Jerusalem Talmud Terumot 8:2

משנה: הָיָה אוֹכֵל בָּאֶשְׁכּוֹל וְנִכְנַס מִן הַגִּינָּה לֶחָצֵר. רִבִּי לִיעֶזֶר אוֹמֵר יִגְמוֹר וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא יִגְמוֹר. חֲשֵׁיכָה לֵילֵי שַׁבָּת רִבִּי לִיעֶזֶר אוֹמֵר יִגְמוֹר וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא יִגְמוֹר. MISHNAH: If he was eating a bunch of grapes and entered from the garden into the courtyard. Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish. If it got dark on Sabbath eve, Rebbi Eliezer said, he should finish, but Rebbi Joshua said, he should not finish⁷⁰Commentary of Maimonides: We have a principle that ṭevel becomes subject to tithes by biblical law only when the produce sees the face of the house as it was said (Deuteronomy.26.13">Deut. 26:13): “I removed the holy food from the house.” Any fruits eaten on the field or in the garden are not subject to tithes because that is a snack. Another principle is that the Sabbath brings the obligation of tithes; it is forbidden to eat even a snack from ṭevel on the Sabbath since the Eternal said, (Isaiah.58.13">Is. 58:13) “you should call the Sabbath a pleasure”. Therefore, all one has is prepared so that he may eat or drink from it on the Sabbath; this will be explained in Tractate Ma‘serot (Chapter 4). And when Rebbi Eliezer says “he should finish”, the meaning is that he should leave the courtyard again and finish. But in the courtyard he may not finish eating. And so they said on the Sabbath “he should finish”, i. e., he should leave it alone until the end of the Sabbath day and only then finish. But on the Sabbath itself he is forbidden to eat it. And when R. Joshua said “he should not finish,” it means he should not continue to eat before he tithed..

הלכה: תַּמָּן תַּנִּינָן גֶּפֶן שֶׁהִיא נְטוּעָה בֶחָצֵר נוֹטֵל אֶת כָּל־הָאֶשְכּוֹל. וְכֵן בָּרִימּוֹן וְכֵן בָּאֲבַטִּיחַ דִּבְרֵי רִבִּי טַרְפוֹן. רִבִּי זְעִירָא רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן אוֹמֵר רִבִּי טַרְפוֹן כְּרִבִּי אֱלִיעֶזֶר. אוֹמֵר רִבִּי טַרְפוֹן עוֹשֶׂה קְצִיעַת הָאוֹכֶל כִּתְחִילָּתוֹ. רִבִּי אִילָּא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן אוֹ רִבִּי טַרְפוֹן כְּרִבִּי לִיעֶזֶר אוֹ רִבִּי טַרְפוֹן עוֹשֶׂה אֲכִילָה אַחַת שֶׁיֵּשׁ בָּהּ שְׁתַּיִם וְשָׁלֹשׁ אֲכִילוֹת כַּאֲכִילָה אַחַת. מַה טַעֲמָא דְרִבִּי לִיעֶזֶר מִשּׁוּם שֶׁהִתְחִיל בּוֹ בְהֵיתֵר. תַּנֵּי רִבִּי נָתַן אוֹמֵר. לֹא שֶׁאָמַר רִבִּי לִיעֶזֶר מִשּׁוּם שֶׁהִתְחִיל בּוֹ בְהֵיתֵר. אֶלָּא שֶׁרִבִּי לִיעֶזֶר אוֹמֵר יַמְתִּין עַד מוֹצָאֵי שַׁבָּת אוֹ עַד שֶׁיֵּצֵא חוּץ לֶחָצֵר וְיִגְמוֹר. HALAKHAH: There⁷¹Mishnah Ma‘serot 3:9. The entire Halakhah is reproduced, mutatis mutandis, in Halakhah Ma‘serot 3:9., we have stated: “If a vine is planted in the courtyard⁷²If one harvests, the produce should be free of tithes and heave, and available for snacks, until it is brought to the house. But if it grows in the courtyard, it is immediately in front of the house. R. Ṭarphon permits taking an entire bunch, or an entire water melon, for a snack. Rebbi Aqiba allows only a few grapes or a small piece of watermelon for a snack and requires taking heave and tithing for everything else., one may take an entire bunch, and similarly for pomegranate and water melon, the words of Rebbi Ṭarphon.” Rebbi Zeïra, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: Rebbi Ṭarphon says following Rebbi Eliezer. Rebbi Ṭarphon says, one makes the cut⁷³In Ma‘serot: עוקצין, “the stalk”, what remains if everything else is eaten. of food equal to its start. Rebbi Illa, Rebbi Assi in the name of Rebbi Joḥanan: Either Rebbi Ṭarphon follows Rebbi Eliezer or Rebbi Ṭarphon makes a meal consisting of two or three snacks equal to one snack⁷⁴Since snacks can be eaten after harvest without tithing, he allows snacks as large as one wants.. What is the reason of Rebbi Eliezer? Because he started with permission. It was stated: “Rebbi Nathan said, not that Rebbi Eliezer said because he started with permission but Rebbi Eliezer holds he should wait until the end of the Sabbath or he should leave the courtyard again and finish.”⁷⁵Nevertheless, R. Joshua and R. Aqiba are greater authorities than R. Eliezer and R. Ṭarphon and Maimonides is justified in deciding following R. Joshua. However, in the Kaufman ms. of the Mishnah and many mss. of the Maimonides tradition, the names of rabbis Eliezer and Joshua are switched in the last part of the Mishnah; but cf. Ma‘serot 2, Note 33.