בִּרְשׁוּת אַחַת חַיָּיב בִּשְׁתֵּי רְשׁוּיוֹת פָּטוּר and in one domain, i.e., he carried half the dried fig into the same public domain each time, he is liable, but if it was in two domains, i.e., he carried the item into two separate public domains, he is exempt.
וְאָמַר רַבָּה וְהוּא שֶׁיֵּשׁ חִיּוּב חַטָּאת בֵּינֵיהֶם אֲבָל כַּרְמְלִית לֹא אַבָּיֵי אָמַר אֲפִילּוּ כַּרְמְלִית אֲבָל פִּיסְלָא לֹא רָבָא אָמַר אֲפִילּוּ פִּיסְלָא And Rabba says in explanation of Rabbi Yosei’s opinion: And this division of the public domain applies only where there is a property where one would incur liability to bring a sin-offering if one unintentionally carried out of it or into it, i.e., a private domain, between the two sections. But if there was only a karmelit, i.e., an area that is not defined as either a private domain or public domain and to and from which the prohibition against carrying is only of rabbinic origin, it does not divide the public domain. Abaye says: Even a karmelit divides the public domain into separate sections, but a beam [pisela] does not. Rava says: Even a beam divides the public domain, since it is no less than a boundary or sea squill, which do serve as a barrier between fields.
וְאַזְדָּא רָבָא לְטַעְמֵיהּ דְּאָמַר רָבָא רְשׁוּת שַׁבָּת כִּרְשׁוּת גִּיטִּין דָּמֵי The Gemara notes: And Rava follows his own line of reasoning, as Rava says: The definition of a domain for the purpose of Shabbat is like the definition of a domain for the purpose of bills of divorce: Just as a beam is defined as a distinct domain for the purpose of bills of divorce, so too it is considered a distinct domain for the purpose of Shabbat.
אֵין שָׁם לֹא מֶצֶר וְלֹא חָצָב מַאי פֵּירֵשׁ רַבִּי מָרִינוּס מִשְּׁמוֹ כׇּל שֶׁנִּקְרֵאת עַל שְׁמוֹ הֵיכִי דָּמֵי אָמַר רַב פָּפָּא דְּקָרוּ לֵיהּ בֵּי גַרְגּוּתָא דִּפְלָנְיָא The Gemara returns to discuss the acquisition of a field that belonged to a convert who died without heirs. The Gemara asks: If there was no boundary and there was no sea squill, what are the limits to the acquisition? Rabbi Marinus explains in the name of Rabbi Yoḥanan: Any area that is called by his name. The Gemara asks: What are the circumstances where it is called by his name? Rav Pappa said: Where it is called: The place that is irrigated by so-and-so’s well. The entire area referred to as such would be considered one section with regard to acquisition.
יָתֵיב רַב אַחָא בַּר עַוְיָא קַמֵּיהּ דְּרַבִּי אַסִּי וְיָתֵיב וְקָאָמַר מִשְּׁמֵיהּ דְּרַבִּי אַסִּי בַּר חֲנִינָא חֲצוּבָא מַפְסֵיק בְּנִכְסֵי הַגֵּר Rav Aḥa bar Avya sat before Rabbi Asi, and he sat and was saying the following in the name of Rabbi Asi bar Ḥanina: A row of sea squill serves as a barrier with regard to the property of a convert who died without heirs, so that each section is considered a distinct field.
מַאי חֲצוּבָא אָמַר רַב יְהוּדָה אָמַר רַב שֶׁבּוֹ תִּיחֵם יְהוֹשֻׁעַ לְיִשְׂרָאֵל אֶת הָאָרֶץ The Gemara asks: What is sea squill? Rav Yehuda says that Rav says: It is the growth by which Joshua established the boundaries of Eretz Yisrael for the Jews.
וְאָמַר רַב יְהוּדָה אָמַר רַב לֹא מָנָה יְהוֹשֻׁעַ אֶלָּא עֲיָירוֹת הָעוֹמְדוֹת עַל הַגְּבוּלִין The Gemara teaches a related statement. And Rav Yehuda says that Rav says: In his book, Joshua enumerated only the towns that stand upon the borders, but not the towns that were within the portions of each tribe.
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל כֹּל שֶׁהֶרְאָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה חַיָּיב בְּמַעֲשֵׂר On the subject of the boundaries of Eretz Yisrael, Rav Yehuda says that Shmuel says: Any area that the Holy One, Blessed be He, showed to Moses before his death, as it is written: “And the Lord showed him all the land, Gilead…as far as Zoar” (Deuteronomy 34:1–3), is within the boundaries of Eretz Yisrael, and therefore produce that grows there is obligated in tithe.
לְאַפּוֹקֵי מַאי לְאַפּוֹקֵי קֵינִי קְנִיזִּי וְקַדְמוֹנִי תַּנְיָא רַבִּי מֵאִיר אוֹמֵר נַפְתּוֹחָא עַרְבָאָה וְשַׁלְמָאָה רַבִּי יְהוּדָה אוֹמֵר הַר שֵׂעִיר עַמּוֹן וּמוֹאָב רַבִּי שִׁמְעוֹן אוֹמֵר עַרְדִּיסָקִיס אַסְיָא וְאַסְפַּמְיָא: The Gemara asks: To exclude what area? The Gemara answers: To exclude the lands of the Kenite, Kenizzite, and Kadmonite, as God had promised to Abraham at the Covenant between the Pieces: “To your offspring have I given this land…to…the Kenite, and the Kenizzite, and the Kadmonite” (Genesis 15:18–19). These areas are not obligated in tithe. What are these three areas? It is taught in a baraita that Rabbi Meir says: They are Naftuḥa, Arva’a, and Shalma’a. Rabbi Yehuda says: They are Mount Seir, Ammon, and Moab. Rabbi Shimon says: They are Ardisekis, Asya, and Aspamya.
מַתְנִי׳ הָיוּ שְׁנַיִם מְעִידִין אוֹתוֹ שֶׁאֲכָלָהּ שָׁלֹשׁ שָׁנִים וְנִמְצְאוּ זוֹמְמִים מְשַׁלְּמִין לוֹ אֶת הַכֹּל שְׁנַיִם בָּרִאשׁוֹנָה שְׁנַיִם בַּשְּׁנִיָּה וּשְׁנַיִם בַּשְּׁלִישִׁית MISHNA: If there were two witnesses testifying on his behalf that he, the possessor of the land, worked and profited from a field for three years, and therefore has presumptive ownership, and they were found to be conspiring witnesses, as it was proven that they were not present to witness the matter about which they had testified, they must pay the true owner of the field the full value of the field that they attempted, through their testimony, to remove from his possession, as it is written in the Torah: “Then shall you do to him, as he had planned to do to his brother” (Deuteronomy 19:19). If two witnesses testify that he worked and profited from the field during the first year, another two testify that he worked and profited from it during the second year, and another two testify that he worked and profited from it during the third, and all were found to be conspiring witnesses,