Explanation: The question is also on our Mishnah that listed the first of Shevat, even though the question is regarding an Esrog.

Implied Question: This is despite the fact that the fruit becoming ripe is dependent on the sun, as the Pasuk states, "and (his) produce is opposite the sun." (Why count based on the lunar months?)

Answer: The same Pasuk also states, "and (his) kernels are opposite the moon." Additionally, Bnei Yisrael count their year based on the moon.

Question: This is difficult. What is the stringency? This is a leniency regarding Ma'aser and a stringency regarding Shemitah! If we would say that we should be stringent in both topics, it would be understandable why we would be calling this a stringent ruling. However, it seems more appropriate (now that we are not doing so) to say that the second part is understandable because we go after the blossoming.

Answer: The Gemara means as follows. The second part is understandable even if due to a doubt we would be stringent and go either after the blossoming or the picking of the fruit regarding Biur. It is understandable why it is exempt from Ma'aser, as the sages obligated that one must declare it ownerless.

Explanation: This reason was only stated according to the opinion stated earlier (14b) that an Esrog is like a tree regarding everything, and everyone agrees that we go after the blossoming. Even so we say it is exempt from Ma'aser when picked during Shemitah, since everyone is touching it.

Explanation (cont): According to the opinion of Avtulmus in the name of the five elders that the laws of an Esrog are based on when it is picked regarding Ma'aser and based on when it blossoms regarding Shemitah, this reason would not have been necessary. Whether the topic would be old or new produce or Ma'aser Sheini or Ma'aser Ani, we would say that we go after the picking.

Explanation (cont.): The Gemara did not have to quote Avtulmus (as its reasoning is not like him), as this is also found in the Mishnah in Bikurim (2:6) that an Esrog is like a tree in three ways and like a vegetable in one way.

Explanation: Regarding new and old produce, Ma'aser Sheini, and Ma'aser Ani we do not require that it grow and be picked in the same year, as we go after the blossoming. Here (even though it blossomed in the sixth year) it is exempt because everyone's hand touches it.

Question #1: Why is the second part difficult according Rabah or Rav Hamnuna? Everyone argues with Rebbi Shimon regarding this matter! It is obvious everywhere, whether regarding Ma'aser or Shemitah, that trees are determined by blossoming, vegetables by picking, and olives after they have grown one third!

Question #2: There is an additional question. In Pesachim (51b), Rebbi Shimon himself says that all Sefichim are forbidden besides those of cabbage. Rav Nissim Gaon says this is referring to Shemitah Sefichin picked in the eighth year. (This indicates that Rebbi Shimon himself understands that we sometimes go after the blossoming!)

Answer #1: This (that everyone argues with Rebbi Shimon) is regarding other laws of Shemitah, but it does not apply to Biur.

Answer #2: It also appears that our Gemara is only referring to an Esrog. Perhaps there is a reason why this is so.

Observation: It is now understandable that the Mishnah in Shevi'is (5:1) that says that Shemitah applies to Bnos Shuach in the second year after Shemitah follows the opinion of Rebbi Shimon

Text #1: Some have the text, "Esrog is after blossoming, both regarding Ma'aser and Shevi'is," as he holds now like Rebbi Eliezer earlier (14b).

Question: This does not appear to be correct, as it is apparent from the Gemara in Sukah (40a) that our text should read "after picking," and there are three arguments regarding Esrog.

Explanation #1: The Gemara's question is that it is not possible to use the term "Bereichah" regarding these, rather it is only used regarding pigeons, as explained by Rashi.

Proof: This is as the Mishnah states in Bava Basra (80a) that if someone buys the broods of a certain coop (i.e. for a year), he must leave the first round of chicks with the seller.

Implied Question: One cannot explain that the question is because a crop from a tree only occurs once a year. (Why not?)

Answer: We find there are trees such as the Diyufra in Eruvin (18a) that do have crops twice a year.

Explanation #2: However, one could say that because he has a difficulty, just because there is an uncommon exception (Diyufira) is not a reason for us to differentiate according to Rabbinic law.

Observation: Rebbi Nechemyah did not have to add "olives," as the Tana Kama admits that produce and olives go after their being one third grown and not after their blossoming.

Observation: This does not specifically refer to carob, as it also applies to palm trees, olives, and all trees that yield one crop a year, as is apparent from the fact that Reish Lakish asks a question from Bnos Shuach.

Question: The Gemara in Berachos (40b) defines Bnos Shuach as white figs. The Gemara in Shabbos (68a) discusses produce that is collected at one time, excluding figs.

Answer: This is despite the fact that it is possible to differentiate between regular figs and white figs.

Question: In Pe'ah (1:5) it lists trees whose fruit is collected at once, and it does not list Bnos Shuach.

Answer: Perhaps the Tana in Pe'ah (ibid.) just left it out (although it should be included in the list).

Explanation: The Gemara in Berachos (40b) says that Rabah bar bar Chanah says these are white figs. They are a low quality fruit, as implied in Dmai that Amei ha'Aretz are not suspected to lie about them.

Proof #1: This is as the Mishnah states in Dmai (1:1) that the lenient fruits regarding Dmai are Shitin, Rimin, Uzradin, and Bnos Shuach.

Proof #2: This is also implied in Avodah Zarah (14a) where the Gemara says regarding the laws of Shemitah that they added Muchasasin and Bnos Shuach. However, they originally did not ascribe the laws of Shemitah as pertaining to them, since they were not significant as fruit in their eyes.

Question: This is difficult, as the Gemara in Shevuos (12b) implies that it is a significant fruit. The Gemara there says that the extra sacrifices were brought on the altar like Bnos (Shuach) for people, which are eaten for desert.

Proof #1: This is referring to Bnos Shuach, as the Bereishis Rabah states regarding the tree that Adam ha'Rishon ate from that it was called Bnos Shuach because it caused people to be stooped over (i.e. to age and die). Some people call them Bnos Sheva, as they caused the concept of seven days of mourning.

Proof #2: In Nedarim (27a), regarding a person who vows not to benefit from a fruit basket containing Bnos (Sheva), the Gemara asks what the law is in a case where the person says, "If I would have known that there were Bnos (Sheva) in the basket etc." This implies that it is a very tasty fruit.

Answer: Rebbi Yochanan says in the Yerushalmi in Dmai that even if Bnos Shuach certainly did not have Ma'aser taken they are exempt. When the Mishnah mentioned the lenient fruits regarding Dmai it did not mean literally that Bnos Shuach are always included, since most of them grow in ownerless areas. According to Rebbi Yochanan we can say that Bnos Shuach are a fruit that grows in ownerless forest and it is therefore exempt from Ma'aser, even though it is a tasty fruit. This is like our small nuts and like chestnuts.

Answer (cont.): The reason that they originally did not say that Bnos Shuach were included in the laws of Shemitah was not because they did not taste good, but rather because they are fruits that only have a crop once every three years, as stated here. They thought that their Shemitah is counted not when they blossom, but rather when they are picked, since they are mainly not finished during the year when they start blossoming.

Question #1: However, according to Reish Lakish in the Yerushalmi who says that one is obligated to take Ma'aseros from Bnos Shuach if they definitely did not have Ma'aser taken from them, and he is exempt if it is doubtful because Amei ha'Aretz were not suspected regarding Bnos Shuach, the implication is that this is because they are not a good fruit.

Proof: The Gemara's understanding in Berachos (40b) seems to support this understanding, as we say that one does not have to take Ma'aser from them if they are Dmai, implying that he certainly does have to take Ma'aser from them if they are not Dmai.

Question #2: There is an additional question. In Berachos (40b) and in Avodah Zarah (14a), the Gemara calls these white figs. The Gemara in Nedarim (27a) says that they are not black figs nor white figs.

Answer: It must be that there are three kinds of figs. The black and white figs are regular figs, and Bnos Shuach are low quality figs, as discussed in Dmai and Avodah Zarah (ibid.). They are called Bnos Shuach because we say the ruination is because of the ruined. However, the Bnos Sheva mentioned in Shevuos and Nedarim are good fruit, and they caused the seven days of mourning in the world. Adam ha'Rishon must have eaten from good fruit, as the Pasuk says, "And the tree is desirable to look at" (see Keser Yonasan on the Pasuk).

Text: Some have the text in Avodah Zarah, "Muchsasin Bnos Shuach" without a Vav (it does not say, "u'Bnos Shuach") implying that "Muchsasin Bnos Shuach" is one fruit with this (long) name.

Proof: This is apparent from the Gemara in Bechoros (8a) that says that wolves, lions, bears, panthers, and cheetahs give birth after three years pregnancies. Its corresponding partner in the tree world is he Bnos Shuach. A snake gives birth after seven years. There is no partner to that evildoer (in the tree world). Some say its partner is Muchsasin Bnos Shuach. Rashi there explains this refers to Muchsasin of Bnos Shuach, not the Bnos Shuach itself.

Question: Some say that from the time the Bnos Shuach is first planted it takes seven years until it bears fruit. This is why it is brought as corresponding to the snake.

Proof: This is similar to the Gemara in Bechoros (8a) stating that a viper is pregnant for seventy years, and it corresponds to a carob tree. This carob, from the time it is planted until it bears fruit, requires seventy years. However, regarding the wolf, lion, etc. that take three years it refers to the blossoming of the Bnos Shuach until the fruit is ripe, as stated here.

Observation: He could have asked a better question, as Rebbi Yochanan holds that the Halachah follows a Stam Mishnah.

Explanation: It appears to me that he means that he did not say as you said, as if he would have Reish Lakish would have answered, "Should you leave the opinion of the Rabbanan and follow the opinion of Rebbi Nechemiah, as you are saying that you are following Rebbi Nechemiah's opinion!"

Question #1: This is difficult. The Gemara in Tanis (26b) implies that the term "Nahagu" means that if someone does this one does not make him do it again. Our Gemara implies that since there is a prohibition being transgressed according to the Rabbanan, he should retract.

Question #1 (cont.): The Gemara in Pesachim (103a), regarding Rebbi Yochanan's statement that the custom of the people is like Beis Hillel according to (he interpretation of Beis Hillel according to) Rebbi Yehudah, implies that Lechatchilah one can do so, as Rava made a blessing on the spices first and later said the blessing on the fire. Either explanation is viable in our Gemara.

Question #2: Our Gemara is the source of a question on Rashi in Pesachim (2b) who says that when the Gemara says that one is forbidden to do Melachah on Erev Pesach, it means in a place where this is the custom. Since the Gemara says "forbidden," it should not be contingent on a custom. [See also Tosfos in Berachos 52b, DH "Nahagu" and Tosfos in Pesachim 103a, DH "v'Amar."]