֹב מְשַׁמְּרִין דִּבְרֵי הַכֹּל פְּטוּרִין בֵּין דְּמַאי בֵּין וַדַּאי. סָפֵק רוֹב גּוֹיִם סָפֵק רוֹב יִשְׂרָאֵל סָפֵק רוֹב מְשַׁמְּרִין סָפֵק אֵין רוֹב מְשַׁמְּרִין מַחְלוֹקֶת רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. It was stated25As R. M. Margalit points out, this passage seems to be Amoraic, not Tannaitic as usually associated with the expression “stated.”: If one enters a town inhabited mostly by Gentiles, if there is a doubt whether the majority keep them in storage26The kinds mentioned in the Mishnah. or not, everybody agrees27In Halakhah 2:1, in reference to a list in the Mishnah about produce that must be treated as demay everywhere, even outside the Land of Israel, since usually these are produce of the Land. There R. Joḥanan asserts that the requirement to treat them as demay equally applies to fruits bought from Gentiles or from Jews, but R. Eleazar only treats produce bought from Jews as demay and insists that produce bought from Gentiles is certainly not in order and one also has to give the heave. Everybody agrees with R. Meïr that Gentile ownership of land in the domain settled by the returnees from Babylonia does not free the land from the obligation of heaves and tithes, against the ruling of the Babli (cf. Peah 4:6:9" href="/Jerusalem_Talmud_Peah.4.6.9">Peah, Chapter 4, Notes 129–131). “Everybody” referred to here, however, are R. Joḥanan and R. Simeon ben Laqish, whose disagreement is explained in a second case. that they are obligated, be it demay or certain28Demay always for R. Joḥanan, certain for R. Eleazar if bought from a Gentile. Even these are “easy ones”, since the Gentiles certainly did not give heave and tithes; the twofold doubt which is the basis of the leniencies of demay, as explained in the Introduction, does not apply. There is only a single doubt, viz., whether the produce is obligated for tithes or not, and this, being of Biblical origin, must in case of doubt be resolved in a restrictive way.. If one enters a town inhabited mostly by Jews, if there is a doubt whether the majority keep them in storage or not, everybody agrees that they are free, be it demay or certain29As explained in the preceding paragraph.. If there is any doubt whether there is a majority of Gentiles or a majority of Jews, that is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish.
אֵילּוּ הֵן הַשִּׁיתִים. רִבִּי שִׁמְעוֹן בְּרֵיהּ דְּרִבִּי אַבַּי אָמַר. אֵילּוּ שֶׁהֵן יוֹצְאוֹת מִתַּחַת הֶעָלִין. These30Here starts the detailed discussion of the Mishnah. are the shitim: Rebbi Simeon, the son of Rebbi Abba31In the Rome manuscript: R. Ayvu. However, R. Ayvu was a later aggadic preacher and nothing is known of his family. R. Simeon bar Abba was a Galilean scholar of the second generation, a relative of Samuel of Nahardea; he was a great scholar and always very poor. When Nahardea was destroyed by Odenatus, two of Samuel’s daughters were taken captive and redeemed in Galilee. R. Simeon bar Abba married first one, then after the early death of his wife the other, who also died soon.: Those appearing under the leaves.
הַבְּכִרוֹת וְהַמְּסוּייָפוֹת הֲרֵי אֵילּוּ פְּטוּרוֹת. וְאֵילּוּ הֵן הַבְּכִירוֹת עַד שֶׁלֹּא הוֹשִׁיב שׁוֹמֵר. וּבְשׁוֹמֵר הַדָּבָר תָּלוּי. אָמַר רִבִּי יוֹסֵי בְּשֶׁאֵין בָּהּ כְּדֵי טַפֵּילַת שׁוֹמֵר. אֵילּוּ הֵן הַמְּסוּייָפוֹת מִשֶּׁיְּקַפְּלוּ הַמִּקְצוֹעוֹת. רִבִּי לְעַיי אָמַר מִשּׁוּם רִבִּי לִיעֶזֶר הַבְּכִירוֹת הֲרֵי אֵילּוּ חַייָבוֹת מִפְּנֵי שֶׁהֵן בְּחֶזְקַת מִשְׁתַּמְּרוֹת. רִבִּי יוֹסֵי בֵּין חַלְפוּתָא אָמַר הַשִּׁיתִין שֶׁבְּצִיפֹּרִין הֲרֵי אֵילּוּ חַייָבוֹת מִפְּנֵי שֶׁהֵן בְּחֶזְקַת מִשְׁתַּמְּרוֹת. “32Tosephta Demay 1:3: “Early and late fruits in a garden are obligated; on the field they are exempt. These are the early fruits, before one appoints a watchman, the late fruits, after they folded up the mats. Rebbi Illaï said in the name of Rebbi Eliezer, the early ones are obligated because of an assumption that they are being watched.” Early33They are ripe before there is a market for them. The late ones are unripe at harvest time, so they are abandoned on the field. Here one speaks of valuable fruits, not those mentioned in the Mishnah. and late fruits are exempt. These are the early fruits, before one appoints a watchman.” But does this depend on the watchman34Since it is an individual decision, it is not a legal standard.? Rebbi Yose said, if they are not worth the attention of a watchman. “These are the late fruits, after they folded up the mats35To store the fruits on the field, to shield them from dirt and dust before they are transported to the farmhouse.. Rebbi Illaï said in the name of Rebbi Eliezer, the early ones are obligated because of an assumption that they are being watched36Since there always is a market for primeurs..” Rebbi Yose ben Ḥalaphta said, shitin in Sepphoris are obligated because of an assumption that they are watched37Probably, to make vegetable rennet. This statement is also Tannaitic; it is not in our Tosephta but may come from a Yerushalmi version of the Tosephta..
נִסְתַּייְפוּ הַתְּאֵנִים וְהוּא מְשַׁמֵּר שָׂדֵהוּ מִפְּנֵי עֲנָבִים. עֲנָבִים וְהוּא מְשַׁמֵּר שָׂדֵהוּ מִפְּנֵי הַיֶּרֶק אִם נִכְנַס הוּא הַפּוֹעֵל וּבַעַל הַבַּיִת מַקְפִּיד עָלָיו אֲסוּרוֹת מִשּׁוּם גֶּזֶל. If the fig harvest was finished and he watches his field because of grapes, grape harvest and he watches his field because of vegetables, if a worker enters there and the owner is offended, they are forbidden because of robbery38(There is a similar text in Tosephta Ma’serot 3:12 and Pesachim.6b">Babli Pesaḥim 6b, but it deals with the obligation to give tithes.) By Biblical ordinance (Deuteronomy.23.25">Deut. 23:25), a worker is entitled to eat from the produce he is harvesting. This implies that without the owner’s consent he cannot eat from produce he is not harvesting. Hence, if the owner objects to his workers going through those parts of his property that are already harvested, the owner retains all property rights to the unripe produce still standing on the field and, a fortiori, the unripe produce is not abandoned, may not be taken by other people, and is not freed from the obligations of heave and tithes..
עוּלָּא בַּר יִשְׁמָעֵאל בְּשֵׁם רִבִּי יוֹחָנָן רִבִּי וְרִבִּי יוֹסֵי בֵּי רִבִּי יְהוּדָה נִכְנְסוּ לוֹכַל בִּמְסוּייָפוֹת וְצָווַח בָּהֶן הַשּׁוֹמֵר וּמָשַׁךְ רִבִּי יוֹסֵי בֵּי רִבִּי יוּדָה אֶת יָדָיו. אָמַר לוֹ רִבִּי אֲכוֹל שֶׁכְּבָר נִתְייָאֲשׁוּ הַבְּעָלִים מֵהֶן. רִבִּי יוֹחָנָן בְּעֵי צָווַח וְאַתְּ אָמַר הָכֵן. אָמַר רִבִּי יוֹנָה יְאוּת הוּא מַקְשֵּׁי. וְהָא מַתְנִיתָא פְלִיגָא הַסִּיאָה וְהָאֵזוֹב וְהַקּוּרְנִית שֶׁבְּחָצֵר אִם הָיוּ נִשְׁמָרִין חַייָבִין. הָא בְּגִינָּה אֲפִילוּ נִישְׁמָרִין פְּטוּרִין. תַּמָּן יָכוֹל הוּא לוֹמַר לוֹ הֲרֵי כָל־הָעוֹלָם כּוּלּוֹ לְפָנֶיךָ בְּרַם הָכָא כַּלְכָּלָה אַחַת הִיא וַאֲנִי מְשַׁמְּרָהּ לְבַעַל מְלַאכְתִּי. Ulla bar Ismael39In the Babli, he is simply called Ulla. A student of R. Joḥanan, he was a frequent traveller to Babylonia and an important link between the Galilean and Babylonian sages. He died during one of his trips there. in the name of Rebbi Joḥanan: Rebbi and Rebbi Yose ben Rebbi Jehudah40A son of R. Jehudah bar Illaï, constant companion of Rebbi, and influential in the composition of the Mishnah. entered to eat of late fruits; the watchman shouted at them, and Rebbi Yose ben Rebbi Jehudah stopped. Rebbi told him: eat, because the owners already gave up their expectations for them41יאוש is the technical term for giving up hope to regain a lost article. Rebbi seems to imply that the law made them give up hope. (Arabic איאס “giving up hope”.)! Rebbi Joḥanan asked: He shouted, and you say so42The baraita of the previous paragraph bars people from taking late fruits if they are guarded. How could Rebbi permit taking these fruits?? Rebbi Jonah said, he objects rightfully. But does not a Mishnah disagree: “43Ma’serot 3:9. The plants mentioned are weeds used as spices. If they are close to the house and tended, they are kitchen herbs and as private property obligated for tithes. In all other circumstances, they are treated as weeds and free from heave and tithes. Calamint, hyssop, and thyme in the courtyard are obligated if they are tended.” Hence, in the garden they are free even if they are watched. There44Spice-weeds are everywhere but late fruits are watched; Rebbi was in error when he applied the ruling of the Mishnah in Ma’serot to his case., he may say, the entire world is before you, but here, there is one basketful and I am watching it for my employer.
תַּנִּי רִבִּי יוֹסֵי בֵּי רִבִּי יוּדָה הַנּוֹבְלוֹת הַנִּמְכָּרוֹת עִם הַתְּמָרִים הֲרֵי אֵלּוּ פְטוּרוֹת. מַה שְׁתֵּי קוּפּוֹת זוּ בְצַד זוּ אוֹ זוּ עַל גַּבֵּי זוּ וְלָא שַׁנְייָא הִיא זוּ בְצַד זוּ הִיא זוּ עַל גַּבֵּי זוּ. אֶלָּא כִּי נָן קַייָמִין בִּמְעֹרָבוֹת בְּשֶׁהִטִּילוּ שְׂאוֹר אוֹ בְּשֶׁלֹּא הִטִּילוּ שְׂאוֹר. רִבִּי מָנָא אָמַר בְּשֶׁהִטִּילוּ שְׂאוֹר אֲנָן קַייָמִין. אִם בְּשֶׁהִטִּילוּ שְׂאוֹר בִּפְנֵי עַצְמָן יְהוּ חַייָבוֹת. לֵית יָכִיל דְּאָמַר רִבִּי יוֹחָנָן מִפְּנֵי שֶׁרוֹב הַמִּינִין הָאֵילּוּ אֵינָן בָּאִין אֶלָּא מִן הַהֶבְקֵר לְפִיכָךְ מָנוּ אוֹתָן חֲכָמִים. רִבִּי חֲנִינָא אָמַר בְּשֶׁלֹּא הִטִּילוּ שְׂאוֹר אֲנָן קַייָמִין. אִם בְּשֶׁלֹּא הִטִּילוּ שְׂאוֹר אֲנָן קַייָמִין אֲפִילוּ בִּמְעוֹרָבוֹת יְהוֹ פְטוּרוֹת. לֵית יָכִיל דְּתַנִּי רִבִּי יִשְׁמָעֵאל בֵּי רִבִּי יוֹסֵי אָמַר מִשּׁוּם אָבִיו אֶשְׁכּוֹל שֶׁבִּיכֵּר בּוֹ גַּרְגִּר יְחִידִי כּוּלּוֹ חִיבּוּר לְמַעְשְׂרוֹת. רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן אָמַר רִבִּי זְעִירָא וְרִבִּי הִילָא חַד אָמַר כְּהָדֵין וְחַד אָמַר כְּהָדֵין. וַחֲכָמִים אוֹמְרִים לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה אֶלָּא אֶת שֶׁהִטִּילוּ שְׂאוֹר חַייָבוֹת וְאֶת שֶׁלֹּא הִטִּילוּ שְׂאוֹר פְּטוּרוֹת. It was stated45Tosephta Demay 1:1. The next sentence there reads: “But the Sages say, they are free as long as they do not ferment; once they start to ferment they are obligated.” Fermented dates are used for date wine.: “Rebbi Yose ben Rebbi Jehudah says, fallen dates sold with regular dates are free46“Free” means not under the laws of either heave and tithes or those of demay. “Obligated” means that they fall under both kinds of laws. The reading “free” is in all Yerushalmi manuscripts except that of R. S. Cirillo, but the latter most probably represents an emendation by its author. In all Tosephta texts, the reading is “obligated.” Since the reading is “free” in both the Leyden and the Rome manuscripts, it must be very old. Nevertheless, it must represent a scribal error, and the reading must be “obligated;” otherwise the statement would be superfluous and contradicting the following discussion..” Is it about two boxes, one beside the other or one on top of the other47Is it restricted to a case where the buyer can directly check what he is getting (if good and fallen dates are in separate boxes)?? No, here we deal with a mixed bunch. Did they start to ferment48In that case, the fallen dates can be used to make date liquor and are commercially valuable. If they are fallen and did not start to ferment probably they are not sweet enough to qualify as human food and are valueless. or did they not start to ferment? Rebbi Mana said, we deal with fermenting ones. If they started to ferment, they should be obligated for themselves49And subject to demay even if not mixed with good dates.! You cannot say that, since Rebbi Joḥanan said, the Sages detailed them because the majority of these kinds are collected only from abandoned property50Abandoned property is exempt even if valuable.. Rebbi Ḥanina said, we deal with nonfermenting ones. If we deal with nonfermenting ones they should be free even when mixed51Since they have no value.. You cannot say that, since it was stated52This statement does not appear in any other collection.: “Rebbi Ismael ben Rebbi Yose said in his father’s name that a bunch of grapes of which one berry ripened, is all connected for tithes53One good grape makes the entire bunch subject to the laws of heave and tithes. Hence, one good fruit in a box makes the entire box subject to the laws of heave and tithes..” Rebbi Yose ben Rebbi Abun said, Rebbi Zeïra and Rebbi Illaï, one adopted the first opinion, the other the second opinion. But the Sages say one does not follow either of them; those fermenting are obligated, those not fermenting are free54An adaptation of the Tosephta text quoted at the start of this paragraph, turned into a statement of Amoraic practice, adopted by Maimonides (Maäser 13:1). The statement of the Mishnah is qualified to apply only to dates that are so devoid of sugar that they do not ferment..
וְהַגּוּפְנָן שָׁמֵירָה. מַה בֵּין בִּיהוּדָה בֵּין בַּגָּלִיל. מִן מַה דְמַתְלִין לָהּ מְתַל בְּגָלִילָא. שׁוֹמֵרָה שְׁמַר מָרָהּ מִן מְתַל לָךְ עִם תַּבְלָייָא. הָדָא אָֽמְרָה בְּגָלִיל פָּטוּר וּבִיהוּדָה חַייָב. Gufnān is šāmērāh55Arabic שַמרַה, fennel.. What is the difference between Judea and Galilee? Since one has a popular saying in Galilee: šāmērāh,šĕmar mārāh (its owner should watch it), would anybody compare it to spices56That a weed can be used in the kitchen does not make it a spice. Hence, in Galilee where fennel grows wild, it is not a cultivated plant, in contrast to arid Judea where it needs tending.? That means, in Galilee it is free but in Judea it is obligated.
כּוּסְבְּרָה כּוּסְבָּרָתָא. מַה בֵּין בִּיהוּדָה בֵּין בַּגָּלִיל. מִן מַה דְמַתְלִין לָהּ מְתַל בְּדְּרוֹמָה. כּוּסְבְּרָה כּוּסְבָּרָתָה מִן מְתַלִיךְ עִם תַּבְלָייָא. הָדָא אָֽמְרָה בְּגָלִיל חַייֶבֶת וּבִיהוּדָה פְטוּרָה. Coriander is kusbārātā57Formally, the feminine form of the word for coriander, but, as seen in the next Note, denoting a weed.. What is the difference between Judea and Galilee? Since one has a popular saying in the South: Coriander is kusbārātā58Taking the Arabic kuzbara(t) for a guide, this form means wild growing adiantum (or it may mean kuzbarat alṯalab, pimpernel, kuzbarat ḵaḍra’, chervil, kuzbarat alṣaḵr, haircap-moss, kuzbarat alḥamām, Fumaria officinalis). Kusbārātā is not considered cultivated., would anybody compare it to spices? That means, in Galilee it is obligated but in Judea it is free.
תַּנִּי אָמַר רִבִּי יוּדָה בָּרִאשׁוֹנָה הָיָה חוֹמֶץ שֶׁבִּיהוּדָה פָּטוּר מִן הַמַּעְשְׂרוֹת. שֶׁהָיוּ עוֹשִׂין יֵינָן בְּטָהֳרָה לִנְסָכִים וְלֹא הָיָה מַחְמִיץ וְהָיוּ מְבִיאִין מִן הַתֶּמֶד. וְעַכְשָׁיו שֶׁהַיַּיִן מַחְמִיץ חַייָב. מֻחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה דְּתַנֵּינָן תַּמָּן הַמְּתַמֵּד וְנָתַן מַיִם בְּמִידָּה וּמָצָא כְדֵי מִידָּתוֹ פָּטוּר. וְרִבִּי יְהוּדָה מְחַייֵב. וְכָא הוּא אָמַר הָכֵן. אָמַר רִבִּי לָא בָּרִאשׁוֹנָה הָיוּ עֲנָבִים מְרוּבּוֹת וְלֹא הָיוּ חַרְצָנִים חֲשׁוּבוֹת וְעַכְשָׁיו שֶׁאֵין עֲנָבִים מְרוּבּוֹת חַרְצָנִים חֲשׁוּבוֹת. It was stated: “Rebbi Jehudah said, in earlier times, vinegar in Judea was exempt from tithes. Since they made all their wine in purity for Temple offerings59In the time of the Second Temple, all wine and oil for the Temple had to come from Judea since the two blocks of Jewish settlement, Judea and Galilee, were not contiguous. Hence it was impossible to transport wine or oil from Galilee to Judea without passing over impure Gentile territory, since even Samaritan Samaria was separated from Galilee by a strip of land occupied by Gentiles., it never got sour; they made vinegar from the skins of grapes. But now, since wine turns sour60Wine-vinegar is really wine turned sour; it is subject to all rules of wine. A similar anonymous statement appears in Tosephta Demay 1:2: “In earlier times, vinegar was exempt in Jehudah since it was presumed to be made from after-wine, but now it is presumed to be from wine and is obligated.”, it is obligated.” The argument of Rebbi Jehudah is inverted since we stated there61Mishnah Ma‘serot 5:6.: “If one makes after-wine and puts in a given volume of water, if he finds exactly the same volume it is free, but Rebbi Jehudah obligates him62According to the first Tanna, after-wine is water which absorbed some taste from the grape skins. According to Rebbi Jehudah, it is wine mixed with water. Since they always drank their wine mixed with water, this is regular wine and subject to its rules. This contradicts Rebbi Jehudah’s statement in the earlier baraita..” And here he says so! Rebbi La said, in earlier times when grapes were plentiful, their skins were not counted as anything63Afterwine was worthless and thus not subject to tithes; now it is traded as merchandise., but now that grapes are not plentiful, the skins are important.
רִבִּי הוּנָא אָמַר רִבִּי יִרְמְיָה בְּעִי לֵית הָדָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְיִרְבּוּ כָּל־הָרִימִין עַל רִימֵי שִׁיקָמָא וְיִהְיוּ פְטוּרִין. אָמַר רִבִּי יוֹסֵי תִּיפְתָּר בְּמָקוֹם שֶׁרוֹב מְשַׁמְּרִין. רִבִּי יוֹסֵי בִּרְבִּי בְּעִי וְאֵין כָּל־הָעוֹלָם כּוּלּוֹ לְפָנָיו וְיִרְבּוּ כָּל־הָרִימִין שֶׁבָּעוֹלָם עַל רִימֵי אוֹתוֹ הַמָּקוֹם וְיִהְיוּ פְטוּרִין. Rebbi Huna said: Rebbi Jeremiah asked, does this not contradict Rebbi Simeon ben Laqish64This question seems directed both to the problem of vinegar just discussed and the statement of R. Jehudah in the Mishnah, that all lotus fruit is exempt except that of Shiqmana, since R. Jehudah and the anonymous Tosephta exempt all vinegar, even when it is known not to have been tithed. Similarly, a doubt whether lotus fruit is valued at some place should not make them obligated since there still is a twofold doubt: perhaps these fruits come from another place, and if they do come from Shiqmana, perhaps they are not gathered to be stored. This is exactly the case in which R. Simeon ben Laqish declares them to be free. There is no problem for R. Joḥanan since he equates the rules for untithed and demay in all these cases.? Should not all lotus fruit be more than the lotus fruit of Shiqmana, should they not be free? Rebbi Yose said, explain it at a place where most people store it65Not only do they store it but, since it is an object of trade only at this place. There is no doubt that the fruits in question are local.. Rebbi Yose the Great66Not known otherwise. Possibly it should read: Rebbi Yose ben Rebbi X. But the second name is also missing in the Rome manuscript. The question is not answered. asked: Is not the entire world before him, should not all lotus fruit be more than the lotus fruit of this place and be free?