tithe

“First tithe of which its heave had been taken;” since its heave was taken, is it not like profane? Explain it if he gave it early, from ears, as Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish: First tithe given early, from ears, is free from [the obligation of] great heave. Rebbi Yose said, it is written (Num. 18:29): “From all its best, the holy part from it;” not its best and the best of another person. Rebbi Yose said, it is written (Num. 18:26): “You shall lift from it the heave of the Eternal, tithe of the tithe,” but not heave and tithe from the tithe. When he made a heap and then gave its heave of the tithe. But if he gave heave of the tithe and then made a heap this does not apply. When he gave from itself for it, but if he gave from another place this does not apply.

“First tithe of which its heave had been taken;” since its heave was taken, is it not like profane? Explain it if he gave it early, from ears, as Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish: First tithe given early, from ears, is free from [the obligation of] great heave. Rebbi Yose said, it is written (Num. 18:29): “From all its best, the holy part from it;” not its best and the best of another person. Rebbi Yose said, it is written (Num. 18:26): “You shall lift from it the heave of the Eternal, tithe of the tithe,” but not heave and tithe from the tithe. When he made a heap and then gave its heave of the tithe. But if he gave heave of the tithe and then made a heap this does not apply. When he gave from itself for it, but if he gave from another place this does not apply.

“First tithe of which its heave had been taken;” since its heave was taken, is it not like profane? Explain it if he gave it early, from ears, as Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish: First tithe given early, from ears, is free from [the obligation of] great heave. Rebbi Yose said, it is written (Num. 18:29): “From all its best, the holy part from it;” not its best and the best of another person. Rebbi Yose said, it is written (Num. 18:26): “You shall lift from it the heave of the Eternal, tithe of the tithe,” but not heave and tithe from the tithe. When he made a heap and then gave its heave of the tithe. But if he gave heave of the tithe and then made a heap this does not apply. When he gave from itself for it, but if he gave from another place this does not apply.

“First tithe of which its heave had been taken;” since its heave was taken, is it not like profane? Explain it if he gave it early, from ears, as Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish: First tithe given early, from ears, is free from [the obligation of] great heave. Rebbi Yose said, it is written (Num. 18:29): “From all its best, the holy part from it;” not its best and the best of another person. Rebbi Yose said, it is written (Num. 18:26): “You shall lift from it the heave of the Eternal, tithe of the tithe,” but not heave and tithe from the tithe. When he made a heap and then gave its heave of the tithe. But if he gave heave of the tithe and then made a heap this does not apply. When he gave from itself for it, but if he gave from another place this does not apply.

“First tithe of which its heave had been taken;” since its heave was taken, is it not like profane? Explain it if he gave it early, from ears, as Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish: First tithe given early, from ears, is free from [the obligation of] great heave. Rebbi Yose said, it is written (Num. 18:29): “From all its best, the holy part from it;” not its best and the best of another person. Rebbi Yose said, it is written (Num. 18:26): “You shall lift from it the heave of the Eternal, tithe of the tithe,” but not heave and tithe from the tithe. When he made a heap and then gave its heave of the tithe. But if he gave heave of the tithe and then made a heap this does not apply. When he gave from itself for it, but if he gave from another place this does not apply.

“Second Tithe and dedicated [grain] that were redeemed”. Rebbi Zeïra, Rebbi Assi, Rebbi Ḥama bar Uqba, Rebbi Hillel ben Vales argued in the name of Rebbi Jehudah from the following: “First tithe given early, from ears, is free from [the obligation of] great heave”.

“Second Tithe and dedicated [grain] that were redeemed”. Rebbi Zeïra, Rebbi Assi, Rebbi Ḥama bar Uqba, Rebbi Hillel ben Vales argued in the name of Rebbi Jehudah from the following: “First tithe given early, from ears, is free from [the obligation of] great heave”.

Rebbi Jonah asked: Following him who holds that it is not like his property; but following him who holds it is like his property he must be obligated. He said to him, I also am of this opinion. For second tithe, since everybody agrees that it is like his property, he is obligated, there is a disagreement. For him who holds it is obligated, even its heave is obligated. For him who holds it is free, even its profane part is free.

For him who holds it is obligated, if he used it as heave of the tithe for some other produce, how do you treat it? Like a heap of sheaves which became dema‘ or like a dough which became dema‘? A heap of sheaves which became dema‘ you say is obligated, a dough which became dema‘ you say is free! Rebbi Tanḥuma in the name of Rebbi Ḥuna: Concerning a heap of sheaves which became dema‘ if he transgressed and gave heave before it became obligated, is it not heave? A dough which became dema‘ if he transgressed and gave ḥallah from it before it became obligated is not ḥallah as we have stated there: “If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen.”

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.

Ten commandments does a person fulfill before he eats a piece of bread: Do not plough, do now sow, do not muzzle, gleanings, forgotten sheaves, and peah, heave, first tithe, second tithe, and ḥallah. Before Rebbi Isaac went to dinner, he spread out his ten fingers and said, I kept ten commandments.

Ten commandments does a person fulfill before he eats a piece of bread: Do not plough, do now sow, do not muzzle, gleanings, forgotten sheaves, and peah, heave, first tithe, second tithe, and ḥallah. Before Rebbi Isaac went to dinner, he spread out his ten fingers and said, I kept ten commandments.

Rebbi Joḥanan said, it is everybody’s opinion since when she starts pouring the water it is (Num. 15:20) “the beginnining of your doughs,” as it was stated: Ṭevel tithe that was mixed with profane food makes it forbidden in the minutest amount. If it can be taken care of from another place, one gives in proportion. Otherwise, Rebbi Eleazar ben Arakh says he should give a name to the heave of the tithe and lift it by 101.” Rebbi Jacob from Jabul in the name of Rebbi Ḥanina: Practice follows Rebbi Eleazar ben Arakh. Rebbi Joḥanan said, what they taught the Cohanot implies that practice does not follow Rebbi Eleazar ben Arakh. What did they teach the Cohanot? “This is ḥallah for this dough, and the sour dough in it, for the flour contained in it, and for the flat bread under it. If all these are counted together the amount in my hand shall be dedicated as ḥallah except what might be impure in it.” She says, except what might be impure! Could it not be lifted by 101? Rebbi Jonah said, Rebbi Samuel from Cappadocia and one of the rabbis, one said in one case there is enough to lift, in the other case there is not enough to lift; since it would have been expected to be lifted it is as if care might be taken of it from another place.

Rebbi Joḥanan said, it is everybody’s opinion since when she starts pouring the water it is (Num. 15:20) “the beginnining of your doughs,” as it was stated: Ṭevel tithe that was mixed with profane food makes it forbidden in the minutest amount. If it can be taken care of from another place, one gives in proportion. Otherwise, Rebbi Eleazar ben Arakh says he should give a name to the heave of the tithe and lift it by 101.” Rebbi Jacob from Jabul in the name of Rebbi Ḥanina: Practice follows Rebbi Eleazar ben Arakh. Rebbi Joḥanan said, what they taught the Cohanot implies that practice does not follow Rebbi Eleazar ben Arakh. What did they teach the Cohanot? “This is ḥallah for this dough, and the sour dough in it, for the flour contained in it, and for the flat bread under it. If all these are counted together the amount in my hand shall be dedicated as ḥallah except what might be impure in it.” She says, except what might be impure! Could it not be lifted by 101? Rebbi Jonah said, Rebbi Samuel from Cappadocia and one of the rabbis, one said in one case there is enough to lift, in the other case there is not enough to lift; since it would have been expected to be lifted it is as if care might be taken of it from another place.

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

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

“Rebbi Aqiba says, all goes after forming a crust in the oven.” The colleagues in the name of Rebbi Eleazar: Rebbi Aqiba agrees with the Sages that rolling the dough of a layman makes it ṭevel. Rebbi Hila in the name of Rebbi Eleazar: Rebbi Aqiba agrees with the Sages that rolling the dough by the Temple exempts. Cahana said, the words of Rebbi Aqiba imply that shaping the heap by the Temple does not exempt. Rebbi Jonah said, that of Rebbi Cahana disagrees with that of Rebbi Eleazar. He who says rolling exempts, [says] shaping exempts. And he who says rolling does not exempt, [says] shaping does not exempt. But according to the rabbis, rolling exempts in the Gentile’s power, shaping does not exempt in the Gentile’s power. It is difficult for the rabbis, if rolling exempts in the Gentile’s power, why does shaping not exempt in the Gentile’s power? There is a difference since it is written (Lev.27:30): “All tithe from the Land from the seed of the Land.” But is here not written (Num. 15:19): “From the bread of the Land?” From the bread, not all bread. Rebbi Ḥanina the son of Rebbi Hillel said, from the rabbis we infer that Cahana’s statement does not disagree with Rebbi Eleazar. Just as the rabbis say, rolling exempts in the Gentile’s power but shaping does not exempt in the Gentile’s power, so Rebbi Aqiba says, rolling does not exempt in the Gentile’s power and shaping does not exempt in the power of the Temple.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: “A person may take his ḥallah from a dough from which ḥallah was not taken to have it available in purity to separate from it.” After most of it became ḥallah, should not the remainder disappear in the plurality? He answered, when he notes it. You should know that this is so since we have stated there: “He who wants to separate heave and heave of the tithe together.” Why does he have to define its place? Is it not that it should not disappear in a plurality? Rebbi Isaac bar Eleazar said, that he should not say the heave of this and that heap should be in this one. Rebbi Isaac bar Eleazar changed his mind and said, I did not say anything! Is it not Rebbi Joḥanan who said, if somebody said the heave of this and that heap should be in this one, at the place where the heave of the first ended, there the second also ends.

Rebbi Jonah asked: Is it the same for animal tithe? As you say there, if he had five obligated ones in Kefar Ḥananiah, five obligated in Kefar Othnay, and five free ones in Sepphoris? As you say there, if something of which ḥallah was taken is between them, they do combine; is it the same in this case? If you say that ḥallah is different since there it bites, are these 16 mil not as if it did bite? We find ḥallah from practice, we do not find animal tithe from practice.

Rebbi Jonah asked: Is it the same for animal tithe? As you say there, if he had five obligated ones in Kefar Ḥananiah, five obligated in Kefar Othnay, and five free ones in Sepphoris? As you say there, if something of which ḥallah was taken is between them, they do combine; is it the same in this case? If you say that ḥallah is different since there it bites, are these 16 mil not as if it did bite? We find ḥallah from practice, we do not find animal tithe from practice.

It was stated: “Heave of the tithe of demay.” Come and see, since certain heave of the tithe may be taken from pure for impure, heave of the tithe of demay not so much more? Rebbi Yose said, we deal with a doubt of Great Heave when it is not sure whether Great Heave was taken or not. As you say, “from certain produce for demay, it is heave that should not be eaten unless heave and tithes were taken for it;” he asserts that from demay for demay it is the same. Rebbi Simeon ben Karsana said, there he wants to eat it, here he wants to burn it.

It was stated: “Heave of the tithe of demay.” Come and see, since certain heave of the tithe may be taken from pure for impure, heave of the tithe of demay not so much more? Rebbi Yose said, we deal with a doubt of Great Heave when it is not sure whether Great Heave was taken or not. As you say, “from certain produce for demay, it is heave that should not be eaten unless heave and tithes were taken for it;” he asserts that from demay for demay it is the same. Rebbi Simeon ben Karsana said, there he wants to eat it, here he wants to burn it.

It was stated: “Heave of the tithe of demay.” Come and see, since certain heave of the tithe may be taken from pure for impure, heave of the tithe of demay not so much more? Rebbi Yose said, we deal with a doubt of Great Heave when it is not sure whether Great Heave was taken or not. As you say, “from certain produce for demay, it is heave that should not be eaten unless heave and tithes were taken for it;” he asserts that from demay for demay it is the same. Rebbi Simeon ben Karsana said, there he wants to eat it, here he wants to burn it.

Some Tannaïm state: The Jordan is part of the Land of Israel. Some state, the Jordan is outside the Land. Some state, the Jordan is a boundary by itself. He who says the Jordan is part of the Land of Israel: (Deut. 3:17) “The prairie, the Jordan, and the border.” He who says the Jordan is outside the Land: (Jos. 18:20): “The Jordan shall form its border Eastward.” He who says the Jordan is a boundary by itself, if it is in one place. “If the Jordan took from one place and gave to another, what it took, it took, and what it gave, it gave.” What are we dealing with? If it was from the Land of Israel and became Syria, it already is under the presumptive obligation of tithes and Sabbatical! Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan, Rebbi Simon in the name of Rebbi Joshua ben Levi, for claims of possession, removals, and animal tithe. Rebbi Hila in the name of Rebbi Simeon ben Laqish: Only if it removed earth.

24 gifts were given to Aaron and his sons, ten in the Temple, four in Jerusalem, and ten in the countryside. These are the ten in the Temple: Purification offering, reparation offering, public well-being offerings, purification offering of a bird, the reparation offering for suspected guilt, the log of oil of the skin-diseased, the two breads, the shew-bread, the remainders of cereal offerings, and the ‘omer. These are in Jerusalem: Firstlings, First Fruits, what was lifted from thanksgiving sacrifices and from the nazir’s ram, and the skins of sacrifices. These are in the countryside: Heave, Heave of the Tithe, ḥallah, foreleg, jawbone, and first stomach, the first shearing, robbery of the proselyte, redemption of the firstborn, redemption of the firstborn donkey, ḥērem-dedications, and fields of inheritance.

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.”

“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.

MISHNAH: Heave, heave of the tithe of demay, ḥallah, and First Fruits are lifted by one and 100, they combine with one another, and one has to remove. ‘Orlah and vineyard kilaim are lifted by one and 200, they combine with one another, and one need not remove. Rebbi Simeon says, they do not combine. Rebbi Eliezer says they combine in matters of perceiving the taste but not to forbid.

HALAKHAH: “Heave and heave of the tithe”, etc. For whom is this needed? For Rebbi Simeon. Even though Rebbi Simeon says that two different names do not combine, he agrees that all items called “heave” do combine.

Who stated “heave of the tithe of demay”? Rebbi Meïr, since Rebbi Meïr is as strict with their word as with the words of the Torah. Where do we find that Rebbi Meïr is as strict with their word as with the words of the Torah? Rebbi Ḥanina said, the following which we have stated there: “A woman who sees a stain [on her clothes] is out of order and must consider the possibility of flux, the words of Rebbi Meïr. But the Sages say that stains do not imply flux.”

Rebbi Jonah asked: Why did we not also state “ḥallah of demay” as we did state “ḥallah”? Should we not state “ḥallah of demay” as we did state: “Heave, heave of the tithe and heave of the tithe of demay”? Rebbi Ḥanania in the name of Samuel: Demay does not need ḥallah. Rebbi Ḥiyya bar Julianus said to him, one takes its value from the tribe. He answered him, that is what Samuel said, one takes its value from the tribe. Rebbi Mana in the name of Rebbi Yose: One does not take its value from the tribe; tomorrow he will bring certain [ḥallah] and say it is demay in order to take its value from the tribe!

Rebbi Jonah asked: Why did we not also state “ḥallah of demay” as we did state “ḥallah”? Should we not state “ḥallah of demay” as we did state: “Heave, heave of the tithe and heave of the tithe of demay”? Rebbi Ḥanania in the name of Samuel: Demay does not need ḥallah. Rebbi Ḥiyya bar Julianus said to him, one takes its value from the tribe. He answered him, that is what Samuel said, one takes its value from the tribe. Rebbi Mana in the name of Rebbi Yose: One does not take its value from the tribe; tomorrow he will bring certain [ḥallah] and say it is demay in order to take its value from the tribe!

Rebbi Joḥanan and Rebbi Simeon ben Laqish, one says according to Rebbi Meïr ten things sanctify; the other says according to Rebbi Meïr all things sanctify. Rebbi Jacob bar Aḥa said this as a tradition. A Mishnah disagrees with him who says, according to Rebbi Meïr ten things sanctify, as we have stated there: “Rebbi Jehudah said, Badan pomegranates and Geba leeks were mentioned only because one must tithe them as certain everywhere.”

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

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

MISHNAH: For heave and First Fruits one incurs the penalty of death or a fine of a fifth; they are forbidden to lay persons, are Cohen’s property, may be lifted by one in 100, need washing of the hands and sundown. This applies to heave and First Fruits but not to tithe.

“They are the Cohen’s property.” Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan (Num. 18: 8): “To you I gave it as mošḥâ.” As mošḥâ, for importance. As mošḥâ, for anointing. As mošḥâ, as fuel. I would say, both for impure and pure. Rebbi Abbahu in the name of Rebbi Joḥanan, (Deut. 26:14) “I did not burn any of it,” but one liquidates heave in impurity. Rebbi Zeïra in the name of Rebbi Eleazar: From where for Second Tithe proper which became impure that one may not use it as fuel? The verse says, “I did not burn any of it in impurity”. One may redeem it and you are saying this? One may only interpret it as referring to what was bought with Second Tithe money. Rebbi Jehudah said, but for First Fruits which became impure it is the opinion of everybody.

“They are the Cohen’s property.” Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan (Num. 18: 8): “To you I gave it as mošḥâ.” As mošḥâ, for importance. As mošḥâ, for anointing. As mošḥâ, as fuel. I would say, both for impure and pure. Rebbi Abbahu in the name of Rebbi Joḥanan, (Deut. 26:14) “I did not burn any of it,” but one liquidates heave in impurity. Rebbi Zeïra in the name of Rebbi Eleazar: From where for Second Tithe proper which became impure that one may not use it as fuel? The verse says, “I did not burn any of it in impurity”. One may redeem it and you are saying this? One may only interpret it as referring to what was bought with Second Tithe money. Rebbi Jehudah said, but for First Fruits which became impure it is the opinion of everybody.

“This applies to heave and First Fruits but not to tithe.” There, we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses.” There, you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There, we have stated: “Anything needing immersion in water by rabbinic decree makes sacrifices impure and heave unusable but is permitted for profane food and tithe. But the Sages forbid for tithe.” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat. So it must be washing as discipline. But we have stated: “heave”! Is there washing as discipline for heave? But it is about profane food prepared by the rules of sacrifices. Is profane food prepared by the rules of sacrifices not profane? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”

“This applies to heave and First Fruits but not to tithe.” There, we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses.” There, you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There, we have stated: “Anything needing immersion in water by rabbinic decree makes sacrifices impure and heave unusable but is permitted for profane food and tithe. But the Sages forbid for tithe.” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat. So it must be washing as discipline. But we have stated: “heave”! Is there washing as discipline for heave? But it is about profane food prepared by the rules of sacrifices. Is profane food prepared by the rules of sacrifices not profane? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”

“This applies to heave and First Fruits but not to tithe.” There, we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses.” There, you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There, we have stated: “Anything needing immersion in water by rabbinic decree makes sacrifices impure and heave unusable but is permitted for profane food and tithe. But the Sages forbid for tithe.” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat. So it must be washing as discipline. But we have stated: “heave”! Is there washing as discipline for heave? But it is about profane food prepared by the rules of sacrifices. Is profane food prepared by the rules of sacrifices not profane? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”

“This applies to heave and First Fruits but not to tithe.” There, we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses.” There, you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There, we have stated: “Anything needing immersion in water by rabbinic decree makes sacrifices impure and heave unusable but is permitted for profane food and tithe. But the Sages forbid for tithe.” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat. So it must be washing as discipline. But we have stated: “heave”! Is there washing as discipline for heave? But it is about profane food prepared by the rules of sacrifices. Is profane food prepared by the rules of sacrifices not profane? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”

“This applies to heave and First Fruits but not to tithe.” There, we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses.” There, you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There, we have stated: “Anything needing immersion in water by rabbinic decree makes sacrifices impure and heave unusable but is permitted for profane food and tithe. But the Sages forbid for tithe.” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat. So it must be washing as discipline. But we have stated: “heave”! Is there washing as discipline for heave? But it is about profane food prepared by the rules of sacrifices. Is profane food prepared by the rules of sacrifices not profane? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”

“This applies to heave and First Fruits but not to tithe.” There, we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses.” There, you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There, we have stated: “Anything needing immersion in water by rabbinic decree makes sacrifices impure and heave unusable but is permitted for profane food and tithe. But the Sages forbid for tithe.” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat. So it must be washing as discipline. But we have stated: “heave”! Is there washing as discipline for heave? But it is about profane food prepared by the rules of sacrifices. Is profane food prepared by the rules of sacrifices not profane? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”

“This applies to heave and First Fruits but not to tithe.” There, we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses.” There, you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There, we have stated: “Anything needing immersion in water by rabbinic decree makes sacrifices impure and heave unusable but is permitted for profane food and tithe. But the Sages forbid for tithe.” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat. So it must be washing as discipline. But we have stated: “heave”! Is there washing as discipline for heave? But it is about profane food prepared by the rules of sacrifices. Is profane food prepared by the rules of sacrifices not profane? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”

“This applies to heave and First Fruits but not to tithe.” There, we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses.” There, you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There, we have stated: “Anything needing immersion in water by rabbinic decree makes sacrifices impure and heave unusable but is permitted for profane food and tithe. But the Sages forbid for tithe.” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat. So it must be washing as discipline. But we have stated: “heave”! Is there washing as discipline for heave? But it is about profane food prepared by the rules of sacrifices. Is profane food prepared by the rules of sacrifices not profane? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”

“This applies to heave and First Fruits but not to tithe.” There, we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses.” There, you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There, we have stated: “Anything needing immersion in water by rabbinic decree makes sacrifices impure and heave unusable but is permitted for profane food and tithe. But the Sages forbid for tithe.” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat. So it must be washing as discipline. But we have stated: “heave”! Is there washing as discipline for heave? But it is about profane food prepared by the rules of sacrifices. Is profane food prepared by the rules of sacrifices not profane? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”

“This applies to heave and First Fruits but not to tithe.” There, we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses.” There, you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There, we have stated: “Anything needing immersion in water by rabbinic decree makes sacrifices impure and heave unusable but is permitted for profane food and tithe. But the Sages forbid for tithe.” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat. So it must be washing as discipline. But we have stated: “heave”! Is there washing as discipline for heave? But it is about profane food prepared by the rules of sacrifices. Is profane food prepared by the rules of sacrifices not profane? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”

“This applies to heave and First Fruits but not to tithe.” There, we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses.” There, you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There, we have stated: “Anything needing immersion in water by rabbinic decree makes sacrifices impure and heave unusable but is permitted for profane food and tithe. But the Sages forbid for tithe.” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat. So it must be washing as discipline. But we have stated: “heave”! Is there washing as discipline for heave? But it is about profane food prepared by the rules of sacrifices. Is profane food prepared by the rules of sacrifices not profane? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”

“This applies to heave and First Fruits but not to tithe.” There, we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses.” There, you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There, we have stated: “Anything needing immersion in water by rabbinic decree makes sacrifices impure and heave unusable but is permitted for profane food and tithe. But the Sages forbid for tithe.” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat. So it must be washing as discipline. But we have stated: “heave”! Is there washing as discipline for heave? But it is about profane food prepared by the rules of sacrifices. Is profane food prepared by the rules of sacrifices not profane? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”

MISHNAH: Some rules apply to tithe and First Fruits but not to heave since tithe and First Fruits need to be brought to the Place; they need a declaration and are forbidden to the current mourner, but Rebbi Simeon permits. They are subject to removal, but Rebbi Simeon frees from the obligation. They forbid in Jerusalem the most minute amount to be eaten by the unauthorized and animals; Rebbi Simeon permits. These rules apply to tithe and First Fruits but not to heave.

MISHNAH: Some rules apply to tithe and First Fruits but not to heave since tithe and First Fruits need to be brought to the Place; they need a declaration and are forbidden to the current mourner, but Rebbi Simeon permits. They are subject to removal, but Rebbi Simeon frees from the obligation. They forbid in Jerusalem the most minute amount to be eaten by the unauthorized and animals; Rebbi Simeon permits. These rules apply to tithe and First Fruits but not to heave.

MISHNAH: Some rules apply to tithe and First Fruits but not to heave since tithe and First Fruits need to be brought to the Place; they need a declaration and are forbidden to the current mourner, but Rebbi Simeon permits. They are subject to removal, but Rebbi Simeon frees from the obligation. They forbid in Jerusalem the most minute amount to be eaten by the unauthorized and animals; Rebbi Simeon permits. These rules apply to tithe and First Fruits but not to heave.

So far tithe, from where First Fruits? As Rebbi Jacob bar Ḥama said in the name of Rebbi Eleazar (Deut. 26:13): “The hallowed food.” That hallowed food is meant which was described in the preceding paragraph.

“They need a declaration.” Since it is written (Deut. 26:5): “You should formally declare before the Eternal, your God.” So far tithe, from where First Fruits? As Rebbi Jacob bar Ḥama said in the name of Rebbi Eleazar (Deut. 26:13): “The hallowed food.” That hallowed food is meant which was described in the preceding paragraph.

“They are forbidden to the current mourner.” Since it is written (Deut. 26:14): “I did not eat from it in my deep mourning.” So far tithe, from where First Fruits? As Rebbi Jacob bar Aḥa said in the name of Rebbi Eleazar (Deut. 26:13): “The hallowed food.” That hallowed food is meant which was described in the preceding paragraph.

About what do Rebbi Simeon and the rabbis disagree? About growth. But in mixtures even Rebbi Simeon agrees. What is the difference between growth and mixtures? In mixtures all exists. In growth it already has disappeared. Where Rebbi Simeon agrees with the rabbis is in mixtures of tithe, but mixtures of First Fruits are treated like growth. And so did Rebbi Simeon say: “First fruits do not forbid their mixtures or growths to be eaten in Jerusalem.” What is the difference between tithe and First Fruits? Tithe cannot be lifted, First Fruits can be lifted. Rebbi Simeon agrees that the seah lifted for another seah needs walls and needs use. But the rabbis say, all need walls and need use.

About what do Rebbi Simeon and the rabbis disagree? About growth. But in mixtures even Rebbi Simeon agrees. What is the difference between growth and mixtures? In mixtures all exists. In growth it already has disappeared. Where Rebbi Simeon agrees with the rabbis is in mixtures of tithe, but mixtures of First Fruits are treated like growth. And so did Rebbi Simeon say: “First fruits do not forbid their mixtures or growths to be eaten in Jerusalem.” What is the difference between tithe and First Fruits? Tithe cannot be lifted, First Fruits can be lifted. Rebbi Simeon agrees that the seah lifted for another seah needs walls and needs use. But the rabbis say, all need walls and need use.

About what do Rebbi Simeon and the rabbis disagree? About growth. But in mixtures even Rebbi Simeon agrees. What is the difference between growth and mixtures? In mixtures all exists. In growth it already has disappeared. Where Rebbi Simeon agrees with the rabbis is in mixtures of tithe, but mixtures of First Fruits are treated like growth. And so did Rebbi Simeon say: “First fruits do not forbid their mixtures or growths to be eaten in Jerusalem.” What is the difference between tithe and First Fruits? Tithe cannot be lifted, First Fruits can be lifted. Rebbi Simeon agrees that the seah lifted for another seah needs walls and needs use. But the rabbis say, all need walls and need use.

Rebbi Joḥanan went to a place and said, I am Ben Azai here. There came an old man to ask him. He said, “the growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, second tithe and first tithe, aftergrowth of the Sabbatical, heave from outside the Land, dema‘, and First Fruits are profane.” There, you say their growth is permitted, why do you say here, their growth is forbidden? He said to him, where do we say their growth is permitted? For things whose seeds disappear. Where do we say their growth is forbidden? For things whose seeds do not disappear. He said to him, but did we not state: “What is one whose seeds do not disappear? For example arum, garlic, and onions.” Are arum, garlic, and onions obligated for First Fruits? He said, the Ben Azai from here went away as you say. He asked Rebbi Yannai who told him, for tithe everything was classified as things whose seeds do not disappear.

Rebbi Joḥanan went to a place and said, I am Ben Azai here. There came an old man to ask him. He said, “the growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, second tithe and first tithe, aftergrowth of the Sabbatical, heave from outside the Land, dema‘, and First Fruits are profane.” There, you say their growth is permitted, why do you say here, their growth is forbidden? He said to him, where do we say their growth is permitted? For things whose seeds disappear. Where do we say their growth is forbidden? For things whose seeds do not disappear. He said to him, but did we not state: “What is one whose seeds do not disappear? For example arum, garlic, and onions.” Are arum, garlic, and onions obligated for First Fruits? He said, the Ben Azai from here went away as you say. He asked Rebbi Yannai who told him, for tithe everything was classified as things whose seeds do not disappear.

Rebbi Joḥanan went to a place and said, I am Ben Azai here. There came an old man to ask him. He said, “the growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, second tithe and first tithe, aftergrowth of the Sabbatical, heave from outside the Land, dema‘, and First Fruits are profane.” There, you say their growth is permitted, why do you say here, their growth is forbidden? He said to him, where do we say their growth is permitted? For things whose seeds disappear. Where do we say their growth is forbidden? For things whose seeds do not disappear. He said to him, but did we not state: “What is one whose seeds do not disappear? For example arum, garlic, and onions.” Are arum, garlic, and onions obligated for First Fruits? He said, the Ben Azai from here went away as you say. He asked Rebbi Yannai who told him, for tithe everything was classified as things whose seeds do not disappear.

Rebbi Joḥanan’s argument seems inverted. There, Rebbi Joshua ben Levi said, it was quoted for the horns of a cadaver. He said to him, did the teacher not teach: “I saw” the size of two beans? Should he have said here also, “their growths”? In addition, from the following (Deut.12:17): “You may not eat your grain’s tithe in your gates.” About which tithe has this been said? About pure second tithe which entered Jerusalem and left. Also from the following which Rebbi Simeon stated. It was stated in the name of Rebbi Simeon: “Tithe is special in that tithe forbids its money, mixtures, and vessels; the doubt of an admixture forbids in the most minute amount and one may not use it for lighting.” He should say, the same holds for growth! Rebbi Hila said, he who says growth is permitted, Rebbi Simeon. Those who say growth is forbidden, the rabbis. They said to him, did we not state: “Growths from dedicated [seeds] and Second Tithe are profane; one redeems them corresponding to the time of sowing.” Why does he have to redeem? Not because of their inherent sanctity? Here also they should require walls because of their inherent sanctity! Rebbi Jeremiah, Rebbi Ammi, in the name of Rebbi Simeon ben Laqish: When one says the growth is forbidden, the prohibition of walls. When one says the growth is permitted, the permission for unauthorized persons. “These rules apply to tithe and First Fruits but not to heave.”

Rebbi Joḥanan’s argument seems inverted. There, Rebbi Joshua ben Levi said, it was quoted for the horns of a cadaver. He said to him, did the teacher not teach: “I saw” the size of two beans? Should he have said here also, “their growths”? In addition, from the following (Deut.12:17): “You may not eat your grain’s tithe in your gates.” About which tithe has this been said? About pure second tithe which entered Jerusalem and left. Also from the following which Rebbi Simeon stated. It was stated in the name of Rebbi Simeon: “Tithe is special in that tithe forbids its money, mixtures, and vessels; the doubt of an admixture forbids in the most minute amount and one may not use it for lighting.” He should say, the same holds for growth! Rebbi Hila said, he who says growth is permitted, Rebbi Simeon. Those who say growth is forbidden, the rabbis. They said to him, did we not state: “Growths from dedicated [seeds] and Second Tithe are profane; one redeems them corresponding to the time of sowing.” Why does he have to redeem? Not because of their inherent sanctity? Here also they should require walls because of their inherent sanctity! Rebbi Jeremiah, Rebbi Ammi, in the name of Rebbi Simeon ben Laqish: When one says the growth is forbidden, the prohibition of walls. When one says the growth is permitted, the permission for unauthorized persons. “These rules apply to tithe and First Fruits but not to heave.”

Rebbi Joḥanan’s argument seems inverted. There, Rebbi Joshua ben Levi said, it was quoted for the horns of a cadaver. He said to him, did the teacher not teach: “I saw” the size of two beans? Should he have said here also, “their growths”? In addition, from the following (Deut.12:17): “You may not eat your grain’s tithe in your gates.” About which tithe has this been said? About pure second tithe which entered Jerusalem and left. Also from the following which Rebbi Simeon stated. It was stated in the name of Rebbi Simeon: “Tithe is special in that tithe forbids its money, mixtures, and vessels; the doubt of an admixture forbids in the most minute amount and one may not use it for lighting.” He should say, the same holds for growth! Rebbi Hila said, he who says growth is permitted, Rebbi Simeon. Those who say growth is forbidden, the rabbis. They said to him, did we not state: “Growths from dedicated [seeds] and Second Tithe are profane; one redeems them corresponding to the time of sowing.” Why does he have to redeem? Not because of their inherent sanctity? Here also they should require walls because of their inherent sanctity! Rebbi Jeremiah, Rebbi Ammi, in the name of Rebbi Simeon ben Laqish: When one says the growth is forbidden, the prohibition of walls. When one says the growth is permitted, the permission for unauthorized persons. “These rules apply to tithe and First Fruits but not to heave.”

Rebbi Joḥanan’s argument seems inverted. There, Rebbi Joshua ben Levi said, it was quoted for the horns of a cadaver. He said to him, did the teacher not teach: “I saw” the size of two beans? Should he have said here also, “their growths”? In addition, from the following (Deut.12:17): “You may not eat your grain’s tithe in your gates.” About which tithe has this been said? About pure second tithe which entered Jerusalem and left. Also from the following which Rebbi Simeon stated. It was stated in the name of Rebbi Simeon: “Tithe is special in that tithe forbids its money, mixtures, and vessels; the doubt of an admixture forbids in the most minute amount and one may not use it for lighting.” He should say, the same holds for growth! Rebbi Hila said, he who says growth is permitted, Rebbi Simeon. Those who say growth is forbidden, the rabbis. They said to him, did we not state: “Growths from dedicated [seeds] and Second Tithe are profane; one redeems them corresponding to the time of sowing.” Why does he have to redeem? Not because of their inherent sanctity? Here also they should require walls because of their inherent sanctity! Rebbi Jeremiah, Rebbi Ammi, in the name of Rebbi Simeon ben Laqish: When one says the growth is forbidden, the prohibition of walls. When one says the growth is permitted, the permission for unauthorized persons. “These rules apply to tithe and First Fruits but not to heave.”

Rebbi Joḥanan’s argument seems inverted. There, Rebbi Joshua ben Levi said, it was quoted for the horns of a cadaver. He said to him, did the teacher not teach: “I saw” the size of two beans? Should he have said here also, “their growths”? In addition, from the following (Deut.12:17): “You may not eat your grain’s tithe in your gates.” About which tithe has this been said? About pure second tithe which entered Jerusalem and left. Also from the following which Rebbi Simeon stated. It was stated in the name of Rebbi Simeon: “Tithe is special in that tithe forbids its money, mixtures, and vessels; the doubt of an admixture forbids in the most minute amount and one may not use it for lighting.” He should say, the same holds for growth! Rebbi Hila said, he who says growth is permitted, Rebbi Simeon. Those who say growth is forbidden, the rabbis. They said to him, did we not state: “Growths from dedicated [seeds] and Second Tithe are profane; one redeems them corresponding to the time of sowing.” Why does he have to redeem? Not because of their inherent sanctity? Here also they should require walls because of their inherent sanctity! Rebbi Jeremiah, Rebbi Ammi, in the name of Rebbi Simeon ben Laqish: When one says the growth is forbidden, the prohibition of walls. When one says the growth is permitted, the permission for unauthorized persons. “These rules apply to tithe and First Fruits but not to heave.”

Rebbi Joḥanan’s argument seems inverted. There, Rebbi Joshua ben Levi said, it was quoted for the horns of a cadaver. He said to him, did the teacher not teach: “I saw” the size of two beans? Should he have said here also, “their growths”? In addition, from the following (Deut.12:17): “You may not eat your grain’s tithe in your gates.” About which tithe has this been said? About pure second tithe which entered Jerusalem and left. Also from the following which Rebbi Simeon stated. It was stated in the name of Rebbi Simeon: “Tithe is special in that tithe forbids its money, mixtures, and vessels; the doubt of an admixture forbids in the most minute amount and one may not use it for lighting.” He should say, the same holds for growth! Rebbi Hila said, he who says growth is permitted, Rebbi Simeon. Those who say growth is forbidden, the rabbis. They said to him, did we not state: “Growths from dedicated [seeds] and Second Tithe are profane; one redeems them corresponding to the time of sowing.” Why does he have to redeem? Not because of their inherent sanctity? Here also they should require walls because of their inherent sanctity! Rebbi Jeremiah, Rebbi Ammi, in the name of Rebbi Simeon ben Laqish: When one says the growth is forbidden, the prohibition of walls. When one says the growth is permitted, the permission for unauthorized persons. “These rules apply to tithe and First Fruits but not to heave.”

Rebbi Joḥanan’s argument seems inverted. There, Rebbi Joshua ben Levi said, it was quoted for the horns of a cadaver. He said to him, did the teacher not teach: “I saw” the size of two beans? Should he have said here also, “their growths”? In addition, from the following (Deut.12:17): “You may not eat your grain’s tithe in your gates.” About which tithe has this been said? About pure second tithe which entered Jerusalem and left. Also from the following which Rebbi Simeon stated. It was stated in the name of Rebbi Simeon: “Tithe is special in that tithe forbids its money, mixtures, and vessels; the doubt of an admixture forbids in the most minute amount and one may not use it for lighting.” He should say, the same holds for growth! Rebbi Hila said, he who says growth is permitted, Rebbi Simeon. Those who say growth is forbidden, the rabbis. They said to him, did we not state: “Growths from dedicated [seeds] and Second Tithe are profane; one redeems them corresponding to the time of sowing.” Why does he have to redeem? Not because of their inherent sanctity? Here also they should require walls because of their inherent sanctity! Rebbi Jeremiah, Rebbi Ammi, in the name of Rebbi Simeon ben Laqish: When one says the growth is forbidden, the prohibition of walls. When one says the growth is permitted, the permission for unauthorized persons. “These rules apply to tithe and First Fruits but not to heave.”

There, we have stated: “ ‘Also I gave it,’ includes heave and heave of the tithe.” There, you say that heave needs declaration but here you say, heave does not need declaration. Rebbi Hila said, there they stated: Heave and First Fruits, both the one who gives and the one who takes need to declare. Rebbi Zeïra said, the rabbis there think, and the rabbis here say, if a person has only tithe, he declares; if a person has only heave, he does not declare. Rebbi Yose said, a Mishnah says so: “Rebbi Yose says, they have their cities of refuge.” Where do we hold? If about heave and tithe, they are his. But it must deal with heave. Rebbi Hila said, we [did] understand that if a person has only tithe, he declares; if a person has only First Fruits, he declares. We [now] understand that if a person has only heave, he declares.

There, we have stated: “ ‘Also I gave it,’ includes heave and heave of the tithe.” There, you say that heave needs declaration but here you say, heave does not need declaration. Rebbi Hila said, there they stated: Heave and First Fruits, both the one who gives and the one who takes need to declare. Rebbi Zeïra said, the rabbis there think, and the rabbis here say, if a person has only tithe, he declares; if a person has only heave, he does not declare. Rebbi Yose said, a Mishnah says so: “Rebbi Yose says, they have their cities of refuge.” Where do we hold? If about heave and tithe, they are his. But it must deal with heave. Rebbi Hila said, we [did] understand that if a person has only tithe, he declares; if a person has only First Fruits, he declares. We [now] understand that if a person has only heave, he declares.

There, we have stated: “ ‘Also I gave it,’ includes heave and heave of the tithe.” There, you say that heave needs declaration but here you say, heave does not need declaration. Rebbi Hila said, there they stated: Heave and First Fruits, both the one who gives and the one who takes need to declare. Rebbi Zeïra said, the rabbis there think, and the rabbis here say, if a person has only tithe, he declares; if a person has only heave, he does not declare. Rebbi Yose said, a Mishnah says so: “Rebbi Yose says, they have their cities of refuge.” Where do we hold? If about heave and tithe, they are his. But it must deal with heave. Rebbi Hila said, we [did] understand that if a person has only tithe, he declares; if a person has only First Fruits, he declares. We [now] understand that if a person has only heave, he declares.

There, we have stated: “ ‘Also I gave it,’ includes heave and heave of the tithe.” There, you say that heave needs declaration but here you say, heave does not need declaration. Rebbi Hila said, there they stated: Heave and First Fruits, both the one who gives and the one who takes need to declare. Rebbi Zeïra said, the rabbis there think, and the rabbis here say, if a person has only tithe, he declares; if a person has only heave, he does not declare. Rebbi Yose said, a Mishnah says so: “Rebbi Yose says, they have their cities of refuge.” Where do we hold? If about heave and tithe, they are his. But it must deal with heave. Rebbi Hila said, we [did] understand that if a person has only tithe, he declares; if a person has only First Fruits, he declares. We [now] understand that if a person has only heave, he declares.

MISHNAH: Some rules apply to heave and tithe but not to First Fruits since heave and tithe forbid on the threshing floor, they have a fixed measure, apply to all produce, are due whether the Temple exists or not, and apply to sharecroppers, tenant farmers, sicarii, and robbers. They apply to heave and tithe but not to First Fruits. Some rules apply to First Fruits but not to heave and tithe. For First Fruits acquire [hallowed status] when connected to the ground, a person may dedicate his entire field as First Fruits, he is responsible for them, and they need a sacrifice, song, weaving, and staying overnight. Heave of the tithe is similar to First Fruits in two ways and to heave in two ways. It may be taken from pure for impure and from produce not earmarked, like First Fruits. It forbids the threshing floor and it has a measure like heave.

MISHNAH: Some rules apply to heave and tithe but not to First Fruits since heave and tithe forbid on the threshing floor, they have a fixed measure, apply to all produce, are due whether the Temple exists or not, and apply to sharecroppers, tenant farmers, sicarii, and robbers. They apply to heave and tithe but not to First Fruits. Some rules apply to First Fruits but not to heave and tithe. For First Fruits acquire [hallowed status] when connected to the ground, a person may dedicate his entire field as First Fruits, he is responsible for them, and they need a sacrifice, song, weaving, and staying overnight. Heave of the tithe is similar to First Fruits in two ways and to heave in two ways. It may be taken from pure for impure and from produce not earmarked, like First Fruits. It forbids the threshing floor and it has a measure like heave.

MISHNAH: Some rules apply to heave and tithe but not to First Fruits since heave and tithe forbid on the threshing floor, they have a fixed measure, apply to all produce, are due whether the Temple exists or not, and apply to sharecroppers, tenant farmers, sicarii, and robbers. They apply to heave and tithe but not to First Fruits. Some rules apply to First Fruits but not to heave and tithe. For First Fruits acquire [hallowed status] when connected to the ground, a person may dedicate his entire field as First Fruits, he is responsible for them, and they need a sacrifice, song, weaving, and staying overnight. Heave of the tithe is similar to First Fruits in two ways and to heave in two ways. It may be taken from pure for impure and from produce not earmarked, like First Fruits. It forbids the threshing floor and it has a measure like heave.

MISHNAH: Some rules apply to heave and tithe but not to First Fruits since heave and tithe forbid on the threshing floor, they have a fixed measure, apply to all produce, are due whether the Temple exists or not, and apply to sharecroppers, tenant farmers, sicarii, and robbers. They apply to heave and tithe but not to First Fruits. Some rules apply to First Fruits but not to heave and tithe. For First Fruits acquire [hallowed status] when connected to the ground, a person may dedicate his entire field as First Fruits, he is responsible for them, and they need a sacrifice, song, weaving, and staying overnight. Heave of the tithe is similar to First Fruits in two ways and to heave in two ways. It may be taken from pure for impure and from produce not earmarked, like First Fruits. It forbids the threshing floor and it has a measure like heave.

MISHNAH: Some rules apply to heave and tithe but not to First Fruits since heave and tithe forbid on the threshing floor, they have a fixed measure, apply to all produce, are due whether the Temple exists or not, and apply to sharecroppers, tenant farmers, sicarii, and robbers. They apply to heave and tithe but not to First Fruits. Some rules apply to First Fruits but not to heave and tithe. For First Fruits acquire [hallowed status] when connected to the ground, a person may dedicate his entire field as First Fruits, he is responsible for them, and they need a sacrifice, song, weaving, and staying overnight. Heave of the tithe is similar to First Fruits in two ways and to heave in two ways. It may be taken from pure for impure and from produce not earmarked, like First Fruits. It forbids the threshing floor and it has a measure like heave.

HALAKHAH: It is true that heave makes the threshing floor forbidden? Explain it if he gave it early, from ears, as Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish: First Tithe given early, from ears, is free from [the obligation of] great heave.

Rebbi Jonah said, Rebbi Maisha and one of the rabbis. One said, this means that impure fruits are subject to First Fruits and the other one said, first tithe given early, from ears, is free from [the obligation of] great heave.

MISHNAH: A citron follows the rules of trees in three aspects and those of vegetables in one. It follows the rules of trees in ‘orlah, the fourth year, and the Sabbatical, and those for vegetables in that the moment it is harvested determines its tithe, the words of Rabban Gamliel. Rebbi Eliezer says, it follows the rules of trees in all respects.

Rebbi Joḥanan said, in the remaining years of the Sabbatical cycle you treat it as a vegetable but in the Sabbatical as a tree. How is that? From the fifth to the sixth, sixth. From the sixth to the Sabbatical, sixth. If it stayed from the fifth to the sixth to the Sabbatical, if he harvested it in the Sabbatical [it is tithed for the] sixth; if he harvested it in the sixth [it is tithed for the] fifth. If it stayed from the sixth to the Sabbatical to the eighth, if he harvested it in the eighth [it is tithed for the] eighth. “Our teachers took the problem up a second time and voted that for a citron the moment it is harvested determines its tithe and Sabbatical status.”

“It happened that Rebbi Aqiba picked a citron and observed for it the stringencies of the House of Shammai and those of the House of Hillel.” Why about a citron and not about any tree? It was stated “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But are Rabban Gamliel and Rebbi Eliezer not from the House of Hillel? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Šebaṭ of the second year and the third year came. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi Eliezer it is subject to second tithe. How did he handle this? He gave a name to the second tithe in it, redeemed it, and gave it to the poor.

“It happened that Rebbi Aqiba picked a citron and observed for it the stringencies of the House of Shammai and those of the House of Hillel.” Why about a citron and not about any tree? It was stated “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But are Rabban Gamliel and Rebbi Eliezer not from the House of Hillel? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Šebaṭ of the second year and the third year came. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi Eliezer it is subject to second tithe. How did he handle this? He gave a name to the second tithe in it, redeemed it, and gave it to the poor.

“It happened that Rebbi Aqiba picked a citron and observed for it the stringencies of the House of Shammai and those of the House of Hillel.” Why about a citron and not about any tree? It was stated “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But are Rabban Gamliel and Rebbi Eliezer not from the House of Hillel? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Šebaṭ of the second year and the third year came. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi Eliezer it is subject to second tithe. How did he handle this? He gave a name to the second tithe in it, redeemed it, and gave it to the poor.

MISHNAH: The koy in some ways follows the rules for wild animals and in some those for domestic animals, in some the rules for both domestic and wild animals, and in some those for neither domestic nor wild animals. How does it follow the rules of wild animals? Its blood must be covered like the blood of a wild animal; one does not slaughter it on a holiday but if it was slaughtered one does not cover its blood. Its fat can become impure in the impurity of a carcass like a wild animal; that impurity is one of doubt. One may not use it to redeem the first-born of a donkey. How does it follow the rules of domestic animals? Its fat is forbidden like the fat of domestic animals, but one is not punished for it by extirpation. It cannot be bought with tithe money to be eaten in Jerusalem and it is subject to the foreleg, the lower jaw, and the first stomach [to be given to a Cohen]. Rebbi Eleazar frees since the claimant has to bring proof. How does it differ from both a wild and a domestic animal? It is forbidden as kilaim with wild animals and domestic animals. If somebody writes his wild or domestic animals over to his son, he did not include the koy. If somebody said, I am a nazir if that is neither a wild nor a domestic animal, he is a nazir. In all other ways it is like wild and domestic animals; it needs slaughtering by cutting its throat like both, and as carcass it is impure like both.

And even in the time they were buying animals for meat of desire it could not be bought with tithe money to be eaten in Jerusalem.

MISHNAH: Three things a person has to say in his house Friday afternoon before it gets dark: Did you give tithe, did you make an eruv, kindle the light! If there is a doubt whether it is dark or not dark one does not tithe what is certain, nor immerse vessels, not kindle lights, but one may tithe what is questionable, and make an eruv, and store away hot food.

MISHNAH: Three things a person has to say in his house Friday afternoon before it gets dark: Did you give tithe, did you make an eruv, kindle the light! If there is a doubt whether it is dark or not dark one does not tithe what is certain, nor immerse vessels, not kindle lights, but one may tithe what is questionable, and make an eruv, and store away hot food.

MISHNAH: Three things a person has to say in his house Friday afternoon before it gets dark: Did you give tithe, did you make an eruv, kindle the light! If there is a doubt whether it is dark or not dark one does not tithe what is certain, nor immerse vessels, not kindle lights, but one may tithe what is questionable, and make an eruv, and store away hot food.

HALAKHAH: Mishnah: “Three things a person has to say in his house,” etc. It was stated: Rabban Simeon ben Gamliel says, the practices of sancta, and purifying waters, and preparations for impurity, are of the most important practices and all three have been handed over to the vulgar. The practices of sancta, as we have stated: “If he said, I separated into it a quartarius of sanctum, he must be believed.” Purifying waters, as we have stated: “Everybody is trustworthy about purifying water.” Preparations for impurity, as we have stated: “About all these the vulgar is trustworthy to say that they are pure.”It should have been necessary: Kindle the light, did you give tithe, did you make an eruv, kindle? Rebbi Ḥiyya bar Abba said, since you are strict with him for the easier rules he will be strict with himself with the weighty one. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac commanded his house, did you make an eruv, did you kindle the light? Why did he not say, did you give tithe? Because all he ate, he ate from the market.

HALAKHAH: Mishnah: “Three things a person has to say in his house,” etc. It was stated: Rabban Simeon ben Gamliel says, the practices of sancta, and purifying waters, and preparations for impurity, are of the most important practices and all three have been handed over to the vulgar. The practices of sancta, as we have stated: “If he said, I separated into it a quartarius of sanctum, he must be believed.” Purifying waters, as we have stated: “Everybody is trustworthy about purifying water.” Preparations for impurity, as we have stated: “About all these the vulgar is trustworthy to say that they are pure.”It should have been necessary: Kindle the light, did you give tithe, did you make an eruv, kindle? Rebbi Ḥiyya bar Abba said, since you are strict with him for the easier rules he will be strict with himself with the weighty one. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac commanded his house, did you make an eruv, did you kindle the light? Why did he not say, did you give tithe? Because all he ate, he ate from the market.

Mishnah: “But one may tithe what is questionable.” Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah in the name of Rebbi Jehudah bar Pazi: “maybe it was put in order, maybe it was not put in order.”

Simeon bar Abba in the name of Rebbi Ḥanina: One who whispers puts oil on his head and whispers, on condition that he use neither hand nor vessel. Rebbi Jacob bar Idi, Rebbi Joḥanan in the name of Rebbi Yannai, he may use both hand or vessel. What is the difference between them? Disgust. For him who says, he may use either hand or vessel, it is disgusting. For him who says, he puts oil on his head, it is not disgusting. Rebbi Jonah said, Second Tithe is the difference between them. For him who says, he may use either hand or vessel, Second Tithe is forbidden. For him who says, he puts oil on his head and whispers, Second Tithe is permitted. Rebbi Yose said, is everything permitted on the Sabbath permitted with Second Tithe and everything forbidden on the Sabbath forbidden with Second Tithe? But was it not stated: “A woman may douse herself and her son with wine because of sweat;” “ this is forbidden for heave.” There is no difference between heave and Second Tithe. What about it? On condition that he not proceed on the Sabbath the way he proceeds on a weekday.

Simeon bar Abba in the name of Rebbi Ḥanina: One who whispers puts oil on his head and whispers, on condition that he use neither hand nor vessel. Rebbi Jacob bar Idi, Rebbi Joḥanan in the name of Rebbi Yannai, he may use both hand or vessel. What is the difference between them? Disgust. For him who says, he may use either hand or vessel, it is disgusting. For him who says, he puts oil on his head, it is not disgusting. Rebbi Jonah said, Second Tithe is the difference between them. For him who says, he may use either hand or vessel, Second Tithe is forbidden. For him who says, he puts oil on his head and whispers, Second Tithe is permitted. Rebbi Yose said, is everything permitted on the Sabbath permitted with Second Tithe and everything forbidden on the Sabbath forbidden with Second Tithe? But was it not stated: “A woman may douse herself and her son with wine because of sweat;” “ this is forbidden for heave.” There is no difference between heave and Second Tithe. What about it? On condition that he not proceed on the Sabbath the way he proceeds on a weekday.

Simeon bar Abba in the name of Rebbi Ḥanina: One who whispers puts oil on his head and whispers, on condition that he use neither hand nor vessel. Rebbi Jacob bar Idi, Rebbi Joḥanan in the name of Rebbi Yannai, he may use both hand or vessel. What is the difference between them? Disgust. For him who says, he may use either hand or vessel, it is disgusting. For him who says, he puts oil on his head, it is not disgusting. Rebbi Jonah said, Second Tithe is the difference between them. For him who says, he may use either hand or vessel, Second Tithe is forbidden. For him who says, he puts oil on his head and whispers, Second Tithe is permitted. Rebbi Yose said, is everything permitted on the Sabbath permitted with Second Tithe and everything forbidden on the Sabbath forbidden with Second Tithe? But was it not stated: “A woman may douse herself and her son with wine because of sweat;” “ this is forbidden for heave.” There is no difference between heave and Second Tithe. What about it? On condition that he not proceed on the Sabbath the way he proceeds on a weekday.