Talmud do Szewiit 7:2

וְעוֹד כְּלָל אַחֵר אָמְרוּ, כָּל שֶׁאֵינוֹ מַאֲכַל אָדָם וּמַאֲכַל בְּהֵמָה, וּמִמִּין הַצּוֹבְעִין, וּמִתְקַיֵּם בָּאָרֶץ, יֶשׁ לוֹ שְׁבִיעִית וּלְדָמָיו שְׁבִיעִית, אֵין לוֹ בִּעוּר וְאֵין לְדָמָיו בִּעוּר. אֵי זֶהוּ, עִקַּר הַלּוּף הַשּׁוֹטֶה, וְעִקַּר הַדַּנְדַּנָּה, וְהָעַרְקַבְנִין, וְהַחַלְבְּצִין, וְהַבֻּכְרִיָּה. וּמִמִּין הַצּוֹבְעִין, הַפּוּאָה וְהָרִכְפָּא, יֵשׁ לָהֶם שְׁבִיעִית וְלִדְמֵיהֶן שְׁבִיעִית, אֵין לָהֶם בִּעוּר וְלֹא לִדְמֵיהֶן בִּעוּר. רַבִּי מֵאִיר אוֹמֵר, דְּמֵיהֶם מִתְבַּעֲרִין עַד רֹאשׁ הַשָּׁנָה. אָמְרוּ לוֹ, לָהֶן אֵין בִּעוּר, קַל וָחֹמֶר לִדְמֵיהֶן:

I jeszcze jedna zasada, którą powiedzieli: wszystko, co nie jest pożywieniem dla ludzi ani dla zwierząt lub z gatunku [rośliny] używanej do umierania, lub co trwa [jeśli pozostawione] na polu, [prawa] roku sabatowego mają do tego zastosowanie i [prawa] roku sabatowego mają zastosowanie do jego pieniędzy [wymienianych na niego], ale [prawa] Bi'ur nie mają do niego zastosowania, a [prawa] Bi'ur nie mają zastosowania do jego pieniędzy. A co to jest [tj. Żywność dla ludzi lub zwierząt, która przetrwa, jeśli zostanie pozostawiona na polu]? Liść Scolopendrium Hemionitis i korzeń Ceterach i Scolopendrium oraz korzeń Netz HeChalav i Bukhriyah [nieznana roślina]. A [co jest uważane] za gatunek [rośliny] używany do umierania? Rubia Tinctorum i Reseda . [Ustawodawstwa] roku szabatowego stosuje się do nich i [prawa] roku szabatowego zastosowanie do ich pieniędzy, ale [prawa] Bi'ur nie stosują się do nich i [prawa] Bi'ur nie mają zastosowanie do ich pieniędzy. Rabin Meir mówi: Ich pieniądze mogą podlegać Bi'ur do Rosz ha-Szana [ święta noworoczne]. Odpowiedzieli mu [Mędrcy]: [Jeśli prawa] Bi'ur nie mają do nich zastosowania, tym bardziej [prawa nie mają zastosowania] do ich pieniędzy!

Jerusalem Talmud Demai

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.

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Jerusalem Talmud Maasrot

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..

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Jerusalem Talmud Demai

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.

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