To not eat tevel: To not eat tevel — whether an Israelite or a priest — and that is a thing that tithes and priestly tithes have not been taken away from it, as it is stated (Leviticus 22:15), “And they shall not profane the consecrated things of the Children of Israel that they shall raise to the Lord.” And the received (traditional) explanation comes about this (Sanhedrin 83a) that the verse is speaking about tevel. And the content of the verse is to say that they should not profane the consecrated things in their still being mixed with the non-sacred. And that is [why] the expression is [in] future tense — meaning to say that it has not yet been raised. And so [too], is it in the Gemara Sanhedrin 83a, “From where [do we know] about the one who eats tevel that he is [punishable by] death? As it is stated, ‘And they shall not profane the consecrated things of the Children of Israel that they shall raise to the Lord’ — the verse is speaking about those that will be raised in the future; such that we learn [a comparison of] ‘profane’ [and] ‘profane’ from priestly tithe,” about which it is written (Numbers 18:32), “and the consecrated things of the Children of Israel you shall not profane and not die.” And [the latter] is with the death penalty — as we wrote above (Sefer HaChinukh 280), from that which is written (Leviticus 22:9), “and die for it, since they profaned it,” and adjacent to it, “And any foreigner shall not eat the holy.” And they, may their memory be blessed, also said about this matter in the Gemara Makkot 16b, “Perhaps one is only liable for eating tevel from which no [gifts] were taken at all; but if the great priestly tithe was taken from [the produce], but not the tithe of the tithe, or the first tithe or the second tithe, or even if only the poor tithe [was not separated]; from where [is it derived] that there is a liability in the thing? [Hence] we learn to say, ‘You may not eat in your gates’ (Deuteronomy 12:17), and later it states, ‘and they shall eat within your gates and be satisfied’ (Deuteronomy 26:12). Just as there, it is poor tithe, here too, it is poor tithe — and the [Torah] states, ‘You may not.’”
However this liability is for lashes, but the iniquity [punishable by] death is only for tevel that has not had the great priestly tithe taken from it; and likewise for one who eats tithe before the priestly tithe of the tithe has been taken from it. And this is what is stated in the commandment to the Levites when it commanded to take out the tithe from the tithe (Numbers 18:32), “and the consecrated things of the Children of Israel you shall not profane and you shall not die.” That is a prevention that they should not eat the first tithe in its mixture [with gifts that still need to be separated]. So did they, may their memory be blessed, explain (Yevamot 86a). And therefore they are liable for death for it, as it is elucidated in Tractate Dammai. It comes out from the sum of our words that one who eats tevel before he takes the great priestly tithe from it — and likewise before he took the priestly tithe from the tithe — is with death. But if he ate from it after the great priestly tithe was taken from it, and also the priestly tithe of the tithe was taken — for example that he preceded to take the priestly tithe of the tithe before the tithe, even though it is still mixed with the two tithes, which are the first tithe and the second tithe, or poor tithe; he is not liable for death, but rather he has a liability for lashes. And so [too,] the whole time when it is mixed [with] one of the tithes, it is with lashes. And its warning is from, “You may not eat in your gates, etc.,” as we will write in the Order of Re’eh Anokhi (Sefer HaChinukh 473-4). And hold on to this matter, as you will find the truth to be like this if you merit to study the words of our Sages — the masters of the tradition — may their memory be blessed.
That which I have written above close by in the negative commandment of an impure priest with priestly tithe (Sefer HaChinukh 279) is from the roots of the commandment.
From the laws of the commandment is that which they, may their memory be blessed, said (Avodah Zarah 73a) about the prohibition of tevel that it forbids its mixture with the smallest amount — which is not the case with other prohibitions in the Torah besides idolatrous wine and chamets on Pesach, as I have written in its place (Sefer HaChinukh 111). And they gave a reason with tevel — [it is] because its prohibition is like its permissibility with the smallest amount: As they, may their memory be blessed, said that priestly tithe does not have a measure from Torah writ, but rather even one [grain] of wheat exempts a large threshing floor of wheat. [And so], even its prohibition is like this, with the smallest amount. And it comes out that if a little tevel got mixed in several of the non-holy [produce], they are all forbidden. And in the Order of Seeds in Tractate Terumot and Maaser Sheni and Maaserot, it is elucidated which thing is liable for priestly tithe and [other] tithes — and they make [other] fruits tevel — and which thing is exempt; which is liable from Torah writ and which is from the words of [the Rabbis]. And the rest of the statutes of tevel are there and in Tractate Dammai. (See Tur, Yoreh Deah 331.)
And this prohibition of tevel is practiced by all of Israel, by males and females — and even priests and Levites (Mishneh Torah, Laws of Tithes 1:3), even though they are the ones who eat the priestly tithes, and even with their [own] grain. And so [too,] is this prohibition practiced in every place — meaning to say that it is forbidden to eat tevel of the fruits of the Land of Israel in every place. But [regarding] the obligation of priestly tithes and [other] tithes from the fruits, it is well-known, that the Torah only obligated us about them in the Land of Israel, and at the time that Israel is there, as it is stated with the priestly tithe (Numbers 15:2), “in your coming.” And they, may their memory be blessed, expounded (Ketuvot 25a) “‘The coming,’ of all of you, and not the coming of some of you.” And so did Rambam, may his memory be blessed, determine (Mishneh Torah, Laws of Heave Offerings 1:26). And therefore there is only a prohibition of tevel from Torah writ on the fruits of the Land of Israel — and specifically with the grain, the wine and the oil, as we will write in the commandment of tithing in the Order of Vayikach Korach (Sefer HaChinukh 395).
And I have already written some of the differences of the places surrounding the Land of Israel concerning the seventh [year] in the Order of Eem Kesef Talveh. And I will still write at length [about] the whole matter of priestly tithes and [other] tithes and the distinctions of the places and that which is from Torah writ and what is rabbinic in the Order of Shoftim in the commandment of the separation of the great priestly tithe (Sefer HaChinukh 507) — take it from there. And I will also inform you there of a disagreement among the commentators regarding whether the priestly tithe is from Torah writ or rabbinic today even in the Land. And [regarding] one who is in a place about which he is in doubt if it is from the Land of Israel or not, at the time when the Land is in its inhabitation — it is fitting for him to be stringent nonetheless, since it is a prohibition from Torah writ; and it is established for us that [in the case of] a doubt in Torah law, [we go] towards stringency (Beitzah 3b). And from that which it appears, the Sages, may their memory be blessed, were stringent (Chullin 6b) in the places about which they were in doubt if they were from the Land of Israel, even about the fruits the tithing obligation of which was only rabbinic — even after the destruction of the Temple, even though this prohibition is only practiced [altogether] from Torah writ [when the Temple is standing]. And one who transgresses this and ate a kazayit of tevel before they separated the great priestly tithe from it — and likewise before they separated the priestly tithe of the tithe — is liable for death by the hands of the Heavens, and as we said above. But if he ate a kazayit of tevel from which the great priestly tithe and the priestly tithe of the tithe were taken, but they still did not separate the tithes from it — and even if only the poor tithe remained in it — he is liable for lashes. And if it was tevel from their words — meaning something that the obligation of priestly tithes and [other] tithes from which is only rabbinic, such as all the fruits besides grain, wine and [olive] oil of the Land of Israel and at the time of the Temple — we strike him with lashes of rebellion. And the liquids that come out of the fruits that are tevel are forbidden like them. And nonetheless even though they are forbidden from Torah writ, the liability for lashes is not on the liquids but only on the body of the fruits — except for wine and [olive] oil, such that we administer lashes for them in the same way that we administer lashes for the olives and grapes [themselves]. And the reason, according to that which appears, is because the essence of those fruits for the creatures is for [their] liquids.
שֶׁלֹּא לֶאֱכֹל טֶבֶל – שֶׁלֹּא לֶאֱכֹל טֶבֶל, בֵּין יִשְׂרָאֵל בֵּין כֹּהֵן, וְהוּא הַדָּבָר שֶׁלֹּא נִטְּלָה מִמֶּנּוּ תְּרוּמָה וּמַעַשְׂרוֹת, שֶׁנֶּאֱמַר (ויקרא כב טו) וְלֹא יְחַלְּלוּ אֶת קָדְשֵׁי בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יָרִימוּ לַיְיָ. וּבָא הַפֵּרוּשׁ הַמְקֻבָּל עַל זֶה (סנהדרין פג א), שֶׁבְּאוֹכֵל טֶבֶל הַכָּתוּב מְדַבֵּר. וְעִנְיַן הַכָּתוּב לוֹמַר, שֶׁלֹּא יְחַלְּלוּ הַקֳּדָשִׁים בְּעוֹדָם מְעֹרָבִים עִם הַחֻלִּין, וְזֶהוּ לְשׁוֹן אֶת אֲשֶׁר יָרִימוּ שֶׁהוּא לְשׁוֹן עָתִיד, כְּלוֹמַר שֶׁעֲדַיִן לֹא הוּרְמוּ. וְכֵן הוּא בַּגְּמָרָא סַנְהֶדְרִין (פג א) מִנַּיִן לְאוֹכֵל טֶבֶל שֶׁהוּא בְּמִיתָה? שֶׁנֶּאֱמַר וְלֹא יְחַלְּלוּ אֶת קָדְשֵׁי בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יָרִימוּ לַיְיָ בָּעֲתִידִים לְהָרִים הַכָּתוּב מְדַבֵּר, דְּיָלֵיף חִלּוּל חִלּוּל מִתְּרוּמָה שֶׁכָּתוּב עָלֶיהָ וְאֶת קָדְשֵׁי בְנֵי יִשְׂרָאֵל לֹא תְחַלְּלוּ וְלֹא תָמוּתוּ (במדבר יח לב). וְהִיא בְּמִיתָה כְּמוֹ שֶׁכָּתוּב לְמַעְלָה (מצוה רפ), מִדִּכְתִיב (ויקרא כב ט) וּמֵתוּ בוֹ כִּי יְחַלְּלֻהוּ, וּסְמִיךְ לֵהּ וְכָל זָר לֹא יֹאכַל קֹדֶשׁ. וְעוֹד אָמְרוּ זִכְרוֹנָם לִבְרָכָה בַּגְּמָרָא מַכּוֹת (טז, ב) בְּעִנְיָן זֶה, יָכוֹל לֹא יִהְיוּ חַיָּבִין אֶלָּא עַל הַטֶּבֶל שֶׁלֹּא הוּרַם מִמֶּנּוּ כָּל עִקָּר, אֲבָל נִטְּלָה מִמֶּנּוּ תְּרוּמָה גְּדוֹלָה וְלָא נִטְּלָה מִמֶּנּוּ תְּרוּמַת מַעֲשֵׂר, אוֹ מַעֲשֵׂר רִאשׁוֹן, אוֹ מַעֲשֵׂר שֵׁנִי, וַאֲפִלּוּ מַעְשַׂר עָנִי מִנַּיִן כְּלוֹמַר, מִנַּיִן שֶׁיִּהְיֶה בַּדָּבָר חִיּוּב? תַּלְמוּד לוֹמַר (דברים יב יז) לֹא תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ. וּלְהַלָּן הוּא אוֹמֵר (שם כו יב) וְאָכְלוּ בִּשְׁעָרֶיךָ וְשָׂבֵעוּ, מָה לְהַלָּן מַעְשַׂר עָנִי אַף כָּאן מַעְשַׂר עָנִי, וַאֲמַר רַחֲמָנָא לֹא תוּכַל.
To not eat tevel: To not eat tevel — whether an Israelite or a priest — and that is a thing that tithes and priestly tithes have not been taken away from it, as it is stated (Leviticus 22:15), “And they shall not profane the consecrated things of the Children of Israel that they shall raise to the Lord.” And the received (traditional) explanation comes about this (Sanhedrin 83a) that the verse is speaking about tevel. And the content of the verse is to say that they should not profane the consecrated things in their still being mixed with the non-sacred. And that is [why] the expression is [in] future tense — meaning to say that it has not yet been raised. And so [too], is it in the Gemara Sanhedrin 83a, “From where [do we know] about the one who eats tevel that he is [punishable by] death? As it is stated, ‘And they shall not profane the consecrated things of the Children of Israel that they shall raise to the Lord’ — the verse is speaking about those that will be raised in the future; such that we learn [a comparison of] ‘profane’ [and] ‘profane’ from priestly tithe,” about which it is written (Numbers 18:32), “and the consecrated things of the Children of Israel you shall not profane and not die.” And [the latter] is with the death penalty — as we wrote above (Sefer HaChinukh 280), from that which is written (Leviticus 22:9), “and die for it, since they profaned it,” and adjacent to it, “And any foreigner shall not eat the holy.” And they, may their memory be blessed, also said about this matter in the Gemara Makkot 16b, “Perhaps one is only liable for eating tevel from which no [gifts] were taken at all; but if the great priestly tithe was taken from [the produce], but not the tithe of the tithe, or the first tithe or the second tithe, or even if only the poor tithe [was not separated]; from where [is it derived] that there is a liability in the thing? [Hence] we learn to say, ‘You may not eat in your gates’ (Deuteronomy 12:17), and later it states, ‘and they shall eat within your gates and be satisfied’ (Deuteronomy 26:12). Just as there, it is poor tithe, here too, it is poor tithe — and the [Torah] states, ‘You may not.’”
אָמְנָם זֶה הַחִיּוּב הוּא לְמַלְקוּת, אֲבָל עֲוֹן מִיתָה אֵינוֹ אֶלָּא עַל הַטֶּבֶל שֶׁלֹּא נִטְּלָה מִמֶּנּוּ תְּרוּמָה גְּדוֹלָה, וְכֵן נָמֵי בְּאוֹכֵל מַעֲשֵׂר קֹדֶם שֶׁנִּטְּלָה מִמֶּנּוּ תְּרוּמַת מַעֲשֵׂר, וְזֶהוּ שֶׁנֶּאֱמַר בְּצַוָּאַת הַלְוִיִּם (במדבר יח לב) כְּשֶׁצִּוָּם לְהוֹצִיא מַעֲשֵׂר מִן הַמַּעֲשֵׂר וְאֶת קָדְשֵׁי בְנֵי יִשְׂרָאֵל לֹא תְחַלְּלוּ וְלֹא תָמוּתוּ, שֶׁזּוֹ הִיא מְנִיעָה שֶׁלֹּא לֶאֱכֹל מַעֲשֵׂר רִאשׁוֹן בְּטִבְלוֹ, כֵּן פֵּרְשׁוּהוּ זִכְרוֹנָם לִבְרָכָה (יבמות פו, א) וּלְפִיכָךְ חַיָּבִין עָלָיו מִיתָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּמַסֶּכֶת דְּמַאי. נִמְצָא מִכְּלַל דְּבָרֵינוּ, שֶׁהָאוֹכֵל הַטֶּבֶל קֹדֶם שֶׁנִּטְּלָה מִמֶּנּוּ תְּרוּמָה גְּדוֹלָה, וּכְמוֹ כֵן קֹדֶם שֶׁנִּטְּלָה מִמֶּנּוּ תְּרוּמַת מַעֲשֵׂר הוּא בְּמִיתָה, וְאִם אָכַל מִמֶּנּוּ אַחַר שֶׁנִּטְּלָה מִמֶּנּוּ תְּרוּמָה גְּדוֹלָה, וְנִטְּלָה מִמֶּנּוּ גַּם כֵּן תְּרוּמַת מַעֲשֵׂר, וּכְגוֹן שֶׁהִקְדִּים לִטּוֹל תְּרוּמַת מַעֲשֵׂר קֹדֶם מַעֲשֵׂר, אַף עַל פִּי שֶׁהוּא עֲדַיִן טָבוּל לִשְׁנֵי הַמַּעַשְׂרוֹת, דְּהַיְנוּ מַעֲשֵׂר רִאשׁוֹן וְשֵׁנִי, אוֹ מַעְשַׂר עָנִי, אֵינוֹ בְּחִיּוּב מִיתָה, אֲבָל הוּא בְּחִיּוּב מַלְקוּת, וְכֵן כָּל זְמַן שֶׁהוּא טָבוּל אֲפִלּוּ לְאֶחָד מִן הַמַּעַשְׂרוֹת בְּמַלְקוּת. וְאַזְהָרוֹתֶיהָ מִלֹּא תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ וְגוֹ', כְּמוֹ שֶׁנִּכְתֹּב לְקַמָּן בְּסֵדֶר רְאֵה אָנֹכִי וּשְׁמֹר עִנְיָן זֶה (מצוה תעג ד), כִּי כֵן תִּמְצָא הָאֱמֶת אִם תִּזְכֶּה לִלְמֹד דִּבְרֵי חֲכָמֵינוּ בַּעֲלֵי הַקַּבָּלָה זִכְרוֹנָם לִבְרָכָה.
However this liability is for lashes, but the iniquity [punishable by] death is only for tevel that has not had the great priestly tithe taken from it; and likewise for one who eats tithe before the priestly tithe of the tithe has been taken from it. And this is what is stated in the commandment to the Levites when it commanded to take out the tithe from the tithe (Numbers 18:32), “and the consecrated things of the Children of Israel you shall not profane and you shall not die.” That is a prevention that they should not eat the first tithe in its mixture [with gifts that still need to be separated]. So did they, may their memory be blessed, explain (Yevamot 86a). And therefore they are liable for death for it, as it is elucidated in Tractate Dammai. It comes out from the sum of our words that one who eats tevel before he takes the great priestly tithe from it — and likewise before he took the priestly tithe from the tithe — is with death. But if he ate from it after the great priestly tithe was taken from it, and also the priestly tithe of the tithe was taken — for example that he preceded to take the priestly tithe of the tithe before the tithe, even though it is still mixed with the two tithes, which are the first tithe and the second tithe, or poor tithe; he is not liable for death, but rather he has a liability for lashes. And so [too,] the whole time when it is mixed [with] one of the tithes, it is with lashes. And its warning is from, “You may not eat in your gates, etc.,” as we will write in the Order of Re’eh Anokhi (Sefer HaChinukh 473-4). And hold on to this matter, as you will find the truth to be like this if you merit to study the words of our Sages — the masters of the tradition — may their memory be blessed.
מִשָּׁרְשֵׁי הַמִּצְוָה. מָה שֶׁכָּתַבְתִּי לְמַעְלָה סָמוּךְ בְּלָאו דְּכֹהֵן טָמֵא בִּתְרוּמָה (מצוה רעט).
That which I have written above close by in the negative commandment of an impure priest with priestly tithe (Sefer HaChinukh 279) is from the roots of the commandment.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ע"ז עג, ב) בְּאִסּוּר הַטֶּבֶל, שֶׁאוֹסֵר תַּעֲרָבְתּוֹ בְּכָל שֶׁהוּא, מָה שֶׁאֵינוֹ כֵּן בִּשְׁאָר אִסּוּרִין שֶׁבַּתּוֹרָה, חוּץ מִיֵּין נֶסֶךְ וְחָמֵץ בְּפֶסַח, כְּמוֹ שֶׁכָּתַבְתִּי בִּמְקוֹמוֹ (מצוה קיא). וְנָתְנוּ טַעַם בַּטֶּבֶל, מִפְּנֵי שֶׁאִסּוּרוֹ כְּמוֹ הֶתֵּרוֹ בְּכָל שֶׁהוּא, כְּמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה, שֶׁאֵין לַתְּרוּמָה שִׁעוּר מִן הַתּוֹרָה, אֶלָּא אֲפִלּוּ חִטָּה אַחַת פּוֹטֶרֶת כְּרִי גָּדוֹל שֶׁל חִטִּים, אַף אִסּוּרוֹ כְּמוֹ כֵן בְּכָל שֶׁהוּא, וְנִמְצָא שֶׁאִם נִתְעָרְבוּ מְעַט חִטִּים שֶׁל טֶבֶל בְּכַמָּה שֶׁל חֻלִּין, שֶׁכֻּלָּן אֲסוּרִין. וּבְסֵדֶר זְרָעִים וּבְמַסֶּכֶת תְּרוּמוֹת וּמַעֲשֵׂר שֵׁנִי וּמַעַשְׂרוֹת יִתְבָּאֵר אֵי זֶה דָּבָר חַיָּב בַּתְּרוּמָה וּמַעַשְׂרוֹת וְהֵן טוֹבְלִין הַפֵּרוֹת, וְאֵי זֶה דָּבָר פָּטוּר, וְאֵי זֶה דָּבָר חַיָּב מִן הַתּוֹרָה, וְאֵי זֶה מִדִּבְרֵי סוֹפְרִים. וְיֶתֶר מִשְׁפְּטֵי הַטֶּבֶל שָׁם, וּבִמְקוֹמוֹת מִן מַסֶּכֶת דְּמַאי [יו"ד סי' של"א].
From the laws of the commandment is that which they, may their memory be blessed, said (Avodah Zarah 73a) about the prohibition of tevel that it forbids its mixture with the smallest amount — which is not the case with other prohibitions in the Torah besides idolatrous wine and chamets on Pesach, as I have written in its place (Sefer HaChinukh 111). And they gave a reason with tevel — [it is] because its prohibition is like its permissibility with the smallest amount: As they, may their memory be blessed, said that priestly tithe does not have a measure from Torah writ, but rather even one [grain] of wheat exempts a large threshing floor of wheat. [And so], even its prohibition is like this, with the smallest amount. And it comes out that if a little tevel got mixed in several of the non-holy [produce], they are all forbidden. And in the Order of Seeds in Tractate Terumot and Maaser Sheni and Maaserot, it is elucidated which thing is liable for priestly tithe and [other] tithes — and they make [other] fruits tevel — and which thing is exempt; which is liable from Torah writ and which is from the words of [the Rabbis]. And the rest of the statutes of tevel are there and in Tractate Dammai. (See Tur, Yoreh Deah 331.)
וְנוֹהֵג אִסּוּר זֶה שֶׁל טֶבֶל בְּכָל יִשְׂרָאֵל בִּזְכָרִים וּנְקֵבוֹת, וַאֲפִלּוּ בְּכֹהֲנִים וּלְוִיִּם (רמב"ם הל' מעשר א ג) אַף עַל פִּי שֶׁהֵם הָאוֹכְלִים הַתְּרוּמוֹת וַאֲפִילּוּ בְּדָגָן שֶׁלָּהֶם, וְכֵן נוֹהֵג הָאִסּוּר בְּכָל מָקוֹם, כְּלוֹמַר, שֶׁאָסוּר לֶאֱכֹל הַטֶּבֶל שֶׁל פֵּרוֹת אֶרֶץ יִשְׂרָאֵל בְּכָל מָקוֹם, אֲבָל חִיּוּב תְּרוּמוֹת וּמַעַשְׂרוֹת מִן הַפֵּרוֹת, יָדוּעַ הוּא שֶׁלֹּא חִיְּבַתְנוּ הַתּוֹרָה בָּהֶם אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל, וּבִזְמַן שֶׁיִּשְׂרָאֵל שָׁם, שֶׁנֶּאֱמַר בַּתְּרוּמָה (במדבר טו ב) בְּבוֹאֲכֶם וְדָרְשׁוּ זִכְרוֹנָם לִבְרָכָה (כתובות כה, א): בִּיאַת כֻּלְּכֶם וְלֹא בִּיאַת מִקְצַתְכֶם. וְכֵן פָּסַק הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (תרומות א, כו) וּלְפִיכָךְ אֵין אִסּוּר הַטֶּבֶל מִדְּאוֹרַיְתָא אֶלָּא בְּפֵרוֹת אֶרֶץ יִשְׂרָאֵל, וּבְדָגָן וְתִירוֹשׁ וְיִצְהָר דַּוְקָא, כְּמוֹ שֶׁנִּכְתֹּב בְּמִצְוַת מַעֲשֵׂר בְּסֵדֶר וַיִּקַּח קֹרַח (מצוה שצה).
And this prohibition of tevel is practiced by all of Israel, by males and females — and even priests and Levites (Mishneh Torah, Laws of Tithes 1:3), even though they are the ones who eat the priestly tithes, and even with their [own] grain. And so [too,] is this prohibition practiced in every place — meaning to say that it is forbidden to eat tevel of the fruits of the Land of Israel in every place. But [regarding] the obligation of priestly tithes and [other] tithes from the fruits, it is well-known, that the Torah only obligated us about them in the Land of Israel, and at the time that Israel is there, as it is stated with the priestly tithe (Numbers 15:2), “in your coming.” And they, may their memory be blessed, expounded (Ketuvot 25a) “‘The coming,’ of all of you, and not the coming of some of you.” And so did Rambam, may his memory be blessed, determine (Mishneh Torah, Laws of Heave Offerings 1:26). And therefore there is only a prohibition of tevel from Torah writ on the fruits of the Land of Israel — and specifically with the grain, the wine and the oil, as we will write in the commandment of tithing in the Order of Vayikach Korach (Sefer HaChinukh 395).
וּכְבָר כָּתַבְתִּי קְצָת חִלּוּקִין בַּמְּקוֹמוֹת שֶׁסְּבִיב אֶרֶץ יִשְׂרָאֵל לְעִנְיַן שְׁבִיעִית בְּסֵדֶר אִם כֶּסֶף תַּלְוֶה, וּתְחוּמֵי אֶרֶץ יִשְׂרָאֵל יְדוּעִים הֵם. וְעוֹד אֶכְתֹּב בַּאֲרֻכָּה כָּל עִנְיַן תְּרוּמוֹת וּמַעַשְׂרוֹת וְחִלּוּק הַמְּקוֹמוֹת וּמָה שֶׁהוּא מִדְּאוֹרַיְתָא אוֹ מִדְּרַבָּנָן בְּסֵדֶר שׁוֹפְטִים (תקז) בְּמִצְוַת הַפְרָשַׁת תְּרוּמָה גְּדוֹלָה וְקָחֶנּוּ מִשָּׁם. וְעוֹד אוֹדִיעֲךָ שָׁם מַחְלֹקֶת הַמְּפָרְשִׁים בְּעִנְיַן תְּרוּמָה אִם הִיא מִדְּאוֹרַיְתָא אוֹ דְּרַבָּנָן הַיּוֹם אֲפִלּוּ בָּאָרֶץ, וּמִי שֶׁהוּא בְּמָקוֹם שֶׁיִּהְיֶה מְסֻפָּק עָלָיו אִם הוּא מֵאֶרֶץ יִשְׂרָאֵל אִם לֹא, בִּזְמַן שֶׁהָאָרֶץ בְּיִשּׁוּבָהּ רָאוּי לְהַחְמִיר בַּדָּבָר עַל כָּל פָּנִים לְפִי שֶׁזֶּהוּ סְפֵיקָא דְּאוֹרָיְתָא, וְקַיְמָא לַן סְפֵיקָא דְּאוֹרָיְתָא לְחֻמְרָא (ביצה ג ב). וּמִן הַדּוֹמֶה שֶׁחֲכָמִים זִכְרוֹנָם לִבְרָכָה (חולין ו, ב) הָיוּ מַחְמִירִין אֲפִלּוּ בְּפֵרוֹת שֶׁחִיּוּב הַמַּעֲשֵׂר שֶׁלָּהֶם דְּרַבָּנָן בַּמְּקוֹמוֹת הַמֻּסְפָּקִים לָהֶם אִם הֵם מֵאֶרֶץ יִשְׂרָאֵל, וַאֲפִלּוּ אַחַר חֻרְבַּן הַבַּיִת, אַף עַל פִּי שֶׁאִסּוּר זֶה אֵינוֹ נוֹהֵג אֶלָּא בִּפְנֵי הַבַּיִת מִדְּאוֹרַיְתָא. וְהָעוֹבֵר עַל זֶה וְאָכַל כַּזַּיִת מִן הַטֶּבֶל קֹדֶם שֶׁהִפְרִישׁוּ מִמֶּנּוּ תְּרוּמָה גְּדוֹלָה, וְכֵן קֹדֶם שֶׁהִפְרִישׁוּ מִמֶּנּוּ תְּרוּמַת מַעֲשֵׂר חַיָּב מִיתָה בִּידֵי שָׁמַיִם, וּכְמוֹ שֶׁאָמַרְנוּ לְמַעְלָה, וְאִם אָכַל כַּזַּיִת טֶבֶל שֶׁנִּטְּלָה מִמֶּנּוּ תְּרוּמָה גְּדוֹלָה וּתְרוּמַת מַעֲשֵׂר, אֲבָל עֲדַיִן לֹא הִפְרִישׁוּ מִמֶּנּוּ מַעַשְׂרוֹת, וַאֲפִלּוּ לֹא נִשְׁאַר בּוֹ אֶלָּא מַעְשַׂר עָנִי חַיָּב מַלְקוּת, וְאִם הוּא טֶבֶל שֶׁל דִּבְרֵיהֶם, כְּלוֹמַר דָּבָר שֶׁאֵין חִיּוּב הַתְּרוּמָה וְהַמַּעַשְׂרוֹת בּוֹ אֶלָּא מִדְּרַבָּנָן, כְּגוֹן כָּל שְׁאָר פֵּרוֹת חוּץ מִדָּגָן תִּירוֹשׁ וְיִצְהָר וַאֲפִלּוּ בִּזְמַן שֶׁיִּשְׂרָאֵל בָּאָרֶץ, אוֹ אֲפִלּוּ דָּגָן תִּירוֹשׁ וְיִצְהָר שֶׁל אֶרֶץ יִשְׂרָאֵל, וּבִזְמַן הַבַּיִת מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וּמַשְׁקִין הַיּוֹצְאִין מִפֵּרוֹת שֶׁהֵן טֶבֶל אֲסוּרִין כְּמוֹתָן. וּמִכָּל מָקוֹם אַף עַל פִּי שֶׁהֵן אֲסוּרִים מִן הַתּוֹרָה אֵין חִיּוּב הַמַּלְקוּת עַל הַמַּשְׁקִין אֶלָּא עַל גּוּף הַפֵּרוֹת, חוּץ מִיַּיִן וְשֶׁמֶן שֶׁלּוֹקִין עֲלֵיהֶן כְּדֶרֶךְ שֶׁלּוֹקִין עַל הַזֵּיתִים וְהָעֲנָבִים, וְהַטַּעַם לְפִי הַדּוֹמֶה, מִפְּנֵי שֶׁעִקָּרָן שֶׁל אוֹתָן פֵּרוֹת, לְמַשְׁקִין הוּא לַבְּרִיּוֹת.
And I have already written some of the differences of the places surrounding the Land of Israel concerning the seventh [year] in the Order of Eem Kesef Talveh. And I will still write at length [about] the whole matter of priestly tithes and [other] tithes and the distinctions of the places and that which is from Torah writ and what is rabbinic in the Order of Shoftim in the commandment of the separation of the great priestly tithe (Sefer HaChinukh 507) — take it from there. And I will also inform you there of a disagreement among the commentators regarding whether the priestly tithe is from Torah writ or rabbinic today even in the Land. And [regarding] one who is in a place about which he is in doubt if it is from the Land of Israel or not, at the time when the Land is in its inhabitation — it is fitting for him to be stringent nonetheless, since it is a prohibition from Torah writ; and it is established for us that [in the case of] a doubt in Torah law, [we go] towards stringency (Beitzah 3b). And from that which it appears, the Sages, may their memory be blessed, were stringent (Chullin 6b) in the places about which they were in doubt if they were from the Land of Israel, even about the fruits the tithing obligation of which was only rabbinic — even after the destruction of the Temple, even though this prohibition is only practiced [altogether] from Torah writ [when the Temple is standing]. And one who transgresses this and ate a kazayit of tevel before they separated the great priestly tithe from it — and likewise before they separated the priestly tithe of the tithe — is liable for death by the hands of the Heavens, and as we said above. But if he ate a kazayit of tevel from which the great priestly tithe and the priestly tithe of the tithe were taken, but they still did not separate the tithes from it — and even if only the poor tithe remained in it — he is liable for lashes. And if it was tevel from their words — meaning something that the obligation of priestly tithes and [other] tithes from which is only rabbinic, such as all the fruits besides grain, wine and [olive] oil of the Land of Israel and at the time of the Temple — we strike him with lashes of rebellion. And the liquids that come out of the fruits that are tevel are forbidden like them. And nonetheless even though they are forbidden from Torah writ, the liability for lashes is not on the liquids but only on the body of the fruits — except for wine and [olive] oil, such that we administer lashes for them in the same way that we administer lashes for the olives and grapes [themselves]. And the reason, according to that which appears, is because the essence of those fruits for the creatures is for [their] liquids.