Talmud zu Bamidbar 6:14

HALAKHAH: “Also he can separate his heave” etc. If somebody fixes the harvest of another person without the latter’s knowledge, who receives the goodwill⁵⁴That value is estimated by what a third party Israel would be willing to pay to the farmer to have the latter give his heave to his grandson, the son of his daughter and his Cohen son-in-law, or the tithes to a levitic grandson. “To fix” means to separate heave and tithes, to prepare the harvest for use and sale. from the tithes? Rebbi Abbahu says, the one who does the fixing⁵⁵Since he uses his own produce to make the other person’s produce permitted for profane use.. Rebbi Ze‘ira says, the owner of the produce. Rebbi Ze‘ira is consistent since Rebbi Ze‘ira said in the name of Rebbi Simeon ben Laqish⁵⁶In the Babli, 36b (and also Yoma50b, Zebaḥim 6a, Temurah 2b, 10b), a statement of R. Abbahu in the name of R. Joḥanan states that the person purged only can make the exchange but the goodwill belongs to the person who gives the produce. The Babli also quotes R. Ze‘ira in the same sense as the Yerushalmi but clearly prefers R. Abbahu over R. Ze‘ira against the Yerushalmi., if somebody gave the sacrifice of a nazir⁵⁷Num. 6:14–15. or of a [healed] person afflicted with skin disease⁵⁸Lev. 14:10., the person purged makes (heave)⁵⁹This word, found in the ms. and the editio princeps, makes no sense since the sacrifices are given to the Cohen who alone directs the purging ceremony. With all commentaries one has to read תְמוּרָה “substitution” instead of תְרוּמָה “heave”, a simple metathesis. It is asserted that if somebody dedicates an animal as somebody else’s obligatory sacrifice, then only the person for whom the sacrifice is destined may substitute another animal (which action is sinful, Lev. 27:9–10). If the donor would substitute another animal after dedication, the action would be invalid and the substitute profane as before. In analogy, R. Simeon ben Laqish must hold that sanctified food can be disposed of only by the person whose obligation is satisfied by the sanctification.. The Mishnah disagrees with Rebbi Simeon ben Laqish: “Also he can separate his heave and tithes with his knowledge.⁶⁰In that case, A would make a donation of the value of the goodwill to B while B is forbidden to receive any gain from A!” Explain it, that [it was stipulated] that the other should not get the goodwill⁶¹This stipulation overrides any general rule and makes the transaction legal..

MISHNAH: What is shaving in purity? He brings three animals²⁰²Num. 6:14., a purification sacrifice, an elevation sacrifice, and a well-being sacrifice. He slaughters the well-being sacrifice ands shaves for it²⁰³Since shaving is mentioned in v. 18, after the slaughter of the well-being offering in v. 17., the words of Rebbi Jehudah. Rebbi Eleazar²⁰⁴In some Mishnah mss., “R. Eliezer”. says, he only should shave for the purification sacrifice since that has precedence everywhere²⁰⁵In the case of the nazir, v. 16; in other cases of a common offering of purification and elevation offerings, Lev. 5:8., but if he shaved for any of the three, he satisfied his obligation.