משנה: הַמּוֹצֵיא פֵּירוֹת בַּדֶּרֶךְ וּנְטָלָן לְאָכְלָן וְנִמְלַךְ לְהַצְנִיעַ לֹא יַצְנִיעַ עַד שֶׁיְּעַשֵּׂר. אִם מִתְּחִילָּה נְטָלָן בִּשְׁבִיל שֶׁלֹּא יֹאבֵדוֹ פָּטוּר. כָּל־דָּבָר שֶׁאֵין אָדָם רְשַׁאי לְמוֹכְרוֹ דְמַאי לֹא יִשְלַח לַחֲבֵירוֹ דְמַאי. רִבִּי יוֹסֵי מַתִּיר בְּוַדַּאי וּבִלְבַד שֶׁיּוֹדִיעֶנּוּ. MISHNAH: He who finds produce on the road and takes it to eat it64To eat it on the spot. One may assume that the produce was lost before it was brought to the farmer’s house to be stored. Hence, no heave or tithes are due., but then changed his mind to store it, should not store it until he tithed it65Since the first act of storing subjects the produce to heave and tithes.. If from the start he took it up only so that it should not be spoiled66One may not let food lie on the road to be spoiled by people trampling upon it. If he simply takes that produce and puts it near the road where it will not go to waste, he did not acquire anything and has no obligation for heave and tithes., he is free. Anything a person is not permitted to sell as demay, he may not send to a friend as demay. Rebbi Yose permits certain produce67Produce from which at least the heave of tithe certainly was not taken, may be sent as is to another person on condition that the latter would be informed, since he will not have certain produce lying around his house without putting it in order immediately. on condition that he inform him.
הלכה: תַּנִּי אֵין מַעֲבִירִין עַל הָאוֹכְלִין. רִבִּי יַעֲקֹב בַּר זָֽבְדִי בְּשֵׁם רִבִּי אַבָּהוּ הָא דָּמַר בָּרִאשׁוֹנָה. אֲבָל עַכְשָׁיו מוּתָּר מִפְּנֵי הַכְּשָׁפִים. HALAKHAH: It was stated: “One does not pass by foodstuffs.69But one has to take them up from the road and put them in a safe place. The statement of R. Abbahu is credited in the Eruvin.64b">Babli (Erubin 64b) to R. Joḥanan in the name of R. Simeon bar Ioḥai.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: That means, in earlier times. But now it is permitted because of sorcery70As one might come under a spell and get hurt by taking it up..
תַּמָּן תַּנֵּינָן הַהוֹפֵךְ אֶת הַגָּלָל בִּרְשוּת הָרַבִּים וְהוּזָּק בָּהֶן אַחֵר חַייָב בְּנִזְקוֹ. תַּנִּי וַאֲסוּרִין מִשׁוּם גֶּזֶל. כַּהֲנָא אָמַר וְהוּא שֶׁהָֽפְכָהּ עַל מְנָת לִזְכוֹת בָּהּ. אֲבָל אִם הָֽפְכָהּ עַל מְנָת שֶׁלֹּא לִזְכוֹת בָּהּ לֹא בְּדָא. וּלְעִנְייָן נְזִיקִין לֹא בְדָא שַׁנְייָה בֵּין הָֽפְכָהּ עַל מְנָת לִזְכוֹת בּוֹ בֵּין שֶׁהָפְכָהּ עַל מְנָת שֶׁלֹּא לִזְכוֹת בּוֹ וְהוּזָּק בָּהֶן אַחֵר חַייָב בְּנִזְקוֹ. וְהָכָא אַתְּ אָמַר הָכֵן. אָמַר רִבִּי אָבִין תַּמָּן כְּתִיב בַּעַל הַבּוֹר יְשַׁלֵּם בַּעַל הַנֶּזֶק יְשַׁלֵּם. בְּרַם הָכָא עַשֵּׂר תְּעַשֵּׂר מִשֶׁלָּךְ אַתְּ מְעַשֵּׂר וְאֵין אַתְּ מְעַשֵּׂר מִשֶּׁל אֲחֵרִים. There71Bava Kamma 3:3:1" href="/Jerusalem_Talmud_Bava_Kamma.3.3.1">Mishnah Baba Qama 3:3., we have stated: “He who turns over cow dung in the public domain and a third party was hurt, is liable for damages.” It was also stated72Tosephta Baba Qama 2:8: “He who turns over cow dung in the public domain in order to acquire it, and another person was hurt by it, he is liable, and it is forbidden because of robbery. Rabban Simeon ben Gamliel says, it is not robbery to impair the public domain.” The person who acquired the dung is liable but, since he acquired it, one is forbidden to take it from him, but he may take it from the owner of the cattle since it was in the public domain and an obstacle to travelers.: “It is forbidden because of robbery.” Cahana73It is impossible to decide whether Cahana here is Rav Cahana I, a companion of Rav in Babylonia, or Rav Cahana II; see note in Berakhot p. 247. said, only if he turned it over in order to acquire it. But if he did not turn it over in order to acquire it, about that one does not speak. But as regards damages, there is no difference whether he turned it over in order to acquire it or he did not turn it over in order to acquire it; if a third party was hurt, he is liable for damages74This contradicts statements of Ḥizqiah in Bava Kamma 3:3:2-5" href="/Jerusalem_Talmud_Bava_Kamma.3.3.2-5">Yerushalmi Baba Qama 3:3, fol. 3c, and of R. Eleazar in Babli Baba Qama 29b.. And here, you say so? Rebbi Abun said, there it is written (Exodus.21.34">Ex. 21:34): “The one responsible for the pit75An unauthorized open pit in the public domain. shall pay,” the one responsible for the damage shall pay. But here (Deuteronomy.14.22">Deut. 14:22): “You shall give tithes,” you give tithes from your property but not from other people’s property.
כָּל־דָּבָר שֶׁאֵין אָדָם רְשַׁאי לְמוֹכְרוֹ דְמַאי לֹא יִשְׁלַח לַחֲבֵירוֹ דְמַאי. מִידָּה דַקָּה שֶׁאֵין אָדָם רְשַׁאי לְמוֹכְרָהּ דְמַאי לֹא יִשְׁלַח לַחֲבֵירוֹ דְמַאי. מַידָּה גַסָּה שֶׁאָדָם רְשַׁאי לְמוֹכְרָהּ דְמַאי יִשְׁלַח לַחֲבֵירוֹ דְמַאי. רִבִּי יוֹסֵי מַתִּיר בְּוַדַּאי בֵּין דַּקָּה בֵּין גַּסָּה וְאוֹסֵר בִּדְמַאי בְדַקָּה. “Anything a person is not permitted to sell as demay, he may not send to a friend as demay” Retail quantities which one is not permitted to sell as demay, one may not send to a friend as demay. Wholesale quantities which one is permitted to sell as demay, one may send to a friend as demay. “Rebbi Yose permits certain produce,” be it retail or wholesale quantities, but he forbids retail quantities that are demay76Even if the recipient is informed, since it falls under the blanket prohibition of the Mishnah. The exception he makes is for certain produce only..
רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן מִפְּנֵי גְּדֵירוֹ הִתִּירוּ דְּמַאי בְגַסָּה. Rebbi Abbahu in the name of Rebbi Joḥanan: They permitted demay in wholesale quantity because of its being fenced in77Because everybody knows that wholesale quantities are demay, no ḥaver will refrain from giving the appropriate tithes..
דּוּ מַתְנִיתָא רִבִּי יוֹסֵי אוֹמֵר סַלֵּי תְאֵנִים וְסַלֵּי עֲנָבִים וְקוּפּוֹת שֶׁל יֶרֶק כָּל־זְמָן שֶׁהוּא מוֹכְרָן אֲכָסָרָה פָּטוּר. אָמַר רִבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל שָׁלַח לִי רִבִּי יוֹסֵי בִּירְבִי אֶתְרוֹג וְאָמַר לִי זֶה בָּא בְיָדִי מִקֵּיסָרִין. וְלָמַדְתִּי בוֹ שְׁלֹשָׁה דְּבָרִים. שֶׁהוּא וַדַּאי. שֶׁהוּא טָמֵא. שֶׁלֹּא בָּא בְּיַד אַחֵר. שֶׁהוּא וַדַּאי. שֶׁפֵּירוֹת קֵיסָרִין וַדַּאי. שֶׁהוּא טָמֵא מַרְבִּיצִין עָלָיו מַיִם. שֶׁלֹּא בָּא בְּיַד אַחֵר שֶׁאִילּוּ בָא בְיַד אַחֵר הָיִיתִי מְעַשֵּׂר מִזֶּה עַל זֶה. וִיעַשֵּׂר מִמֶּנוּ עָלָיו. דּוּ חָשַׁשׁ לְהָדָא דְּבַר קַפָּרָא. דְּבַר קַפָּרָא אָמַר אֵין דֶּרֶךְ בְּנֵי אָדָם לִהְיוֹת מְשַׁלְּחִין לַחֲבֵירֵיהֶן דְּבָרִים חֲסֵירִין. וְלֹא מַתְנִיתִין הִיא רִבִּי יוֹסֵי מַתִּיר בְּוַדַּאי בִּלְבַד שֶׁיּוֹדִיעָן. אָתָא מֵימַר לָךְ אַף עַל גַּב דּוּ פְלֵיג עַל רַבָּנִין לָא עֲבַד עוּבְדָא דִכְווָתֵיהּ. This is a baraita78While the first sentence is Mishnah 2:5, Maimonides (Maäser 11:4) takes everything together as one statement. Rabban Simeon ben Gamliel in Tosephta Demay 2:12 quotes Rebbi Yose that the kinds mentioned in the Mishnah fall under the monetary limitations spelled out in Halakhah 2:5. Maimonides seems to think that the final statement in this paragraph (that R. Yose himself did not act according to his own opinion but deferred to that of his colleagues), applies to the entire Tannaitic statement here. In the opinion of R. Abraham ben David, the first sentence is a quote from the Mishnah, but the following text is from some Tosephta collection. Hence, he thinks that practice should follow R. Yose in 2:5, but not in 3:3.: “Rebbi Yose says, baskets of figs, baskets of grapes, and boxes of vegetables, as long as they are sold en bloc, are free. 79A similar text in Tosephta Demay 2:14: “Rabban Simeon ben Gamliel said, it happened that the great Rebbi Yose sent me an etrog(citrus medico) from Sepphoris and said to me: this came into my hand from Caesarea. And I understood from this three things: That it was certain, could become impure, and he did not have another one, because if he had, he would have tithed from one on the other.” A discussion of this text appears in Tosaphot ‘Avodah zarah58b–59a. Rabban Simeon ben Gamliel said, the great Rebbi Yose sent me an etrog and said to me: this came into my hand from Caesarea80Since this was sent from Sepphoris in Galilee, it is likely to come from Caesarea Philippi on the slopes of the Golan heights; cf. Halakhah 2:1. However, the next paragraph might mean that the etrog came from Caesarea maritima.. I understood from this three things: That it was certain, could become impure, and he did not have another one. That it was certain, because the fruits of Caesarea are certain. That it could become impure, because they sprinkle water on it81Cf. commentary to Halakhah 2:3, Note 137.. That he did not have another one, because if he had, he would have tithed from one on the other.” Why could he not have tithed from itself on itself82Taken out a small piece as heave of the tithe.? Because he was mindful of the saying of Bar Kappara, for Bar Kappara said that people do not send things that are defective to their friends. But is that not our Mishnah? “Rebbi Yose permits certain produce on condition that he inform him.” This tells you that, even though he disagreed with the rabbis, he did not act according to his own opinion.
רִבִּי זְעִירָא בְּעָא קוֹמֵי רִבִּי יָסָא וְלֹא מִפֵּירוֹת שֶׁהֵן מוּתָּרִין בְּקֵיסָרִין הִיא. אָמַר לֵיהּ וְלֹא רִבִּי הִתִּיר קֵיסָרִין. וְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל קוֹדֶם לְרִבִּי הָיָה. Rebbi Zeïra asked before Rebbi Yasa: It this not from the fruits that are exempt at Caesarea83Etrog is not on the list given in Halakhah 2:1 of demay fruits at Caesarea. Hence, it is not excluded that the etrog came from the Land of Israel near Caesarea Philippi (Banias),? He said to him, did not Rebbi permit fruits at Caesarea? But Rabban Simeon ben Gamliel preceded Rebbi84Since he was Rebbi’s father.!