unripe

He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive.

And as smoke is to the eye, and unripe fruit to the tooth, even so the words of fools are not beneficial to the wise."

Over anything which does not grow from the earth one says: “By Whose word all things exist.” Over vinegar, fallen unripe fruit and locusts one says, “By Whose word all things exist.” Over milk and cheese and eggs one says, “By Whose word all things exist.” R. Judah says: over anything which is cursed they do not bless at all.

The [following] are treated leniently in regard to [the rules of] demai: unripe figs, wild jujuba, azarolus, wild white figs, young sycamore figs, fallen dates, fennel and capers. In Judea also sumac, Judean vinegar, and coriander. Rabbi Judah says: all unripe figs are exempt, except for those from a tree that bears fruit twice a year. All wild jujuba are exempt, except the wild jujuba of Shikmonah. All young sycamore figs are exempt, except those that have been scarified.

The [following] are treated leniently in regard to [the rules of] demai: unripe figs, wild jujuba, azarolus, wild white figs, young sycamore figs, fallen dates, fennel and capers. In Judea also sumac, Judean vinegar, and coriander. Rabbi Judah says: all unripe figs are exempt, except for those from a tree that bears fruit twice a year. All wild jujuba are exempt, except the wild jujuba of Shikmonah. All young sycamore figs are exempt, except those that have been scarified.

They may oil unripe figs and pierce them until Rosh Hashanah. Unripe figs of the sixth year which have [remained on the tree] until the seventh year, or of the seventh year which have remained on the tree until the eighth year, they may not oil them or pierce them. Rabbi Judah says: In a place where it was the custom to oil, one may not oil them, since that would be considered work; but in a place where it was not the custom to oil, they may oil them. Rabbi Shimon permitted in connection with the tree, because he is permitted to do all work for the tree.

They may oil unripe figs and pierce them until Rosh Hashanah. Unripe figs of the sixth year which have [remained on the tree] until the seventh year, or of the seventh year which have remained on the tree until the eighth year, they may not oil them or pierce them. Rabbi Judah says: In a place where it was the custom to oil, one may not oil them, since that would be considered work; but in a place where it was not the custom to oil, they may oil them. Rabbi Shimon permitted in connection with the tree, because he is permitted to do all work for the tree.

From when may one begin to eat of the fruit of the trees in the seventh year? With unripe figs as soon as they assume a rosy appearance, one may eat them in the field with his bread. Once they have begun to ripen, he may take them home. And similarly in the other years of the sabbatical cycle [when this latter stage has been reached] they are subject to tithes.

Unripe grapes: as soon as they contain juice he may eat them with bread in the field. When they have begun to ripen, he may take them home. And similarly in the other years of the sabbatical cycle [when they have reached this latter stage] they are subject to tithes.

Leaves, sprouts, sap of vines, and vine-buds are permitted in respect of orlah and the laws of the fourth year, and to a nazirite, but are prohibited if they come from an Asherah [tree]. Rabbi Yose says: vine-buds are prohibited because they are fruit. Rabbi Eliezer said: if one curdles [milk] with the resinous substances of [a tree liable to] orlah, it is prohibited. Rabbi Joshua said: I have received an explicit tradition that if one curdles [milk] with the resinous substance of the leaves, or with the resinous substance of the roots, it is permitted, but with the resinous substance of the unripe berries, it is prohibited, because these are fruit.

Defective grapes, grape kernels, grape husks, and the temed drink made from them, the peel of a pomegranate and its sprout, nutshells, and fruit-seeds, are all subject to the laws of orlah, asherah and a nazirite, but permitted in respect of a fourth year vineyard. Fallen unripe fruit is subject to all of them.

One may untie bundles of hay in front of cattle and one may spread out large sheaves, but not small hardened twigs. One may not chop up unripe grain or carobs before cattle, whether small or large. Rabbi Judah permits it in the case of carobs for small beasts.

Rabbi Yishmael said three things, and Rabbi Akiba disagreed with him. Garlic or unripe grapes or green ears of grain were being crushed [on the eve of the Sabbath] while it is yet day: Rabbi Yishmael says: “He may finish crushing after it grows dark.” But Rabbi Akiba says: “He may not finish.”

Elisha ben Abuyah said: He who learns when a child, to what is he compared? To ink written upon a new writing sheet. And he who learns when an old man, to what is he compared? To ink written on a rubbed writing sheet. Rabbi Yose ben Judah a man of Kfar Ha-babli said: He who learns from the young, to what is he compared? To one who eats unripe grapes, and drinks wine from his vat; And he who learns from the old, to what is he compared? To one who eats ripe grapes, and drinks old wine. Rabbi said: don’t look at the container but at that which is in it: there is a new container full of old wine, and an old [container] in which there is not even new [wine].

[Before the omer] one may reap [grain] in irrigated fields in the valley, but one may not stack it. The people of Jericho used to reap [before the omer] with the approval of the sages, and used to stack it without the approval of the sages, but the sages did not protest. One may reap the unripe grain for cattle feed. Rabbi Judah said: When is this so? If one had begun to reap it before it had reached a third of its growth. Rabbi Shimon says: one may reap it and feed [his cattle with it] even after it has reached a third of its growth.

The sages spoke of [the physical development of] a woman in a parable: an unripe fig, a fig in its early ripening stage and a ripe fig. "An unripe fig": while she is yet a child; "A fig in its early ripening stage": when she is in her youth (naarut). In both ages her father is entitled to anything she finds and to her handiwork and to the right of invalidating her vows. "A ripe fig" as soon as she becomes of majority age (bogeret), her father has no longer any right over her.

The sages spoke of [the physical development of] a woman in a parable: an unripe fig, a fig in its early ripening stage and a ripe fig. "An unripe fig": while she is yet a child; "A fig in its early ripening stage": when she is in her youth (naarut). In both ages her father is entitled to anything she finds and to her handiwork and to the right of invalidating her vows. "A ripe fig" as soon as she becomes of majority age (bogeret), her father has no longer any right over her.

Unripe figs or grapes: Rabbi Akiva says: they convey food uncleanness; Rabbi Yohanan ben Nuri says: [this is only] when they have reached the season when they are liable to tithes. Olives and grapes that have hardened: Bet Shammai says: they are susceptible to uncleanness, Bet Hillel says: they are insusceptible. Black cumin: Bet Shammai says: is not susceptible, Bet Hillel says: it is susceptible. Similarly [they dispute with regard to their liability to] tithes.

It was stated: “If unripe figs that one hid in ṭevel or a flat pita that one hid in glowing charcoal were partially uncovered they may be taken on the Sabbath, otherwise they may not be taken on the Sabbath. Rebbi Eleazar ben Taddeus said, in either case he pushes in a spear or a knife and lifts them out.” The statement of Rebbi Eleazar ben Taddeus turns out following Rebbi Simeon, as we have stated: “One should not drag a chair, or a bed, or an easy chair because one makes a groove, but Rebbi Simeon permits it.” Rebbi Abba in the name of Rav Huna, Rebbi Ḥaggai in the name of Rebbi Zeïra, Rebbi Yose in the name of Rebbi Illaï: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move. And just as you say that one is permitted to move it, so one is permitted to bring it back. Rebbi Yose said, we also have stated: “They may be taken on the Sabbath.” Rebbi Yose ben Rebbi Abun said, that is from Rebbi Simeon. But we have stated: “The Sabbatical year!” Can you say that “the Sabbatical year” follows Rebbi Simeon? Explain “the Sabbatical year!” For Rebbi Simeon permits the aftergrowth of the Sabbatical year, and here he says so? Even though Rebbi Simeon permits aftergrowth of the Sabbatical year, he still holds it subject to the holiness of the Sabbatical year. Here also, he worries neither about the Sabbatical year nor about the holiness of the Sabbatical year!

MISHNAH: One dirties saplings, ties them, clips them, builds them shelter, and waters them until the New Year. Rebbi Eleazar ben Rebbi Ẓadoq says, one may water the leaves in the Sabbatical year but not the stem. One rubs unripe figs and pricks them until the New Year. One may not rub or prick unripe figs entering the Sabbatical year, or those of the Sabbatical year leaving it. Rebbi Jehudah says, at a place where people usually rub them, one may not rub them because that is agricultural work, but in a place where one does not usually rub, he may do so. Rebbi Simeon permits it for a tree since one may work a tree.

MISHNAH: One dirties saplings, ties them, clips them, builds them shelter, and waters them until the New Year. Rebbi Eleazar ben Rebbi Ẓadoq says, one may water the leaves in the Sabbatical year but not the stem. One rubs unripe figs and pricks them until the New Year. One may not rub or prick unripe figs entering the Sabbatical year, or those of the Sabbatical year leaving it. Rebbi Jehudah says, at a place where people usually rub them, one may not rub them because that is agricultural work, but in a place where one does not usually rub, he may do so. Rebbi Simeon permits it for a tree since one may work a tree.

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

MISHNAH: When does one start to eat tree fruits in the Sabbatical year? Unripe figs when they started to be radiant one eats with his bread in the field; when they became large one takes them into his house and in this state in other years of the Sabbatical cycle they must be tithed. Unripe grapes when they contain fluid one eats them with his bread on the field; when their skin became transparent one takes them into his house and in this state in other years of the Sabbatical cycle they must be tithed.

MISHNAH: When does one start to eat tree fruits in the Sabbatical year? Unripe figs when they started to be radiant one eats with his bread in the field; when they became large one takes them into his house and in this state in other years of the Sabbatical cycle they must be tithed. Unripe grapes when they contain fluid one eats them with his bread on the field; when their skin became transparent one takes them into his house and in this state in other years of the Sabbatical cycle they must be tithed.

86 Rebbi Yose ben Ḥanina asked: May one make a plaster (emollient) of unripe figs? After he can eat his bread with them in the field it will be forbidden. Or since he may bring them into his house it might be permitted.

There, we have stated (Mishnah ‘Uqeẓin 3:6): “Unripe figs and grapes, Rebbi Aqiba said they may become impure by the impurity of food; Rebbi Joḥanan ben Nuri said only after they come to the period of tithing.” We have stated here “immediately” but is it “not immediately”? Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: The Mishnah speaks only about unripe figs, but unripe fruit of any other kind may not become impure by the impurity of food until it reaches the period of tithing. Rebbi Yose said, our Mishnah implies this: “Unripe figs when they started to be radiant one eats them with his bread in the field.” Rebbi Pedat in the name of Rebbi Joḥanan: Everybody agrees about the Sabbatical year. “Everybody agrees,” the colleagues said that the figs do not become impure by the impurity of food.

There, we have stated (Mishnah ‘Uqeẓin 3:6): “Unripe figs and grapes, Rebbi Aqiba said they may become impure by the impurity of food; Rebbi Joḥanan ben Nuri said only after they come to the period of tithing.” We have stated here “immediately” but is it “not immediately”? Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: The Mishnah speaks only about unripe figs, but unripe fruit of any other kind may not become impure by the impurity of food until it reaches the period of tithing. Rebbi Yose said, our Mishnah implies this: “Unripe figs when they started to be radiant one eats them with his bread in the field.” Rebbi Pedat in the name of Rebbi Joḥanan: Everybody agrees about the Sabbatical year. “Everybody agrees,” the colleagues said that the figs do not become impure by the impurity of food.

There, we have stated (Mishnah ‘Uqeẓin 3:6): “Unripe figs and grapes, Rebbi Aqiba said they may become impure by the impurity of food; Rebbi Joḥanan ben Nuri said only after they come to the period of tithing.” We have stated here “immediately” but is it “not immediately”? Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: The Mishnah speaks only about unripe figs, but unripe fruit of any other kind may not become impure by the impurity of food until it reaches the period of tithing. Rebbi Yose said, our Mishnah implies this: “Unripe figs when they started to be radiant one eats them with his bread in the field.” Rebbi Pedat in the name of Rebbi Joḥanan: Everybody agrees about the Sabbatical year. “Everybody agrees,” the colleagues said that the figs do not become impure by the impurity of food.

There, we have stated (Mishnah ‘Uqeẓin 3:6): “Unripe figs and grapes, Rebbi Aqiba said they may become impure by the impurity of food; Rebbi Joḥanan ben Nuri said only after they come to the period of tithing.” We have stated here “immediately” but is it “not immediately”? Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: The Mishnah speaks only about unripe figs, but unripe fruit of any other kind may not become impure by the impurity of food until it reaches the period of tithing. Rebbi Yose said, our Mishnah implies this: “Unripe figs when they started to be radiant one eats them with his bread in the field.” Rebbi Pedat in the name of Rebbi Joḥanan: Everybody agrees about the Sabbatical year. “Everybody agrees,” the colleagues said that the figs do not become impure by the impurity of food.

“ The palm pith is wood in every respect except that it may be bought with tithe money. Palm spathe used as food is free from tithes.” Rebbi Judah ben Pazi explained in the study house: Palm pith is not subject to the holiness of the Sabbatical year. But Rebbi Yose commanded about those who were asking; they said that it was said from his part. He made them say that Rebbi Yose told them, a baraita disagrees with Rebbi Judah ben Pazi and supports us, as it was stated: “One may not cook unripe figs of the Sabbatical year but it is permitted for the late ones because that is their treatment.”

“Unripe grapes when they contain fluid”, etc. What argument can you give for unripe grapes? Rebbi Abun said, because at that stage usually the owls eat it.

“Unripe grapes when they contain fluid”, etc. What argument can you give for unripe grapes? Rebbi Abun said, because at that stage usually the owls eat it.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is forbidden. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is forbidden. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

HALAKHAH: Rebbi Joḥanan, the Mishnah deals with seeds of pears and paradise pears. Rebbi Eleazar said, you can even say the pit of unripe dates if they have not been sucked. But did we not state, “and so bones of sacrifices;” can you say if they have not been sucked? No, about cartilage in wings. Rebbi Abbahu came in the name of Rebbi Joḥanan: The Mishnah speaks of cartilage in wings.

Rebbi Aqiba says an unripe cedrat is not a fruit, but the Sages say it is a fruit. Rebbi Hila, Rebbi Yasa, in the name of Rebbi Eleazar: It follows that Rebbi Simeon follows the argument of his teacher, Rebbi Aqiba. Just as Rebbi Aqiba said it is not a fruit, so Rebbi Simeon said it is not a fruit. Rebbi Yasa said, is everything usable for lulab subject to tithes and everything not usable for lulab not subject to tithes? Did they not object, there is the spotted one, there is one that grew in a form or one shaped like a ball; it is not usable for lulab but subject to tithes! It is reasonable [to hold that] Rebbi Simeon agrees with Rebbi Aqiba but Rebbi Aqiba does not agree with Rebbi Simeon. Rebbi Simeon agrees with Rebbi Aqiba since it is written (Lev. 23:40) “fruit” and it is not a fruit. Rebbi Aqiba does not agree with Rebbi Simeon, there is the spotted one, one that grew in a form, or one shaped like a ball; it is not usable for lulab but subject to tithes.

MISHNAH: Leaves, shoots, vine sap, and the flower are permitted for ‘orlah, the Fourth Year, and a nazir, but forbidden from a pagan sacred grove. Rebbi Yose said, the flower is forbidden because it is a fruit. Rebbi Eliezer says, it is forbidden to use ‘orlah sap as curd. Rebbi Joshua said, I heard explicitly that one is permitted to use sap of leaves and sap of roots as curd. But the sap of unripe figs is forbidden because that is a fruit. Anqoqlot, the grape skins, the grape seeds, and the afterwine made from them, pomegranate skins and their flowers, nut shells, and seeds are forbidden from ‘orlah, sacred groves, and for a nazir. They are permitted in the fourth year. Windfall is forbidden for all of these. Rebbi Yose said, one may plant an ‘orlah shoot but not an ‘orlah nut because the latter is a fruit. Also, one does not graft with spathe of ‘orlah.

It was stated: You redeem fruit; you do not redeem either unripe grapes or unripe figs. Rebbi Zavida instructed about unripe dates that they should be buried. Rebbi Jonah asked: If he transgressed and redeemed them, is it not redeemed? And you want to say, it needs to be buried!

It was stated: You redeem fruit; you do not redeem either unripe grapes or unripe figs. Rebbi Zavida instructed about unripe dates that they should be buried. Rebbi Jonah asked: If he transgressed and redeemed them, is it not redeemed? And you want to say, it needs to be buried!

It was stated: You redeem fruit; you do not redeem either unripe grapes or unripe figs. Rebbi Zavida instructed about unripe dates that they should be buried. Rebbi Jonah asked: If he transgressed and redeemed them, is it not redeemed? And you want to say, it needs to be buried!

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

HALAKHAH: “How does one designate First Fruits? Etc.” In the opinion of Rebbi Simeon, if he did not call them when they were picked they are not sanctified, they do not create dema‘, one is not required to add a fifth, and one is not whipped for them outside the wall. What is the reason of the rabbis? (Deut. 26:10) “Now, behold, I brought the first of the fruits of the earth.” At the moment of presentation it must be a fruit, but also at the moment of dedication? Even unripe grapes, even unripe figs! In the opinion of Rebbi Simeon, since at the moment of presentation it must be a fruit, so also at the moment of dedication it must be a fruit.

HALAKHAH: “How does one designate First Fruits? Etc.” In the opinion of Rebbi Simeon, if he did not call them when they were picked they are not sanctified, they do not create dema‘, one is not required to add a fifth, and one is not whipped for them outside the wall. What is the reason of the rabbis? (Deut. 26:10) “Now, behold, I brought the first of the fruits of the earth.” At the moment of presentation it must be a fruit, but also at the moment of dedication? Even unripe grapes, even unripe figs! In the opinion of Rebbi Simeon, since at the moment of presentation it must be a fruit, so also at the moment of dedication it must be a fruit.

It was stated: Rebbi Joḥanan ben Rebbi Marius said, if he did not remove his hand from it. But if he removed it it is forbidden. An unripe fig which he hid in straw or a flat pita which he hid in coals may be taken on the Sabbath if they were partially uncovered, otherwise they may not be taken. Rebbi Eleazar ben Thaddeus said, in any case he can stick in a spit or a knife and take it. This [statement] of Rebbi Eleazar ben Thaddeus follows Rebbi Simeon, as we have stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.”

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

It was stated: “An unripe fig which he hid in straw or a flat pita which he hid in coals may be taken on the Sabbath if they were partially uncovered, otherwise they may not be taken.”

HALAKHAH: Rebbi Aqiba says an unripe cedrat is not a fruit, but the Sages say it is a fruit. Rebbi Hila, Rebbi Yasa, in the name of Rebbi Eleazar: It follows that Rebbi Simeon follows the argument of his teacher, Rebbi Aqiba. Just as Rebbi Aqiba said it is not a fruit, so Rebbi Simeon said it is not a fruit. Rebbi Yose said, is everything qualified for lulav subject to tithes and everything disqualified for lulav not subject to tithes? Did they not object, there is the spotted one, one that grew in a form, or one shaped like a ball, which are disqualified for lulav but subject to tithes! It is reasonable {to hold that} Rebbi Simeon agrees with Rebbi Aqiba but Rebbi Aqiba does not agree with Rebbi Simeon. Rebbi Simeon agrees with Rebbi Aqiba since it is written fruit and it is not a fruit. Rebbi Aqiba does not agree with Rebbi Simeon, there is the spotted one, one that grew in a form, or one shaped like a ball, which are disqualified for lulav but subject to tithes.

Would they be trustworthy to say, we went out to collect unripe figs in the sabbatical year and heard X talking about his wife Y, or woman Z talking about her children?

HALAKHAH: “If she inherited money; real estate should be bought,” etc. Rebbi Jeremiah said, this is Rebbi Meïr’s opinion since Rebbi Meïr considers standing [produce] as if it were cut. Rebbi Yose said, he did not hear that Rebbi Yose ben Ḥanina said, Rebbi Meïr said this only for standing grain ready to be harvested and grapes ready to be harvested; therefore not unripe produce. But here, even unripe produce. Rebbi Jeremiah asked, are not the arguments of Rebbi Meïr contradictory? There, he did not consider standing [produce] as if it were cut, but here he considers standing [produce] as if it were cut. Rebbi Joḥanan said, Rebbi Meïr does not consider standing [produce] as if it were cut. But if you see cut grain, you empower the woman; if you see an unseeded field, you empower the man. In case of doubt you estimate how much it is worth unseeded and how much seeded. If before it was seeded it was worth (two denars) and when it was seeded (one denar), with that denar real estate should be bought and he reaps its yield.

HALAKHAH: “If she inherited money; real estate should be bought,” etc. Rebbi Jeremiah said, this is Rebbi Meïr’s opinion since Rebbi Meïr considers standing [produce] as if it were cut. Rebbi Yose said, he did not hear that Rebbi Yose ben Ḥanina said, Rebbi Meïr said this only for standing grain ready to be harvested and grapes ready to be harvested; therefore not unripe produce. But here, even unripe produce. Rebbi Jeremiah asked, are not the arguments of Rebbi Meïr contradictory? There, he did not consider standing [produce] as if it were cut, but here he considers standing [produce] as if it were cut. Rebbi Joḥanan said, Rebbi Meïr does not consider standing [produce] as if it were cut. But if you see cut grain, you empower the woman; if you see an unseeded field, you empower the man. In case of doubt you estimate how much it is worth unseeded and how much seeded. If before it was seeded it was worth (two denars) and when it was seeded (one denar), with that denar real estate should be bought and he reaps its yield.

“Fresh”, to include unripe berries. “Fresh”, to include the flower. The baraita follows Rebbi Yose, since Rebbi Yose said, the flower is forbidden for the nazir because it is a fruit. It is possible to eat a bunch of grapes and to be guilty in reference to “grapes, fresh or dried, he shall not eat.” If he soaked it for soaking, pressed it for wine, and they warned him about “anything that comes from the wine-vine”, etc.

MISHNAH: If somebody sets aside produce to be used for future heave and tithes, or money to be used for Second Tithe, can refer to them on the presumption that they exist. If they were lost, one worries about them for 24 hours back, the words of Rebbi Eleazar. Rebbi Jehudah says, three times a year one has to check the wine: At the time of East wind after Tabernacles, when the vines blossom, and when fluid starts to enter unripe grapes.

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

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

A person stole a hard date. The case came before Samuel who said to him, go and estimate for him at the top of the date palm. Rebbi Yose ben Rebbi Abun said, it was a preserve of unripe dates.

MISHNAH Over anything whose growth is not from the earth, one says "...By Whose word all things exist." Over vinegar, fruit which falls unripe from the tree and locusts, one says "...By Whose word all things exist." R. Judah declares: No benediction is to be pronounced over anything which comes under the category of a curse.

Over fruit which falls unripe from the tree [nobelot]. What are nobelot? R. Zera and R. El'a [differ in their explanation]. One says: They are the fruit scorched by the sun; the other says : They are dates blown from the tree by the wind.

To dream of any kind of metal-tool is a good omen, with the exception of the hoe, the mattock and the axe ; but this applies only when he sees them with their handles. To dream of any kind of fruit is a good omen with the exception of unripe dates. To dream of any kind of vegetables is a good omen with the exception of turnipheads. But Rab said : I did not become rich until I dreamt of turnip-heads ! When he saw them, he saw them on their stem. To dream of any kind of colour is a good omen with the exception of blue. To dream of any kind of birds is a good omen with the exception of the owl, the horned owl and the bat.

Three things enter the body without its deriving any benefit therefrom ; melilot, date-berries and unripe dates. Three things do not enter the body, but it derives benefit therefrom : [they are] washing, anointing and regular motions [tashmish]. Three things are of the essence of the world to come : [they are] the Sabbath, the sun and tashmish.

Abaye said to him: But perhaps it is not so. R. Akiva may have stated his view only here, since the etrog must be "goodly," while [an unripe etrog] is not, but there he may agree with the sages