ripe

“And grain not yet one-third ripe”. What is the rabbis’ reason? “Bread” is mentioned in connection with Passover and “bread” is mentioned in connection with ḥallah. “Bread” mentioned in connection with Passover includes all that may be maẓẓah or leavened, [therefore] also “bread” mentioned in connection with ḥallah includes all that may be maẓẓah or leavened. What is Rebbi Eleazar’s reasoning? (Num. 15:20) “You shall lift it like heave from the threshing floor.” Since heave from the threshing floor is only from produce at least one-third ripe, that also is only from produce at least one-third ripe. Does Rebbi Eleazar not have “bread, bread”? It was found stated in the name of Rebbi Eleazar: It is not subject to ḥallah and nobody can use it to fulfill his duty on Passover.

“And grain not yet one-third ripe”. What is the rabbis’ reason? “Bread” is mentioned in connection with Passover and “bread” is mentioned in connection with ḥallah. “Bread” mentioned in connection with Passover includes all that may be maẓẓah or leavened, [therefore] also “bread” mentioned in connection with ḥallah includes all that may be maẓẓah or leavened. What is Rebbi Eleazar’s reasoning? (Num. 15:20) “You shall lift it like heave from the threshing floor.” Since heave from the threshing floor is only from produce at least one-third ripe, that also is only from produce at least one-third ripe. Does Rebbi Eleazar not have “bread, bread”? It was found stated in the name of Rebbi Eleazar: It is not subject to ḥallah and nobody can use it to fulfill his duty on Passover.

Rebbi Zeïra said: It is written (Deut 14:22): “You shall certainly tithe all your seed-yield.” Anything which will grow when sown; this excludes seeds less than one-third ripe which when sown will not grow.

It is obvious: For the rabbis, that “less than a third” is not dragged in concerning the matter of tithes. Rebbi Ḥiyya bar Josef asked: According to Rebbi Eleazar, is it dragged in in the matter of ḥallah like a rice dough? Samuel bar Abba asked: How does one treat old and new for ḥallah? Two fields, one one-third ripe, one less than one-third ripe, are one for ḥallah and two for tithes. One less than one-third ripe and one of grasses are two for ḥallah and one for tithes. One one-third ripe and one of grasses are two both for ḥallah and tithes.

It is obvious: For the rabbis, that “less than a third” is not dragged in concerning the matter of tithes. Rebbi Ḥiyya bar Josef asked: According to Rebbi Eleazar, is it dragged in in the matter of ḥallah like a rice dough? Samuel bar Abba asked: How does one treat old and new for ḥallah? Two fields, one one-third ripe, one less than one-third ripe, are one for ḥallah and two for tithes. One less than one-third ripe and one of grasses are two for ḥallah and one for tithes. One one-third ripe and one of grasses are two both for ḥallah and tithes.

It is obvious: For the rabbis, that “less than a third” is not dragged in concerning the matter of tithes. Rebbi Ḥiyya bar Josef asked: According to Rebbi Eleazar, is it dragged in in the matter of ḥallah like a rice dough? Samuel bar Abba asked: How does one treat old and new for ḥallah? Two fields, one one-third ripe, one less than one-third ripe, are one for ḥallah and two for tithes. One less than one-third ripe and one of grasses are two for ḥallah and one for tithes. One one-third ripe and one of grasses are two both for ḥallah and tithes.

It is obvious: For the rabbis, that “less than a third” is not dragged in concerning the matter of tithes. Rebbi Ḥiyya bar Josef asked: According to Rebbi Eleazar, is it dragged in in the matter of ḥallah like a rice dough? Samuel bar Abba asked: How does one treat old and new for ḥallah? Two fields, one one-third ripe, one less than one-third ripe, are one for ḥallah and two for tithes. One less than one-third ripe and one of grasses are two for ḥallah and one for tithes. One one-third ripe and one of grasses are two both for ḥallah and tithes.

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

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

If he planted as a fence for three years, afterwards thought to use it for food, and it grew more? Rebbi Jeremiah said the addition is exempt, Rebbi Abba said the addition is obligated. Rebbi Yose said, the opinion of Rebbi Jeremiah seems to be difficult but it is only reasonable, as we have stated: “If a field became one-third ripe in the possession of a Gentile and a Jew bought it, Rebbi Aqiba says the addition is exempt. But the Sages say, the addition is obligated.” In our case the stem is exempt and its addition should be obligated?

“Anqoqlot and the grape skins.” Rebbi Zeïra and one of the rabbis in the name of Rav: Grapes which went bad before they were one-third ripe. Rebbi Yose ben Rebbi Abun said, even after they were one-third ripe. Rebbi Ḥiyya bar Ada said, it is a stenographic expression: “Grapes becoming bad at a third.”

“Anqoqlot and the grape skins.” Rebbi Zeïra and one of the rabbis in the name of Rav: Grapes which went bad before they were one-third ripe. Rebbi Yose ben Rebbi Abun said, even after they were one-third ripe. Rebbi Ḥiyya bar Ada said, it is a stenographic expression: “Grapes becoming bad at a third.”

The colleagues in the name of Rebbi Joshua ben Levi: If he dedicated them before Tabernacles and Tabernacles passed, he brings and does not make the declaration. If he dedicated them before Ḥanukkah and Ḥanukkah passed, they will rot. After Ḥanukkah they do not become holy. Rebbi Zeïra will not accept this of the colleagues; Rebbi Zeïra is of the opinion that all First Fruits which could become permitted by making the declaration become permitted only by making the declaration. Do the colleagues not accept this? They accept it; if he dedicated before Tabernacles intending to bring them after Tabernacles. Did we not state: One may not bring First Fruits from the new crop for the old, nor from the old for the new. Where do we hold? If about produce which was one third ripe before New Year’s Day for produce which was not one third ripe before New Year’s Day, since it was not one third ripe before New Year’s Day it is obvious that it did not form roots before the ‘omer and will be forbidden until the coming ‘omer permits it. But we must deal with fruits [from trees] which budded before the fifteenth of Šebaṭ for fruits which budded after the fifteenth of Šebaṭ; because that would be from new for old. Therefore, from new for new one may bring. We thought to say that one speaks of the time after Ḥanukkah. Rebbi Ḥinena said, in its time.

The colleagues in the name of Rebbi Joshua ben Levi: If he dedicated them before Tabernacles and Tabernacles passed, he brings and does not make the declaration. If he dedicated them before Ḥanukkah and Ḥanukkah passed, they will rot. After Ḥanukkah they do not become holy. Rebbi Zeïra will not accept this of the colleagues; Rebbi Zeïra is of the opinion that all First Fruits which could become permitted by making the declaration become permitted only by making the declaration. Do the colleagues not accept this? They accept it; if he dedicated before Tabernacles intending to bring them after Tabernacles. Did we not state: One may not bring First Fruits from the new crop for the old, nor from the old for the new. Where do we hold? If about produce which was one third ripe before New Year’s Day for produce which was not one third ripe before New Year’s Day, since it was not one third ripe before New Year’s Day it is obvious that it did not form roots before the ‘omer and will be forbidden until the coming ‘omer permits it. But we must deal with fruits [from trees] which budded before the fifteenth of Šebaṭ for fruits which budded after the fifteenth of Šebaṭ; because that would be from new for old. Therefore, from new for new one may bring. We thought to say that one speaks of the time after Ḥanukkah. Rebbi Ḥinena said, in its time.

The colleagues in the name of Rebbi Joshua ben Levi: If he dedicated them before Tabernacles and Tabernacles passed, he brings and does not make the declaration. If he dedicated them before Ḥanukkah and Ḥanukkah passed, they will rot. After Ḥanukkah they do not become holy. Rebbi Zeïra will not accept this of the colleagues; Rebbi Zeïra is of the opinion that all First Fruits which could become permitted by making the declaration become permitted only by making the declaration. Do the colleagues not accept this? They accept it; if he dedicated before Tabernacles intending to bring them after Tabernacles. Did we not state: One may not bring First Fruits from the new crop for the old, nor from the old for the new. Where do we hold? If about produce which was one third ripe before New Year’s Day for produce which was not one third ripe before New Year’s Day, since it was not one third ripe before New Year’s Day it is obvious that it did not form roots before the ‘omer and will be forbidden until the coming ‘omer permits it. But we must deal with fruits [from trees] which budded before the fifteenth of Šebaṭ for fruits which budded after the fifteenth of Šebaṭ; because that would be from new for old. Therefore, from new for new one may bring. We thought to say that one speaks of the time after Ḥanukkah. Rebbi Ḥinena said, in its time.

“Cooks’ starch.” Rebbi Hitta bar Abba said, one brings ears of grain which are less than one-third ripe, pounds them, forms them like loaves of saffron, and puts them in the pot, so they should absorb the impurities.

MISHNAH: When Yose ben Yo‘ezer from Ṣereda and Yose ben Joḥanan from Jerusalem died, the grape bunches disappeared, as it was said: “There is no bunch to eat, no early ripe fig that my soul desires.”

MISHNAH: If he left it in the sun or handed it over to a deaf-and-dumb, an insane, or an underage person, he is liable. If he handed it over to a shepherd, the shepherd takes his place. If it fell into a garden and caused damage, it pays for what it profited. If it entered in due course, it pays for what it damaged. How does it pay for what it damaged? One estimates a bet se’ah of the field; how much was it worth and how much is it worth. Rebbi Simeon says, if it ate ripe produce it pays for ripe produce, whether one or two se’ah.

MISHNAH: If he left it in the sun or handed it over to a deaf-and-dumb, an insane, or an underage person, he is liable. If he handed it over to a shepherd, the shepherd takes his place. If it fell into a garden and caused damage, it pays for what it profited. If it entered in due course, it pays for what it damaged. How does it pay for what it damaged? One estimates a bet se’ah of the field; how much was it worth and how much is it worth. Rebbi Simeon says, if it ate ripe produce it pays for ripe produce, whether one or two se’ah.

It was stated: “One does not estimate a bet kor because it would diminish, nor a bet qab because it would inflate. But one estimates a bet se’ah of the field in question, how much it was worth and how much is it worth now. Rebbi Jehudah said, when? If it ate shoots of the fig tree or plucked shoots of vines. But if it ate unripe grapes or unripe figs, one estimates them as fully grown fruits. Rebbi Jehudah said in the name of Rebbi Aqiba: If it ate fully grown produce, he pays for fully grown produce, [fruits of] trees, one estimates trees for him. Trees one estimates by the bet se’ah. Rebbi Simeon ben Jehudah said in the name of Rebbi Aqiba: Produce not yet one-third ripe is estimated under the rules of trees.” In the House of Rebbi Yannai they said, one estimates a three-qab in sixty three-qabs. Rebbi Yose ben Rebbi Ḥanina said, one estimates a stalk in sixty stalks.

Come and hear: An etrog which is swollen, decayed, pickled, boiled, Ethiopian (black), white or speckled, is invalid. An etrog which is round as a ball is invalid. And some say: also if two are grown together. An etrog which is half-ripe, R. Akiva declares it invalid, and the sages valid. If it was grown in a cast, so that it has the appearance of another species, it is invalid.

A half-ripe etrog: R. Akiva declares invalid, and the Sages declare it valid. Rabbah said: Both R. Akiva and R. Shimon said the same thing. R. Akiva [refers to] that which we just said. R. Shimon—to what does that refer? To that which we have taught: R. Shimon declares etrogs to be exempt [from tithes] when they are small.

R. Jochanan, when he came upon this passage, wept, "Behold, he putteth no trust in his holy ones" (Job xv. 15). If He putteth not trust in His holy ones, in whom will He put trust? One day he was walking in the way. He saw a certain man, who was gathering figs. He was leaving what were ripe, and gathering what were not ripe. He said to him, Dost thou not think that those are much better? He said to him, As regards their use, they are for a journey. The one will keep and the other will not keep. He said, This is what is written, "Behold, he putteth no trust in his holy ones." Is it so? and yet there is the case of that disciple, who was in the neighbourhood of R. Alcasnadri, and died while yet young, and he said, If this one of our Rabbis had wished, he would have been alive now; or perhaps he was one of those who are referred to in the passage "he putteth no trust in his holy ones"; but no, for he was one who kicked against his teachers.

R. Jochanan, when he came upon this passage, wept, "Behold, he putteth no trust in his holy ones" (Job xv. 15). If He putteth not trust in His holy ones, in whom will He put trust? One day he was walking in the way. He saw a certain man, who was gathering figs. He was leaving what were ripe, and gathering what were not ripe. He said to him, Dost thou not think that those are much better? He said to him, As regards their use, they are for a journey. The one will keep and the other will not keep. He said, This is what is written, "Behold, he putteth no trust in his holy ones." Is it so? and yet there is the case of that disciple, who was in the neighbourhood of R. Alcasnadri, and died while yet young, and he said, If this one of our Rabbis had wished, he would have been alive now; or perhaps he was one of those who are referred to in the passage "he putteth no trust in his holy ones"; but no, for he was one who kicked against his teachers.