Mishnayos Gittin Perek 3 Mishnah 8
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גיטין פרק ג׳ משנה ח׳
With regard to one who sets aside produce with the understanding that he will separate terumot and tithes with it, so that when he has untithed produce he can render it fit by declaring that the teruma and tithes that must be separated will be from the produce that he had set aside for this purpose, or one who sets aside money with the understanding that he will separate and to redeem second tithe with it, then he may later separate the teruma or tithe with them, based on the presumption that the produce or the money are extant. He need not be concerned that perhaps the produce or money was lost in the meantime. If he discovers that they were lost, then he must be concerned that the produce or money that he set aside was lost, from the time until the same time, as will be explained in the Gemara, and he must separate teruma and tithes from the produce a second time; this is the statement of Rabbi Elazar. Rabbi Yehuda says: One checks the wine that is set aside to be used for separating terumot and tithes for other wine to see if it has turned to vinegar, which would render it unfit for this purpose, at three times during the year: When the east wind blows at the conclusion of the festival of Sukkot, and when the blossoms fall and the grape buds emerge and appear as small clusters, and at the time when water enters and fills the unripe grape. Since there is a change in the weather at these times, one should check to ensure that the wine has not turned to vinegar.
הַמַּנִּיחַ פֵּרוֹת לִהְיוֹת מַפְרִישׁ עֲלֵיהֶן תְּרוּמָה וּמַעַשְׂרוֹת, מָעוֹת לִהְיוֹת מַפְרִישׁ עֲלֵיהֶן מַעֲשֵׂר שֵׁנִי, מַפְרִישׁ עֲלֵיהֶן בְּחֶזְקַת שֶׁהֵן קַיָּמִין. אִם אָבְדוּ, הֲרֵי זֶה חוֹשֵׁשׁ מֵעֵת לְעֵת, דִּבְרֵי רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ. רַבִּי יְהוּדָה אוֹמֵר, בִּשְׁלֹשָׁה פְרָקִים בּוֹדְקִין אֶת הַיַּיִן, בְּקָדִים שֶׁל מוֹצָאֵי הֶחָג, וּבְהוֹצָאַת סְמָדַר, וּבִשְׁעַת כְּנִיסַת מַיִם בַּבֹּסֶר:
Bartenura
המניח פירות להיות מפריש עליהן כו׳ סומך על אלו ואוכל טבלים אחרים שיש לו, ואומר, הרי תרומתן באותן פירות שהקציתי לכך:
ואם אבדו. הלך לבדקן ומצאן שאבדו:
ה״ז חושש. לאותן טבלים שתקן בהבטחתן של אלו. ואם לא אכלן צריך להפריש מהם, שמא כשאמר הרי תרומתן בפירות שהקציתי כבר היו אבודין:
מעת לעת. של בדיקה. כשבדקן ומצאן אבודין חושש שמא מאתמול בעת הזאת אבדו, ואם עשאן מעשר תוך מעת לעת על פירות אחרים צריך להפריש עליהם מספק. וטפי מהכי לא אחמור רבנן למיחש, אלא סומכין אחזקה:
בודקין את היין. שהניחו להיות מפריש עליו, צריך לבדקו, שמא החמיץ ואין תורמין מן החומץ על היין:
בקדים של מוצאי החג. כשמנשבת רוח קדים במוצאי החג:
ובשעת כניסת מים. כשהן כפול הלבן נקראים בוסר. וכשהלחלוחית נכנסת וגדילה בתוכו שיכול לעצור מהן כל שהוא, היינו כניסת מים. פירוש אחר, היו כותשים הענבים כשדהן בוסר ונותנים לתוכו מים ועושים חומץ לטבול. והלכה כרבי יהודה:
המניח פירות להיות מפריש עליהן כו' – He relies upon these and eat from other TEVEL/eatables forbidden to be consumed prior to the separation of sacred gifts that he has, and says, ‘Behold their heave-offerings [come] from these fruits that I have set aside for this purpose.’
ואם אבדו – He went to check them and found that they had become lost.
הרי זה חושש – for these selfsame eatables forbidden to be consumed prior to the separation of sacred gifts, which he had legally fit for use by giving the priestly dues with the promise of those. And if he did not eat them, he must separate [tithes] from them, lest when he says: ‘Behold their priest-due is with the fruit that I have set aside’ have already become lost.
מעת לעת – of being examined. And when he checked them and found them to be lost, he fears lest from yesterday at that particular time they had been lost, and if he had designed them as tithes in the midst of the time period of twenty-four astronomical hours over other fruit. He must separate from them [tithes] out of doubt, and more than this, the Rabbis were not stringent to fear, but they rely upon the presumptive continuance of an actual condition until evidence of change is produced.
בודקין את היין – that he left it to [have tithes] separated out, he must check it, lest it soured, since we don’t offer heave-offerings from wine that had soured.
בקדים של מוצאי החג – since when the east wind blows at the conclusion of the festival [of Sukkot].
בשעת כניסת המים – when they are like the white bean (see Mishnah Kilayim 1:1), they are called half-ripe fruit (i.e. grapes). But when the moistness enters and grows in it when one is able to store away from them a bit, that is at the time when the water enters. Another explanation: When they were crushing the grapes when they were half-ripe, and putting water into it, and making vinegar to make it subject to setting aside sacred gifts. And the Halakha is according to Rabbi Yehuda.