Do We Need to Separate Terumot and Ma'aserot from Seeds Before

Total Page：16

File Type：pdf, Size：1020Kb

TORAH VEHA'ARETZ BY RABBI MOSHE BLOOM INSTITUTE en.toraland.org.il Do We Need To Separate Terumot And Ma’aserot From Seeds Before Planting Them? he Tosefta states (Demai 1:13): they then sprout new plants with fruits “We may not sow tevel (untithed thereafter), and this is perhaps prohibited. produce) or cover sowed tevel with T Two explanations appear among the earth.” Rishonim for the expression: “tevel crops Yet the Mishnah states (Terumah 9:6): are permissible.” “Tevel crops are permissible if they grow Rabbi Ovadia of Bartenura maintains that from a seed that disintegrates.” The this refers to snacking on crops before Mishnah implies that lechatchilah we gemar melacha (acts of final processing, should not sow tevel, but bedi’avad the including bringing them indoors). It is crops are permitted (only for seeds that permissible to snack on crops before they disintegrate – we will expand on this point are tithed outside, where they grow. One in the coming weeks). might think that since in this case I planted In Derech Emunah (Rambam, Ma’aser 6:6), tevel seeds, their ensuing crops might be Rabbi Chaim Kanievsky (who has recently tevel too, and thus such snacking would contracted corona; may this devar Torah be prohibited. Here the Mishnah informs be for his speedy recovery) offers two us that it is permissible nevertheless to possible explanations for the prohibition snack on such produce. Even though the to sow tevel: (1) It destroys the terumot and seeds were tevel, once they produce fruit, ma’aserot contained in the tevel, and it is a they assume the status of regular crops. loss for the kohanim, leviim and poor people; or (2) sowing such seeds is considered Next week we will look at the Rambam’s deriving benefit from their consumption, explanation to this phrase. He is much and such benefit is prohibited: when I sow more stringent and seems to require these seeds, I seem to be benefiting from uprooting tevel seeds that were their decomposition (despite the fact that planted. OU ISRAEL CENTER 61.

Copy Link

Recommended publications

Foreword, Abbreviations, Glossary
FOREWORD, ABBREVIATIONS, GLOSSARY The Soncino Babylonian Talmud TRANSLATED INTO ENGLISH WITH NOTES Reformatted by Reuven Brauner, Raanana 5771 1 FOREWORDS, ABBREVIATIONS, GLOSSARY Halakhah.com Presents the Contents of the Soncino Babylonian Talmud TRANSLATED INTO ENGLISH WITH NOTES, GLOSSARY AND INDICES UNDER THE EDITORSHIP OF R AB B I D R . I. EPSTEIN B.A., Ph.D., D. Lit. FOREWORD BY THE VERY REV. THE LATE CHIEF RABBI DR. J. H. HERTZ INTRODUCTION BY THE EDITOR THE SONCINO PRESS LONDON Original footnotes renumbered. 2 FOREWORDS, ABBREVIATIONS, GLOSSARY These are the Sedarim ("orders", or major There are about 12,800 printed pages in the divisions) and tractates (books) of the Soncino Talmud, not counting introductions, Babylonian Talmud, as translated and indexes, glossaries, etc. Of these, this site has organized for publication by the Soncino about 8050 pages on line, comprising about Press in 1935 - 1948. 1460 files — about 63% of the Soncino Talmud. This should in no way be considered The English terms in italics are taken from a substitute for the printed edition, with the the Introductions in the respective Soncino complete text, fully cross-referenced volumes. A summary of the contents of each footnotes, a master index, an index for each Tractate is given in the Introduction to the tractate, scriptural index, rabbinical index, Seder, and a detailed summary by chapter is and so on. given in the Introduction to the Tractate. SEDER ZERA‘IM (Seeds : 11 tractates) Introduction to Seder Zera‘im — Rabbi Dr. I Epstein INDEX Foreword — The Very Rev. The Chief Rabbi Israel Brodie Abbreviations Glossary 1.
[Show full text]
Demai for the Poor
בס"ד Volume 13. Issue 11 Demai for the Poor The Mishnah (3:1) teaches that one is able to feed that the Rambam explained the leniency was motivated demai produce to the poor. In other words, the to ease the mitzvah of tzedaka. Consequently, the requirement of separating terumot and maasrot from leniency is only afforded to the ani in that context - demai produce is lifted for an ani (poor person). The when one feeds an ani. If, however the ani receives a Mishnah continues that this leniency was also afforded good portion as part of a tzedaka distribution and takes to the achsanya. The Bartenura explains that this refers it home, then he is obligated to separate Demai. He to Jewish soldiers that passed through from town to explains that that is why the Mishnah used to word town. By force of law, the people of each town were “ma’achilin” (feed) and not “ochlin” (eat) when made responsible to feed them. Why are these people teaching this exemption, since it is only in the context excluded from the gezeirah of demai? of feeding the ani that he is exempt. This would also explain why the Mishnah only records the requirement Rashi (Eiruvin 17b) explains that whether or not one is of informing the ani in the case of a tzedaka truly required to separate terumot and maasrot from distribution but not in the case of feeding aniim demai. demai is doubtful – it is a safek. Furthermore, most Amei Haaretz separated everything that was required The Tosfot Yom Tov, however notes that the Rambam anyway.
[Show full text]
Pharmacology and Dietetics in the Bible and Talmud Fred
PHARMACOLOGY AND DIETETICS IN THE BIBLE AND TALMUD FRED ROSNER Introduction In his classic book on biblical and talmudic medicine, Julius Preuss devotes an entire chapter to materia medica and another chapter to dietetics, thereby accentuating the importance of these topics in Jewish antiquity and the middle ages. 1 Since numerous volumes could be written on either of these two vast subjects, this essay confines itself primarily to presentations of two examples of each topic. In regard to pharmacology in the Bible and Talmud, the famous balm of Gilead and the equally renowned biblical mandrakes will be discussed. As examples of dietetics, classic Jewish sources dealing with dairy products as well as chicken soup, the Jewish penicillin, will be cited. Pharmacology in Bible and Talmud One must be extremely careful in describing the pharmacology of antiquity. The entire system of dispensing drugs today is much simpler and more precise than even only a few decades ago. One need only compare the list of ingredients or length of prescriptions of one hundred years ago to a modern prescription. Medications described in the Bible and Talmud are mostly derived from the flora. However, numerous animal remedies were known to the talmudic Sages. For example, although honey was used to revive a person who fainted (? hypoglycemia), eating honey was thought to be harmful for wound healing. 2 A person with pain in the heart should suck goat's milk directly from the udder of the animal. 3 Someone bitten by a dog was given liver from that dog to eat4 as recommended by physicians in antiquity, perhaps an early form of immunotherapy.
[Show full text]
Daf Ditty Shekalim 14: Swept Away
Daf Ditty Shekalim 14: Swept Away The Death of Prince Leopold of Brunswick James Northcote (1746–1831) Hunterian Art Gallery, University of Glasgow Nephew of King Frederic II; from 1776 Regimentskommandeur und Stadtkommandant of Frankfurt (Oder); died tragically attempting to rescue some inhabitants of Frankfurt during the flood of 1785. 1 Halakha 2 · MISHNA There must be no fewer than seven trustees [amarkolin] and three treasurers appointed over the Temple administration. And we do not appoint an authority over the public comprised of fewer than two people, except for ben Aḥiyya, who was responsible for healing priests who suffered from intestinal disease, and Elazar, who was responsible for the weaving of the Temple curtains. The reason for these exceptions is that the majority of the public accepted these men upon themselves as officials who served without the assistance of even a single partner. 2 GEMARA: The mishna states that there must be no fewer three treasurers and seven trustees. The Gemara states that it was likewise taught in a baraita that there must be no fewer than two executive supervisors [katalikin]. This is as it is written in the verse that lists the men who supervised the receipt of teruma and tithes from the public and their distribution to the priests and the Levites, as well as the receipt of items dedicated to the Temple: And Jehiel, and Azaziah, and Nahath, and Asahel, and 13 גי ְָוֲַיﬠזזהוּ ִוִייחֵאל ְַוַנחתַ ַוֲﬠָשׂהֵאל Jerimoth, and Jozabad, and Eliel, and Ismachiah, and ְְִויַסְָמיכהוּ,ִִויירמוֹתְויָוָֹזבד, ֱֶוִאילֵאל ְְִויַסְָמיכהוּ, Mahath, and Benaiah, were overseers under the hand of מוּ ַ ַ ח ,ת בוּ ְ ָנ ָי וּה -- הו דיּמכונינ ,םַדִק ִִייְפּ ,םַדִק דיּמכונינ הו Conaniah and Shimei his brother, by the appointment of נָכּ( נַ יְ )וּהָ מִשְׁ ו ﬠְ יִ חָא ,ויִ מְ בּ פִ דַקְ חְ י זִ יִּקְ וּהָ וּהָ יִּקְ זִ חְ י דַקְ פִ מְ בּ ,ויִ חָא יִ ﬠְ מִשְׁ ו )וּהָ יְ נַ נָכּ( e,ֶ Hezekiah the king, and Azariah the ruler of the house ofֶלַהמּ ָוְּהיַרזֲַﬠו ידבְּגנ ֵיתִ - ִי.ֱםgהָהא God.
[Show full text]
Shabbos Hagadol Drasha 5777
The Moral Challenge of Our Most Expensive Holiday Rabbi Ariel Rackovsky Shabbos HaGadol 5777 Once again and as usual, I am indebted to my dear friend Rabbi Ben Skydell of Congregation Orach Chaim of Manhattan’s Upper East Side. Rabbi Skydell and I have been preparing Shabbat Hagadol and Shabbat Shuva Derashot together for several years now; he always does the lion’s share of the work and his incisive readings and excellent research always help refine and expand our ideas. May we go from strength to strength! I also want to acknowledge my parents, for whom this is the first time hearing me deliver a Shabbos HaGadol Derasha. I look forward to many more opportunities in the future to share Torah with you, in their presence. Two simple words. The headstone of the great Rav Chaim Soloveitchik says nothing about his illustrious career as Rosh Yeshiva in the Volozhin Yeshiva, as the author of a remarkable work on the Rambam or as the originator of a brand new analytical system of Talmud study. Instead, his epitaph pays tribute to a man who was known as much for his personal refinement and elevated character as he was for his brilliant mind. The two words are Rav Chessed- a pun, as it can be translated both as “a man of great kindness” or “A Rabbi of kindness.” An example of both Rav Chaim’s brilliance and compassion can be found in the story of a woman who came to him before Pesach with a halachic question. Is it permissible, she asked, to use milk instead of wine for 1 the four cups at the Seder? Rav Chaim explained to her that it is not; it is a biblical obligation to drink four cups of wine at the Seder, interspersed at strategic intervals throughout the journey of the Haggadah.
[Show full text]
Pack 0215-2018 R002 Draft 00.Indd
Land Definitions: Land Contracts,Tevel , Demai, Chaver etc Ref: Sefer Zeraim, Hilchot Maasrot, Chapters 6, 9, 10 and 12 TEVEL Tevel means produce from which trumah and maaser have not been separated. Eating tevel is forbidden. Kindling impure tevel. – Even though impure and not eaten, it is still forbidden to benefit from the fire. •Reminder: Forbidden Foods – Vegetables and Miscellaneous. Ref: Sefer Kedushah, Hilchot Maachalot Assurot, Chapter 10 and 11. Pack on Food. Planting tevel seeds – forbidden to sow before tithes separated. It is forbidden to sell tevel. If there is a dispute between seller and purchaser, and purchaser says “I purchased tithed produce” and seller says “I told you it was tevel”, we compel the seller to make the appropriate separations. Presents – Forbidden to send tevel as a present in case recipient will eat without tithing. Debts – One cannot pay a debt with tevel. Products taken by force (they were stolen from him) do not need separations of trumah and maaser. Rules regarding different contracts of land use i.e. • Arisut (sharecropping) – Choker – Hires field for a specific amount of produce. – Mekabel – Hires field for a percentage of the yield. • Socher – Rents land for sum of money. DEMAI Demai means produce where there is doubt if tithes had been separated. (de, mai – this, what is it?) Yochanan Kohen gadol ordained that (because only trumah was being separated), the demai should be treated as follows: s • Remove trumat maaser 1/100 and give to Priest. (because punishment would be death) • Assess maaser sheni and transfer holiness onto money. • If the Levi (first tithe or ani (poor person) (maaser ani) want their share, they need to bring proof that tithes had not been separated, and then take their tithes.
[Show full text]
The }Amnia Period in Jewish History
NOTES AND STUDIES 347 THE }AMNIA PERIOD IN JEWISH HISTORY. I. THE request made by R'J ochanan ben Zakkai, when he secured the favour of Vespasian, that the Sanhedrin should be allowed to settle at J amnia 1 is clear evidence of his wisdom and knowledge. The town itself had remained loyal to the Romans, and the Jewish population, hitherto in the majority 2 had just been considerably weakened by the importation of an alien eJement.3 Neither in }amnia nor anywhere in the neighbourhood could rebellion be even suspected. The Jewish population in the Plain of Sharon too had suffered but little in the war, and besides the whole plain from Carmel to Gaza, with the low hills of the Shephelah, was amongst the most fertile and desirable land in Palestine. The fertility of Lydda is specially mentioned 4 and ·from Ganoth Zeriphim, near J oppa, G the firstfruits of the wheat had been taken for presentation in the Temple. Nowhere else in the Holy Land could the maximum return be so easily secured with the minimum of labour. We need not then be surprised that the population was large, though of course the numbers given must be discounted in view of the manifest megalomania of the recorders. The little Jewish State, to some extent administered from }amnia ·from A. D. 70 to 135, is defined as extending from Antipatris to Gib bethon, the latter of which must have been somewhere in the Philistine country, as Bethshemesh is mentioned as having been between them.6 There we have it stated that there were no fewer than 6oo,ooo villages, and that Bethshemesh was the smallest.
[Show full text]
Maaseroth.Pdf
Mishna - Mas. Ma'aseroth Chapter 1 MISHNAH 1. THEY HAVE LAID DOWN A GENERAL RULE CONCERNING TITHES:1 WHATEVER IS [CONSIDERED] FOOD2 AND IS GUARDED3 AND GROWS OUT OF THE SOIL,4 IS LIABLE TO TITHES.5 AND THEY HAVE FURTHER LAID DOWN ANOTHER RULE [AS REGARDS TITHE]: WHATSOEVER IS CONSIDERED FOOD BOTH AT THE BEGINNING AND AT THE CONCLUSION [OF ITS GROWTH].6 EVEN THOUGH HE WITHHOLDS IT FROM USE SO AS TO ENABLE THE QUANTITY OF FOOD TO INCREASE, IS LIABLE [TO TITHE]. WHETHER [IT BE GATHERED] IN ITS EARLIER OR LATER STAGES [OF RIPENING].7 WHEREAS WHATSOEVER IS NOT CONSIDERED FOOD IN THE EARLIER STAGES [OF ITS GROWTH] BUT ONLY IN ITS LATER STAGES,8 IS NOT LIABLE [TO TITHE] UNTIL IT CAN BE CONSIDERED FOOD.9 MISHNAH 2. WHEN DO THE FRUITS BECOME LIABLE TO TITHE?10 FIGS FROM THE TIME THEY ARE CALLED BOHAL,11 GRAPES AND WILD GRAPES IN THE EARLY STAGES OF RIPENING,12 RED BERRIES AND MULBERRIES AFTER THEY BECOME RED; [SIMILARLY] ALL RED FRUITS, AFTER THEY BECOME RED. POMEGRANATES ARE LIABLE TO TITHE AFTER THEIR CORE BECOMES PULPY,13 DATES AFTER THEY BEGIN TO SWELL,14 PEACHES AFTER THEY ACQUIRE [RED] VEINS,15 WALNUTS FROM THE TIME THEY FORM DRUPES.16 R. JUDAH SAYS: WALNUTS AND ALMONDS, AFTER THEIR KERNEL SKINS HAVE BEEN FORMED.17 MISHNAH 3. CAROBS [ARE SUBJECT TO] TITHES AFTER THEY FORM DARK SPOTS.18 SIMILARLY ALL BLACK-FINISHED FRUITS19 AFTER THEY FORM DARK SPOTS; PEARS AND CRUSTUMENIAN PEARS,20 QUINCES,21 AND MEDLARS22 [ARE LIABLE TO TITHES] AFTER THEIR SURFACE BEGINS TO GROW SMOOTH.23 SIMILARLY ALL WHITE FRUITS,24 AFTER THEIR SURFACE BEGINS TO GROW SMOOTH; FENUGREEK [IS LIABLE TO TITHE, WHEN IT IS SO FAR ADVANCED] THAT THE SEEDS [CAN BE PLANTED AND] WILL GROW,25 GRAIN AND OLIVES AFTER THEY ARE ONE-THIRD RIPE.26 MISHNAH 4.
[Show full text]
C Wxt I`Nc Dpyn
cw DEMAI 4 c wxti`nc 104 Mishnah Demai, chapter 4 c wxt i`nc dpyn (1) If a man bought fruit from one who lr© on¨`¡p¤ Fpi`¥W¤ iO¦n¦ zFxR¥gwFNd © ¥ © ` was not trustworthy regarding tithes ,zA¨X©a© Fl`£FWe§ ,ox¨V§r©l§ gk©W¨e§ ,zFxU§r©O©d© [i.e., an am ha'aretz] and he forgot to lk©`Ÿi `Ÿl ,zA¨W© i`¥v¨Fn dk¨W¥g¨ .eiR¦ lr© lk©`Ÿi tithe them [before the Sabbath], he Fpi`¥W¤ xg¥`© Fl xn©`¨ ,F`v¨n§ `Ÿl .xV¥r©I§W¤ cr© inquires of the seller on the Sabbath [if lr© lk¥F` ,od¥ oix¦V¨rªn§ ,zFxU§r©O©d© lr© on¨`¡p¤ he had tithed them] and may eat, cr© lk©`Ÿi `Ÿl ,zA¨W© i`¥v¨Fn dk¨W¥g¨ .eiR¦ according to his word [since on the dxfgW¨§ ¨ ¤ i`nC © § ly ¤ xUrn© ¥ £ zn©ExY§ .xV¥r©I§W¤ Sabbath itself even untrustworthy lFgA© s`© ,xn¥F` ix¦EfW§ oFrn§W¦ iA¦x© ,Dn¨Fwn§l¦ people do not lie] but at nightfall after Fxag¥£¤ z` xiCOd ¦©©a :eiR ¦© lr FlkF`e §§£ Fl`FW the Sabbath [if he had fruit left over], he may not eat from them unless he tithes them first [this leniency was only instituted regarding the Sabbath, since one may not tithe on the Sabbath]. If he could not locate the seller, but another person who was not reliable regarding tithes declared to him that [he knows that] they had been tithed, he [too, is believed and he] may [therefore] eat them according to his word; but at nightfall, after the Sabbath, he may not eat from them unless he had first tithed them.
[Show full text]
SYNOPSIS the Mishnah and Tosefta Are Two Related Works of Legal
SYNOPSIS The Mishnah and Tosefta are two related works of legal discourse produced by Jewish sages in Late Roman Palestine. In these works, sages also appear as primary shapers of Jewish law. They are portrayed not only as individuals but also as “the SAGES,” a literary construct that is fleshed out in the context of numerous face-to-face legal disputes with individual sages. Although the historical accuracy of this portrait cannot be verified, it reveals the perceptions or wishes of the Mishnah’s and Tosefta’s redactors about the functioning of authority in the circles. An initial analysis of fourteen parallel Mishnah/Tosefta passages reveals that the authority of the Mishnah’s SAGES is unquestioned while the Tosefta’s SAGES are willing at times to engage in rational argumentation. In one passage, the Tosefta’s SAGES are shown to have ruled hastily and incorrectly on certain legal issues. A broader survey reveals that the Mishnah also contains a modest number of disputes in which the apparently sui generis authority of the SAGES is compromised by their participation in rational argumentation or by literary devices that reveal an occasional weakness of judgment. Since the SAGES are occasionally in error, they are not portrayed in entirely ideal terms. The Tosefta’s literary construct of the SAGES differs in one important respect from the Mishnah’s. In twenty-one passages, the Tosefta describes a later sage reviewing early disputes. Ten of these reviews involve the SAGES. In each of these, the later sage subjects the dispute to further analysis that accords the SAGES’ opinion no more a priori weight than the opinion of individual sages.
[Show full text]
Rereading the Mishnah
Texts and Studies in Ancient Judaism Texte und Studien zum Antiken Judentum Edited by Martin Hengel and Peter Schäfer 109 Judith Hauptman Rereading the Mishnah A New Approach to Ancient Jewish Texts Mohr Siebeck JUDITH HAUPTMAN: born 1943; BA in Economics at Barnard College (Columbia Univer- sity); BHL, MA, PhD in Talmud and Rabbinics at Jewish Theological Seminary; is currently E. Billy Ivry Professor of Talmud and Rabbinic Culture, Jewish Theological Seminary, NY. ISBN 3-16-148713-3 ISSN 0721-8753 (Texts and Studies in Ancient Judaism) Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliographie; de- tailed bibliographic data is available in the Internet at http://dnb.ddb.de. © 2005 by Judith Hauptman / Mohr Siebeck, Tübingen, Germany. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Guide-Druck in Tiibingen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. •mm i^DH tn In memory of my brother, Philip Jonathan Hauptman, a heroic physician, who died on Rosh Hodesh Nisan 5765 Contents Preface IX Notes to the Reader XII Abbreviations XIII Chapter 1: Rethinking the Relationship between the Mishnah and the Tosefta 1 A. Two Illustrative Sets of Texts 3 B. Theories of the Tosefta's Origins 14 C. New Model 17 D. Challenges and Responses 25 E. This Book 29 Chapter 2: The Tosefta as a Commentary on an Early Mishnah 31 A.
[Show full text]
Berachoth.Pdf
Talmud - Mas. Berachoth 2a C H A P T E R I MISHNAH. FROM WHAT TIME MAY ONE RECITE THE SHEMA’ IN THE EVENING? FROM THE TIME THAT THE PRIESTS ENTER [THEIR HOUSES] IN ORDER TO EAT THEIR TERUMAH1 UNTIL THE END OF THE FIRST WATCH.2 THESE ARE THE WORDS OF R. ELIEZER. THE SAGES SAY: UNTIL MIDNIGHT. R. GAMALIEL SAYS: UNTIL THE DAWN COMES UP.3 ONCE IT HAPPENED THAT HIS4 SONS CAME HOME [LATE] FROM A WEDDING FEAST AND THEY SAID TO HIM: WE HAVE NOT YET RECITED THE [EVENING] SHEMA’. HE SAID TO THEM: IF THE DAWN HAS NOT YET COME UP YOU ARE STILL BOUND TO RECITE. AND NOT IN RESPECT TO THIS ALONE DID THEY SO DECIDE, BUT WHEREVER THE SAGES SAY UNTIL MIDNIGHT’, THE PRECEPT MAY BE PERFORMED UNTIL THE DAWN COMES UP. THE PRECEPT OF BURNING THE FAT AND THE [SACRIFICIAL] PIECES, TOO, MAY BE PERFORMED TILL THE DAWN COMES UP.5 SIMILARLY, ALL [THE OFFERINGS] THAT ARE TO BE EATEN WITHIN ONE DAY MAY LAWFULLY BE CONSUMED TILL THE COMING UP OF THE DAWN. WHY THEN DID THE SAGES SAY ‘UNTIL MIDNIGHT’? IN ORDER TO KEEP A MAN FAR FROM TRANSGRESSION. GEMARA. On what does the Tanna base himself that he commences: FROM WHAT TIME?6 Furthermore, why does he deal first with the evening [Shema’]? Let him begin with the morning [Shema’]! — The Tanna bases himself on the Scripture, where it is written [And thou shalt recite them] . when thou liest down and when thou risest up,7 and he states [the oral law] thus: When does the time of the recital of the Shema’ of lying down begin? When the priests enter to eat their terumah.8 And if you like, I can answer: He learns [the precedence of the evening] from the account of the creation of the world, where it is written, And there was evening and there was morning, one day.9 Why then does he teach in the sequel: THE MORNING [SHEMA’] IS PRECEDED BY TWO BENEDICTIONS AND FOLLOWED BY ONE.
[Show full text]