rebbi

Rebbi Zeïra in the name of Rebbi Joḥanan: An exempt root exempts. Is that following Rebbi who said roots live off one another? It is the opinion of everybody. Here, an exempt root exempts. When you say that an exempt root exempts, [you deal with] an old root that expanded from its own ground to that of another’s; but if it extended from outside the Land into the Land it does not apply.

An exempt root exempts. But did we not state: “Rebbi Yose says, even if the inner part is for food, the outer part as fence, the inner part is obligated but the outer is exempt”? Should not the outer part make the inner exempt? Rebbi Zeïra said it anonymously, Rebbi La in the name of Rebbi Eleazar: He might think about it to obligate it.

An exempt root exempts. But did we not state: “Rebbi Yose says, even if the inner part is for food, the outer part as fence, the inner part is obligated but the outer is exempt”? Should not the outer part make the inner exempt? Rebbi Zeïra said it anonymously, Rebbi La in the name of Rebbi Eleazar: He might think about it to obligate it.

An exempt root exempts. But did we not state: “Rebbi Yose says, even if the inner part is for food, the outer part as fence, the inner part is obligated but the outer is exempt”? Should not the outer part make the inner exempt? Rebbi Zeïra said it anonymously, Rebbi La in the name of Rebbi Eleazar: He might think about it to obligate it.

An exempt root exempts. But did we not state: “Rebbi Yose says, even if the inner part is for food, the outer part as fence, the inner part is obligated but the outer is exempt”? Should not the outer part make the inner exempt? Rebbi Zeïra said it anonymously, Rebbi La in the name of Rebbi Eleazar: He might think about it to obligate it.

Rebbi Assi in the name of Rebbi Joḥanan: Roots do not count. Rebbi Zeïra said to Rebbi Assi, did you hear that explicitly from Rebbi Joḥanan or did you discuss ‘orlah and this came up relating to First Fruits when he said, roots do not count? Rebbi Zeïra said, what we say, roots do not count, if the roots spread from outside the Land into the Land. But when they spread from the Land to outside the Land they do count.

Rebbi Assi in the name of Rebbi Joḥanan: Roots do not count. Rebbi Zeïra said to Rebbi Assi, did you hear that explicitly from Rebbi Joḥanan or did you discuss ‘orlah and this came up relating to First Fruits when he said, roots do not count? Rebbi Zeïra said, what we say, roots do not count, if the roots spread from outside the Land into the Land. But when they spread from the Land to outside the Land they do count.

Rebbi Assi in the name of Rebbi Joḥanan: Roots do not count. Rebbi Zeïra said to Rebbi Assi, did you hear that explicitly from Rebbi Joḥanan or did you discuss ‘orlah and this came up relating to First Fruits when he said, roots do not count? Rebbi Zeïra said, what we say, roots do not count, if the roots spread from outside the Land into the Land. But when they spread from the Land to outside the Land they do count.

Rebbi Assi in the name of Rebbi Joḥanan: Roots do not count. Rebbi Zeïra said to Rebbi Assi, did you hear that explicitly from Rebbi Joḥanan or did you discuss ‘orlah and this came up relating to First Fruits when he said, roots do not count? Rebbi Zeïra said, what we say, roots do not count, if the roots spread from outside the Land into the Land. But when they spread from the Land to outside the Land they do count.

Rebbi Assi in the name of Rebbi Joḥanan: Roots do not count. Rebbi Zeïra said to Rebbi Assi, did you hear that explicitly from Rebbi Joḥanan or did you discuss ‘orlah and this came up relating to First Fruits when he said, roots do not count? Rebbi Zeïra said, what we say, roots do not count, if the roots spread from outside the Land into the Land. But when they spread from the Land to outside the Land they do count.

Rebbi Assi in the name of Rebbi Joḥanan: Roots do not count. Rebbi Zeïra said to Rebbi Assi, did you hear that explicitly from Rebbi Joḥanan or did you discuss ‘orlah and this came up relating to First Fruits when he said, roots do not count? Rebbi Zeïra said, what we say, roots do not count, if the roots spread from outside the Land into the Land. But when they spread from the Land to outside the Land they do count.

Does Rebbi Yose follow Rabban Simeon ben Gamliel? He might even hold with Rebbi! ‘Orlah depends on one’s intention, tithes do not depend on his intention.

Does Rebbi Yose follow Rabban Simeon ben Gamliel? He might even hold with Rebbi! ‘Orlah depends on one’s intention, tithes do not depend on his intention.

MISHNAH: When our forefathers came into the Land, what they found planted was exempt. If they planted even though they had not yet conquered, it was obligated. If somebody plants for the benefit of the public, it is obligated; Rebbi Jehudah exempts. If somebody plants on public property, the Non-Jew who planted, the robber who planted, and he who plants on a ship, are obligated for ‘orlah.

HALAKHAH: (Lev. 19:21) “When you plant,” this excludes what Gentiles planted before Israel came to the Land. Rebbi Huna in the name of Rebbi Abba, this implies that an exempt root exempts.

HALAKHAH: (Lev. 19:21) “When you plant,” this excludes what Gentiles planted before Israel came to the Land. Rebbi Huna in the name of Rebbi Abba, this implies that an exempt root exempts.

“If they planted even though they had not yet conquered, it was obligated.” Following Rebbi Ismael who said all “comings” said in the Torah refer to after 14 years, seven when they conquered and seven when they distributed? Rebbi Hila in the name of Rebbi Eleazar: Rebbi Ismael agrees in the cases of ḥallah and ‘orlah. It was also stated thus: (Num. 15:18) “At your coming,” because the verse changed its language, the Sages changed the terms of obligation.” Rebbi Jonah asked: Rebbi Ismael is inconsistent. There, he says “being” and “getting” is the same, “breaking” and “smashing” is the same, “redemption” and “deliverance” is the same, and here he takes note of a change in expression!

“If they planted even though they had not yet conquered, it was obligated.” Following Rebbi Ismael who said all “comings” said in the Torah refer to after 14 years, seven when they conquered and seven when they distributed? Rebbi Hila in the name of Rebbi Eleazar: Rebbi Ismael agrees in the cases of ḥallah and ‘orlah. It was also stated thus: (Num. 15:18) “At your coming,” because the verse changed its language, the Sages changed the terms of obligation.” Rebbi Jonah asked: Rebbi Ismael is inconsistent. There, he says “being” and “getting” is the same, “breaking” and “smashing” is the same, “redemption” and “deliverance” is the same, and here he takes note of a change in expression!

“If they planted even though they had not yet conquered, it was obligated.” Following Rebbi Ismael who said all “comings” said in the Torah refer to after 14 years, seven when they conquered and seven when they distributed? Rebbi Hila in the name of Rebbi Eleazar: Rebbi Ismael agrees in the cases of ḥallah and ‘orlah. It was also stated thus: (Num. 15:18) “At your coming,” because the verse changed its language, the Sages changed the terms of obligation.” Rebbi Jonah asked: Rebbi Ismael is inconsistent. There, he says “being” and “getting” is the same, “breaking” and “smashing” is the same, “redemption” and “deliverance” is the same, and here he takes note of a change in expression!

“If they planted even though they had not yet conquered, it was obligated.” Following Rebbi Ismael who said all “comings” said in the Torah refer to after 14 years, seven when they conquered and seven when they distributed? Rebbi Hila in the name of Rebbi Eleazar: Rebbi Ismael agrees in the cases of ḥallah and ‘orlah. It was also stated thus: (Num. 15:18) “At your coming,” because the verse changed its language, the Sages changed the terms of obligation.” Rebbi Jonah asked: Rebbi Ismael is inconsistent. There, he says “being” and “getting” is the same, “breaking” and “smashing” is the same, “redemption” and “deliverance” is the same, and here he takes note of a change in expression!

“If they planted even though they had not yet conquered, it was obligated.” Following Rebbi Ismael who said all “comings” said in the Torah refer to after 14 years, seven when they conquered and seven when they distributed? Rebbi Hila in the name of Rebbi Eleazar: Rebbi Ismael agrees in the cases of ḥallah and ‘orlah. It was also stated thus: (Num. 15:18) “At your coming,” because the verse changed its language, the Sages changed the terms of obligation.” Rebbi Jonah asked: Rebbi Ismael is inconsistent. There, he says “being” and “getting” is the same, “breaking” and “smashing” is the same, “redemption” and “deliverance” is the same, and here he takes note of a change in expression!

“If they planted even though they had not yet conquered, it was obligated.” Following Rebbi Ismael who said all “comings” said in the Torah refer to after 14 years, seven when they conquered and seven when they distributed? Rebbi Hila in the name of Rebbi Eleazar: Rebbi Ismael agrees in the cases of ḥallah and ‘orlah. It was also stated thus: (Num. 15:18) “At your coming,” because the verse changed its language, the Sages changed the terms of obligation.” Rebbi Jonah asked: Rebbi Ismael is inconsistent. There, he says “being” and “getting” is the same, “breaking” and “smashing” is the same, “redemption” and “deliverance” is the same, and here he takes note of a change in expression!

“If he planted for the public benefit, it is obligated; Rebbi Jehudah exempts”. The rabbis seem inconsistent. There, they say: “Jerusalem and outside the Land cannot become impure by skin disease,” but here, they say so! There (Lev. 14:35) “the owner of the house comes”, excluding Jerusalem which was not distributed among the tribes. But here, (Lev. 19:21) “when you plant,” in any way.

Rebbi Judah seems inconsistent. There he says, “I heard only the Temple,” and here he says so! There, he says “I heard only the Temple” as a tradition, here in his own name.

Rebbi Yose ben Rebbi Abun said, explain it following Rebbi Simeon ben Eleazar, as it was stated: “Rebbi Simeon ben Eleazar says in his name, if somebody plants for the public, it is obligated for ‘orlah. If it grew by itself it is exempt from ‘orlah.” If somebody plants for the public, it is obligated, in the public domain it is exempt. If somebody plants for the public, it is obligated as if he planted on his own property. In the public domain it is exempt, if he robbed real estate. Can real estate be robbed? Rebbi Hila said, even though real estate cannot be robbed, hope for recovery of real estate can be given up.

Rebbi Yose ben Rebbi Abun said, explain it following Rebbi Simeon ben Eleazar, as it was stated: “Rebbi Simeon ben Eleazar says in his name, if somebody plants for the public, it is obligated for ‘orlah. If it grew by itself it is exempt from ‘orlah.” If somebody plants for the public, it is obligated, in the public domain it is exempt. If somebody plants for the public, it is obligated as if he planted on his own property. In the public domain it is exempt, if he robbed real estate. Can real estate be robbed? Rebbi Hila said, even though real estate cannot be robbed, hope for recovery of real estate can be given up.

Rebbi Yose ben Rebbi Abun said, explain it following Rebbi Simeon ben Eleazar, as it was stated: “Rebbi Simeon ben Eleazar says in his name, if somebody plants for the public, it is obligated for ‘orlah. If it grew by itself it is exempt from ‘orlah.” If somebody plants for the public, it is obligated, in the public domain it is exempt. If somebody plants for the public, it is obligated as if he planted on his own property. In the public domain it is exempt, if he robbed real estate. Can real estate be robbed? Rebbi Hila said, even though real estate cannot be robbed, hope for recovery of real estate can be given up.

Rebbi Yose ben Rebbi Abun said, explain it following Rebbi Simeon ben Eleazar, as it was stated: “Rebbi Simeon ben Eleazar says in his name, if somebody plants for the public, it is obligated for ‘orlah. If it grew by itself it is exempt from ‘orlah.” If somebody plants for the public, it is obligated, in the public domain it is exempt. If somebody plants for the public, it is obligated as if he planted on his own property. In the public domain it is exempt, if he robbed real estate. Can real estate be robbed? Rebbi Hila said, even though real estate cannot be robbed, hope for recovery of real estate can be given up.

Rebbi Yose ben Rebbi Abun said, explain it following Rebbi Simeon ben Eleazar, as it was stated: “Rebbi Simeon ben Eleazar says in his name, if somebody plants for the public, it is obligated for ‘orlah. If it grew by itself it is exempt from ‘orlah.” If somebody plants for the public, it is obligated, in the public domain it is exempt. If somebody plants for the public, it is obligated as if he planted on his own property. In the public domain it is exempt, if he robbed real estate. Can real estate be robbed? Rebbi Hila said, even though real estate cannot be robbed, hope for recovery of real estate can be given up.

Rebbi Joshia brought saplings from outside the Land in their earth and planted them in the Land. Rebbi Jona, to gain the years. Rebbi Yose, to gain the fourth year.

Rebbi Joshia brought saplings from outside the Land in their earth and planted them in the Land. Rebbi Jona, to gain the years. Rebbi Yose, to gain the fourth year.

Rebbi Joshia brought saplings from outside the Land in their earth and planted them in the Land. Rebbi Jona, to gain the years. Rebbi Yose, to gain the fourth year.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

Rebbi Isaac bar Ḥaqola in the name of Ḥizqia: If somebody plants in a flower pot without a hole, it is subject to ‘orlah. Rebbi Yose said, because the roots break through it. Rebbi Jonah uses the expression: Clay vessels withstand roots. Rebbi Jeremiah asked: If he planted a gourd in it, since it is as if there were a hole for trees, is it like as if with a hole for vegetables?

Rebbi Isaac bar Ḥaqola in the name of Ḥizqia: If somebody plants in a flower pot without a hole, it is subject to ‘orlah. Rebbi Yose said, because the roots break through it. Rebbi Jonah uses the expression: Clay vessels withstand roots. Rebbi Jeremiah asked: If he planted a gourd in it, since it is as if there were a hole for trees, is it like as if with a hole for vegetables?

Rebbi Isaac bar Ḥaqola in the name of Ḥizqia: If somebody plants in a flower pot without a hole, it is subject to ‘orlah. Rebbi Yose said, because the roots break through it. Rebbi Jonah uses the expression: Clay vessels withstand roots. Rebbi Jeremiah asked: If he planted a gourd in it, since it is as if there were a hole for trees, is it like as if with a hole for vegetables?

Rebbi Isaac bar Ḥaqola in the name of Ḥizqia: If somebody plants in a flower pot without a hole, it is subject to ‘orlah. Rebbi Yose said, because the roots break through it. Rebbi Jonah uses the expression: Clay vessels withstand roots. Rebbi Jeremiah asked: If he planted a gourd in it, since it is as if there were a hole for trees, is it like as if with a hole for vegetables?

Rebbi Joḥanan in the name of Rebbi Yannai: A tree planted inside a house is obligated for ‘orlah but free from tithes since it is written (Deut. 14:22): “You shall certainly tithe all yield of your seeds which comes from the field.” For the Sabbatical it is problematic since it is written (Lev. 25:5): “The Land shall celebrate a Sabbath for the Eternal.” And it is written (Lev. 25:6): “You shall not sow your field nor prune your vineyard.”

Rebbi Joḥanan in the name of Rebbi Yannai: A tree planted inside a house is obligated for ‘orlah but free from tithes since it is written (Deut. 14:22): “You shall certainly tithe all yield of your seeds which comes from the field.” For the Sabbatical it is problematic since it is written (Lev. 25:5): “The Land shall celebrate a Sabbath for the Eternal.” And it is written (Lev. 25:6): “You shall not sow your field nor prune your vineyard.”

MISHNAH: If a tree was moved with its lump, if it can survive it is exempt, otherwise obligated. If the lump was partially moved, or the plough displaced it and turned it into dust, if the tree can survive it is exempt, otherwise obligated. If a tree was cut but there remained a root, it is exempt. How large shall the root be? Rabban Gamliel in the name of Rebbi Eleazar ben Jehudah from Birtota: Like a tenter’s needle. If a tree was uprooted but it had a sunken branch and now lives off that, the original trunk becomes like the sunken branch. If he sank year after year and it was interrupted, one counts from the moment it was interrupted. Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted. Rebbi Meïr says, where it is in its force it is permitted, where it is weak it is forbidden. A sunk branch which became separated but is full of fruits, if it increased by one twohundredth it is forbidden.

MISHNAH: If a tree was moved with its lump, if it can survive it is exempt, otherwise obligated. If the lump was partially moved, or the plough displaced it and turned it into dust, if the tree can survive it is exempt, otherwise obligated. If a tree was cut but there remained a root, it is exempt. How large shall the root be? Rabban Gamliel in the name of Rebbi Eleazar ben Jehudah from Birtota: Like a tenter’s needle. If a tree was uprooted but it had a sunken branch and now lives off that, the original trunk becomes like the sunken branch. If he sank year after year and it was interrupted, one counts from the moment it was interrupted. Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted. Rebbi Meïr says, where it is in its force it is permitted, where it is weak it is forbidden. A sunk branch which became separated but is full of fruits, if it increased by one twohundredth it is forbidden.

Ḥizqiah asked: Less than that, is it as if torn out? If he worshipped it, is it forbidden? Does one write on it women’s bills of divorce? They say, Ḥizqiah retracted this. Rebbi Jonah said: Ḥizqiah retracted because Rebbi Joḥanan said in the name of Rebbi Yannai, if it is [thick] like a tenter’s needle it is certain that it is three years old.

Ḥizqiah asked: Less than that, is it as if torn out? If he worshipped it, is it forbidden? Does one write on it women’s bills of divorce? They say, Ḥizqiah retracted this. Rebbi Jonah said: Ḥizqiah retracted because Rebbi Joḥanan said in the name of Rebbi Yannai, if it is [thick] like a tenter’s needle it is certain that it is three years old.

Ḥizqiah asked: Less than that, is it as if torn out? If he worshipped it, is it forbidden? Does one write on it women’s bills of divorce? They say, Ḥizqiah retracted this. Rebbi Jonah said: Ḥizqiah retracted because Rebbi Joḥanan said in the name of Rebbi Yannai, if it is [thick] like a tenter’s needle it is certain that it is three years old.

Ḥizqiah asked: A third of a needle [means] one year, two thirds two years? The colleagues asked: A needle and a third, is it obvious that it is four years old? If you say, he did not retract, why would he have asked this? Rebbi Jonah said: Ḥizqiah retracted this, because Rebbi Joḥanan said in the name of Rebbi Yannai. if it is [thick] like a tenter’s needle it is certain that it is three yeards old.

Ḥizqiah asked: A third of a needle [means] one year, two thirds two years? The colleagues asked: A needle and a third, is it obvious that it is four years old? If you say, he did not retract, why would he have asked this? Rebbi Jonah said: Ḥizqiah retracted this, because Rebbi Joḥanan said in the name of Rebbi Yannai. if it is [thick] like a tenter’s needle it is certain that it is three yeards old.

Ḥizqiah asked: A third of a needle [means] one year, two thirds two years? The colleagues asked: A needle and a third, is it obvious that it is four years old? If you say, he did not retract, why would he have asked this? Rebbi Jonah said: Ḥizqiah retracted this, because Rebbi Joḥanan said in the name of Rebbi Yannai. if it is [thick] like a tenter’s needle it is certain that it is three yeards old.

Rebbi Yose said, even three years old it will not have the thickness of a tenter’s needle. Rebbi Yudan said, a baraita supports Rebbi Yose: “Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi Tryphon we throw it on its width.

Rebbi Yose said, even three years old it will not have the thickness of a tenter’s needle. Rebbi Yudan said, a baraita supports Rebbi Yose: “Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi Tryphon we throw it on its width.

Rebbi Yose said, even three years old it will not have the thickness of a tenter’s needle. Rebbi Yudan said, a baraita supports Rebbi Yose: “Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi Tryphon we throw it on its width.

Rebbi Yose said, even three years old it will not have the thickness of a tenter’s needle. Rebbi Yudan said, a baraita supports Rebbi Yose: “Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi Tryphon we throw it on its width.

Rebbi Yose said, even three years old it will not have the thickness of a tenter’s needle. Rebbi Yudan said, a baraita supports Rebbi Yose: “Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi Tryphon we throw it on its width.

Rebbi Yose said, even three years old it will not have the thickness of a tenter’s needle. Rebbi Yudan said, a baraita supports Rebbi Yose: “Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi Tryphon we throw it on its width.

“If a tree was uprooted but it had a sunken branch;” blessing is in it. Rebbi Ḥuna in the name of Rebbi Joḥanan: There is bĕrîkhâ in it. Rebbi Mana said, some people are called Bĕrîkhâ as you say (Gen. 24:31): “Come, the Eternal’s blessed.”

“If a tree was uprooted but it had a sunken branch;” blessing is in it. Rebbi Ḥuna in the name of Rebbi Joḥanan: There is bĕrîkhâ in it. Rebbi Mana said, some people are called Bĕrîkhâ as you say (Gen. 24:31): “Come, the Eternal’s blessed.”

“If a tree was uprooted but it had a sunken branch;” blessing is in it. Rebbi Ḥuna in the name of Rebbi Joḥanan: There is bĕrîkhâ in it. Rebbi Mana said, some people are called Bĕrîkhâ as you say (Gen. 24:31): “Come, the Eternal’s blessed.”

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Assi in the name of Rebbi Joḥanan: Roots do not count. Rebbi Zeïra said to Rebbi Assi, did you hear that explicitly from Rebbi Joḥanan or from his argument? As Rebbi Joḥanan said, moreover it was stated: “If someone dedicated and then planted, it is exempt from ‘orlah; planted and then dedicated, it is subject to ‘orlah.” You wanted to say, dedicated is exempt from ‘orlah, old is exempt from ‘orlah. But this is not comparable! Dedicated things can be redeemed and become obligated since he might think about it to obligate; can you [say] about an old tree that one might think about it to obligate?

Rebbi Assi in the name of Rebbi Joḥanan: Roots do not count. Rebbi Zeïra said to Rebbi Assi, did you hear that explicitly from Rebbi Joḥanan or from his argument? As Rebbi Joḥanan said, moreover it was stated: “If someone dedicated and then planted, it is exempt from ‘orlah; planted and then dedicated, it is subject to ‘orlah.” You wanted to say, dedicated is exempt from ‘orlah, old is exempt from ‘orlah. But this is not comparable! Dedicated things can be redeemed and become obligated since he might think about it to obligate; can you [say] about an old tree that one might think about it to obligate?

Rebbi Assi in the name of Rebbi Joḥanan: Roots do not count. Rebbi Zeïra said to Rebbi Assi, did you hear that explicitly from Rebbi Joḥanan or from his argument? As Rebbi Joḥanan said, moreover it was stated: “If someone dedicated and then planted, it is exempt from ‘orlah; planted and then dedicated, it is subject to ‘orlah.” You wanted to say, dedicated is exempt from ‘orlah, old is exempt from ‘orlah. But this is not comparable! Dedicated things can be redeemed and become obligated since he might think about it to obligate; can you [say] about an old tree that one might think about it to obligate?

Rebbi Assi in the name of Rebbi Joḥanan: Roots do not count. Rebbi Zeïra said to Rebbi Assi, did you hear that explicitly from Rebbi Joḥanan or from his argument? As Rebbi Joḥanan said, moreover it was stated: “If someone dedicated and then planted, it is exempt from ‘orlah; planted and then dedicated, it is subject to ‘orlah.” You wanted to say, dedicated is exempt from ‘orlah, old is exempt from ‘orlah. But this is not comparable! Dedicated things can be redeemed and become obligated since he might think about it to obligate; can you [say] about an old tree that one might think about it to obligate?

Rebbi Assi in the name of Rebbi Joḥanan: Roots do not count. Rebbi Zeïra said to Rebbi Assi, did you hear that explicitly from Rebbi Joḥanan or from his argument? As Rebbi Joḥanan said, moreover it was stated: “If someone dedicated and then planted, it is exempt from ‘orlah; planted and then dedicated, it is subject to ‘orlah.” You wanted to say, dedicated is exempt from ‘orlah, old is exempt from ‘orlah. But this is not comparable! Dedicated things can be redeemed and become obligated since he might think about it to obligate; can you [say] about an old tree that one might think about it to obligate?

Rebbi Assi in the name of Rebbi Joḥanan: Roots do not count. Rebbi Zeïra said to Rebbi Assi, did you hear that explicitly from Rebbi Joḥanan or from his argument? As Rebbi Joḥanan said, moreover it was stated: “If someone dedicated and then planted, it is exempt from ‘orlah; planted and then dedicated, it is subject to ‘orlah.” You wanted to say, dedicated is exempt from ‘orlah, old is exempt from ‘orlah. But this is not comparable! Dedicated things can be redeemed and become obligated since he might think about it to obligate; can you [say] about an old tree that one might think about it to obligate?

Rebbi Abbahu in the name of Rebbi Joḥanan: A citrus medica tree which formed flower buds subject to ‘orlah and the fruits grew when it was permitted; if [the tree] was attached to another tree even if [the fruit] grows much it is forbidden because growth of something forbidden cannot lift what is forbidden. Therefore, an attached young twig must be permitted because, if you say it is not permitted, even if it grows much it will be forbidden! Rebbi Zeïra in the name of the rabbis: A citrusmedica tree which formed flower buds subject to ‘orlah and the fruits grew when it was permitted; what was attached to another tree even if it grows much is forbidden; one whips for the size of an olive.

Rebbi Abbahu in the name of Rebbi Joḥanan: A citrus medica tree which formed flower buds subject to ‘orlah and the fruits grew when it was permitted; if [the tree] was attached to another tree even if [the fruit] grows much it is forbidden because growth of something forbidden cannot lift what is forbidden. Therefore, an attached young twig must be permitted because, if you say it is not permitted, even if it grows much it will be forbidden! Rebbi Zeïra in the name of the rabbis: A citrusmedica tree which formed flower buds subject to ‘orlah and the fruits grew when it was permitted; what was attached to another tree even if it grows much is forbidden; one whips for the size of an olive.

Rebbi Abbahu in the name of Rebbi Joḥanan: A citrus medica tree which formed flower buds subject to ‘orlah and the fruits grew when it was permitted; if [the tree] was attached to another tree even if [the fruit] grows much it is forbidden because growth of something forbidden cannot lift what is forbidden. Therefore, an attached young twig must be permitted because, if you say it is not permitted, even if it grows much it will be forbidden! Rebbi Zeïra in the name of the rabbis: A citrusmedica tree which formed flower buds subject to ‘orlah and the fruits grew when it was permitted; what was attached to another tree even if it grows much is forbidden; one whips for the size of an olive.

Rebbi Maisha said to Rebbi Zeïra: You say two things which contradict each other. Here you say, because growth of anything forbidden cannot lift what is forbidden; there you say one whips for the size of an olive. Should he not be whipped only in the proportion it contains? Rebbi Jonah said, in the first case it lives because of itself, in the second because of the attachment. Then if a citrus medica, which blossomed in an ‘orlah year and grew in an exempt year, is attached reciprocally to a tree of the same kind they will cleanse one another.

Rebbi Maisha said to Rebbi Zeïra: You say two things which contradict each other. Here you say, because growth of anything forbidden cannot lift what is forbidden; there you say one whips for the size of an olive. Should he not be whipped only in the proportion it contains? Rebbi Jonah said, in the first case it lives because of itself, in the second because of the attachment. Then if a citrus medica, which blossomed in an ‘orlah year and grew in an exempt year, is attached reciprocally to a tree of the same kind they will cleanse one another.

Rebbi Maisha said to Rebbi Zeïra: You say two things which contradict each other. Here you say, because growth of anything forbidden cannot lift what is forbidden; there you say one whips for the size of an olive. Should he not be whipped only in the proportion it contains? Rebbi Jonah said, in the first case it lives because of itself, in the second because of the attachment. Then if a citrus medica, which blossomed in an ‘orlah year and grew in an exempt year, is attached reciprocally to a tree of the same kind they will cleanse one another.

Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥisda, both say: they differ in the uninformed case. What are we dealing with? If it is certain that it lives off the old tree, everybody agrees it is permitted. If it is certain that it lives off the young tree, everybody agrees it is forbidden. We must be dealing with the uninformed case. How could one know? Rebbi Vivian in the name of Rebbi Ḥanina: If the leaves are turned towards the young tree one may be sure that it lives from the old one; if the leaves are turned towards the old tree one may be sure that it lives from the young one. Rebbi Yudan bar Ḥanin said, a sign: He who eats from his neighbor’s is ashamed to look at him. Rebbi Yudan, the father of Rebbi Mattaniah said, explain it if the leaves have fallen off.

Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥisda, both say: they differ in the uninformed case. What are we dealing with? If it is certain that it lives off the old tree, everybody agrees it is permitted. If it is certain that it lives off the young tree, everybody agrees it is forbidden. We must be dealing with the uninformed case. How could one know? Rebbi Vivian in the name of Rebbi Ḥanina: If the leaves are turned towards the young tree one may be sure that it lives from the old one; if the leaves are turned towards the old tree one may be sure that it lives from the young one. Rebbi Yudan bar Ḥanin said, a sign: He who eats from his neighbor’s is ashamed to look at him. Rebbi Yudan, the father of Rebbi Mattaniah said, explain it if the leaves have fallen off.

Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥisda, both say: they differ in the uninformed case. What are we dealing with? If it is certain that it lives off the old tree, everybody agrees it is permitted. If it is certain that it lives off the young tree, everybody agrees it is forbidden. We must be dealing with the uninformed case. How could one know? Rebbi Vivian in the name of Rebbi Ḥanina: If the leaves are turned towards the young tree one may be sure that it lives from the old one; if the leaves are turned towards the old tree one may be sure that it lives from the young one. Rebbi Yudan bar Ḥanin said, a sign: He who eats from his neighbor’s is ashamed to look at him. Rebbi Yudan, the father of Rebbi Mattaniah said, explain it if the leaves have fallen off.

Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥisda, both say: they differ in the uninformed case. What are we dealing with? If it is certain that it lives off the old tree, everybody agrees it is permitted. If it is certain that it lives off the young tree, everybody agrees it is forbidden. We must be dealing with the uninformed case. How could one know? Rebbi Vivian in the name of Rebbi Ḥanina: If the leaves are turned towards the young tree one may be sure that it lives from the old one; if the leaves are turned towards the old tree one may be sure that it lives from the young one. Rebbi Yudan bar Ḥanin said, a sign: He who eats from his neighbor’s is ashamed to look at him. Rebbi Yudan, the father of Rebbi Mattaniah said, explain it if the leaves have fallen off.

Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥisda, both say: they differ in the uninformed case. What are we dealing with? If it is certain that it lives off the old tree, everybody agrees it is permitted. If it is certain that it lives off the young tree, everybody agrees it is forbidden. We must be dealing with the uninformed case. How could one know? Rebbi Vivian in the name of Rebbi Ḥanina: If the leaves are turned towards the young tree one may be sure that it lives from the old one; if the leaves are turned towards the old tree one may be sure that it lives from the young one. Rebbi Yudan bar Ḥanin said, a sign: He who eats from his neighbor’s is ashamed to look at him. Rebbi Yudan, the father of Rebbi Mattaniah said, explain it if the leaves have fallen off.

Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥisda, both say: they differ in the uninformed case. What are we dealing with? If it is certain that it lives off the old tree, everybody agrees it is permitted. If it is certain that it lives off the young tree, everybody agrees it is forbidden. We must be dealing with the uninformed case. How could one know? Rebbi Vivian in the name of Rebbi Ḥanina: If the leaves are turned towards the young tree one may be sure that it lives from the old one; if the leaves are turned towards the old tree one may be sure that it lives from the young one. Rebbi Yudan bar Ḥanin said, a sign: He who eats from his neighbor’s is ashamed to look at him. Rebbi Yudan, the father of Rebbi Mattaniah said, explain it if the leaves have fallen off.

Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥisda, both say: they differ in the uninformed case. What are we dealing with? If it is certain that it lives off the old tree, everybody agrees it is permitted. If it is certain that it lives off the young tree, everybody agrees it is forbidden. We must be dealing with the uninformed case. How could one know? Rebbi Vivian in the name of Rebbi Ḥanina: If the leaves are turned towards the young tree one may be sure that it lives from the old one; if the leaves are turned towards the old tree one may be sure that it lives from the young one. Rebbi Yudan bar Ḥanin said, a sign: He who eats from his neighbor’s is ashamed to look at him. Rebbi Yudan, the father of Rebbi Mattaniah said, explain it if the leaves have fallen off.

“A sunk branch which became separated.” Rebbi Yudan said, not only a sunk branch but even a tree; as Rebbi Assi said in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything, but you should not say it applies to here also.

“A sunk branch which became separated.” Rebbi Yudan said, not only a sunk branch but even a tree; as Rebbi Assi said in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything, but you should not say it applies to here also.

“A sunk branch which became separated.” Rebbi Yudan said, not only a sunk branch but even a tree; as Rebbi Assi said in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything, but you should not say it applies to here also.

“A sunk branch which became separated.” Rebbi Yudan said, not only a sunk branch but even a tree; as Rebbi Assi said in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything, but you should not say it applies to here also.

“A sunk branch which became separated.” Rebbi Yudan said, not only a sunk branch but even a tree; as Rebbi Assi said in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything, but you should not say it applies to here also.

Ḥilfai asked Rebbi Joḥanan and Rebbi Simeon [ben Laqish], do condiments forbid with more than 200? They said to him, condiments are not in more than 200. But did we not state: “Anything which sours, spices, or creates dema‘?” If you say about 100 or 200, even if it does not sour, spice, or create dema‘! But we deal with grapes. Rebbi Assi in the name of Rebbi Joḥanan, if they were not raisins, but if they were raisins they are condiments in more than 200. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if they were not cooked, but if they were cooked they are condiments in more than 200.