Jerusalem Talmud Demai 1.3

משנה: הַלּוֹקֵחַ לְזֶרַע וְלִבְהֵמָה קֶמַח לְעוֹרוֹת וְשֶׁמֶן לְנֵר שֶׁמֶן לָסוּךְ בּוֹ אֶת הַכֵּלִים פָּטוּר מִן הַדְּמַאי. מִן גְּזִיב וּלְהַלָּן פָּטוּר מִן הַדְּמַאי. חַלַּת עַם הָאָרֶץ וְהַמְּדוּמָע וְהַלָּקוּחַ בְּכֶסֶף מַעֲשֵׂר שְׁיָרֵי מְנָחוֹת פְּטוּרִין מִן הַדְּמַאי. וְשֶׁמֶן עָרֵב בֵּית שַׁמַּאי מְחַיְיבִין וּבֵית הִלֵּל פּוֹטְרִין.

MISHNAH: He who buys as seeds or animal fodder, flour for tanning, oil for lighting, or oil to rub on vessels, is free from demay. From Akhzib and further he is free from demay. Ḥallah of the am haäreẓ, food containing heave, food bought with money of the Second Tithe, and the remainders of flour sacrifices are free from demay. Sweet oil, the House of Shammai declare it obligated but the House of Hillel declare it free.

הלכה: מִכֵּיוָן שֶׁלְּקָחוֹ לְזֶרַע לֹא שַׁנְיָיא הִיא דָּבָר שֶׁזַּרְעוֹ כָלָה הִיא דָּבָר שֶׁאֵין זַרְעוֹ כָלָה. אָמַר רִבִּי יוֹחָנָן וְתַנִּי כֵּן לְקָחָן לְזֶרַע וְחִישֵּׁב עֲלֵיהֶן לַאֲכִילָה בָּאִין מַחֲשָׁבָה. לְקָחָן לַאֲכִילָה וְחִישֵּׁב עֲלֵיהֶן לְזֶרַע לֹא הַכֹּל מִמֶּנּוּ.

HALAKHAH: Since he bought it as seeds there is no difference whether it is something of which the seed disappears or something of which the seed does not disappear. Rebbi Johanan said, we have stated this: “If he bought as seeds and then changed his mind to use them for consumption, they enter by thought. If he bought for consumption and then changed his mind to use them as seeds, not all is from him.”

תַּנִּי אֵין זוֹרְעִין טֵבֵל וְלֹא מְחַפִּין טֵבֵל אֲבָל מְחַפִּין עִם הַגּוֹי טֵבֵל. הַשֹּׁכֵחַ וְזָרַע טֵבֵל פָּטוּר שֶׁכְּבָר אָבַד. בַּדָּבָר שֶׁאֵין דַּרְכּוֹ לְהִתְלַקֵּט אֲבָל בַּדָּבָר שֶׁדַּרְכּוֹ לְהִתְלַקֵּט קוֹנְסִין אוֹתוֹ שֶׁיְּלַקֵּט אוֹתוֹ בְּלֹא צֶמַח. אֲבָל אִם צוֹמֵחַ נַעֲשֶׂה כַדָּבָר שֶׁאֵין דַּרְכּוֹ לְהִתְלַקֵּט.

It was stated: One does not sow ṭevel, one may not cover ṭevel, but one covers ṭevel with a Gentile. If one forgot and sowed ṭevel, he is free, for it is already lost if it is something that usually is not collected; but for something that usually is collected, he is fined to collect it before it sprouts. But if it sprouted, it turns into something that usually is not collected.

אָמְרוּ רִבִּי יוֹחָנָן כַּד הֲוָה אֲכַל אֲפִילוּ קוֹפָּד אֲפִילוּ בֵּיעָה הֲוָה מְתַקֵּן. אָמְרוּ לֵיהּ תַּלְמִידוֹי לֹא כֵן אִילְפָן רִבִּי עַשֵּׂר תְּעַשֵּׂר אֶת כָּל תְּבוּאַת זַרְעֶךָ. דּוּ חָשַׁשׁ לַמַּשְׁקִין שֶׁיֵּשׁ בָּהֶן.

They said that Rebbi Joḥanan was putting in order everything he ate, even red meat, even an egg. His students said to him: Did our teacher not teach us (Deut. 14:22): “You shall certainly tithe all the yield of your field.” He was worried about the fluids in it.

רִבִּי יִרְמְיָה שְׁלַח לְרִבִּי זְעִירָא חָדָא מְסָאנָא דִתְאֵנִים דְּלָא מְתַקְּנָא. וַהֲוָה רִבִּי יִרְמְיָה סְבַר מֵימָר מַה רִבִּי זְעִירָא מֵיכוּל דְּלָא מְתַקְּנָא. וַהֲוָה רִבִּי זְעִירָא סְבַר מֵימָר מַה אֵיפְשַׁר דְּרִבִּי יִרְמְיָה מְשַׁלְּחָה לִי מִילָּא דְּלָא מְתַקְּנָא. מַה בֵּין דֵּין לְדֵין אִיתַכְלָת טֵבֵל. לְמָחָר קָם עִימֵּיהּ אֲמַר לֵיהּ הַהִיא מְסָנָתָא דִּשְׁלַחְתְּ לִי אֶתְמֹל מְתַקְּנָא הֲוָת. אֲמַר לֵיהּ אָמְרִית מַה רִבִּי זְעִירָא מֵיכוּל מִילָּה דְּלָא מְיתַקְּנָה. אֲמַר לֵיהּ אוּף אֲנָא אָמְרִית כֵּן הֲוָה רִבִּי יִרְמְיָה מְשַׁלְּחָה לִי מִילָּה דְּלָא מְתַקְּנֵיהּ. רִבִּי אַבַּא בַּר זְמִינָא בְּשֵׁם רִבִּי זְעִירָא אָמַר אִין הֲווֹן קַדְמָּאֵי בְּנֵי מַלְאָכִים אֲנָן בְּנֵי נַשׁ. וְאִין הֲווֹן בְּנֵי נַשׁ אֲנָן חֲמֹרִין. אָמַר רִבִּי מָנָא בְּהַהִיא שַׁעֲתָא אָמְרִין אֲפִילוּ לַחֲמָרָתֵיהּ דְּרִבִּי פִינְחָס בֶּן יָאִיר לָא אִידְמִינָן.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

חֲמָרָתֵיהּ דְּרִבִּי פִינְחָס בֶּן יָאִיר גְּנָבוּנָהּ לִיסְטֵיֵי בְּלֵילִיָּא עָבְדָת טְמוּרָה גַבּוֹן תְּלָתָא יוֹמִין דְּלָא טַעֲמָא כְּלוּם. בָּתָר תְּלָתָה יוֹמִין אִיתְמַלְּכוּן מַחֲזָרָתָהּ לְמָרָהּ. אָמְרִין נִישְׁלְחִינָהּ לְמָרָהּ דְּלָא לִימוֹת לְגַבָּן וְתִיסְרִי מְעָרְתָא. אַפְקוּנָהּ. אָזְלַת וְקָמַת עַל תּוּרְעַת דְּמָרָהּ שׁוּרִיַית מְנַהֲקָה אֲמַר לוֹן פּוֹתְחוּן לַהֲדָא עֲלִיבְתָא דְּאִית לָהּ תְּלָתָא יוֹמִין דְּלָא טְעִימַת כְּלוּם. פָּתְחוּן לָהּ וַעֲלַת לָהּ. אֲמַר לוֹן יְהָבוּן לָהּ כְּלוּם תֵּיכוּל. יְהָבוּן קוֹמָהּ שְׂעָרִין וְלָא בְעִית מֵיכוּל. אָמְרוּ לֵיהּ רִבִּי לָא בְעִית מֵיכוּל. אֲמַר לוֹן מְתַקְּנָן אִינּוּן. אָמְרוּ לֵיהּ אִין. אֲמַר לוֹן וַאֲרֵימִיתֻן דְּמַיָין. אָמְרוּ לֵיהּ וְלֹא כֵן אִילְפָן רִבִּי הַלּוֹקֵחַ לְזֶרַע לִבְהֵמָה קֶמַח לְעוֹרוֹת שֶׁמֶן לְנֵר שֶׁמֶן לָסוּךְ בּוֹ אֶת הַכֵּלִים פָּטוּר מִן הַדְּמַאי. אֲמַר לוֹן מַה נֵיעֲבִיד לְהָדָא עֲלִיבְתָא דְּהִיא מַחְמְרָה עַל גַּרְמָהּ סַגִּין. וַאֲרִימוּן דְּמַיָין וָאָכְלָת.

Thieves stole the she-ass of Rebbi Phineas ben Yaïr at night. She was hidden with them for three days during which she did not eat anything. After three days, they took counsel to return her to her master. They said, let us send her to her master lest she die with us and foul up the cave. They let her out; she stood at her master’s door and started braying. He said to them, open to that poor creature because for three days now she did not taste anything. They opened for her and she entered. He said to them, give her something to eat. They put oats before her but she did not eat. They said to him, rabbi, she does not want to eat. He asked them, did you put it in order? They said: Yes. He asked them, did you remove its demay? They said, did the rabbi not teach us: “He who buys for seeds or animals, flour for tanning, oil for lighting, or oil to rub vessels, is free from demay.” He said to them, what can we do with this poor creature since she is very restrictive for herself? They removed the demay and she ate.

תְּרֵין מִסְכֵּינִין אַפְקְדוּן תְּרֵין סְאִין דִּשְׂעָרִין גַּבֵּי רִבִּי פִינְחָס בֶּן יָאִיר זַרְעוֹן וְחַצְדּוֹן. וָאַעֲלוּן בְּעָיָין מֵיסַב שְׂעָרֵיהוֹן. אֲמַר לוֹן אַייתוּן גַּמְלָיָא וַחֲמָרָיָא וּסְבוּן שְׂעָרֵיהוֹן.

Two poor people entrusted two se’ah of barley to Rebbi Phineas ben Yaïr; he sowed them and harvested them. They came to him and wanted to take their barley. He said to them, bring camels and donkeys to carry their barley.

רִבִּי פִינְחָס בֶּן יָאִיר אֲזַל לְחַד אֲתַר אֲתוּן לְגַבֵּיהּ אָמְרוּ לֵיהּ עַכְבָּרָיָא אֲכַל עִיבּוּרָן. גָּזַר עֲלֵיהוֹן וְצַמְתּוּן שָׁרוּן מְצַפְצְפִין אֲמַר לוֹן יָדְעִין אַתּוּן מַה אִינּוּן אָמְרִין אָמְרוּ לֵיהּ לָא. אֲמַר לוֹן אָמְרִן דְּלָא מְתַקְּנָא. אָמְרוּ לֵיהּ עוֹרְבָן וְעָרְבוֹן וְלָא אַנְכּוּן.

Rebbi Phineas ben Yaïr went to a place where they came to him and said, rats are eating our grain. He commanded them; they assembled and started to whistle. He asked them, do you understand what they are saying? They said, no. He said to them, they say that it is not put in order. They said to him, be our guarantor. He promised and they had no further losses.

מַרְגְּלִי מִן דְּמַלְכָּא סַרָקִיָּא נָפְלָת וּבָלְעָת חַד עַכְבָּר. אֲתָא לְגַבֵּי רִבִּי פִינְחָס בֶּן יָאִיר אֲמַר לֵיהּ מִן אֲנָא חֲבַר. אֲמַר לֵיהּ לִשְׁמָךְ טָבָא אָתִית. גָּזַר עֲלֵיהֹן וְצַמְתּוּן. חָמָא חַד מְגַבַּע וַאֲתֵי אֲמַר גַּבֵּי הָהֵן נִיהוּ וּגְזַר עֲלוֹי וּפְלָטָהּ.

A pearl of the king of Saracens fell and was swallowed by a rat. He came to Rebbi Phineas ben Yaïr, who said to him, am I a sorcerer? He answered, I came because of your good name. He commanded them; they assembled. He saw one coming that was hunchbacked. He said, it is in this one; he gave the rat a command and it spat out the pearl.

רִבִּי פִינְחָס בֶּן יָאִיר אֲזַל לְחַד אֲתַר אֲתוּן לְגַבֵּיהּ אָמְרוּן לֵיהּ לֵית מַבּוּעָן מְסַפַּק לַן. אֲמַר לוֹן דִּילְמָא לָא אַתּוּן מְתַקְּנִן. אָמְרוּ לֵיהּ עוֹרְבָן וְעָרְבוֹן וְאַסְפַּק לְהוֹן.

Rebbi Phineas ben Yaïr went to a place where they came to him and said, our water source is not sufficient for us. He said to them, perhaps you do not put in order? They said to him, be our guarantor. He promised them and it became sufficient for them.

רִבִּי פִינְחָס בֶּן יָאִיר הֲוָה אֲזִיל לְבֵית וַועַד וַהֲוָה גִּינַיי גְּבִיר. אֲמַר לֵיהּ גִּינַיי גִּינַיי מַה אַתְּ מְנַע לִי מִן בֵּית וַועֲדָה וּפְלַג קוֹמוֹי וַעֲבַר. אָמְרוּ לֵיהּ תַּלְמִידָיו יָכְלִין אֲנָן עָבְרִין. אֲמַר לוֹן מַאן דִּידַע בְּנַפְשֵׁיהּ דְּלָא אֲקִיל לְבַר נַשׁ מִן יִּשְׂרָאֵל מִן יוֹמוֹי יַעֲבוֹר וְלָא מְנֻכֶּה.

Rebbi Phineas ben Yaïr went to the House of Assembly when Ginai overflowed. He said: Ginai, Ginai, why do you prevent me from going to the House of Assembly? It split before him and he crossed it. His students asked him, may we cross also? He said to them, he who knows of himself that he never slighted a Jew may cross and will not be harmed.

רִבִּי בָּעֵא מִישְׁרֵי שְׁמִיטְתָא סְלַק רִבִּי פִינְחָס בֶּן יָאִיר לְגַבֵּיהּ. אֲמַר לֵיהּ מַה עִיבּוּרָיָא עֲבִידִין. אֲמַר לֵיהּ עוּלְשִׁין יָפוֹת. מַה עִיבּוּרָיָא עֲבִידִין. אֲמַר לֵיהּ עוּלְשִׁין יָפוֹת. וִידַע רִבִּי דְּלֵית הוּא מַסְכְּמָא עִימֵּיהּ. אֲמַר לֵיהּ מִישְׁגָּח רִבִּי מֵיכוּל עִימִּין צִיבְחַד פְּטָל יוֹמָא דֵין. אֲמַר לוֹן אִין. מִי נְחֵית חֲמָא מוּלְוָותָא דְּרִבִּי קַיָימִין. אֲמַר כָּל אִילֵּין יְהוּדָאֵי זְנִין אֵיפְשַׁר דְּלָא חֲמֵי סְבַר אַפּוֹי מִן כְּדוֹן. אָזְלוּן וְאָמְרוּן לְרִבִּי שְׁלַח רִבִּי בְּעֵי מְפַיְיסָתֵיהּ. מָטוּן בֵּיהּ גַּבֵּי קַרְתֵּיהּ אֲמַר בְּנֵי קַרְתֵּיהּ קוֹרְבִין לִי וְנָחִתוּ בְּנֵי קַרְתָּא וְאַקְפוּן עֲלוֹי. אֲמַר לוֹן רִבִּי בְּעֵי מְפַיְיסָתֵיהּ. שַׁבְקוּנֵיהּ וַאֲזוּל לוֹן. אֲמַר בְּנֵי דִידִי קוּרְבִין לִי. נָחִתָת אֵישְׁתָא מִן שְׁמַיָּא וְאַקְפַּת עֲלוֹי. אָזְלוּן אָמְרוּן לְרִבִּי אָמַר הוֹאִיל וְלֹא זְכִנינָן נִישְׂבַּע מִינֵיהּ בְּעָלְמָא הָדֵין נִיזְכֵּי נִישְׂבַּע מִינֵיהּ בְּעָלְמָא דְּאָתֵי.

Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yaïr went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my cousins should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

רִבִּי חַגַּיי בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן מַעֲשֶׂה בְּחָסִיד אֶחָד שֵׁהָיָה חוֹפֵר בּוֹרוֹת שִׁיחִין וּמְעָרוֹת לָעוֹבְרִים וְלַשָּׁבִים. פַּעַם אַחַת הָיְתָה בִתּוֹ עוֹבֶרֶת לִינָשֵׂא וּשְׁטָפָהּ נָהָר. וַהֲווֹן כָּל עַמָּא עָלְלִין לְגַבֵּיהּ בְּעִיָין מְנַחֲמָתֵיהּ וְלָא קְבֵיל עֲלוֹי מִתְנַחֲמָה. עֲאַל רִבִּי פִינְחָס בֶּן יָאִיר לְגַבֵּיהּ בְּעֵי מְנַחֲמָתֵיהּ וְלָא קְבֵיל עֲלוֹי מִתְנַחֲמָה. אֲמַר לוֹן דֵּין הוּא חָסִידְכוֹן. אָמְרוּ לֵיהּ רִבִּי כָּךְ וְכָךְ הָיָה עוֹשֶׂה כָּךְ וְכָךְ אִירְעוֹ. אָמַר אֵיפְשַׁר שֶׁהָיָה מְכַבֵּד אֶת בּוֹרְאוֹ בְּמַיִם וְהוּא מְקַפְּחוֹ בְמַיִם. מִיַּד נָפְלָה הֲבָרָה בְּעִיר בָּאָת בִּתּוֹ שֶׁל אוֹתוֹ הָאִישׁ. אִית דְּאָמְרֵי בְּסִיכְּתָא אִיתְעֲרִיָית. וְאִית דְּאָמְרֵי מַלְאַךְ יָרַד בִּדְמוּת רִבִּי פִינְחָס בֶּן יָאִיר וְהִצִּילָהּ.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: It happened that a pious person used to dig cisterns, ditches, and caves for travellers. Once, his daughter travelled to marry and she was swept away by a river. All people came to him and wanted to console him, but he refused to be consoled. Rebbi Phineas ben Yaïr came to him and wanted to console him, but he refused to be consoled. He told them, is that your pious man? They said to him: Rabbi, such and such he did, such and such happened to him. He replied: It is impossible that he would honor his Creator by water and He hurts him by water! Immediately, there started a rumor in the town that the pious man’s daughter had returned. Some say, she got trapped in a hedge of thorns, others say that an angel came in the appearance of Rebbi Phineas ben Yaïr and saved her.

רִבִּי חֲנִינָא בֶּן דוֹסָא הֲוָה יְתִיב אֲכִיל בְּלֵילֵי שַׁבָּת פְּחַת פְּתוֹרָא קוֹמוֹי. אָמְרוּ לֵיהּ מַהוּ כֵן. אָמְרָה לֵיהּ תַּבְלִין שָׁאַלְתִּי מִשְׁכֵינָתִי וְלָא עִישַּׂרְתִּיו. וְהִזְכִּיר תִּינָיָין וְעָלָה הַשּׁוּלְחָן מֵאֵילָיו.

Rebbi Ḥanina ben Dosa was sitting down to eat on Friday night when the table sank before him. They said to him, what is that? She said to him, I borrowed spices from my neighbor and forgot to give tithes from it. He mentioned a condition and the table rose by itself.

רִבִּי טַרְפוֹן הֲוָה יְתִיב אֲכִיל וּנְפַל פִּיתּוּתָא מִינֵיהּ. אָמְרוּ לֵיהּ מַהוּ כֵן. אָמַר לֵיהּ קוֹרְדּוֹם שָׁאַלְתִּי וְעָשִׂיתִי עַל גַּבָּיו טְהוֹרוֹת.

Rebbi Tarphon sat down to eat when he dropped his bread. They asked him, what is this? He said to them, I borrowed an axe and I prepared food in purity with it.

יַיִן לְמוּרִיֵיס וְיַיִן לַאֲלוֹנְטִית קִטְנִיּוֹת לַעֲשׂוֹתָן טְחִינִין חַיָיבִין בִּדְמַאי וְאֵין צוֹרֶךְ לוֹמַר בְּוַדַּאי הֵן עַצְמָן פְּטוּרִין מִן הַדְּמַאי. מַה נָן קַיָימִין אִין כְּרִבִּי אֲפִילוּ בִדְמַאי יְהוֹ חַיָיבִין אִי[ן] כְּרִבִּי אֶלְעָזָר בֵּי רִבִּי שִׁמְעוֹן אֲפִילוּ בְּוַדַּאי יְהוֹ פְטוּרִין. אֶלָּא כְּרִבִּי אֲנָן אָמְרִין בְּקַלִּין שֶׁהֵיקִלוּ בִדְמַאי.

“ Wine for brine, wine for perfume, legumes to make into powder are subject to demay, not to mention if they are certain. They themselves are free from demay.” Where are we standing? According to Rebbi, they should be subject to demay, according to Rebbi Eleazar ben Rebbi Simeon, even if certain they should be free. But we follow Rebbi, we say we are dealing with the easy ones, for which they eased the rules of demay.

יַיִן לְקִילוֹר קֶמַח לַעֲשׂוֹתוֹ מָלוּגְמָא חַיָיבִין בְּוַדַּאי וְאֵין צוֹרֶךְ לוֹמַר בִּדְמַאי הֵן עַצְמָן פְּטוּרִין מִן הַוַּדַּאי. הָכָא אַתְּ אֲמַר פְּטוּרִין מִן הַוַּדַּאי וְהָכָא אַתְּ אֲמַר פְּטוּרִין מִן הַדְּמַאי. כַּאן עַל גַּב גּוּפוֹ הוּא בָטֵל וְכַאן כֵּיוָן שֶׁהוּא נוֹתְנוֹ הוּא בָטֵל.

“Wine for eye medication, flour to make into wound dressing, are obligated if they are certain and one does not have to mention that they are under the rules of demay. They themselves are free if certain.” Here you say, free if certain, and there you say, free from demay. Here it disappears by itself, there it disappears when used.

וְהָתַנִּי קִילוֹר שֶׁל עֲבוֹדָה זָרָה אָסוּר בַּהֲנָיָיה. שַׁנְיָיא הִיא דִּכְתִיב לֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֶרֶם. מַה בֵּינָן לִשְׁמָרִים שֵׁל גּוֹי אִילּוּ שְׁמָרִים שֵׁל גּוֹי שֶׁמָּא אֵינָן אֲסוּרִין בַּהֲנָיָיה. הָא שְׁמָרִים שֶׁיָּבְשׁוּ אֵין בָּהֶן מִשּׁוּם הֲנָיָית עֲבוֹדָה זָרָה.

Did we not state: “Eye medication from a pagan temple is forbidden to use?” There is a difference, since it is written (Deut. 13:16): “Nothing banned should stick to your hands.” What is the difference between this and grape skins from Gentiles? Are these not also forbidden to use? But dried skins are not forbidden because of idolatrous use.

מִן גְּזִיב וּלְהַלָּן פָּטוּר מִן הַדְּמַאי. כְּזִיב עַצְמָהּ מַה הִיא. תַּנִּי גְּזִיב עַצְמָהּ פְּטוּרִין מִן הַדְּמַאי.

“ From Akhzib and further on it is free from demay.” What is the status of Akhzib itself? It was stated (Tosephta Demay 1:4): “Akhzib itself is free from demay.”

הַלּוֹקֵחַ מִן הַחֲמֶרֶת בְּצוֹר וּמִן הַמְגוֹרֶת בְּצִידָן חַיָיב הָא מִן הַמְגוֹרֶת בְּצוֹר וּמִן הַחֲמֶרֶת בְּצַידָן פָּטוּר. מֵחֲמוֹר יְחִידִי בְצוֹר. חֲמֶרֶת שֶׁנִּכְנְסָה לְצוֹר דֶּרֶךְ כְּזִיב. אִתָא חֲמֵי אִילּוּ עָמְדָה לָהּ בִּכְזִיב פְּטוּרָה עַכְשָׁיו שֶׁנִּכְנְסָה לְצוֹר חַיֶיבֶת.

“He who buys from a donkey caravan at Tyre and from the chest at Sidon is obligated.” Hence, from the donkey caravan at Sidon and from the chest at Tyre it is free. From a single donkey at Tyre. A donkey caravan that entered Tyre through Akhzib? Come and see, if it were standing at Akhziv it would be free, now that it entered Tyre would it be obligated?

אָמַר רִבִּי יוֹחָנָן בְּשָׁעָה שֶׁגָּזְרוּ עַל הַדְּמַאי לֹא גָזְרוּ עַל דְּבָרִים הַלָלּוּ. אָמַר רִבִּי הוֹשַׁעְיָא אֵימַת קֳדָשִׁים עָלָיו וְאֵינוֹ נוֹתֵן לַכֹּהֵן דָּבָר שֶׁאֵינוֹ מְתוּקָּן. וְחַלַּת עַם הָאָרֶץ עַל דַּעְתֵּיהּ דְּרִבִּי הוֹשַׁעְיָא בְּחַלַּת עַם הָאָרֶץ הִיא מַתְנִיתָא. אֲבָל חָבֵר שֶׁלָּקַח עִיסָּה מֵעַם הָאָרֶץ וְהִפְרִישׁ חַלָּתָהּ לֹא. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן הִיא הָדָא הִיא הָדָא. וְהַמְדוּמָע עַל דַּעְתֵּיהּ דְּרִבִּי הוֹשַׁעְיָא בְּפֵירוֹת עַם הָאָרֶץ הִיא מַתְנִיתָא. אֲבָל חָבֵר שֶׁלָּקַח פֵּירוֹת מֵעַם הָאָרֶץ וְנִדְמְעוּ לֹא. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן הִיא הָדָה הִיא הָדָה. מַאן נְפַק מִבֵּינֵיהוֹן סְאָה עוֹלָה מִתּוֹךְ מֵאָה עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן חַיֶיבֶת עַל דַּעְתֵּיהּ דְּרִבִּי הוֹשַׁעְיָא פְטוּרָה.

Rebbi Joḥanan said: When they decreed demay, they did not decree about these matters. Rebbi Hoshaia said, the fear of sacred things is on him and he will not give to the Cohen anything that is not in order. “Ḥallah of the am haäreẓ,” according to R. Hoshaia, the Mishnah deals with the ḥallah of an am haäreẓ. But a ḥaver who bought dough from an am haäreẓ and gave ḥallah is not covered. According to R. Joḥanan, the two cases are identical. “And food containing heave,” according to R. Hoshaia, the Mishnah deals with produce of an am haäreẓ. But if a ḥaver bought produce from an am haäreẓ and it became mixed with heave, he is not covered. According to R. Joḥanan, the two cases are identical. What is the difference between them? One seah that was lifted from among 100 seah, according to R. Joḥanan it is obligated, according to R. Hoshaia it is free.

וְתַנִּי וְכוּלָּן שֶׁקָּרָא שֵׁם לִתְרוּמַת מַעֲשֵׂר אוֹ לְמַעֲשֵׂר שֵׁנִי שֶׁלָּהֶן מַה שֶׁעָשָׂה עָשׂוּי. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי הוֹשַׁעְיָא מְתוּקָּנִין וְאַתְּ אֲמַר הָכֵן. מִפְּנֵי אֶחָד שֶׁאֵינוֹ מְתוּקָּן שֶׁאֵין אֵימַת קֳדָשִׁים עָלָיו. תַּנִּי וְכוּלָּן שֶׁקָּרָא שֵׁם לִתְרוּמַת מַעֲשֵׂר אוֹ לְמַעֲשֵׂר שֵׁנִי שֶׁלָּהֶן מַה שֶׁעָשָׂה עָשׂוּי מִפְּנֵי אֶחָד שֶׁאֵינוֹ מְתֻקָּן.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” According to R. Joḥanan, this is fine. According to R. Hoshaia, they are in order, and you say so? Because of one who is unscrupulous about sacred things. It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done, because of one who does not put in order.”

רִבִּי בּוּן בַּר חִיָיא בְּעָא קוֹמֵי רִבִּי זְעִירָא עַד כְדוֹן בְּכֶסֶף מַעֲשֵׂר שֶׁל דְּמַאי אֲפִילוּ בְּוַדַּאי.

Rebbi Abun bar Ḥiyya asked before Rebbi Ze'ira: So far with money of tithes of demay? Even if it is certain!

תַּנִּי כּוּלָּן שֶׁקָּרָא שֵׁם לִתְרוּמַת מַעֲשֵׂר אוֹ לְמַעֲשֵׂר שֵׁנִי שֶׁלָּהֶן מַה שֶׁעָשָׂה עָשׂוּי. רִבִּי לָעְזָר אָמַר חוּץ מִשְּׁיָרֵי מְנָחוֹת. רִבִּי יִרְמְיָה אָמַר הַשְּׁאָר בְּמַחְלוֹקֶת. רִבִּי יוֹסֵי בָּעֵי הַיידָה מַחְלוֹקֶת. מַה נָן קַיָימִין אִין כְּרִבִּי מֵאִיר הִיא מַעֲשֵׂר הִיא שְׁיָרֵי מְנָחוֹת לֹא עָשָׂה כְּלוּם. אִין כְּרִבִּי יוּדָה מַה שֶׁעָשָׂה עָשׂוּי. אָמַר רִבִּי מָנָא אָזְלִית לְקֵיסָרִין וְשָׁמְעִית רִבִּי חִזְקִיָּה יָתִיב וּמַתְנֵי הַמְקַדֵּשׁ בְּחֶלְקוֹ בְּקָדְשֵּׁי קֳדָשִׁים אוֹ בָקֳדָשִׁים קַלִּים אֵינָהּ מְקוּדֶּשֶׁת. רִבִּי לָעְזָר אָמַר דִּבְרֵי הַכֹּל. רִבִּי יוֹחָנָן אָמַר בְּמַחְלוֹקֶת. וְאָמְרִית לֵיהּ מֲנָן שָׁמַע רִבִּי הָדָא מִילְתָא וְאָמַר לִי מִן רִבִּי יִרְמְיָה. וְאָמְרִית יְאוּת רִבִּי יִרְמְיָה דְּהוּא שָׁמַע הָדָא דְּרִבִּי לָעְזָר דִּבְרֵי הַכֹּל הִיא דְּאָמַר בְּמַחְלוֹקֶת. רִבִּי יוֹסֵי דְּלָא שְׁמִיעַ לֵיהּ צְרִיכָא לֵיהּ הוּא דּוּ אָמַר הַיידָה מַחְלוֹקֶת. אִין כְּרִבִּי מֵאִיר הִיא מַעֲשֵׂר שֵׁנִי הִיא שְׁיָרֵי מְנָחוֹת הִיא לֹא עָשָׂה כְּלוּם. אִין כְּרִבִּי יוּדָה מַה שֶׁעָשָׂה עָשׂוּי.

It was stated: “All of these, if he gave a name to their heave of the tithe or Second Tithe, what he did is done.” Rebbi Eleazar said, with the exception of the remainders of flour sacrifices. Rebbi Jeremiah said, the rest is in dispute. Rebbi Yose asked, what dispute? Where are we standing, if according to Rebbi Meïr, both for tithes and for the remainders of flour sacrifices, he did not do anything. If according to Rebbi Jehudah, what he did is done. Rebbi Mana said, I went to Caesarea and heard Rebbi Ḥizqiah who was sitting there, stating: “If a priest marries by means of his share in the holiest sacrifices or simple holy sacrifices, the marriage is not valid.” Rebbi Eleazar said, that is everybody’s opinion. Rebbi Joḥanan said, it is in dispute. I said to him, from whom did the rabbi hear this, and he said, from Rebbi Jeremiah. I said, this explains the matter! Rebbi Jeremiah, who heard that Rebbi Eleazar said, it is everybody’s opinion, he says it is in dispute. Rebbi Yose, who did not hear that, asked which dispute? If according to Rebbi Meïr, both for Second Tithe and for the remainders of flour sacrifices, he did not do anything, if according to Rebbi Jehudah, what he did is done.

תַּנִּי אָמַר רִבִּי יוּדָה לֹא פָטְרוּ בֵית הִלֵּל אֶלָּא שֶׁמֶן שֶׁל פִילְיָיטוֹן בִּלְבַד. אֲחֵרִים אוֹמְרִים בְּשֵׁם רִבִּי נָתָן מְחַיְיבִין הָיוּ בֵית הִלֵּל בְּשֶׁמֶן וֶורֶד וְויִרִינוֹן.

It was stated: Rebbi Jehudah said, the House of Hillel freed only spikenard oil. Others say in the name of Rebbi Nathan, the House of Hillel obligated oil perfumed with rose or iris.