Jerusalem Talmud Peah 4:5

משנה: הִקְדִּישׁ קָמָה וּפָדָה קָמָה חַייָב. עֳמָרִין וּפָדָה עֳמָרִין חַייָב. קָמָה וּפָדָה עֳמָרִין פְּטוּרָה שֶׁבִּשְׁעַת חוֹבָתָהּ הָֽיְתָה פְטוּרָה. וּכְיוֹצֵא בוֹ הַמַּקְדִּישׁ פֵּירוֹתָיו עַד שֶׁלֹּא בָאוּ לְעוֹנַת הַמַּעְשְׂרוֹת וּפְדָּאָן חַייָבִין וּמִשֶׁבָּאוּ לְעוֹנַת הַמַּעְשְׂרוֹת וּפְדָּאָן חַייָבִין. הִקְדִּישָׁן עַד שֶׁלֹּא נִגְמְרוּ וּגְמָרָן הַגִּזְבָּר וְאַחַר כָּךְ פְּדָאָן פְּטוּרִין שֶׁבִּשְעַת חוֹבָתָן הָיוּ פְטוּרִין. MISHNAH: If somebody dedicated⁷⁷As a monetary gift to the Temple. The Temple is the common property of all of Israel, hence the specific term “your (personal) harvest” is not applicable and produce harvested by the Temple administration is free from all obligations. The Temple did acquire real estate and other valuables only for redemption or sale, to be converted into currency. standing produce and redeemed it standing, it is obligated⁷⁸Since at harvest time it is in private hands. The same applies in the next case; produce already obligated does not lose the obligation by dedication.; in sheaves and redeemed in sheaves, it is obligated; standing and redeemed in sheaves it is free since at the time of obligation⁷⁹I. e., at harvest time. it was free. Parallel to this, if somebody dedicated his produce before the time of tithes⁸⁰This will be explained in the Halakhah. and redeemed it, it is obligated; after the time of tithes, it is obligated. But if he dedicated it before it was finished, the treasurer finished it⁸¹Or, depending on the case, it grew to become obligated while in the hand of the Temple treasurer., and then the owner redeemed it, it is free since at the time of obligation it was free.

הלכה: וְלָמָּה תַּנִּיתָהּ תְּרֵין זִימְנִין. רִבִּי יוֹנָה רִבִּי חִייָא רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם בַּר פְּדָיָה אַחַת לְמֵירוּחַ וְאַחַת לִשְׁלִישׁ. רִבִּי יוֹסֵי אָמַר רִבִּי בָּא וַחֲבֵרָיָא. חֲבֵרָיָא אָֽמְרֵי אַחַת לְמֵירוּחַ וְאַחַת לִשְׁלִישׁ. רִבִּי בָּא מְפָרֵשׁ בְּחַלָּה לְמֵירוּחַ. וּבְפֵיאָה בִשְׁלִישׁ. HALAKHAH: And why is it stated twice⁸²The statement about tithes appears both here and in Mishnah Ḥallah 3:3. The entire discussion also appears there in Halakhah 3.? Rebbi Jonah, Rebbi Ḥiyya⁸³Rebbi Ḥiyya bar Abba., Rebbi Joshua ben Levi in the name of Bar Pedaiah⁸⁴Rebbi Jehudah bar Pedaiah, Amora of the first generation in Galilee, nephew of Bar Qappara and teacher of R. Joshua ben Levi (and also R. Joḥanan).: One for smoothing⁸⁵The total obligation for heave and tithes starts only at the end of the harvest, when the grain is put into orderly heaps whose surface is smoothed (so that theft can easily be detected.) In modern terms, it would mean that the grain is stored in a silo., one for one third⁸⁶Grain that is one-third ripe may be used as food, Grünkern. From this moment on, grain kernels may be eaten on the spot without giving heave and tithes, but they may not be used for household purposes without first separating the dues for Cohen and Levite.. Rebbi Yose said, Rebbi Abba and the colleagues. The colleagues say, one for smoothing, one for one third⁸⁷But they do not know which refers to what.. Rebbi Abba explains: At Ḥallah for smoothing⁸⁸Since ḥallah is the heave of bread dough (in a sizeable amount), it does not qualify for “eating on the spot” but must refer to the finished harvest., at Peah for one third.

מַתְנִיתִין דְּרִבִּי עֲקִיבָה דְּרִבִּי עֲקִיבָה אָמַר אַחַר שְׁלִישׁ הָרִאשׁוֹן אַתְּ מְהַלֵּךְ. דְּאִיתְפַּלְּגוּן שָׂדֶה שֶׁהֱבִיאָה שְׁלִישׁ לִפְנֵי גּוֹי וּלְקָחָהּ מִמֶּנּוּ יִשְׂרָאֵל רִבִּי עֲקִיבָה אוֹמֵר פָּטוּר וַחֲכָמִים אוֹמְרִין בְּתוֹסֶפֶת חַייָב. מַיי כְדוֹן. תִּיפְתָּר כְּרִבִּי עֲקִיבָה (בְּמֵירוּחַ) [בְּמַחְלוֹקֶת]. וּכְדִבְרֵי הַכֹּל בְּקוֹצֵר מִיַּד. Our Mishnah is from Rebbi Aqiba since Rebbi Aqiba said that you go after the first third. And they differed: A field that was one-third ripened in the possession of a Gentile, and a Jew bought it after that time, Rebbi Aqiba said it is free⁹⁰The produce was in the hands of the Gentile at the time of the start of the obligation; so there is no obligation., but the Sages say he is obligated for the additional growth⁹¹In the Babli, Ḥullin 137a, Giṭṭin77a, the positions of R. Aqiba and the Sages are inverted.. How is that? Explain it for Rebbi Aqiba (after smoothing⁹²In Maäserot 5:4, the same statement is quoted and there it is said in the name of R. Eleazar that even the Sages obligate only for the Second Tithe or the tithe of the poor. These two alternative obligations are attached only to smoothed, stored grain; their obligation does not start with grain that is only one-third ripe.) [in a disagreement⁹³That our Mishnah really follows the opinion of R. Aqiba, which, therefore, becomes the operative practice. [Since the Babli switches the names in the statement, it is the position of the Babli that our Mishnah represents the majority opinion of the Sages.]], or according to everybody if he harvested immediately⁹⁴And there is no additional growth during the ownership of the Jew..