Jerusalem Talmud Demai 2:1:17

משנה: אֵלּוּ דְּבָרִים מִתְעַשְּׂרִין דְּמַאי בְּכָל־מָקוֹם. הַדְּבֵילָה וְהַתְּמָרִים וְהֶחָרוּבִין הָאוֹרֶז וְהַכַּמּוֹן. הָאוֹרֶז שֶׁבְּחוּצָה לָאָרֶץ כָּל־הַמִּשְׁתַּמֵּשׁ מִמֶּנּוּ פָטוּר. MISHNAH: The following must be tithed as demay everywhere¹Every place that ever belonged to the Biblical Land of the Twelve Tribes, but only if the produce is from a kind which grows in the Land of Israel. These kinds are export articles and one may expect to find them in all surrounding countries.: Fig cakes, dates, carobs, rice, and cumin. Rice from outside the Land²Rice from strains not grown in the Land are free from demay even if imported and used in the land occupied by the returnees from Babylonia. is free for everybody who uses it.

הלכה: תַּמָּן תַּנֵּינָן שׁוּם בַּעַל בֶּכִי וּבָצֵל שֶׁל רִכְפָּה וּגְרִיסִין הַקִּילִקִּין וַעֲדָשִים הַמִּצְרִיּוֹת. הַמִּינִין הַלָּלוּ עַל יְדֵי שֶׁיֵּשׁ כְּיוֹצֵא בָּהֶן בְּאֶרֶץ יִשְׂרָאֵל צָֽרְכוּ חֲכָמִים לִיתֵּן לָהֶן סֵימָן. אֲבָל הָאֶלַּצַּרִין וְהָאַפִּסְטֻקִּין וְהָאִצְטְרוֹבֳלִין עַל יְדֵי שֶׁאֵין כְּיוֹצֵא בָּהֶן בְּאֶרֶץ יִשְׂרָאֵל לֹא צָֽרְכוּ חֲכָמִים לִיתֵּן לָהֶן סֵימָן. אָמַר רִבִּי אָבִין הָדָא מַתְנִיתָא חִילּוּפָא חִיּוּב הַמִּינִין הָאֵלּוּ עַל יְדֵי שֶׁאֵין כְּיוֹצֵא בָּהֶן בְּחוּצָה לַאָרֶץ צָֽרְכוּ חֲכָמִים לִמְנוֹתָן. וְהָא דְּבֵילָה בְּבוֹצְרָה. שְׁחִיקָה הִיא. וְהָא תְמָרִין בְּאַלֶכְסַנְדְּרִיָּא. דְּקִיקִין אִינּוּן. וְהָא חָרוּב בְּבִיָּארִי גִּידּוּד הוּא. וְהָא אוֹרֶז בְּחוֹלָתָה אַכְּתַר הוּא סִימוּק הוּא. וְהָא כָּמוּן בְּקִיפְּרוֹס. עָקוּם הוּא. HALAKHAH: There, we have stated³Mishnah Ma‘serot 4:8. All these kinds are not subject to tithes since they are not produced in the Land of Israel.: “Garlic from Baalbek, onions from Rikhpah⁴This place has not been identified., split beans from Cilicia, and Egyptian lentils.” Because these kinds⁵Garlic, onions, beans, and lentils, but not these sorts. also grow in the Land of Israel, the Sages had to attach marks to them⁶Greek σημεῖον “mark, symbol.”. “But filberts, pistachios, and pine nuts, since these kinds do not grow in the Land of Israel, the Sages did not have to attach marks to them.⁷Tosephta Ma‘serot 4:10, from a statement of R. Yose. There (in all Tosephta manuscripts) it is implied that these nuts are also produced in the Land of Israel, but Baalbek onions etc. do not grow in the Land. R. Isaac ben Malchisedek Simponti notes that he has Yerushalmi manuscripts of both traditions.” Rebbi Abun said, the Mishnah is the opposite regarding the obligation of these kinds; since these kinds do not grow outside of the Land, the Sages had to enumerate them⁸That they are subject to demay even outside the Land, in contrast to the first Mishnah which enumerated the kinds exempt from demay even if grown in the Land.. But is there not fig cake from Bosra⁹This probably is Bosra or Bostra, on the main road that goes South from Damascus, just outside the boundaries of the domain settled by the returnees from Babylonia.? It is pounded. But dates from Alexandria? They are thin. But carob from Kiari⁴This place has not been identified.? It is cut. But rice from the Ḥolata¹⁰Rice from the dunes (חולה) of Antiochia is mentioned at the end of this Halakhah (fol. 22d), but there it is implied that it is undistinguishable from rice grown in the Land, in opposition to the text here. (אכתר is Arabic אכת̇ר “more numerous”, there are more kernels to a stalk.) R. Simson of Sens reads: Rice from Ḥolata Aktar? It is reddish. No locality Ḥolata Aktar is known. It is also impossible to identify חולתה with Ḥuleh, since according to all versions of the Tosephta detailing the borders of the land settled by the returnees from Babylonia, Lake Ḥuleh is inside the Land.? It has more numerous kernels and is reddish. But cumin from Cyprus? It is curved.

אָמַר רִבִּי לָֽעְזָר לֹא שָׁנוּ אֶלָּא הַלּוֹקֵחַ מִן הַגּוֹי אֲבָל הַלּוֹקֵחַ מִיִּשְׂרָאֵל דְּמַאי. רִבִּי יוֹחָנָן אָמַר לֹא שַׁנְייָא הִיא הַלּוֹקֵחַ מִיִּשְׂרָאֵל הִיא הַלּוֹקֵחַ מִן הַגּוֹי דְּמַאי. רִבִּי לָֽעְזָר סָבַר מֵימָר רוֹב אֶרֶץ יִשְׂרָאֵל נְתוּנָה בְיַד גּוֹיִם. רִבִּי יוֹחָנָן סָבַר מֵימָר רוֹב אֶרֶץ יִשְׂרָאֵל נְתוּנָה בְיַד יִשְׂרָאֵל. וַאֲפִילוּ יִסְבּוֹר רִבִּי לָֽעְזָר כְּרִבִּי יוֹחָנָן רוֹב אֶרֶץ יִשְׂרָאֵל נְתוּנָה בְיַד יִשְׂרָאֵל. רִבִּי לָֽעְזָר חָשׁ לְמִיעוּט. כַּהָדָא כּוֹרְכִיָּא שֶׁהִיא מִסְתַּפֶּקֶת יוֹם אֶחָד מִן הָאָסוּר נַעֲשֶׂה אוֹתוֹ הַיּוֹם הוֹכִיחַ לְכָל־הַיָּמִים. רִבִּי יוֹסֵי בְּעֵי מֵעַתָּה גֵּר שֶׁבָּא לְהִתְגַּייֵר אֵין מְקַבְּלִין אוֹתוֹ אֲנִי אוֹמֵר מֵעַמּוֹן וּמוֹאָב הוּא. וְנַעֲשֶׂה אוֹתוֹ הַגֵּר הוֹכִיחַ לְכָל־הַגֵּרִים. אֶלָּא כֵּינִי הָא רִבִּי לָֽעְזָר סָבַר מֵימָר רוֹב אֶרֶץ יִשְׂרָאֵל נְתוּנָה בְיַד גּוֹיִם. וְרִבִּי יוֹחָנָן סָבַר מֵימָר רוֹב אֶרֶץ יִשְׂרָאֵל נְתוּנָה בְיַד יִשְׂרָאֵל. Rebbi Lazar said, they stated the Mishnah only for him who buys from a Gentile, but for him who buys from a Jew it is demay^10aThis is the text in all Yerushalmi manuscripts but it cannot be correct. Since the Mishnah speaks of demay, if the text is allowed to stand there would be no difference between R. Eleazar and R. Joḥanan. So either R. Eleazar must say that produce of a Gentile is certain and only that of a Jew is demay (following R. Meïr who declares that a Gentile cannot acquire arable land in the Land of Israel to exempt it from heave and tithes) or that the produce of the Jew is certain and that of the Gentile is demay. The second version is impossible since only a Jew will be expected to give heave and tithes but not a Gentile. In light of the following it is also impossible to assume that the Gentile is only the seller, not the producer. So only the first possibility remains. (Since practice follows R. Joḥanan, as indicated in the next paragraph, the problem is not mentioned in Maimonides and we do not know his reading.). Rebbi Joḥanan said, there is no difference, whether one buys from a Jew or from a Gentile it is demay. Rebbi Eleazar holds that most of the Land of Israel is in the hands of the Gentiles¹¹Any produce is assumed to be untithed except if it is known to come from a Jewish producer.. Rebbi Joḥanan holds that most of the Land of Israel is in the hands of Jews. But even if Rebbi Eleazar agrees with Rebbi Joḥanan that most of the Land of Israel is in the hands of Jews, Rebbi Eleazar is anxious about a minority. Like that fortification¹²Palisades, Greek χάραξ (cf. Berakhot p. 663). In the Babli it appears as כרך. The garrison in the palisades is Gentile and lives off the annona, a tax to be paid in agricultural products. They will sell their surplus; if all surroundings are Jewish, one buys their surplus as if it were Jewish produce, but not if some of the farmers sending their annona to the garrison are Gentiles. Then a testimony that one day the supply came from a Gentile source makes all their surplus subject to all tithes for him who holds that produce grown by a Gentile in the Land is subject to heave and tithes., if for one day it got supplies from a forbidden source, that day will become proof for all days. Rebbi Yose asked: If that is so, a prospective proselyte who comes to convert should not be accepted¹³He can be accepted but would be prohibited from marrying a Jewish woman, Deuteronomy.23.4">Deut. 23:4. Since practice rules this out, according to Yadayim 4:4" href="/Mishnah_Yadayim.4.4">Mishnah Yadaim 4:4, every male proselyte is permitted to marry a Jewish woman and the alternative reason given for R. Eleazar is unacceptable.; I say he is from Ammon and Moab, and one proselyte would become proof for all proselytes. Hence, Rebbi Eleazar must hold that most of the Land of Israel is in the hands of Gentiles and Rebbi Joḥanan must hold that most of the Land of Israel is in the hands of Jews.

וְעוֹד מִן הָדָא רִבִּי זְעִירָא שָׁלַח שָׁאַל לְרִבִּי אֲלֶכְסַנְדְּרָא דִּצְדוֹקָא אִילֵּין נִיקְלֶווְסִיָא דְּהָכָא מַה אַתּוּן מְשַׁעֲרִין בְּהוֹן רוֹב מִן הַגּוֹיִם אוֹ רוּבָּן מִיִּשְׂרָאֵל. אָמַר לֵיהּ לֵית אֲנָן יָֽכְלִין מְשַׁעֲרִין בְּהוֹן. Moreover from the following: Rebbi Zeïra sent to ask Rebbi Alexander from Ẓedoqa¹⁵An unidentified place in Galilee. Nothing is known about this R. Alexander., those Nicolaus dates from here, what you estimate about them, mostly from Gentiles or mostly from Jews? He said to him, we are not able to estimate about them¹⁶If there were a need, they certainly would have decided. Hence, practice follows R. Joḥanan..

מַתְנִיתָא מְסַייְעָא לְדֵין וּמַתְנִיתָא מְסַייְעָא לְדֵין. מַתְנִיתָא מְסַייְעָא לְרִבִּי לָֽעְזָר. הַתַּגָּר בְּכָל־מָקוֹם דְּמַאי. אֵימָתַי בִּזְמַן שֶׁרוֹב מִכְנָסוֹ מִיִּשְׂרָאֵל אֲבָל אִם הָיָה לוֹקֵח מִן הַגּוֹי ווַדַּאי. מַתְנִיתָא מְסַייְעָא לְרִבִּי יוֹחָנָן. תַּנִּי רִבִּי נְחֶמְיָה אָמַר אֶחָד גּוֹי וְאֶחָד יִשְׂרָאֵל כּוּתִי וְאֶחָד עַם הָאָרֶץ פְּעָמִים שֶׁהוּא לוֹקֵח פַּעַם אַחַת מִן הַגּוֹי פַּעַם אַחַת מִיִּשְׂרָאֵל דְּמַאי. One statement supports this and a second statement supports Rebbi Eleazar. “The trader’s produce everywhere is demay. When is that? If most of his supply is from Jews. But if he buys from Gentiles, it is certain¹⁷This supports our reconstruction of R. Eleazar’s text above, Note 11..” A statement supports Rebbi Joḥanan: “Rebbi Neḥemiah stated: “Whether from a Gentile, a Jewish Samaritan¹⁸All commentators change the text here, to treat ישראל either as a separate entry or to move it as qualifier to עם הארץ. However, there is no manuscript evidence for such a change. Rather Rebbi Neḥemiah seems to take sides in the quarrel on whether to consider Samaritans as Jews and sides with Rabban Simeon ben Gamliel (Ketubot 3:1:2-19" href="/Jerusalem_Talmud_Ketubot.3.1.2-19">Ketubot 3:1, fol. 27a) against Rebbi; cf. also Chapter 3, Note 98. A Samaritan observes all Biblical laws. However, since his brand of Judaism was adopted by the Sadducees, we know that he takes the verse (Leviticus.19.14">Lev. 19:14): “Do not put an obstacle before a blind man” literally, not as a general injunction not to trap the unwary; he will not take heave and tithes from his harvest for sale. His produce is certainly subject to all the laws if we accept Samaritans as Jews., or an am haareẓ seller, if at times he buys from the Gentile, at times from the Jew, it is demay.”

רִבִּי חִייָא בַּר אָדָא בְּעָא קוֹמֵי רִבִּי מָנָא מִמִּי לָקַח הָאִישׁ הַזֶּה נֹאמַר מִיִּשְׂרָאֵל דְּמַאי מִן הַגּוֹי וַדַּאי. תִּיפְתָּר שֶׁהָיָה הַתַּגָּר גּוֹי. וְיִשְׂרָאֵל וְגוֹי מַטַּייְלִין לְפָנָיו דְּמַי. הָתִיב רַב הוֹשַׁעְיָה וְהָא מַתְנִיתָא מְסַייְעָא לְרִבִּי יוֹחָנָן דְּתַנִּי אָמַר רִבִּי יוּדָא לֹא הוּזְכְּרוּ רִימּוֹנֵי בַּדָּן וַחֲצִיר גֶּבַע אֶלָּא שֶׁהֵן מִתְעַשְּׂרִין וַדַּאי בְּכָל־מָקוֹם. מַה נָן קַייָמִין. אִם בְּלוֹקֵחַ מִיִּשְׂרָאֵל כְּהָדָא דְתַנֵּינָן וַדַּאי. אֶלָּא כִּי נָן קַייָמִין בְּלוֹקֵחַ מִן הַגּוֹי. הָא שְׁאָר כָּל־הַדְּבָרִים דְּמַאי. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּוַדַּאי אֲנָן קַייָמִין וּבְלוֹקֵחַ מִיִּשְׂרָאֵל אֲנָן קַייָמִין. תִּיפְתָּר שֶׁהָיָה אֲגוֹרָנֵימוֹס גָּדוֹל וְדָחַק עָלָיו לִהְיוֹת מוֹכֵר בְּזוֹל. וְהִתִּירוּ לוֹ לִהְיוֹת מוֹכֵר טְבָלִים וְהַלּוֹקֵחַ יָחוּשׁ לְעַצְמוֹ. Rebbi Ḥiyya bar Ada asked before Rebbi Mana: From whom did this man buy¹⁹The trader who has no single source of supply.? If from a Jew it is demay, from a Gentile certain. Explain that if the trader was a Gentile and both Jew and Gentile deliver to him²⁰The farmers bring him their produce and he does not care who it is., it is demay. Rav Hoshaia objected, does not the Mishnah support Rebbi Joḥanan? As it was stated²¹Kelim 17:5" href="/Mishnah_Kelim.17.5">Kelim 17:5. Badan (Wadi Badyah) and Geba were places in Samaria (Tosephta Kelim Baba Meẓi‘a 6:10). While these varieties were mainly grown in Samaria, some were grown by Jews. But since the Jews were a minority among the Samaritans, the produce must be treated as Samaritan, subject to tithes but certainly not tithed.: “Rebbi Jehudah said, they only mentioned pomegranates from Badan and grain from Geba because they must be tithed as certain everywhere.” What are we talking about? If he bought from a Jew, can it be pronounced certain? But we must deal with a Gentile. Hence, all other things are tithed as demay. Rebbi Samuel bar Rav Isaac said, we deal with certain produce from a Jew. Explain it that there was a powerful overseer of markets²²Greek ἀγορανόμος, the market supervisor. Usually, his function was only to act as police for correct weights and measures and fair trading practices. who exerted pressure to sell at low prices, and they²³The local rabbis, to save the livelihoods of the Jewish merchants. If the buyer buys below regular cost, it is common prudence to assume that the produce is untithed. permitted him to sell ṭevel and let the buyer beware for himself.

אֵי זֶהוּ הַתַּגָּר. כָּל־שֶׁהֵבִיא וְשִׁנָּה וְשִׁילֵּשׁ. רִבִּי יוֹנָה בְּעֵי הֵבִיא שְׁלֹשָׁה מַשּׂוּאִין כְּאַחַת אֵין זֶה תַּגָּר. זֶה אַחַר זֶה תַּגָּר. רִבִּי יוֹנָה בְּעֵי לְמַפְרֵיעוֹ הוּא נַעֲשֶׂה תַּגָּר אוֹ מִיכָּן וּלְהַבָּא. מַה נַפְקָא מִבֵּינֵיהוֹן. בָּא וְהִתְקִין. אִין תֵּימַר מִיכָּן וּלְהַבָּא מְעַשֵּׂר זֶה עַל זֶה. רִבִּי מָנָא בְּעֵי הוּא וּבְנוֹ וּפוֹעֲלוֹ מַהוּ שֶׁיִּצְטָרְפוּ לִשְׁלֹשָׁה מַשּׂוּאִין כְּאַחַת. רִבִּי יוֹנָה בְּעֵי סְפִינָה הַבָּאָה מֵרוֹמֵי כַּמָּה מִינִין יֵשׁ בָּהּ אַתְּ רוֹאֶה אוֹתָהּ כְּאִילּוּ אֶחָד. Who is a trader²⁵Discussion of the baraita supporting R. Eleazar.? Everyone who brought, repeated, and came a third time. Rebbi Jonah asked, if he brought three loads together, is he not a trader²⁶“Three loads” means that he either brings three carriers or three donkeys with him, each with a full load. A rhetorical question to show that this would be an unreasonable restriction.; one after the other, is he a trader? Rebbi Jonah asked, does he become a trader retroactively or only for the future? What is the difference? If someone came and brought his things in order, if you say only for the future, can he tithe from one on the other²⁷If somebody bought before he became a professional trader, the produce is certain; after that, it is demay. Once he is a trader, one cannot tithe one demay for another since the one chosen may have been in order and the tithing is invalid. If the title of trader is not retroactive, he may give from the certain also for the demay. The question is not answered.! Rebbi Mana asked: Can he, his son, and his worker combine for three loads²⁸Since they are all extensions of the trader himself, would R. Jonah agree that these three do not count separately.? Rebbi Jonah asked, a ship that comes from Rome and carries many kinds, do you count this only as one²⁹If the ship’s owner is the seller, does he have professional status already the first time around or not??

הַפֵּירוֹת לֹא הִילְּכוּ בָהֶן לֹא אַחַר הָרֵיחַ וְלֹא אַחַר הַמַּרְאֶה וְלֹא אַחַר הַטַּעַם וְלֹא אַחַר הַדָּמִים אֶלָּא אַחַר הָרוֹב. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן אִם הָיָה יַיִן כְּגוֹן חָדָשׁ וְיַיִן יָשָׁן הִילְּכוּ בוֹ אַחַר הַטַּעַם. “For fruits they did not consider either smell, or looks, or taste, or value, but only plurality³⁰Tosephta Demay 4:11. If fruits are mixed the obligations of tithes follow the status of the group which forms a plurality..” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: If it was wine, for example new wine and old wine, they judged according to taste.

אָמַר רִבִּי מָנָא אָֽזְלִית לְקֵיסָרִין וַחֲמִיתוֹן נְהִיגִין בְּהָדָא דְבֵילָתָה שׁוֹרַיי. שְׁאֶלִית לְרִבִּי יִצְחָק בַּר אֶלְעָזָר וְאָמַר לִי כָּךְ נָהַג זוּגָה שׁוֹרַיי. רִבִּי יִצְחָק בַּר אֶלְעָזָר בְּשֵׁם זוּגָא דְקֵיסַרִין כָּל־דַּחֲמֵי מַיָא שׁוֹרֵיי. אִית דְּבָעֵי מֵימַר עַד מִגְדַּל מִלְחָא. וְאִית דְּבָעֵי מֵימַר עַד מְעָרַת טְלֵימוֹן. אָמַר רִבִּי אַבָּמַרִי מִילֵּיהוֹן דְּרַבָּנִין אָֽמְרֵי כָּל־הַמִּינִין הָאֲסוּרִין בְּקֵיסָרִין. הַחִטִּים וְהַפָּת וְהַיַּיִן וְהַשֶּׁמֶן וְהַתְּמָרִים הָאוֹרֶז וְהַכַּמּוֹן. וְלָא פָֽרְשִׁינָן דְּבֵילָה. בְּגִין דְּתַנֵּיתָהּ. וְהָא תַנֵּינָן אוֹרֶז וְכַמּוֹן וּפֵרַשְׁתְּנוּן. הָוֵי שְׁייָרֵיהּ הִיא. הֲרֵי אֵילּוּ בִשְׁבִיעִית הֵיתֵר בִּשְׁאָר שְׁנֵי שָׁבוּעַ דְּמַאי. הֲרֵי אֵלּוּ בִשְׁבִיעִית הֵיתֵר וְיִהְיוּ בִּשְׁבִיעִית שְׁבִיעִית. יִשְׂרָאֵל מְשַׁמְּטִין וְגוֹי פָטוּר יִשְׂרָאֵל וְגוֹיִם רָבִים עַל הַכּוּתִים. בִּשְׁאַר שְׁנֵי שָׁבוּעַ דְּמַאי דִיהוּדָאֵי יִשְׂרָאֵל מְתַקְּנָן וְגוֹיִם פְטוּרִין יִשְׂרָאֵל וְגוֹיִם רָבִים עַל הַכּוּתִים. עַד הֵיכָן. פּוּנְדָּקָא דַעֲמוּדָא פוּנְדָּקָא דְּטַיְבְּתָא עַד כְּפַר סָבָא. וְצִורָן וַדַּאי בְּקֵיסָרִין. Rebbi Mana said, I went to Caesarea³³As shown in tractate Berakhot, Caesarea in the Yerushalmi is usually Caesarea Philippi near the source of the Jordan river. Caesarea here is Caesarea maritima, whose leading authority was R. Isaac ben Eleazar. The Land in which all duties on produce are due is the land occupied by the returnees from Babylonia, Judea and Galilee, and, if we accept Samaritans as Jews, their land, Samaria. In the plain East of Samaria, the region between the via maris connecting Damascus and Egypt and the sea was mostly malaria swamps, except for the healthy strip between the first dunes and the sea. Herod built an elevated highway from the via maris to the sea, where he built Caesarea maritima for a Gentile population, separate from the Jewish centers. Hence, the region of Caesarea and its sand marshes never fell under the laws attached to the Land. and I saw them using fig cake as free. I asked Rebbi Isaac bar Eleazar; he said to me that Zeugos³⁴An otherwise unknown sage. That the authority is such a minor figure again shows that we are not dealing with Caesarea Philippi. The fig cakes at Caesarea probably had a peculiar form so that they were immediately recognized. used to permit it. Rebbi Isaac bar Eleazar in the name of Zeugos of Caesarea: All that sees the water³⁵In the Rome manuscript: ימה, “the sea.” This might be the better reading. is free. Some want to say, up to the salt tower, some want to say, up to the Telamon cave³⁶Probably the salt pans at the Northern end of the sands. The place of the cave is unknown; the only caves in the neighborhood are (burial) caves in the petrified first row of dunes North of the aqueduct from the Carmel range. Τέλαμων is a Greek mythological figure; also “base of στήλη”, Τελαμῶνες the name of colossal figures supporting pillars (E. G.).. Rebbi Abba Mari said, the words of the rabbis imply that all kinds are forbidden in Caesarea. “Wheat, bread, oil, dates, rice, and cumin³⁷First half of a baraita whose end is quoted later in the paragraph. The implication is that only these products are demay because they are imported; all others are free, since it does not simply say: everything in Caesarea is demay. In the synagogue mosaic from Reḥov, the text reads:
הפירות הללו מתעסרין דמיי בקסרין החטין והפת
חלה לעולם והיין והשמן והתמרין והאורז והכמן
הרי אלו מותרין בשביעית בקסרין ובישאר שני
שבוע הן מתקנין דמיי ויש אוסרין בולבסין
הלבנין מהר המלך.
“The following produce is tithed as demay in Cesarea: Wheat (bread always needs ḥallah), wine, oil, dates, rice, and cumin; these are permitted in the Sabbatical year, in the other years they must be fixed as demay. Some authorities forbid white bulbs (onions) from King’s Mountain.”.” Fig cakes are not included? It is in the Mishnah³⁸Which requires demay “everywhere.” The sentence is the answer to the preceding question.. But we have also mentioned rice and cumin; these are in the Mishnah and we have spelled them out! Those are the ones which are left out. “These are permitted in the Sabbatical year, in all other years of the Sabbatical cycle they are demay.” These are permitted in the Sabbatical year; why are they not Sabbatical fruits in the Sabbatical year? The Jews treat them as Sabbatical, the Gentiles are free, Jews and Gentiles outnumber Samaritans³⁹Since Samaritans will not hesitate to supply others for money with Sabbatical fruits that they themselves would not use; they are a minority and we may assume that all produce offered for sale at Cesarea is Gentile. Similarly, Jewish produce in the other years is demay; Gentile produce is demay because maybe it is locally grown and exempt; this outnumbers the produce that may be certain if produced by Samaritans.. In all other years of the Sabbatical cycle they are demay, the Judean Jews put them in order, Gentiles are free, Jews and Gentiles outnumber Samaritans. How far? The inn of the pillars⁴⁰Its position is unknown. In the mosaic of Reḥov, the text reads: ועד איכן סביב לקיסרין עד צוורנה ופנדקה דטיבתא ועמודה ודור וכפר סבה ואם יש מקום שקנו אותו ישראל חוששין לו רבותינו שלום. “What is the extent of the vicinity of Cesarea? As far as Ṣavranah, the inn at Ṭaybeta, the pillar, Dor, Kefar Sabah, and any land which a Jew ever bought, our teachers worry about it; Peace (upon you).” R. Saul Lieberman (Tarbiẓ 45, 54–63) concludes from the last sentence that the principle of applying the Laws of the Land to the territory held by the returnees from Babylonia meant that any real estate ever held by a Jew within the territory of Biblical Israel after the return is forever subject to the Laws of the Land., the inn at Tayibeh⁴¹On the via maris North of Kefar Saba (which probably was near modern Juljulia), which in its turn was North of Antipatris, the Northern border fortress of Judea., as far as Kefar Saba. Their juices are certain in Caesarea.

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָא כּוּלְכַּסִּין הַנִּמְכָּרִין בְּקֵיסַרִין הֲרֵי אֵילּוּ אֲסוּרִין מִפְּנֵי שֶׁרוּבָּן בָּאִין מֵהַר הַמֶּלֶךְ. רִבִּי חִייָא בַּר אָדָא אָמַר בִּלְבָנִין. וְרַבָּנִין דְּקֵיסַרִין אָֽמְרִין בַּאֲדוּמִין. Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: bulbs (onions) sold in Cesarea are forbidden because most of them come from King’s Mountain⁴³Probably this is the hill region between Judea and Samaria proper.. Rebbi Ḥiyya bar Ada said, the white ones, but the rabbis of Cesarea say, the red ones.

רִבִּי זְעִירָא רִבִּי חִייָא בַּר אַבָּא בְשֵׁם רִבִּי יוֹחָנָן רִבִּי הִתִּיר בֵּית שְׁאַן מִפִּי יְהוֹשֻׁעַ בֶּן זֵירוּז בֶּן חָמִיו שֶׁל רִבִּי מֵאִיר שֶׁאָמַר אֲנִי רָאִיתִי אֶת רִבִּי מֵאִיר לוֹקֵחַ יֶרֶק מִן הַגִּינָּה בַשְּׁבִיעִית וְהִתִּיר אֶת כּוּלָּהּ. אָמַר רִבִּי זְעִירָא הָדָא אָֽמְרָה אָסוּר לְבַר נַשׁ מֵיעֲבַד מִילָּה בְּצִיבּוּרָא אֲנִי אוֹמֵר אוֹתָהּ הַגִּינָּה הָֽיְתָה מְיוּחֶדֶת לוֹ דְּהִתִּיר אֶת כּוּלָּהּ. רִבִּי הִתִּיר בֵּית שְׁאַן רִבִּי הִתִּיר קֵיסָרִין רִבִּי הִתִּיר בֵּית גּוּבְרִין רִבִּי הִתִּיר כְּפַר צֶמַח. רִבִּי הִתִּיר לִיקַח יֶרֶק בְּמוֹצָאֵי שְׁבִיעִית וְהָיוּ הַכֹּל מְלִיזִין עָלָיו. אָמַר לָהֶן בּוֹאוּ וּנְדַייֵן כְּתִיב וְכִתַּת נְחַשׁ הַנְּחוֹשֶׁת. וְכִי לֹא עָמַד צַדִּיק מִמֹּשֶׁה וְעַד חִזְקִיָּהוּ לְהַעֲבִירוֹ. אֶלָּא אוֹתָה עֲטָרָה הִנִּיחַ לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהִתְעַטֵּר בָּהּ. וַאֲנָן הָעֲטָרָה הַזֹּאת הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא לָנוּ לְהִתְעַטֵּר בָּהּ. Rebbi Zeïra, Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: Rebbi permitted Beth Shean⁴⁵He permitted produce from the entire valley of Beth Shean in the Sabbatical year for commercial use because it seems not to have been settled by the returnees from Babylonia. In the Chullin.6b">Babli (Ḥulin 6b), the reading is that R. Meïr ate a leaf of vegetable without tithing for the same kind of argument. on the testimony of Joshua ben Zeruz, the son of Rebbi Meïr’s father-in-law, who said, I saw Rebbi Meïr buy vegetables from a garden in the Sabbatical year. He permitted all of it!⁴⁶Even though the testimony was only from one spot. Rebbi Zeïra said, this implies that nobody should act in public; I say that this garden was a particular case for him⁴⁷Maybe that particular plot of land never had a Jewish owner since Bet Shean was a Philistine city.; should he have permitted it completely⁴⁸As the ruins of ancient synagogues with mosaic floors show, in the time of R. Zeïra the valley of Beth Shean was settled by Jews and should not have been permitted, but his authority was not sufficient to overturn Rebbi’s ruling.? Rebbi permitted Beth Shean⁴⁹The Jews of Beth Shean (Scythopolis) were murdered in a progrom of 66 C. E. and we have no record of the re-establishment of a community in that city., permitted Caesarea⁵⁰Caesarea maritima., permitted Bet Guvrin⁵¹Near Lakhish, Northwest of Hebron., permitted Kefar Ẓemaḥ⁵²Kafr Samekh just South of the Sea of Genezareth; it is counted in the neighborhood of Susita.. Rebbi permitted to buy vegetables after the end of the Sabbatical year⁵³Mishnah Ševiїt 6:4, Tosephta Ševiït 4:17. The reason is detailed in Peah 7:4, note 81. and all were saying bad things about him⁵⁴In the Tosephta: His family united against him.. He said to them, come and let us discuss the matter. It is written (2Kings 18:4): “He⁵⁵Hezekiah destroyed the brass snake Moses had made (Numbers.21.9">Num. 21:9), because the people worshipped it as a divinity. The argument given here is also in Chullin.6a">Babli Ḥulin 6a. smashed the brass snake.” Was there no just person between Moses and Hezekiah to remove it? But the Holy One, praise to Him, reserved that crown to him so he could crown himself with it. We also had this crown reserved by the Holy One, praise to Him, to crown ourselves with it.

רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה מְפַקֵּד לְטַלָּייָא לֹא תִיזְבּוּן לִי יֶרֶק אֶלָּא מִן גִּינְתָא דְּסִיסְרָא. קָם עִימֵּיהּ זָכוּר לַטּוֹב אָמַר לֵיהּ זִיל אֱמוֹר לְרַבָּךְ לֵית הָדָא גִּינְתָא דְּסִיסְרָא דִיהוּדָיי הֲוָת וּקְטָלֵיהּ וּנְסָבָת מִינֵיהּ וְאִין בְּעִית מַחְמְרָא עַל נַפְשָׁךְ אִישְׁתְּרֵי לְחַבְרָךְ. Rebbi Joshua ben Levi commanded his lads: Do not buy me vegetables except from Sisera’s garden⁵⁶Sisera’s headquarters were somewhere in the valley of Bet Shean. R. Joshua ben Levi wanted vegetables only from a place that was neither distributed by Joshua nor settled by the returnees from Babylonia; such a place certainly is free from all obligations on the Land.. He, may he be remembered for the good⁵⁷A common appellation of Elijah. Since he did not die, one cannot mention for him the blessing of the dead, “may his remembrance be a blessing.” stood nearby and said to him: Go tell your teacher that this is not Sisera’s garden; it did belong to a Jew but he killed him and took it away from him. If you want to be restrictive for yourself, permit it to your friend⁵⁸Elijah rebuked R. Joshua ben Levi on two points: The names attached to plots are no guarantee for their past, and restrictive action should be taken in private, not declared publicly. The story shows clearly that R. Joshua ben Levi was living in Bet Shean valley, South of Galilee..

רִבִּי יוֹסֵי דִכְפַר דָּן בְּשֵׁם רִבִּי בֶּן מְעָ‍ֽדְיָה הַמִּינִין הָאֲסוּרִין בְּבֵית שְׁאַן. הַקֶּצַח וְהַשּׁוּמְשּׁוּם וְהַחַרְדַּל וְהַשּׁוּם וְהַבּוּלְכָּסִין הָאֲפוּנִין הַשְּׁחוֹרִין וּבְצָלִים הַנִּמְכָּרִים וּבְנֵי הַמְּדִינָה הַנִּמְכָּרִים בְּמִידָּה וּפוּל הַמִּצְרִי הַנֶּאֱגָד בְּשִׁיפָה וּמֵינְתָה הַנֶּאֱגָד בִּפְנֵי עַצְמָהּ וְהָאִסְטָפֻנִינֵי לְעוֹלָם וְקֶפַלּוֹטוֹת מִן הָעֲצֶרֶת וְעַד חֲנוּכָּה. אָמַר רִבִּי זְעִירָא מִן הָעֲצֶרֶת וְעַד חֲנוּכָּה אִיסּוּר רָבָה עַל הַהֵיתֵר. מִן הַחֲנוּכָּה וְעַד הָעֲצֶרֶת הֵתֵּר רָבָה עַל הָאִיסּוּר. וּלְעִנְיַין סְפִחִים מֵרֹאשׁ הַשָּׁנָה וְעַד חֲנוּכָּה אִסּוּר סְפִחִין. מִן הַחֲנוּכָּה וְעַד הָעֲצֶרֶת הֵתֵּר סְפִחִין. מִן הָעֲצֶרֶת וְעַד רֹאשׁ הַשָּׁנָה צְרִיכָה. הַקִּישּׁוּאִין וְהַדִּילּוּעִין וְהָאֲבַטִּיחִין וְהַמְּלַפֶּפּוֹנוֹת וְהַיַיִן וְהַשֶּׁמֶן וּתְמָרִין אֶפֶּסִּיוֹת וְיֵשׁ אוֹמֵר אַף הַתּוּרְמוֹסִין וּפַת חַלָּה לְעוֹלָם הֲרֵי אֵילּוּ בַשְּׁבִיעִית שְׁבִיעִית. בִּשְׁאָר שְׁנֵי שָׁבוּעַ מַה. רִבִּי יוֹנָה אָמַר דְּמַאי רִבִּי יוֹסֵי אוֹמֵר וַדַּאי. וְלֹא פְּלִיגִין. מָה דְּרִבִּי יוֹנָה אָמַר דְּמַאי בְּלוֹקֵחַ מִן הַבַּלּוֹנְקֵי. וּמַה דְּרִבִּי יוֹסֵי אוֹמֵר וַדַּאי בְּלוֹקֵחַ מִן הַגִּינָּה. Rebbi Yose of Kefar Dan in the name of Rebbi from Meadiah⁶⁰Nothing is known about these two authorities nor about their localities. In the Rome manuscript, the last place name is spelled מעזיה, showing that the vowel under ע is long., the kinds forbidden in Beth Shean⁶¹The kinds of vegetables forbidden as objects of trade in the Sabbatical year because they are imported from regions under the Sabbatical law. The text is now confirmed by the mosaic inscription from the synagogue of Reḥov in the Beth Shean valley:הפירות הללו אסורין בבית שאן ובשאר שני שבוע מתאסרין (!) דמי הקישואין והאבטיחין והממלפפונות והמינתה הנאגדת בפני עצמה ופול המצרי הנאגד בשיפה והקפלוטות מן העצרת עד החנוכה והזירעונין והקצע והשמשמין והחרדל והאורז והכמון והתורמסין היבשין והאפונין הגמלונין הנמכרין במידה והשום ובצלין בני מדינה הנמכרין במידה והבולבסין והתמרין אפסיות והיין והשמן בשביעית שביעית שני שבוע דמי והפת חלה לעולם. “The following are forbidden in Bet Shean and in the other years of the Sabbatical cycle they are tithed as demay: Green melon, water melon and sweet melon, mint {Greek μίνθα, μίνθη, Latin menta,mentha} bundled separately, Egyptian beans bundled with bast, leeks from Shavuot to Hanukkah, seeds of nigella, sesame, mustard, rice, cumin, dry lupines, large peas sold by measure {cf. Kilayim 3:2:1" href="/Jerusalem_Talmud_Kilayim.3.2.1">Mishnah Kilaim 3:2}, garlic, local onions, βολβός {perhaps truffles}, Ephesian dates; wine and oil are Sabbatical produce in the Sabbatical year, in the other years demay. Bread always needs ḥallah.”: Nigella, sesame, mustard, garlic, bulbs, black peas, commercial onions⁶²Probably imported from Galilee or Samaria. The “local ones” must mean the ones of the same type as the local produce but since they are sold wholesale they are not considered local., local ones that are sold by weight, Egyptian beans bound with bast, mint bundled separately, carrot⁶³In the Beth Shean inscription, אסטפליני, Greek σταφυλῖνος “carrot, Daucus carota”. always, leeks⁶⁴Allium porrum L., called allium capitatum, corresponding to Greek κεφαλωτός [Pliny XX. 6. 22]; cf. Berakhot p. 484. from Pentecost to Ḥanukkah. Rebbi Zeïra said, from Pentecost to Ḥanukkah the forbidden ones outnumber the permitted ones, from Ḥanukkah to Pentecost the permitted ones outnumber the forbidden ones. In the matter of aftergrowth⁶⁵Produce that started growing by itself in the Sabbatical year and which is to be treated as Sabbatical in the following year (Leviticus.25.5">Lev. 25:5,Leviticus.25.11">11)., from New Year’s Day to Ḥanukkah prohibition of aftergrowth, from Ḥanukkah to Pentecost permission of aftergrowth, from Pentecost to New Year’s Day questionable. Zucchini, squash, water melon, apple melon⁶⁶Latin melopepo, Greek μηλοπέπων. The modern meaning of the word, “cucumber”, is found in Maimonides and Caftor waPeraḥ (ed. Luncz, Jerusalem 1899 p. 485), see Kilayim 1:2:1" href="/Jerusalem_Talmud_Kilayim.1.2.1">Mishnah Kilaim 1:2. The identification of all these fruits from the cucurbitaceae family is tentative; see the detailed discussion in the commentary to Kilayim 1:2:1" href="/Jerusalem_Talmud_Kilayim.1.2.1">Mishnah Kilaim 1:2., wine, oil, Ephesian dates, somebody also says lupines. Bread always requires hallah⁶⁷Ḥallah is an obligation of the Land (Mishnah Ḥallah 2:1), but by rabbinical ordinance it has to be taken everywhere (Mishnah Ḥallah 4:8). It seems from the repeated insistence on the obligation to give ḥallah in the Yerushalmi and the mosaic from Reḥov that this rabbinic ordinance was not generally observed by the population of districts outside the holdings of the returnees from Babylonia.. These are Sabbatical in a Sabbatical year. In the other years of the cycle? Rebbi Jonah said, demay; Rebbi Yose said, certain. They have no disagreement over tithes; Rebbi Jonah said demay for him who buys from a person making house calls⁶⁸Explanation of A. Kohut in Aruch Completum, cf. Arabic בלנקע “paved road.” The produce bought on the road is of uncertain origin., Rebbi Yose said certain for him who bought from the garden⁶⁹Local produce is from a Gentile grower, certainly exempt..

עַד הֵיכַן. פּרשתא ורציפתא ונפשא דפנוטיה עד כפר קרנים וכפר קרנים כבית שאן. How far⁷⁰How far does the exemption of the Beth Shean valley extend? The text is garbled, the places have not been identified. The list is better preserved in the mosaic from Reḥov:אילוּ המקומות המותרין סביבות בית שאן מן הדרום שהיא פילי דקמפון עד חלקה חיורתה מן המערב שהיא פילי דזיירא עד סוף הרצפה מן הצפון שהיא פילי דסכותא עד כפר קרנוס וכפר קרנוס כבית שאן ומן המזרח שהיא פילי דזבלייה עד נפשיה דפנוקטייה וּפילי דכפר זימרין ופילי דאגמה לפנים מן השער מותר ולחוץ אסור. “These are the places permitted in the neighborhood of Beth Shean: In the South, from the Stadium (campus) gate (πύλη) to the white smooth place (the shale rocks at the foot of the Gilboa mountains). In the West, from the Ziara gate to the end of the paved road. In the North, from the Sakota gate to Kefar Qarnos (quoted in Lev.rabba 17 as grazing place of Job’s cattle; ms. Rome also reads קרנוס); Kefar Qarnos has the status of Beth Shean. In the East, from the dung gate to the mausoleum of Panokatia (?), the gates of Kefar Zimrin and the pond gate; inside the gate it is permitted, outside it is forbidden.”? (The cross roads of Rẓyfta, the mausoleum of Pgvṭiah and Kefar Karnaim, Kefar Karnaim being like Beth Shean.)

רִבִּי יוֹנָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן זְכַרְיָה הַמִּינִין הָאֲסוּרִין בְּפַּנַּייַס וְהָאֶגּוֹזִין וְהָאוֹרֶז וְהַשּׁוּמְשְּׁמִין וּפוּל הַמִּצְרִי. גַּמְלִייֵל זוּגָה אָמַר אַחְיָנִיוֹת הַבְּכוֹרוֹת. אָמַר רִבִּי יוֹנָה הָדָא דְּתֵימַר מִתַּרְנְגוֹל קֵיסָרִיוֹן וּלְמַעְלָן. אֲבָל מִתַּרְנְגוֹל קֵיסָרִיוֹן וּלְמַטָּן כְּאֶרֶץ יִשְׂרָאֵל הִיא. רִבִּי יוֹנָה בְּעֵי הָֽיְתָה שָׂדֵהוּ זְרוּעָה יֶרֶק וּבָא וּמְצָאָהּ אוֹרֶז. יֶרֶק מוּתָּר וְהָאוֹרֶז אָסוּר. אֱגוֹז מִלְּמַעְלָן וְיֶרֶק מִלְּמַטָּן יֶרֶק מוּתָּר וְהָאוֹרֶז אָסוּר. אֲבָל רוֹב הַשָּׂדוֹת הַלָּלוּ עוֹשׂוֹת הַמִּינִין הַלָּלוּ. וַאֲפִילוּ תֵימַר רוֹב הַשָּׂדוֹת הַלָּלוּ עוֹשׂוֹת רוֹב הַמִּינִין הַלָּלוּ רוֹב הַמִּינִין הַלָּלוּ אֵינָן בָּאִין אֶלָּא מִן הָאִיסּוּר. Rebbi Jonah in the name of Rebbi Simeon ben Zachariah⁷²An otherwise unknown author.: The kinds forbidden in Paneas⁷³Banias, at the Jordan source, a Greek town just upstream from Caesarea Philippi. The text of Reḥov reads: הפירות הללו אסורין בפניס בשביעית ובישאר שני שבוע הן מתעסרין דמיי משלם האורז והאגוזין והשמשמין ופול המצרי יש אומרין אוף אחוניות הבכירות הרי אלו בשביעית שביעית ובשאר שני שבוע הן מתעסרין ודיי ואפילו מן תרנגולה עלייה ולחוץ. “The following produce is forbidden at Paneas in the Sabbatical year; in the other years their are tithed as complete demay: Rice, walnuts, sesame, Egyptian beans; some also say early ripening atriplex. These have sabbatical status in the Sabbatical year, in the remaining years they must be tithed as certain, even outside the Upper Rooster.” The identity of “complete demay” and “certain” is discussed by R. S. Lieberman in Tarbiẓ 45 (5776), 54–63. He quotes several passages in which “certain” means “to be treated as certain because of doubt.”: Walnuts, rice, sesame, and Egyption beans. Gamliel the twin says, early ripening atriplex⁷⁴Cf. Berakhot 6:2:4" href="/Jerusalem_Talmud_Berakhot.6.2.4">Berakhot 6:2, Note 125.. Rebbi Jonah said, that means, higher than the Rooster of Caesarea⁷⁵In the Tosephta on the borders of the Holy Land (Ševiït 6:1, fol. 36c), one of the border marks is “the Upper Rooster over Cesarea Philippi”; from there to the Northeast is the Trachonitis and Syria, to the Southwest is the Holy Land.. But below the Rooster of Caesarea it has the status of the Land of Israel. Rebbi Jonah asked: If his field was sown with vegetables and he came and found it full of rice, is the vegetable permitted and the rice forbidden? If the rice is high and the vegetable low, is the vegetable permitted and the rice forbidden? In fact, most of these fields produce these species! Even if you say that most of these fields produce these species, most of these kinds only come from forbidden areas⁷⁶Since the imports outnumber local produce, we have to follow the majority in all cases, as established earlier..

תַּנִּי הָאוֹרֶז שֶׁבְּחוֹלַת אַנְטוֹכִיָּא מוּתָּר בִּמְקוֹמוֹ. רִבִּי לָֽעְזָר בֵּי רִבִּי יוֹסֵי הִתִּיר עַד כדון. רִבִּי יוֹנָה בְּעֵי וּכְמִידָּתָהּ לְכָל־רוּחַ. It was stated: The rice in the sands of Antiochia⁷⁷Antakia on the Orontes. It seems that the rice from there was the same kind as that from the Holy Land; since the local production was enough and nothing or very little was imported, the decree of the Mishnah does not apply to Antiochia. is permitted in its place. Rebbi Eleazar ben Rebbi Yose permitted it as far as Kdvn⁷⁸R. Simson of Sens reads בורן. The place is unidentified.. Rebbi Jonah asked: This distance⁷⁹Measured from the dunes. in every direction?

אָמַר רִבִּי מָנָא הָדָא דְּאַתְּ אָמַר בָּרִאשׁוֹנָה. אֲבָל עַכְשָׁיו יֵשׁ [עַייָרוֹת אַחֵרוֹת שֶׁהֶחֱזִיקוּ בָּהֶם יִשְׂרָאֵל שֶׁהֶם אֲסוּרוֹת. אֵילּוּ עַייָרוֹת אֲסוּרוֹת בִּתְחוּם] סוּסִיתָה. עיינוש ועין תרע ורם ברין ועיון ויעדוט וּכפר וחרוב ונוב וחספיה וּכְפַר צֶמַח. רִבִּי הִתִּיר כְּפַר צֶמַח. רִבִּי אִימִּי בְּעִי וְלֹא מִמַּעֲלֵי מִסִּין הֵן. סָבַר רִבִּי אִימִּי מַעֲלֵי מִסִּין כְּמִי שֶׁנִּתְכַּבְּשׁוּ. Rebbi Mana said, what you enumerate was earlier. But now there [are other towns that were held by Israel and they are forbidden. “⁹⁰The text in Tosephta Ševiït 4:10 is: “Towns obligated for tithes in the district of Susita.” R. S. Lieberman points out that the obligation of tithes also extends to places freed from the obligation of the Sabbatical year. The text of the mosaic of Reḥov: העיירות אסורות בתחום סוסיתה. עיינוש ועין חרה ודמבר ועיון ויערוט וכפר יחריב ונוב .וחספייה וּכפר צמח. ורבי התיר כפר צמח. “These are the towns forbidden in district Susita: Al ‘Awaniš, Eyn Ḥara‘ (probably a pejorative name for a spring holy to a pagan deity), Dambar, Iyun (not the one in Lebanon) and Ya‘ruṭ, Kefar Yaḥrib, Nab, Ḥasfin, and Kefar Ẓemaḥ. Rebbi permitted Kefar Ẓemaḥ.” These are the towns forbidden in district] Susita⁹¹The city of Hippos overlooking the Eastern shore of lake Genezareth. Even though the description of the boundaries of the Land includes all of the Golan heights, Hippos and its surroundings were formerly Greek and exempt.: Al ‘Awaniš⁹²North of Susita. In the Erfurt ms. עינישת, in Caphtor Waperaḥ עושית., Eyn Tara‘⁹³Unidentified, the name is misspelled as seen in the Reḥov mosaic. Missing in the list of Caphtor Waperaḥ., the heights of Barin⁹⁴In the Rome ms. בריך, in the Vienna ms. of the Tosephta: ורומברך. Identified by S. Klein as Barīqa S. of Susita; in view of the Reḥov mosaic, that identification cannot be sustained., the spring Ya‘riṭ, Kefar Yaḥrib⁹⁵These two are unidentified. Rome ms.: ועיין ויעריט וכפר יחריב. In the Tosephta ms. עין יעריט וכפר יערים., Nab, Ḥasfin⁹⁶Nab is E. of ‘Awaniš and Ḥasfin N. of Nab (S. Klein)., and Kefar Ẓemaḥ. Rebbi permitted Kefar Ẓemaḥ.” Rebbi Immi asked: Are these not of the taxpayers⁹⁷Taxpayers of the mainly Jewish district.? Rebbi Immi is of the opinion that taxpayers count as if they were conquered.

אֵילּוּ עַייָרוֹת שֶׁהָיוּ מוּתָּרוֹת בִּתְחוּם נַבִּי. צור וצייר וגשמיי וזיויין ויגדי חטם ודבב חרבתיה וכרכה דבר הזרג. “The following are the towns that were permitted in the district of Naveh⁹⁹Appears in the Yerushalmi also as Nineveh (Taanit 1:1:2-18" href="/Jerusalem_Talmud_Taanit.1.1.2-18">Taäniot 1:1), in the center of the Bašan plateau. The text is also in Tosephta Ševiït 4:8. In the Tosephta: “Towns that were permitted in the district of Nave and became forbidden.” As Arab village, Nowa. The text from Reḥov reads: העיירות שהן ספק בתחום נווה ציר וצייר וגשמיי וזיזון ורנב .וחרבתה ואיגרי חותם וכרכרה דבר הרג. “The towns that are questionable (whether Jewish or Gentile) in the district of Naveh: Ṣaria, Ṭeriya, Jasim, Zizun, Regeb (?), the ruin and wall of ḥṭm, the palisades of Bar hrg.”: Ṣaria¹⁰⁰Tosephta mss.: ציר וצייר, Rome ms. צורן צייר. The identifications here are S. Klein’s. The place is E. of Nave, N. of Ṭeriya., Ṭeriya, Jasim¹⁰¹The reading of the Rome Yerushalmi and Vienna Tosephta mss. is גשמי וזיזיון, the Erfurt ms. has גושמי וזיזין. Jasim is N. of Naveh, Zizun to the SE., Zizun, the stone heaps of ḥṭm¹⁰²In the Tosephta: ויגרי טב. For יגר, cf. Genesis.31.47">Gen. 31.47. Identified by S. Klein as ‘Otman, E. of Zizun., Aldanba the ruin¹⁰³Rome ms. ונדב חרבותה, Tosephta mss. ודנב חורבתא. Aldanba is E. of Naveh (S. Klein)., the palisades of Bar hzrg¹⁰⁴Rome ms.: דבר הורג. Tosephta mss.: דבית הרב. The place of this fortification has not been identified. S. Klein identifies the name ḥzrg as Nabatean (maybe from زرج “shoot of vine”)..”

חַד טְעִין דְּצִימּוּקִין עָאַל לְטִיבֵּרִיָּא שְׁאַל גַּמְלִייֵל זוּגָה לְרִבִּי בָּא בַּר כַּהֲנָא. אָמַר לֵיהּ אֵין כָּל־אֶרֶץ יִשְׂרָאֵל עָשׂוּי מַשּׂוּי אֶחָד שֶׁל צִימּוּקִין. וְאֵין כָּל־אֶרֶץ יִשְׂרָאֵל עָשׂוּי מַשּׂוּי אֶחָד שֶׁל צִימּוּקִין אֶלָּא כֵן אָמַר לֵיהּ אֵין מָקוֹם בְּאֶרֶץ יִשְׂרָאֵל עוֹשֶׂה מַסּוּי שֶׁל צִימּוּקִין. A load of raisins¹⁰⁶Either a full donkey load or a full camel load. Since it says “ascended,” it must have come up the Jordan valley from the Beth Shean valley, or from Transjordan. It seems from the following that the question was whether in a Sabbatical year one was permitted to trade in these raisins. came up to Tiberias. Gamliel the twin asked Rebbi Abba bar Kahana¹⁰⁷Rome ms: Rebbi Abba bar Zavda. This reading is more likely since the latter was the Halakhic authority.. He said to him: All of the Land of Israel does not produce a load of raisins. Does all of the Land of Israel not produce a load of raisins? But so he said to him: No single place in the land of Israel produces a load of raisins.

חַד בַּר נַשׁ אַייְתֵי חֲדָא אַשְׁפָלָה דְקֵפַלּוֹטִין לְרִבִּי יִצְחָק בַּר טֶבְלַיי. שְׁאַל לְרִבִּי יוֹחָנָן. אָמַר לֵיהּ פּוּק שְׁאַל לַחֲנַנְיָה בֶּן שְׁמוּאֵל דִּתְנִּיָיתָהּ. נְפַק וּשְׁאַל לֵיהּ. אָמַר מַתְנֵי לָא יַחְמֵי לִי שְׁמוּעָה אָמַר לִי. דְּאָמַר רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן אִיתְפַּלְּגוּן רִבִּי וְרִבִּי אֶלְעָזָר בֵּי רִבִּי שִׁמְעוֹן חַד אָמַר אַחַר מְקוֹמוֹ וְחָרָנָה אָמַר אַחַר מַעֲמָדוֹ. רִבִּי אָבָּהוּ מְפָרֵשׁ. רִבִּי אוֹמֵר אַחַר מְקוֹמוֹ וְרִבִּי אֶלְעָזָר בֵּי רִבִּי שִׁמְעוֹן אוֹמֵר אַחַר מַעֲמָדוֹ. רִבִּי אַבָּהוּ אָמַר רִבִּי אוֹמֵר אַחַר מְקוֹמוֹ וְהוֹרֵי לֵיהּ כְּהָדָא דְּרִבִּי אֶלְעָזָר בֵּי רִבִּי שִׁמְעוֹן אַחַר מַעֲמָדוֹ. הָדָא דְּתֵימַר בְּאִילֵּין אַפְשָׁלָתָא בְּרַם בְּאִילֵּין טְעוּנָיָא כָּל עַמָּא מוֹדֵיי אַחַר מְקוֹמוֹ. הָיָה מְקוֹמוֹ וּמַעֲמָדוֹ הֵיתֵר וְהוּא עָתִיד לְהַעֲבִירוֹ דֶּרֶךְ אִיסּוּר אוֹתוֹ הֵאִיסּוּר כְּמִי שֶׁלֹּא הֶעֱבִירוֹ. רִבִּי בָּא בַּר כֹּהֶן בְּעָא קוֹמֵי רִבִּי יוֹסֵי לֹא כֵן אָמַר רִבִּי חִייָא בְשֵׁם רִבִּי יוֹחָנָן רִבִּי וַחֲבֵירָיו הֲלָכָה כְּרִבִּי. וְאָמַר רִבִּי יוֹנָה וַאֲפִילוּ רִבִּי אֶצֶל רִבִּי לָֽעְזָר בֵּי רִבִּי שִׁמְעוֹן. אָמַר לֵיהּ מַה אַתְּ בָּעֵי מֵרִבִּי יוֹחָנָן. רִבִּי יוֹחָנָן כְּדַעְתֵּיהּ. [דְּ]רִבִּי יוֹחָנָן אָמַר קַל הֵיקִילוּ בַּשְּׁבִיעִית שֶׁהִיא מִדִּבְרֵיהֶם. אִית דְּבָעֵי מֵימַר נִצְטָֽרְפָה דַעְתּוֹ שֶׁל רִבִּי יוֹחָנָן עִם רִבִּי אֶלְעָזָר בֵּי רִבִּי שִׁמְעוֹן וְרָבוּ עַל רִבִּי. A person brought a back-pack¹⁰⁸Rome ms: מפשלתה; the hif‘il of פשל means: to let hang down (in Arabic: to fail, be unsuccessful.) of leeks to Rebbi Isaac bar Tevele. He asked Rebbi Joḥanan. He said to him, go and ask Ḥananiah ben Samuel¹⁰⁹A Tanna in the academy of R. Joḥanan, whose task was to memorize all known tannaïtic statements. R. Isaac bar Tevele is otherwise unknown. who knows statements about this. He went and asked. He said, they did not show me^109aThe expression יחמי לי is discussed in detail by Y. Sussman in Mehqerei Talmud, vol. 3, Jerusalem 2005, pp. 219-224. (Addenda and Corrigenda by Guggenheimer) a statement, but he told me an Amoraic tradition, since Rebbi Yasa said in the name of Rebbi Joḥanan: Rebbi and Rebbi Eleazar ben Rebbi Simeon disagree: one says after its place of production, the other says, after its current stand. Rebbi Abbahu explained: Rebbi said, after its place of production and Rebbi Eleazar ben Rebbi Simeon, after its current stand. Rebbi Abbahu said that Rebbi said, after its place of production, and they taught him following Rebbi Eleazar ben Rebbi Simeon, after its current stand¹¹⁰Produce that may be from the Land of Israel is under the laws of the Sabbatical everywhere in the Land if carried by a human.. This means for back packs, but for animal loads everybody agrees after its place of production. If its place of production and of current placement are free but he is going to transport it through forbidden territory, that forbidden territory is as if he did not traverse it. Rebbi Abba bar Cohen asked before Rebbi Yose: Did not Rebbi Ḥiyya say in the name of Rebbi Joḥanan, between Rebbi and his colleague, practice follows Rebbi. But Rebbi Jonah said, even Rebbi with Rebbi Eleazar ben Rebbi Simeon¹¹¹Since R. Eleazar ben R. Simeon was Rebbi’s teacher; he could not be counted as a “colleague.” It is said that after the death of R. Eleazar, Rebbi, who at that time was a widower, asked his widow to marry him. She answered: “Should a vessel that was used in the Sanctuary ever be used for profane purposes?”? He said to him, what do you want from Rebbi Joḥanan! Rebbi Joḥanan follows his own opinion, for Rebbi Joḥanan said, they were very lenient regarding the Sabbatical, which is of their words¹¹²Even though the observation of the Sabbatical year is among the duties that the returnees from Babylonia took upon themselves voluntarily (Nehemiah.10.32">Neh.10:32), it cannot be considered a Biblical commandment since it is intrinsically connected with the Jubilee year which presupposes that every family hold the grounds alotted to it in Joshua’s distribution. Since there can be no Jubilee, the Sabbatical stands only on popular acceptance.. Some want to say¹¹³These object to R. Joḥanan and say that even if the Sabbatical cannot be considered a part of the Jubilee institution, at least it is to be kept in fulfillment of the vow registered by Nehemiah and, as such, it is Biblical., the opinion of Rebbi Joḥanan is added to that of Rebbi and they form a majority against Rebbi Eleazar ben Rebbi Simeon.