Талмуд к Трумо́т 1:5

אֵין תּוֹרְמִין מִן הַלֶּקֶט, וּמִן הַשִּׁכְחָה, וּמִן הַפֵּאָה, וּמִן הַהֶפְקֵר, וְלֹא מִמַּעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְּרוּמָתוֹ, וְלֹא מִמַּעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְלֹא מִן הַחַיָּב עַל הַפָּטוּר, וְלֹא מִן הַפָּטוּר עַל הַחַיָּב, וְלֹא מִן הַתָּלוּשׁ עַל הַמְחֻבָּר, וְלֹא מִן הַמְחֻבָּר עַל הַתָּלוּשׁ, וְלֹא מִן הֶחָדָשׁ עַל הַיָּשָׁן, וְלֹא מִן הַיָּשָׁן עַל הֶחָדָשׁ, וְלֹא מִפֵּרוֹת הָאָרֶץ עַל פֵּרוֹת חוּצָה לָאָרֶץ, וְלֹא מִפֵּרוֹת חוּצָה לָאָרֶץ עַל פֵּרוֹת הָאָרֶץ. וְאִם תָּרְמוּ, אֵין תְּרוּמָתָן תְּרוּמָה:

Нельзя откладывать Теруму от Лекета [упавших слов, дарованных бедным], или от Шихечи [забытых снопов, отданных бедным], или от Пеа [угла поля, который должен быть отдан бедным]. или от Хефкера [без хозяина], а не от первой десятины, чья Терума уже взята, или от Маасер Шени [второй десятины, которую нужно есть в Иерусалиме] или от Хекдеша [освященное пожертвование], которое было выкуплено, и не от того, что обязано [в Теруме ] за то, что не обязано, и не от того, что не обязано, от того, что обязано, и не от избранного отобранного, и не от не отобранного к отобранному, а не из чадаша [зерна текущего года, которое запрещено есть] для яшана [зерна прошлого года, которое разрешено есть], а не из яша для чадаша и не из плодов Земля [Израиля] для плодов извне Земли, а не из плодов вне Земли для плодов земли. И если кто-то отложил Теруму [из этих видов продуктов], то Терума не является [действительным] Терумой .

Jerusalem Talmud Orlah

It was stated in the name of Rebbi Simeon: The only kinds admitting an intention of exemption are three: [buckthorn]⁷Reading with R. S. Cirillo רימין for רימון, defined by Maimonides (Demay 1:1) by Arabic נַבק “buckthorn, lotus fruit.” Pomegranate trees (רימון) have valuable fruits and are not planted for their wood. Cf. Demay 1, Note 4., sycamore, and caper bush. Are these obligated for tithes⁷Reading with R. S. Cirillo רימין for רימון, defined by Maimonides (Demay 1:1) by Arabic נַבק “buckthorn, lotus fruit.” Pomegranate trees (רימון) have valuable fruits and are not planted for their wood. Cf. Demay 1, Note 4.? This is a dispute between Rebbi Abba bar Mamal and Rebbi Hila. They differed: If somebody kept his fruit trees for wood, Rebbi Abba bar Mamal said he is obligated, Rebbi Hila said he is exempted. Rebbi Abba bar Mamal said he is obligated, from the following⁹Ma‘serot 1:1, Note 20.: (Deut. 14:29) “The Levite shall come, because he has neither part nor inheritance with you.” You are obliged to give him from what you have but he has not¹⁰Since the fruits of the tree destined to be cut down as fire wood remain private property, they are subject to tithes. The next two sentences are irrelevant here; they are just copied from the source in Ma‘serot.. This excludes abandoned property for which your and his hands are equal. Gleanings, forgotten sheaves, peah, and abandoned property are all equal.

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Jerusalem Talmud Challah

MISHNAH: Two qabim and a qab of rice or²²Reading of the Rome ms. and the Constantinople print: או תרומה; this probably is a gloss. heave between them do not combine²³Two loaves made of bread flour each of which is too small to be subject to ḥallah are both touching an exempt dough (which is either from material intrinsically exempt or from flour exempt because of its status of sanctity) cannot become obligated since the exempt dough acts as a barrier as if it were of iron. But a dough which is not exempt cannot separate, even if it now is no longer subject to ḥallah.. If a thing of which ḥallah was taken is between them, they do combine since already they are subject to ḥallah.
If a qab of new grain and one of old bit one another³⁸While two doughts together are obligated for ḥallah as noted in the previous Halakhah, it is forbidden to give heave from one year’s harvest for another year’s (Mishnah Terumot 1:5). Everybody agrees that ḥallah must be given from both kinds of grain; the question is only how this has to be done., Rebbi Ismael says one should take from the middle but the Sages prohibit this. If somebody takes ḥallah from a single qab, Rebbi Aqiba declares it to be ḥallah but the Sages say, it is not ḥallah.
If ḥallah of two qabim was taken separately, when he then combinrd them together into one dough, Rebbi Aqiba exempts but the Sages obligate; it turns out that the severity³⁹Of R. Aqiba who treats ḥallah from less than the minimal volume as genuine ḥallah. becomes a leniency.

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Jerusalem Talmud Challah

¹²¹Terumot 1, Note 159. Rebbi Joḥanan in the name of Rebbi Yannai: This is one of three well-explained verses in the Torah (Deut. 14:27): “The Levite shall come, for he has neither part nor inheritance with you.” You must give him from what you have but he has not. This excludes ownerless property where your and his hands are equal. There is no difference between gleanings, forgotten sheaves, peah¹²²All poor are entitled to these, irrespective of their tribal affiliation., and abandoned property.

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