משנה: וְאֵי זֶהוּ גוֹרְנָן לְמַעְשְׂרוֹת הַקִּישּׁוּאִין וְהַדִּילּוּעִין מִשֶּׁיְּפַקֵּיסוּ וְאִם אֵינוֹ מְפַקֵּס מִשֶּׁיַעֲמִיד עֲרֵימָה. אֲבַטִּיחַ מִשֶּׁיִּשָּׁלֵק. וְאִם אֵינוֹ מְשַׁלֵּק מִשֶׁיַּעֲשֶׂה מוּקְצֶה. יָרָק הַנֶּאֱגַד מִשֶּׁיּוּגָד. וְאִם אֵינוֹ אוֹגֵד מִשֶּׁיְּמַלֵּא אֶת הַכֶּלִי וְאִם אֵינוֹ מְמַלֵּא אֶת הַכֶּלִי מִשֶּׁיִּלְקוֹט כָּל־צוֹרְכוֹ. כַּלְכָּלָה מִשֶּׁיְחַפֶּה וְאִם אֵינוֹ מְחַפֶּה מִשֶּׁיְמַלֵּא אֶת הַכֶּלִי וְאִם אֵינוֹ מְמַלֵּא אֶת הַכֶּלִי מִשֶּׁיִּלְקוֹט כָּל־צוֹרְכוֹ. בְּמַה דְבָרִים אֲמוּרִים בְּמוֹלִיךְ לַשּׁוּק. אֲבָל בְּמוֹלִיךְ לְבֵיתוֹ אוֹכֵל מֵהֶן עֲרַאי עַד שֶׁהוּא מַגִּיעַ לְבֵיתוֹ. הַפֶּרֶד וְהַצִּימּוּקִין וְהֶחָרוּבִין מִשֶּׁיַּעֲמִיד עֲרֵימָה. הַבְּצָלִים מִשֶּׁיְּפַקֵּילוּ. וְאִם אֵינוֹ מְפַקֵּל מִשֶּׁיַּעֲמִיד עֲרֵימָה. הַתְּבוּאָה מִשֶּׁיְמָרֵחַ וְאִם אֵינוֹ מְמָרֵיחַ מִשֶּׁיַּעֲמִיד עֲרֵימָה. הַקִּטְנִיּוֹת מִשֶּׁיִּכְבּוֹר וְאִם אֵינוֹ כוֹבֵר עַד שֶּׁיְמָרֵחַ. אַף עַל פִּי שֶׁמֵּירֵחַ נוֹטֵל מִן הַקּוּטָּעִים וּמִן הַצְּדָדִים וּמִמַּה שֶׁבְּתוֹךְ הַתֶּבֶן וְאוֹכֵל. הַיַיִן מִשֶּׁיְּקַפֶּה אַף עַל פִּי שֶׁקִּיפָּה קוֹלֵט מִן הַגַּת הָעֶלְיוֹנָה וּמִן הַצִּינּוֹר וְשׁוֹתֶה. הַשֶׁמֶן מִשֶּׁיֵּרֵד לָעוּקָה אַף עַל פִּי שֶׁיָּרַד נוֹטֵל מִן הֶעֵקֶל וּמִן הַמַּמָּל וּמִבֵּין הַפַּצִּים וְנוֹתֵן לַחֲמִיטָה וּלְתוֹךְ הַתַּמְחוּי אֲבָל לֹא יִתֵּן לְלָפַּס וְלִקְדֵירָה כְּשֶׁהֵן מְרוּתָחִין. רִבִּי יְהוּדָה אוֹמֵר לַכֹּל הוּא נוֹתֵן חוּץ מִדָּבָר שֶׁיֵּשׁ בּוֹ חוֹמֶץ וְצִיר. MISHNAH: What is their threshing floor for tithes115Since heave and tithes have to be given “from the threshing floor and the wine cellar” (Num. 18:27), the obligation starts only when the finished produce is stored. Before that time, one is permitted to eat snacks from the harvest without tithing since permission to eat snacks on the field is explicitly granted the agricultural worker (Deut. 23:26). Vegetables, which need neither threshing nor wine making, become subject to heave and tithes as soon as they are brought into storage, as noted at the end of the Mishnah. The problem discussed here is that of the farmer who brings his vegetables directly from the field to market. Since he will sell his vegetables on the way to the market in case he finds a buyer, the obligation starts as soon as the fruits and vegetables are ready to be transported from the field.
The Mishnah deals with fruits and vegetables that do not ripen together; they are collected and sold over an extended period of time.? Green melon and pumpkins from when they are cleaned116Since فقوس means a melon in Arabic, it is reasonable to explain פקס as Semitic “preparing a melon as food.”
Oriental sources (Maimonides, Rabbenu Ḥananel) explain that the reference is to the fine hair (פקסוס) growing on very young melons, zucchini, and cucumbers. For Rashi (Beẓah 13b, Baba Meẓi‘a 88b), פקס is the remainder of the flower which falls off by itself when the melon is harvested. The fine hair disappears from the ripening fruit without intervention by the farmer. In his Code (Ma‘aser 3:8), Maimonides remains true to his active reading in the Mishnah and formulates: “After he (the farmer, actively) rubs them clean.”; if they are not cleaned, when one makes a heap. Water melons, when they are cleaned117Maimonides and R. Ḥananel both explain that שלק is the technical term for watermelon corresponding to פקס for sweet melon, without connection to שלק “preserving by prolonged cooking.” Levy explains the word here as meaning: fully ripened by the sun. The Tosephta, 1:6, mentions cooking only for sweet melons, melopepones; if they are collected to be cooked they become subject to tithes only after cooking.; if they are not cleaned, when he puts them in storage. Vegetables sold in bundles, when they are bundled. When he makes no bundles, when he is finished filling the vessel; if he does not fill the vessel, when he is finished harvesting. A fig basket when he covers it; if he does not cover it when the vessel is completely filled; if he does not completely fill the vessel, when he has collected all he wants. When has this been said? When he brings it to market. But if he brings it to his house, he may eat snacks from it until he reaches his house.
Dried pomegranate cells, raisins, and carob when he makes them into a pile. Onions when they are cleaned, if he does not clean when he makes them into a pile. Grain when it is in smooth piles, if he does not smoothe when he makes it into a pile. Legumes when they are sifted, if he does not sift when he makes smooth piles. Even though he made smooth piles, he may take from the broken ones, from the sides, and from what is in the chaff and eat.
Wine after he cleaned it126From the fermenting yeast and the membrane which formed on top of the fermenting wine. It is clear from the Tosephta quoted later that this cleaning comes after the removal of seeds and skins from the fermenting wine; the removal is called שׁוֹלֶה “fishing out”.. Even after he cleaned it he may collect from the upper part of the winepress or the pipe127Any fluid that is not in the fermentation vat will not be wine and, therefore, is not subject to tithes. and drink. Oil after it descended into the barrel. Even after it descended, he may take from the press, the weight, and between the beams128Oil clinging to these places can never be stored; it is exempt from tithes. and put it on a pizza or into a bowl but he should not add it to a hot pan or pot129Cooking is an action that should come after storing. Therefore, cooking itself makes any produce liable to heave and tithing (cf. Halakhah 4:1). R. Jehudah disagrees and restricts the rule to cooking in a reacting medium.. Rebbi Jehudah says, he may put it anywhere except into anything containing vinegar or fish sauce.
הלכה: מָאן דִּי יָרִים פֶּקְסוֹסֵיהּ מָאן דִּי יָרִים שֶׁלְקוֹקֵיהּ. הָיָה מְפַקֵּס רִאשׁוֹן רִאשׁוֹן וּמְשַׁלֵּק רִאשׁוֹן רִאשׁוֹן לֹא נִטְבְּלוּ עַד שֶׁיְפַקֵּס כׇּל צוֹרְכּוֹ וְיִשְלוֹק כׇּל צוֹרְכּוֹ. פִּיקֵּס וְשִׁילֵּק בִּרְשׁוּת הַהֶקְדֵּשׁ וּפְדָיוֹ אָֽגְדוֹ צִּינוֹק גָּדוֹל לַשָּׂדֶה. אֲבָל אִם אָֽגְדוֹ צִּינוֹק קָטוֹן לַשּׁוּק נִטְבָּל. רִבִּי עֶזְרָא בָּעֵי אֲדַייִן לֹא נִגְמְרָה מְלֶאכֶת הַשָּׂדֶה וְאַתְּ אָמַר הָכֵין. אֶלָּא כֵינִי אָֽגְדוֹ צִּינוֹק גָּדוֹל בַּשָּׂדֶה וְהוּא עָתִיד לְאוֹגְדוֹ צִּינוֹק קָטָן לַשּׁוּק נִטְבָּל. HALAKHAH: When118In Hayerushalmi Kifshuto, p. כג, S. Lieberman accepts the determination by H. Yalon that מאן in the Yerushalmi may have the meaning מִן “from the time that”. This sentence is one of his examples. It is possible to read the sentence: “[יפקס and ישלק mean:] he removes peksos and šelqoq.” its peksos is removed, when its šelqoq119Peksos and šelqoq are the nouns corresponding to פקס, שלק meaning either small hairs or the remainder of the flower, cf. Note 116. is removed. “120Tosephta 1:5. There, the verb is מפקיץ instead of מפקס, a purely dialectal variant. The text supports the interpretation of Maimonides. When he continued removing peksos or šelqoq, it becomes ṭevel only when he finished with all he needs.” When he removed peksos or šelqoq when it was property of the Temple and redeemed it121Temple property is exempt from heave and tithes. If, however, the yield of the Temple’s fields was redeemed at a stage when for fully profane produce no tithes were yet due, the tithes will become due as if it had been profane from the start., if he made a large bundle in the field122Then no tithes are due until the produce is stored. The revision later shows that the baraita is elliptic, not defective.. But if he made a small bundle for the market, it became ṭevel.” Rebbi Ezra123In the Rome ms: זעירא ר׳. asked: The work on the field is not yet finished and you say so? But so it must be: If he made a large bundle in the field and he intends later to make it into small bundles for the market, it became ṭevel124Since he wants to sell without bringing his fruits first to the house, he would also sell if he finds a buyer on the field. Therefore, for him the harvest is completed..
הָֽיְתָה כַלְכָּלָה אַחַת וּבְדַעְתּוֹ לְמַלְאוֹת אֶת חֶצְייָהּ כֵּיוָן שֶׁמִּילֵּא חֶצְייָהּ נִטְבְּלָה. בְּדַעְתּוֹ לְמַלְאוֹת אֶת כּוּלָּהּ לֹא נִטְבְּלָה עַד שֶׁיְּמַלֵּא אֶת כּוּלָּהּ. הָיוּ שְׁתַּיִם וּבְדַעְתּוֹ לְמַלְאוֹת שְׁתֵּיהֶן לֹא נִטְבְּלוּ עַד שֶׁיְמַלֵּא שְׁתֵיהֶן. בְּמַה דְבָרִים אֲמוּרִים בְּמוֹלִיךְ לַשּׁוּק. אֲבָל בְּמוֹלִיךְ לְבֵיתוֹ אוֹכֵל מֵהֶן עֲרַאי עַד שֶׁהוּא מַגִּיעַ לְבֵיתוֹ. מַה בֵּין הַמּוֹלִיךְ לַשּׁוּק. מַה בֵּין הַמּוֹלִיךְ לְבֵיתוֹ. בְּשָׁעָה שֶׁהוּא מוֹלִיךְ לְבֵיתוֹ בְּדַעְתּוֹ הַדָּבָר תֵָּלוּי. וּבְשָׁעָה שֶׁהוּא מוֹלִיךְ לַשּׁוּק לא בְדַעְתּוֹ הַדָּבָר תָּלוּי בְּדַעַת הַלְּקוּחוֹת הַדָּבָר תָּלוּי שֶׁמָּא יִמְצָא לְקוּחוֹת וְנִטְבְּלוּ מִיַּד. “If he had one basket and he intended to fill half of it, it became ṭevel once it was half filled. If he intended to fill it completely, it does not become ṭevel until it is completely filled. If there were two and he intended to fill both of them, they do not become ṭevel until he filled both of them. When has this been said? When he brings it to market. But if be brings it to his house, he may eat snacks from it until he reaches his house.125A baraita from a collection that has not come down to us. The paragraph has been explained in Note 115.” What is the difference between him who brings to market and him who brings to his house? When he brings to his house, it depends on his intention. But if he brings to market, it does not depend on his intention but on that of his customers. Maybe he will find a customer; therefore, it becomes ṭevel immediately.
תַּנֵּי מִשֶּׁיַּעֲמִיד עֲרֵימָה בְּרֹאשׁ גַּגּוֹ. רִבִּי יוֹנָה בָּעֵי הָא בַשָּׂדֶה לֹא. אָמַר רִבִּי חִינְנָא דְּרוּבָּהּ אָתָא אֵימוֹר לָךְ אֲפִילוּ מִשֶּׁיַּעֲמִיד עֲרֵימָה בְּרֹאשׁ גַּגּוֹ. It was stated: When he makes a pile on his roof top. Rebbi Jonah asked: Therefore, not on his field? Rebbi Ḥinena said, it tells you something additional: even if he makes a pile on his roof top130One cannot make a pile on the roof without bringing the fruits to the house. Nevertheless, if the intention is to dry the fruits, they become subject to tithes only when the dried raisins or pomegranates are stored..
הַבְּצָלִים מִשֶּׁיְּפַקֵּלוּ. מִן דוּ יָרִים פּוֹדַגְרָה. “Onions when they are cleaned,” when he removes what is clinging to them131The reading פודגרה “podagra, gout” of the Leyden ms. and the Venice print makes no sense, neither does the Rome ms.’s איגורה “stone heap”. The translation follows R. M. Margalit in reading פורגרה, cf. Peah Chapter 3, Note 71..
תְּבוּאָה מִשֶּׁיִּתְמָרֵחַ. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי יוֹחָנָן מִן דוּ יְשַׁפֵּר אַפּוֹי דִכְרֵיהּ. וְהָא תַנִּי רִבִּי יַעֲקֹב בַּר סִיסַיי מֵאֵימָתַי הוּא תוֹרֵם אֶת הַגּוֹרֶן מִשֶׁתֵּיעָקֵר הָאֵלָה. כָּאן בְּשֶׁיֵּשׁ בְּדַעְתּוֹ לִמָרֵחַ. וְכָאן בְּשֶׁאֵין בְּדַעְתּוֹ לִמָרֵחַ. תַּנֵּי אֲבָל כּוֹבֵר הוּא מִקְּצָת וְתוֹרֵם מִן הַכָּבוּר עַל שֶׁאֵינוֹ כָבוּר. אָמַר רִבִּי אִילָא שֶׁכֵּן דֶּרֶךְ בַּעֲלֵי בָּתִים לִהְיוֹת מַכְנִיסִין לְתוֹךְ בָּתֵּיהֶן. מַאי טַעֲמָא וְהָאֲלָפִים וְהָעֲיָירִים עוֹבְדֵי הָאֲדָמָה בְּלִיל חָמִיץ יֹאכֵלוּ. כָּבַר בִּרְשׁוּת הַהֶקְדֵּשׁ וּפְדָיוֹ מֵאַחַר שֶׁהוּא יָכוֹל לוֹכַל מִמֶּנּוּ עֲרַאי. וְעַכְשָׁיו שֶׁאֵינוֹ יָכוֹל לוֹכַל מִמֶּנּוּ עֲרַאי כְּמִי שֶׁעָשָׂה מַעֲשֶׂה בִּרְשׁוּת הַהֶקְדֵּשׁ וְהוּא חַייָב. הָתִיב רִבִּי חִינְנָא וְהָתַנֵּי שִׁילָּה וְקִיפָּה בִּרְשׁוּת הַהֶקְדֵּשׁ פָּטוּר. אָמַר רִבִּי יוּדָן תַּמָּן אֵי אֵיפְשַׁר לוֹ שֶׁלֹּא יִכְבּוֹשׁ וּשֶׁלֹּא לִשְלוֹק. בְּרַם הָכָא אֵיפְשַׁר לוֹ שֶׁלֹּא לְמָרֵחַ. דְּאָמַר רִבִּי אִילָא וְהָאֲלָפִים וְהָעֲיָירִים וכו׳. “Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin132Usually called R. Jacob bar Sisi; cf. Berakhot Chapter 4, Note 121. state: “When does he start to give heave from his threshing floor? When he removes the pitchfork133Tosephta Terumot 3:11. For the definition of אלה as “pitchfork”, used to turn around the grain, cf. S. Lieberman, Tosephta ki-fshutah, p. 327..” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated134Tosephta Terumot 3:11.: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix135The argument is from the end of the verse which was not quoted: “Which had been winnowed with shovel and fork.”.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated136The argument is elliptic. If a person dedicated his crop to the Temple and then redeemed it, if the dedication was of grain on the stalk and the redemption was after that grain was threshed and sifted, the completion of the work on the harvest was while the grain was the Temple’s and, therefore, the grain is exempt from heave and tithes. However, if the grain was dedicated threshed and redeemed sifted, since sifting is not done with commercial grain where a certain amount of impurities is permitted (Mishnah Baba Batra 6:2, cf. Kilaim Chapter 2, Note 1), sifting brings an exemption only if done by Temple personnel, not by another person.. Rebbi Ḥinena objected: Did we not state137Tosephta 1:7, speaking of wine dedicated when in the fermenting vat., “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said138The argument of R. Yudan is from Halakhah 4:1; there, the language is easier to understand since he uses only איפשר “impossible”. Yerushalmi אֵיפשר “impossible”, contracted from אי אפשר, is not Babylonian and modern Hebrew אֶפשר “possible”; cf. Peah Chapter 7, Note 170., there it is not impossible for him not to preserve or not to cook a long time140Mishnah 4:1 speaks of a person who preserves somebody else’s produce possibly without the owner’s consent.. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.141Since they certainly will eat unsifted grain, sifting in general is unimportant for determining the point when heave and tithes are due.
תְּנָן אֲבָל קוֹלֵט הוּא מִתַּחַת הַכְּבָרָה וְאוֹכֵל. רַב חִסְדָּא אָמַר שֶׁהֵן מְחוּסָּרִין לָרוּחַ. רִבִּי אִילָא בְשֵׁם רִבִּי יָסָא שֶׁהֵן מְחוּסָּרִין נִיחָה. וְהָתַנִּינָן הַיַּיִן מִשֶּׁיְּקַפֶּה. מָאן דְּאָמַר שֶׁהֵן מְחוּסָּרִין נִיחָא. מָאן דְּאָמַר שֶׁהֵן מְחוּסָּרִין לְרוּחַ מְחוּסָּר הוּא בִשְׁמָרָיו. הָתִיב רִבִּי בִנְיָמִין בַּר גִּידוּל וְהָא תַנִּינָן הַשֶׁמֶן מִשֶּׁיֵּרֵד לָעוּקָה. מָאן דְּאָמַר שֶׁהֵן מְחוּסָּרִין נִיחָא. מָאן דְּאָמַר שֶׁהֵן מְחוּסָּרִין לְרוּחַ מְחוּסָּר הוּא לְהַצִּיל. We have stated142Tosephta 1:6 a similar formulation, referring to legumes. The Rome ms. has תני instead of תנן which at least in Babylonian style is required for a tannaїtic statement which is not a Mishnah. When legumes (peas or beans) are sifted, if one grabs some peas in the air, they are permitted as snack without tithing.: “But he collects from under the sieve and eats.” Rav Ḥisda said, because it misses the action of the wind143The sieve will retain coarse impurities, the wind will carry away light impurities. Therefore, taking peas directly under the sieve is taking before the processing of the harvest is finished.. Rebbi Ila in the name of Rebbi Yasa: It misses rest144Processing is only finished if all legumes are at rest in some pile.. But did we not state: “Wine after he cleaned it?” For him who says because it misses rest [it is understandable]145In both cases where this argument occurs a word fell out because it looked like a duplication: מָאן דְּאָמַר שֶׁהֵן מְחוּסָּרִין נִיחָה נִיחָא. “For him who says because it misses [rest] (Hebrew root נוח), it is understandable (Aramaic root ניח).”
The objection is from the statement of the Mishnah that one may take wine from the funnel leading from the press to the vat, which corresponds to taking peas when they fall down from the sieve.. For him who says because it misses the action of the wind, it still misses [removal of] its yeast. Rebbi Benjamin ben Gidul objected: Did we not state: “Oil after it descended into the barrel?” For him who says because it misses rest [it is understandable]. For him who says because it misses the action of the wind, it still misses clearing up146Following R. Eliahu Fulda, deriving הציל from the root צלל “to become (optically) clear”, not from נצל “to save”..
הָיָה אוֹכֵל וַחֲשֵׁיכָה לֵילֵי שַׁבָּת אוֹ שֶׁנְּתָנוֹ לְאָדָם אַחֵר לֹא נִטְבָּל. רִבִּי יִרְמְיָה סָבַר מֵימַר בְּנָתוּן בַּחֲמִיטָה וּבְתַמְחוּי אֲבָל בְּנָתוּן בִּצְלוֹחִית נִטְבָּל. אָמַר רִבִּי יוֹסֵי אֲפִילוּ נָתוּן בִּצְלוֹחִית לֹא נִטְבָּל. אָמַר לֵיהּ רִבִּי יִרְמְיָה וְאֵין שַׁבָּת טוֹבֶלֶת. אָמַר לֵיהּ וְאֵין מֶקַח טוֹבֵל. אָמַר לֵיהּ כְּהַהִיא דְאָמַר רִבִּי יוֹסֵי בְשֵׁם רִבִּי זְעִירָא רִבִּי יוֹנָה רִבִּי זְעִירָא בְשֵׁם רִבִּי לָֽעְזָר אַף מַה שֶׁבְּלָגֵין לֹא נִטְבָּל מִפְּנֵי שֶׁהוּא עָתִיד לְהַחֲזִירוֹ בִּדְבַר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ. חֵייְלֵיהּ דְּרִבִּי יִרְמְיָה מִן הָדָא. וְעוֹד אָמַר רִבִּי לִיעֶזֶר עוֹמֵד אָדָם הוּא עַל הַמּוּקְצֶה עֶרֶב שַׁבָּת בַּשְּׁבִיעִית וְאוֹמֵר מִכָּן אֲנִי אוֹכֵל לְמָחָר. לֹא אָמַר אֶלָּא בַּשְּׁבִיעִית הָא שְׁאָר שְׁנֵי שָׁבוּעַ לֹא. מָה עָבַד לֵיהּ רִבִּי יִרְמְיָה לְהַחֲזִירוֹ לִמְקוֹמוֹ אֵי אַתְּ יָכוֹל שֶׁהוּא עוֹשֶׂה מוּקְצֶה לְפִיכָךְ נִטְבָּל. מַתְנִיתָא פְלִיגָא עַל רִבִּי יִרְמְיָה אֵין עֲרַאי לְשַׁבָּת. פָּתַר לָהּ וּבִלְבַד דָּבָר שֶׁיֵּשׁ לוֹ מוּקְצֶה. עַל דַּעְתֵּיהּ דְּרִבִּי יִרְמְיָה לֹא שַׁנְיָיא הִיא דָּבָר שֶׁיֵּשׁ לוֹ מוּקְצֶה הִיא דָּבָר שֶׁאֵין לוֹ מוּקְצֶה. “If he was eating147A snack of produce not subject to heave and tithes. Since for the Sabbath it is a biblical commandment to “prepare what one brings” (Ex. 16:5), no food on the Sabbath can have the legal status of a casual snack, as formulated later in this paragraph. Therefore, one would assume that at nightfall all produce automatically becomes subject to heave and tithes and will be forbidden as food since no heave or tithes may be declared on the Sabbath. The formulation of the Tosephta, 1:8, is: “If he ate Friday evening and had leftovers, after nightfall it remains permitted.”
Similarly, transfer of property in general presupposes completion of processing and requires heave and tithes. The exemption given here refers only to leftovers of snacks. In the Tosephta it is stated explicitly that these leniencies do not apply if it was clear from the start that the quantities were so large that the person could not finish eating his snack. when night fell Friday evening or when he gave it to another person it did not become ṭevel.” Rebbi Jeremiah wanted to say, when it148The examples show that now one speaks of olive oil, mentioned in Mishnah 6. was put on pitta bread or into a bowl, but when it was in a flask149The usual vessel to keep cooking oil. it became ṭevel150The Rome ms. has “did not become ṭevel,” a clear scribal error.. Rebbi Yose said, even in a flask it did not become ṭevel. Rebbi Jeremiah said to him, does not the Sabbath create ṭevel? He answered him, does not buying create ṭevel? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would in the end return it151To be fully processed.. The strength of Rebbi Jeremiah is from the following152Mishnah Beẓah 4:7.: “In addition, Rebbi Eliezer said a person may stand near the muqẓeh84This is the place where cut-up (קצה) figs are left to ferment to be made into fig cakes. {Since during the fermentation process the figs are inedible, the term muqẓeh is transferred (regarding the rules of Sabbath and holidays) to denote anything unusable which, therefore, may not be moved on the Sabbath or the holiday.} on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle153The figs, grapes, or pomegranates in the muqzeh were not yet removed from there; the processing was not yet finished.. How does Rebbi Jeremiah argue about this? You cannot return it to its place as muqẓeh154If after drying it is edible, the processing is finished., therefore it creates ṭevel. A baraita disagrees with Rebbi (Jeremiah)155This is the reading in both mss., but it must be רבי יוסי since the baraita spells out the position of R. Jeremiah. One may conjecture that a common Vorlage of both mss. was copied from a text in which the name was simply given as ר״י which was wrongly read as ר̇ ירמיה. In copies of the Babli, ר״י can only mean R. Jehudah, R. Yose, or R. Joḥanan.: There are no snacks on the Sabbath. He explains it, anything that has muqẓeh154If after drying it is edible, the processing is finished.. In the opinion of Rebbi Jeremiah, whether it has muqẓeh or does not have muqẓeh.
רִבִּי מָנָא בָּעֵי הָֽיְתָה צְלוֹחִית מְלֵיאָה וּנְתוּנָה בֵּין פַּצִּים לַחֲבֵירוֹ נִטְבְּלָה אוֹ מֵאַחַר שֶׁהִיא נְתוּנָה בְמָקוֹם שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ לֹא נִטְבְּלָה. Rebbi Mana asked: If it was a full flask put between two beams it became ṭevel or maybe since it was deposited at a place where processing was not finished it did not become ṭevel156This refers to the statement in Mishnah 6 that oil between the beams of the oil press is not subject to tithes. The question is not answered, probably because the answer is obvious that oil in a flask is not oil clinging to any part of the oil press.?
עַד הֵיכָן רִבִּי יוּדָה בַּר פָּזִי רִבִּי סִימוֹן בְּשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה עַד כְּדֵי שֶׁיְּהֵא נְתוּן יָדוֹ לְתוֹכָהּ וְהִ[י]א נִכְוֵית. הַכֹּל מוֹדִין בְּכֶלִי שֵׁינִי שֶׁהוּא מוּתָּר. מַה בֵין כֶּלִי רִאשׁוֹן מַה בֵין כֶּלִי שֵׁינִי. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן כָּאן הַיָּד שׁוֹלֶטֶת. וְכָאן אֵין הַיָּד שׁוֹלֶטֶת. אָמַר רִבִּי יוֹנָה כָּאן וְכָאן אֵין הַיָּד שׁוֹלֶטֶת אֶלָּא עָשׂוֹ הַרְחֵק לְכֶלִי רִאשׁוֹן וְלֹא עָשׂוֹ הַרְחֵק לְכֶלִי שֵׁינִי. אָמַר רִבִּי מָנָא הָהֵן פִּינְכָּא דְאוֹרִיזָא מְסַייֵעַ לְאַבָּא הָהֵין פִּינְכָּא דִגְלוֹסָא מְסַייֵעַ לְאַבָּא דְּאַתְּ מְפַנֵּי לֵיהּ מִן אָתָר לְאָתָר וְעוֹד כְּדוֹן הוּא רָתַח. 161This and the next three sections are copied from Šabbat Chapter 3, in the discussion of Mishnah 5: “If a (still hot) samowar was emptied, one may not fill it (on the Sabbath) with water to heat the water but one may fill it with (a large quantity of) water to make the water lukewarm.” The problem is, what larger category of vessel does the samowar represent regarding cooking on the Sabbath? For that category it will then be forbidden to use untithed oil as specified in our Mishnah. How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in162In the Babli (e. g., Šabbat 40b), the vessel is forbidden if היד סולדת בו, the hand jumps off (or trembles) when it touches. One may assume that Galilean שולטת “rules over”, which had lost the /š/, sounded in Babylonian ears like Biblical (Job 6:10) סוֹלדת “trembles”. This required a switch between “permitted” (if שולטת) and “forbidden” (if סולדת).. Everybody agrees that a second vessel163A vessel into which the hot food was poured. According to Rashi, a “first vessel” is one whose walls heat the food, a “second vessel” one whose walls are heated by the food, as, e. g., a thermos bottle. “Permitted” here means that cold water or food can be put into it without restriction. “Everybody” is R. Meїr and R. Jehudah who in the Halakhah in Šabbat disagree on the technicalities of turning cold water into lukewarm. is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel164In his opinion, once the fire under the samowar is extinguished there cannot be any biblical prohibition of cooking; the entire Mishnah is rabbinic.. Rebbi Mana said, that platter of rice supports my father165R. Jonah., that platter of grits supports my father since you remove it from place to place and it is still boiling166Being far from the fire, it is no longer a “first vessel”..
מַהוּ לִיתֵּן תַּבְלִין מִלְּמַטָּן וְלַעֲרוֹת עֲלֵיהֶן מִלְּמַעֲלָן. רִבִּי יוֹנָה אָמַר אָסוּר וְעִירוּי כִּכְלִי רִאשׁוֹן הוּא. חֵיילֵיהּ דְּרִבִּי יוֹנָה מִן הָדָא אֶחָד שֶׁבִּישֵּׁל בּוֹ וְאֶחָד שֶׁעִירֶה לְתוֹכוֹ רוֹתֵחַ. וְכָא הוּא אָמַר הָכֵין. אָמַר רִבִּי יוֹסֵי תַּמָּן כְּלִי חֶרֶס בּוֹלֵעַ. תַּבְלִין אֵינָן מִתְבַּשְּׁלִין. הָתִיב רִבִּי יוֹסֵי בֵּירִבִּי בּוּן וְהָתַנֵּי אַף בִּכְלֵי נְחוֹשֶׁת כֵּן. אִית מֵימַר כְּלִי נְחוֹשֶׁת בּוֹלֵעַ. May one put spices at the bottom and pour167Boiling water. Is this cooking on the Sabbath and cooking in the sense of Mishnah 7 here? The question arises because of Mishnah Šabbat 3:6: “One may not put spices into a hot pan or a pot taken from the fire, but one may put them on a plate or a bowl.” This is similar to using oil as described in Mishnah 7 here. on them from above? Rebbi Jonah said, it is forbidden and pouring acts as first vessel. The force of Rebbi Jonah comes from this168Mishnah Zebaḥim 11:7. Lev. 6:21 precribes that pottery vessels after being used to cook a ḥaṭṭat sacrifice must be broken and metal vessels cleansed and washed. The Mishnah explicitly includes pouring hot water in the biblical definition of “cooking”.: “Both vessels used for cooking or into which it was poured boiling.” (And here, you say so?)169This sentence is missing in the Šabbat text and is out of place here. Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked170It is generally agreed that pottery must be broken because it absorbs particles from the sacrifice which on the following day become forbidden. Cf. J. Milgrom, Leviticus 1–16, pp. 404–407, New York 1991.. Rebbi Yose bar Rebbi Abun objected: Did we not state171Sifra Ẓaw, Pereq 7(1). The argument is that Lev. 6:21 reads a passive “a pottery vessel in which something has been cooked”, not “in which one cooked”. This is taken to mean that one cooks in, not by the vessel. In that case, the vessel is really “second vessel” (cf. Note 163) since its walls do not transfer heat to the meat being cooked. The only case one can think of is pouring boiling water into the vessel. Since the argument of R. Yose does not work for metal pots, R. Jonah is justified., “the same holds for brass vessels.” Can one say that brass vessels absorb?
מַהוּ לְהַעֲרוֹת עִם הַקִּילוּחַ. אָמַר רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִּי הִילֵּל מַחְלוֹקֶת רִבִּי יוֹנָה וְרִבִּי יוֹסֵי. רִבִּי יִצְחָק בַּר גּוּפְתָּה בָּעֵי קוֹמֵי רִבִּי מָנָא עָשָׂה כֵן בַּשַּׁבָּת חַייָב מִשּׁוּם מְבַשֵּׁל. עָשָׂה כֵן בְּבָשָׂר בְּחָלָב חַייָב מִשּׁוּם מְבַשֵּׁל. אָמַר לֵיהּ כַּיי דְּאָמַר רִבִּי זְעִירָא אֵי זֶהוּ חָלוּט בָּרוּר כָּל־שֶׁהָאוֹר מְהַלֵּךְ תַּחְתָּיו. וָכָא אֵי זֶהוּ תַּבְשִׁיל בָּרוּר כָּל־שֶׁהָאוֹר מְהַלֵּךְ תַּחְתָּיו. Can one pour in from a stream174If boiling water was poured in a stream coming from a vessel much higher than the receiving one, do we say that the water in the receiving pot is certainly no longer boiling?? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta175A fifth generation Galilean Amora who is only mentioned for his questions to R. Mana. asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk176The prohibition of combining milk and meat together is given three times (Ex. 23:19, 34:26, Deut. 14:21) with emphasis on cooking., is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling177Flour balls cooked in boiling water.? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it178Pouring hot water over food on the Sabbath or pouring boiling milk over meat not over the fire are rabbinical prohibitions..
עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָה מֶלַח כַּצִּיר יַיִן כַּחוֹמֶץ. In the opinion of R. Jehudah, salt is like fish sauce and wine like vinegar179Both in the Mishnah here and in Sabbath 3:5, R. Jehudah holds that vinegar and fish sauce cure and, therefore, act as if cooking..