Jerusalem Talmud Sotah 7:8

משנה: וְקוֹרֵא מִתְּחִילַּת אֶלֶּה הַדְּבָרִים עַד שְׁמַע וּשְׁמַע וְהָיָה אִם שָׁמוֹעַ עַשֵּׂר תְּעַשֵּׂר כִּי תְכַלֶּה לֲעַשֵּׂר וּבְרָכוֹת וּקְלָלוֹת [וּפָרָשַׁת הַמֶּלֶךְ] עַד שֶׁהוּא גוֹמֵר כָּל־הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן הַמֶּלֶךְ מְבָרֵךְ אוֹתָן אֶלָּא שֶׁהוּא נוֹתֵן שֶׁלָּֽרְגָלִים תַּחַת מְחִילַת הֶעָוֹן. MISHNAH: And he reads from the beginning of “These are the words²²⁸Deut. 1,1.” to Šema‘,Šema‘²²⁹Deut. 6:4–9., “And it shall be if you listen,²³⁰Deut. 11:13–21.” “tithing you shall tithe,²³¹Deut. 14:22–27.” “when you will have finished tithing,²³²Deut. 26:12–15.” blessings and curses²³³Deut. 28. [and the paragraph of the king]²³⁴Deut. 17:8–20., until he finishes the entire paragraph. The benedictions which the High Priest recites, the king recites, except that he substitutes “for the holidays of pilgrimage²³⁵The last paragraph of the middle benediction of the Amidah for holidays.” instead of “forgiving of sins”.

הלכה: אָמַר רִבִּי אַבָּהוּ. וְלָמָּה קוֹרִין עַשֵּׂר תְּעַשֵּׂר. כִּי תְכַלֶּה לְעַשֵּׂר. עַל יְדֵי שֶׁיָּֽצְאוּ יִשְׂרָאֵל מִשְּׁבִיעִית לַשְּׁמִינִית. שֶלֹּא לְשַׁכֵּחַ אֶת הַמַּעְשְׂרוֹת. רִבִּי חַגַּיי בְּעָא קוֹמֶי רִבִּי יוֹסֵי. וְאֵינוֹ צָרִיךְ לְהַבְדִּיל. אָמַר לֵיהּ. כְּבָר הִבְדִּיל מֵרֹאשׁ הַשָּׁנָה. HALAKHAH: Rebbi Abbahu said, why does one read “ “tithing you shall tithe,²³¹Deut. 14:22–27.”, “when you will have finished tithing,²³²Deut. 26:12–15.”? Because Israel went from the Sabbatical year to the eighth, not to have them forget tithes.²³⁶Since no tithes may be given from Sabbatical produce. Rebbi Ḥaggai asked before Rebbi Yose, does he not to make havdalah²³⁷The required benediction when leaving a sanctified state (such as Sabbath or holidays) to enter into profane status. If such a benediction is required after the Sabbath (cf. Berakhot 5:2, Note 62), it should also be required after the Sabbatical year in order to permit agricultural work.? He said to him, one already said havdalah on New Year’s Day.