Tafsiran yang Mengutip untuk Ulangan 15:22

שהמפשיט את הבכור ונמצא טריפה – but Rabbi Akiva comes to teach us (a new point), that even a firstling which has defect when it is slaughtered outside of Jerusalem on its defect, and the Biblical verse did not permit it other than for eating, as it is written (Deuteronomy 15:22): “Eat it in your settlements [the unclean among you no less than the clean, just like the gazelle and the deer],” but if it died, its hide is forbidden and it requires burial, and Rabbi Akiva teaches us that where it is “terefah”/torn status is not known until after the hide is flayed, the permitted it to be slaughtered and the flaying of its hide is like its blood was cast in the Temple.

As Targum [Onkelos] translates, “To the portal of the court of law.” This [translation of שער] is not like, "In your cities (בשעריך) may you eat it (Devarim 15:22),” which means city, because it is written, "to the judges," and the judges sit in the portal of the court of law.

There are altogether eight objects which one may not trade in; four are forbidden to trade in because they are of such elevated status; the other four are forbidden because they are considered of such inferior status. The four whose elevated status makes them unfit as a subject for trade or barter are: 1) anything which has been sanctified for the Lord; seeing the object is G’d’s it is unseemly to barter it; also, G’d does not need to make a profit (compare Ketuvot 106). Seeing that everything in this universe is G’d’s anyway (compare Chagai 2,8 “Mine is the silver, and Mine is the gold, says the Lord G’d of Hosts”), the treasurer of the Temple is not allowed to even engage in negotiations to increase the Temple treasury by selling sacred object at a profit. It would be demeaning for G’d. It is his task to keep all these objects safe, no more, no less. What we have said so far concerns items which have been declared as sacred, i.e. property of the Temple treasury without the donor having given specific instructions concerning them However, if someone donates money to the Temple treasury with a condition attached, such as that the Temple Treasurer use this money to lend it at interest (to Gentiles) this is perfectly in order. This is why many Jewish communities are in the money-lending business. 2) anything which has been designated for tzedakah, charitable purposes (Ketuvot 96). One of the reasons that the treasurer of such a charitable fund is not allowed to convert the funds into something other than cash is that if suddenly he were called upon to pay out money to free certain captives, or to provide food for certain desperately needy families, he would be unable to do so unless all the money on deposit with him for charitable purposes were at hand for immediate use. In such an event, the “profit” which would accrue to such a fund when the loan is repaid with interest would actually turn out to have been a loss as the inability to meet demands made upon the fund immediately might result in the death of a person entitled to support from it. 3) It is also forbidden to trade in the proceeds of the firstborn which is blemished and therefore unfit to be offered on the Altar, or to trade in tithes (tenth animal). Both of these categories of animal, seeing they cannot be offered on the Altar, may be eaten by their respective owners, but the owner must not use them as an object of barter. This is the meaning of Deut. 15,22: “you may eat them within your gates,” i.e. you may consume them but not trade with them. 4) the produce of the Shemittah year is also forbidden to trade in though the person who gathered it may freely eat from it. This is what our sages derived from the words לאכלה, “for eating,” but not for “trading in them,” (Leviticus 25,6 and the Talmud Bechorot 12).
The four items which are of too inferior a status for the Torah to allow us to trade in them are: the meat of animals which died of natural causes, the meat of animals which died through disease or injury; the animals described in the Torah as שקצים ורמשים “loathsome, and creepers.” If one happens to own such animals already, not having acquired them, it is permitted to sell them just as he may trade in or sell pure animals which are in his possession. [The above definition of “in his possession” includes animals which were trapped but are of the forbidden category, whereas the hunter had meant to trap only permitted animals, an impure animal became trapped.] In the case of forbidden fish and other creatures of the sea such as lobsters, crabs, oysters, etc., they are forbidden to be traded in both when dead and when alive. This is why the Torah added: “and their carcass you should treat as something loathsome.”

ולא בערתי ממנו בטמא NEITHER HAVE I CONSUMED ANY THEREOF UNCLEAN — i.e. whether I was unclean and it (the sacred gift) was clean, or I was clean and it unclean (Sifrei Devarim 303:16). But where has one been prohibited about this (that he declares that he has not infringed the command)? In the following passage: (Deuteronomy 12:17) “Thou mayest not eat within thy gates [the tithe of thy corn]” — this (the expression “within thy gates”) refers to eating sacred things in a state of uncleanness, just as is stated with reference to פסולי המקדשין (animals intended as sacrifices, but which have become unfit for that purpose) (Deuteronomy 15:22) “Thou mayest eat it within thy gates: the unclean and the clean person [may eat it alike]”. These you may eat, states Scripture, — but this (the tithes of thy corn in a state of uncleanness) you must not eat in the manner which is termed “eating within thy gates” (“the unclean and the clean together”) of which there is mention in another passage (Yevamot 73b).