Komentarz do Bikkurim 1:1

There are those who bring and recite. [They recite] the reading of bikkurim, from "...My father was a fugitive Aramean..." (Devarim, 26:5) to the end of the passage.

There are some who bring bikkurim and recite [the declaration]; others who only bring, but do not recite; and there are some who neither bring nor recite.
The following are those that do not bring: one who plants [a vine] on his own property, but buries [a shoot in the ground] so that [it] grows on property belonging to [another] individual or to the public.
And similarly if one buries [a shoot in the ground] of another person’s private property or in public property, so that it grows on his own property;
Or, if one plants [a vine] on his own [property] and [buries it in the ground] so that it still grows on his own property, but there is a private or public road between, such a one does not bring [bikkurim.]
Rabbi Judah says: such a one has to bring bikkurim.
There are two mitzvoth when it comes to bikkurim: bringing them and making the formal declaration. Our mishnah clarifies that some people are obligated to bring the fruits and make the recitation, whereas others bring the fruits but don’t make the declaration and there are yet other types of people who need not bring bikkurim at all.
Section one: The mishnah describes a practice of grape-farmers to bury a vine into the ground in one place and then bring it up in another place. This would give the vine another place to derive water and nutrients from the ground without having to plant a whole new vine. The “new” vine looks new because it is coming out of the ground. However, it is not in reality new it is just the same vine as before coming up in a new place.
If a person puts a vine that begins on his property into the ground and then brings it up on property that is not his, he does not bring bikkurim. We will learn the reason why not in mishnah two.
Section two: The same is true if the vine begins on another’s property or on public property and he then brings it up out of the ground on his property. Even though the grapes will be harvested from his own property, he does not bring bikkurim.
Section three: In this case, the vine begins on his property, travels underneath another person’s private property or public property and then is brought up again on his property. The sages say that even though the vine begins and ends on his property he still does not bring. Rabbi Judah disagrees in this case (but not in the cases in sections one and two) and says that he does bring. Some commentators explain that Rabbi Judah disagrees only concerning a case where the vine traveled underneath public property. Rabbi Judah holds that a person can use the ground underneath public property for his own private use and therefore this is like a case where the entire vine grew on his property. The other rabbis hold that one cannot use the ground underneath public property and therefore, this is a case where the vine grew on property that did not belong to him. Rabbi Judah agrees that if the vine traveled underneath another’s private domain, he cannot bring bikkurim.

But [the tree] leans into [another's] private property. [Someone who] dug a hole and inserted in the ground a shoot from a tree [to propagate the tree and create a new one], but the top of the shoot comes out in the field of his neighbor, or in birshut harabim. And in the same way, if the plant stands in the field of his neighbor or in the birshut harabim, and the top of the shoot comes out in his field; [in these cases] he does not bring, as explained next (Mishnah 2), because not all the growth is in his land.

But a road for an individual or a public road is in the middle . For example, he has two gardens on the two sides of some road; he doesn't bring, because not all the growth is in his land.

כזה מביא – since he has permission to do this, that it is permitted to make a cavity under the public domain and that does not do damage to the public area at all. As we read (Deuteronomy 28:11): “[and the produce of] your soil [in the land that the LORD swore to your fathers to assign to you].” But nevertheless, Rabbi Yehuda holds that even though one brings [the First Fruit] but does not recite the passage (Deuteronomy chapter 26:5-10). But the Halakah does not follow [the opinion of] Rabbi Yehuda.