Maaser Sheni — Talmud Yerushalmi

Maaser Sheni

Maaser Sheni — Talmud Yerushalmi no Beth HaMidrash: o texto hebraico e sua tradução em português, com Rashi e os grandes comentaristas. Grátis, online.

משנה: מַעֲשֵׂר שֵׁינִי אֵין מוֹכְרִין אוֹתוֹ וְאֵין מְמַשְׁכְּנִין אוֹתוֹ וְאֵין מַחֲלִיפִין אוֹתוֹ וְלֹא שׁוֹקְלִין כְּנֶגְדּוֹ וְלֹא יֹאמַר אָדָם לַחֲבֵירוֹ בִּירוּשָׁלֵם הֵילָךְ יַיִן וְתֵן לִי שֶׁמֶן וְכֵן כָּל שְׁאָר הַפֵּירוֹת אֲבָל נוֹתְנִין זֶה לַזֶּה מַּתְּנַת חִנָּם. מַעֲשֵׂר בְּהֵמָה אֵין מוֹכְרִין אוֹתוֹ תָּמִים חַי. וְלֹא בַּעַל מוּם חַי וְשָׁחוּט וְאֵין מְקַדְּשִׁין בּוֹ אֶת הָאִשָּׁה. הַבְּכוֹר מוֹכְרִין אוֹתוֹ תָּמִים חַי. וּבַעַל מוּם חַי וְשָׁחוּט וּמְקַדְּשִׁין בּוֹ אֶת הָאִשָּׁה. וְאֵין מְחַלְלִין מַעֲשֵׂר שֵׁנִי עַל אַסֵּימוֹן וְלֹא עַל הַמַּטְבֵּעַ שֶׁאֵינוֹ יוֹצֵא וְלֹא עַל הַמָּעוֹת שֶׁאֵינָן בִּרְשׁוּתוֹ.MISHNAH: One does not sell Second Tithe 14:25), transfer its holiness to the money, and render the produce profane which then may be sold; cf. Mishnah 4:1. The money has to be spent for pure food in Jerusalem to be consumed by the rules of holiness., one does not take it as a pledge, one does not barter it, and one does not weigh corresponding to it. One should not say to his neighbor in Jerusalem, here you have wine, give me its value in oil, but they may give free gifts to one another.One may not sell animal tithe unblemished alive, or blemished alive or slaughtered, and one may not use it for preliminarily marrying a woman 6:2, Note 46. The husband has to give his bride something of his possessions. For R. Meїr, Second Tithe is not the farmer’s property but given to him by Heaven.. One may sell a firstling unblemished alive, blemished alive or slaughtered 28a)., and one may use it for preliminarily marrying a woman. One does not exchange Second Tithe by a blank, Money and Prices (Ramat Gan, 1974), Note 12 on p. 208., or by a coin not in circulation, or on money not in his possession.

הלכה: מַעֲשֵׂר שֵׁינִי אֵין מוֹכְרִין אוֹתוֹ. אֵין מוֹכְרִין אוֹתוֹ מִפְּנֵי שֶׁכָּתוּב בּוֹ קְדוּשָׁה. אֵין מְמַשְׁכְּנִין אוֹתוֹ מִפְּנֵי שֶׁכָּתוּב בּוֹ בְּרָכָה. כֵּיצַד אֵין מוֹכְרִין אוֹתוֹ. לֹא יֹאמַר אָדָם לַחֲבֵירוֹ הָא לָךְ אֶת הַמָּנֶה הַזֶּה שֶׁלְמַעֲשֵׂר שֵׁנִי וְתֵן לִי בוֹ חֲמִשִּׁים זוּז שֶׁלְחוּלִין.HALAKHAH: “One does not sell Second Tithe.” One does not sell it because holiness is written for it. 27:30.. One does not use it as a pledge because blessing is written about it 14:24. Taking a loan and giving a pledge is not a sign of blessing.. “] worth, give me 100 in exchange.” If Second Tithe were sold, it would not be redeemed and the buyer would have to eat the produce in purity and sanctity in Jerusalem (assuming the existence of the Temple.) How may one not sell it? A person should not say to his neighbor, here you have this mina’s worth of Second Tithe, give me 50 zuz profane for it.”

מָאן תַּנָּא אֵין מוֹכְרִין אוֹתוֹ רִבִּי מֵאִיר. בְּרַם כְּרִבִּי יוּדָה בְּדִין הוּא שֶׁיְהֵא מוּתָּר לְמוֹכְרוֹ מִקַּל וָחוֹמֶר. מַה אִם תְּרוּמָה שֶׁהִיא אֲסוּרָה לְזָרִים מוּתָּר לְמוֹכְרָהּ. מַעֲשֵׂר שֵׁינִי שֶׁהוּא מוּתָּר לְזָרִים אֵינוֹ דִּין שֶׁיְהֵא מוּתָּר לְמוֹכְרוֹ. לֹא. אִם אָמַרְתָּ בִּתְרוּמָה שֶׁאֵינָהּ טְעוּנָה מְחִיצָה תֹּאמַר בְּמַעֲשֵׂר שֵׁינִי שֶׁהוּא טָעוּן מְחִיצָה. בִּיכּוּרִים יוֹכִיחוּ שֶׁהֵן טְעוֹנִין מְחִיצָה וּמוּתָּר לְמוֹכְרָן. לֹא. אִם אָמַרְתָּ בְּבִיכּוּרִין שֶׁאֵינָן תּוֹפְסִין אֶת דְּמֵיהֶן. תֹּאמַר בְּמַעֲשֵׂר שֵׁינִי שֶׁהוּא תוֹפֵשׂ אֶת דָּמָיו. שְׁבִיעִית תּוֹכִיחַ שֶׁהִיא תוֹפֶסֶת אֶת דָּמֶיהָ וּמוּתָּר לְמוֹכְרָהּ. אָמַר רִבִּי יוּדָן מִזּוֹ מְכִירָתָהּ שֶׁלַּשְּׁבִיעִית הִיא חִילוּלָהּ.Who is the Tanna of “one does not sell it”? Rebbi Meїr 2:8, cf. Demay Chapter 1, Notes 185–186.! But for Rebbi Jehudah it should be logical that it be permitted to be sold, by an argument a minore ad majus: If it is permitted to sell heave; e. g. Mishnah 4:1. which is forbidden to lay people, since Second Tithe is permitted to lay people, one should certainly be permitted to sell it. No, if you assert this for heave which does not need an enclosure, what can you imply for Second Tithe which needs an enclosure 14:24 requires that Second Tithe be consumed “at the place chosen by the Eternal, your God.” This place must be designated somehow. We have no record that the sanctuary at Shilo was within walls, but some enclosure must have defined the sacred space. It is accepted that the ancient walls of Jerusalem defined the sacred space for Second Tithe. In contrast, heave may be consumed by the priests anywhere in the Land.? First Fruits shall prove it which need an enclosure and one may sell them! No, if you assert this for First Fruits which do not implicate their monetary substitute, what can you imply for Second Heave which implicates its monetary substitute. 14:24. The argument could have been formulated: The sale of First Fruits is a sale, the sale of Second Tithe is a redemption.! The Sabbatical shall prove it which implicates its monetary substitute 8:8. and it is permitted to sell it! Rebbi Yudan said, from this? The sale of Sabbatical produce is its redemption Chapter 8, cannot be characterized as a sale but is a redemption which does not impinge on the holiness of the produce which remains Sabbatical. But exchanged Second Tithe is totally profane. Therefore, there is no proof that R. Jehudah would permit the sale of unexchanged Second Tithe..

אָמַר רִבִּי יִרְמְיָה מָאן תַּנָּא אֵין מוֹכְרִין אוֹתוֹ רִבִּי מֵאִיר. בְּרֵם כְּרִבִּי יוּדָן בְּדִין הוּא שֶׁיְהֵא מוּתָּר לְמוֹכְרוֹ מִקַּל וָחוֹמֶר מַה אִם שְׁבִיעִית שֶׁאֵין פּוֹרְעִין חוֹב מִדָּמֶיהָ מוּתָּר לְמוֹכְרָהּ. מַעֲשֵׂר שֵׁינִי שֶׁפּוֹרְעִין חוֹב מִדָּמָיו אֵינוֹ דִּין שֶׁיְהֵא מוּתָּר לְמוֹכְרוֹ. הָא אַשְׁכַּחְנָן שֶׁפּוֹרְעִין חוֹב מִדָּמָיו כַּי דְתַנִּינָן תַּמָּן מָשַׁךְ הִימֶּינּוּ מַעֲשֵׂר בְּסֶלַע. לֹא הִסְפִּיק לִפְדּוֹתוֹ עַד שֶׁעָמַד בִּשְׁתַּיִם. אָמַר רִבִּי יוֹסֵי שַׁנְיָיא הִיא. שֶׁמִּשָׁעָה הָרִאשׁוֹנָה מַעֲשֵׂר שֵׁינִי חַיָיב. אִילּוּ חַיָיב הָיָה לֹו וְנָתָן לוֹ מֵעֲשֵׂר יְאוּת. אָמַר רִבִּי יוּדָן מַתְנִיתָא אָמְרָה כֵן שֶׁהוּא אָסוּר לְמוֹכְרוֹ. דְּתַנִּינָן תַּמָּן מֵזִיד קִידֵּשׁ שׁוֹגֵג לֹא קִידֵּשׁ. אִם אַתְּ אוֹמֵר יְהֵא מוּתָּר לְמוֹכְרוֹ יְהֵא מוּתָּר לְקַדֵּשׁ בּוֹ. וְכָל שֶׁהוּא אָסוּר לְמוֹכְרוֹ אָסוּר לְקַדֵּשׁ בּוֹ. וְהָתַנִּינָן אֵין לוֹקְחִין עֲבָדִים וְקַרְקָעוֹת וּבְהֵמָה טְמֵיאָה מִדְּמֵי שְׁבִיעִית. וְאִם לָקַח יֹאכַל כְּנֶגְדָּהּ. אָמַר רִבִּי יוֹסֵי זֹאת אוֹמֶרֶת שֶׁאָסוּר לִיקַּח אִשָּׁה מִדְּמֵי שְׁבִיעִית. דִּלֹכֵן מַה בֵּין קוֹנֶה אִשָּׁה מַה בֵּין קוֹנֶה שִׁפְחָה. רִבִּי יוֹסֵי בְשֵׁם רִבִּי זְעִירָא רִבִּי יוּדָן בְּשֵׁם רִבִּי יִילָא דִּבְרֵי הַכֹּל הִיא מִפְּנֵי פִּילְפּוּלוֹ. רִבִּי יוֹסֵי בְשֵׁם רִבִּי אָחָא דִּבְרֵי הַכֹּל הִיא כְּדֵי שֶׁיְהוּ הַכֹּל זְקוּקִין לִמְחִיצָתָן.Rebbi Jeremiah said, who is the Tanna of “one does not sell it”? Rebbi Meїr 2:8, cf. Demay Chapter 1, Notes 185–186.! But for Rebbi Jehudah it should be logical that it be permitted to be sold, by an argument a minore ad majus: If it is permitted to sell Sabbatical produce with which one may not liquidate one’s debts 3:1, Notes 13–14., it is logical that it should be permitted to sell Second Tithe since with it one may liquidate one’s debts. We find that one may liquidate one’s debts with Second Tithe, following what we stated 4:6. The text quotes only the beginning of the Mishnah but the argument is from the second part: If the buyer took possession of the Second Tithe when it was worth 2 tetradrachmas but did not exchange it until its value decreased to 1 tetradrachma, he gives the seller one tetradrachma of profane money (for redemption); the second tetradrachma he may take out of his own Second Tithe money. This means that he may use his Second Tithe money to liquidate the debt he incurred when he took possession of the Second Tithe.: “If he took from him tithe worth one tetradrachma and did not come to exchange it until it was worth two.” Rebbi Yose said, there is a difference since from the start the value of Second Tithe was due. If he had owed before, it would be an argument. Rebbi Yudan said, a Mishnah said that it is forbidden to sell it, as we stated there 2:8. The Mishnah states that no tithe may be used for the money due the bride at the preliminary marriage ceremony (cf. Demay 1:3, Notes 185–187; Peak 6:2 Note 46, 7:6 Note 135). R. Jehudah holds that if the groom criminally alienated Second Tithe from its intended use and used it as bridal money, the former Second Tithe now is his private property (for which restitution is due) which may be used as bridal money. But this implies that Second Tithe cannot be used in the absence of criminal intent since if it was used inadvertently, without criminal intent, Second Tithe is Heaven’s property and the preliminary marriage is invalid.: “If intentional, he married, if in error, he did not marry.” If you say that he may sell it, he should be able to use it for marriage but anything he may not sell he may not use for marriage. But did we not state Mishnah and Halakhah 8:8, Notes 114, 115, 118.: “One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth.” Rebbi Yose said, this means that it is forbidden to acquire a wife with Sabbatical money. Otherwise, what is the difference between one who acquires a wife and one who acquires a slave girl? Rebbi Yose in the name of Rebbi Zeïra, Rebbi Yudan in the name of Rebbi Ila, everybody agrees because of these arguments. Rebbi Yose in the name of Rebbi Aḥa, everybody agrees that all should need the enclosures.

כֵּיצַד אֵין מֲמַשְׁכְּנִין אוֹתוֹ הַנִּכְנָס לְתוֹךְ בֵּיתוֹ שֶׁל חֲבֵירוֹ לְמַשְׁכְּנוֹ אַל יְמַשְׁכֵּן מַעֲשֵׂר שֵׁינִי שֶׁלּוֹ. תַּנֵּי וְלֹא מַרְהִינִין אוֹתוֹ וְלֹא יִתְּנֶינּוּ לְחֶנְוָונִי שֶׁיֹּאכַל עָלָיו. עָבַר וּמִישְׁכֵּן עָבַר וְהִירְהֵן. יָיבֹא כְּהָדָא הָאוֹכֵל מַעֲשֵׂר שֵׁינִי שֶׁלּוֹ בֵּין שׁוֹגֵג בֵּין מֵזִיד יִצְעַק לַשָּׁמַיִם דִּבְרֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. רִבִּי אוֹמֵר שׁוֹגֵג יִצְעַק לַשָּׁמַיִם מֵזִיד יַחְזְרוּ דָמָיו לִמְקוֹמָן. וְאִם הָיוּ מָעוֹת. שׁוֹגֵג יִצְעַק לַשָּׁמַיִם מֵזִיד יַחְזְרוּ דָמָיו לִמְקוֹמָן דִּבְרֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. רִבִּי אוֹמֵר בֵּין שׁוֹגֵג בֵּין מֵזִיד יַחְזְרוּ דָמָיו לִמְקוֹמָן. רִבִּי זְרִיקָה בְשֵׁם חִזְקִיָּה הֲלָכָה כְּרִבִּי בְּמָעוֹת וּכְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בְּפֵירוֹת. אָמַר רִבִּי יִילָא מַעֲשֶׂה הָיָה וְהוֹרוּ כְרִבִּי בְּמָעוֹת.“ How does one not take it as a pledge? He who enters another’s house to take a pledge should not take his debtor’s Second Tithe as pledge.” It was stated: “One does not give it as a deposit and he should not give it to a grocer to receive food in its value.” If one transgressed and took as pledge, trangressed and gave as deposit? It shall be as the following: “If somebody eats his Second Tithe, whether in error or intentionally, he shall cry out to Heaven, the words of Rabban Simeon ben Gamliel. Rebbi says, in error he shall cry out to Heaven, intentionally the money’s worth shall be restituted. If it was money, in error he shall cry out to Heaven, intentionally the money’s worth shall be restituted, the words of Rabban Simeon ben Gamliel. Rebbi says, whether in error or intentionally, the money’s worth shall be restituted.” Rebbi Zeriqa in the name of Ḥizqiah: Practice follows Rebbi for money and Rabban Simeon ben Gamliel for produce. Rebbi Ila said, there was a case about money and they instructed following Rebbi.

Jerusalem Talmud Maaser Sheni.1.1