Talmud sur Shevi'it 7:8

HALAKHAH: There, we have stated³Mishnah Ma‘serot 4:8. All these kinds are not subject to tithes since they are not produced in the Land of Israel.: “Garlic from Baalbek, onions from Rikhpah⁴This place has not been identified., split beans from Cilicia, and Egyptian lentils.” Because these kinds⁵Garlic, onions, beans, and lentils, but not these sorts. also grow in the Land of Israel, the Sages had to attach marks to them⁶Greek σημεῖον “mark, symbol.”. “But filberts, pistachios, and pine nuts, since these kinds do not grow in the Land of Israel, the Sages did not have to attach marks to them.⁷Tosephta Ma‘serot 4:10, from a statement of R. Yose. There (in all Tosephta manuscripts) it is implied that these nuts are also produced in the Land of Israel, but Baalbek onions etc. do not grow in the Land. R. Isaac ben Malchisedek Simponti notes that he has Yerushalmi manuscripts of both traditions.” Rebbi Abun said, the Mishnah is the opposite regarding the obligation of these kinds; since these kinds do not grow outside of the Land, the Sages had to enumerate them⁸That they are subject to demay even outside the Land, in contrast to the first Mishnah which enumerated the kinds exempt from demay even if grown in the Land.. But is there not fig cake from Bosra⁹This probably is Bosra or Bostra, on the main road that goes South from Damascus, just outside the boundaries of the domain settled by the returnees from Babylonia.? It is pounded. But dates from Alexandria? They are thin. But carob from Kiari⁴This place has not been identified.? It is cut. But rice from the Ḥolata¹⁰Rice from the dunes (חולה) of Antiochia is mentioned at the end of this Halakhah (fol. 22d), but there it is implied that it is undistinguishable from rice grown in the Land, in opposition to the text here. (אכתר is Arabic אכת̇ר “more numerous”, there are more kernels to a stalk.) R. Simson of Sens reads: Rice from Ḥolata Aktar? It is reddish. No locality Ḥolata Aktar is known. It is also impossible to identify חולתה with Ḥuleh, since according to all versions of the Tosephta detailing the borders of the land settled by the returnees from Babylonia, Lake Ḥuleh is inside the Land.? It has more numerous kernels and is reddish. But cumin from Cyprus? It is curved.

MISHNAH: He who makes after-wine and pours in a measured amount of water, if he found the same amount he is free⁸⁷The Sages hold that the wine he takes out is the water he poured in which only received taste from the pomace, and taste is not taxable. R. Jehudah holds that there was an exchange of fluid between the water and the pomace and now part of the fluid is genuinely subject to heave and tithes.. Rebbi Jehudah declares him obligated. If he found more than his measure he gives proportionally from another place⁸⁸This again is the opinion of the anonymous Sages. Even though the additional amount of fluid certainly came from the pomace, it is not wine in the biblical sense..
The holes of ants which were near an obligated heap overnight are obligated since it is obvious that they were dragging from what was processed all night⁹⁴Grains found in antholes the day after a heap of grain was smoothed but not yet tithed have to be tithed since they were taken from grain completely processed but not tithed..
Baalbek garlic, Rikhpa onion, Cilician grits¹¹¹Broken beans., and Egyptian lentils, Rebbi Meïr says also colocasia¹¹²The Rome ms. and the Maimonides autograph of the Mishnah read קרקס. One Genizah ms. and most Tosephta sources (3:15) read קלקס and this seems to be the basis of Maimonides’s identification of the plant as אלקלקאס “colocasia, Egyptian bean”., Rebbi Yose says also qrṭnym¹¹³This reading has no correspondence in the variant readings of the Mishnah and generally is considered a scribal error of the Leyden ms. The Maimonides autograph reads קוטנין, most other mss. קוטנים; Arabic קֻטנִיַּה “legumes, flour-containing seeds other than grain”. The Arabic is the Gaonic definition (Ahilut 18:2) for Hebrew קטניות “legumes”. Maimonides describes the fruit as “a kind of pea”. According to Arukh, it is called in Arabic צג̇יר אלאד̇נאב “small of tail”; I. Löw identifies as nelumbo nucifera. are free from tithes and may be bought from everybody during the Sabbatical¹¹⁴These are not cultivated in the Land.. The seed of the upper part of arum¹¹⁵The seeds, in contrast to the bulb., the seeds of leeks, seeds of onions, seeds of turnips and radishes, and other garden seeds which are not eaten are free from tithes and may be bought from everybody during the Sabbatical¹¹⁶Since they are not food, they are not titheable even by rabbinic standards and not covered by the Sabbatical restrictions on “its (the Land’s) yield to eat” (Lev. 25:7). and these may be eaten if their father was heave¹¹⁷The principle that “growth from heave is heave” (Terumot 9:4) applies only to food. Therefore, the growth from inedible seeds from heave of vegetables is profane since it is not growth from heave..

Rebbi Immi in the name of Rebbi Yannai: A Tiberian qab is obligated for ḥallah⁷⁴Which is larger than the standard qab of the Mishnah. Mishnah Idiut 1:2 states that originally the amount was fixed at 1.5 qab. Tosephta Idiut 1:2 reads: “The Sages estimated 7 + something qabim which are 5 quarters in Sepphoris or 1.5 qab in Jerusalem.” According to Rashi (Pesaḥim 48b), Maimonides and R. Abraham ben David (Idiut 1:2) the argument is the following: Since Num. 15:21–21 speaks about “the beginning of your doughs,” the reference is to the size of the doughs made in the desert, which was 1 ‘omer of manna. The ‘omer is defined in Ex. 16:36 as a tenth of an ephah which is 3 seah or 18 qab, 72 quarter qabim. This makes the ‘omer 7.2 biblical quarter qabim. The Jerusalem small measure is defined as 1/6 larger than the biblical, the Sepphoris 1/6 larger than the Jerusalem. This makes the ephah 60 Jerusalem quarters and 50 Sepphoris ones and the amount subject to ḥallah is 7.2 biblical quarters = 6 Jerusalem quarters = 5 Sepphoris quarters.
Maimonides defines the qab(Sepphoris) as 4×4×10.8 digits. The digit is 1/24 of a cubit normally taken to be 55 cm; this makes the qab 2101 cm³ = 2.1 liter and the amount of dry flour so that a dough made from it should be subject to ḥallah equal to 2.65 liter. A Jerusalem qab would then be 2.52 liter and it is possible that the Tiberian measure was equal to the Jerusalem one and R. Yannai’s statement errs on the side of caution, in the spirit of the last sentence of this paragraph.. A maker of fried food asked Rebbi Joḥanan: He said, go, make four, and separate⁷⁵Make batches of 4 quarters of dough and separate the batches so they will never touch. Since fried dough is not subject to ḥallah by biblical law, it is preferable to prepare the dough so the question of ḥallah should never arise.. Could he say to him, three and separate⁷⁶Why did he say “make four” without saying what he meant? Could it be four qabim or three qabim or maybe three quarters of a qab?? Rebbi Zeïra said, in their places, qabim in their places are measured by quarters⁷⁷In his place, the qab was never used as a commercial measure; the standard was the quarter of about 0.5 liter.. Could he have said to him five minus a little bit? That there should not be any doubt of obligation of ḥallah.

Rebbi wanted to permit the Sabbatical year¹⁴⁵Since in the absence of a Temple and the distribution of land as ordered in the Torah, the Sabbatical year is observed as a Rabbinic ordinance, Rebbi wanted to allow cultivation of the land to help pay real estate taxes that were imposed irrespective of the yield. A generation later, R. Yannai did permit the cultivation of land for the payment of taxes and delivery of requisitioned produce to the Roman army (Yerushalmi Ševiït 4:2, Babli Sanhedrin26a, cf. Rashi there.) The parallel to the entire story is in Taäniot 3:1.. Rebbi Phineas ben Yaïr went to him. He said to him: how is the grain doing? He¹⁴⁶R. Phineas ben Yaïr. answered him: endives¹⁴⁷They are irrelevant for taxes or the army. are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules¹⁴⁸Latin mulus. Yoma 8:5, it is stated that a white mule’s kick is life-threatening. Hence, white mules should not be kept by Jews. of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my cousins¹⁴⁹In Taäniot: “My sons.” should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

Salman the Levite, the brother of Zavdi the Levite, in the name of Rebbi Joshua ben Levi: All statements are pair by pair⁸⁰This applies only to the positive first part of the Mishnah. The opinion of R. Joshua ben Levi parallels that of R. Johanan in Halakhah 1.. Rav said, all are one kind⁸¹All four trees mentioned as not being kilaim. This statement can draw support from the fact that the names of all trees mentioned are connected by ו.. A baraitha disagrees with Rav, for we have stated: also the baka-bush⁸²A bush of the balsam family, not really a tree. Hence, such a plant cannot be in one family with pears etc., and not all are one kind.. Rebbi Yose ben Rebbi Abun objected, did we not also state oregano⁸³Oregano is a small bush, much less of a tree than the baka-bush. Since no answer is given, Rav’s position is rejected.?

It was stated¹⁸⁶Lev. 19:24 declares all fourth-year fruit holy; implying that it must be redeemed. The next verse notes that the rules for the first four years were given so the tree should increase its yield starting from the fifth year. The word yield is taken in Sifra Qedošim Paraša 3(10) to mean that the duty of redemption in the fourth year starts at the point in the ripening of the fruit at which in the fifth year the duty of tithing starts (Ma‘serot 1:2); in the case of grapes if there is some sap in the fruit. The two sources seem to contradict one another but Maimonides (Ma‘aser Šeni 9:2) adopts both of them.: You redeem fruit; you do not redeem either unripe grapes or unripe figs. Rebbi Zavida instructed about unripe dates that they should be buried¹⁸⁷He holds that they cannot be eaten since they cannot be redeemed; they have to be treated like a firstling which died before it could be sacrificed.. Rebbi Jonah asked: If he transgressed and redeemed them, is it not redeemed? And you want to say, it needs to be buried!

When Proclus⁷⁸Grätz (Geschichte der Juden³ p. 314) reads Proculus and identifies him as an officer of Ursicinus’s army (under the emperor Gallus.) entered Sepphoris, Rebbi Mana instructed the bakers to present their wares in the market. The rabbis of Newe⁷⁹Sometimes called Niniveh, a place Nova in the Golan. instructed to bake leavened on Passover.

It was stated: “One does not raise chickens in Jerusalem because of the sacrifices, nor may Cohanim in the Land of Israel because of purities.” I could think also in Jerusalem in this way⁹⁸That people eating sacrifices may not raise chickens but all others may., but it might follow what Rebbi Joshua ben Levi said, “Jerusalem the built-up⁹⁹Ps. 122:3. The argument is about the second half of the verse which is not quoted: “A city joined together.” All its inhabitants are joined in its holiness.
In Ḥagigah 3:6, The same remark by R. Joshua ben Levi’s is given quite a different interpretation.” etc., the city which joins Israel one to the other.