Le Deutéronome 23:19 Références du Talmud : Jerusalem Talmud Pesachim, Jerusalem Talmud Sanhedrin & Jerusalem Talmud Bikkurim

Rebbi Eleazar in the name of Rebbi Hoshaia: It is a stipulation of the Court that one dedicate his Pesaḥ and the other his money⁶⁵The problem is, how can one have people subscribe to a Pesaḥ that already is dedicated as a sacrifice? It is Heaven’s property and no longer can be considered the owner’s; how can he take money for participation? Subscription is only possible because of a stipulation, probably part of Ezra’s reorganization of Jewish worship, that a Pesaḥ be open to subscription and that money dedicated for this purpose become profane in the hand of the person who dedicated the animal.. He lets him subscribe to his [part] and the money automatically becomes profane. How? It becomes profane and then dedicated again? Or for this purpose it was dedicated from the start⁶⁶Since no Mishnah in Pesaḥim mentions the monetary aspect, it is up to Amoraim to determine how to harmonize this exception with the generally known rules of dedication of sancta. Either the Pesaḥ after dedication is not considered a sanctum but becomes one piecewise when olive-sized parts of it are sold to a subscriber and the sanctity of the dedicated money is transferred to the piece of the Pesaḥ while the money becomes profane in the hand of the seller, as is the general rule for money dedicated for sacrifices which become profane in the hand of the seller of the animal which is dedicated in being bought as sacrifice, or the money dedicated for Pesaḥ has a status different from money dedicated for any other sacrifice in that it is intrinsically profane with the restriction to be used only for the Pesaḥ. Cf. Babli 89b.? What is the difference between them? If he dedicated 100 mina for his Pesaḥ and used 50 to subscribe⁶⁷This is a typically 3rd Century example from the time of the inflation of the Military Anarchy in the Roman Empire. 100 mina are 10’000 drachma (denar), while in the old (Augustean) Mishnah Ḥagigah 1:2 the value of a sacrifice is between an obolus(⅙ denar) and 2 denar.. If you are saying that it becomes profane and is dedicated again, the remainder of the monies are profane. If you are saying that for this purpose he dedicated it from the start, the rest of the monies are (profane) [dedicated]⁶⁸The text in parentheses is the original text of the scribe, the one in brackets his own correction. It seems that the scribe felt compelled to correct the text since in the preceding sentence he wrote “profane”. But it seems more logical to assume that the first “profane” is in error and should be replaced by “dedicated” while in the second sentence “profane” is the correct expression.
In the preceding sentence “it” refers to the Pesaḥ animal, to which the sanctity of the subscription money is transferred while the unused part in the hand of the buyer is not touched by the transaction; it remains dedicated. But if the dedication of the money was conditional for the stated purpose of acquiring part of a Pesaḥ, the remaining money never was dedicated and is profane.. Rebbi Jacob bar Aḥa said, Samuel bar Abba asked: Think of it if he lets him subscribe gratis. Where do you have “becomes profane and is dedicated again”⁶⁹Since no money changes hands, there is dedicated money whose sanctity can be transferred to parts of the Pesaḥ. In order to have a fully dedicated sacrifice it should be forbidden to invite non-paying guests for the Pesaḥ. This is a restriction which nowhere is mentioned and has to be rejected.? The words of the rabbis imply that it does not become profane and then dedicated again. We have stated there⁷⁰Mishnah Temurah 6:4, dealing with wages of prostitution which may not be used for Temple dedications (Deut. 23:19). The reference is to the sentence following the quote, “if he (the customer) gave her (the prostitute) sancta, they are permitted (as sacrifice)” since as Heaven’s property they never became the prostitute’s.: “If he gave her monies, they are permitted; wines, oils, and fine flour, or anything of whose kind one offers on the altar, are forbidden.” Rebbi Simeon ben Laqish said, if he lets him⁷¹This must be “her”. R. Simeon ben Laqish holds that a sacrifice in the hands of a prostitute is barred from the Temple, but if the prostitute is paid by a subscription to his Pesaḥ or his festival offering it is an acceptable arrangement. Temurah 30b. subscribe to his Pesaḥ and to his festival offering. This implies that it does not become profane and then dedicated again. If you would say that it becomes profane and then dedicated again, it would be forbidden as harlot’s wages⁷²Mishnah Nedarim 4:3, detailing what A can legally do for B if A made a vow that B may not have any usufruct from him. A can pay for B’s sacrifices as long as no money comes into B’s hand, since sacrifices dedicated for B are Heaven’s, not B’s property.. Explain it if nothing was given into his hand; you should know as it was stated there⁷³This paragraph also is in Beṣah 5:2 (צ)., “he can bring for him nests for male or female sufferers from genital discharges, nests for childbirth;” not if nothing came into his hands? Here also if nothing came into his⁷¹This must be “her”. R. Simeon ben Laqish holds that a sacrifice in the hands of a prostitute is barred from the Temple, but if the prostitute is paid by a subscription to his Pesaḥ or his festival offering it is an acceptable arrangement. Temurah 30b. hands.

MISHNAH: If one of them⁵²Of the parents. was one-armed, or lame, or mute, or deaf, he cannot be tried as deviant and rebellious son, as it is said:⁵³Deut. 21:19. His father and mother shall grab him, not one-armed ones, bring him out, not lame ones, and say, not mute ones, this son of ours, and not blind ones⁵⁴Blind persons cannot point their fingers at the accused, they cannot know where in the room he is., he does not listen to our voice, not deaf ones. One warns him before three [judges] and whips him. If he becomes a repeat offender, he is tried by 23 but cannot be stoned unless the original three were present, since it is said this son of ours, this is the one who was whipped before you⁵⁵The original judges become the witnesses who can testify to a proper warning given to the deviant son..

The following is obvious: If somebody sold the harvest and retained the land for himself, the seller cannot bring since he has no harvest. If he bought it back? Let us hear from the following: “If he gave her dedicated things they are permitted; wines, oils, flour, or anything of a kind admissible near the altar, are prohibited¹⁴⁰Similar statements, in different order, are Mishnah Temurah 6:4, Tosephta Temurah 4:7,9. The statements refer to the prohibition (Deut. 23:19) to bring a whore’s wages to the Temple in fulfillment of any vow. This implies that the prostitute was paid in kind; if she is paid in money then what she buys with that money is not prohibited. Since animals or produce dedicated to the Temple cannot become objects of a new vow, these are not under the prohibition of a whore’s wages.. The latter adds only bundles¹⁴²The root is פכר, to bundle, as pointed out by I. Löw. The Babli form is פרכילי with a change of liquids. of vines and rings made of grain stalks¹⁴¹This sentence is a baraita not otherwise recorded. Since wine, olive oil, and flour are the only vegetal products used on the altar, the addition “or anything of a kind admissible near the altar” can only refer to First Fruits which are the only other vegetables admitted in the Temple..” Where do we hold? If he gave her¹⁴³Fruits or grains admissible as First Fruits. as whore’s wages, do we say that the buyer on the market brings First Fruits? But we must hold in case the vines were hers, she sold him the fruits, and he gave them back to her as whore’s wages. Because they are whore’s wages¹⁴⁴This is the only reason they cannot be brought to the Temple.. Therefore, if they were not whore’s wages she might bring. That means, if he bought back he may bring.