rebbi

HALAKHAH: If they fell down and broke, whether unintentionally or intentionally they should not be lifted, the words of Rebbi Meïr. Rebbi Jehudah says, whether unintentionally or intentionally they may be lifted. Rebbi Yose says, unintentionally they may be lifted, intentionally they may not be lifted. What is the reason of Rebbi Meïr? They fined for the unintentional because of the intentional. What is the reason of Rebbi Jehudah? He already paid his fine. What is the reason of Rebbi Yose? As Rebbi Abbahu said in the name of Rebbi Joḥanan, any prohibited item to which [something permitted] was added, unintentionally it is permitted, intentionally it is forbidden.

HALAKHAH: If they fell down and broke, whether unintentionally or intentionally they should not be lifted, the words of Rebbi Meïr. Rebbi Jehudah says, whether unintentionally or intentionally they may be lifted. Rebbi Yose says, unintentionally they may be lifted, intentionally they may not be lifted. What is the reason of Rebbi Meïr? They fined for the unintentional because of the intentional. What is the reason of Rebbi Jehudah? He already paid his fine. What is the reason of Rebbi Yose? As Rebbi Abbahu said in the name of Rebbi Joḥanan, any prohibited item to which [something permitted] was added, unintentionally it is permitted, intentionally it is forbidden.

HALAKHAH: If they fell down and broke, whether unintentionally or intentionally they should not be lifted, the words of Rebbi Meïr. Rebbi Jehudah says, whether unintentionally or intentionally they may be lifted. Rebbi Yose says, unintentionally they may be lifted, intentionally they may not be lifted. What is the reason of Rebbi Meïr? They fined for the unintentional because of the intentional. What is the reason of Rebbi Jehudah? He already paid his fine. What is the reason of Rebbi Yose? As Rebbi Abbahu said in the name of Rebbi Joḥanan, any prohibited item to which [something permitted] was added, unintentionally it is permitted, intentionally it is forbidden.

HALAKHAH: If they fell down and broke, whether unintentionally or intentionally they should not be lifted, the words of Rebbi Meïr. Rebbi Jehudah says, whether unintentionally or intentionally they may be lifted. Rebbi Yose says, unintentionally they may be lifted, intentionally they may not be lifted. What is the reason of Rebbi Meïr? They fined for the unintentional because of the intentional. What is the reason of Rebbi Jehudah? He already paid his fine. What is the reason of Rebbi Yose? As Rebbi Abbahu said in the name of Rebbi Joḥanan, any prohibited item to which [something permitted] was added, unintentionally it is permitted, intentionally it is forbidden.

Rebbi Simeon ben Laqish in the name of Rebbi Hoshaia: If there were before him 150 amphoras which were opened: One hundred are permitted, fifty are forbidden; this remainder will be permitted if they have been opened. Rebbi Zeïra said, he said only “if they have been opened;” therefore at the start it is forbidden.

Rebbi Simeon ben Laqish in the name of Rebbi Hoshaia: If there were before him 150 amphoras which were opened: One hundred are permitted, fifty are forbidden; this remainder will be permitted if they have been opened. Rebbi Zeïra said, he said only “if they have been opened;” therefore at the start it is forbidden.

Rebbi Simeon ben Laqish in the name of Rebbi Hoshaia: If there were before him 150 amphoras which were opened: One hundred are permitted, fifty are forbidden; this remainder will be permitted if they have been opened. Rebbi Zeïra said, he said only “if they have been opened;” therefore at the start it is forbidden.

They asked at the House of Rebbi Yannai: Does a gourd which was cooked while connected to the ground create ṭevel for tithes? Levi asked, can it become impure as food? If it was cooked it is as if cut into pieces. The word of Samuel says that it becomes impure as food, as Rebbi Yose ben Rebbi Abun said in the name of Samuel: Figs and raisins which shriveled on the tree may become impure as food and anybody who takes them down on the Sabbath is guilty of harvesting.

They asked at the House of Rebbi Yannai: Does a gourd which was cooked while connected to the ground create ṭevel for tithes? Levi asked, can it become impure as food? If it was cooked it is as if cut into pieces. The word of Samuel says that it becomes impure as food, as Rebbi Yose ben Rebbi Abun said in the name of Samuel: Figs and raisins which shriveled on the tree may become impure as food and anybody who takes them down on the Sabbath is guilty of harvesting.

They asked at the House of Rebbi Yannai: Does a gourd which was cooked while connected to the ground create ṭevel for tithes? Levi asked, can it become impure as food? If it was cooked it is as if cut into pieces. The word of Samuel says that it becomes impure as food, as Rebbi Yose ben Rebbi Abun said in the name of Samuel: Figs and raisins which shriveled on the tree may become impure as food and anybody who takes them down on the Sabbath is guilty of harvesting.

“If the loaves were broken”. The Mishnah is Rebbi Aqiba’s since “Rebbi Aqiba says, also non-commercial loaves.”

“If the loaves were broken”. The Mishnah is Rebbi Aqiba’s since “Rebbi Aqiba says, also non-commercial loaves.”

HALAKHAH: What is a doubtful case of ‘orlah? An ‘orlah vineyard and grapes are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. Rebbi Yudan said, in that doubtful case also it is forbidden in Syria. What is a doubtful case in Syria? A vineyard planted with vegetables, a vegetable field next to it, and vegetables are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. “Rebbi Jehudah said, that also is forbidden in Syria. Which doubtful case is permitted in Syria? If a vineyard is planted with vegetables, a field of vegetables is nearby, and vegetables are sold on the outside, in the Land of Israel it is forbidden, in Syria permitted.”

HALAKHAH: What is a doubtful case of ‘orlah? An ‘orlah vineyard and grapes are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. Rebbi Yudan said, in that doubtful case also it is forbidden in Syria. What is a doubtful case in Syria? A vineyard planted with vegetables, a vegetable field next to it, and vegetables are sold on the outside; in the Land of Israel it is forbidden, in Syria permitted. “Rebbi Jehudah said, that also is forbidden in Syria. Which doubtful case is permitted in Syria? If a vineyard is planted with vegetables, a field of vegetables is nearby, and vegetables are sold on the outside, in the Land of Israel it is forbidden, in Syria permitted.”

“Outside the Land he goes, he harvests on condition that he not harvest with his own hands.” Rebbi Yudan said, that also should be equal to the first, “he turns in and buys on condition he not see him harvesting.”

“New grain is forbidden everywhere from the Torah.” The Mishnah is Rebbi Eliezer’s as we have stated there: “Any commandment not connected with the Land applies both inside and outside the Land. But any connected with the Land applies only inside the Land except for ‘orlah and kilaim. Rebbi Eliezer says, also new grain.” What is the reason of Rebbi Eliezer? Everywhere, (Lev. 23:14) “in all your dwelling places,” both inside and outside the Land. How do the rabbis explain the reason of Rebbi Eliezer, “in all your dwelling places”? New grain from here which was exported.

“New grain is forbidden everywhere from the Torah.” The Mishnah is Rebbi Eliezer’s as we have stated there: “Any commandment not connected with the Land applies both inside and outside the Land. But any connected with the Land applies only inside the Land except for ‘orlah and kilaim. Rebbi Eliezer says, also new grain.” What is the reason of Rebbi Eliezer? Everywhere, (Lev. 23:14) “in all your dwelling places,” both inside and outside the Land. How do the rabbis explain the reason of Rebbi Eliezer, “in all your dwelling places”? New grain from here which was exported.

“New grain is forbidden everywhere from the Torah.” The Mishnah is Rebbi Eliezer’s as we have stated there: “Any commandment not connected with the Land applies both inside and outside the Land. But any connected with the Land applies only inside the Land except for ‘orlah and kilaim. Rebbi Eliezer says, also new grain.” What is the reason of Rebbi Eliezer? Everywhere, (Lev. 23:14) “in all your dwelling places,” both inside and outside the Land. How do the rabbis explain the reason of Rebbi Eliezer, “in all your dwelling places”? New grain from here which was exported.

“New grain is forbidden everywhere from the Torah.” The Mishnah is Rebbi Eliezer’s as we have stated there: “Any commandment not connected with the Land applies both inside and outside the Land. But any connected with the Land applies only inside the Land except for ‘orlah and kilaim. Rebbi Eliezer says, also new grain.” What is the reason of Rebbi Eliezer? Everywhere, (Lev. 23:14) “in all your dwelling places,” both inside and outside the Land. How do the rabbis explain the reason of Rebbi Eliezer, “in all your dwelling places”? New grain from here which was exported.

Rebbi Jonah asked before Rebbi Yose: Why did we not state ḥallah with these? He said to him, our Mishnah only deals with something which applies to Israel and the Gentiles. But ḥallah only applies to Israel, as it is written (Num. 15:20): The first of your dough,” not of Gentiles.

Rebbi Jonah asked before Rebbi Yose: Why did we not state ḥallah with these? He said to him, our Mishnah only deals with something which applies to Israel and the Gentiles. But ḥallah only applies to Israel, as it is written (Num. 15:20): The first of your dough,” not of Gentiles.

“ ‘Orlah from practice”. Samuel said, practice of the country. Rebbi Joḥanan said, practice from Moses on Sinai. Rebbi Assi asked before Rebbi Joḥanan, practice from Moses on Sinai, and you say so? He said, when practice was proclaimed, it was given in this way. He said, if I had come to the Land of Israel only to hear this it would have been been enough for me.

“ ‘Orlah from practice”. Samuel said, practice of the country. Rebbi Joḥanan said, practice from Moses on Sinai. Rebbi Assi asked before Rebbi Joḥanan, practice from Moses on Sinai, and you say so? He said, when practice was proclaimed, it was given in this way. He said, if I had come to the Land of Israel only to hear this it would have been been enough for me.

“ ‘Orlah from practice”. Samuel said, practice of the country. Rebbi Joḥanan said, practice from Moses on Sinai. Rebbi Assi asked before Rebbi Joḥanan, practice from Moses on Sinai, and you say so? He said, when practice was proclaimed, it was given in this way. He said, if I had come to the Land of Israel only to hear this it would have been been enough for me.

“And kilaim by rabbinic decree.” Samuel said, this refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan said, this refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden. Rav Huna said, when Westerners descended from there, they said this in the name of Rebbi Joḥanan and proved it. (Lev. 19:19) “You must keep My basic Laws, your animals you should not mate kilaim, your field you shall not sow kilaim, …, ša‘aṭnez shall not come upon you.” It bracketed kilaim of seeds with kilaim of clothing and kilaim of animals. Since kilaim of clothing and kilaim of animals do not depend on the Land and apply inside and outside the Land, so also kilaim of seeds, while they depend on the Land, do apply inside and outside the Land.

“And kilaim by rabbinic decree.” Samuel said, this refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan said, this refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden. Rav Huna said, when Westerners descended from there, they said this in the name of Rebbi Joḥanan and proved it. (Lev. 19:19) “You must keep My basic Laws, your animals you should not mate kilaim, your field you shall not sow kilaim, …, ša‘aṭnez shall not come upon you.” It bracketed kilaim of seeds with kilaim of clothing and kilaim of animals. Since kilaim of clothing and kilaim of animals do not depend on the Land and apply inside and outside the Land, so also kilaim of seeds, while they depend on the Land, do apply inside and outside the Land.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

MISHNAH: Some people bring First Fruits and make the declaration, some bring and do not make the declaration, and some do not bring. The following do not bring: He who plants in his own but provines into a private or a public plot; and so he who provines from a private or a public plot into his own. If someone plants in his own and provines into his own but a private or public road is in the middle he cannot bring; Rebbi Jehudah says he brings.

Rebbi Joḥanan said, in all cases they judged by the rules of robbers. Rebbi Yose said, that is what the Mishnah means: “Why can he not bring? Because it was said (Deut. 26:2): ‘the beginning of the First Fruits of your land.’ ”

Rebbi Joḥanan said, in all cases they judged by the rules of robbers. Rebbi Yose said, that is what the Mishnah means: “Why can he not bring? Because it was said (Deut. 26:2): ‘the beginning of the First Fruits of your land.’ ”

It was stated: If he provined with permission, he brings and makes the declaration. Rebbi Yose in the name of Rebbi Ammi: Only if the permission was permanent, not temporary. Rebbi Jonah in the name of Rebbi Ammi: Even temporary. The force of Rebbi Jonah comes from the following: “If somebody digs a cistern, a ditch, or a cave, he may cut down as he works and the wood is his.” Is the wood not as if temporary? What does Rebbi Yose do with this? Roots always regrow; since roots do regrow it is as if permanent. Rebbi Mana said, the statement of Rebbi Joḥanan supports my father, as Rebbi Joḥanan said in all cases they judged by the rules of robbers. In our case, if he gave permission to provine even temporarily, the proviner is not a robber.

It was stated: If he provined with permission, he brings and makes the declaration. Rebbi Yose in the name of Rebbi Ammi: Only if the permission was permanent, not temporary. Rebbi Jonah in the name of Rebbi Ammi: Even temporary. The force of Rebbi Jonah comes from the following: “If somebody digs a cistern, a ditch, or a cave, he may cut down as he works and the wood is his.” Is the wood not as if temporary? What does Rebbi Yose do with this? Roots always regrow; since roots do regrow it is as if permanent. Rebbi Mana said, the statement of Rebbi Joḥanan supports my father, as Rebbi Joḥanan said in all cases they judged by the rules of robbers. In our case, if he gave permission to provine even temporarily, the proviner is not a robber.

It was stated: If he provined with permission, he brings and makes the declaration. Rebbi Yose in the name of Rebbi Ammi: Only if the permission was permanent, not temporary. Rebbi Jonah in the name of Rebbi Ammi: Even temporary. The force of Rebbi Jonah comes from the following: “If somebody digs a cistern, a ditch, or a cave, he may cut down as he works and the wood is his.” Is the wood not as if temporary? What does Rebbi Yose do with this? Roots always regrow; since roots do regrow it is as if permanent. Rebbi Mana said, the statement of Rebbi Joḥanan supports my father, as Rebbi Joḥanan said in all cases they judged by the rules of robbers. In our case, if he gave permission to provine even temporarily, the proviner is not a robber.

It was stated: If he provined with permission, he brings and makes the declaration. Rebbi Yose in the name of Rebbi Ammi: Only if the permission was permanent, not temporary. Rebbi Jonah in the name of Rebbi Ammi: Even temporary. The force of Rebbi Jonah comes from the following: “If somebody digs a cistern, a ditch, or a cave, he may cut down as he works and the wood is his.” Is the wood not as if temporary? What does Rebbi Yose do with this? Roots always regrow; since roots do regrow it is as if permanent. Rebbi Mana said, the statement of Rebbi Joḥanan supports my father, as Rebbi Joḥanan said in all cases they judged by the rules of robbers. In our case, if he gave permission to provine even temporarily, the proviner is not a robber.

It was stated: If he provined with permission, he brings and makes the declaration. Rebbi Yose in the name of Rebbi Ammi: Only if the permission was permanent, not temporary. Rebbi Jonah in the name of Rebbi Ammi: Even temporary. The force of Rebbi Jonah comes from the following: “If somebody digs a cistern, a ditch, or a cave, he may cut down as he works and the wood is his.” Is the wood not as if temporary? What does Rebbi Yose do with this? Roots always regrow; since roots do regrow it is as if permanent. Rebbi Mana said, the statement of Rebbi Joḥanan supports my father, as Rebbi Joḥanan said in all cases they judged by the rules of robbers. In our case, if he gave permission to provine even temporarily, the proviner is not a robber.

It was stated: If he provined with permission, he brings and makes the declaration. Rebbi Yose in the name of Rebbi Ammi: Only if the permission was permanent, not temporary. Rebbi Jonah in the name of Rebbi Ammi: Even temporary. The force of Rebbi Jonah comes from the following: “If somebody digs a cistern, a ditch, or a cave, he may cut down as he works and the wood is his.” Is the wood not as if temporary? What does Rebbi Yose do with this? Roots always regrow; since roots do regrow it is as if permanent. Rebbi Mana said, the statement of Rebbi Joḥanan supports my father, as Rebbi Joḥanan said in all cases they judged by the rules of robbers. In our case, if he gave permission to provine even temporarily, the proviner is not a robber.

It was stated: If he provined with permission, he brings and makes the declaration. Rebbi Yose in the name of Rebbi Ammi: Only if the permission was permanent, not temporary. Rebbi Jonah in the name of Rebbi Ammi: Even temporary. The force of Rebbi Jonah comes from the following: “If somebody digs a cistern, a ditch, or a cave, he may cut down as he works and the wood is his.” Is the wood not as if temporary? What does Rebbi Yose do with this? Roots always regrow; since roots do regrow it is as if permanent. Rebbi Mana said, the statement of Rebbi Joḥanan supports my father, as Rebbi Joḥanan said in all cases they judged by the rules of robbers. In our case, if he gave permission to provine even temporarily, the proviner is not a robber.

It was stated: If he provined with permission, he brings and makes the declaration. Rebbi Yose in the name of Rebbi Ammi: Only if the permission was permanent, not temporary. Rebbi Jonah in the name of Rebbi Ammi: Even temporary. The force of Rebbi Jonah comes from the following: “If somebody digs a cistern, a ditch, or a cave, he may cut down as he works and the wood is his.” Is the wood not as if temporary? What does Rebbi Yose do with this? Roots always regrow; since roots do regrow it is as if permanent. Rebbi Mana said, the statement of Rebbi Joḥanan supports my father, as Rebbi Joḥanan said in all cases they judged by the rules of robbers. In our case, if he gave permission to provine even temporarily, the proviner is not a robber.

It was stated: If he provined with permission, he brings and makes the declaration. Rebbi Yose in the name of Rebbi Ammi: Only if the permission was permanent, not temporary. Rebbi Jonah in the name of Rebbi Ammi: Even temporary. The force of Rebbi Jonah comes from the following: “If somebody digs a cistern, a ditch, or a cave, he may cut down as he works and the wood is his.” Is the wood not as if temporary? What does Rebbi Yose do with this? Roots always regrow; since roots do regrow it is as if permanent. Rebbi Mana said, the statement of Rebbi Joḥanan supports my father, as Rebbi Joḥanan said in all cases they judged by the rules of robbers. In our case, if he gave permission to provine even temporarily, the proviner is not a robber.

Rebbi Zeriqan asked before Rebbi Zeïra: Is the Mishnah Rebbi’s since Rebbi said, all roots live off one another? He said to him, it is everybody’s opinion. Here, the Torah said (Deut. 26:2): “the beginning of the First Fruits of your land,” that all growth be from your land.

Rebbi Zeriqan asked before Rebbi Zeïra: Is the Mishnah Rebbi’s since Rebbi said, all roots live off one another? He said to him, it is everybody’s opinion. Here, the Torah said (Deut. 26:2): “the beginning of the First Fruits of your land,” that all growth be from your land.

Rebbi Zeriqan asked before Rebbi Zeïra: Is the Mishnah Rebbi’s since Rebbi said, all roots live off one another? He said to him, it is everybody’s opinion. Here, the Torah said (Deut. 26:2): “the beginning of the First Fruits of your land,” that all growth be from your land.

Rebbi Zeriqan asked before Rebbi Zeïra: Is the Mishnah Rebbi’s since Rebbi said, all roots live off one another? He said to him, it is everybody’s opinion. Here, the Torah said (Deut. 26:2): “the beginning of the First Fruits of your land,” that all growth be from your land.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into a private person’s and him who plants on his own and provines into his own and a private road is in between? Rebbi Aḥa in the name of Rebbi Miasha, when he provined through a gourd or a pipe. If he provined through a gourd or a pipe he should bring and make the declaration! Even according to the rabbis he should bring and make the declaration! Rebbi Jonah said, Rebbi Jehudah had a problem. If somebody sells a path to another person, does he sell him the place where the foot treads or does he sell him down to the abyss? If you say, he sold the place where the foot treads, he brings and makes the declaration. If you say, he sold down to the abyss, he should not bring at all. Because of the doubt he brings but does not make the declaration. For the rabbis it is obvious that he sold down to the abyss. Where do they differ? When he sells a path to another person. But if he sold him a field and reserved a path for himself, everybody agrees that he reserved for himself down to the abyss.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into a private person’s and him who plants on his own and provines into his own and a private road is in between? Rebbi Aḥa in the name of Rebbi Miasha, when he provined through a gourd or a pipe. If he provined through a gourd or a pipe he should bring and make the declaration! Even according to the rabbis he should bring and make the declaration! Rebbi Jonah said, Rebbi Jehudah had a problem. If somebody sells a path to another person, does he sell him the place where the foot treads or does he sell him down to the abyss? If you say, he sold the place where the foot treads, he brings and makes the declaration. If you say, he sold down to the abyss, he should not bring at all. Because of the doubt he brings but does not make the declaration. For the rabbis it is obvious that he sold down to the abyss. Where do they differ? When he sells a path to another person. But if he sold him a field and reserved a path for himself, everybody agrees that he reserved for himself down to the abyss.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into a private person’s and him who plants on his own and provines into his own and a private road is in between? Rebbi Aḥa in the name of Rebbi Miasha, when he provined through a gourd or a pipe. If he provined through a gourd or a pipe he should bring and make the declaration! Even according to the rabbis he should bring and make the declaration! Rebbi Jonah said, Rebbi Jehudah had a problem. If somebody sells a path to another person, does he sell him the place where the foot treads or does he sell him down to the abyss? If you say, he sold the place where the foot treads, he brings and makes the declaration. If you say, he sold down to the abyss, he should not bring at all. Because of the doubt he brings but does not make the declaration. For the rabbis it is obvious that he sold down to the abyss. Where do they differ? When he sells a path to another person. But if he sold him a field and reserved a path for himself, everybody agrees that he reserved for himself down to the abyss.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into a private person’s and him who plants on his own and provines into his own and a private road is in between? Rebbi Aḥa in the name of Rebbi Miasha, when he provined through a gourd or a pipe. If he provined through a gourd or a pipe he should bring and make the declaration! Even according to the rabbis he should bring and make the declaration! Rebbi Jonah said, Rebbi Jehudah had a problem. If somebody sells a path to another person, does he sell him the place where the foot treads or does he sell him down to the abyss? If you say, he sold the place where the foot treads, he brings and makes the declaration. If you say, he sold down to the abyss, he should not bring at all. Because of the doubt he brings but does not make the declaration. For the rabbis it is obvious that he sold down to the abyss. Where do they differ? When he sells a path to another person. But if he sold him a field and reserved a path for himself, everybody agrees that he reserved for himself down to the abyss.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into a private person’s and him who plants on his own and provines into his own and a private road is in between? Rebbi Aḥa in the name of Rebbi Miasha, when he provined through a gourd or a pipe. If he provined through a gourd or a pipe he should bring and make the declaration! Even according to the rabbis he should bring and make the declaration! Rebbi Jonah said, Rebbi Jehudah had a problem. If somebody sells a path to another person, does he sell him the place where the foot treads or does he sell him down to the abyss? If you say, he sold the place where the foot treads, he brings and makes the declaration. If you say, he sold down to the abyss, he should not bring at all. Because of the doubt he brings but does not make the declaration. For the rabbis it is obvious that he sold down to the abyss. Where do they differ? When he sells a path to another person. But if he sold him a field and reserved a path for himself, everybody agrees that he reserved for himself down to the abyss.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into the public domain and him who plants on his own and provines into his own and a public road is in between? Rebbi Ammi said, Rebbi Jehudah holds with Rebbi Eliezer, as we have stated there: “One may not make a cavity under the public domain, cisterns, ditches, or caverns. Rebbi Eliezer permits it if a truck loaded with stones can pass over it.” As Rebbi Eliezer said there, under the public domain, it is his, so Rebbi Jehudah said here, under the public domain, it is his. Rebbi Samuel ben Rav Isaac asked, if it follows Rebbi Eliezer, he should bring and make the declaration. Rebbi Yose said, Rebbi Samuel ben Rav Isaac thought that Rebbi Eliezer permits to do that and it remains his permanent property, but Rebbi Eliezer permits to do that but anybody quick to acquire does acquire it.

HALAKHAH: So far if he robbed the real estate. If he robbed a vine and planted it, does he not owe money? But the rabbis have a problem: do commandments follow the rules of Temple sacrifices or not? If you say they are like Temple sacrifices he may not bring; if you say they are not like Temple sacrifices he may bring. Everybody agrees that from a worshipped tree which was damaged one cannot bring logs for the altar fire. Rebbi Simeon ben Laqish asked, may he take a lulav from it? Do commandments follow the rules of Temple sacrifices or not? If you say they are like Temple sacrifices he may not take; if you say they are not like Temple sacrifices he may take. It is obvious that he may take a lulav from it and commandments are not like Temple sacrifices. May he bring First Fruits? According to Rebbi Jehudah who compares them to country sacred food he may bring; according to the rabbis who compare them to Temple sacrifices he may not bring.

HALAKHAH: So far if he robbed the real estate. If he robbed a vine and planted it, does he not owe money? But the rabbis have a problem: do commandments follow the rules of Temple sacrifices or not? If you say they are like Temple sacrifices he may not bring; if you say they are not like Temple sacrifices he may bring. Everybody agrees that from a worshipped tree which was damaged one cannot bring logs for the altar fire. Rebbi Simeon ben Laqish asked, may he take a lulav from it? Do commandments follow the rules of Temple sacrifices or not? If you say they are like Temple sacrifices he may not take; if you say they are not like Temple sacrifices he may take. It is obvious that he may take a lulav from it and commandments are not like Temple sacrifices. May he bring First Fruits? According to Rebbi Jehudah who compares them to country sacred food he may bring; according to the rabbis who compare them to Temple sacrifices he may not bring.

So far about a robbery when the owners did not give up hope. Even about a robbery when the owners did give up hope? They thought to say that we can hear it from the following: “This applies to heave and tithe but not to First Fruits.” For what is this needed? Not for a robbery when the owners did not give up hope, but for a robbery when the owners did give up hope? Even for heave he did not do anything, as we stated: “A strongman, a thief, or a robber, as long as the owners pursue them, their heave is no heave, his tithes no tithes, and their dedications no dedications. If the owners do not pursue them, their heave is heave, their tithes are tithes, and their dedications dedications.” Rebbi Yose in the name of Rebbi Joḥanan: Neither of them can give heave. Rebbi Ammi in the name of Rebbi Joḥanan: Even if the owners declare heave, it is no heave. Rebbi Yose said, so far we deal with a robbery when the owners did not give up hope. Then why did we state: “This applies to heave and tithe but not to First Fruits”? It is possible for fruits to be usable without First Fruits. It is impossible for fruits to be usable without heave and tithes! But a robbery when the owners did give up hope remains a question.

So far about a robbery when the owners did not give up hope. Even about a robbery when the owners did give up hope? They thought to say that we can hear it from the following: “This applies to heave and tithe but not to First Fruits.” For what is this needed? Not for a robbery when the owners did not give up hope, but for a robbery when the owners did give up hope? Even for heave he did not do anything, as we stated: “A strongman, a thief, or a robber, as long as the owners pursue them, their heave is no heave, his tithes no tithes, and their dedications no dedications. If the owners do not pursue them, their heave is heave, their tithes are tithes, and their dedications dedications.” Rebbi Yose in the name of Rebbi Joḥanan: Neither of them can give heave. Rebbi Ammi in the name of Rebbi Joḥanan: Even if the owners declare heave, it is no heave. Rebbi Yose said, so far we deal with a robbery when the owners did not give up hope. Then why did we state: “This applies to heave and tithe but not to First Fruits”? It is possible for fruits to be usable without First Fruits. It is impossible for fruits to be usable without heave and tithes! But a robbery when the owners did give up hope remains a question.

So far about a robbery when the owners did not give up hope. Even about a robbery when the owners did give up hope? They thought to say that we can hear it from the following: “This applies to heave and tithe but not to First Fruits.” For what is this needed? Not for a robbery when the owners did not give up hope, but for a robbery when the owners did give up hope? Even for heave he did not do anything, as we stated: “A strongman, a thief, or a robber, as long as the owners pursue them, their heave is no heave, his tithes no tithes, and their dedications no dedications. If the owners do not pursue them, their heave is heave, their tithes are tithes, and their dedications dedications.” Rebbi Yose in the name of Rebbi Joḥanan: Neither of them can give heave. Rebbi Ammi in the name of Rebbi Joḥanan: Even if the owners declare heave, it is no heave. Rebbi Yose said, so far we deal with a robbery when the owners did not give up hope. Then why did we state: “This applies to heave and tithe but not to First Fruits”? It is possible for fruits to be usable without First Fruits. It is impossible for fruits to be usable without heave and tithes! But a robbery when the owners did give up hope remains a question.

So far about a robbery when the owners did not give up hope. Even about a robbery when the owners did give up hope? They thought to say that we can hear it from the following: “This applies to heave and tithe but not to First Fruits.” For what is this needed? Not for a robbery when the owners did not give up hope, but for a robbery when the owners did give up hope? Even for heave he did not do anything, as we stated: “A strongman, a thief, or a robber, as long as the owners pursue them, their heave is no heave, his tithes no tithes, and their dedications no dedications. If the owners do not pursue them, their heave is heave, their tithes are tithes, and their dedications dedications.” Rebbi Yose in the name of Rebbi Joḥanan: Neither of them can give heave. Rebbi Ammi in the name of Rebbi Joḥanan: Even if the owners declare heave, it is no heave. Rebbi Yose said, so far we deal with a robbery when the owners did not give up hope. Then why did we state: “This applies to heave and tithe but not to First Fruits”? It is possible for fruits to be usable without First Fruits. It is impossible for fruits to be usable without heave and tithes! But a robbery when the owners did give up hope remains a question.

So far about a robbery when the owners did not give up hope. Even about a robbery when the owners did give up hope? They thought to say that we can hear it from the following: “This applies to heave and tithe but not to First Fruits.” For what is this needed? Not for a robbery when the owners did not give up hope, but for a robbery when the owners did give up hope? Even for heave he did not do anything, as we stated: “A strongman, a thief, or a robber, as long as the owners pursue them, their heave is no heave, his tithes no tithes, and their dedications no dedications. If the owners do not pursue them, their heave is heave, their tithes are tithes, and their dedications dedications.” Rebbi Yose in the name of Rebbi Joḥanan: Neither of them can give heave. Rebbi Ammi in the name of Rebbi Joḥanan: Even if the owners declare heave, it is no heave. Rebbi Yose said, so far we deal with a robbery when the owners did not give up hope. Then why did we state: “This applies to heave and tithe but not to First Fruits”? It is possible for fruits to be usable without First Fruits. It is impossible for fruits to be usable without heave and tithes! But a robbery when the owners did give up hope remains a question.

“Oil olives” that is agory. Rebbi Ammi in the name of Rebbi Joḥanan, that is the Avaritic. Why is it called agory? Because it stores its oil inside. Do all other olives lose their oil? Rebbi Ḥanina said, all other olives will leach their oil if rains fall on them but this one stores its oil inside.

“Oil olives” that is agory. Rebbi Ammi in the name of Rebbi Joḥanan, that is the Avaritic. Why is it called agory? Because it stores its oil inside. Do all other olives lose their oil? Rebbi Ḥanina said, all other olives will leach their oil if rains fall on them but this one stores its oil inside.

“Oil olives” that is agory. Rebbi Ammi in the name of Rebbi Joḥanan, that is the Avaritic. Why is it called agory? Because it stores its oil inside. Do all other olives lose their oil? Rebbi Ḥanina said, all other olives will leach their oil if rains fall on them but this one stores its oil inside.

“And honey”. This refers to dates. Rebbi Tanḥuma in the name of Rebbi Isaac ben Rebbi Eleazar: It is written (2Chr. 31:5) “When the thing expanded, the Children of Israel did increase the first gifts of grain, cider, oil, and honey.” Is honey subject to tithes? But this refers to dates which are subject to tithes.

“And honey”. This refers to dates. Rebbi Tanḥuma in the name of Rebbi Isaac ben Rebbi Eleazar: It is written (2Chr. 31:5) “When the thing expanded, the Children of Israel did increase the first gifts of grain, cider, oil, and honey.” Is honey subject to tithes? But this refers to dates which are subject to tithes.

“And honey”. This refers to dates. Rebbi Tanḥuma in the name of Rebbi Isaac ben Rebbi Eleazar: It is written (2Chr. 31:5) “When the thing expanded, the Children of Israel did increase the first gifts of grain, cider, oil, and honey.” Is honey subject to tithes? But this refers to dates which are subject to tithes.

Rebbi Berekhiah in the name of Rebbi Samuel bar Naḥman: Why is “Land, Land” written twice? To tell you that a house stands only on these two things. Why are [the others] included? Rebbi Jehuda ben Rebbi and Rebbi Samuel ben Naḥman, one says for benedictions, the other says for measures. He who says for benedictions is understandable. He who says for measures, did we not state: “A shiny mark the size of half a bean”? That is not reliable. “The size of a lentil from a crawling thing”? That is not reliable.

Rebbi Berekhiah in the name of Rebbi Samuel bar Naḥman: Why is “Land, Land” written twice? To tell you that a house stands only on these two things. Why are [the others] included? Rebbi Jehuda ben Rebbi and Rebbi Samuel ben Naḥman, one says for benedictions, the other says for measures. He who says for benedictions is understandable. He who says for measures, did we not state: “A shiny mark the size of half a bean”? That is not reliable. “The size of a lentil from a crawling thing”? That is not reliable.

Rebbi Berekhiah in the name of Rebbi Samuel bar Naḥman: Why is “Land, Land” written twice? To tell you that a house stands only on these two things. Why are [the others] included? Rebbi Jehuda ben Rebbi and Rebbi Samuel ben Naḥman, one says for benedictions, the other says for measures. He who says for benedictions is understandable. He who says for measures, did we not state: “A shiny mark the size of half a bean”? That is not reliable. “The size of a lentil from a crawling thing”? That is not reliable.

Rebbi Berekhiah in the name of Rebbi Samuel bar Naḥman: Why is “Land, Land” written twice? To tell you that a house stands only on these two things. Why are [the others] included? Rebbi Jehuda ben Rebbi and Rebbi Samuel ben Naḥman, one says for benedictions, the other says for measures. He who says for benedictions is understandable. He who says for measures, did we not state: “A shiny mark the size of half a bean”? That is not reliable. “The size of a lentil from a crawling thing”? That is not reliable.

Rebbi Berekhiah in the name of Rebbi Samuel bar Naḥman: Why is “Land, Land” written twice? To tell you that a house stands only on these two things. Why are [the others] included? Rebbi Jehuda ben Rebbi and Rebbi Samuel ben Naḥman, one says for benedictions, the other says for measures. He who says for benedictions is understandable. He who says for measures, did we not state: “A shiny mark the size of half a bean”? That is not reliable. “The size of a lentil from a crawling thing”? That is not reliable.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

It was stated: Rabban Simeon ben Gamliel says, one brings dates only from Jericho and one makes the declaration only for dry ones. Rebbi Simeon ben Eleazar says, one may bring valley pomegranates and make the declaration.

HALAKHAH: : “The following bring but do not make the declaration”. Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks of a proselyte of the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration, as it is written (Num. 10:29): “Go with us and we shall treat you well.” Rebbi Ḥizqiah in the name of Rebbi Eleazar did not say so but: Why did they say “the guardians, the slave, the agent, the woman, the sexless and the hermaphrodite can bring but do not make the declaration,” is not the proselyte mentioned here? Rebbi Samuel ben Rav Isaac said, explain it by the proselyte mentioned here, by the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration.

HALAKHAH: : “The following bring but do not make the declaration”. Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks of a proselyte of the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration, as it is written (Num. 10:29): “Go with us and we shall treat you well.” Rebbi Ḥizqiah in the name of Rebbi Eleazar did not say so but: Why did they say “the guardians, the slave, the agent, the woman, the sexless and the hermaphrodite can bring but do not make the declaration,” is not the proselyte mentioned here? Rebbi Samuel ben Rav Isaac said, explain it by the proselyte mentioned here, by the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration.

HALAKHAH: : “The following bring but do not make the declaration”. Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks of a proselyte of the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration, as it is written (Num. 10:29): “Go with us and we shall treat you well.” Rebbi Ḥizqiah in the name of Rebbi Eleazar did not say so but: Why did they say “the guardians, the slave, the agent, the woman, the sexless and the hermaphrodite can bring but do not make the declaration,” is not the proselyte mentioned here? Rebbi Samuel ben Rav Isaac said, explain it by the proselyte mentioned here, by the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration.

HALAKHAH: : “The following bring but do not make the declaration”. Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks of a proselyte of the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration, as it is written (Num. 10:29): “Go with us and we shall treat you well.” Rebbi Ḥizqiah in the name of Rebbi Eleazar did not say so but: Why did they say “the guardians, the slave, the agent, the woman, the sexless and the hermaphrodite can bring but do not make the declaration,” is not the proselyte mentioned here? Rebbi Samuel ben Rav Isaac said, explain it by the proselyte mentioned here, by the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration.

HALAKHAH: : “The following bring but do not make the declaration”. Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks of a proselyte of the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration, as it is written (Num. 10:29): “Go with us and we shall treat you well.” Rebbi Ḥizqiah in the name of Rebbi Eleazar did not say so but: Why did they say “the guardians, the slave, the agent, the woman, the sexless and the hermaphrodite can bring but do not make the declaration,” is not the proselyte mentioned here? Rebbi Samuel ben Rav Isaac said, explain it by the proselyte mentioned here, by the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration.