Si se reservan frutas de las que se separan terumoth y ma'aseroth [es decir, si se apoya en ellas y se come otro tevel (producto sin tejer) que tiene, diciendo: Su terumah está en esas frutas que puse a un lado para este propósito] , o (si reserva) dinero con el que canjear ma'aser sheni, puede proceder asumiendo que ellos (las frutas y el dinero retirados) están allí (en su poder). Si se perdieron, [si fue a comprobar y los encontró desaparecidos], debe estar preocupado [en cuanto al estado del producto de tevel que había "corregido" a través de ellos. Y si aún no lo había comido, debía diezmarlo; porque puede ser que cuando dijo: "Su terumah está en los frutos que puse a un lado", ya estaban perdidos] (debe estar aprensivo) durante un período de veinticuatro horas [(retroactivamente) desde el momento de la verificación . Cuando revisó y los encontró desaparecidos, debe sospechar que ya estaban desaparecidos ayer en este momento. Y si los había hecho ma'aser dentro de un período de veinticuatro horas para otros productos, debe diezmarlo con la posibilidad (que faltaban). Los rabinos no requerían más aprehensión que esto, confiando en la jázaca (el estado original, es decir, que obtuvieron)]. Estas son las palabras de R. Elazar b. Shamua R. Yehudah dice: Hay tres ocasiones en las que se verifica el vino [que se había reservado para el diezmo de otro vino] [para ver si se había agriado (el vinagre no era apto para el vino)]: cuando sopla el viento del este La finalización del festival (Sucot), en la época de gemación, y cuando el agua entra en el boser (uvas medio maduras) [Cuando son "doblemente blancos" se les llama "boser", y la entrada de agua (arriba) se refiere al agua que ingresa y se acumula dentro de ellos hasta el punto en que se retiene parte de ella. Otra interpretación: aplastaban las uvas cuando eran boser y agregaban agua para preparar el vinagre para mojar. La halajá está de acuerdo con R. Yehudah.]
Bartenura on Mishnah Gittin
המניח פירות להיות מפריש עליהן כו' – He relies upon these and eat from other TEVEL/eatables forbidden to be consumed prior to the separation of sacred gifts that he has, and says, ‘Behold their heave-offerings [come] from these fruits that I have set aside for this purpose.’
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English Explanation of Mishnah Gittin
Introduction
The previous several mishnayoth taught that a person need not be concerned lest someone might have died. Our mishnah teaches that a person need not be concerned lest some produce that he set aside has spoiled.
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Bartenura on Mishnah Gittin
ואם אבדו – He went to check them and found that they had become lost.
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English Explanation of Mishnah Gittin
If a man sets aside produce in order to count it as terumah and tithe, or money in order to count it as second tithe, he may continue to count it as such in the presumption that they still exist. The person here set aside some produce in another place for it to count as tithe so that he could eat other produce without tithing it. Or he set aside some money to count it as the redemption money for second tithe. This redemption money will eventually be brought to Jerusalem and consumed there. He may continue to eat his produce, assuming that the things he set aside still exist.
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Bartenura on Mishnah Gittin
הרי זה חושש – for these selfsame eatables forbidden to be consumed prior to the separation of sacred gifts, which he had legally fit for use by giving the priestly dues with the promise of those. And if he did not eat them, he must separate [tithes] from them, lest when he says: ‘Behold their priest-due is with the fruit that I have set aside’ have already become lost.
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English Explanation of Mishnah Gittin
If they are lost, he must be concerned from time period to time period, the words of Rabbi Elazar ben Shammua. Rabbi Judah says: at three seasons they check the wine: when the east wind begins to blow at the end of Sukkot, when the buds first appear [on the vine], and when the juice begins to form in the grapes. According to R. Elazar b. Shammua, if he comes back and discovers that the produce is lost, meaning it has gone bad, he must assume that it was lost within the last 24 hours. This means that he had unwittingly eaten untithed produce for the last 24 hours, and will have to repay that amount to the priests. R. Judah says that they check the wine at only three seasons to ensure that it has not gone bad. Thus he would have to assume that any wine he had left over in order for it to count as tithes and terumah had spoiled some time between the last check and the current period.
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Bartenura on Mishnah Gittin
מעת לעת – of being examined. And when he checked them and found them to be lost, he fears lest from yesterday at that particular time they had been lost, and if he had designed them as tithes in the midst of the time period of twenty-four astronomical hours over other fruit. He must separate from them [tithes] out of doubt, and more than this, the Rabbis were not stringent to fear, but they rely upon the presumptive continuance of an actual condition until evidence of change is produced.
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Bartenura on Mishnah Gittin
בודקין את היין – that he left it to [have tithes] separated out, he must check it, lest it soured, since we don’t offer heave-offerings from wine that had soured.
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Bartenura on Mishnah Gittin
בקדים של מוצאי החג – since when the east wind blows at the conclusion of the festival [of Sukkot].
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Bartenura on Mishnah Gittin
בשעת כניסת המים – when they are like the white bean (see Mishnah Kilayim 1:1), they are called half-ripe fruit (i.e. grapes). But when the moistness enters and grows in it when one is able to store away from them a bit, that is at the time when the water enters. Another explanation: When they were crushing the grapes when they were half-ripe, and putting water into it, and making vinegar to make it subject to setting aside sacred gifts. And the Halakha is according to Rabbi Yehuda.
