(Mishnah - R. Yosi): He may even intend and harvest, and they are Batel in 201.

What is R. Yosi's reason? It is normal for people to be Meidal vines (remove some when they are too dense. Therefore, it is not evident that he intends for Bitul.)

Note: OHR ZARU'A (1:320) asks that here he merely harvests. This is unlike Meidal! R. SHLOMO SIRILIYO says that he lightens the vine (removes grapes. I.e. also this is called Meidal.)

(Mishnah): If a Se'ah of Terumah [grain] fell into 100 [of Chulin], if he grinded them and they decreased [in volume], just like the Chulin decreased, so the Terumah decreased, and it is permitted. (If there are [slightly] less than 100, and he grinded them and they increased, it is permitted if we know that the Chulin is better quality, for it increased more.)

About this [Seifa], a Beraisa taught 'he may grind l'Chatchilah and permit.'

This Beraisa is like R. Yosi, for R. Yosi says, he may even intend and harvest, and they are Batel in 201.

Rebuttal (R. Ze'ira): It is like everyone, for so is the way of Kohanim, to grind Meduma in their houses. (It is not evident that he intends for Bitul.)

Question: [According to R. Ze'ira,] what is the difference [between R. Yosi and Rabanan]?

Answer: [They argue about] Kil'ai ha'Kerem. According to R. Yosi, one may grind and permit. According to Rabanan, one may not grind and permit (the only reason to grind is in order to be Mevatel, so it is evident. We explained this like GRA.)

Note: SEFER NIR asks, above we said that R. Yosi permits because one can say that he is Meidal! It seems that that was unlike R. Ze'ira. R. Ze'ira holds that R. Yosi permits without any 'excuse' (a reason why he would do so not for Bitul), and Rabanan agree when there is a reason.

(Mishnah): Leaves, Lulavim, vine water (what comes out when it is cut) and Semader (unripe grapes) are permitted regarding Orlah, Revai and a Nazir, and from an Asheirah they are forbidden;

R. Yosi says, Semader is forbidden, for it is Pri.

R. Li'ezer says, one who curdles with sap of Orlah, it is forbidden.

R. Yehoshua says, I explicitly heard that one who curdles with sap of leaves and sap of roots, it is permitted; with sap of Pagim (unripe figs), it is forbidden, for it is Pri.

Ankoklos (this will be explained), grape skins and pits, their Temed (water in which they are soaked; it becomes weak wine), pomegranate peels and its Netz (the flower at the top), nut shells and pits are forbidden in Orlah, Asheirah and Nazir, and permitted in Revai.

Grapes detached through the wind, all of them are forbidden.

R. Yosi says, we plant a branch of Orlah, but one may not plant a nut of Orlah, for it is Pri.

We may not graft Kafniyos (branches with unripe dates) of Orlah.

(Gemara - Mishnah): Leaves, Lulavim...

Our Mishnah is unlike R. Eliezer, for a Beraisa taught in the name of R. Li'ezer "mi'Chol Asher Ya'aseh mi'Gefen ha'Yayin me'Chartzanim v'Ad Zag Lo Yochel" - this connotes even leaves and Lulavim.

R. Yosi says, Semader is forbidden regarding Nazir, for it is Pri.

Question: If it is forbidden [only] for a Nazir, why must he say that it is a Pri? (A Nazir is forbidden even what is not Pri!) If it is a Pri, all matters should be forbidden!

R. Yitzchak's teaching shows that all matters are forbidden;

(R. Yitzchak): Who taught that we may not graft Kafniyos of Orlah? R. Yosi did. (I.e. he forbids an unfinished Pri also regarding Orlah. MAHARA FULDA - if one could distinguish the Isurim, there would be no reason to establish the Seifa like R. Yosi.)

(Beraisa): [Regarding Revai it says "Piryo" -] you redeem a Pri, and you do not redeem Boser (unripe grapes) and not Pagim.

R. Zavida ruled about these Pagim dates [of Revai] that they must be buried.

Question (R. Yonah): If one transgressed and redeemed them, are they not redeemed?! And you say that they must be buried?! ('You do not redeem' connotes l'Chatchilah. If there is no solution, this is b'Di'eved, so one may redeem them! - GRA)