json/Tosefta/Vilna Edition/Seder Zeraim/Tosefta Maasrot/English/Sefaria Community Translation.json

{
    "language": "en",
    "title": "Tosefta Maasrot",
    "versionSource": "https://www.sefaria.org",
    "versionTitle": "Sefaria Community Translation",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isBaseText": false,
    "isSource": false,
    "direction": "ltr",
    "heTitle": "תוספתא מעשרות",
    "categories": [
        "Tosefta",
        "Vilna Edition",
        "Seder Zeraim"
    ],
    "text": [
        [
            "The \"granary\" for tithes [of produce] (i.e., the point at which produce must be tithed) rendering one liable on account of the laws of <i>tevel</i><sup>*</sup><i class=\"footnote\">i.e., the prohibited consumption of or benefit from untithed produce</i>, is once their work is completed -- [meaning] the work of being brought in [from the field]. (See Bava Metzia 88b:6).)",
            "Anything that is [treated as] food from the beginning to the end [of its growth], such as vegetables, is liable [for tithes] at the beginning and liable at the end. Anything that begins as food but does not end up as food, such as vegetables that have gone to seed, is liable at the beginning and exempt at the end. Anything that does not begin as food but ends as food, such as fruits of the tree, is exempt at the beginning and liable to the end. Rabbi Yishmael son of Rabbi Yosei says in the name of his father, even if a man has only taken (i.e., plucked) a single grape from a cluster, the entire cluster -- behold -- is liable [for tithing]<sup>*</sup><i class=\"footnote\">i.e., if one grape has ripened to the point that it is treated as food, the entire cluster to which it is connected must also be treated as food</i>.",
            "Hazelnuts and peaches and the fruit of the cedar (איסטרובילין) [are liable] from the time that their peel/shell forms. The nuts and the almonds from when they form \"compartments.\" Rabbi Yehuda says, from the time that their peel/shell forms. They said this as to the inner peel/shell that is [directly] on top of the food (i.e., the nut itself). Nehorai ben Sonya says in the name of Rabbi Shimon, small apples are exempt and honey apples<sup>*</sup><i class=\"footnote\"><b>תפוחי נמלא</b>, see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Maasrot_1.3.3\" href=\"Jerusalem_Talmud_Maasrot.1.3.3\">Y. Maasr. I.3.3</a>, Guggenheimer tr.</i> are liable, whether large or small. Rabbi Yishmael bar Rabbi Yosei says in the name of his father, bitter almonds are liable, whether small or large. Sweet almonds [are liable] from when the outer shell is formed. Rabbi Yishmael exempts small cucumbers from the time that their skin grows smooth.",
            "<i>Siah</i> (a hyssop-like plant) and Syrian oregano and thyme [are liable] from when they blossom, and all the red herbs, from when they blossom. If it was the second [year of the agricultural cycle] and the third began [as they were blossoming], behold, they are [considered to] belong to the third. [If] it was the eve of <i>shevi'it</i> (the seventh year of the agricultural cycle, when fields lie fallow), and [the blossoms formed when] the <i>shevi'it</i> year started, behold, they [are considered to] belong to the <i>shevi'it</i> year. Rabban Shimon ben Gamaliel says, Beit Shammai and Beit Hillel did not disagree about the [produce that already became] ripe [for purposes of tithing before the onset of the new year], that it [belongs] to the previous [year even if it was not picked by the time the new year started], or about that which has not yet blossomed, that it [belongs] to the coming [year]. On what did they disagree? On fruit that blossomed in the previous year and ripened in this year -- per Beit Shammai, we go according to when it blossomed, and per Beit Hillel, we go according to when it became ripe<sup>*</sup><i class=\"footnote\"> Note: This reading follows the <i>girsah</i> of Minchat Bikkurim here</i>.  ",
            "They separate Terumah from gourds and pumpkins, even though the watermelons and cucumbers did not yet have their fuzz removed [in hot water (see Maasr. 1:5)]. Even though he did not remove the fuzz from the cucumbers that he intends to remove from the kettle, he is not liable [for tithes] until he [does in fact] remove them from the kettle.",
            "One who gathers [produce] in the field -- as soon as he gathered for all his needs, behold, he is liable. One who gathers in the field -- as soon as as he collected what he intends to twist into [a string of heads of] garlic or into a bundle of onions, he is not liable until he twists or bundles. Ears of corn that fell from the threshing floor or fell off of the heap, or dried-up peas -- as soon as he they are stacked on the threshing floor, he may not eat them until they are tithed. Peas -- once they are sifted [and thus liable for tithes] he may [nonetheless] take them from under the sieve-basket and eat them [before tithing].",
            "One who consecrates his wine vat -- [it is liable for tithes] before the seeds formed lumps and he siphoned off the froth<sup>*</sup><i class=\"footnote\"><b>שילה וקופה</b>, see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Challah_2.3.9\" href=\"Jerusalem_Talmud_Challah.2.3.9\">Y. Chal. II.3.9</a>, Guggenheimer Tr.</i> [he is exempt] -- but once the seeds formed lumps and he siphoned off the froth, and the Temple Treasurer came or he redeemed it -- he is liable. [If] he consecrated it before the seeds formed lumps and he siphoned off the froth, and [before] the Temple Treasurer came, or the seeds formed lumps and he siphoned off the froth and and afterwards he redeemed it -- since at the time that [the vat] was subject to being liable (i.e., as the processing had finished) he was exempt, he is exempt.  [With respect to] wine whose froth has been siphoned off, even though it has been siphoned off, he may [still] take it from the upper winepress and from the ducts and drink it [without tithing] (Maasr. 1:7).",
            "The pipes that bring oil down to the barrel -- even though it has gone down goes down, he may take [the oil that remains] from the barrel and from the pressing bale, and from the press beam, and may put [the oil] on a cake or on a large plate (Maasr. 1:7, following Kulp. tr.). But he may not collect it in a dish in order to continue to make use of it<sup>*</sup><i class=\"footnote\">see Avot D'Rabbi Natan 28:5</i>. [If] he was eating and left some over and it got dark on Sabbath Eve, he is permitted [to continue making use of it]. Said Rabbi Shimon ben Elazar, <i>In what case does this apply?</i> When he ate and left over and it got dark on Sabbath Eve, but not when he intended [this result], or when he puts a large quantity inside <i>anigron</i><sup>*</sup><i class=\"footnote\"><b>אנגרון</b>, a sauce of oil and garum (see Jastrow), in order to have some left over and to bring it into his house.</i>",
            "One who skims [wine] off [the top of] a trough, or skims [wine] off a vessel -- it may be put on a cake or on a large plate (see Maasr. 1:7). One who pours [wine] out from [one] vessel for heating liquids to [another] vessel for heating liquids, from stew-pot to stew-pot, or from pot to pot -- it is permitted to put it on the second, but forbidden to put it [back] on the first.",
            "One who squeezes grapes inside his hand, behold, he is exempt from [tithes]; inside a cup, behold, he is liable.",
            "The oil-pressers (=בדדין, Jastrow) who [take their] lighting oil from press to press, we are not concerned that they will will rob the homeowner, because this is the way they [normally] behave.",
            "[If] one was pressing [dried figs] into a jar, or a circle [of dried figs] into a container (מְעַגֵּל בַּמְּגוּרָה, see Maasr. 1:8) and [in the process] the jar broke or the container opened, it is forbidden to casually eat them [without tithing]. Rabbi Yosei permits it because \"the bottom layer needs the upper layer\"<sup>*</sup><i class=\"footnote\">i.e., until the entire jar or container is filled, the \"work\" of pressing figs is not completed (see Minchat Bikkurim here)</i>."
        ],
        [
            "The donkey-drivers (i.e., merchants) and the homeowners<sup>*</sup><i class=\"footnote\"><b>בעלי הבתים</b> not  <b>בעלי הגתים</b> (\"owners of the winepress\") (see GR\"A)</i> that are traveling from town to town -- they may eat and are exempt [from tithes] until they arrive at the same place<sup>*</sup><i class=\"footnote\">cf. Maasr. 2:3, <b>מְקוֹם הַלִּינָה</b> (\"the place that they intend to spend the night\")</i>. [Therefore,] if the homeowner singles out a house that is before them, if they sleep there they are liable, and if not they are exempt from tithing.",
            "It so happened that Rabbi Yehoshua was travelling to the home of Rabbi Yochanan ben Zakki in Beror Chayil, and the townsfolk brought [Demai] figs to them. They said to him (not \"he said,\" see Lieberman), \"Must we tithe these?\" He said to them, \"If we sleep [here], we are liable to tithe, and if not, we are exempt from tithing.\" § [Returning to the discussion in the previous section,] once they (i.e., the donkey-driver and the homeowner) arrive at their [designated] sleeping place, even [if it is] two hours [away], they need to tithe [at that point]. Rabbi Meir says, [if] they arrived at the place [that they intended] to spend the Sabbath  (Maasr. 2:3), even [if it takes them until] the second day [to arrive], they are exempt from tithing [until that point].",
            "One who separates Terumah from dried figs and intends to press them [into fig cakes] -- Rabbi Eliezer says, he may not eat from them casually, and the Sages say, he may eat from them casually. Rabbi Eliezer concedes to the Sages that [with respect to] one who separates Terumah from ears of corn and intends to process them [afterwards], [or from] grapes and intends to make them into wine, that he may eat from them casually, and the Sages concede to Rabbi Eliezer that [with respect to] a basket of Terumah that has not yet finished its work, that he may not eat from it casually (see Maasr. 2:4). And Rabbi Shimon permits it from a <i>kal v'chomer</i>: Since at a time when one has three obligations (i.e., Terumah, first tithe and second tithe) he may eat from [such produce] casually, therefore at a time when he has only the two tithes, is it not logical that he would be able to eat from it casually [as well]?",
            "One who buys dried figs with the intention of pressing them [into fig cakes], [or] dates with the intention of making them into honey -- Rabbi Meir says, he may not eat from them casually or tithe them as Demai, and the Sages say, he may eat from the casually and tithe them as Demai. Rabbi Meir concedes to the Sages that one who takes ears of corn with the intention of processing them, [or] grapes with the intention of making wine from them, [or] olives with the intention of making oil from them, he may eat from them casually, and the Sages concede to Rabbi Meir that with [respect to] fruits, which do not need to 'finish their work' [to become liable for tithes (see Maasr. 2:4)], that he should not eat from them casually.",
            "One who harvests his vineyard to [sell to] the market, if he does not find a market (i.e., a buyer) for them, he may return them to the winepress, [or one who harvests his] olive trees to [sell to] the market, if he did not find a market for them, he may return them to the olive press -- he may eat from them casually [until they enter the winepress or olive press] and tithe them as certainly untithed produce.",
            "[If the owner of a field] said to him, \"Go out and gather figs for yourself from the fig tree,\" he may eat casually from them and tithe them as certainly untithed produce. [If he] said to him, \"Go out and fill yourself up this basket,\" he may eat from them casually and tithe them as Demai. <i>In what case does this apply?</i> With [a field belonging to] an <i>am ha'aretz</i>, but with [the field of] a <i>chaver</i>, he may eat and there is no need to tithe, the words of Rebbi. Rabban Shimon ben Gamaliel says, <i>In what case does this apply?</i> With [the field of] an <i>am ha'aretz</i>, but with [the field of] a <i>chaver</i>, he should not eat until he has tithed, since <i>chaverim</i> are not be suspected of taking Terumah [on behalf of other produce] that is not in close by (and thus we can be certain that the <i>chaver</i>-owner would not have already tithed these figs (see Ter. 4:3)). Said Rebbi (not \"Rabbi Yehuda\"), my words are preferable to the words of Rabban Shimon ben Gamaliel. It is better that <i>chaverim</i> will take Terumah [from produce] that is not close by and not feed untithed produce to <i>amei ha'aretz</i>.   ",
            "[If the owner of a field] said to him, \"Go out and gather figs for me from that fig tree,\" he (the gatherer) may eat [casually] and need not be concerned about being subject to the laws of stealing. [If he said to him,] \"Go out and fill this basket up for me,\" behold he should be concerned about being subject to the laws of stealing. In either case, he may remove Terumah and tithes from [the basket] on behalf of the field owner's [produce], and he need not be concerned.",
            "[If the owner of a field] said to him, \"Go out and gather for yourself twenty figs from within my [field], and I will fill my belly [with figs] from your [field],\" the one who gathers by quantity is liable, and the one who \"fills his belly\" is exempt. Rabbi Eliezer bar Rabbi Tzadok (alt., \"bar Rabbi Shimon,\" MSS Erfurt) says, one who has three figs inside his mouth at the same time is exempt [from tithes], but four -- behold -- he is liable. [If the owner] said to him, \"Go out and collect for yourself a big basket,\" that means [a basket of] no less than a <i>seah</i>; \"a medium [basket],\" that means no less than a <i>tarkav</i> (three <i>kavs</i>, see Jastrow), \"a small [basket],\" that means no less than two <i>kavs</i>.",
            "One who brings in figs from the field to eat them in a courtyard that is exempt from tithes (see Maasr. 3:5) --  [if] he forgot [to eat them in the courtyard] and he [instead] brought them inside his house, he may take them back out to the courtyard and eat casually from them.",
            "One who brings in figs from the field to eat them in a courtyard that is exempt from tithes -- [if] he forgot and took them up to the top of the roof, even [if it is the roof] inside his house, he may eat from them casually. One who brings in figs from the field to them on top of his roof - [if] he forgot and brought them into his friend's courtyard -- he may not eat them until he has tithed. Rabbi Yosei bar Rabbi Yehuda says, he may take them on top of the roof and eat them [casually].",
            "One who brought his workers out to the field -- he does not have the right to feed them unless he has [already] tithed, and they do not have the right to eat unless they have tithed (cf. Maasr. 3:2 \"they may eat and be exempt\"). But if the homeowner brought them out [to the field] and placed a generous amount [of food] in front of them, they do not need to tithe.",
            "One who says to his fried, \"Take this <i>issur</i> and buy me five figs with it\" -- he may eat them one by one and be exempt, but if he combines them together [to eat them], he is liable (Maasr. 2:5). If the homeowner took out food and gave it to him, there is no need to tithe, the words of Rabbi Meir. Rabbi Yehuda says, either way, if he eats [the food] one by one he is exempt, but if he combines it, he is liable.",
            "One who takes dried figs out of the storage room may not eat until he has tithed, the words of Rabbi Meir. Said Rabbi Yehuda, <i>To what case does this apply?</i> To one who gathers [the figs] from inside his own [storage room], but one who gathers from inside his friend's [storage room] may eat and there is no need to tithe.",
            "Workers who were weeding or hoeing in the field may not eat from the olive tree or from the fig tree unless the homeowner gave them permission. Therefore, if the homeowner gave them permission, they may eat [the olives and figs] and [even] gather them together and they are exempt. <i>To what case does this apply?</i> When their meals are not included [in their wage], but if their meals are included [in their wage], they may eat and they are exempt, but if they gathered them together, they are liable.",
            "Workers that were hoeing among the fig trees or picking dates or harvesting olives -- they may eat and are exempt, since the Torah gave them permission (see Deut. 23:25-26). [But] they may not dip [the figs or olives] in salt and eat unless the homeowner gave them permission, and they may not eat them with bread unless the the homeowner gave them permission.",
            "One who pays the worker to weed out onions (Maasr. 3:3) -- he (i.e., the worker) may pluck them leaf by leaf and eat them [without tithing]. He may not grab the stalk in his hand and eat it; rather, he plucks [the leaves] while it is attached to the ground and eats.",
            "Workers that were pulling out onions or tying up onions -- they may eat [from the onions] and they are exempt, since the Torah gave them permission.",
            "One who found sheaves in a private domain -- they are forbidden under the laws of theft and they are liable in tithes. In a public domain -- they are permitted under the laws of theft and exempt from tithes. And the alum plants  -- whether in a private domain or in a public domain -- are forbidden under the laws of theft and liable in tithes.",
            "[A worker who] found produce that had been stacked (see Peah 1:6), he is forbidden from [removing some of it and] making it into a pile [of his own] under the laws of theft. [But if he found] scattered [produce], that is permitted under the laws of theft. In either case, he may separate Terumah and tithes on behalf of produce belonging to the homeowner and need not be concerned. [If] he found a harvesting basket, it is forbidden [to take produce out of the basket] under the laws of theft, and it is liable in tithes. <i>How does he do it?</i> He converts it to its monetary value [and eats it]. (See <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Maasrot_3.1.10\" href=\"Jerusalem_Talmud_Maasrot.3.1.10\">Y. Maasr. III.1.10</a>.)",
            "[If] he found cut [figs] on the road, he may not cut [?] them and walk [and eat] them, because most people are suspected on such matters. [If] he had a stack of onion or dried figs or of carobs on top of his roof, he may sort them and eat, [or] sort them and leave them on the table, [or] sort them and throw them down before his livestock. Rabbi Shimon ben Elazar says, livestock may not eat casually in a courtyard and everyone that brings them from the field into town may not feed them casually, because at the end of it he cannot return the leftover portion (see Maasr. 3:4)",
            "Rabbi Shimon ben Elazar says in the name of Rabbi Akiva, any [courtyard] that one opens and another closes, such as two joined [courtyards] with two [different] occupants, the roofs are exempt, even if they are [located] within a courtyard that is liable. (Maasr. 3:5.) [In such a case,] they may ascend to the top of the roof and eat.",
            "A synagogue or a house of study -- if it has living quarters within it, one may not eat within them casually, and if not (i.e., if it has no living quarters), he may eat within them casually. The אוריות and the storehouses that are in the field, they are made to bring [food inside, and thus] one may eat in them casually. [However,] one may not eat casually inside living quarters. Rabbi Nechemiah says, a regularly hoed courtyard<sup>*</sup><i class=\"footnote\"><b>חצר נֶעֱדֶרֶת</b> not <b>חצר הנעדרים</b> (\"a courtyard of hoers\"), see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Maasrot_3.3.8\" href=\"Jerusalem_Talmud_Maasrot.3.3.8\">Y. Maasr. III.3.8</a> and GR\"A)</i> is like a [vegetable] garden and one may eat there casually.",
            "A potter's hut -- others says in the name of Rabbi Nathan -- their insides are liable [for tithes] and their outsides are exempt (Maasr. 3:7). A fig tree that stands in a garden and hangs into a courtyard (following GR\"A, see Maasr. 3:10) -- one may eat [its fruit] in his normal way and is exempt. [If] he gathers [the fruit] and places it on his table -- even one -- he is liable.",
            "A tree that part of it is planted in the Land [of Israel] and part of it is planted outside of the Land, since part of it is planted inside the Land, it is [treated] as though all of is planted in the Land, the words of Rebbi. Rabban Shimon ben Gamaliel says, the side<sup>*</sup><i class=\"footnote\"><b>הצד</b> not <b>חצר</b> (\"a courtyard\") (see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Orlah_1.1.17\" href=\"Jerusalem_Talmud_Orlah.1.1.17\">Y. Orl. I.1.17</a>)</i> planted in the Land of Israel -- behold, it[s produce] is [treated] like [produce grown in] the Land of Israel; and the side planted outside the Land -- behold, it[s produce] is [treated] like [produce grown] outside of the Land."
        ],
        [
            "Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon, one who singes [produce] in the field, behold, he is liable [for tithes on their behalf]. One who pounds garlic or garden cress in the field, behold he is liable.",
            "Children that hid figs [in the field] on Shabbat -- [if they hid] black ones and they found white ones, [or they hid] white ones and found black ones, behold, those are forbidden, because there is a doubt as to whether they are forbidden, and anything that is certainly untithed is forbidden, and [anything] that is doubtful [as to whether it is] \"prepared\" [to be eaten from before Shabbat] is forbidden<sup>*</sup><i class=\"footnote\"><b>וכל שודאן אסור ספק מוכנן אסור</b> (following GR\"A)</i>.",
            "A \"Shabbat basket\" (i.e., a basket of fruits prepared especially for Shabbat) -- Beit Shammai exempts it [from tithes] and Beit Hillel renders it liable. Rabbi Yehuda says, *Hillel forbade it for himself. One who gathers a basket [of fruit] to send to his friend -- [his friend] may not eat it until he tithes it. Rabbi Yehuda says, Hillel forbade it for himself.<sup>*</sup><i class=\"footnote\"> Note: The manuscripts and commentators differ as to whether the correct <i>girsah</i> is  <b>הלל לעצמו היה אוסר</b> (\"Hillel forbade it for himself\") or  <b>הלל עצמו היה אוסר</b> (\"Hillel himself forbade it\").</i>",
            "One who transports figs from place to place, and [during his travels] passed Shabbat with them -- once Shabbat finishes, he may not eat [them] until he tithes. Rabbi Yehuda says, Hillel forbade it for himself.<sup>*</sup><i class=\"footnote\">alternatively, \"Hillel himself forbade it\" (see previous)</i>",
            "Branches (סוכי not סופי) of fig trees with figs attached to them, [branches of] date palms with dates [attached] to them -- [if] children or workers bring them in, they are exempt [from tithes], [but] if the homeowner brings them in, they are liable. One who brings ears [of grain] inside his house to make dough with them is exempt from rubbing off [the chaff] and eating them (see Maasr. 4:5). Rebbi renders him liable and Rabbi Yosei bar Rabbi Yehuda exempts him.",
            "One who peels two barley kernels [and eats them without tithing] is exempt. Three is liable. And with wheat, three is exempt [and] four is liable. [With respect to Rabbi Eliezer' ruling that one who takes olives one by one from an impure vat is exempt because he can return the leftovers (see Maasr. 4:3)], they said to Rabbi Eliezer, even if he returns them to the same vat, behold, it is like returning them to a different vat.",
            "Coriander that he planted for [the purpose of] its seed, and he changed his mind [to instead grow it] for the plant [itself] -- he tithes the seed and the plant. Mustard that he planted for [the purpose of] the plant, and he changed his mind [to instead grow it] for the seed -- he tithes the seed and the plant. They treated the plants [themselves] as permissible, the words of Rabbi Eliezer. Said Rabbi Yehoshua ben Kevusai, in my days, I did not venture to say to a person, \"Go out and gather shoots of fenugreek or mustard or white beans and boil [them] in order to exempt them from tithes.\"<sup>*</sup><i class=\"footnote\">Note: The translation of \"fenugreek ... from tithes\" follows Minchat Yitzchak.</i>",
            "[With respect to] liver-wort (מטליא), the Sages did not treat it as permissible, neither as to tithes nor as to [the restrictions of] seventh-year produce. When he separates terumah, he separates from each and every one, for one may not separate terumah of one species on behalf of another species.",
            "One who uproots saplings from within his own [field] in order to plant them outside the Land of Israel, or to sow them, or to render them ownerless, or to sell them to a Gentile, behold, he is liable because he is removing them \"from the hands of\" tithes. Rabbi Yehuda says in the name of Rabbi Elazar (אלעזר not אליעזר) ben Azariah, one who sends his friend saplings or packed olives (אטונין) or flax stalks -- [the friend] tithes them as untithed produce because the majority of people they are suspected in such matters, and the Sages say, behold they are treated like all other produce and they are only tithed as demai.",
            "Onions that took root -- this one with that one -- inside a box (i.e., a planter), behold, they are are presumed to be subject to tithes and to the laws of seventh-year produce. If they were impure, their impurity is not removed from them, and it is permitted to pick them on Shabbat. [If] they took root -- this one with that one -- in the ground of the upper story [of a farmhouse], behold they are presumed to be subject to tithes and to the laws of seventh-year produce. And if they were impure, their impurity is removed from them and it is forbidden to pick them on Shabbat, and if one picked [them], he is exempt. If a mudslide fell on them and they are exposed, behold they are [considered] as if they had been planted in a field: They are forbidden under the laws of seventh-year produce and they are liable for tithes.",
            "Arum [pods] in a storeroom<sup>*</sup><i class=\"footnote\"><b>הלוף שבגומות</b> (see GR\"A)</i> -- [if] he selects the large ones [or] the small ones [that are] inside his hand or on the ground<sup>*</sup><i class=\"footnote\"><b>דקה דקה בארץ ובתוך ידו</b>, see GR\"A)</i>, behold, he is exempt, [but as to arum] in a vessel, behold, he is liable. Said Rabbi Shimon ben Elazar, Beit Shammai and Beit Hillel did not disagree about one who selects [arum] on the ground, that he is exempt, or about one who selects in a vessel, that he is liable. <i>About what did they disagree?</i> About one who selects [from that which is] in his hand -- that Beit Shammai deemed him liable and Beit Hillel exempted him.",
            "One who declares his field ownerless for two or three days is able to retract it (i.e., his declaration). If he said, \"Behold, my field is ownerless for one day,\" [or] \"one month,\" [or] \"one year,\" [or] \"one week\" -- until he or someone else takes possession, he is able to retract it. Once he or someone else has taken possession, he cannot retract. He can tie his livestock [to graze] on top of ownerless property, but not on top of gleanings, forgotten sheaves, or peah, but he can uproot and throw it down in front of [his livestock].  ",
            "One who [picks and] slices figs [to eat] but is watching over his field because of the grapes, [or he picks] grapes [to eat] but is watching over his field because of vegetables -- if they were workers passing between them (i.e., between the vineyards and the fig trees), if the homeowner was particular about them (i.e., the produce the workers were casually eating), behold, they are liable, and if not, behold, they are exempt.",
            "One who winnows his straw without the intention of selling it (סתם) -- even if another bought it in order to remove [the wheat kernels] from it, he is exempt. Said Rabban Shimon ben Gamaliel, Beit Shammai and Beit Hillel agree that a person should not sell a heap of produce or a large basket of grapes or a vat of olives except to a <i>chaver</i> or to one who prepares [food] in a state of purity, [but] he may sell wheat [without such concern] even though he knows that [the buyer] does not knead his dough in a state of purity. And so too a person should not give his neighbor a dish to cook or dough to bake for him unless he knows that [the neighbor] separates challah from it and prepares [the food] in a state of purity.<sup>*</sup><i class=\"footnote\">Note: The previous sentence (\"And so too ... state of purity\") is added in the printed editions and MS.</i> And so too a Levite who they appointed to pack olives in a vat <sup>*</sup><i class=\"footnote\"><b>עטונין</b> not <b>עריסין</b> (\"espaliers\") (see GR\"A)</i>, behold, he separates a tenth. [If  he has] certainly untithed olives [for] oil inside his house, he says, \"Whichever of these olives is fit to process, [their] tithe is to their north, and the priestly portion of the tithe is to the north of their north.\"",
            "One who purchases a vegetable field in Syria before it became subject to tithes is exempt (alt., \"liable\"), [but if he purchased it] after it because subject to tithes, it is liable (alt., \"exempt\"). One may pick [the vegetables] in his usual manner and he is exempt, the words of Rabbi Akiva. And the Sages say, even after they become subject to tithes, they are liable according to the calculation. The Sages agree with Rabbi Akiva that if he was sold [a field with] produce to harvest, or grapes to gather or olives to pick, that he harvests (or gathers, picks, etc.) in his usual manner and he is exempt.",
            "What is \"garlic from Balbeck\" (Maasr. 5:8)? One that only has one capsule of seeds crowning the stem (see Jastrow, זוּר). What are \"onions from Rikpa\"? Anything whose stem is dissolved within it. Rabban Shimon ben Gamaliel says, any [onion] that only has one peel.",
            "What are \"Cicilician beans\" (Maasr. 5:8)? They are the large ones (אילו גסין, per MSS Erfurt) that are square. Rabban Shimon ben Gamaliel says, there is nothing square from the six days of Creation. What are \"Egyptian lentils\"? All those whose spheres are sharp-edged (see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Maasrot_5.3.9\" href=\"Jerusalem_Talmud_Maasrot.5.3.9\">Y. Maasr. V.3.9</a>, Guggenheimer tr.). Rabban Shimon ben Gamaliel says, all that have no pebbles in them. Rabbi Meir says, even the colocasia (קלקס not קלקל (\"ruin\")) whose stems are small and their leaves are plentiful. Rabbi Yosei says, even the beans beneath [the colocasia leaves]. It is such as these that the Sages needed to give them a sign (i.e., a foreign identifier), because there is no plant of their species that grows in the Land of Israel. But [as to] hazelnuts and peaches and the fruit of the cedar (איסטרובילין) (see Tos. Maasrot 1:3), the Sages did not need to give them a sign, because there are plants of their species that grow in the Land of Israel. ",
            "For fruits, the Sages did not consider either the taste or the smell or the appearance or the value, but only the plurality (i.e., if fruits are mixed, the obligation of tithing follows the status of the group which forms a plurality). And the other garden seeds, such as seeds of the cucumber, and the pumpkin, and the turnip or radish seed, [all of] which are not eaten, are exempt from tithes, and may be purchased by any person in the seventh year. Rabbi Yehuda says, they <i>only</i> spoke about garden seeds (i.e., the Sages subjected these seeds to tithes, and not edible seeds such as mustard seeds). Rabbi Yosei says, even seeds of the field, such as the seed of the <i>isatis</i><sup>*</sup><i class=\"footnote\"><b>אִסָּטִיס</b>, a plant producing a blue dye</i> and the vetch."
        ]
    ],
    "sectionNames": [
        "Chapter",
        "Tosefta"
    ]
}