Si quelqu'un met de côté des fruits pour séparer terumoth et ma'aseroth [c'est-à-dire s'il compte sur eux et mange un autre tevel (produit sans dîme) qu'il a, en disant: Sa terumah est dans ces fruits que j'ai mis de côté à cet effet] , ou (s'il a mis de côté) de l'argent avec lequel racheter ma'aser sheni, il peut procéder en supposant qu'ils (les fruits et l'argent mis de côté) sont là (en sa possession). S'ils étaient perdus, [s'il est allé vérifier et les a trouvés manquants], il doit être inquiet [quant au statut du produit de tevel qu'il avait "corrigé" par eux. Et s'il n'en avait pas encore mangé, il doit en verser la dîme; car il se peut que lorsqu'il a dit: "Sa terumah est dans les fruits que j'ai mis de côté", ils étaient déjà perdus], (il doit être inquiet) pendant une période de vingt-quatre heures [(rétroactivement) à partir du moment de la vérification . Lorsqu'il les a vérifiés et les a trouvés disparus, il doit soupçonner qu'ils étaient déjà portés disparus hier à ce moment. Et s'il les avait faits ma'aser dans un délai de vingt-quatre heures pour d'autres produits, il doit la dîme sur la possibilité (qu'ils manquaient.) Les rabbins n'avaient pas besoin de plus d'appréhension que cela, se fondant sur la chazakah (le statut d'origine, c'est-à-dire qu'ils ont obtenu)]. Ce sont les paroles de R. Elazar b. Shamua. R. Yehudah dit: Il y a trois occasions où le vin [que l'on avait mis de côté pour la dîme d'un autre vin] est vérifié [pour voir s'il était aigri (le vinaigre ne peut pas être titré pour le vin)]: quand le vent d'est souffle à la fin de la fête (Succoth), au moment du bourgeonnement, et lorsque l'eau entre dans le boser (raisins à moitié mûrs). [Quand ils sont "double-blanc", ils sont appelés "boser", et l'entrée d'eau (ci-dessus) se réfère à l'eau qui entre et s'accumule en eux au point où une partie est retenue. Une autre interprétation: ils écrasaient les raisins lorsqu'ils étaient en boser et ajoutaient de l'eau pour préparer le vinaigre à tremper. La halakha est conforme à 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.
