rebbi

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

MISHNAH: He who buys from a merchant tithes from each type separately, the words of Rebbi Meïr. Rebbi Jehudah says, from one for everything. Rebbi Jehudah agrees about him who buys from a store with a monopoly that he tithes from each single loaf.

MISHNAH: He who buys from a merchant tithes from each type separately, the words of Rebbi Meïr. Rebbi Jehudah says, from one for everything. Rebbi Jehudah agrees about him who buys from a store with a monopoly that he tithes from each single loaf.

MISHNAH: He who buys from a merchant tithes from each type separately, the words of Rebbi Meïr. Rebbi Jehudah says, from one for everything. Rebbi Jehudah agrees about him who buys from a store with a monopoly that he tithes from each single loaf.

HALAKHAH: Rebbi Meïr says, a baker makes one type and a merchant uses several bakers. Rebbi Jehudah says, a baker makes several types and a merchant uses only one baker.

HALAKHAH: Rebbi Meïr says, a baker makes one type and a merchant uses several bakers. Rebbi Jehudah says, a baker makes several types and a merchant uses only one baker.

What is a monopoly? At the House of Rebbi Yannai they say, nine sellers and ten bakers. Eight buy from eight and one from two.

Rebbi Jonah asked: If he had before him two types, it would be evident that they are two. If all bakers agreed to make one and the same type, does he have to tithe each loaf separately? Rebbi Jonah asked: As you said, nine stores and ten bakers, eight buy from eight and one from two. Similarly, nine bakers and ten stores; eight buy from eight and one from two, or nine from the nine and one buys from all of them? He must tithe each loaf separately.

Rebbi Jonah asked: If he had before him two types, it would be evident that they are two. If all bakers agreed to make one and the same type, does he have to tithe each loaf separately? Rebbi Jonah asked: As you said, nine stores and ten bakers, eight buy from eight and one from two. Similarly, nine bakers and ten stores; eight buy from eight and one from two, or nine from the nine and one buys from all of them? He must tithe each loaf separately.

MISHNAH: He who buys from a poor person, and similarly, the poor to whom bread slices or pieces of fig cake were given, tithe from each piece separately. But he mixes together dates and dried figs and then gives. Rebbi Jehudah said, when is that? If the gift is large. But if the gift is small, he tithes from each single one. He who buys from the grain wholesaler and later buys from him a second time should not tithe from one batch for any other, not even if they are from the same crate, not even if they are the same kind. But the grain wholesaler is trustworthy to say that they are from the same source.

HALAKHAH: Rebbi Yose in the name of Rebbi Pedaiah, Rebbi Jonah in the name of Ḥizqiah, there is no mixing except for wine and oil. Rebbi Joḥanan says, they can be mixed up to the size of olives. Our Mishnah disagrees with Rebbi Joḥanan: “But he mixes together dates and dried figs and then gives.” He explains it up to olive-sized bits.

HALAKHAH: Rebbi Yose in the name of Rebbi Pedaiah, Rebbi Jonah in the name of Ḥizqiah, there is no mixing except for wine and oil. Rebbi Joḥanan says, they can be mixed up to the size of olives. Our Mishnah disagrees with Rebbi Joḥanan: “But he mixes together dates and dried figs and then gives.” He explains it up to olive-sized bits.

HALAKHAH: Rebbi Yose in the name of Rebbi Pedaiah, Rebbi Jonah in the name of Ḥizqiah, there is no mixing except for wine and oil. Rebbi Joḥanan says, they can be mixed up to the size of olives. Our Mishnah disagrees with Rebbi Joḥanan: “But he mixes together dates and dried figs and then gives.” He explains it up to olive-sized bits.

HALAKHAH: Rebbi Yose in the name of Rebbi Pedaiah, Rebbi Jonah in the name of Ḥizqiah, there is no mixing except for wine and oil. Rebbi Joḥanan says, they can be mixed up to the size of olives. Our Mishnah disagrees with Rebbi Joḥanan: “But he mixes together dates and dried figs and then gives.” He explains it up to olive-sized bits.

HALAKHAH: Rebbi Yose in the name of Rebbi Pedaiah, Rebbi Jonah in the name of Ḥizqiah, there is no mixing except for wine and oil. Rebbi Joḥanan says, they can be mixed up to the size of olives. Our Mishnah disagrees with Rebbi Joḥanan: “But he mixes together dates and dried figs and then gives.” He explains it up to olive-sized bits.

Rebbi Yose in the name of Rebbi Zeïra: They permitted for demay following Rebbi Jehudah, since “Rebbi Jehudah says, when is that? If the gift is large. But if the gift is small, he tithes from each single one.”

Rebbi Yose in the name of Rebbi Zeïra: They permitted for demay following Rebbi Jehudah, since “Rebbi Jehudah says, when is that? If the gift is large. But if the gift is small, he tithes from each single one.”

Rebbi Yose in the name of Rebbi Zeïra: They permitted for demay following Rebbi Jehudah, since “Rebbi Jehudah says, when is that? If the gift is large. But if the gift is small, he tithes from each single one.”

Rebbi Yose in the name of Rebbi Zeïra: They permitted for demay following Rebbi Jehudah, since “Rebbi Jehudah says, when is that? If the gift is large. But if the gift is small, he tithes from each single one.”

In the House of Rebbi Yannai they said: The Mishnah speaks of threshing time, when everybody was giving from a hundred seah. If all were giving from a hundred seah but one only from fifty, he must tithe from fifty. If all were giving from fifty but one only from forty, he must tithe from forty. If all were giving from forty but one only from thirty, he must tithe from thirty. If all were giving from twenty but one only from ten, he must tithe from ten. If all were giving from ten but one only from one, he must tithe every single one.

Rebbi Jeremiah asked: Even if he declares the buy to be good? “That wheat I bought from you yesterday was good!” “These are the same!”

HALAKHAH: Rebbi Jonah asked: According to Rebbi Meïr, should he not tithe each stem separately? As we have stated there: “Rebbi Meïr said, why did it become impure? Only because of spittle!” As you will say, there it is usual to open bundles and he binds using his mouth, but here, is it usual to open bundles to risk having the outer ones inside and the inner ones outside?

HALAKHAH: Rebbi Jonah asked: According to Rebbi Meïr, should he not tithe each stem separately? As we have stated there: “Rebbi Meïr said, why did it become impure? Only because of spittle!” As you will say, there it is usual to open bundles and he binds using his mouth, but here, is it usual to open bundles to risk having the outer ones inside and the inner ones outside?

HALAKHAH: Rebbi Jonah asked: According to Rebbi Meïr, should he not tithe each stem separately? As we have stated there: “Rebbi Meïr said, why did it become impure? Only because of spittle!” As you will say, there it is usual to open bundles and he binds using his mouth, but here, is it usual to open bundles to risk having the outer ones inside and the inner ones outside?

Rebbi Jonah said, not only from his own vegetable gardens, but even from vegetable gardens of others, if they tithe under his instruction, he tithes from one for the other, but if they do not, he has to tithe each bunch separately.

HALAKHAH: Rebbi Jonah said, this is the Mishnah: Nobody is permitted to sell ṭevel except in case of need, and only to a ḥaver. In that case, if ṭevel of an am haäreẓ was mixed with profane, can that never be fixed? What shall he do? He goes to a ḥaver who buys ṭevel for him and tithes for him.

MISHNAH: One tithes from a Jew’s produce for that of a Gentile and from a Gentile’s for that of a Jew; from that of a Jew for that of a Samaritan, and from that of a Samaritan for that of a Samaritan. Rebbi Eleazar prohibits from that of a Samaritan for that of a Samaritan. A flower pot with a hole is like earth. If he gave heave from the earth for a pot with a hole, or from a flower pot with a hole for produce of the earth, his heave is heave. From a pot without a hole for one with a hole it is heave, but he must take heave a second time. From a pot with a hole for one without a hole, it is heave that should not be eaten unless heave and tithes were taken for it. If he took heave from one demay for other demay, or from demay for certain produce, it is heave, but he must take heave a second time. From certain produce for demay, it is heave that should not be eaten unless heave and tithes were taken for it.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

The Great Rebbi Ḥuna from Sepphoris said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon. Rebbi Zeïra said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon.

The Great Rebbi Ḥuna from Sepphoris said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon. Rebbi Zeïra said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon.

The Great Rebbi Ḥuna from Sepphoris said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon. Rebbi Zeïra said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon.

The Great Rebbi Ḥuna from Sepphoris said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon. Rebbi Zeïra said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon.

The Great Rebbi Ḥuna from Sepphoris said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon. Rebbi Zeïra said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon.

The Great Rebbi Ḥuna from Sepphoris said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon. Rebbi Zeïra said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon.

Rebbi Zeïra said before Rebbi Abbahu in the name of Rebbi Eleazar: Even though Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to free it from tithes, he agrees here that he may acquire property rights. Rebbi Abba said, in order to eat its fruits. Did we not state: “The buyer brings First Fruits for the good of the world.” Why does he not bring it as a Biblical obligation?

Rebbi Zeïra said before Rebbi Abbahu in the name of Rebbi Eleazar: Even though Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to free it from tithes, he agrees here that he may acquire property rights. Rebbi Abba said, in order to eat its fruits. Did we not state: “The buyer brings First Fruits for the good of the world.” Why does he not bring it as a Biblical obligation?

Rebbi Zeïra said before Rebbi Abbahu in the name of Rebbi Eleazar: Even though Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to free it from tithes, he agrees here that he may acquire property rights. Rebbi Abba said, in order to eat its fruits. Did we not state: “The buyer brings First Fruits for the good of the world.” Why does he not bring it as a Biblical obligation?

Rebbi Zeïra said before Rebbi Abbahu in the name of Rebbi Eleazar: Even though Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to free it from tithes, he agrees here that he may acquire property rights. Rebbi Abba said, in order to eat its fruits. Did we not state: “The buyer brings First Fruits for the good of the world.” Why does he not bring it as a Biblical obligation?

Rebbi Zeïra said before Rebbi Abbahu in the name of Rebbi Eleazar: Even though Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to free it from tithes, he agrees here that he may acquire property rights. Rebbi Abba said, in order to eat its fruits. Did we not state: “The buyer brings First Fruits for the good of the world.” Why does he not bring it as a Biblical obligation?

Rebbi Jonah, Rebbi Simon in the name of Rebbi Joshua ben Levi: He who buys loose produce from a Gentile separates heave and heave of the tithe as a matter of practice, gives it to the tribe, and receives money from the tribe. But he who buys produce still in the ground from a Gentile separates heave and heave of the tithe as a matter of practice, gives it to the tribe, and does not take money from the tribe. What is the reason? (Num. 18:26) “If you remove the tithe from the Children of Israel.” From the Children of Israel you remove the tithe, but not from the acquaintances of Cohanim or Levites. From the Children of Israel you remove the tithe, but not from the hand of a Gentile.

Rebbi Jonah, Rebbi Simon in the name of Rebbi Joshua ben Levi: He who buys loose produce from a Gentile separates heave and heave of the tithe as a matter of practice, gives it to the tribe, and receives money from the tribe. But he who buys produce still in the ground from a Gentile separates heave and heave of the tithe as a matter of practice, gives it to the tribe, and does not take money from the tribe. What is the reason? (Num. 18:26) “If you remove the tithe from the Children of Israel.” From the Children of Israel you remove the tithe, but not from the acquaintances of Cohanim or Levites. From the Children of Israel you remove the tithe, but not from the hand of a Gentile.

Rebbi Jonah, Rebbi Simon in the name of Rebbi Joshua ben Levi: He who buys loose produce from a Gentile separates heave and heave of the tithe as a matter of practice, gives it to the tribe, and receives money from the tribe. But he who buys produce still in the ground from a Gentile separates heave and heave of the tithe as a matter of practice, gives it to the tribe, and does not take money from the tribe. What is the reason? (Num. 18:26) “If you remove the tithe from the Children of Israel.” From the Children of Israel you remove the tithe, but not from the acquaintances of Cohanim or Levites. From the Children of Israel you remove the tithe, but not from the hand of a Gentile.

Rebbi Aḥa said, in the days of Rebbi Hoshaiah they wanted to vote on King’s Mountain, to free it from tithes. They said, let Rebbi Hoshaiah come. Before he could come, the opportunity was lost.

Rebbi Aḥa said, in the days of Rebbi Hoshaiah they wanted to vote on King’s Mountain, to free it from tithes. They said, let Rebbi Hoshaiah come. Before he could come, the opportunity was lost.

Rebbi Aḥa said, in the days of Rebbi Hoshaiah they wanted to vote on King’s Mountain, to free it from tithes. They said, let Rebbi Hoshaiah come. Before he could come, the opportunity was lost.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

In addition, from the following: Rebbi Zeïra said, Abba the Anatolian bought produce from an Aramean; he came before Rebbi Judah ben Levi who sent his son Menaḥem to put it in order; he gave him his tithes. When he returned, Rebbi Joshua ben Levi met him and said, who else but your father would do such a thing? The arguments of Rebbi Joshua ben Levi are inverted. There, he says that he who buys loose produce from a Gentile, separates heave and heave of the tithe as a matter of practice, gives them to the tribe, and receives money from the tribe; and here he says so! Rebbi Abba bar Zamina said before Rebbi Zeïra, Rebbi Simon does not say so, but when he returned, Rebbi Joshua ben Levi met him and said, this does not belong to your father. Rebbi Zeïra was offended.

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, three may tithe without permission: He whose ṭevel was mixed with profane produce. And he who buys from the division of the Samaritans. Rebbi Zeïra said, this implies that he does not take money from the tribe. If you say that he takes money from the tribe, he tithed with permission!

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, three may tithe without permission: He whose ṭevel was mixed with profane produce. And he who buys from the division of the Samaritans. Rebbi Zeïra said, this implies that he does not take money from the tribe. If you say that he takes money from the tribe, he tithed with permission!

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, three may tithe without permission: He whose ṭevel was mixed with profane produce. And he who buys from the division of the Samaritans. Rebbi Zeïra said, this implies that he does not take money from the tribe. If you say that he takes money from the tribe, he tithed with permission!

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, three may tithe without permission: He whose ṭevel was mixed with profane produce. And he who buys from the division of the Samaritans. Rebbi Zeïra said, this implies that he does not take money from the tribe. If you say that he takes money from the tribe, he tithed with permission!

Rebbi Joḥanan said, the reason of Rebbi Eleazar: Just as they declared the produce of the Land of Israel demay notwithstanding the majority and one may not give heave or tithe from one for the other, so they declared the produce of Samaritans certain, notwithstanding the majority one may not give heave or tithe from one for the other.

Rebbi Joḥanan said, the reason of Rebbi Eleazar: Just as they declared the produce of the Land of Israel demay notwithstanding the majority and one may not give heave or tithe from one for the other, so they declared the produce of Samaritans certain, notwithstanding the majority one may not give heave or tithe from one for the other.

Rebbi Abun bar Ḥiyya in the name of Rebbi Zeïra: They declared a pot to be of doubtful status. But did we not state: “A pot with a hole sanctifies in the vineyard, a pot without a hole does not sanctify in the vineyard.” Because of doubt.

Rebbi Abun bar Ḥiyya in the name of Rebbi Zeïra: They declared a pot to be of doubtful status. But did we not state: “A pot with a hole sanctifies in the vineyard, a pot without a hole does not sanctify in the vineyard.” Because of doubt.

Just as you say, “from certain produce for demay, it is heave that should not be eaten unless heave and tithes were taken for it,” should one say so also for “from one demay for other demay?” Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac, this means that a case of doubtful dema‘ is like a case of doubt about heave of the tithe from demay; it is free from the rules of certain produce.

Just as you say, “from certain produce for demay, it is heave that should not be eaten unless heave and tithes were taken for it,” should one say so also for “from one demay for other demay?” Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac, this means that a case of doubtful dema‘ is like a case of doubt about heave of the tithe from demay; it is free from the rules of certain produce.

MISHNAH: He who receives a field as sharecropper from a Jew, a Gentile, or a Samaritan, distributes in their presence. He who leases a field from a Jew separates heave and delivers to him. Rebbi Jehudah says, when is that? When he gives from that field and from that kind. But if he gives from another field or from another kind, he must tithe and give him. He who leases a field from a Gentile tithes and delivers to him. Rebbi Jehudah says, also he who is a sharecropper for a Gentile on a field that used to belong to his family tithes and delivers to him.

MISHNAH: He who receives a field as sharecropper from a Jew, a Gentile, or a Samaritan, distributes in their presence. He who leases a field from a Jew separates heave and delivers to him. Rebbi Jehudah says, when is that? When he gives from that field and from that kind. But if he gives from another field or from another kind, he must tithe and give him. He who leases a field from a Gentile tithes and delivers to him. Rebbi Jehudah says, also he who is a sharecropper for a Gentile on a field that used to belong to his family tithes and delivers to him.

HALAKHAH: Rebbi Joḥanan said, these are the words of Rabban Simeon ben Gamliel. But the words of the Sages are: From a Jew, he splits; from a Gentile, he gives heave. We have stated: “He who leases a field from a Gentile separates heave and then gives to him. Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave, I have no right to it, but he distributes and puts it before him.”

Rebbi Zeïra, Rebbi Joḥanan in the name of Rebbi Yannai (Num. 18:28): “You, also you,” to include your plenipotentiary. Just as you are in the covenant, so your plenipotentiary must be in the covenant. You appoint a plenipotentiary, the Gentile may not. Rebbi Yasa wanted to say that the Gentile cannot appoint as plenipotentiary another Gentile, but he can appoint a Jew. Rebbi Zeïra said, from the baraita itself: You appoint a plenipotentiary, does that not mean Jews? Similarly, the Gentile cannot appoint a plenipotentiary, not even a Jew. Rav Hoshaia objects: Does the baraita support Rebbi Joḥanan? “Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave from his produce, he cannot give heave” Rebbi Abba said, if he confirms it after him.

Rebbi Zeïra, Rebbi Joḥanan in the name of Rebbi Yannai (Num. 18:28): “You, also you,” to include your plenipotentiary. Just as you are in the covenant, so your plenipotentiary must be in the covenant. You appoint a plenipotentiary, the Gentile may not. Rebbi Yasa wanted to say that the Gentile cannot appoint as plenipotentiary another Gentile, but he can appoint a Jew. Rebbi Zeïra said, from the baraita itself: You appoint a plenipotentiary, does that not mean Jews? Similarly, the Gentile cannot appoint a plenipotentiary, not even a Jew. Rav Hoshaia objects: Does the baraita support Rebbi Joḥanan? “Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave from his produce, he cannot give heave” Rebbi Abba said, if he confirms it after him.

Rebbi Zeïra, Rebbi Joḥanan in the name of Rebbi Yannai (Num. 18:28): “You, also you,” to include your plenipotentiary. Just as you are in the covenant, so your plenipotentiary must be in the covenant. You appoint a plenipotentiary, the Gentile may not. Rebbi Yasa wanted to say that the Gentile cannot appoint as plenipotentiary another Gentile, but he can appoint a Jew. Rebbi Zeïra said, from the baraita itself: You appoint a plenipotentiary, does that not mean Jews? Similarly, the Gentile cannot appoint a plenipotentiary, not even a Jew. Rav Hoshaia objects: Does the baraita support Rebbi Joḥanan? “Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave from his produce, he cannot give heave” Rebbi Abba said, if he confirms it after him.

Rebbi Zeïra, Rebbi Joḥanan in the name of Rebbi Yannai (Num. 18:28): “You, also you,” to include your plenipotentiary. Just as you are in the covenant, so your plenipotentiary must be in the covenant. You appoint a plenipotentiary, the Gentile may not. Rebbi Yasa wanted to say that the Gentile cannot appoint as plenipotentiary another Gentile, but he can appoint a Jew. Rebbi Zeïra said, from the baraita itself: You appoint a plenipotentiary, does that not mean Jews? Similarly, the Gentile cannot appoint a plenipotentiary, not even a Jew. Rav Hoshaia objects: Does the baraita support Rebbi Joḥanan? “Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave from his produce, he cannot give heave” Rebbi Abba said, if he confirms it after him.

Rebbi Zeïra, Rebbi Joḥanan in the name of Rebbi Yannai (Num. 18:28): “You, also you,” to include your plenipotentiary. Just as you are in the covenant, so your plenipotentiary must be in the covenant. You appoint a plenipotentiary, the Gentile may not. Rebbi Yasa wanted to say that the Gentile cannot appoint as plenipotentiary another Gentile, but he can appoint a Jew. Rebbi Zeïra said, from the baraita itself: You appoint a plenipotentiary, does that not mean Jews? Similarly, the Gentile cannot appoint a plenipotentiary, not even a Jew. Rav Hoshaia objects: Does the baraita support Rebbi Joḥanan? “Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave from his produce, he cannot give heave” Rebbi Abba said, if he confirms it after him.

Rebbi Zeïra, Rebbi Joḥanan in the name of Rebbi Yannai (Num. 18:28): “You, also you,” to include your plenipotentiary. Just as you are in the covenant, so your plenipotentiary must be in the covenant. You appoint a plenipotentiary, the Gentile may not. Rebbi Yasa wanted to say that the Gentile cannot appoint as plenipotentiary another Gentile, but he can appoint a Jew. Rebbi Zeïra said, from the baraita itself: You appoint a plenipotentiary, does that not mean Jews? Similarly, the Gentile cannot appoint a plenipotentiary, not even a Jew. Rav Hoshaia objects: Does the baraita support Rebbi Joḥanan? “Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave from his produce, he cannot give heave” Rebbi Abba said, if he confirms it after him.