Gittin 61

בשתי תרומות הכתוב מדבר אחת תרומה גדולה ואחת תרומת מעשר כשם שתרומה גדולה ניטלת באומד ובמחשבה כך תרומת מעשר ניטלת באומד ובמחשבה וכשם שיש לו רשות לבעל הבית לתרום תרומה גדולה כך יש לו רשות לבעל הבית לתרום תרומת מעשר:

Scripture speaks of two heave-offerings, one the 'great terumah'<span class="x" onmousemove="('comment',' V. Glos. ');">¹</span> and the other the <i>terumah</i> from the Levite's tithe. Just as the 'great terumah' is set aside by estimate<span class="x" onmousemove="('comment',' It was not necessary to measure out the fiftieth part usually given for the terumah. ');">²</span> and by intention,<span class="x" onmousemove="('comment',' A man could mentally set aside one portion of a heap of produce as terumah and immediately eat of the rest. ');">³</span>

<big><strong>מתני׳</strong></big> המניח פירות להיות מפריש עליהן תרומה ומעשרות מעות להיות מפריש עליהן מעשר שני מפריש עליהן בחזקת שהן קיימין אם אבדו הרי זה חושש מעת לעת דברי ר' אלעזר

so the <i>terumah</i> of the tithe is set aside by estimate and by intention; and just as the owner has the right to set aside the 'great terumah', so he has the right to set aside the <i>terumah</i> of the tithe.<span class="x" onmousemove="('comment',' Even before giving it to the Levite. ');">⁴</span> <b><i>MISHNAH</i></b>. IF A MAN SETS ASIDE PRODUCE WITH THE IDEA OF RECKONING IT AS <i>TERUMAH</i> AND TITHE,<span class="x" onmousemove="('comment',' Lit., 'of setting aside on their account', i.e., with the idea of making it terumah or tithe for other produce. ');">⁵</span> OR MONEY WITH THE IDEA OF RECKONING IT AS SECOND TITHE,<span class="x" onmousemove="('comment',' The tithe which had to be turned into money to be spent in Jerusalem. V. Deut. XIV, 22-27. ');">⁶</span>

רבי יהודה אומר בשלשה פרקים בודקין את היין בקידום של מוצאי החג ובהוצאת סמדר ובשעת כניסת מים בבוסר:

HE CAN GO ON SO RECKONING IN THE PRESUMPTION THAT THEY ARE STILL EXISTING. IF THEY ARE LOST, HE HAS TO PROVIDE AGAINST THE RISK<span class="x" onmousemove="('comment',' That he may have been eating untithed produce in reliance on the produce which has been lost. ');">⁷</span> FOR TWENTY-FOUR HOURS.<span class="x" onmousemove="('comment',' The meaning of this is discussed in the Gemara. ');">⁸</span> THIS IS THE RULING OF R. ELEAZAR [B. SHAMMUA]. R. JUDAH SAYS: WINE [SO SET ASIDE] HAS TO BE EXAMINED AT THREE SEASONS OF THE YEAR:<span class="x" onmousemove="('comment',' To see that it has not turned sour. ');">⁹</span>

<big><strong>גמ׳</strong></big> מאי מעת לעת ר' יוחנן אמר מעת לעת של בדיקה רבי אלעזר בן אנטיגנוס אומר משום רבי אלעזר בר' ינאי

WHEN THE EAST WIND BEGINS TO BLOW AT THE END OF THE FEAST [OF TABERNACLES], WHEN THE BERRIES FIRST APPEAR [ON THE VINE], AND WHEN THE JUICE BEGINS TO FORM IN THE GRAPES. <b><i>GEMARA</i></b>. What is meant by FOR TWENTY-FOUR HOURS? — R. Johanan says: The twenty-four hours before his examining.<span class="x" onmousemove="('comment',' I.e., he can assume that it has been lost not more than twenty-four hours, and he puts aside fresh tithe etc. only for what he has consumed in that period. ');">¹⁰</span> R. Eleazar b. Antigonus says in the name of R. Eleazar son of R. Jannai: