(Mishnah): Kerem Revai (grapes that are the product of the fourth year of a vine) should be labelled with clumps of earth. Orlah (fruits that grew in the first three years of a tree are prohibited) should be labelled with clay. Graves should be labelled with lime by dissolving it into water and then pouring it on the grave).

(R. Shimon ben Gamliel): When is it (that we label Revai and Orlah)? In Sheviis (when all produce is Hefker and anyone may enter a person's field to take it); but in other years (when the person entering is intending to steal), 'Feed it to the wicked man and let him die'.

(In those other years) the meticulous people would put down money and say, "Any produce gathered from here should be redeemed onto this money".

Question (Zuna to Rebbi): What's the correct text of the Mishnayos in this Perek - Kerem Revai or Neta Revai? (Do the laws apply to fourth year grapes of the vineyard or to the fourth year fruits of any young trees?)

Answer (Rebbi): Go out and ask R. Yitzchak the Great, as I have tested him in all of the correct texts of the Mishnah. They asked him and he answered, "The first (three) Mishnayos are Kerem Revai and the others are Neta Revai". (The laws of fourth year fruit apply to all fruit trees, but the laws of the first three Mishnayos of the Perek are only practically relevant to vineyards, as will be explained.)

R. Zeira rebuked the elders who were alive in R. Yitzchak the Great's time, for not being careful to learn Mishnayos from him.

(Baraisa): Kerem Revai is labelled with clumps of mud as it is temporary. (Since it is only prohibited until it is redeemed, it is labelled with a sign that only lasts a short period of time.) Orlah is labelled with white clay that lasts longer (as the prohibition applies to fruits of the first three years of a tree). Graves are labelled with lime, which last longer (as their prohibition is permanent).

Baraisa (R. Tachlifa ben Shaul): If there were just single vines (rather than a vineyard), he labels them by hanging on them gloves for holding barrels.

Question (R. Zeira): Why don't we say that each type of item labelled according to its nature (e.g. graves are labelled with lime since it is white like bones)? As we find in a Tosefta that a tree of Hekdesh is painted with red dye (reminiscent of the red line that circled the Mizbeach)...?

Houses of idolatry are marked in black from coals (indicating that it is supposed to be burned). A house with Tzora'as has ashes put on it (indicating that it is supposed to be broken down (until it is dust). A place where a murder victim was found is painted with blood (in order to measure the distance to the nearest city, for the law of Eglah Arufah. See Devarim 21:1-9). The place where an Eglah Arufah was killed is marked with a belt of stones (indicating that one may not cultivate the land there).

Question: (The Tosefta taught that a tree of Hekdesh is painted with red dye.) Perhaps we should be concerned that it is labelled that way because it is sick and its fruits fall off early? Doesn't a Tosefta teach that if a tree has a disease, they paint it with red dye (in order that people see and pray for it) and load stones on it to weaken it (as the fruits were falling off because was excessively blossoming - weighing it down limits the blossoming)...?

Answer: There, they dye it so that its fruits that are already grown do not fall off. Here, in the case of Hekdesh, it is dyed immediately (even before fruits have grown).

Question (R. Yona): Why not answer that for Hekdesh, only a line of dye is made, to be reminiscent of the red line that circled the Mizbeach?

As the Mishnah teaches (in Maseches Middos), 'A red line is made around the middle of the Mizbeach to differentiate between the upper and the lower applications of blood.

Baraisa (R. Chiya): They write the word 'Hekdesh' in red dye (on a tree of Hekdesh, which is not done to a diseased tree. Therefore there will not be any misunderstanding.)