Maasrot — Talmud Yerushalmi

Maasrot

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

משנה: כְּלָל אָמְרוּ בַּמַּעְשְׂרוֹת כָּל שֶׁהוּא אוֹכֶל וְנִשְׁמָר וְגִידּוּלָיו מִן הָאָרֶץ חַיָיב בְּמַעְשְׂרוֹת. וְעוֹד כְּלָל אַחֵר אָמְרוּ כָּל שֶׁתְּחִילָּתוֹ אוֹכֶל וְסוֹפוֹ אוֹכֶל אַף עַל פִּי שֶׁשִּׁימְּרוֹ לְהוֹסִיף אוֹכֶל חַיָיב קָטוֹן וְגָדוֹל וְכָל שֶׁאֵין תְּחִילָּתוֹ אוֹכֶל אֲבָל סוֹפוֹ אוֹכֶל אֵינוֹ חַיָיב עַד שֶׁיֵּעָשֶׂה אוֹכֶל.MISHNAH: They declared a principle for tithes: Anything that is food, is guarded, and grows from the earth, is subject to tithes. They declared another principle: Anything that is food from start to end, even though it was kept to grow, is subject to tithes small or large. But anything that is not food from the start but at the end is food, is not subject to tithes until it becomes food.

הלכה: כְּלָל אָמְרוּ בְמַעְשְׂרוֹת כו׳. כְּתִיב עַשֵּׂר תְּעַשֵּׂר אֵת כָּל תְּבוּאַת זַרְעֶךָ. הָיִיתִי אוֹמֵר כָּל הַדְּבָרִים יְהוּ חַיָיבִין בְּמַעְשְׂרוֹת. תַּלמוּד לוֹמַר אֵת כָּל תְּבוּאַת זַרְעֶךָ רִיבָה. וְרִיבָה שְׁאָר זֵירְעוֹנִי גִינָּה שֶׁאֵין נֶאֱכָלִין· כְְּתִיב תְּבוּאַת זַרְעֶךָ. וּכְתִיב הַיּוֹצֵא הַשָּׂדֶה שָׁנָה שָׁנָה. הָא כֵיצַד. טוֹל מִבֵּנְתַיִים דָּבָר שֶׁהוּא אוֹכֶל וְנִשְׁמָר.HALAKHAH: “They declared a principle for tithes, etc.” It is written (Deut. 14:22): “You should certainly tithe all produce of your seed.” I would say, everything is subject to tithes. The verse says, “all produce of your seed,” this includes. Does it include garden seeds that are not eaten? It is written: “produce of your seed,” and it is written: “which your field produces every year.” How is that? Take from among them anything that is food and is guarded. 105). The Babli frequently (Berakhot 36b, Pesaḥim 44a, Beẓah 3b, Yebamot 81b, Nedarim 51a, Bekhorot54b, Ḥulin 120b) insists that the second verse restricts tithes in biblical law to grain, grapes and wine, and olives and olive oil. All other tithes are considered only rabbinic. The Yerushalmi here, by not quoting the second verse explicitly, extends biblical obligations of tithe to all fruits. However, for practical purposes the Yerushalmi declares all tithes, including grain, wine, and oil, as voluntary (rabbinic) obligations in force since the return from Babylonian captivity (Ševi‘it Chapter 6, Notes 11–13). Therefore, the biblical law as explained here is applicable only to the past, from Joshua to the destruction of the first Temple, and the future, the days of the Messiah.The paragraph here is shorthand for the detailed discussion, transmitted, e.g., in Sifry Deut. 105. Since v. 22 speaks of all produce, one could think that all produce is subject to tithes, including industrial crops like indigo and madder. Since v. 23 requires the tithe to be eaten, industrial crops are excluded. Nevertheless, the expression “all” must include produce not otherwise mentioned. Since v. 23 speaks only of grain, wine, and oil, it follows that v. 22 includes all other fruits and seeds. However, v. 23 excludes seeds that are not food. The Sifry goes on to include vegetables that are not seeds from the verse Lev. 27:30: “All tithe from the earth, from seeds of the earth, from fruits of trees, belongs to the Eternal.” Here, “from the earth” is taken to denote vegetable food that is neither seed nor tree fruit. While Lev. 27:30 is discussed in the next paragraph in parallel to Deut. 14:22–23, the argument of the Sifry is not mentioned and in the Yerushalmi it is the generally accepted opinion that tithes of vegetables are purely rabbinical, cf. Note 17..

אִית דְּבָעֵי מִישְׁמְעִינָהּ מִן הָדָא. עַשֵּׂר תְּעַשֵּׂר כְּלָל. אֵת כָּל תְּבוּאַת זַרְעֶךָ פְּרָט. כְּלָל וּפְרָט אֵין בִּכְלָל אֶלָּא מַה שֶׁבִּפְרָט. אֵין לִי אֶלָּא תְבוּאָה. קִיטְנִית מְנַיִין. תַּלמוּד לוֹמַר וְכָל מַעֲשֵׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיי הוּא. לְרַבּוֹת זֶרַע שׁוּם שַׁחֲלַיִים וְגַרְגִּר. אוֹ יָכוֹל שֶׁאֲנִי מַרְבֶּה לוּף הָעֶלְיוֹן וְזֶרַע כְּרֵישִׁין זֶרַע בְּצָלִים זֶרַע לֶפֶת וּצְנוֹנוֹת וּשְׁאָר זֵירְעוֹנִי גִינָּה שֶׁאֵין נֶאֱכָלִין. תַּלמוּד לוֹמַר מִזֶּרַע הָאָרֶץ. וְלֹא כָל זֶרַע הָאָרֶץ. פְּרִי הָעֵץ לְרַבּוֹת כָּל פֵּירוֹת הָאִילָן. יָכוֹל שֶׁאֲנִי מַרְבֶּה חָרוּבֵי שִׁיטָּה וְצַלְמוֹנָה וְחָרוּבֵי גְרוֹרָה. תַּלמוּד לוֹמַר מִפְּרִי הָעֵץ לֹא כָּל פֵּירוֹת הָאִילָן.Some want to understand it from the following 12(9); Sifry Deut. 105.: (Deut. 14:22): “You should certainly tithe,” a general statement. “All grain of your seed,” a detail. For every general statement followed by a detail, the general statement only implies the detail. That means, only grain. From where legumes? The verse says (Lev. 27:30): “All tithe from the earth, from seeds of the earth, from the fruit of the tree, belongs to the Eternal.” This includes seeds of garlic, cress 4:6) Arabic חבּ אל-רשאד. and rocket 9:1.. I might think to add the upper part of arum and the seeds of vetch, the seeds of onions, the seeds of turnips and radishes, and all other garden seeds that are not eaten; the verse says, “from seeds of the earth,” and not all seeds of the earth. (Lev. 27:30) “From fruits of trees,” to include all fruits of trees. I might think to add acacia and Sifry sources read שקמה “sycamore”. and ṣalmona 16:6. Cf. also Sulmo, later Sulmona, birth place of Ovid (E. G.).} However, since the other two kinds are trees, the word also must denote a tree, possibly connected with Accadic ṣulmu “black (tree)”. pods, and carobs from dry land reads גרידה “(earth) dry and hard”. This is the basis of the translation, rather than גדירה “fenced in”. In Sifry most mss. read גירודה (variant of גרידה, cf. Levy’s Dictionary, vol. 1, p. 357a); one ms. reads גירוגא “willow basket”.; the verse says, “from fruits of trees,” not all fruits of trees.

יְרָקוֹת מְנַיִין. אִיסִּי בֶּן יְהוּדָה אוֹמֵר הַמַּעְשְׂרוֹת לִירָקוֹת מִדִּבְרֵיהֶן.Vegetables from where? Issy ben Jehudah says, tithes of vegetables are from their words.

רַב חִסְדָּא אָמַר הִבְקִיר קָמָה וְחָזַר וְזָכָה בָהּ וְעָבַר וְהִפְרִישׁ מֵהֶן תְּרוּמָה הֲרֵי זוֹ תְרוּמָה. מַה בֵּין קָמָה לַשִּׁיבֳּלִין. קָמָה עַד שֶׁלֹּא הִבְקִירָהּ עָבַר וְהִפְרִישׁ מִמֶּנָּה תְרוּמָה אֵינָהּ תְּרוּמָה· שִׁבֳּלִין עַד שֶׁלֹּא הִבְקִירָהּ עָבַר וְהִפְרִישׁ מֵהֶן תְּרוּמָה הֲרֵי זוֹ תְרוּמָה. רַב חִינְנָא בְשֵׁם רַב חִסְדָּא אַף בְּהֶקְדֵּשׁ כֵּן. מִילֵּיהוֹן דְּרַבָּנִין פְּלִיגִן. דְּאָמַר רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. וּבָא הַלֵּוִי כִּי אֵין לוֹ חֶלֶק וְנַחֲלָה עִמָּךְ. מִמָּה שֶׁיֵּשׁ לָךְ וְאֵין לוֹ אַתְּ חַיָיב לִיתֵּן לוֹ. יָצָא לֶקֶט שֶׁיָּדָךְ וְיָדוֹ שָׁוִין בּוֹ. הִיא לֶקֶט הִיא שִׁכְחָה הִיא פֵיאָה הִיא הֶבְקֵר. אָמַר רִבִּי יוֹחָנָן חֲבוּרָה הָיָה מַקְשָׁה הֲרֵי הֶקְדֵּשׁ הֲרֵי אֵין יָדָךְ וְיָדוֹ שָׁוִין כְּמִי שֶׁיָּדָךְ וְיָדוֹ שָׁוִין. אָמַר רִבִּי אִילָא מַה נָן קַיָימִין. אִם בְּשֶׁנִּתְמָרֵחַ הַכְּרִי בִּרְשׁוּת הַהֶבְקֵר וּבִרְשׁוּת הַהֶקְדֵּשׁ אָמְרָה תוֹרָה רֵאשִׁית דְּגָנְךָ וְלֹא שֶׁל הֶבְקֵר רֵאשִׁית דְּגָנְךָ וְלֹא שֶׁל הַהֶקְדֵּשׁ. אֶלָּא כִי נָן קַיָימִין בְּשֶׁהִבְקִיר שִׁיבֳּלִין וְחָזַר וְזָכָה בָהֶן. בְּהֶפְקֵר פָּטוּר. בְּהֶקְדֵּשׁ חַיָיב. בְּהֶבְקֵר פָּטוּר מִן הַהִיא דְּאָמַר רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. וּבָא הַלֵּוִי כִּי אֵין לוֹ חֶלֶק וְנַחֲלָה עִמָּךְ. בְּמָה שֶׁיֵּשׁ לָךְ וְאֵין לוֹ אַתְּ חַיָיב לִיתֵּן לוֹ. יָצָא הֶבְקֵר שֶׁיָּדָךְ וְיָדוֹ שָׁוִין בּוֹ. בְּהֶקְדֵּשׁ חַיָיב. מִן הָדָא הִקְדִּישׁ קָמָה וּפָדָה קָמָה חַיָיב. מַה בֵּין הֶבְקֵר מַה בֵּין הֶקְדֵּשׁ. הֶבְקֵר יָצָא יְדֵי הַכֹּל. הֶקְדֵּשׁ לֹא יָצָא יְדֵי הַגִּזְבָּר. אָמַר רִבִּי אָבִין אֲפִילוּ יְדֵי הַבְּעָלִים לֹא יָצָא. מֵאַחַר שֶׁאָמַר לוֹ פְּדֵה אַתְּ רִאשׁוֹן.Rav Ḥisda said, if somebody declared his standing grain ownerless, came back and retook possession, and illegally gave heave, that is heave. 18:4. In general, if somebody gives heave and tithes from exempt produce, his action is invalid and no sanctity is attached to the heave given. Standing grain is not under any obligation of heave. The obligation of heave and tithes falls on the grain when it is stored after threshing but there is a latent obligation from the time it is cut since then it is potential commercial produce. Therefore, if heave was given from standing grain, that is an invalid act; if heave was given from cut ears of grain, this is against the rules but valid. If the exempt produce was cut while in the possession of its owner, a latent obligation is on it which can be activated by his giving heave and tithes “illegally”, i. e., against the rules.In the Babli (Nedarim 44b, Baba Qama 28a,94a, Temurah 6a, Ḥulin 134b, Niddah 51a), a similar principle is established using the grape harvest as an example. The entire argument disregards the opinion of R. Yose [Peah6:1 (fol. 19b), Demay 3:2 (fol. 23b), Nedarim 4:10 (fol. 38d)] who rejects the concept of ownerless property and holds that the owner has full responsibility for his abandoned property until it is taken up and acquired by another person.. What is the difference between standing grain and ears of grain? Standing grain, if he illegally gave heave before he declared it ownerless, that is not heave. Ears, if he illegally gave heave before he declared them ownerless, that is heave. Rav Ḥinena in the name of Rav Ḥisda, the same applies to a dedicated crop Mishnah 4:5.. The words of the rabbis disagree, since Rebbi Joḥanan said in the name of Rebbi Yannai 1:5 (fol. 40d), Ḥallah1:3 (fol. 57c), Nedarim 4:10 (fol. 38d); as tannaïtic statement Sifry Deut. 109.: (Deut. 14:29) “The Levite shall come, because he has neither part nor inheritance with you.” You are obliged to give him from what you have but he has not. This excludes gleanings for which your and his hands are equal. Gleanings, forgotten sheaves, peah, and abandoned property are all equal. Rebbi Joḥanan said, the company did ask: But dedications, where your and his hands are not equal, are treated as if your and his hands were equal. Said Rebbi Ila, what are we talking about? If the heap was made when it was ownerless or dedicated, the Torah said (Deut. 18:4) “the first of your grain”, not the ownerless, “the first of your grain”, not Temple property. But we must be talking about ears that he declared ownerless and of which he retook possession. If they were ownerless, he would be free, if dedicated, he would be obligated. If they were ownerless, he would be free, since Rebbi Joḥanan said in the name of Rebbi Yannai: (Deut. 14:29) “The Levite shall come, because he has neither part nor inheritance with you.” You are obligated to give him from what you have but he has not. This excludes gleanings for which your and his hands are equal. If dedicated, he would be obligated, from the following 4:5.: “If somebody dedicated standing produce and redeemed it standing, it is obligated.” What is the difference between ownerless and dedicated? Ownerless [property] is outside the power of everybody, dedicated [property] is not outside the power of the Temple treasurer. Rebbi Abin said, it did not even go outside the power of its owners since he must say to him you redeem first10)..

Jerusalem Talmud Maasrot.1.1