Sefaria: Jerusalem Talmud Sheviit 2

 Sefaria: Jerusalem Talmud Sheviit 2

Jerusalem Talmud Sheviit 2

1C

אָמַר רִבִּי בָּא בַּר מָמָל קוֹמֵי רִבִּי זְעִירָא נִרְאִין הַדְּבָרִים כְּשֶׁנִּטְּעוּ לִפְנֵי רֹאשׁ הַשָּׁנָה שְׁלֹשִׁים יוֹם הָא אִם לֹא נִטְּעוּ שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה. אִיתָא חֲמִי שָׁנָה שְׁלֵימָה עָֽלְתָה לֹו וְאַתְּ אָמַר הָכֵין. אָמַר לֵיהּ וְאִין כֵּנִי וַאֲפִילוּ נִטְּעוּ שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה יְהֵא אָסוּר עַד שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה. מַיי כְדוֹן. אָמַר רִבִּי מָנָא מִכֵּיוָן שֶׁעוֹמֵד בְּתוֹךְ שְׁנָתוֹ שֶׁל אִילָן מַשְׁלִים שְׁנָתוֹ.

Rebbi Abba bar Mamai said before Rebbi Zeïra: It is understandable if they were planted thirty days before the New Year⁵⁴The question is about the mixing of the rules of the Sabbatical with those of orlah. Either the 15th of Shevaṭ (cf. Note 52) should not apply to trees planted less than 30 days before New Year’s day or one should not have to wait more than one year, to the following New Year’s Day, to count year 2 of the sapling planted less than 30 days before the end of the current year... But if they were not planted thirty days before the New Year? Come and see: A full year is counted for him, and you say so⁵⁵Even though the second year of the tree starts on Tishre 1, one has to wait another 4½ months to use its fruit.? He said to him: If it is so, even if they were planted thirty days before the New Year, should it not be forbidden until thirty days before the New Year⁵⁶If the 15th of Shevaṭ is not a universal date, should not any fruit be forbidden for three full years, counted individually?? What about it? Rebbi Mana said, since it stands in the middle of its year⁵⁷Since “middle of the year” excludes the last 30 days, one will have to wait until the fourth New Year to use the fruit since the years have to be completed; then one does not have to wait for the 15th of Shevaṭ (interpretation of Maimonides). According to Maimonides, if a sapling was planted earlier than 44 days before New Year’s Day (14 days for the roots to take hold and 30 days to grow) one does not have to wait for the 15th of Shevaṭ but may use the fruit on New Year’s Day (Ma‘aser Šeni 9:9)., it has to finish its year.

Jerusalem Talmud Sheviit 3

משנה: הָאוֹרֶז וְהַדּוֹחָן וְהַפְּרָגִין וְהַשּׁוּמְשְׁמִין שֶׁהִשְׁרִישׁוּ לִפְנֵי רֹאשׁ הַשָּׁנָה מִתְעַשְּׂרִין לְשֶׁעָבָר וּמוּתָּרִין בַּשְּׁבִיעִית. וְאִם לָאו אֲסוּרִין בַּשְּׁבִיעִית וּמִתְעַשְּׂרִין לַֹשָּׁנָה הַבָּאָה. רִבִּי שִׁמְעוֹן שְׁזוּרִי אוֹמֵר פּוּל הַמִּצְרִי שֶׁזְּרָעוֹ לְזֶרַע בַּתְּחִילָּה כְּיוֹצֵא בָהֶן. רִבִּי שִׁמְעוֹן אוֹמֵר אֲפוּנִין הַגַּמַּלּוֹנִים כְּיוֹצֵא בָהֶן. רִבִּי לָֽעְזָר אוֹמֵר אֲפוּנִים הַגַּמְלוֹנִים שֶׁתִּירְמְלוּ לִפְנֵי רֹאשׁ הַשָּׁנָה.

MISHNAH: Rice, millet, poppies, and sesame that took root before the New Year are tithed for the past year and are permitted in the Sabbatical year⁵⁸They may be treated as private property of the farmer and be harvested during the Sabbatical year. If tithes are given for this crop from another place, it must be from produce of the preceding year.. Otherwise they are forbidden in the Sabbatical⁵⁹Forbidden to be harvested and stored as seeds but permitted to be taken by everybody. and tithed for the coming year⁶⁰In a year not Sabbatical..
Rebbi Simeon from Shezur says, Egyptian bean which one sowed originally for its beans has the same rules⁷⁰This refers to the next Mishnah, that according to some opinions, Egyptian beans (cf. Kilaim Chapter 1, Note 45) follow the rules of rice. Now beans can be planted either as produce for their beans or as vegetable for their pods. The obligations of a field of beans therefore are determined by the intentions of the farmer. If the farmer changes his mind during the growing season then, as it is stated in Tosephta 2:5, R. Simeon from Shezur, whose opinion is reported in Mishnah 8, is of the opinion that now produce and vegetable are inseparably mixed in the ripe bean pod and that after “threshing”, separating the beans from their pods, beans and pods have to be mixed for the purpose of taking common heave. The baraita quoted here explains the same in different wording; for the full text see Note 84. The objection here already implies the ruling given in Halakhah 8 that practice follows R. Simeon from Shezur. {In the Babli, Roš Haššanah13b, a baraita is quoted closer to the Tosephta.}. Rebbi Simeon says, large peas have the same rules. Rebbi Eleazar says, [only] large peas when they formed pods before the New Year.

1

הלכה: הָאוֹרֶז וְהַדּוֹחָן כו׳. בְּפֵירוֹת הִילְּכוּ אַחַר שְׁלִישׁ וּבְאוֹרֶז אַחַר הַשְׁרָשָׁה וּבְיֶרֶק בִּשְׁעַת לְקִיטָתוֹ עִישּׂוּרוֹ. מְנַייִן שֶׁהִילְּכוּ בְּפֵירוֹת אַחַר הַשְּׁלִישׁ. מִגָּרְנְךָ וּמִיִּקְבֶךָ מִגָּרְנְךָ וְלֹא כָל־גָּרְנְךָ מִיִּקְבֶךָ וְלֹא כָל־יִקְבֶךָ. מֵעַתָּה אֲפִילוּ פָּחוֹת מִשְּׁלִישׁ. אָמַר רִבִּי זְעִירָא כְּתִיב עַשֵּׂר תְּעַשֵּׂר אֶת כָּל־תְּבוּאַת זַרְעֶךָ דָּבָר שֶׁהוּא נִזְרַע וּמַצְמִיחַ יָצָא פָּחוֹת מִשְּׁלִישׁ שֶׁאֵינוֹ נִזְרַע וּמַצְמִיחַ. מֵעַתָּה שְׁלִישׁ הָרִאשׁוֹן לְשֶׁעָבָר וּשְׁלִישׁ הַשֵּׁנַי לָבוֹא. אָמַר רִבִּי יוֹחָנָן מֵחַג הַסּוּכּוֹת מַה חַג הַסּוּכּוֹת לָבוֹא וְאַתְּ מְהַלֵּךְ בּוֹ לְשֶׁעָבָר וְאֵילּוּ הוֹאִיל וְזֶה לָבֹא אַתְּ מְהַלֵּךְ בָּהֶן לְשֶׁעָבָר.

HALAKHAH: “Rice, millet,” etc. For produce⁶¹Any agricultural produce not under the following two categories. The argument does not refer to the Sabbatical year but to tithes. The details are given in Ma‘serot Chapter 1. The argument is based on (Deut. 14:22): “Tithe! You should tithe all produce of your seed which comes out of your field year by year.” This implies that all produce must be tithed in the year of its growth. It is not necessary that tithes be given separately from each harvested batch, but it is necessary that only this year’s produce be used to fulfill the obligations pertaining to any of this year’s growth. Since produce is described as coming out of the field, it is the growth rather than the harvest which is the determining factor. they went after its being a third [ripe], for rice after roots taking hold, and for vegetables the collection is the time of its tithing. From where that they could go⁶²Since the verse only gives the outline of the obligation, it is up to the religious authorities to spell out the details. For this, the verse has to give them authority. after its being a third [ripe] for produce? (Deut. 16:16) “From your threshing-floor and from your wine-press.” “From your threshing-floor”, not all your threshing-floor, “from your wine-press”, not all your wine-press⁶³In talmudic interpretation, the prefix מ means “part of”. Here it is taken to subject to tithes produce not really ready for the threshing-floor or the wine-press. The Sifry(Deut. 140) has a different approach of interpretation, see below Note 76. The rule for the Sabbatical is treated in Sifra Behar (9): R. Jonathan says, from where that if produce is one-third ripe before the New Year you may bring it into storage in the Sabbatical year, the verse says (Lev. 25:3): “[Six years you shall sow your field] and harvest its harvest,” if it is one-third ripe.. Then also if it is less than a third [ripe]? Rebbi Zeïra said, it is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” something which may be sown and will sprout; this excludes produce less than a third [ripe] which when sown will not sprout⁶⁴This proves that “one-third ripe” does not mean one-third of the growing period but one-third of the ripening time of the fully formed fruit or grain (cf. Peah Chapter 4, Note 86).. Then one should tithe the first third for the past and the other two thirds for the future!⁶⁵Since the effects of the growing periods are indistinguishable in the ripe fruit, tithing could never be accomplished. Rebbi Joḥanan said, from the holiday of Tabernacles⁶⁶(Deut. 16:16) “Make for yourself a festival of Tabernacles when you gather from your threshing-floor and from your wine-press.” Since Tabernacles is 15 days after the New Year, it clearly belongs to the next year but celebrates the harvest of the preceding year. Therefore, one can harvest this year and tithe it as growth of the preceding year. This argument also appears in the name of R. Joḥanan in the Babli, Roš Haššanah 12b; the rabbinic character there is made clear by R. Zeïra and Rav Assi.. Just as Tabernacles belongs to the next year but you celebrate it for the past, so this one is for the future and you celebrate it for the past.

2

3B

נֹאמַר אַף בְּאוֹרֶז וּבְדוֹחָן וּבִפְרָגִין וּבְשׁוּמְשְׁמִין כֵּן. רִבִּי חוּנָא בַּר חִייָא אָמַר שֶׁאֵי אֶפְשַׁר לַעֲמוֹד עָלָיו. מְתֵיבִין לְחוּנָא בַּר חִייָא וְהָתַנֵּי צוֹבֵר אֶת גּוֹרְנוֹ לְתוֹכוֹ וְנִמְצָא מְעַשֵּׂר מִזַּרְעוֹ עַל יַרְקוֹ וּמִיַּרְקוֹ עַל זַרְעוֹ. אָמַר רִבִּי יוֹסֶה קִייְמָא חוּנָא בַּר חִייא. רִבִּי יוֹנָה חוּנָא בַּר חִייא בְשֵׁם שְמוּאֵל כְּתִיב עַשֵּׂר תְּעַשֵּׂר אֶת כָּל־תְּבוּאַת זַרְעֶךָ מְעַשֵּׂר אַתְּ מַעֲשֵׂר אֶחָד בְּשָׁנָה אַחַת וְאֵין אַתְּ מְעַשֵּׂר שְׁנֵי מַעְשְׂרוֹת בְּשָׁנָה אַחַת. הָתֵיבוֹן הֲרֵי פוּל הַמִּצְרִי הֲרֵי הוּא שְׁנֵי מַעְשְׂרוֹת בְּשָׁנָה אַחַת. דְּתַנֵּי צוֹבֵר אֶת גָּרְנוֹ לְתוֹכוֹ וְנִמְצָא מְעַשֵּׂר מִזַּרְעוֹ עַל יַרְקוֹ וּמִיַּרְקוֹ עַל זַרְעוֹ. אָמַר רִבִּי זְעִירָא כְּתִיב שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְאָסַפְתָּ שִׁשָּׁה זְרָעִין וְשִׁשָּׁה אָסִיפִין לֹא שִׁשָּׁה זְרָעִין וְשֶׁבַע אָסִיפִין. אָמַר רִבִּי יוֹנָה בְּשִׁיתָא לֵי נָן יָֽכְלִין קַייָמִין אֶלָּא בְשִׁבְעָה אֶלָּא כֵּינִי בְּשִׁשָּׁה זְרָעִין וְשֶׁבַע אָסִיפִין לֹא שִׁשָּׁה זְרָעִין וַחֲמִשָּׁה אָסִיפִין. הָתֵיבוֹן הֲרֵי פוּל הַמִּצְרִי שֶׁהֲרֵי שִׁשָּׁה זְרָעִים וַחֲמִשָּׁה אָסִיפִין. דְּתַנֵּי צוֹבֵר אֶת גּוֹרְנוֹ לְתוֹכוֹ וְנִמְצָא מְעַשֵּׂר מִזַּרְעוֹ עַל יַרְקוֹ וּמִיַּרְקוֹ עַל זַרְעוֹ.

One might say, this similarly applies to rice, millet, poppy seeds, and sesame⁶⁸There seems to be no reason why the kinds enumerated in the Mishnah should be treated differently from produce in general. R. Ḥuna bar Ḥiyya explains that the principle of “one-third ripe” is not practical for these kinds. This answer would be impossible if prohibitions of the Sabbatical year were biblical since then in a questionable case one could not be more lenient than in a certain one. A biblical justification is given in the next paragraph, but see the last paragraph in Chapter 9. There is no problem with the rules of tithing since biblical law requires tithing only of דגן יצהר ותירוש “grain, olive oil, and wine”. All quotes of biblical verses in this Halakhah have to be taken as establishing guidelines for rabbinic decrees, not as giving hard biblical rules (R. Abraham ben David, Commentary to Sifra, Behar Pereq 1.)! Rebbi Ḥuna bar Ḥiyya⁶⁹One of the original members of the Yeshivah of Rav in Babylonia. In the Babli, his title always is “Rav”. It is not impossible that he exercised rabbinic functions before the title of “Rav” was introduced; then either he should have no title or the title of “Rebbi”. He became rich as a tax farmer; for this he was shunned by some of his colleagues and could not attain the status of a major figure in either of the Talmudim. said, there it is impossible to recognize. They objected to Ḥuna bar Ḥiyya, was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits⁷⁰This refers to the next Mishnah, that according to some opinions, Egyptian beans (cf. Kilaim Chapter 1, Note 45) follow the rules of rice. Now beans can be planted either as produce for their beans or as vegetable for their pods. The obligations of a field of beans therefore are determined by the intentions of the farmer. If the farmer changes his mind during the growing season then, as it is stated in Tosephta 2:5, R. Simeon from Shezur, whose opinion is reported in Mishnah 8, is of the opinion that now produce and vegetable are inseparably mixed in the ripe bean pod and that after “threshing”, separating the beans from their pods, beans and pods have to be mixed for the purpose of taking common heave. The baraita quoted here explains the same in different wording; for the full text see Note 84. The objection here already implies the ruling given in Halakhah 8 that practice follows R. Simeon from Shezur. {In the Babli, Roš Haššanah13b, a baraita is quoted closer to the Tosephta.}? Rebbi Yose said, Ḥuna bar Ḥiyya confirmed it; Rebbi Jonah, Ḥuna bar Ḥiyya in the name of Samuel⁷¹R. Yose and R. Jonah disagree about who is the first author of the following statement.: It is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” you give one tithe in one year but not two tithes in one year⁷²Cf. Note 61. The argument is about the last part of the verse which was not quoted, year by year.. They objected, does not Egyptian bean require two tithes in one year⁷³One for produce and one as vegetable.? Was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Zeïra said, it is written (Lev. 25:3): “Six years you shall sow your field and harvest.” Six sowings and six harvests, not six sowings and seven harvests⁷⁴R. Zeïra reinforces the attack against R. Ḥuna bar Ḥiyya; in the case of R. Simeon from Shezur, only tithing in common may permit six harvests for the purpose of tithing; otherwise one would have to admit seven. Rebbi Jonah supports R. Ḥuna bar Ḥiyya and notes that one must admit “seven” harvests (which for two harvests every year adds up to 12 harvests in six years.) The Sifra(Behar 7–8) has a different (Babylonian?) approach to the verses quoted: “From where that you may store in the Sabbatical year rice, millet, poppy seeds, and sesame that took root before the New Year? The verse says (Lev. 25:3): ‘you should harvest its yield’, even in the Sabbatical. I could think [this applies] even if they did not take root, the verse says (Lev. 25:3): ‘six years you shall sow your field and harvest.’ Six sowings and six harvests, not six sowings and seven harvests.”. Rebbi Jonah said, we cannot hold with six but instead hold with seven; so it is: Six sowings and seven harvests, not six sowings and five harvests. They objected, does not Egyptian bean have six sowings and five harvests⁷⁵If the planting is late, there may be no harvest in either year. Hence, any number of harvests are possible, and the entire argument started by R. Zeïra is moot. The reason of R. Ḥuna bar Ḥiyya remains unproven and uncontradicted.? As it was stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits.

3

מְנַיִין שֶׁהִילְּכוּ בְיֶרֶק בִּשְׁעַת לְקִיטָתוֹ עִישּׂוּרוֹ. מִגָּרְנְךָ וּמִיִּקְבֶךָ מַה גוֹרֶן וְיֶקֶב שֶׁהֵן חַייִן מִמֵּי הַשָּׁנָה שֶׁעָֽבְרָה אַתְּ מְהַלֵּךְ בָּהֶן לְשֶׁעָבָר. וְאֵילּוּ הוֹאִיל וְהֵן חַייִן מִמֵּי הַשָּׁנָה הַבָּאָה אַתְּ מְהַלֵּךְ בָּהֶן לָבֹא. הָתִיבוֹן הֲרֵי פוּל הַמִּצְרִי זְרָעוֹ לְזֶרַע מִתְעַשֵּׂר לְשֶׁעָבָר זְרָעוֹ לְיֶרֶק מִתְעַשֵּׂר לָבֹא. וּקְסָמָהּ בְּיָדֵיהּ זְרָעוֹ לְזֶרַע הוּא חָיָה מִמֵּי הַשָּׁנָה שֶׁעָֽבְרָה זְרָעוֹ לְיֶרֶק הוּא חָיָה מִמֵּי הַשָּׁנָה הַבָּאָה.

On which basis did they rule that for vegetables their collection is the time of tithing? (Deut. 16:16) “From your threshing-floor and from your wine-press.” Threshing-floor and wine-press are sustained by the waters of the preceding year, you go for them after the past. These live from the waters of the coming year, you go for them to the future⁷⁶In the Babli (Roš Haššanah 14a) and in Sifry Deut. 140, this argument is given in the name of the Tanna R. Yose the Galilean. According to R. Aqiba (in Sifry) vegetables are grown by irrigation; they do not depend on the seasons and, therefore, must be tithed independent from the agricultural year at harvest time.. They objected, but Egyptian beans, if one sowed them for the beans, are tithed for the past, but if he sowed for vegetable, they are tithed for the future. Does it hold a charm [to know that] if one sowed them for the beans, they drink from the past year, but if he sowed them as vegetable, they drink from the future year?⁷⁷The reason given above is rejected and, except for grain one-third ripe, all time limits given are rabbinic in character.
The expression וקסמה ביהיה is inspired by Num. 22:7.

4

מַהוּ תִּירְמְלוּ עָֽבְדוֹן קַנֻקִולִין.

What means תרמילו? They produced pockets⁷⁸R. S. Lieberman (Tosefta ki-fshutah p. 502) explains as Greek καλύκιον, “small calyx, pod, seed pouch”, with an exchange of liquids n-l..

5

רִבִּי בָּא בַּר זַבְדָּא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֲלָכָה כְרִבִּי שִׁמְעוֹן הַשְּׁזוּרִי. אָמַר רִבִּי יוֹסָה הוֹרֵי רִבִּי לָֽעְזָר לְרִבִּי שִׁיבְתַי דִצְדוֹקֵי כְהָדָא דְּרִבִּי שִׁמְעוֹן שְׁזוּרִי.

Rebbi Abba bar Zavda in the name of Rebbi Simeon ben Laqish: Practice follows Rebbi Simeon from Shezur. Rebbi Yosa said, Rebbi Eleazar instructed Rebbi Sabbatai Zadoq’s⁷⁹An Amora of the second generation, usually associated with R. Eleazar. He is the only Amora whose patronymic is given in Greek form (A B’s instead of the usual A son of B.), following Rebbi Simeon from Shezur.

6

תַּנֵי שֵׁשׁ מִידּוֹת אָֽמְרוּ חֲכָמִים בְּפוּל הַמִּצְרִי זְרָעוֹ לְזֶרַע מִתְעַשֵּׂר לְשֶׁעָבַר זְרָעוֹ לְיֶרֶק מִתְעַשֵּׂר לָבֹא. זְרָעוֹ לְזֶרַע וְיֶרֶק אוֹ שֶׁזְּרָעוֹ לְזֶרַע וְחִישֵּׁב עָלָיו לְיֶרֶק מְעַשֵּׂר מִזַּרְעוֹ עַל יַרְקוֹ וּמִיַּרְקוֹ עַל זַרְעוֹ. בְּשֶׁהֵבִיא שְׁלִישׁ לִפְנֵי רֹאשׁ הַשָּׁנָה אֲבָל אִם הֵבִיא שְׁלִישׁ אַחַר רֹאשׁ הַשָּׁנָה זַרְעוֹ מִתְעַשֵּׂר לְשֶׁעָבַר וְיַרְקוֹ מִתְעַשֵּׂר בִּשְׁעַת לְקִיטָתוֹ עִישּׂוּרוֹ. בְּשֶׁלָּקַט מִמֶּנּוּ לִפְנֵי רֹאשׁ הַשָּׁנָה אֲבָל אִם לָקַט מִמֶּנּוּ לְאַחַר רֹאשׁ הַשָּׁנָה בֵּין זַרְעוֹ בֵּין יַרְקוֹ מִתְעַשֵּׂר לָבֹא.

It was stated: The Sages enumerated six cases for Egyptian bean. If one sowed it for seeds it is tithed for the past⁸⁰In that case the beans are left on the field until the pods are hard and no longer usable as vegetable. In that case, beans fall under the rules of produce. If the green pods are sold as vegetable, it must be tithed at the moment of harvest. “Tithed for the past” means “tithed as part of last year’s harvest.”; if he sowed it as vegetable it is tithed for the future. If he sowed it for both seeds and vegetable, or if he sowed for seeds and then wanted it as vegetable, one may tithe from its seed on vegetable and from vegetable on seeds, on condition that it was one-third ripe before the New Year. But if it was only ripe one-third after the New Year, its seed is tithed for the past and its vegetable is tithed at the moment of its being plucked if it was collected before the New Year⁸¹The Tosephta (2:7) has a similar rule for dill and coriander.. But if some of it was collected after the New Year, both seed and vegetable are tithed for the future.

7

4A

זְרָעוֹ לְזֶרַע וְחִיֹשֵּׁב עָלָיו לְיֶרֶק בָּאִין מַחֲשָׁבָה. זְרָעוֹ לְיֶרֶק וְחִישֵּׁב עָלָיו לְזֶרַע לְעוֹלָם אֵין מַחֲשֶׁבֶת זֶרַע חָלָה עָלָיו אֶלָּא אִם כֵּן מָנַע מִמֶּנּוּ שָׁלֹשׁ מוֹרְבִיּוֹת. בְּשֶׁהֵבִיא שְׁלִישׁ לִפְנֵי רֹאשׁ הַשָּׁנָה אֲבָל אִם הֵבִיא שְׁלִישׁ אַחַר רֹאשׁ הַשָּׁנָה אֲפִילוּ לֹא מָנַע מִמֶּנּוּ שָׁלֹשׁ מוֹרְבִיּוֹת. זְרָעוֹ לְזֶרַע וְעָשָׂה כוּלּוֹ קְצָצִין גְּמוּרִין לִפְנֵי רֹאשׁ הַשָּׁנָה זַרְעוֹ מִתְעַשֵּׂר לְשֶׁעָבַר יַרְקוֹ מִתְעַשֵּׂר בִּשְׁעַת לְקִיטָתוֹ עִישּׂוּרוֹ. מִקְצָתוֹ עָשָׂה קְצָצִין גְּמוּרִין וּמִקְצָתוֹ לֹא עָשָׂה הָדָא הִיא צוֹבֵר גּוֹרְנוֹ לְתוֹכוֹ וְנִמְצָא מְעַשֵּׂר מִזַּרְעוֹ עַל יַרְקוֹ וּמִיַּרְקוֹ עַל זַרְעוֹ. תַּנָּא רִבִּי אֶבוּדַמָא דְּחֵיפָה וַאֲפִילוּ לֹא עָשָׂה כוּלּוֹ קְצָצִין גְּמוּרִין לִפְנֵי רֹאשׁ הַשָּׁנָה זַרְעוֹ מִתְעַשֵּׂר לְשֶׁעָבַר יַרְקוֹ מִתְעַשֵּׂר בִּשְׁעַת לְקִיטָתוֹ עִישּׂוּרוֹ. אָמַר רִבִּי יוֹסֵי וְהוּא שֶׁהֵבִיא שְׁלִישׁ לְמַחֲשֶׁבֶת זֶרַע אֲבָל אִם הֵבִיא שְׁלִישׁ לְמַחֲשֶׁבֶת יֶרֶק אֵיפְשַׁר לוֹמַר זַרְעוֹ מִתְעַשֵּׂר לְשֶׁעָבַר. יַרְקוֹ מִתְעַשֵּׂר בִּשְׁעַת לְקִיטָתוֹ עִישּׂוּרוֹ וְאַתְּ אָמַר צוֹבֵר אֶת גּוֹרְנוֹ לְתוֹכוֹ וְנִמְצָא מְעַשֵּׂר מִזַּרְעוֹ עַל יַרְקוֹ וּמִיַּרְקוֹ עַל זַרְעוֹ.

If he sowed it for seeds and then thought about it for vegetable, it follows his thought⁸²Maimonides (Ma‘aser Šeni 1:10) reads באין אחר מחשבתו; this is the basis of the translation.. If he sowed it as vegetable, the thought of seeds cannot take hold on it unless he withheld three morbiot⁸³Tosephta 2:4 is practically identical with Mishnah 9, except that in the case of ba‘al fields, the Tosephta states that for the field to qualify as seed field, one must withhold two (or three) מריעות, instead of עונות in the Mishnah. The Tosephta is partially quoted in Ma‘serot 4:5 (fol. 51b), where the reading is מודייות [two] modii.
R. Abraham ben David (Ma‘aser Šeni 1:10) deduces from the Mishnah that מוריות, מריעות are instances of irrigation; R. S. Lieberman reads the words as derived from מרביעות “fertilizations,” but it might be better to take the word from מרויות “waterings”. בעל fields of produce other than grains, while not irrigated permanently, are watered occasionally (Mishnah 9).
Maimonides, followed by the commentators of his Code and J. Levy, translates מורביות (or מרביות in the Rome ms.) as “trimmings”; that meaning is found in the Babli (Sukkah 45a, Tamid29a). R. Abraham ben David wonders why Maimonides in his Code follows an unclear Tosephta instead of a clear Mishnah.. That is, if it was one-third ripe before the New Year, but if it was not one-third ripe before the New Year, even if he did not withhold three morbiot. If he sowed for seeds and all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. If some [plants] had formed complete pods but some did not, that is the case of⁸⁴Cf. Note 70.: “He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits”. Rebbi Eudaimon from Haifa stated: Even if not all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. Rebbi Yose said, that is if it was one-third ripe for the intention of seeds. But if it was one-third ripe for the intention of vegetables, it is impossible to say that its seeds are tithed for the past year and its greens are tithed at the time of their harvest, since you say that “he collects it together with his threshing; it turns out that he tithes from his seeds for his vegetable and from his vegetable for his seeds⁸⁵In the Babli, Roš Haššanah 13b, this is accepted since Samuel decrees that “all goes by the time the fruit is ripe”.”.

Ariel your Representee, 

Representee of Ephraim and adviser (not a rabbi but friendly adviser) for Bet Yisrael international on the Har HaBayit and to all the Israeli people.

I am born in Holland and became on a later age a Ba’al Teshuva: Originally, the term referred to a Jew who transgressed the halacha (Jewish law) knowingly or unknowingly and completed a process of introspection to "return" to the full observance of Elohim's mitzvot. Read my story