Nbsiw Dnöo Norm Πνο :N Tu Va (Foi. 43B) on VNIOO V?
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•won pno norm nxo iN VinI n hnöτ ·· ö• ninatτ ?: nbsiτ : ITw ·.· dnöτ •· os norτ m πντ ο :n tuva (foi. 43b) on VNIOO V? V*-pn\? V3 W yffVEb W TWN"! ,πνο nriiK iq-t>p γιη ηαη^ >ρ*τ:ι ηκυ ηπίΝ rm?n rnin\? ΊΝ DN1 -L'WVO JLONJL!? DW N*H.(7> ^VW"! ON"! nv^p iN onip? i!7DN> ρ>ιηη vn vn>?o on-) .na? ί!ρν nri nbsi νπρη> .nyis *rn2s oippi ΝΓΙ> H? Jii»t»y> ιρ>ηπ> iN ni-va 'oi ivtti» iN Mishnah 1: One seah of impure heave that fell into less than 100 [seah] of profane produce, or First Tithe, or Second Tithe, or dedicated produce, be it pure or impure, must be left to rot1. If that seah was pure, all should be sold to Cohanim for the price of terumah except for the value of that seah.2. If it fell into First Tithe, heave of the tithe must be given its name3; if it fell into Second Tithe or dedicated produce, they should be redeemed4. If it was impure and profane5, it should be eaten as crackers, or dry roasted, or kneaded with fruit juice, or split into pieces of dough so that no volume of an egg should be together. 1 Since impure heave must be buyers; the owner is not permitted to destroyed and heave cannot be lifted if charge the regular price to make clear it constitutes more than 1% of the that the Cohen may not give from the whole, all must be destroyed. produce to lay people. The original 2 All is pure dema' which may be heave cannot be charged since it is not eaten by the Cohen. The Cohen will the farmer's property. pay only little because there are few 3 Again, it must be sold to a HALAKHAH1 167 Cohen but the Cohen may not eat from 5 It is assumed that the impure it before he declares that 10% of the produce is dry and the pure heave has tithe are to be heave of the tithe. not been prepared for impurity (Demay Since First Tithe becomes profane after Chapter 2, Note 141). Food in quan- its heave was removed, if it is still tities less than the volume of an egg called First Tithe this implies that it does not accept impurity (Mishnah still contains heave. Heave of the tithe Tahorot 1:1); if the heave is of flour, need not actually be separated; this small pieces of half the volume of a would be impossible. hen's egg may be kneaded with water, 4 Since second tithe or food de- larger amounts only in fluids which do dicated to the Temple may not contain not prepare (cf. Demay 2, Note 136), heave, it has to be redeemed and then usually fruit juice other that grape consumed as dema'. juice or wine. n^nvy >n>st?i ni?y» !?ιυ n»n m .'id ηκοο ηαηπ ηκο :H η^π • : ' ν - •• ·· τ · .... - τ " : τ : τ : η>νη πν»!? ninai? ni»33\y ηοηη πνό ρ m»N ΝΓΡίη» m ίον ντ·· τ ·· τ : τ : ιτ ν τ : τ ' ·• τ : ιτ τ · : - ·· · · - τ .Νΐη ϊ7ηο Nb 6.nt?vo πν» κη tinöü riins Kinw >330 .. .. .. »c. - τ .. τ τ " ' τ ·.· ·· j · Halakhah 1: "One seah of impure heave", etc. Rebbi Hiyya stated: "Tevel lifts, aftergrowth of the Sabbatical lifts.7" Tevel, one lifts and gives a name to his tithes. The aftergrowth of the Sabbatical should be given to those who may eat it. Rebbi Yose said, a baraita says so: "A seah of heave that fell into less than one hundred may be lifted7 ...". Because it is less than 100; hence 100 will lift; is that not from tevell 6 Reading of the Rome ms. heave and tithes for other produce or Leyden and Venice: ii^vn n"?s>o "lifts, he gives a name to the heave of the may be lifted." tithe." 6:3: "A seah of heave which fell 7 Tosephta 6:2: "A seah of heave into 100 of Sabbatical produce shall be which fell into less than 100 and made lifted, less than that must be left to it dema', if it was tevel he uses it as rot." Tevel is forbidden to everybody, 168 TERUMOT CHAPTER FIVE including a Cohen, but the Cohen may tithe without actually separating any- turn it all into heave and heave of the thing. na N't? -igN n»i?\n ,ηιοιυι ija^rn na? νρ>ϊΗ)ο l^ari I»*) Π3 N>n ΓΡ>3ψ N't? *1£N ρην ,N'!? Dni^n (fol. 43b) ΊΝψ Nil ΙΡψΊ pjin na? vv^n N^Pl^i? 1TI> .οηττη-!?? ">Νψ wn ΙΡψ νιπ nttiui ΐ)?ψι na? ρ>>7)0η ·|3ην rn dw? iiooj -α ϊ>κι»ψ >a*i ,·|)οψ3 uon ν^Ίφ in)? uni> >>pip 1>?031? ^Νΐοψ .vriioiiv ia-ιψ? .1311)0 Νΐηψ v*Tiö ^Ό nni ρ'ίπκ .nim>iΤ !?· πηνίοΤ 5 Τυ ! .nnvyotτ:τ? : vnr·o - ! ' !pni 'τ >Τ nvya n»nΤ · -t u Τ>· η TO-Τ ! .π»p^irτ τ : -ö : πηνίο!τ:τ?: .ro>oiτ » nnwoτ : τb : There8, we have stated: "One makes a fire with bread and oil of heave." Hizqiah said, they taught only bread and oil, therefore nothing else. Rebbi Johanan said, there is no difference between bread, oil, and any other thing. Rebbi Yudan from Kappadokia asked, are wheat grains like bread and olives like oil9? Rebbi Samuel bar Nahman said in the name of Rebbi Johanan10, may the bones of him who uses bread and oil of heave to make a fire be burned. Rebbi Samuel bar Nahman asked before Rebbi Johanan: May one make a fire? He said to him, make a fire11! Anything given to your tribe was given to you, as Rebbi Abba bar Hiyya said in the name of Rebbi Johanan {Num. 18:8): "For excellence12". For excellence for greatness, for excellence for rubbing in, for excellence for lighting. 8 This baraita is not found in any 9 In the Babli, R. Johanan collection but it is quoted in Babli explicitly adds wheat grains to bread. Pesahim 33b, together with the 10 The name tradition here is opinions of Hizqiah and R. Johanan. impossible, even though it is supported The heave in this paragraph is impure by both mss. In the next sentence, the heave which is forbidden as food. same R. Samuel bar Nahman asks R. HALAKHAH 1 169 Johanan whether one may use impure forbidden food. (In mss. of the Babli, heave for lighting. The statement, as substitutions of "Johanan" for "Jona- noted by R. S. Cirillo, must be in the than" and vice-versa are quite fre- name of R. Samuel's teacher R. quent.) Jonathan; a similar position is taken in 11 Of impure heave. the Babli by Rav Hisda and his student 12 "To you (Aaron) I gave it for Rava. They are afraid that storing of excellence," referring to all obligatory impure heave as fuel would lead to gifts to the Cohen. people accidentally eating from the i^rivi ϊν ·ΝΠ>3 Tvptn-r n>riyi ϊχ VW? ι:ιί?Ί· VP71? N$)3> κ)3ψ ro>3D >a-)7 nir\? ·)3ηρ -no ^Ύί nuö' K»vy ViiTb ismy -i:m iD-π vnw -inn ira ·• τ · TV ·· τ · i ~ ν τ τ : τ -s ·· τ · s ~ ' τ τ ί τ · » γ τ We understand that when pure it must be left to rot15, but when impure to rot? In the opinion of Hizqiah, this is correct. In the opinion of Rebbi Johanan, should it not be burned? Rebbi Johanan is of the opinion of Rebbi Yose ben Hanina, maybe it is possible to find for them something to lift16; but only if it is not usually mixed [with other food]. But if it usually is mixed, maybe something untoward will happen17. 13 Reading of Rome ms. Leyden heave to be lifted. and Venice: Vv jj'VT |3πν 'an πτιιπ 17 Therefore, it has to be lapn" Nrra n'prrn nvon. destroyed as quickly as possible, by 14 Reading of Rome ms. Leyden burning. In the Babli (loc. cit. 8), the and Venice: ViS'n1? "to be included". position of R. Johanan is interpreted 15 This is required by the Mishnah. that he permits impure heave to be 16 Since rotting takes some time, stored as fuel only after it has been maybe some more will accidentally fall denatured. into the produce which will permit the 170 TERUMOT CHAPTER FIVE N3>3D invwi ioipp VN s&r? l^nao ·ρ κΐη '»li lxrpin> κ^ο Dip» iniN ΐΊ.ηψ Did we not want to say that dedicated things have only their time and place19? Rebbi Hanina said, explain it if that place was destroyed and he cannot even sell it for the price of wood. 18 The Leyden ms. and Venice text dedicated articles to a place where have here an additional word: xbx. they might fetch a better price. If 19 Mishnah Arakhin 6:5. If some- impure heave fell into dedicated thing is donated to the Temple, it has produce, why should it rot and not be to be sold off at its place at the earliest sold as fuel? possible time; one may not transport ON II»3JN N»N NIN I>N»OA rnino i>aNi minoa rninv? RNPN ΝΪΠ oyn >a*i NIVD »ail n>rivi ϊϋ P^n iriiN vn ρκρυ iribn "pnqN!? * non^ ri2S wririii >Ni> >an ovn roi> >3,11 n»pp VY^NPPRI •)» -ION I*T NIRP-J ΓΡΓΙΠ .IRMRPA ·Ρ-»Γ)Ν> ·)Γΐ3?Ψ ίο ΐ)3Γΐ -ion Nirm aa in·) .ia\{> vy^ppn in irto Npn in ,·)Γΐ3^ ύΓΐ> ριρΐ Νΐηφ na*T? ta^ai >iio ia^ vinippn This means, pure [fell into] pure, but pure into impure20? That is what we have stated: "If it was impure and profane." 2IAccording to Rebbi Yose, it is appropriate, as Rebbi Yose said in the name of Hizqiah, Rebbi Jonah in the name of Rebbi Yannai (Num.