Пеа — Талмуд Йерушалми

Пеа

Пеа — Талмуд Йерушалми на Бет ха-Мидраш: еврейский текст и перевод на русский, с Раши и великими комментаторами. Бесплатно, онлайн.

משנה: אֵילּוּ דְּבָרִים שֶׁאֵין לָהֶן שֵׁיעוּר הַפֵּיאָה וְהַבִּכּוּרִים וְהָרֵאָיוֹן וּגְמִילוּת חֲסָדִים וְתַלְמוּד תּוֹרָה. אֵילּוּ דְּבָרִים שֶׁאָדָם אוֹכֵל פֵּירוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא כִּיבּוּד אָב וָאֵם וּגְמִילוּת חֲסָדִים וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵירוֹ וְתַלְמוּד תּוֹרָה כְּנֶגֶד כּוּלָּן.MISHNAH: These are the matters that have no measure: Peah. 19:9,23:22). There is no minimum mentioned in the Torah; the Talmud will discuss whether one may declare one’s entire field as Peah., first fruits. 23:19, 34:26; Neh. 10:36. No amount has been specified. This obligation is the subject of tractate Bikkurim., appearance. 23:17, 34:23–24, Deut. 16:16). It is forbidden to appear in the Temple emptyhanded (Ex. 23:15, 34:20, Deut. 16:16), i. e., without bringing a sacrifice. The Torah does not directly spell out the value of the sacrifice, but the verse in Deuteronomy requires it to be “proportional to the blessing that the Eternal has bestowed on you.” The Talmud will discuss which of the two obligations (appearance or sacrifice) is meant here., works of kindness, is one of the topics of the tractate. The other aspect is giving one’s time to attend funerals, weddings, visiting the sick and mourners, to work for the public good, and similar deeds. That aspect has no limits, upper or lower, expressed anywhere., and Torah study. 1:8): “You should meditate upon it day and night.” Hence, there is no upper limit. The obligation of Torah study can be fulfilled by the recitation of Shema‘, but that recitation is also an independent obligation. Hence, Torah study per se has no lower limit.. These are the matters whose product a person eats in this world and whose capital remains for him in the future world: Honoring father and mother, works of kindness, making peace between people; the study of Torah is worth all of these.

הלכה: רִבִּי בִּנְיָמִין בַּר לֵוִי אָמַר רִבִּי יִצְחָק וְרִבִּי אִימִּי הֲווֹן יְתִיבִין מַקְשׁוֹי אֲמַר לָמָּה לֹא תַנֵּינָן תְּרוּמָה עִמְּהוֹן. אָמַר רִבִּי אִימִּי מִפְּנֵי הַמַּחְלוֹקֶת. אָמַר רִבִּי יוֹסֵי אָדָם עוֹשֶׂה כָּל שָׂדֵהוּ בִּיכּוּרִים וְאֵין אָדָם עוֹשֶׂה כָּל שָׂדֵהוּ תְרוּמָה. הֲתִיבוּן הֲרֵי הוּא אוֹמֵר פֵּיאָה הֲרֵי אֵין אָדָם עוֹשֶׂה כָל שָׂדֵהוּ פֵּיאָה וְתַנִּיתָהּ. אָמַר רִבִּי יוֹסֵי קְצִירַת שִׁיבּוֹלֶת הָרִאשׁוֹנָה דּוֹמָה לְמֵירוֹחוֹ עַד שֶׁלֹּא קָצַר שִׁיבּוֹלֶת הָרִאשׁוֹנָה לֹא נִתְחַיְיבָה שָׂדֵהוּ פֵּיאָה. מִשֶּׁקָּצַר שִׁיבּוֹלֶת הָרִאשׁוֹנָה נִתְחַיְיבָה כָּל שָׂדֵהוּ פֵּיאָה. בִּיקֵּשׁ לַעֲשׂוֹת כָּל שָׂדֵהוּ פֵּיאָה עוֹשֶׂה. בְּרַם הָכָא עַד שֶׁלֹּא נִתְמָרֵחַ הַכְּרִי לֹא נִתְחַיֵיב כִּרְיּוֹ תְרוּמָה. בִּיקֵּשׁ לַעֲשׂוֹת כָּל כִּרְיּוֹ תְרוּמָה אֵינוֹ עוֹשֶׂה דְּתַנֵּינָן תַּמָּן הָאוֹמֵר כָּל גּוֹרְנִי תְרוּמָה וְכָל עִיסָּתִי חַלָּה לֹא אָמַר כְּלוּם עַד שֶׁיְּשַׁיֵיר מִקְצָת.HALAKHAH: Rebbi Benjamin ben Levi said: Rebbi Isaac and Rebbi Immi were sitting and asking: Why did they not state terumah, Chapter 1, Note 3. There are two kinds of terumah. The first one, terumah gedolah “the great terumah” must be given to the Cohen as absolutely first gift after the completion of the harvest. Then a tithe of ten percent, maäser, must be given to the Levite who in turn has to give ten percent, one percent of the original, to the Cohen. The two terumot must be eaten in ritual purity by the priestly families; in contrast the tithe is a civil obligation and is profane food in the hands of the Levite. An infraction of the rules of purity for terumah is a deadly sin. One speaks here about terumah gedolah for the quantity of which the Torah does not give any rules; hence, one grain may be given for an entire silo full of grain. Today, this grain, being ritually impure, has to be burned. with these? Rebbi Immi said, because of the disagreement 3:5 we find a disagreement between Tannaïm. Rebbi Eliezer is of the opinion that one may not give more than 10% of the crop as terumah gedolah. Rebbi Ismael gives 50% as upper limit, and Rebbis Aqiba and Tarphon permit one to give as much as one likes on condition that some profane food be left over. Hence, one cannot say that terumah gedolah has no upper limit from the Torah, at least not according to Rebbis Eliezer and Ismael.. Rebbi Yose said has no place in the Mishnah., one may declare one’s entire field first fruits but one may not declare one’s entire field terumah. They objected: Look, it mentions peah, but nobody may make his entire field peah, but it was stated! Rebbi Yose said: The cutting of the first ear is compared to smoothing is not due before the end of the harvesting process since it is an obligation only for food. The implication is that workers may eat from the kernels before the end of the harvesting process (cutting, threshing, winnowing, and storing); after that one may not eat from it before terumot are separated.. Before he cut the first ear, the field was not obligated for peah. After he cut the first ear, the entire field became obligated for peah and if he then wants to declare his entire field as peah he may do so;” hence, the Tosephta that forbids the entire field will permit the field minus one stalk.. But here, before he smoothed his grain heap, the heap was not obligated for terumah. When he wants to declare his entire heap as terumah, he may not do so since we have stated there (Ḥallah 1:9): “He who says: My whole threshing floor shall be terumah or my entire dough shall be ḥallah is the obligatory gift to the Cohen from a (large enough) batch of bread dough, discussed in tractate Ḥallah. It has the status of terumah; hence, today is must be burned. did not say anything unless he reserves part of it is in the theoretical basis, not the practical side..”

שִׁיבּוֹלֶת הָרִאשׁוֹנָה מַהוּ שֶׁתְּהֵא חַיֶיבֶת בְּפֵיאָה. אֵיפְשַׁר לוֹמַר הִיא חִיְיבָה כָּל שָׂדֵהוּ פֵּיאָה וְהִיא חַיֶיבֶת בְּפֵיאָה. קָצַר שִׁיבּוֹלֶת הָרִאשׁוֹנָה וְנִשְׂרְפָה מַהוּ שֶׁיְהֵא צָרִיךְ לִקְצוֹר פַּעַם שְׁנִיָיה. נִשְׁמְעִינָהּ מִן הָדָא. קָצַר חֶצְיָיהּ וּמָכַר חֶצְיָיהּ וּמָכַר מַה שֶׁקָּצַר קָצַר חֶצְיָהּ וְהִקְדִּישׁ מַה שֶׁקָּצַר נוֹתֵן מִן הַמְשׁוּאָר עַל הַכֹּל. וְהֶקְדֵּשׁ לָאו כְּשָׂרוּף הוּא. הָדָא אָמְרָה קָצַר שִׁיבּוֹלֶת הָרִאשׁוֹנָה וְנִשְׂרְפָה אֵינוֹ צָרִיךְ לִקְצוֹר פַעַם שְׁנִיָיה.Is the first ear obligated for peah? It is impossible to say that it obligated the entire field for peah and itself should be obligated for peah. If he cut the first ear and it was burned, does he have to cut another one a second time, must the ear he cut first be in existence at the moment of dedication?? Let us hear it from the following is in Tosephta 1:9; the reference is to Mishnah 2:7: “If he cut half the field and sold the other half, the buyer gives peah for everything. If he cut half the field and dedicated the other half, the one who redeems it gives peah for everything.” In both cases, the field is given or dedicated as is, with all obligations on the harvest, since peah must be given at the last corner to be harvested.: “If he cut half the field and sold the other half, or he sold what he had cut, if he cut half the field and dedicated what he had cut, he gives from the leftover for everything.” If it is dedicated is it not as if it was burned? This says that if he cut the first ear and it was burned, he does not have to cut a second time for the entire field from his part. If we replace the dedicated half by the burned ear, we have exactly the case that we are dealing with..

כִּילָּה אֶת שָׂדֵהוּ אַתְּ אָמַר חָזְרָה פֵיאָה לָעֳמָרִין. מַהוּ שֶׁתַּחְזוֹר פֵּיאָה לִקְצִירַת שִׁיבּוֹלֶת הָרִאשׁוֹנָה. אָמַר רִבִּי יוֹסֵי נֵילַף פֵּיאַת עוֹמָרִין מִפֵּיאַת קָמָה. מַה פֵּאַת קָמָה לֹא חָזְרָה קָמָה לִקְצִירַת שִׁיבּוֹלֶת הָרִאשׁוֹנָה. אַף פֵּיאַת עוֹמָרִין לֹא תַחְזוֹר פֵּיאָה לִקְצִירַת שִׁבּוֹלֶת הָרִאשׁוֹנָה.If he finished the field for the poor. The reference is to Tosephta 1:5: “If he did not give from standing grain, he must give from sheaves. If he did not give from sheaves, he must give from stacks. If he did not give from stacks, he must give from the grain heap. If he did not give from the grain heap before it was smoothed, he must first give terumah and tithes and only then peah.” See also Mishnah 1:6, Halakha 7:2, 4:1; an extended version is in Babli Baba qama94a., you say that peah devolves on the sheaves. Would peah turn back to the first ear from its sheaf if the entire field was cut.? Rebbi Yose said, let us learn peah of sheaves from peah of standing grain. Since peah from standing grain does not return to the first ear at all since it enables the laws to be applied., peah of sheaves likewise should not return to the first ear.

הַפֵּיאָה יֵשׁ לָהּ שֵׁיעוּר מִלְּמַטָּן וְאֵין לָהּ שֵׁיעוּר מִלְּמַעֲלָן. הַבִּיכּוּרִים וְרֵאָיוֹן אֵין לָהֶם שֵׁיעוֹר לֹא מִלְּמַעֲלָן וְלֹא מִלְּמַטָּן. אִית תַּנִּי תַּנָּא הַפֵּיאָה וְהַבִּיכּוּרִים וְרֵאָיוֹן אֵין לָהֶם שֵׁיעוֹר לֹא לְמַעֲלָן וְלֹא לְמַטָּן. מַה נְפִיק מִן בֵּינֵיהוֹן וְהֵן חַד מִן שִׁשִּׁים. מַן דָּמַר דְּפֵּיאָה יֵשׁ לָהּ שֵׁיעוּר מִלְּמַטָּן וְאֵין לָהּ שֵׁיעוּר מִלְּמַעֲלָן מַה שֶׁנָּתַן נָתַן חָזַר וְהוֹסִיף חַיָיב בְּמַעֲשֵׂר עַד שָׁעָה שֶׁיַּשְׁלִים. מַאן דָּמַר הַפֵּיאָה וְהַבִּיכּוּרִים וְהָרֵיאָיוֹן אֵין לָהֶן שֵׁיעוֹר לֹא מִלְּמַעֲלָן וְלֹא מִלְּמַטָּן מַה שֶׁנָּתַן כְּבָר נִפְטָּר. חָזַר וְהוֹסִיף חַיָיב בְּמַעְשְׂרוֹת.Peah has a minimum measure but no maximum measure. First fruits and appearance have neither minimum nor maximum measures. There are those who state: Peah, first fruits and appearance have no measure, neither minimum nor maximum. What is the difference between them, is it not one in sixty is one sixtieth of the field, 1 2/3 percent. In both formulations it is agreed that peah has no minimum from the Torah but it has a minimum by rabbinic usage.? According to him who says that peah has a minimum measure but no maximum measure: What he gave and, no longer being the property of the farmer, is not subject to the requirement of terumah and tithes. [The interpretation of R. Simson of Sens is that, while as Biblical commandment there is no lower limit to what he must give, by rabbinic decree any gift of less than 1⅔% is not considered peah and is subject to the laws of tithes even though it is the property of the poor and not of the farmer.], he gave; if he had second thoughts and added to it, it is subject to tithes until he makes up for it does not add up to 1 2/3% of the yield of the entire field, is a voluntary gift, rather than peah, and has the status of grain given after threshing and smoothing the heap. The farmer is obliged to separate from it terumah and tithes. Only if he reaches the rabbinic threshhold of 1 2/3% [according to R. Simson of Sens, only if he gives all of 1 2/3% at one time] does the rule of peah apply again and the produce may be taken by the poor without further obligation.. According to him who says peah, first fruits and appearance sacrifices have no measure, neither minimum nor maximum: What he gave already freed from the obligation; if he has second thoughts and adds, that is subject to tithes.

Jerusalem Talmud Peah.1.1