Gittin 31a — the Talmud in English

The verse speaks of two terumot: one is the great teruma ["

as grain from the threshing floor and as the fullness from the winepress"],

and one is the terumat maaser ["

and your teruma shall be reckoned"]; and the verse compared them to one another, in order to teach:

Just as the great teruma:

a.

is taken by estimation [“

without precise calculation”], that is: although the Sages said that one should separate one-fiftieth as teruma, it is taken by estimation, since if he erred in the calculation there is no prohibition here by Torah law, for even a single grain exempts the heap by Torah law.

b.

and

is taken

by thought,

for if he wishes, he directs his eyes to this side and makes it teruma, and eats on the other side, because it is stated: “and it shall be reckoned.”

So too, the terumat maaser is taken by estimation and by thought.

c.

And just as the owner of the house has permission to contribute the great teruma, so does the owner of the house have permission to contribute the terumat maaser.

Mishna:

One who places produce

of tevel in his house, in order

to separate upon it [“

on the basis of this produce”]

a teruma and tithes,

that is: he relies on the produce that he has in his house in order to eat other tevel that he has, and says: “Behold, their teruma or their tithes are in the produce that I set aside in my house for this purpose,” and this is what he always does.

And likewise, one who places

And likewise one who places

money in order to separate upon it the second tithe

and redeem it with that money.

He separates upon them

on the presumption that they continue to exist,

and have not been lost.

If

he went to examine them and found that they had

been lost:

He is concerned

retroactively

from one twenty-four-hour period

lest they had already been lost; and if he has not yet eaten the tevel or the second tithe, he must separate from them or redeem them; and in the Gemara they disagreed over the interpretation of “from one twenty-four-hour period.”

The words of Rabbi Elazar ben Shamua.

Rabbi Yehuda says:

Rabbi Yehuda says:

At three periods [“

times”]

they examine the wine— which he left in order to separate upon it—whether it has turned sour, in which case it is no longer fit to contribute from it upon wine, for one may not contribute from vinegar upon wine, and because at these times it is the way of wine to spoil.

a.

At the east wind

of the conclusion of the festival,

when an east wind blows at the conclusion of Sukkot.

b.

And when the

unripe grapes emerge,

when the vine produces semadar, which is after the flower has fallen, and the grapes appear in the cluster in their proper order.

c.

And at the time when water enters the unripe grapes,

when the grapes on the vine begin to receive moisture.

We learned in the Mishna: If they were lost, he must be concerned from one twenty-four-hour period:

Gemara:

We learned in the Mishna: If they were lost, he is concerned for one twenty-four-hour period:

And we explain:

What is “one twenty-four-hour period”?

Rabbi Yohanan said:

He is concerned retroactively

for one twenty-four-hour period [“

twenty-four hours”]

of the

examination

at which he found that they were lost, that is: he is concerned only regarding what he did on the basis of the produce and the money during the preceding twenty-four hours; but he is not concerned regarding what he did before that, for the Sages did not impose concern beyond this, but we leave them upon their initial presumption that they continued to exist.

Rabbi Elazar ben Antigonos says in the name of Rabbi Elazar son of Rabbi Yannai: