משנה: תִּינוֹקוֹת שֶׁטָּֽמְנוּ תְאֵינִים לַשַּׁבָּת וְשָׁכַח לְעַשְּׂרָן לֹא יֵאָֽכְלוּ מוֹצָאֵי שַׁבָּת עַד שֶׁיֵּעָשְׂרוּ. כַּלְכָּלַת שַׁבָּת בֵּית שַׁמַּאי פּוֹטְרִין וּבֵית הִלֵּל מְחַייְבִין. רִבִּי יְהוּדָה אוֹמֵר אַף הַלּוֹקֵט כַּלְכָּלָה לְשַׁלֵּחַ לַחֲבֵירוֹ לֹא יֹאכַל עַד שֶׁיְּעַשֵּׂר. הַנּוֹטֵל זֵיתִין מִן הַמַּעֲטָן טוֹבֵל אֶחָד אֶחָד בְּמֶלַח וְאוֹכֵל. אִם מָלַח וְנָתַן לְפָנָיו חַייָב. רִבִּי לִיעֶזֶר אוֹמֵר מִן הַמַּעֲטָן הַטָּהוֹר חַייָב וּמִן הַטָּמֵא פָטוּר מִפְּנֵי שֶׁהוּא מַחֲזִיר אֶת הַמּוֹתָר. שׁוֹתִין עַל הַגַת בֵּין עַל הַחַמִּין בֵּין עַל הַצּוֹנִין וּפָטוּר דִּבְרֵי רִבִּי מֵאִיר. רִבִּי אֶלְעָזָר בֵּי רִבִּי צָדוֹק מְחַייֵב. וַחֲכָמִים אוֹמְרִים עַל הַחַמִּין חַייָב וְעַל הַצּוֹנִין פָּטוּר. MISHNAH: If children hid figs for the Sabbath36They hid it in the field since otherwise the house would have induced ṭevel. While children have no legal standing, their actions can show their intent which then is determining. and he forgot to tithe them they may not be eaten after the Sabbath37But one may eat from these figs on Friday afternoon between the hiding and the start of the Sabbath. Since children do not legally have a mind, their figs can become subject to heave and/or tithes only through the Sabḅath itself. until they are tithed. A Sabbath basket38Either from a tree whose fruits are only used for the Sabbath (Maimonides) or any arbitrary harvesting basket filled exclusively for eating on the Sabbath (R. Simson); since the person making the collection is an adult, his intent induces ṭevel even before the Sabbath. the House of Shammai free but the House of Hillel obligate. Rebbi Jehudah says, also one who fills a harvesting basket to send to a friend39For the Sabbath (R. Simson) or any day (Maimonides). In any case, the collection in that particular basket is the end of processing by the farmer. may not eat from it unless he tithed.
He who takes olives from the vat50Into which the olives are collected before being transported to the oil press. may dip them singly into salt and eat them, but if he salted them as a dish he is obligated51Since there are many together. The quote in Beitzah.35a">Babli Beẓah 35a reads (in most mss.) “if he salted ten together”; this is against the Yerushalmi which forbids even two together.. Rebbi Eliezer says, from a pure vat he is obligated52The Beitzah.35a">Babli (Beẓah 35a) explains that the person taking the olives is presumed to be impure. This is understood also in the Halakhah here. but from an impure one he is free because he might put the leftovers back [into the vat].
One may drink from the winepress both warm or cold and is free, the words of Rebbi Meïr. Rebbi Eleazar ben Rebbi Ẓadoq declares him obligated. But the Sages say, for warm drink he is obligated, cold he is free53In the Shabbat.11b">Babli (Šabbat 11b, Eruvin.99b">Eruvin99b) and one Mishnah ms. the reading is: “he is free because he may return it.” In that version, Mishnah 4 is parallel Mishnah 3 and cider, cooked or mixed with warm water, is considered completely processed because returning it would spoil the wine. Maimonides, both in his Commentary and his Code (Ma‘serot 5:15) holds that heating induces ṭevel in all cases..
הלכה: רַב הַמְנוּנָא אָמַר תִּינוֹק שֵׁחִיפֶּה כַלְכָּלָה לַשּׁוּק נִטְבְּלָה. מְקוֹם שֶׁמַחֲשַׁבְתּוֹ שֶׁל גָּדוֹל מִתְקַייֶמֶת שָׁם מַעֲשָׂיו שֶׁל קָטָן מִתְקַייְמִין. רִבִּי זְעִירָא בָּעֵי כְּלוּם מַחֲשַׁבְתּוֹ שֶׁל גָּדוֹל מִתְקַייֶמֶת עַד שֶׁיִּפְתַּח לַשּׁוּק. וְדִכְװָתָהּ אֵין מַעֲשָׂיו שֶׁל קָטָן מִתְקַייְמִין עַד שֶׁיִּפְתַּח לַשּׁוּק. מַתְנִיתָא פְלִיגָא עַל רַב הַמְנוּנָא תִּינוֹקוֹת שֶׁטָּֽמְנוּ תְאֵינִים לַשַּׁבָּת וְשָׁכְחוּ לְעַשְּׂרָן לֹא יֵאָֽכְלוּ לְמוֹצָאֵי שַׁבָּת עַד שֶׁיִּתְעַשְּׂרוּ. רִבִּי זְעִירָא בְשֵׁם רַב הַמְנוּנָא תִּיפְתָּר בְּשֶׁלִּקְּטוּם עִם דִּמְדּוּמֵי חַמָּה וְהוֹכִיחַ מַעֲשֶׂה שֶׁלָּהֶן עַל מַחֲשַׁבְתָּן. HALAKHAH: Rav Hamnuna said, if a child covered a harvesting basket for transport to the market, it became ṭevel; in any situation in which the intent of an adult has an effect, the action of a minor has an effect. Rebbi Zeïra asked: Since the intent of an adult does not have an effect until he opens on the market, the action of a minor should not have an effect until he opens on the market40Mishnah 1:5 states that processing of figs for sale is completed when the basket is covered for transport to the market and the basket is actually transported to the market; while for making fig cakes and domestic uses the processing is never completed in the field. It is not really required that the basket be opened on the market for sale but that the transport should have started; cf. Chapter 1, Note 115. In any case, the action of a minor cannot be more powerful than the intent of an adult; the statement of Rav Hamnuna cannot be accepted without due modification.! The Mishnah disagrees with Rav Hamnuna: “If children hid figs for the Sabbath and he forgot to tithe them they may not be eaten after the Sabbath until they are tithed.41Here there is no action which proves intent and nevertheless ṭevel is induced. Maybe the children collected the figs for consumption on Sunday.” Rebbi Zeïra in the name of Rav Hamnuna: Explain if it they collected close to sundown when their action was proof of their intent42Children do not plan ahead; they collected for immediate consumption which by necessity must be on the Sabbath.!
לֵית הָדָא פְלִיגָא עַל דְּרִבִּי יוֹחָנָן דְּרִבִּי יוֹחָנָן אָמַר הַשַּׁבָּת טוֹבֶלֶת מִפְּנֵי שֶׁלִּקְּטוּם לַשַּׁבָּת. הָא אִם לִקְּטוּם שֶׁלֹּא לַשַּׁבָּת לֹא. רִבִּי יוֹנָה בְשֵׁם רַב הַמְנוּנָא אֲפִילוּ לִקְּטוּם לַשַּׁבָּת אוֹכֵל מֵהֶן עֲרַאי לְעֶרֶב שַׁבָּת. אֲפִילוּ עַל דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לֵית הִיא פְלִיגָא. וְלֹא תִינוֹקוֹת אִינּוּן. וַאֲפִילוּ לִקְּטוּם לַשַּׁבָּת כְּמִי שֶׁלִּקְּטוּם שֶׁלֹּא לַשַּׁבָּת. רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא תִּיפְתָּר שֶׁלִּקְּטוּם עִם דִּמְדּוּמֵי חַמָּה וְהוֹכִיחַ מַעֲשֶׂה שֶׁלָּהֶן עַל מַחֲשַׁבְתָּם. Does this not disagree with Rebbi Joḥanan since Rebbi Joḥanan said, the Sabbath induces ṭevel? Because they collected for the Sabbath; therefore, not if they did not collect for the Sabbath43This now refers to the Mishnah: “If children hid figs for the Sabbath”. According to R. Joḥanan, any untithed fruit completely processed becomes ṭevel at the start of the next Sabbath irrespective of its place. The fact that the figs were collected for the Sabbath should be irrelevant.! Rebbi Jonah in the name of Rav Hamnuna44The names of the authors are switched in the Rome ms., the first answer being by Rebbi Yose in the name of Rebbi Hila, the second by Rebbi Jonah in the name of Rav Hamnuna. The correct chain of transmission cannot be ascertained. Since the speakers in this paragraph are Amoraïm a full generation after R. Zeïra, “in the name of Rav Hamnuna” must mean: giving the answer Rav Hamnuna would have given according to R. Zeïra.: Even if they collected for the Sabbath one may eat a snack from them on Sabbath eve. It does not even disagree with Rebbi Simeon ben Laqish45In the Rome ms: R. Joḥanan. This certainly is a scribal error.. Are they not children and even if they collected for the Sabbath it is as if they had not collected for the Sabbath46Since for R. Simeon ben Laqish the Sabbath does not induce ṭevel by biblical law, there must be clear intent to use the fruits on the Sabbath to make them ṭevel but children have no legal intent.! Rebbi Yose in the name of Rebbi Hila44The names of the authors are switched in the Rome ms., the first answer being by Rebbi Yose in the name of Rebbi Hila, the second by Rebbi Jonah in the name of Rav Hamnuna. The correct chain of transmission cannot be ascertained. Since the speakers in this paragraph are Amoraïm a full generation after R. Zeïra, “in the name of Rav Hamnuna” must mean: giving the answer Rav Hamnuna would have given according to R. Zeïra.: Explain if it they collected close to sundown when their action was proof of their intent42Children do not plan ahead; they collected for immediate consumption which by necessity must be on the Sabbath.!
רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָא בְּכַלְכָּלָה שֶׁל תְּאֵינִים הִיא מַתְנִיתָא. דְּבֵי רִבִּי יַנַּאי אָֽמְרֵי אֲפִילוּ נִצְרָה. רִבִּי לָֽעְזָר בֶּן אַנְטִיגֳנֹס בְּשֵׁם רִבִּי לָֽעְזָר בֵּירִבִּי יַנַּאי תִּיפְתָּר בִּתְאֵינָה הַמְיוּחֶדֶת לַשַּׁבָּת. דֵּלֹמָא רִבִּי חִייָה רִבִּי אִימִּי רִבִּי אִיסִּי הֲווֹן יָֽתְבִין. עֲבַר חַד טְעִין כַּלְכָּלָה דִתְאֵינִים אֲמַר לֵיהּ לִיזְבוֹן אֲמַר לֵיהּ כַּלְכָּלַת שַׁבָּת אֵינָהּ מִזַּבְּנָה. Rebbi Eleazar in the name of Rebbi Hoshaia: The Mishnah47The difference between the Houses of Shammai and Hillel regarding the Sabbath basket. speaks of a harvesting basket of figs. In the House of Rebbi Yannai they said, even a branch. Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar ben Rebbi Yannai: Explain it for a fig tree reserved for the Sabbath. Example: Rebbi Ḥiyya, Rebbi Assi and Rebbi Ammi were sitting together when somebody passed by with a harvesting basket of figs. He said to him, [we want] to buy! He answered, the Sabbath basket is not for sale48Therefore, its processing is completed as soon as the basket is filled..
רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן לֹא אָמַר רִבִּי יְהוּדָה אֶלָּא בְּכַלְכָּלַת שַׁבָּת. אִי אוֹמֵר רִבִּי יְהוּדָה בְּלִיקֵּט כַּלְכָּלָה לְשַׁלְּחָהּ לַחֲבֵירוֹ שֶׁהוּא מַקְפִּיד עָלֶיהָ כְּכַלְכָּלַת שַׁבָּת. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Rebbi Jehudah spoke only about a Sabbath basket. Maybe Rebbi Jehudah spoke about someone who collected a harvesting basket full to send to his friend, that he cared for it as if it were a Sabbath basket49The second sentence questions the meaning of R. Ḥiyya’s statement: Does R. Joḥanan imply that only a Sabbath basket induces immediate ṭevel or any basket treated with the same care as a Sabbath basket? The question is not answered since practice does not follow R. Jehudah.?
לֵית הָדָא פְלִיגָא עַל רַב. דְּרַב אָמַר הוּא אָסוּר לוֹכַל. פָּתַר לָהּ בְּעוֹשֶׂה מַעֲטָן בַּשָּׂדֶה וְקַשְׁיָא אִם מֶלַח טוֹבֶלֶת לָמָּה לִי צֵירוּף אִם צֵירוּף לָמָּה לִי מֶלַח. אֶלָּא עַל יְדֵי זֶה וְעַל יְדֵי זֶה. Does this not disagree with Rav? Since Rav said, it is forbidden to eat54Salted olives from the vat.. Explain it if he makes his vat in the field. It is still difficult: If salting induces ṭevel55Mishnah 1. While this salting is not for long-term preservation, it is needed to give the green olives an edible taste., why do we need taking together, if taking together induces, why do we need salting? It must be both.
מַה נָן קַייָמִין אִם בְּשֶׁיֵּשׁ שְׁנֵי מַעֲטִינִין דִּבְרֵי הַכֹּל אָסוּר. אִם בְּשֶׁאֵין לוֹ אֶלָּא מַעֲטָן אֶחָד דִּבְרֵי הַכֹּל מוּתָּר. אֶלָּא כִּי נָן קַייָמִין בְּשֶׁיֵּשׁ לוֹ מַעֲטָן טָהוֹר וְלַחֲבֵירוֹ מַעֲטָן טָמֵא. אָמַר רִבִּי לִיעֶזֶר אָדָם מַחֲזִיר עַל מַעֲטִין חֲבֵרוֹ וְרַבָּנִין אָֽמְרִין אֵין אָדָם מְחַזֵּר לְמַעֲטִינוֹ שֶׁל חֲבֵירוֹ. Where do we hold56The disagreement between R. Eliezer and the anonymous majority who do not accept the distinction he makes.? If there are two vats57One pure, the other one impure. Even if he takes from the impure, we do not permit him to return the uneaten olives; maybe he would put them into the wrong vat., everybody agrees that it is forbidden. If there is only one vat58Which is impure., everybody agrees that it is permitted. Where do we hold? If he has a pure vat and his friend an impure one. Rebbi Eliezer says, a person may return to his friend’s vat but the rabbis say, a person does not return to his friend’s vat59An echo of this discussion is in Tosephta 3:7; there, the text tradition is confusing..
אָמַר רִבִּי יוֹחָנָן עַל הַחַמִּין חַייָב שֶׁהוּא קֶבַע עַל הַצּוֹנִין פָּטוּר שֶׁהוּא עֲרַאי יָכוֹל הוּא מַחֲזִרָתֵיהּ. דְּאָמַר רִבִּי יוֹסֵי בְשֵׁם רִבִּי זְעִירָא רִבִּי יוֹנָה וְרִבִּי זְעִירָא בְשֵׁם רִבִּי לָֽעְזָר אִם בְּמַה שֶׁבְּלָגֵין לֹא נִטְבָּל מִפְּנֵי שֶׁהוּא עָתִיד לְהַחֲזִירוֹ בְּדָבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ. 60Discussion of Mishnah 4. Rebbi Joḥanan said, for warm [cider] he is obligated because that is not a snack; cold is free because it is a snack and he may put it back. Following61Halakhah 1:6, Note 151. 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 woul put it back in the end.