Talmud sobre Terumot 3:1

A person brought a back-pack¹⁰⁸Rome ms: מפשלתה; the hif‘il of פשל means: to let hang down (in Arabic: to fail, be unsuccessful.) of leeks to Rebbi Isaac bar Tevele. He asked Rebbi Joḥanan. He said to him, go and ask Ḥananiah ben Samuel¹⁰⁹A Tanna in the academy of R. Joḥanan, whose task was to memorize all known tannaïtic statements. R. Isaac bar Tevele is otherwise unknown. who knows statements about this. He went and asked. He said, they did not show me^109aThe expression יחמי לי is discussed in detail by Y. Sussman in Mehqerei Talmud, vol. 3, Jerusalem 2005, pp. 219-224. (Addenda and Corrigenda by Guggenheimer) a statement, but he told me an Amoraic tradition, since Rebbi Yasa said in the name of Rebbi Joḥanan: Rebbi and Rebbi Eleazar ben Rebbi Simeon disagree: one says after its place of production, the other says, after its current stand. Rebbi Abbahu said that Rebbi said, after its place of production, and they taught him following Rebbi Eleazar ben Rebbi Simeon, after its current stand¹¹⁰Produce that may be from the Land of Israel is under the laws of the Sabbatical everywhere in the Land if carried by a human.. This means for back packs, but for animal loads everybody agrees after its place of production. If its place of production and of current placement are free but he is going to transport it through forbidden territory, that forbidden territory is as if he did not traverse it. Rebbi Abba bar Cohen asked before Rebbi Yose: Did not Rebbi Ḥiyya say in the name of Rebbi Joḥanan, between Rebbi and his colleague, practice follows Rebbi. But Rebbi Jonah said, even Rebbi with Rebbi Eleazar ben Rebbi Simeon¹¹¹Since R. Eleazar ben R. Simeon was Rebbi’s teacher; he could not be counted as a “colleague.” It is said that after the death of R. Eleazar, Rebbi, who at that time was a widower, asked his widow to marry him. She answered: “Should a vessel that was used in the Sanctuary ever be used for profane purposes?”? He said to him, what do you want from Rebbi Joḥanan! Rebbi Joḥanan follows his own opinion, for Rebbi Joḥanan said, they were very lenient regarding the Sabbatical, which is of their words¹¹²Even though the observation of the Sabbatical year is among the duties that the returnees from Babylonia took upon themselves voluntarily (Neh.10:32), it cannot be considered a Biblical commandment since it is intrinsically connected with the Jubilee year which presupposes that every family hold the grounds alotted to it in Joshua’s distribution. Since there can be no Jubilee, the Sabbatical stands only on popular acceptance.. Some want to say¹¹³These object to R. Joḥanan and say that even if the Sabbatical cannot be considered a part of the Jubilee institution, at least it is to be kept in fulfillment of the vow registered by Nehemiah and, as such, it is Biblical., the opinion of Rebbi Joḥanan is added to that of Rebbi and they form a majority against Rebbi Eleazar ben Rebbi Simeon.