Rujukan Talmud untuk Bilangan 18:32: Jerusalem Talmud Terumot, Jerusalem Talmud Makkot, Jerusalem Talmud Yevamot & Chagigah

¹⁰⁶This and the next paragraph are also in Yebamot 13:2 (fol. 13 c/d). It was stated in the name of Rebbi Meїr: His heave is never heave unless he grew two pubic hairs¹⁰⁷As a sign of puberty. Growing pubic hair is the accepted standard of the onset of puberty, the end of childhood, and the start of responsibility to keep all religious obligations (Bar Miẓwah). In all matters of biblical commandments, this standard cannot be relaxed.. Rebbi Abba bar Cahana in the name of the rabbis (Num. 18:27): “Your heave will be credited to you.¹⁰The root both of “thought”, מחשבה, and “being accounted for”, נחשב, is חשב.” Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for a Gentile, and he may give heave¹⁰⁸Since a Gentile is not bound by the laws of the Torah (except for the commandments given to Noah), no verse requiring intent can apply to a Gentile. On the other hand, Mishnah 3:9 states that voluntary heave given by a Gentile is heave and subject to all its laws and requirements.! Rebbi Jehudah¹⁰⁹He is Rebbi Yudan. in the name of Rebbi La (Num. 18:32): “You should not carry guilt because of it.¹¹⁰The verse refers to the heave of the tithe. The Levites will be free of guilt if they give heave of the tithe before eating their part of the tithe. The rule established here is then also transferred to the Great Heave.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt¹¹¹His heave is purely voluntary; even if he gives heave but mishandles it, he will not incur guilt. This shows that the second argument cannot be true; in this respect, the laws of the Great Heave cannot be derived from those of the heave of the tithe since no Gentile possibly can give heave of the tithe. One is stuck with the first explanation., and he may give heave! And did not Rebbi Hoshaia state that Gentiles have no “thought”? That is for preparation, here we talk about heave¹¹²Since a Gentile cannot become impure in biblical law, he cannot make anything impure in biblical law, and his intentions are irrelevant and inactive in preparing food for impurity, cf. Notes 7,9. But since heave must be declared, we must hold that the Gentile may validly declare some of his produce to be heave. This proves that the first objection is invalid: Even though the intentions of the Gentile are never required by biblical law, his voluntary intentions are accepted for heave..

MISHNAH: An impure person who ate holy food¹²Lev. 7:20,21; transgressions punishable by extirpation., or who came into the Temple when impure¹³Num. 19:13.. One who eats fat¹⁴Lev. 7:25., or blood¹⁵Lev. 7:27., or leftover, or piggul¹⁶Lev. 19:8., or impure¹⁷“Leftover” refers to meat from acceptable sacrifices which was not eaten during the statutory time limit. Piggul is a sacrifice which was offered with the idea in mind (of the offerer or the officiating priest) that it should be eaten out of its allotted time (or place); Lev. 7:18,19:8. The root of piggul probably is فجل “to be soft”. [sacrificial meat]. One who sacrifices outside¹⁹Lev. 17:4., or one who eats leavened matter on Passover²⁰Ex. 12:19.. One who eats or does work on the Day of Atonement²¹Lev. 23:29–30., and one who compounds the oil²²Ex. 30:33. The anointing oil in the proportions spelled out there., or compounds the incense²³For profane purposes, Ex. 30:38. Incense had to be compounded fresh every year., and who rubs with the anointing oil²²Ex. 30:33. The anointing oil in the proportions spelled out there., and one who eats carcass²⁴Deut. 14:21, a simple prohibition. or torn meat²⁵Ex. 22:30, a simple prohibition., abominations and crawling things²⁶Lev. 11:11,44.. If one ate ṭevel²⁷Fully harvested produce of which the priests’ heave was not taken; Lev. 22:10. or first tithe from which heave was not taken²⁸The obligation is Num. 18:28, the penalty Num. 18:32., or second tithe²⁹Outside the place of the Sanctuary it needs redemption, Deut. 14:24. or dedicated food³⁰Donated to the Temple to be sold for its value, not dedicated to the altar; Lev. 27:11. which was not redeemed. How much does he have to eat from ṭevel to be liable? Rebbi Simeon says, anything; but the Sages say, the volume of an olive. Rebbi Simeon told them, do you not agree that one who eats (carcass meat) [an ant]³¹In editio princeps and ms., נבילה “carcass meat”. In all other sources נמלה “ant”. The latter reading is the only one which makes sense since it both is forbidden (Lev. 11:42) and much less than the size of an olive. is liable? They told him, because it is a creature. He answered them, also a grain of wheat³²Given as heave (biblically restricted to grain, wine, and olive oil). is a creature.

⁵⁷This and the following paragraphs are from Terumot Chapter 1, Notes 105–135, with minor differences. There, we have stated: Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. It was stated in the name of Rebbi Meïr: His heave is never heave unless he grew two pubic hairs. Rebbi Abin, Cahana in the name of the Rebbi Hila (Num.18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! Rebbi Yose in the name of Rebbi Hila (Num. 18:27): “Your heave will be credited to you”, (v. 26) “and you shall lift”. Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for Gentiles, and he may give heave! Rebbi Hoshaia stated: Gentiles have no “thought” whether for preparation or for heave.