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GEMARA: But note a contradiction [from a baraisa regarding maiser sheni, the 2nd tithe], A tree which stands inside [of Jerusalem] but its branches extend outside [the city], or [a tree] which stands outside but its branches extend inside, from the wall and inside is considered inside [with regard to redeeming maiser shenei], and from the wall and outside is considered outside.

GEMARA: But note a contradiction [from a baraisa regarding maiser sheni, the 2nd tithe], A tree which stands inside [of Jerusalem] but its branches extend outside [the city], or [a tree] which stands outside but its branches extend inside, from the wall and inside is considered inside [with regard to redeeming maiser shenei], and from the wall and outside is considered outside.

Are you asking a question on [cities of] refuge from maiser [shenei]!? Maiser [shenei] the Torah made dependent on the wall [of Jerusalem]; cities of refuge the Torah made dependent on dwelling, in the branches one can dwell, in the truck one cannot dwell.

Are you asking a question on [cities of] refuge from maiser [shenei]!? Maiser [shenei] the Torah made dependent on the wall [of Jerusalem]; cities of refuge the Torah made dependent on dwelling, in the branches one can dwell, in the truck one cannot dwell.

But note a contradiction from maiser to maiser, that it was taught in a baraisa, By Jerusalem go after the branches, by cities of refuge go after the branches. Rav Kahana said, It's not a difficulty, This [second baraisa that says maiser goes after the branches is like] Rebbi Yehuda, and this [first baraisa that says maiser shenei goes after the wall is like] the Rabbis. That it [Rebbi Yehuda's opinion] was taught in a baraisa,

But note a contradiction from maiser to maiser, that it was taught in a baraisa, By Jerusalem go after the branches, by cities of refuge go after the branches. Rav Kahana said, It's not a difficulty, This [second baraisa that says maiser goes after the branches is like] Rebbi Yehuda, and this [first baraisa that says maiser shenei goes after the wall is like] the Rabbis. That it [Rebbi Yehuda's opinion] was taught in a baraisa,

But note a contradiction from maiser to maiser, that it was taught in a baraisa, By Jerusalem go after the branches, by cities of refuge go after the branches. Rav Kahana said, It's not a difficulty, This [second baraisa that says maiser goes after the branches is like] Rebbi Yehuda, and this [first baraisa that says maiser shenei goes after the wall is like] the Rabbis. That it [Rebbi Yehuda's opinion] was taught in a baraisa,

But note a contradiction from maiser to maiser, that it was taught in a baraisa, By Jerusalem go after the branches, by cities of refuge go after the branches. Rav Kahana said, It's not a difficulty, This [second baraisa that says maiser goes after the branches is like] Rebbi Yehuda, and this [first baraisa that says maiser shenei goes after the wall is like] the Rabbis. That it [Rebbi Yehuda's opinion] was taught in a baraisa,

Say that you heard [this view ascribed] to Rebbi Yehuda regarding maiser [shenei when it would result in a] stringency. If the trunk is outside and the branches inside, just as on the branches one may not redeem [the maiser shenei], so too on the trunk one may not eat redeem [the maiser shenei], If the trunk is inside and the branches outside, just as on the branches one may not eat [the maiser shenei] without redeeming it, so too on the trunk one may not eat [the maiser shenei] without redeeming it.

Say that you heard [this view ascribed] to Rebbi Yehuda regarding maiser [shenei when it would result in a] stringency. If the trunk is outside and the branches inside, just as on the branches one may not redeem [the maiser shenei], so too on the trunk one may not eat redeem [the maiser shenei], If the trunk is inside and the branches outside, just as on the branches one may not eat [the maiser shenei] without redeeming it, so too on the trunk one may not eat [the maiser shenei] without redeeming it.

Say that you heard [this view ascribed] to Rebbi Yehuda regarding maiser [shenei when it would result in a] stringency. If the trunk is outside and the branches inside, just as on the branches one may not redeem [the maiser shenei], so too on the trunk one may not eat redeem [the maiser shenei], If the trunk is inside and the branches outside, just as on the branches one may not eat [the maiser shenei] without redeeming it, so too on the trunk one may not eat [the maiser shenei] without redeeming it.

Say that you heard [this view ascribed] to Rebbi Yehuda regarding maiser [shenei when it would result in a] stringency. If the trunk is outside and the branches inside, just as on the branches one may not redeem [the maiser shenei], so too on the trunk one may not eat redeem [the maiser shenei], If the trunk is inside and the branches outside, just as on the branches one may not eat [the maiser shenei] without redeeming it, so too on the trunk one may not eat [the maiser shenei] without redeeming it.

Say that you heard [this view ascribed] to Rebbi Yehuda regarding maiser [shenei when it would result in a] stringency. If the trunk is outside and the branches inside, just as on the branches one may not redeem [the maiser shenei], so too on the trunk one may not eat redeem [the maiser shenei], If the trunk is inside and the branches outside, just as on the branches one may not eat [the maiser shenei] without redeeming it, so too on the trunk one may not eat [the maiser shenei] without redeeming it.

One who eats tevel [untithed produce] or maiser reshon from which terumah was not separated or maiser shenei and hekdesh that were unredeemed.

One who eats tevel [untithed produce] or maiser reshon from which terumah was not separated or maiser shenei and hekdesh that were unredeemed.

That we learned in a baraisa, The mitzvah of pea'uh is to separate from the standing grain. If one did not separate from the standing grain, he should separate from the bundles. If he did not separate from the bundles, he should separate from the pile until he smooths it. Once he smoothes it, [making it subject to maiser] he should separate maiser and then give it [to the poor. Thus it is subject to nullification if he makes it into dough. So why is this not also a good example of a case where it's possible to nullify the remedial commandment?].

That we learned in a baraisa, The mitzvah of pea'uh is to separate from the standing grain. If one did not separate from the standing grain, he should separate from the bundles. If he did not separate from the bundles, he should separate from the pile until he smooths it. Once he smoothes it, [making it subject to maiser] he should separate maiser and then give it [to the poor. Thus it is subject to nullification if he makes it into dough. So why is this not also a good example of a case where it's possible to nullify the remedial commandment?].

If one eats Tevel [untithed foods] or Maiser Rishon etc. Rav said, If one ate tevel of maiser ani [all the tithes besides maser ani were already separated] he is liable to malkus.

If one eats Tevel [untithed foods] or Maiser Rishon etc. Rav said, If one ate tevel of maiser ani [all the tithes besides maser ani were already separated] he is liable to malkus.

Who is this ruling in accordance with? It's in accordance to the following Tanna, that it was taught in a baraisa, Rebbi Yossi said, I might think that a person is only liable for tevel which no tithes were separated from. But if he separated terumah gedolah but did not separate maiser rishon, or he separated maiser rishon but did not separate maiser sheni, or even if maeser ani [was the only tithe unseparated], where do we know [that he is still liable for eating it]?

Who is this ruling in accordance with? It's in accordance to the following Tanna, that it was taught in a baraisa, Rebbi Yossi said, I might think that a person is only liable for tevel which no tithes were separated from. But if he separated terumah gedolah but did not separate maiser rishon, or he separated maiser rishon but did not separate maiser sheni, or even if maeser ani [was the only tithe unseparated], where do we know [that he is still liable for eating it]?

Who is this ruling in accordance with? It's in accordance to the following Tanna, that it was taught in a baraisa, Rebbi Yossi said, I might think that a person is only liable for tevel which no tithes were separated from. But if he separated terumah gedolah but did not separate maiser rishon, or he separated maiser rishon but did not separate maiser sheni, or even if maeser ani [was the only tithe unseparated], where do we know [that he is still liable for eating it]?

The Torah teaches us, (Deuteronomy 12, 17) "Do not proceed to eat within your gates etc." and then later on the Torah writes, (Deutermony 26, 12) "And they may eat it in their gates and be satisfied", just as over there the verse is refering to maiser ani, so to here the verse is refering to maiser ani, and the Torah here says about it "You shall not eat".

The Torah teaches us, (Deuteronomy 12, 17) "Do not proceed to eat within your gates etc." and then later on the Torah writes, (Deutermony 26, 12) "And they may eat it in their gates and be satisfied", just as over there the verse is refering to maiser ani, so to here the verse is refering to maiser ani, and the Torah here says about it "You shall not eat".

Rav Yosef says, It is subject to a tannaic dispute. Rebbi Meir says One need not designate by name maiser ani of demai [questionable produce bought from an ignoramus], but the sages say

MISHNA: One who eats bikorim [first fruits] before the verses are recited; [or eats] kadshai kadshim [offerings of greater sanctity] outside the curtain [of the temple courtyard; or one who eats] kadshai kalim [offerings of lesser sanctity] or maiser sheni outside the wall [of Jerusalem]; or one who breaks the bone of a pure Pesach offering. All of these incur forty lashes. But one who leaves over from [even a tahor i.e. a pure] offering, or one who breaks a bone of a tamai [impure] offering does not incur malkus.

Rebbi Shimon said, What is this verse coming to teach us? If to [make one liable for eating bikorim] outside the wall [of Jerusalem, then we could have just learned it out from] a kal v'chomer from maiser, which is more lenient, that if one incurs malkus by eating the more lenient example of maiser outside of the wall, then wouldn't one certainly incur malkus for eating bikorim outside of the wall? Rather the Torah only comes to teach us that one who eats bikorim before the verses are recited incurs malkus.

Rebbi Shimon said, What is this verse coming to teach us? If to [make one liable for eating bikorim] outside the wall [of Jerusalem, then we could have just learned it out from] a kal v'chomer from maiser, which is more lenient, that if one incurs malkus by eating the more lenient example of maiser outside of the wall, then wouldn't one certainly incur malkus for eating bikorim outside of the wall? Rather the Torah only comes to teach us that one who eats bikorim before the verses are recited incurs malkus.

(Deutermany 12, 17) "and your voluntary gifts", this refers to the Todah and Sh'lamim offerings. Rebbi Shimon said, What is this verse coming to teach us? If to [make one liable for eating them] outside the wall [of Jerusalem, then we could have just learned it out from] a kal v'chomer from maiser, rather the Torah only comes to teach us that one who eats from the Todah or the Sh'lamim before the z'rika [the sprinkling of the blood] incurs malkus.

(Deutermany 12, 17) "And your firstborn", this refers to a Bechor offering. Rebbi Shimon said, What is this verse coming to teach us? If to [make one liable for eating them] outside the wall [of Jerusalem], [then we could have just learned it out from] a kal v'chomer from maiser; if to [make one liable for eating them] before the z'rika, [then we could have just learned it out from] a kal v'chomer from Todah and Sh'lamim, rather the Torah only comes to teach us that one who eats from a Bechor even after the z'rika incurs malkus.

If to [make one liable for eating them] outside the wall [of Jerusalem], [then we could have just learned it out from] a kal v'chomer from maiser; if to [make one liable for eating them] before the z'rika, [then we could have just learned it out from] a kal v'chomer from Todah and Sh'lamim; if to [make one liable for eating them] after the z'rika, [then we could have just learned it out from] a kal v'chomer from Bechor, rather the Torah only comes to teach us that one who eats from a Chatos or an Asham even after the z'rika, but outside of the [Temple] curtains incurs malkus.

If to [make one liable for eating them] outside the wall [of Jerusalem], [then we could have just learned it out from] a kal v'chomer from maiser; if to [make one liable for eating them] before the z'rika, [then we could have just learned it out from] a kal v'chomer from Todah and Sh'lamim; if to [make one liable for eating them] after the z'rika, [then we could have just learned it out from] a kal v'chomer from Bechor; if to [make one liable for eating them] outside the [Temple] curtain, [then we could have just learned it out from] a kal v'chomer from Chatos and Asham rather the Torah comes

The text said, Rebbi Yehoshua ben Levi says, Three things that Beis Din shel mattah [court] did that Beis din shel malleh [the heavenly court] agreed to. These are they, Reading Miggilah [on purim], greeting with the name of G-d, and bringing maiser.

Bringing maiser, as it is written (Malachi 3,10) "Bring all of the maiser to the storehouses, that there be food in My house, and test me now in this says Hashem, the master of legions, if I do not open up for you the windows of heaven and shower you with blessing until you are weary with enough". What does it mean "until you are weary with enough"? Rami bar Rav said, Until your lips grow weary from saying "enough".

Bringing maiser, as it is written (Malachi 3,10) "Bring all of the maiser to the storehouses, that there be food in My house, and test me now in this says Hashem, the master of legions, if I do not open up for you the windows of heaven and shower you with blessing until you are weary with enough". What does it mean "until you are weary with enough"? Rami bar Rav said, Until your lips grow weary from saying "enough".