Shabbat 68A

אב מלאכה ומלאכה. העושה מלאכות הרבה מעין מלאכה אחת, אינו חייב אלא חטאת אחת.

and every primary category of labor that he performed. One who performs numerous prohibited labors subsumed under a single category of labor is liable to bring only one sin-offering.

גמ׳ מאי טעמא תנא ״כלל גדול״? אילימא משום דקבעי למיתני: ״עוד כלל אחר אמרו״, תנא ״כלל גדול״. וגבי שביעית נמי, משום דקבעי למיתני: ״עוד כלל אחר אמרו״, תנא ״כלל גדול״. והא גבי מעשר, דקתני: ״כלל אחר אמרו״, ולא תני ״כלל גדול״!

Talmud: The Talmud attempts to clarify the language of the Mishnah and asks: Why did the Mishnah teach the phrase: A significant principle? If you say it is because of the following reason, it is problematic. Here, because the tanna wants to teach in a Mishnah later in the chapter with regard to a matter that includes two halakhot employing the term: Furthermore, they stated another principle; therefore, in this Mishnah, which relates to a greater number of halakhot, he taught employing the term: A significant principle. And with regard to the Sabbatical Year as well, because in a later Mishnah (Shevi’it 7:2) the tanna wants to teach: Furthermore, another principle, at the beginning of the chapter he taught employing the phrase: A significant principle. There too, the choice of language is understood. However, with regard to the halakhot of tithes, where the Mishnah (Ma’asrot 1:1) states two principles one after the other, the tanna taught later in the same Mishnah: And furthermore, they stated another principle, and even so, at the beginning of the Mishnah the tanna did not teach: A significant principle, opting instead to say simply: They stated a principle.

אמר רבי יוסי בר אבין: שבת ושביעית דאית בהו אבות ותולדות ⁠— תנא ״גדול״, מעשר דלית בה אבות ותולדות, לא תנא ״כלל גדול״. ולבר קפרא, דתני ״כלל גדול״ במעשר, מאי אבות ומאי תולדות איכא?

R' Yosei bar Avin said that the term: A significant principle, is not dependent on the existence of another principle; rather, it is dependent on the significance of the principle. Therefore, with regard to the halakhot of Shabbat and the Sabbatical Year, which include primary categories and subcategories, the tanna taught in the Mishnah: A significant principle. With regard to the halakhot of tithes, which do not include primary categories and subcategories and all its halakhot are on equal footing, he did not teach employing the term: A significant principle. The Talmud asks: And according to the variant reading of the Mishnah taught by bar Kappara, who taught the phrase: A significant principle, with regard to tithes, what primary categories and subcategories are there with regard to tithes?