מתני׳ הנודר מן הדגן אסור בפול המצרי יבש דברי רבי מאיר וחכמים אומרים אינו אסור אלא בחמשת המינין רבי מאיר אומר הנודר מן התבואה אינו אסור אלא מחמשת המינין אבל הנודר מן הדגן אסור בכל ומותר בפירות האילן ובירק

MISHNA: For one who vows that grain [dagan] is forbidden to him, it is prohibited to eat the dry cowpea, because, like grain, its final stage of production involves being placed in a pile; this is the statement of Rabbi Meir. And the Rabbis say: It is prohibited for him to partake of only the five species of grain: Wheat, barley, oats, spelt, and rye, as that is the connotation of the term dagan in the Torah. Rabbi Meir says: For one who vows that grain is forbidden to him, and therefore he will refrain from eating grain [tevua], it is prohibited for him to eat from only the five species of grain. However, for one who vows that grain is forbidden to him, and therefore he will refrain from eating grain [dagan], it is prohibited to eat all produce whose final stage of production involves being placed in a pile, e. g., dry cowpea, and it is permitted for him to eat fruits of the tree and vegetables.

גמ׳ למימרא דדגן כל דמידגן משמע מתיב רב יוסף וכפרץ הדבר הרבו בני ישראל [ ראשית] דגן תירוש ויצהר וכל תבואת שדה לרב וגו׳ ואי אמרת דגן כל דמידגן משמע מאי כפרץ הדבר הרבו אמר אביי לאתויי פירות האילן וירק

GEMARA: The Gemara asks: Is this to say that according to Rabbi Meir, the term dagan means any produce that is harvested at one time and placed in a pile [midgan]? Rav Yosef raised an objection: After King Hezekiah called upon the people to give teruma and tithes properly, the verse states:“ And as soon as the matter was publicized, the children of Israel gave in abundance the first fruits of dagan, wine, and oil, and honey, and of all the tevua of the field; and the tithe of all that they brought in abundance” (II Chronicles 31: 5). And if you say that dagan means any produce that is placed in a pile, what is the meaning of the words“ As soon as the matter was publicized, the children of Israel gave in abundance the first fruits of dagan…and of all the tevua of the field”? There is no need to list both dagan and all tevua of the field. Abaye said: Tevua comes to include fruits of the tree and vegetables, which they tithed although they are not included in dagan, as they are not harvested at one time and placed in a pile.

רבי מאיר אומר הנודר מן התבואה וכו׳ אמר רבי יוחנן הכל מודים בנודר מן התבואה שאין אסור אלא מחמשת המינין תניא נמי הכי שוין בנודר מן התבואה שאין אסור אלא מחמשת המינין פשיטא מהו דתימא תבואה כל מלי משמע קמשמע לן דלא משמע כל מלי

§ We learned in the mishna that Rabbi Meir says: For one who vows that grain [ tevua] is forbidden to him, it is prohibited for him to eat from only the five species of grain. Rabbi Yoḥanan said: Everyone concedes with regard to one who vows that tevua is forbidden to him that it is prohibited for him to eat from only the five species of grain. The Rabbis do not disagree with Rabbi Meir in that regard. That is also taught in a baraita:

And they agree with regard to one who vows that tevua is forbidden to him that it is prohibited for him to eat from only the five species of grain. The Gemara asks: Isn’t that obvious, as it is only those species that are called tevua. The Gemara answers: It is necessary; lest you say that tevua means all items that grow from the ground, therefore, the tanna teaches us that this expression does not mean all items that grow from the ground.

מתיב רב יוסף וכפרץ הדבר הרבו בני ישראל כו׳ אמר רבא תבואה לחוד תבואת שדה לחוד

Rav Yosef raised an objection: With regard to the verse“ And as soon as the matter was publicized, the children of Israel gave in abundance… and of all the tevua of the field, ” the phrase“ and of all the tevua of the field” comes to include all crops that grow in the field. Rava said: Tevua is discrete and refers to only the five species of grain, and tevua of the field is discrete and refers to all crops that grow in the field.

בר מר שמואל פקיד דליתנון תליסר אלפי זוזי לרבא מן עללתא דנהר פניא שלחה רבא לקמיה דרב יוסף עללתא היכי מיקריא אמר רב יוסף מתניתין היא ושוין בנודר מן התבואה שאין אסור אלא מחמשת המינין אמר ליה אביי מי דמי תבואה לא משמע אלא מחמשת המינין עללתא כל מילי משמע

§ The Gemara relates: The son of Master Shmuel commanded his workers that they give thirteen thousand dinars to Rava from the crop [alalta] produced in his fields on the banks of the Panya River. Rava sent this question before Rav Yosef: What is called alalta; what crops are included in the category of alalta? Rav Yosef said: It is as it is taught in the baraita cited above: And they agree with regard to one who vows that tevua is forbidden to him that it is prohibited for him to eat from only the five species of grain; just as tevua includes only the five species, so too alalta includes only the five species. Abaye said to him: Are the two cases comparable? Although tevua means grain and includes only the five species, alalta means crop and includes all items that grow.

אהדרוהו לקמיה דרבא אמר הא לא קא מיבעיא לי דעללתא כל מילי משמע הדא הוא דאיבעיא לי שכר בתים ושכר ספינות מאי מי אמרינן כיון דפחתן לאו עללתא היא או דילמא כיון דלא ידיע פחתייהו עללתא היא אמרוה רבנן קמיה דרב יוסף אמר וכי מאחר דלא צריך לן אמאי שלח לן איקפד רב יוסף

The messengers returned with the answer to his question and came before Rava. He said: That was not a dilemma for me, i. e., the fact that alalta means all items that grow. This is the matter that is a dilemma for me: What is the legal status of profits from the rent of houses and the rent of boats? Do we say: Since they depreciate, their legal status is not comparable to that of a crop? Only items that are consistently profitable are similar to crops. House boats deteriorate with use, and their depreciation diminishes the profits. Or perhaps, since their depreciation is not conspicuous, their legal status is comparable to that of a crop. The Rabbis stated Rava’s reaction before Rav Yosef. Rav Yosef said: And since he does not need us, and he believes that he knows the answer himself, why did he send us the question? Rav Yosef became angry with Rava.

שמע רבא ואתא לקמיה במעלי יומא דכפורי אשכחיה לשמעיה דהוה קא מזיג קמיה כסא דחמרא אמר ליה הב לי דאמזיג ליה אנא יהב ליה וקא מזיג איהו כסא דחמרא כי קא שתי אמר הדין מיזגא דמי למיזגא דרבא בריה דרב יוסף בר חמא אמר ליה הוא ניהו

Rava heard that Rav Yosef was angry and came before him on Yom Kippur eve to appease him. He found the attendant of Rav Yosef, who was diluting a cup of wine with water before him. Rava said to the attendant: Give me the cup so that I will dilute the wine for him. The attendant gave it to him and Rava diluted the cup of wine. While Rav Yosef, who was blind, was drinking the wine, he said: This dilution is similar to the dilution of Rava, son of Rav Yosef bar Ḥama, who would dilute wine with more than the standard amount of water. Rava said to him: Correct, it is he.

אמר ליה לא תיתיב אכרעך עד דאמרת לי פירושא דהדין מילתא מאי דכתיב וממדבר מתנה וממתנה נחליאל ומנחליאל במות

Rav Yosef said to Rava: Do not sit on your feet until you tell me the explanation of this matter: What is the meaning of that which is written: “ And from the wilderness Mattana and from Mattana Nahaliel, and from Nahaliel Bamot” (Numbers 21: 18–19)?

אמר ליה כיון שעושה אדם את עצמו כמדבר שהוא מופקר לכל תורה ניתנה לו במתנה שנאמר וממדבר מתנה וכיון שניתנה לו במתנה נחלו אל שנאמר וממתנה נחליאל וכיון שנחלו אל עולה לגדולה שנאמר ומנחליאל במות ואם הגביה עצמו הקדוש ברוך הוא משפילו שנאמר ומבמות הגיא ולא עוד אלא ששוקעין אותו בקרקע שנאמר ונשקפה על פני הישימון ואם חוזר בו הקדוש ברוך הוא מגביהו

Rava said to him that it means: Once a person renders himself like a wilderness, deserted before all, the Torah is given to him as a gift [mattana], as it is stated: “ And from the wilderness Mattana. ” And once it is given to him as a gift, God bequeaths [naḥalo] it to him, as it is stated: “ And from Mattana Nahaliel. ” And once God bequeaths it to him, he rises to greatness, as it is stated: And from Nahaliel, Bamot, which are elevated places. And if he elevates himself and is arrogant about his Torah, the Holy One, Blessed be He, degrades him, as it is stated: “ And from Bamot the valley” (Numbers 21:20). And not only is he degraded, but one lowers him into the ground, as it is stated: “ And looking over [nishkafa] the face of the wasteland” (Numbers 21:20), like a threshold [iskopa] that is sunken into the ground. And if he reverses his arrogance and becomes humble, the Holy One, Blessed be He, elevates him,