Rujukan Talmud untuk Ulangan 16:10: Jerusalem Talmud Maaser Sheni, Jerusalem Talmud Chagigah & Chagigah

“One may not use it for preliminarily marrying a woman.” But one may use its sinews, bones, horns, and hooves for preliminary marriage⁵⁴This is not mentioned in the Babli or in Maimonides’s Code. The inedible parts of a sacrifice, totally stripped of their meat, are profane after the meal.. Rebbi Eleazar said, because a blessing is mentioned for it⁵⁵Deut. 12:15: “But for all your desire you may slaughter and eat meat, by the blessing the Eternal, your God, gave you in all your gates; the impure and the pure should eat it, like deer and gazelle.” This deals with dedicated animals which developed a blemish or the blemished animal which became tithe (Sifry Deut. 71). On this, the Babli (Bekhorot 32a) elaborates: “What is the sacrifice in which there is blessing only after slaughter? This is the animal tithe.” As Rashi explains, dedicated sacrifices which developed a blemish may be exchanged and returned to profane status. The blemished firstling may be sold when alive. Only animal tithe remains holy even if blemished until it is ritually slaughtered and used as human food.. Why can one not use its meat for preliminary marriage? Rebbi Yose said, they learned tithe only from Cohanim’s bans. Since one may not use Cohanim’s bans for preliminary marriage, one may not use any sacrifices for preliminary marriage. Then one should not be able to use its sinews, bones, horns, and hooves for preliminary marriage. One needs what Rebbi Eleazar said, because a blessing is mentioned for it.

HALAKHAH: Rebbi Tanhum bar Ilai in the name of Rebbi Yose ben Ḥanina: So answer the House of Shammai to the House of Hillel: May any obligatory sacrifice come from tithe¹¹¹It is implied in Halakhah 2 that the 1 and 2 oboloi required in Mishnah 2 must be profane money.? They said to them, if it were a weekday, could he not bring one from profane money and add the tithe money? And here he brings one from profane money and adds tithe money¹¹²Also on the holiday.. From where that one may add [tithe money]? Rebbi Yose ben Ḥanina said, it is said here measure¹¹³Deut. 16:10, referring to the holiday of Pentecost which has no intermediary days. The root of the word is taken (with many moderns) to be נשׂא., and it is said there, for you cannot carry it¹¹⁴Deut. 14:24, referring to Second Tithe; same root.. Since carrying mentioned there refers to tithe, so also here tithe. Rebbi Eleazar said, it mentions joy here and it mentions joy there¹¹⁵“Joy” as commandment to enjoy meat is repeatedly mentioned for holidays in Deut. 16, and referring to Second Tithe in Deut. 14:26.. Since joy mentioned there refers to tithe, so also joy mentioned here refers to tithe. Could not all of them be brought from tithe money? Ulla bar Ismael said, it is said here measure and it is said there, the gift for Benjamin exceeded¹¹⁶Gen. 43:34, same root.. Since gift which is mentioned there refers to one as principal¹¹⁷The gift to every brother. and the remainder addition, so also here one is principal and the remainder addition. Rebbi Yose ben Rebbi Abun said, are not the voluntary well-being offerings like the well-being offerings of the holiday? Why does he add those verses?¹¹⁸Why are those somewhat shaky derivations needed at all? To tell you that for them one pushes aside the holiday¹¹⁹To justify the House of Hillel who in matters of well-being sacrifices treat full holidays on the same level as the intermediate days..

It was taught in a Baraita like R. Hezekiah, and it was taught in a Baraita like R. Yochanan. It was taught in a Baraita like R. Yochanan: (Deuteronomy 16:10) "The tribute [of the freewill-offering]." - teaches that one must bring his duty offering from unconsecrated funds. How do we know that if he wants to mix, he can mix [specifically referring to money]? It teaches us (Deuteronomy 16:10) "As God your God blesses you." [All of God's blessings to you, and "blessing" refers to money.]