Jerusalem Talmud Demai 4.1

משנה: הַלּוֹקֵחַ פֵּירוֹת מִמִּי שֶׁאֵינוֹ נֶאֱמָן עַל הַמַּעְשְׂרוֹת וְשָׁכַח לְעַשְּׂרָן שׁוֹאֲלוֹ בְשַׁבָּת וְאוֹכֵל עַל פִּיו. חֲשֵׁיכָה מוֹצָאֵי שַׁבָּת לֹא יֹאכַל עַד שֶׁיְּעַשֵּׂר. לֹא מְצָאוֹ אָמַר לוֹ אֶחָד שֶׁאֵינוֹ נֶאֱמָן עַל הַמַּעְשְׂרוֹת מְעוּשָּׂרִין הֵן אוֹכֵל עַל פִּיו. חֲשֵׁיכָה מוֹצָאֵי שַׁבָּת לֹא יֹאכַל עַד שֶׁיְּעַשֵּׂר. תְּרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי שֶׁחָזְרָה לִמְקוֹמָהּ רִבִּי שִׁמְעוֹן הַשְּׁזוּרִי אוֹמֵר אַף בְּחוֹל שׁוֹאֲלוֹ וְאוֹכֵל עַל פִּיו.

MISHNAH: He who buys produce from a person who is not trustworthy for tithes and forgot to tithe them may ask the seller on the Sabbath and eats on the seller’s information. At nightfall, when Sabbath ends, he may not eat until he tithed. If he did not find the seller, but another person who is not trustworthy for tithes told him that it is tithed, he may eat on that information. At nightfall when Sabbath ends, he may not eat until he tithed. Heave of the tithe that returned to its origin. Rebbi Simeon from Shezur said, even on weekdays he asks the seller and eats on his information.

הלכה: חֲבֵרָיָא בְשֵׁם רִבִּי יוֹחָנָן מִפְּנֵי כְבוֹד שַׁבָּת הִתִּירוּ. אִם מִפְּנֵי כְבוֹד שַׁבָּת לָמָּה לִי שׁוֹאֲלוֹ. עַל יְדֵי עִילֵּי עִילָּה. רִבִּי בִּיבִי בְשֵׁם רִבִּי חֲנִינָא אֵימַת שַׁבָּת עָלָיו וְהוּא אוֹמֵר אֱמֶת. וְאִם אֵימַת שַׁבָּת עָלָיו בְּדָה תַנֵּינָן חֲשֵׁיכָה מוֹצָאֵי שַׁבָּת לֹא יֹאכַל עַד שֶׁיְּעַשֵּׂר. מִפְּנֵי אֶחָד שֶׁאֵין אֵימַת שַׁבָּת עָלָיו. תַּנִּי שׁוֹאֲלוֹ בְחוֹל לֹא יֹאכַל בְּשַׁבָּת. מָאן דְּאָמַר אֵימַת שַׁבָּת עָלָיו נִיחָא. מָאן דְּאָמַר מִפְּנֵי כְבוֹד שַׁבָּת אֲפִילוּ שׁוֹאֲלוֹ בְחוֹל יֹאכַל בְּשַׁבָּת.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan: They permitted it because of the glory of the Sabbath. If it is because of the glory of the Sabbath, why does he have to ask him? By way of finding a cause. Rebbi Bibi in the name of Rebbi Ḥanina: The fear of the Sabbath is on him and he will speak the truth. If the fear of the Sabbath is on him, why did we state that at nightfall, when the Sabbath ends, he may not eat until he tithed? Because of one who does not fear the Sabbath. It was stated: “If he asks him on weekdays, he may not eat on the Sabbath.” According to him who says that the fear of the Sabbath is on him, this is fine. According to him who says that it is because of the glory of the Sabbath; when he asks him on weekdays, should he not eat on the Sabbath?

לֹא אָמַר אֶלָּא שׁוֹגֵג. הָא מֵזִיד אָסוּר דְּתַנֵּינָן שָׁכַח לְעַשְּׂרָן כְּשֶׁאֵין עִמּוֹ תְּנַאי אֲבָל אִם יֵשׁ עִמּוֹ תְּנַאי אוֹכֵל עַל תְּנָאוֹ שֶׁל חֲבֵירוֹ.

It was stated only for someone acting in error, not intentionally, as we have stated: If he forgot to tithe, if he had made no previous stipulation. But with a stipulation, one eats even on the stipulation by a friend.

מַהוּ שֶׁיֹּאכַל עַל שְׁאֵילַת חֲבֵירוֹ. הֵיךְ עֲבִידָא לָקְחוּ מִמֶּנּוּ שְׁנֵי בְנֵי אָדָם כְּאַחַת שָׁאֲלוֹ עַל אַחַת מֵהֶן הַשֵּׁנִי לֹא יֹאכַל עַד שֶׁיְּעֲשֵּׂר וְעַד שֶׁיִּשְׁאָלֶנּוּ. אֲנִי אוֹמֵר שֶׁל זֶה עִישֵּׂר וְשֶׁל זֶה לֹא עִישֵּׂר. לָקַח מִמֶּנּוּ אָדָם אֶחָד שְׁתֵּי כַלְכָּלוֹת כְּאַחַת שָׁאֲלוֹ עַל אַחַת מֵהֶן הַשְּׁנִיָיה לֹא יֹאכַל עַד שֶׁיְּעַשֵּׂר וְעַד שֶׁיִּשְׁאָלֶנּוּ אֲנִי אוֹמֵר זֶה עִישֵּׂר וְזֶה אֵינוֹ עִישֵּׂר. חֲשֵׁיכָה מוֹצָאֵי שַׁבָּת מְעַשֵּׂר מִזֶּה עַל זֶה. מָאן דְּאָמַר מִפְּנֵי כְבוֹד שַׁבָּת נִיחָא. וּמָאן דְּאָמַר מִפְּנֵי שֶׁאֵימַת שַׁבָּת עָלָיו לָמָּה לִי מְעַשֵּׂר מִזֶּה עַל זֶה.

May one eat on the question of another person? How is that understood? If two persons bought at the same time from him, if one of them asked him, the other may not eat until he tithed or also asked; I say he tithed one batch, but not the other. If one person bought from him two fig cakes and asked him about one of them, he may not eat from the second cake until he tithed or asked him; I say that he tithed one but not the other. At nightfall when Sabbath ends, he tithes from one on the other. According to him who says that it is because of the glory of the Sabbath, this is fine. According to him who says that the fear of the Sabbath is on him, why should he be able to tithe from one on the other?

עַד כְּדוֹן בְּשֶׁאֵין לוֹ מֵאוֹתוֹ הַמִּין. וַאֲפִילוּ יֵשׁ לוֹ מֵאוֹתוֹ הַמִּין. הֵי צַד תִּאוּב.

So far, if he has nothing of the same kind. Even if he has of the same kind, that is a matter of preference.

יוֹם טוֹב שֶׁהוּא סָמוּךְ לַשַּׁבָּת בֵּין מִלְּפָנֶיהָ בֵּין מִלְּאַחֲרֶיהָ וְכֵן שְׁנֵי יָמִים טוֹבִים שֶׁל גָּלִיּוֹת. מָאן דְּאָמַר קְדוּשָׁה אַחַת הִיא אוֹכֵל. מָאן דְּאָמַר שְׁתֵּי קְדוּשׁוֹת הֵן אֵינוֹ אוֹכֵל. אֲפִילוּ לְמָאן דְּאָמַר שְׁתֵּי קְדוּשׁוֹת הֵן אוֹכֵל עַד שֶׁלֹּא נִרְאֶה לְעַשֵּׂר בֵּנְתַיִם. וְתַנִּי כֵן שׁוֹאֲלוֹ בְיוֹם טוֹב אוֹכֵל בַּשַּׁבָּת. בַּשַּׁבָּת אוֹכֵל בְּיוֹם טוֹב. רִבִּי יוֹנָה בְשֵׁם רִבִּי זְעִירָא תִּיפְתָּר בְּפֵירוֹת שֶׁנִּסְמְכָה דַעְתּוֹ עֲלֵיהֶן מֵעֶרֶב שַׁבָּת. אֲבָל בְּפֵירוֹת שֶׁלֹּא נִסְמְכָה דַעְתּוֹ עֲלֵיהֶן מֵעֶרֶב שַׁבָּת לֹא בְדָא. אָמַר רִבִּי מָנָא מִילֵּיהוֹן דְּרַבָּנִין מְסַיְיעִין לְרִבִּי יוֹנָה אַבָּא. דְּתַנֵּינָן תַּמָּן הַמַּדִּיר אֶת חֲבֵירוֹ שֶׁיֹּאכַל אֶצְלוֹ וְהוּא אֵינוֹ מַאֲמִינוֹ עַל הַמַּעְשְׂרוֹת. רִבִּי יַנַּאי בֵּי רִבִּי יִשְׁמָעֵאל בְּשֵׁם רִבִּי יוֹחָנָן בְּשַׁבָּת שֶׁל פְּרוֹטָגַּמִּיָיא הִתִּירוּ מִפְּנֵי אֵיבָה. בְּשַׁבָּת שֶׁל פְּרוֹטָגַּמִּיָיא לֹא כְפֵירוֹת שֶׁנִּסְמְכָה דַעְתּוֹ עֲלֵיהֶן מֵעֶרֶב שַׁבָּת הִיא. לֹא אָמַר אֶלָּא מִפְּנֵי אֵיבָה.

A holiday next to the Sabbath, be it before the Sabbath or after the Sabbath, and likewise the two holidays of the diaspora, according to him who says they are one sanctity, he may eat; according to him who says that they are two sanctities, he may not eat. Even according to him who says that they are two sanctities, he may eat as long as there was no possibility to tithe between them. It was stated: “If he asks him on the holiday, he eats on the Sabbath; if he asks him on the Sabbath, he eats on the holiday.” Rebbi Jonah in the name of Rebbi Zeïra, explain it regarding produce he had intended to use on Sabbath eve. But produce he had not intended on Sabbath eve (to use during the Sabbath) is not included. Rebbi Mana said, the words of the rabbis support Rebbi Jonah, my father, since we have stated there: “He who takes a vow regarding his friend that he will eat at his place but he does not trust him with the tithes.” Rebbi Yannai ben Rebbi Ismaël in the name of Rebbi Joḥanan: On the Sabbath of the preliminary marriage they permitted because of hatred. Is the Sabbath of the preliminary marriage not comparable to produce that on Sabbath eve he intended to use (later on the Sabbath)? Nevertheless, he only said “because of hatred.”

שָׁאֲלוֹ שַׁבָּת הָרִאשׁוֹנָה וְלֹא בָא הַשְּׁנִיָיה לֹא יֹאכַל עַד שֶׁיְּעַשֵּׂר אוֹ עַד שֶׁיִּשְׁאָלֶנּוּ. וְלֹא כְבָר שָׁאֲלוֹ. אָמַר רִבִּי יוֹנָה תַּמָּן בְּהַהוּא דְּשָׁאַל עַל נַפְשֵׁיהּ. בְּרַם הָכָא בְּהַהוּא דְשָׁאַל חוֹרָן עָלוֹי.

If he invited him the first Sabbath but he did not come, the second time he should not eat unless he tithes or asks him. Did he not already ask him? Rebbi Jonah said, there he asked for himself. But here a third party asked about it.

וְרִבִּי יוֹנָה בְּעֵי מַהוּ שֶׁיִּשְׁאָלֶנּוּ דֶּרֶךְ עֲקַלָּתוֹן. רִבִּי יוֹנָה כְדַעְתֵּיהּ. רִבִּי יוֹנָה זְבַן חִיטֵּי מִן דְּבַר חֲקוּלָא נְפַק לְגַבֵּיהּ אֲמַר לָיהּ לָא דְאֲנָא חֲשֵׁיד לָךְ. אֶלָּא בְגִין דִּזְבַנִּית מִינָּךְ חִטִּין וַחֲמִית אוֹכְלוֹסָא עָלָךְ וְאָמְרִית דִּילְמָא דְּאַנְשִׁיתֵיהּ מְתַקְּנָהּ מְתַקְּנָן הֲוִיָין. טְעַן מְחַזְּקָה עָלוֹי אֲמַר לֵיהּ מַה אַתְּ חֲשַׁד לִי.

Rebbi Jonah asked: May he ask him in a roundabout way? Rebbi Jonah asks in this way. Rebbi Jonah bought wheat from Bar Ḥaqulah. He went to him and said, not that I suspect you, but since I bought wheat from you and I saw a multitude with you, I said maybe you forgot to put them in order. Were they put in order? He complained strongly about him and said: Why do you suspect me?

תַּנִּי תְּרוּמַת מַעֲשֵׂר שֶׁל דְּמַיי שֶׁחָזְרָה לִמְקוֹמָהּ מְדַמַּעַת שֶׁלֹּא לִמְקוֹמָהּ אֵינָהּ מְדַמַּעַת. רִבִּי שִׁמְעוֹן אוֹמֵר בֵּין לִמְקוֹמָהּ בֵּין שֶׁלֹּא לִמְקוֹמָהּ אֵינָהּ מְדַמַּעַת. רִבִּי בוּן בַּר חִיָיא בְּעָא קוֹמֵי רִבִּי זְעִירָא מָאן דְּאָמַר מְדַמַּעַת מְדַמַּעַת. וּשְׁאֵינָהּ מְדַמַּעַת אֵינָהּ מְדַמַּעַת נִיחָא. מַאן דְּאָמַר לִמְקוֹמָהּ מְדַמַּעַת שֶׁלֹּא לִמְקוֹמָהּ אֵינָהּ מְדַמַּעַת. מַה בֵּין לִמְקוֹמָהּ מַה בֵּין שֶׁלֹּא לִמְקוֹמָהּ. עָל רִבִּי חַגַּיי. אָמְרִין. בְּדֵין הוּא מֵימַר מֹשֶׁה דַּאֲנָא אֲמַר טַעֲמָא אֲמַר מֹשֶׁה דַּאֲנָא אֲמַר טַעֲמָא מַאן דְּאָמַר מְדַמַּעַת שֶׁהִיא מַתֶּרֶת אֶת הַשְּׁיָרַיִים לַאֲכִילָה. מָאן דְּאָמַר אֵינָהּ מְדַמַּעַת שֶׁאֵינָהּ מַתֶּרֶת הַשְּׁיָרַיִים לַאֲכִילָה. הוֹרֵי רִבִּי לָא כְּהָדָא דְּרִבִּי חַגַּיי. אָמַר רִבִּי זְעִירָא אֲתָא עוּבְדָא קוֹמֵי דְּרִבִּי חֲנִינָא וְהוֹרֵי כְּרִבִּי שִׁמְעוֹן שְׁזוּרִי. רִבִּי אָחָא בְשֵׁם רִבִּי יוֹנָתָן אֵין הֲלָכָה כְּרִבִּי שִׁמְעוֹן שְׁזוּרִי.

It was stated: “Heave of the tithe from demay that returned to its origin makes dema‘, not to its origin does not make dema‘. Rebbi Simeon from Shezur said, both at its origin and not at its origin it does not make dema‘.” Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: For one who says, it makes dema‘, it makes dema‘; for one who says, it does not make dema‘, it does not make dema‘; this is reasonable. But if one says, in its origin it makes dema‘, not in its origin it does not make dema‘; what is the difference between in its origin and not in its origin? Rebbi Ḥaggai came up. They said, this one will say, “by Moses, I shall explain the reason.” He said, by Moses, I shall explain the reason: He who says, it makes dema‘, because it permits the rest to be eaten. He who says, it does not make dema‘, because it does not permit the rest to be eaten. Rebbi La taught according to that of Rebbi Ḥaggai. Rebbi Zeïra said: A case came before Rebbi Ḥanina and he taught according to Rebbi Simeon from Shezur. Rebbi Aḥa in the name of Rebbi Jonathan: Practice does not follow Rebbi Simeon from Shezur.

יוֹתֵר מִיכֵּן הָיָה רִבַּי שִׁמְעוֹן הַשְּׁזוּרִי אוֹמֵר הִפְרִישׁ תְּרוּמַת מַעֲשֵׂר וְנִשְׂרְפָה הֲרֵי זֶה שׁוֹאֲלוֹ וְאוֹכֵל עַל פִּיו. לֹא בְדָא אָמַר רִבִּי זְעִירָא אֲתָא עוּבְדָא קוֹמֵי דְּרִבִּי חֲנִינָא וְהוֹרֵי כְּרִבִּי שִׁמְעוֹן שְׁזוּרִי. אָמַר רִבִּי אָבִין לֹא דָמְיָא הַהִיא שְׁאִילְתָּא לְהַהִיא קַדְמִיָיתָא. תַּמָּן לָא בְּגִין חֲשֵׁיד לָךְ. אֶלָּא בְגִין דִּזְבִינַתְּ מִינָּךְ אִיתְמֹל חִיטִּין וַחֲמִית אוֹכְלוֹסִין עָלָךְ וְאָמְרִית דִּילְמָא דְּאַנְשִיתָהּ מְתַקְּנָהּ מְתַקְּנָן הֲוִיָין. בְּרַם הָכָא בְּגִין דְּחֲשַׁדְתָּךְ וְתִיקַּנְתִּין וְאִיתּוֹקְדִּין מְתַקְּנָן הֲוִיָין. רִבִּי שְׁמוּאֵל בְּרֵיהּ דְּרִבִּי יוֹסֵי בֵּי רִבִּי בּוּן אָמַר תַּנִּי בַּר קַפָּרָא כֵּן אֵימַת הַדִּימּוּעַ עָלָיו וְהוּא אָמַר אֱמֶת.

“In addition, Rebbi Simeon from Shezur said: If he separated the heave of the tithe and it was burned, he asks the seller and eats on his information.” Did Rebbi Zeïra not say that a similar case came before Rebbi Ḥanina and he taught according to Rebbi Simeon from Shezur? Rebbi Avin said, this question does not compare to the first question. There it was, not that I suspect you, but since I bought wheat from you yesterday and I saw a multitude with you, I said maybe you forgot to put them in order. Were they put in order? But here, because I suspected you, I put them in order but they went up in fire. Were they put in order? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said that Bar Kappara stated: The fear of dema‘ is on him and he will tell the truth.