אִם הָיוּ עָלִין שֶׁלָּהֶן שְׁחוֹרִין – אֲסוּרִין, הוֹרִיקוּ – מוּתָּרִין. וְכִי שְׁחוֹרִין אַמַּאי אֲסוּרִין? לֵימָא: הֶיתֵּר שֶׁבָּהֶן לְהֵיכָן הָלַךְ? אֲמַר לֵיהּ: מִי סָבְרַתְּ עַל עִיקָּר קָתָנֵי? אַתּוֹסֶפֶת קָתָנֵי אֲסוּרִין. אִי הָכִי מַאי אֲתָא רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לְמֵימַר? דְּתַנְיָא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: הַגָּדֵל בְּחִיּוּב – חַיָּיב, הַגָּדֵל בִּפְטוּר – פָּטוּר. תַּנָּא קַמָּא נַמִי הָכִי אָמַר!

if their leaves were black, the onions are forbidden. If their leaves turned green, the onions are permitted. And if the leaves are black, why are the onions forbidden? Let us say in this case too: The permitted part, the original onion, to where did it go? Rav Ḥisda said to Rabba: Do you maintain that this halakha is taught about the primary, original onion, that it is prohibited? It is taught with regard to the additional growth are forbidden. The Gemara asks: If so, what is Rabban Shimon ben Gamliel, who apparently disagrees with the tanna of the mishna, coming to say? As it is taught in a baraita that Rabban Shimon ben Gamliel says: That which grew during a period of liability is liable and is considered Sabbatical-Year produce, and that which grew during a period of exemption is exempt. According to Rav Ḥisda’s explanation, the first tanna , cited in the mishna, also said that.

כּוּלָּהּ מַתְנִיתִין רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל קָתָנֵי לָהּ. וְעַד כָּאן לָא שָׁמְעַתְּ לֵיהּ לְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל – דְּלָא קָא טָרַח, אֲבָל הֵיכָא דְּקָא טָרַח – בָּטֵיל בְּרוּבָּא.

The Gemara explains: This is not difficult, as this entire mishna, Rabban Shimon ben Gamliel taught it. In the baraita Rabban Shimon ben Gamliel is not disagreeing with the opinion of the first tanna of the mishna; he is merely restating it. And nevertheless, the mishna and the baraita pose no difficulty with regard to the opinion of Rabba, as you heard that Rabban Shimon ben Gamliel said that the prohibition of the primary, original part is not neutralized only in a case where he did not exert himself, and the leaves sprouted on their own. However, in the case where he exerted himself, neutralized by the majority.

וְכָל הֵיכָא דְּקָא טָרַח בָּטֵיל בְּרוּבָּא? וַהֲרֵי לִיטְרָא מַעֲשֵׂר טֶבֶל, דְּקָטָרַח, וְקָתָנֵי: וְאוֹתָהּ לִיטְרָא מְעַשֵּׂר עָלָיו מִמָּקוֹם אַחֵר לְפִי חֶשְׁבּוֹן! שָׁאנֵי גַּבֵּי מַעֲשֵׂר דְּאָמַר קְרָא ״עַשֵּׂר תְּעַשֵּׂר״ ְוגו', וְהֶיתֵּירָא – זָרְעֵי אֱינָשֵׁי, אִיסּוּרָא – לָא זָרְעֵי אֱינָשֵׁי.

The Gemara asks: And anywhere that one exerts himself, is the original part nullified by the majority? The Gemara asks: And isn’t there the case of one who sowed a litra of untithed tithe, where he exerts himself to sow it, and it is taught: And that original litra of untithed first tithe that he sowed, one proportionally tithes for it from produce in a different place, and its prohibition is not neutralized by the growth. The Gemara answers: It is different with regard to tithe, as the verse states: “You shall tithe all the produce of your seed that is brought forth in the field” (Deuteronomy 14:22), indicating that all permitted seeds that are sown must be tithed, since permitted seeds that were tithed, people typically sow. Forbidden seeds that were not tithed, people do not typically sow, but the Sages penalized one who sowed untithed seeds and required him to tithe that which he was originally obligated to tithe and decreed that it is not neutralized by the majority.

גּוּפָא, אָמַר רַבִּי חֲנִינָא תִּירְתָּאָה אָמַר רַבִּי יַנַּאי: בָּצָל שֶׁל תְּרוּמָה שֶׁנְּטָעוֹ, וְרַבּוּ גִּידּוּלָיו עַל עִיקָּרוֹ – מוּתָּר. לְמֵימְרָא דְּגִידּוּלֵי

§ With regard to the matter itself, Rabbi Ḥanina Tirta’a said that Rabbi Yannai said: With regard to an onion of teruma that one planted, if its growths exceeded its principal, it is permitted. The Gemara asks: Is this to say that growths that are