tithe

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

MISHNAH: He who wants to separate heave and heave of the tithe together takes one in thirty-three and one third and says: One percent of what is here on this side is profane and the remainder is heave for everything. The profane here on that side is tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, (the rest is ḥallah,) the Second Tithe is either North or South of it and is redeemed by coins.

MISHNAH: He who wants to separate heave and heave of the tithe together takes one in thirty-three and one third and says: One percent of what is here on this side is profane and the remainder is heave for everything. The profane here on that side is tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, (the rest is ḥallah,) the Second Tithe is either North or South of it and is redeemed by coins.

MISHNAH: He who wants to separate heave and heave of the tithe together takes one in thirty-three and one third and says: One percent of what is here on this side is profane and the remainder is heave for everything. The profane here on that side is tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, (the rest is ḥallah,) the Second Tithe is either North or South of it and is redeemed by coins.

MISHNAH: He who wants to separate heave and heave of the tithe together takes one in thirty-three and one third and says: One percent of what is here on this side is profane and the remainder is heave for everything. The profane here on that side is tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, (the rest is ḥallah,) the Second Tithe is either North or South of it and is redeemed by coins.

MISHNAH: He who wants to separate heave and heave of the tithe together takes one in thirty-three and one third and says: One percent of what is here on this side is profane and the remainder is heave for everything. The profane here on that side is tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, (the rest is ḥallah,) the Second Tithe is either North or South of it and is redeemed by coins.

MISHNAH: He who wants to separate heave and heave of the tithe together takes one in thirty-three and one third and says: One percent of what is here on this side is profane and the remainder is heave for everything. The profane here on that side is tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, (the rest is ḥallah,) the Second Tithe is either North or South of it and is redeemed by coins.

HALAKHAH: “ He who wants to separate heave, heave of the tithe, and ḥallah together takes for heave, heave of the tithe, and ḥallah, that is one in 20, and says: One percent of what is here on this side is profane ṭevel and another one in 48 next to it; the remainder is heave for everything. The profane which is in it and that which I made profane ṭevel is made tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, the Second Tithe is North or South of it and is redeemed by coins.”

HALAKHAH: “ He who wants to separate heave, heave of the tithe, and ḥallah together takes for heave, heave of the tithe, and ḥallah, that is one in 20, and says: One percent of what is here on this side is profane ṭevel and another one in 48 next to it; the remainder is heave for everything. The profane which is in it and that which I made profane ṭevel is made tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, the Second Tithe is North or South of it and is redeemed by coins.”

HALAKHAH: “ He who wants to separate heave, heave of the tithe, and ḥallah together takes for heave, heave of the tithe, and ḥallah, that is one in 20, and says: One percent of what is here on this side is profane ṭevel and another one in 48 next to it; the remainder is heave for everything. The profane which is in it and that which I made profane ṭevel is made tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, the Second Tithe is North or South of it and is redeemed by coins.”

HALAKHAH: “ He who wants to separate heave, heave of the tithe, and ḥallah together takes for heave, heave of the tithe, and ḥallah, that is one in 20, and says: One percent of what is here on this side is profane ṭevel and another one in 48 next to it; the remainder is heave for everything. The profane which is in it and that which I made profane ṭevel is made tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, the Second Tithe is North or South of it and is redeemed by coins.”

HALAKHAH: “ He who wants to separate heave, heave of the tithe, and ḥallah together takes for heave, heave of the tithe, and ḥallah, that is one in 20, and says: One percent of what is here on this side is profane ṭevel and another one in 48 next to it; the remainder is heave for everything. The profane which is in it and that which I made profane ṭevel is made tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, the Second Tithe is North or South of it and is redeemed by coins.”

HALAKHAH: “ He who wants to separate heave, heave of the tithe, and ḥallah together takes for heave, heave of the tithe, and ḥallah, that is one in 20, and says: One percent of what is here on this side is profane ṭevel and another one in 48 next to it; the remainder is heave for everything. The profane which is in it and that which I made profane ṭevel is made tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, the Second Tithe is North or South of it and is redeemed by coins.”

HALAKHAH: “ He who wants to separate heave, heave of the tithe, and ḥallah together takes for heave, heave of the tithe, and ḥallah, that is one in 20, and says: One percent of what is here on this side is profane ṭevel and another one in 48 next to it; the remainder is heave for everything. The profane which is in it and that which I made profane ṭevel is made tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, the Second Tithe is North or South of it and is redeemed by coins.”

So far for a Cohen or a Levi, but an Israel? If he will declare heave of the tithe, does he not separate for something that is not his?

If one gives tithe and after that heave, one has preceded. First heave and after that tithe, might he not give too little tithe or add to his tithe? As we have stated, he who gives too little tithe, his tithes are in order but his produce is damaged, if he gives too much tithe, his tithes are damaged but his produce is in order. Rebbi Yose said, he relies on a stipulation by the Court. What is the stipulation by the Court? As far as one’s mind might err.

If one gives tithe and after that heave, one has preceded. First heave and after that tithe, might he not give too little tithe or add to his tithe? As we have stated, he who gives too little tithe, his tithes are in order but his produce is damaged, if he gives too much tithe, his tithes are damaged but his produce is in order. Rebbi Yose said, he relies on a stipulation by the Court. What is the stipulation by the Court? As far as one’s mind might err.

If one gives tithe and after that heave, one has preceded. First heave and after that tithe, might he not give too little tithe or add to his tithe? As we have stated, he who gives too little tithe, his tithes are in order but his produce is damaged, if he gives too much tithe, his tithes are damaged but his produce is in order. Rebbi Yose said, he relies on a stipulation by the Court. What is the stipulation by the Court? As far as one’s mind might err.

If one gives tithe and after that heave, one has preceded. First heave and after that tithe, might he not give too little tithe or add to his tithe? As we have stated, he who gives too little tithe, his tithes are in order but his produce is damaged, if he gives too much tithe, his tithes are damaged but his produce is in order. Rebbi Yose said, he relies on a stipulation by the Court. What is the stipulation by the Court? As far as one’s mind might err.

If one gives tithe and after that heave, one has preceded. First heave and after that tithe, might he not give too little tithe or add to his tithe? As we have stated, he who gives too little tithe, his tithes are in order but his produce is damaged, if he gives too much tithe, his tithes are damaged but his produce is in order. Rebbi Yose said, he relies on a stipulation by the Court. What is the stipulation by the Court? As far as one’s mind might err.

If one gives tithe and after that heave, one has preceded. First heave and after that tithe, might he not give too little tithe or add to his tithe? As we have stated, he who gives too little tithe, his tithes are in order but his produce is damaged, if he gives too much tithe, his tithes are damaged but his produce is in order. Rebbi Yose said, he relies on a stipulation by the Court. What is the stipulation by the Court? As far as one’s mind might err.

What is a stipulation by the Court? That one should fix the First Tithe to the North, Second Tithe to the South, and the heave of the tithe at the extreme North. What is a stipulation by the Court? It is that if the Second Tithe is redeemed, that which is in excess is also redeemed. All this refers to dry produce; for fluids?

What is a stipulation by the Court? That one should fix the First Tithe to the North, Second Tithe to the South, and the heave of the tithe at the extreme North. What is a stipulation by the Court? It is that if the Second Tithe is redeemed, that which is in excess is also redeemed. All this refers to dry produce; for fluids?

What is a stipulation by the Court? That one should fix the First Tithe to the North, Second Tithe to the South, and the heave of the tithe at the extreme North. What is a stipulation by the Court? It is that if the Second Tithe is redeemed, that which is in excess is also redeemed. All this refers to dry produce; for fluids?

What is a stipulation by the Court? That one should fix the First Tithe to the North, Second Tithe to the South, and the heave of the tithe at the extreme North. What is a stipulation by the Court? It is that if the Second Tithe is redeemed, that which is in excess is also redeemed. All this refers to dry produce; for fluids?

If somebody had 100 figs, 50 large ones and 50 small ones. If he takes from the large ones, should he take nine? If he takes from the small ones, should he take eleven? If he takes ten large ones, there might be one profane among them and we would worry lest perhaps he use that one to make it heave of the tithe for another place, but it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abun bar Cahana said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem und continue until it reaches; in each of the ten there is heave of the tithe and a tiny bit of profane.

If somebody had 100 figs, 50 large ones and 50 small ones. If he takes from the large ones, should he take nine? If he takes from the small ones, should he take eleven? If he takes ten large ones, there might be one profane among them and we would worry lest perhaps he use that one to make it heave of the tithe for another place, but it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abun bar Cahana said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem und continue until it reaches; in each of the ten there is heave of the tithe and a tiny bit of profane.

If somebody had 100 figs, 50 large ones and 50 small ones. If he takes from the large ones, should he take nine? If he takes from the small ones, should he take eleven? If he takes ten large ones, there might be one profane among them and we would worry lest perhaps he use that one to make it heave of the tithe for another place, but it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abun bar Cahana said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem und continue until it reaches; in each of the ten there is heave of the tithe and a tiny bit of profane.

If somebody had 100 figs, 50 large ones and 50 small ones. If he takes from the large ones, should he take nine? If he takes from the small ones, should he take eleven? If he takes ten large ones, there might be one profane among them and we would worry lest perhaps he use that one to make it heave of the tithe for another place, but it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abun bar Cahana said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem und continue until it reaches; in each of the ten there is heave of the tithe and a tiny bit of profane.

If somebody had 100 figs, 50 large ones and 50 small ones. If he takes from the large ones, should he take nine? If he takes from the small ones, should he take eleven? If he takes ten large ones, there might be one profane among them and we would worry lest perhaps he use that one to make it heave of the tithe for another place, but it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abun bar Cahana said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem und continue until it reaches; in each of the ten there is heave of the tithe and a tiny bit of profane.

If somebody had 100 figs, 50 large ones and 50 small ones. If he takes from the large ones, should he take nine? If he takes from the small ones, should he take eleven? If he takes ten large ones, there might be one profane among them and we would worry lest perhaps he use that one to make it heave of the tithe for another place, but it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abun bar Cahana said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem und continue until it reaches; in each of the ten there is heave of the tithe and a tiny bit of profane.

That takes care of large quantities. If there was little, if he had ten figs, five large ones and five small ones? If he takes from the large ones, he has to take one minus a little. From the little ones, he has to take one plus a little. If he took one of the large ones, it contains a little bit of profane and one has to worry that maybe he turns that profane part into heave of the tithe for another place, and it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abba from Carthage said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem and he marks it and says to the Cohen, as far as where I marked it.

That takes care of large quantities. If there was little, if he had ten figs, five large ones and five small ones? If he takes from the large ones, he has to take one minus a little. From the little ones, he has to take one plus a little. If he took one of the large ones, it contains a little bit of profane and one has to worry that maybe he turns that profane part into heave of the tithe for another place, and it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abba from Carthage said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem and he marks it and says to the Cohen, as far as where I marked it.

That takes care of large quantities. If there was little, if he had ten figs, five large ones and five small ones? If he takes from the large ones, he has to take one minus a little. From the little ones, he has to take one plus a little. If he took one of the large ones, it contains a little bit of profane and one has to worry that maybe he turns that profane part into heave of the tithe for another place, and it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abba from Carthage said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem and he marks it and says to the Cohen, as far as where I marked it.

That takes care of large quantities. If there was little, if he had ten figs, five large ones and five small ones? If he takes from the large ones, he has to take one minus a little. From the little ones, he has to take one plus a little. If he took one of the large ones, it contains a little bit of profane and one has to worry that maybe he turns that profane part into heave of the tithe for another place, and it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abba from Carthage said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem and he marks it and says to the Cohen, as far as where I marked it.

That takes care of large quantities. If there was little, if he had ten figs, five large ones and five small ones? If he takes from the large ones, he has to take one minus a little. From the little ones, he has to take one plus a little. If he took one of the large ones, it contains a little bit of profane and one has to worry that maybe he turns that profane part into heave of the tithe for another place, and it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abba from Carthage said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem and he marks it and says to the Cohen, as far as where I marked it.

“What is here on this side is profane ṭevel.” Why does he not say, what is here on this side is tithe? He would precede. Why does he not say, that on this side is heave? It would turn out that either he diminishes or increases the heave. Since he says, what is here on this side is profane ṭevel, whether he diminishes or increases the heave does not matter.

MISHNAH: He who buys from the baker may tithe from the warm on the cold and from the cold on the warm, even from many types, the words of Rebbi Meïr. Rebbi Jehudah forbids it; I say that the wheat of yesterday was from one source and today’s is from another. Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.

MISHNAH: He who buys from the baker may tithe from the warm on the cold and from the cold on the warm, even from many types, the words of Rebbi Meïr. Rebbi Jehudah forbids it; I say that the wheat of yesterday was from one source and today’s is from another. Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

MISHNAH: He who buys from a farmer and then buys from him a second time tithes from one batch for the other, even if they are from two crates, even if the are from two different hamlets. If the farmer sells vegetables on the market, in case that his supply comes from his own vegetable gardens, one tithes from one for all others, from other vegetable gardens, one has to tithe each bunch separately.

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

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

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

MISHNAH: He who buys ṭevel from two sources may tithe from one for the other even though they said that nobody is permitted to sell ṭevel except in case of need.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So far a Gentile; a Samaritan? Let us hear from the following: “He who gives a field to a Gentile sharecropper, a Samaritan, or somebody who is not trusted with tithes, before they come to the time of tithes he does not have to tithe for him; after they come to the time of tithes he has to tithe for him.” That is, at a place where Jews are present. At a place where no Jews are available? Let us hear from the following: Rebbi Simon had fields at King’s Mountain. He asked Rebbi Joḥanan, who told him: Let them lie fallow, but do not lease them to a Gentile. He asked Rebbi Joshua ben Levi who permitted it to him. Rebbi Joshua ben Levi is of the opinion that a place where no Jews are available has the status of Syria. For Syria, we hear from the following: Rebbi Ḥaggai descended into Homs. The family Astor asked him: Since no Jews are available here, we lease to Gentiles; do we have to tithe for them? He sent and asked Rebbi Zeïra. Rebbi Zeïra asked Rebbi Immi, who told him that they did not have to tithe. From this you hear that the rules of leasing follow Rebbi Yose. Also from the following: Rebbi Ḥanina, the son of Rebbi Abbahu, said my father had a case; he sent and asked Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi, and they taught him that the rules of leasing follow Rebbi Yose; hence, as far as tithing for them is concerned, they do not tithe for them.

So far a Gentile; a Samaritan? Let us hear from the following: “He who gives a field to a Gentile sharecropper, a Samaritan, or somebody who is not trusted with tithes, before they come to the time of tithes he does not have to tithe for him; after they come to the time of tithes he has to tithe for him.” That is, at a place where Jews are present. At a place where no Jews are available? Let us hear from the following: Rebbi Simon had fields at King’s Mountain. He asked Rebbi Joḥanan, who told him: Let them lie fallow, but do not lease them to a Gentile. He asked Rebbi Joshua ben Levi who permitted it to him. Rebbi Joshua ben Levi is of the opinion that a place where no Jews are available has the status of Syria. For Syria, we hear from the following: Rebbi Ḥaggai descended into Homs. The family Astor asked him: Since no Jews are available here, we lease to Gentiles; do we have to tithe for them? He sent and asked Rebbi Zeïra. Rebbi Zeïra asked Rebbi Immi, who told him that they did not have to tithe. From this you hear that the rules of leasing follow Rebbi Yose. Also from the following: Rebbi Ḥanina, the son of Rebbi Abbahu, said my father had a case; he sent and asked Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi, and they taught him that the rules of leasing follow Rebbi Yose; hence, as far as tithing for them is concerned, they do not tithe for them.

So far a Gentile; a Samaritan? Let us hear from the following: “He who gives a field to a Gentile sharecropper, a Samaritan, or somebody who is not trusted with tithes, before they come to the time of tithes he does not have to tithe for him; after they come to the time of tithes he has to tithe for him.” That is, at a place where Jews are present. At a place where no Jews are available? Let us hear from the following: Rebbi Simon had fields at King’s Mountain. He asked Rebbi Joḥanan, who told him: Let them lie fallow, but do not lease them to a Gentile. He asked Rebbi Joshua ben Levi who permitted it to him. Rebbi Joshua ben Levi is of the opinion that a place where no Jews are available has the status of Syria. For Syria, we hear from the following: Rebbi Ḥaggai descended into Homs. The family Astor asked him: Since no Jews are available here, we lease to Gentiles; do we have to tithe for them? He sent and asked Rebbi Zeïra. Rebbi Zeïra asked Rebbi Immi, who told him that they did not have to tithe. From this you hear that the rules of leasing follow Rebbi Yose. Also from the following: Rebbi Ḥanina, the son of Rebbi Abbahu, said my father had a case; he sent and asked Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi, and they taught him that the rules of leasing follow Rebbi Yose; hence, as far as tithing for them is concerned, they do not tithe for them.

So far a Gentile; a Samaritan? Let us hear from the following: “He who gives a field to a Gentile sharecropper, a Samaritan, or somebody who is not trusted with tithes, before they come to the time of tithes he does not have to tithe for him; after they come to the time of tithes he has to tithe for him.” That is, at a place where Jews are present. At a place where no Jews are available? Let us hear from the following: Rebbi Simon had fields at King’s Mountain. He asked Rebbi Joḥanan, who told him: Let them lie fallow, but do not lease them to a Gentile. He asked Rebbi Joshua ben Levi who permitted it to him. Rebbi Joshua ben Levi is of the opinion that a place where no Jews are available has the status of Syria. For Syria, we hear from the following: Rebbi Ḥaggai descended into Homs. The family Astor asked him: Since no Jews are available here, we lease to Gentiles; do we have to tithe for them? He sent and asked Rebbi Zeïra. Rebbi Zeïra asked Rebbi Immi, who told him that they did not have to tithe. From this you hear that the rules of leasing follow Rebbi Yose. Also from the following: Rebbi Ḥanina, the son of Rebbi Abbahu, said my father had a case; he sent and asked Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi, and they taught him that the rules of leasing follow Rebbi Yose; hence, as far as tithing for them is concerned, they do not tithe for them.

So far a Gentile; a Samaritan? Let us hear from the following: “He who gives a field to a Gentile sharecropper, a Samaritan, or somebody who is not trusted with tithes, before they come to the time of tithes he does not have to tithe for him; after they come to the time of tithes he has to tithe for him.” That is, at a place where Jews are present. At a place where no Jews are available? Let us hear from the following: Rebbi Simon had fields at King’s Mountain. He asked Rebbi Joḥanan, who told him: Let them lie fallow, but do not lease them to a Gentile. He asked Rebbi Joshua ben Levi who permitted it to him. Rebbi Joshua ben Levi is of the opinion that a place where no Jews are available has the status of Syria. For Syria, we hear from the following: Rebbi Ḥaggai descended into Homs. The family Astor asked him: Since no Jews are available here, we lease to Gentiles; do we have to tithe for them? He sent and asked Rebbi Zeïra. Rebbi Zeïra asked Rebbi Immi, who told him that they did not have to tithe. From this you hear that the rules of leasing follow Rebbi Yose. Also from the following: Rebbi Ḥanina, the son of Rebbi Abbahu, said my father had a case; he sent and asked Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi, and they taught him that the rules of leasing follow Rebbi Yose; hence, as far as tithing for them is concerned, they do not tithe for them.

“If he received a field to harvest for early ears, grapes to harvest for baskets of grapes, olives to harvest for baskets of olives, he delivers as is.” That means, if (he is paid) in the same kind; but from another field, or from that field but not from the same kind, he must tithe before he delivers. Rebbi Ḥiyya stated: “From the same field, whether it be the same kind or another kind, he separates heave and delivers. From another field, whether it be the same kind or another kind, he tithes and delivers.” The Mishnah follows Rabban Simeon ben Gamliel; what Rebbi Ḥiyya stated follows the Sages, and they disagree. We also may come and state that the Mishnah deals with some place where barley usually does not yield twice as much as wheat; what Rebbi Ḥiyya stated refers to a place where barley usually yields twice as much as wheat.

MISHNAH: A Cohen or a Levite who received a field (as sharecroppers) share in the tithe in the same proportion as they share in a profane yield. Rebbi Eliezer says, the tithe is theirs because they came because of it.

MISHNAH: A Cohen or a Levite who received a field (as sharecroppers) share in the tithe in the same proportion as they share in a profane yield. Rebbi Eliezer says, the tithe is theirs because they came because of it.

It was stated: “A Cohen from a Cohen, a Levite from a Levite, an Israel from an Israel, split the tithes.” Who needs this statement? Rebbi Eliezer; even though Rebbi Eliezer says that the tithe is theirs because they came because of it, here he agrees that they divide up the tithes.

They asked before Rebbi Zeïra, in that situation, a Cohen to an Israel, what is the rule? At Rebbi Yose’s they said that he did not answer. Rebbi Ḥizqiah in the name of Rebbi Aḥa said, so he said to them: In the opinion of Rebbi Yose ben Rebbi Ḥanina, why is a Cohen to an Israel forbidden, not because it looks badly? Also Rebbi Joḥanan holds that from an Israel to an Israel it is forbidden because it looks badly. Rebbi Yose ben Rebbi Abun said, there is desecration of sacrifices and you said because it looks badly? Because of the following, as it was stated: “Cohanim and Levites who help at the threshing floor have no right either to heave or to tithe, and if the farmer gave, it is desecrated, as it is said (Lev. 22:15): ‘They should not desecrate the sanctified things of the Children of Israel,’ but they desecrate them! In addition, they said that their heave is no heave, their tithes are no tithes, their dedications are no dedications, and about them the verse says (Micha 3:11): ‘Their heads judge for bribes and their priests come for a price.’ The Omnipresent brings over them three catastrophies; that is what is written (Micha 3:12): ‘Therefore, because of you Zion will be ploughed over as a field, etc.’”

MISHNAH: If an Israel received (as sharecropper) from a Cohen or a Levite, the tithes are for the owners. Rebbi Ismael says, if a villager received a field from a Jerusalemite, the Second Tithe is the Jerusalemite’s. But the Sages say, the villager can make pilgrimage and eat his part in Jerusalem.

HALAKHAH: Rebbi Jehudah treats olives like fields but the rabbis do not treat olives like fields. Now it seems that Rebbi Judah is thinking like Rebbi Eliezer, as Rebbi Eliezer says, “the tithe is theirs because they came because of it.” So here, if a Cohen or a Levite received a field (as sharecroppers), the tithes are theirs because they came because of them.

MISHNAH: The House of Shammai say, one should sell one’s olives only to a ḥaver. The House of Hillel say, also to one who tithes. But the modest ones of the House of Hillel used to follow the words of the House of Shammai. If two people put the yield of their vineyards into one wine press and one tithes but the other does not, then he who tithes must tithe his own and what could be his at any place.

: Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, they permitted to sell demay only to the grain wholesaler. He explains the Mishnah: The one who tithes must tithe his own part as certain, and that part of his which could be spread anywhere as demay. Rebbi Jonah objected: He sells it as certain and tithes only demay? It is only possible in the way Rebbi Joḥanan said, the Mishnah is the word of everybody: The one who tithes must tithe his own part as certain, and his part anywhere as demay; that means one half of his part in his partner’s hand as demay.

: Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, they permitted to sell demay only to the grain wholesaler. He explains the Mishnah: The one who tithes must tithe his own part as certain, and that part of his which could be spread anywhere as demay. Rebbi Jonah objected: He sells it as certain and tithes only demay? It is only possible in the way Rebbi Joḥanan said, the Mishnah is the word of everybody: The one who tithes must tithe his own part as certain, and his part anywhere as demay; that means one half of his part in his partner’s hand as demay.

MISHNAH: If a proselyte and a Gentile inherited from their Gentile father, the proselyte may say, take the idols and I shall take money, take the wine for libations and I shall take produce. After they came into the proselyte’s possession, this is forbidden. He who sells produce in Syria and says: ‘They are from the Land of Israel,’ must tithe them. ‘They are tithed,’ one believes him because the mouth that forbade is the mouth that permits. ‘They are from my field,’ he must tithe them. ‘They are tithed,’ one believes him because the mouth that forbade is the mouth that permits. If it is known that he has a field in Syria, he must tithe.

MISHNAH: If a proselyte and a Gentile inherited from their Gentile father, the proselyte may say, take the idols and I shall take money, take the wine for libations and I shall take produce. After they came into the proselyte’s possession, this is forbidden. He who sells produce in Syria and says: ‘They are from the Land of Israel,’ must tithe them. ‘They are tithed,’ one believes him because the mouth that forbade is the mouth that permits. ‘They are from my field,’ he must tithe them. ‘They are tithed,’ one believes him because the mouth that forbade is the mouth that permits. If it is known that he has a field in Syria, he must tithe.

MISHNAH: If a proselyte and a Gentile inherited from their Gentile father, the proselyte may say, take the idols and I shall take money, take the wine for libations and I shall take produce. After they came into the proselyte’s possession, this is forbidden. He who sells produce in Syria and says: ‘They are from the Land of Israel,’ must tithe them. ‘They are tithed,’ one believes him because the mouth that forbade is the mouth that permits. ‘They are from my field,’ he must tithe them. ‘They are tithed,’ one believes him because the mouth that forbade is the mouth that permits. If it is known that he has a field in Syria, he must tithe.

MISHNAH: An am haäreẓ who said to a ḥaver, buy for me a bunch of vegetables, buy for me a loaf, if he buys anonymously, he is free. If he says, this one is for me and that one is for my friend, if they became mixed up he has to tithe, even if there are a hundred.

Our Mishnah follows Rebbi Yose, as we have stated: “He who buys anonymously has to tithe.” What are we talking about? If he said to him, go and buy for me, he is his agent; go and buy for yourself, they are his property. But in our case nothing was spelled out. Rebbi Jehudah says that the seller wants the person who buys to get the property rights, Rebbi Yose says that the seller wants the owner of the money to get the property rights. Therefore, if he added a piece, Rebbi Jehudah says, it belongs to the buyer, Rebbi Yose says, it belongs to both of them. The argument of Rebbi Yose seems to be inverted. There he says that the seller wants the owner of the money to get the property rights, and here you say so? Here the transaction is through the money of one and the feet of the other, therefore they split.

It was stated: “Rabban Simeon ben Gamliel says, if he exchanged the coin he has to tithe.” Rebbi Yose said, this means that if somebody gives coins to another person to exchange them, when they are lost the recipient is answerable for their alienation.

Samuel says, if he distributes it himself. Rebbi Eleazar said, only if he took his share last. Rebbi Jonah said, both statements are necessary. If he distributes it himself and took his share first he only has to tithe his share. If he did not distribute it but took his share last, he only has to tithe his share.

Samuel says, if he distributes it himself. Rebbi Eleazar said, only if he took his share last. Rebbi Jonah said, both statements are necessary. If he distributes it himself and took his share first he only has to tithe his share. If he did not distribute it but took his share last, he only has to tithe his share.

MISHNAH: If somebody invites his friend for a meal but the latter does not trust him with tithes, the friend should say on Friday eve: That which I will separate in the future shall be tithe, the rest of tithe near to it. That which I made tithe shall be the heave of the tithe for everything, and the Second Tithe shall be to the North (or South) and be redeemed by coins.

MISHNAH: If somebody invites his friend for a meal but the latter does not trust him with tithes, the friend should say on Friday eve: That which I will separate in the future shall be tithe, the rest of tithe near to it. That which I made tithe shall be the heave of the tithe for everything, and the Second Tithe shall be to the North (or South) and be redeemed by coins.

MISHNAH: If somebody invites his friend for a meal but the latter does not trust him with tithes, the friend should say on Friday eve: That which I will separate in the future shall be tithe, the rest of tithe near to it. That which I made tithe shall be the heave of the tithe for everything, and the Second Tithe shall be to the North (or South) and be redeemed by coins.