processed

HALAKHAH: If he cut half the fine wheat and half the coarse wheat to process them together and then he changed his mind and processed them separately he cannot give from the fine wheat for the coarse either the first time or at the end. If he cut half the fine wheat and half the coarse wheat to process them separately and then he changed his mind and processed them together, he may give from the fine wheat at the end for the coarse wheat at the end, from the fine wheat the first time for the coarse wheat the first time. He gives from fine wheat for fine wheat if he finished harvesting his field, but if he did not finish harvesting, he may not give even from fine wheat for fine wheat. If he cut half the fine wheat and all the coarse wheat to process them together and he changed his mind and processed them separately then he gives from the fine wheat for the fine wheat and all the coarse wheat is exempted.

HALAKHAH: If he cut half the fine wheat and half the coarse wheat to process them together and then he changed his mind and processed them separately he cannot give from the fine wheat for the coarse either the first time or at the end. If he cut half the fine wheat and half the coarse wheat to process them separately and then he changed his mind and processed them together, he may give from the fine wheat at the end for the coarse wheat at the end, from the fine wheat the first time for the coarse wheat the first time. He gives from fine wheat for fine wheat if he finished harvesting his field, but if he did not finish harvesting, he may not give even from fine wheat for fine wheat. If he cut half the fine wheat and all the coarse wheat to process them together and he changed his mind and processed them separately then he gives from the fine wheat for the fine wheat and all the coarse wheat is exempted.

HALAKHAH: If he cut half the fine wheat and half the coarse wheat to process them together and then he changed his mind and processed them separately he cannot give from the fine wheat for the coarse either the first time or at the end. If he cut half the fine wheat and half the coarse wheat to process them separately and then he changed his mind and processed them together, he may give from the fine wheat at the end for the coarse wheat at the end, from the fine wheat the first time for the coarse wheat the first time. He gives from fine wheat for fine wheat if he finished harvesting his field, but if he did not finish harvesting, he may not give even from fine wheat for fine wheat. If he cut half the fine wheat and all the coarse wheat to process them together and he changed his mind and processed them separately then he gives from the fine wheat for the fine wheat and all the coarse wheat is exempted.

HALAKHAH: There, we have stated: “One does not give heave from incompletely processed produce for completely processed produce,” and here you say so? Rebbi Hila in the name of Rebbi Joḥanan: Because of a “fence” for the purification water, lest purification water become useless. What is more serious, robbing the tribe or [breaching] the “fence” for purification water? Let us hear from the following: “[If one gave heave of] olives for olives and in the future he will crush them, grapes for grapes and in the future he will press them, it is heave and he has to give heave a second time.” In this case there is both robbing the tribe and the “fence” for the purification water, but we have stated that it is heave and he has to give heave a second time. This proves that the “fence” for the purification water is more serious than robbing the tribe.

HALAKHAH: There, we have stated: “One does not give heave from incompletely processed produce for completely processed produce,” and here you say so? Rebbi Hila in the name of Rebbi Joḥanan: Because of a “fence” for the purification water, lest purification water become useless. What is more serious, robbing the tribe or [breaching] the “fence” for purification water? Let us hear from the following: “[If one gave heave of] olives for olives and in the future he will crush them, grapes for grapes and in the future he will press them, it is heave and he has to give heave a second time.” In this case there is both robbing the tribe and the “fence” for the purification water, but we have stated that it is heave and he has to give heave a second time. This proves that the “fence” for the purification water is more serious than robbing the tribe.

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“ Pure heave olives should be made into oil, impure should not; grapes either pure or impure should not be processed [into wine], the words of Rebbi Meïr. Rebbi Jacob says in his name, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and pure grapes should be processed, but not impures ones. Rebbi Jehudah said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed; they disagreed about impure ones where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed, and grapes should be processed, whether pure or impure. Rebbi (Joḥanan) said, Rebbi Eliezer and Rebbi Joshua did not disagree that pure olives should be processed and impure grapes should not be processed; they disagreed about impure olives and pure grapes where Rebbi Eliezer says they should not be processed, but Rebbi Joshua said they should be processed.” They all form a majority against Rebbi Meïr about pure grapes, that they should be processed. Why does he say, they should not be processed? They are more valuable as food than as drink. They all form a majority against Rebbi Jehudah about impure grapes, that they should not be processed. Why does he say, they should be processed? To be able to use seeds and skins. About impure olives, Rebbi and Rebbi Meïr form one group, Rebbi Jacob and Rebbi Jehudah another one. How does one act?

“If he was eating 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. 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: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh 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. 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): 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.

MISHNAH: Fruits from which he gave heave before they were completely processed, Rebbi Eliezer prohibits to eat snacks from them but the Sages permit it except for harvesting-baskets of figs. Rebbi Simeon permits from a harvesting-basket of figs from which heave was taken but the Sages forbid. If somebody says to another person, here take this as and give me five figs for it, he should not eat before he tithed, the words of Rebbi Meir. Rebbi Jehudah says, if he eats them singly he is free, if he takes them together he is obligated. Rebbi Jehudah said, there is a story that a rose garden was in Jerusalem whose figs were sold three or four for an as and nobody ever gave heave and tithes for them.

HALAKHAH: Where do we hold? If about a harvesting-basket of figs, everybody agrees that it is forbidden. If about oil olives and wine grapes, everybody agrees that it is permitted. But we deal with dates intended for pressing, dried figs intended for pressing. Rebbi Eliezer says, heave creates ṭevel of fruits not completely processed but the Sages say, heave does not create ṭevel of fruits not completely processed.

HALAKHAH: Where do we hold? If about a harvesting-basket of figs, everybody agrees that it is forbidden. If about oil olives and wine grapes, everybody agrees that it is permitted. But we deal with dates intended for pressing, dried figs intended for pressing. Rebbi Eliezer says, heave creates ṭevel of fruits not completely processed but the Sages say, heave does not create ṭevel of fruits not completely processed.

We understand that eating may be obligated, but should cutting be obligated? Rebbi Eleazar said, this is Rebbi Meïr’s since Rebbi Meïr says trade induces ṭevel in produce not completely processed. Rebbi Eleazar said, Rebbi Meïr and Rebbi Eliezer both said the same. As Rebbi Eliezer said, heave induces ṭevel in produce not completely processed so Rebbi Meïr said trade induces ṭevel in produce not completely processed.

We understand that eating may be obligated, but should cutting be obligated? Rebbi Eleazar said, this is Rebbi Meïr’s since Rebbi Meïr says trade induces ṭevel in produce not completely processed. Rebbi Eleazar said, Rebbi Meïr and Rebbi Eliezer both said the same. As Rebbi Eliezer said, heave induces ṭevel in produce not completely processed so Rebbi Meïr said trade induces ṭevel in produce not completely processed.

We understand that eating may be obligated, but should cutting be obligated? Rebbi Eleazar said, this is Rebbi Meïr’s since Rebbi Meïr says trade induces ṭevel in produce not completely processed. Rebbi Eleazar said, Rebbi Meïr and Rebbi Eliezer both said the same. As Rebbi Eliezer said, heave induces ṭevel in produce not completely processed so Rebbi Meïr said trade induces ṭevel in produce not completely processed.

Rebbi Joḥanan said, for warm [cider] he is obligated because that is not a snack; cold is free because it is a snack and he may put it back. 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 woul put it back in the end.

“If somebody collected in order to send to a friend, it is free.” Rav said, he is forbidden to eat. Rebbi Shammai said before Rebbi Yose in the name of Rav Aḥa: Rav said this in case he brought it into a secure courtyard, following Rebbi Meїr. Rebbi Mana said, our Mishnah implies this: “If somebody bought standing produce, it is free.” Therefore, after it was cut it is obligated. Who is the person who holds that a sale induces ṭevel for produce not fully processed? Is this not Rebbi Meїr? Rebbi Ḥiyya in the name of Rebbi Joḥanan, it is from Rebbi Jehudah. It was stated so: “Rebbi Jehudah says in the name of Rebbi Eleazar ben Azariah, also he who sends to his friend olives from the press, young plants, and bundles of fenugreek, should not eat before he tithed since people usually send these things to their friends as ṭevel.” Rebbi Simeon ben Laqish said, even if a Fellow sent to a Fellow, he has to tithe. The colleagues asked, we can understand a vulgar who is suspect; is a Fellow suspect? Rebbi Yose said, is the vulgar not like a Fellow in matters of heave? It really is so: People usually send these things as ṭevel to their friends.

MISHNAH: He who makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated. If he found more than his measure he gives proportionally from another place. The holes of ants which were near an obligated heap overnight are obligated since it is obvious that they were dragging from what was processed all night. Baalbek garlic, Rikhpa onion, Cilician grits, and Egyptian lentils, Rebbi Meïr says also colocasia, Rebbi Yose says also qrṭnym are free from tithes and may be bought from everybody during the Sabbatical. The seed of the upper part of arum, the seeds of leeks, seeds of onions, seeds of turnips and radishes, and other garden seeds which are not eaten are free from tithes and may be bought from everybody during the Sabbatical and these may be eaten if their father was heave.

Rebbi Ḥananiah the colleague of the rabbis asked: And even if all were of full measure it should be like something not completely processed, since Rebbi Yose said in the name of Rebbi Zeïra, Rebbi Jonah, Rebbi Zeïra 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.

Rebbi Ḥananiah the colleague of the rabbis asked: And even if all were of full measure it should be like something not completely processed, since Rebbi Yose said in the name of Rebbi Zeïra, Rebbi Jonah, Rebbi Zeïra 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.

MISHNAH: If somebody had coins in Jerusalem and his friend had produce, he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay. Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem. [Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves. If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh. The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed.

MISHNAH: If somebody had coins in Jerusalem and his friend had produce, he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay. Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem. [Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves. If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh. The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed.

MISHNAH: If somebody had coins in Jerusalem and his friend had produce, he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay. Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem. [Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves. If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh. The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed.

MISHNAH: If somebody had coins in Jerusalem and his friend had produce, he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay. Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem. [Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves. If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh. The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed.

“The House of Hillel said to the House of Shammai: Do you not agree with us that Second Tithe of not fully processed produce may be redeemed and eaten anywhere? Also with fully processed produce it is the same. The House of Shammai answered them: No. If you say this about not fully processed produce which one may abandon and thereby free from tithes, what can you say about fully processed produce which one cannot abandon and thereby free from tithes. The House of Hillel replied to them: Even fully processed produce one may abandon and thereby free from tithes; are not baskets of eating figs or grapes fully processed?” This proves that baskets of table figs and baskets of table grapes are end of processing. “The House of Shammai answered them: No. If you say this about not fully processed produce for which one may take Second Tithe from another place, what can you say about fully processed produce for which one cannot take Second Tithe from another place!” This answers the question simply.

“The House of Hillel said to the House of Shammai: Do you not agree with us that Second Tithe of not fully processed produce may be redeemed and eaten anywhere? Also with fully processed produce it is the same. The House of Shammai answered them: No. If you say this about not fully processed produce which one may abandon and thereby free from tithes, what can you say about fully processed produce which one cannot abandon and thereby free from tithes. The House of Hillel replied to them: Even fully processed produce one may abandon and thereby free from tithes; are not baskets of eating figs or grapes fully processed?” This proves that baskets of table figs and baskets of table grapes are end of processing. “The House of Shammai answered them: No. If you say this about not fully processed produce for which one may take Second Tithe from another place, what can you say about fully processed produce for which one cannot take Second Tithe from another place!” This answers the question simply.

“The House of Hillel said to the House of Shammai: Do you not agree with us that Second Tithe of not fully processed produce may be redeemed and eaten anywhere? Also with fully processed produce it is the same. The House of Shammai answered them: No. If you say this about not fully processed produce which one may abandon and thereby free from tithes, what can you say about fully processed produce which one cannot abandon and thereby free from tithes. The House of Hillel replied to them: Even fully processed produce one may abandon and thereby free from tithes; are not baskets of eating figs or grapes fully processed?” This proves that baskets of table figs and baskets of table grapes are end of processing. “The House of Shammai answered them: No. If you say this about not fully processed produce for which one may take Second Tithe from another place, what can you say about fully processed produce for which one cannot take Second Tithe from another place!” This answers the question simply.

“The House of Hillel said to the House of Shammai: Do you not agree with us that Second Tithe of not fully processed produce may be redeemed and eaten anywhere? Also with fully processed produce it is the same. The House of Shammai answered them: No. If you say this about not fully processed produce which one may abandon and thereby free from tithes, what can you say about fully processed produce which one cannot abandon and thereby free from tithes. The House of Hillel replied to them: Even fully processed produce one may abandon and thereby free from tithes; are not baskets of eating figs or grapes fully processed?” This proves that baskets of table figs and baskets of table grapes are end of processing. “The House of Shammai answered them: No. If you say this about not fully processed produce for which one may take Second Tithe from another place, what can you say about fully processed produce for which one cannot take Second Tithe from another place!” This answers the question simply.

“The House of Hillel said to the House of Shammai: Do you not agree with us that Second Tithe of not fully processed produce may be redeemed and eaten anywhere? Also with fully processed produce it is the same. The House of Shammai answered them: No. If you say this about not fully processed produce which one may abandon and thereby free from tithes, what can you say about fully processed produce which one cannot abandon and thereby free from tithes. The House of Hillel replied to them: Even fully processed produce one may abandon and thereby free from tithes; are not baskets of eating figs or grapes fully processed?” This proves that baskets of table figs and baskets of table grapes are end of processing. “The House of Shammai answered them: No. If you say this about not fully processed produce for which one may take Second Tithe from another place, what can you say about fully processed produce for which one cannot take Second Tithe from another place!” This answers the question simply.

“The House of Hillel said to the House of Shammai: Do you not agree with us that Second Tithe of not fully processed produce may be redeemed and eaten anywhere? Also with fully processed produce it is the same. The House of Shammai answered them: No. If you say this about not fully processed produce which one may abandon and thereby free from tithes, what can you say about fully processed produce which one cannot abandon and thereby free from tithes. The House of Hillel replied to them: Even fully processed produce one may abandon and thereby free from tithes; are not baskets of eating figs or grapes fully processed?” This proves that baskets of table figs and baskets of table grapes are end of processing. “The House of Shammai answered them: No. If you say this about not fully processed produce for which one may take Second Tithe from another place, what can you say about fully processed produce for which one cannot take Second Tithe from another place!” This answers the question simply.

“The House of Hillel said to the House of Shammai: Do you not agree with us that Second Tithe of not fully processed produce may be redeemed and eaten anywhere? Also with fully processed produce it is the same. The House of Shammai answered them: No. If you say this about not fully processed produce which one may abandon and thereby free from tithes, what can you say about fully processed produce which one cannot abandon and thereby free from tithes. The House of Hillel replied to them: Even fully processed produce one may abandon and thereby free from tithes; are not baskets of eating figs or grapes fully processed?” This proves that baskets of table figs and baskets of table grapes are end of processing. “The House of Shammai answered them: No. If you say this about not fully processed produce for which one may take Second Tithe from another place, what can you say about fully processed produce for which one cannot take Second Tithe from another place!” This answers the question simply.

“The House of Hillel said to the House of Shammai: Do you not agree with us that Second Tithe of not fully processed produce may be redeemed and eaten anywhere? Also with fully processed produce it is the same. The House of Shammai answered them: No. If you say this about not fully processed produce which one may abandon and thereby free from tithes, what can you say about fully processed produce which one cannot abandon and thereby free from tithes. The House of Hillel replied to them: Even fully processed produce one may abandon and thereby free from tithes; are not baskets of eating figs or grapes fully processed?” This proves that baskets of table figs and baskets of table grapes are end of processing. “The House of Shammai answered them: No. If you say this about not fully processed produce for which one may take Second Tithe from another place, what can you say about fully processed produce for which one cannot take Second Tithe from another place!” This answers the question simply.

Rebbi Ḥananiah the colleague of the rabbis asked: And even if one of them was of full measure it should be like something not completely processed, since Rebbi Yose said in the name of Rebbi Zeïra, Rebbi Jonah, Rebbi Zeïra 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 not fully processed.

Rebbi Ḥananiah the colleague of the rabbis asked: And even if one of them was of full measure it should be like something not completely processed, since Rebbi Yose said in the name of Rebbi Zeïra, Rebbi Jonah, Rebbi Zeïra 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 not fully processed.

Rebbi Ḥananiah the colleague of the rabbis asked: And even if one of them was of full measure it should be like something not completely processed, since Rebbi Yose said in the name of Rebbi Zeïra, Rebbi Jonah, Rebbi Zeïra 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 not fully processed.

HALAKHAH: “One may eat a snack from the dough”, etc. Rebbi Ḥaggai said, they taught only as a snack, but as a meal it is forbidden since he would use a subterfuge to free it from ḥallah. Rebbi Yose said, if that were the reason, one could not infer anything since even if he takes from it two or three pieces of dough, since he will return the remainder to something not fully processed; it is permitted following what Rebbi Yose said in the name of Rebbi Zeïra, [Rebbi Jonah, Rebbi Zeïra] 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 put it back in the end.

HALAKHAH: “One may eat a snack from the dough”, etc. Rebbi Ḥaggai said, they taught only as a snack, but as a meal it is forbidden since he would use a subterfuge to free it from ḥallah. Rebbi Yose said, if that were the reason, one could not infer anything since even if he takes from it two or three pieces of dough, since he will return the remainder to something not fully processed; it is permitted following what Rebbi Yose said in the name of Rebbi Zeïra, [Rebbi Jonah, Rebbi Zeïra] 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 put it back in the end.

MISHNAH: If the dough became dema‘ before it was rolled it is exempt since dema‘ is exempt from ḥallah. If a doubt of impurity arose before it was rolled it may be processed in impurity but after it was rolled it must be processed in purity.

MISHNAH: If the dough became dema‘ before it was rolled it is exempt since dema‘ is exempt from ḥallah. If a doubt of impurity arose before it was rolled it may be processed in impurity but after it was rolled it must be processed in purity.

HALAKHAH: Rebbi Jonah said: The elder Rebbi Ḥiyya stated two contradictory things, that ṭevel is counted with profane food and that every doubt invalidates heave and disables profane food from becoming heave. This is difficult; if ṭevel is counted with profane food why should it disable profane food from becoming heave? That means, it is counted with heave! Rebbi Jonah said, we also have stated both statements! We have stated there: “If tithe food was prepared with a fluid and a ṭevul yom or unwashed hands touched it, one still may in purity take heave of the tithe from it because it is of the third degree.” This implies that ṭevel is counted with profane food. But every doubt invalidates heave and disables profane food from becoming heave, as we have stated there: “If a doubt of impurity arose before it was rolled it may be processed in impurity but after it was rolled it must be processed in purity.” Rav Sheshet said, this follows Rebbi Aqiba, since Rebbi Aqiba said, he should make it in impurity and not make it single qab. Rebbi Zeïra said, it is the opinion of everybody that in a case of doubt he should make single qabim. Rebbi Ḥiyya bar Abun objected before Rebbi Zeïra, did we not state: “This applies also to other kinds”? Can you say she should make single qabim in cases of doubt? Rebbi Zabida said, I asked that. Rebbi Yose in the name of Rebbi Hila: It is the law that a person may make his ṭevel impure by biblical standards as it is written (Num. 18:8): “I put on you the watch over my heaves.” Heave has to be watched, ṭevel does not have to be watched. How do I confirm (Num. 18:28): “You should give from it the Eternal’s heave to Aaron the priest?” You have to give it to Aaron in his quality of priest, but here, since you cannot give it to a Cohen in his quality of priest, you may make it impure.

HALAKHAH: Rebbi Jonah said: The elder Rebbi Ḥiyya stated two contradictory things, that ṭevel is counted with profane food and that every doubt invalidates heave and disables profane food from becoming heave. This is difficult; if ṭevel is counted with profane food why should it disable profane food from becoming heave? That means, it is counted with heave! Rebbi Jonah said, we also have stated both statements! We have stated there: “If tithe food was prepared with a fluid and a ṭevul yom or unwashed hands touched it, one still may in purity take heave of the tithe from it because it is of the third degree.” This implies that ṭevel is counted with profane food. But every doubt invalidates heave and disables profane food from becoming heave, as we have stated there: “If a doubt of impurity arose before it was rolled it may be processed in impurity but after it was rolled it must be processed in purity.” Rav Sheshet said, this follows Rebbi Aqiba, since Rebbi Aqiba said, he should make it in impurity and not make it single qab. Rebbi Zeïra said, it is the opinion of everybody that in a case of doubt he should make single qabim. Rebbi Ḥiyya bar Abun objected before Rebbi Zeïra, did we not state: “This applies also to other kinds”? Can you say she should make single qabim in cases of doubt? Rebbi Zabida said, I asked that. Rebbi Yose in the name of Rebbi Hila: It is the law that a person may make his ṭevel impure by biblical standards as it is written (Num. 18:8): “I put on you the watch over my heaves.” Heave has to be watched, ṭevel does not have to be watched. How do I confirm (Num. 18:28): “You should give from it the Eternal’s heave to Aaron the priest?” You have to give it to Aaron in his quality of priest, but here, since you cannot give it to a Cohen in his quality of priest, you may make it impure.

MISHNAH: If she dedicated her dough and redeemed it before she rolled [the dough], it is obligated. If she dedicated before she rolled, the Temple treasurer had it rolled, and then she redeemed it, it is exempt since at the moment of obligation it was exempt. Parallel to this, if somebody dedicated his produce before the time of tithes and redeemed it, it is obligated; after the time of tithes, it is obligated. But if he dedicated it before it was fully processed, the treasurer finished it, and then the owner redeemed it, it is free since at the time of obligation it was free.

Rebbi Aqiba compares it to not fully processed produce; if one transgressed and gave heave from it it is heave. But the rabbis compare it to produce not yet one-third ripe; if one transgressed and gave heave from it it is not heave. They had second thoughts and said, it is similar neither to not fully processed produce nor to produce not yet one-third ripe! But Rebbi Aqiba compares it to the case of him who says, this is heave for these fruits when they will be taken, and they were taken; but the rabbis compare it to the case of him who says, this is heave for these fruits when they will be taken.

Rebbi Aqiba compares it to not fully processed produce; if one transgressed and gave heave from it it is heave. But the rabbis compare it to produce not yet one-third ripe; if one transgressed and gave heave from it it is not heave. They had second thoughts and said, it is similar neither to not fully processed produce nor to produce not yet one-third ripe! But Rebbi Aqiba compares it to the case of him who says, this is heave for these fruits when they will be taken, and they were taken; but the rabbis compare it to the case of him who says, this is heave for these fruits when they will be taken.

“Rebbi Yose ben Rebbi Jehudah says, threshing. Since threshing is special in that it refers to something grown from the earth, this excludes the one who milks, makes cheese with rennet or with mold, which is not something grown from the earth. Since threshing is special in that it refers to something not completely processed; this excludes wine after it was fermented, [olive oil] after it descended into the vat, one who isolates dates or separates dried figs, done after complete processing. Since threshing comes before the obligation of tithes, this excludes him who kneads dough, separates into cakes, or bakes, which comes after it became obligated for tithes.”