Rujukan Talmud untuk Ulangan 24:16: Jerusalem Talmud Eruvin, Jerusalem Talmud Shevuot, Jerusalem Talmud Demai & Jerusalem Talmud Sanhedrin

MISHNAH: With anything one may make an eruv or participate except with water or salt¹An עֵרוּב חֲצֵרוֹתwhich allows carrying in and to a multi-family courtyard is made by depositing food from all inhabitants of the courtyard in one of the houses belonging to it. An עֵרוּב תְּחוּמִים is made by a single person who wants to move his Sabbath domain in a certain direction by depositing food for a meal near the border of his regular Sabbath domain before the start of the Sabbath with the intention that the place of this food be the center of his Sabbath rest, which gives him 2’000 cubits in every direction from his new place. שִׁיתּוּף מְבוֹאוֹת makes a dead-end alley (duly marked by beam or lath) a common Sabbath domain of its dwellers by deposition of food common to inhabitants of the alley in one of the houses belonging to it. The rules for eruv of courtyards and participation of alleys are identical.. Anything may be bought with money of [Second] Tithe²Second Tithe is the property of the farmer and should be eaten in purity in Jerusalem. The tithe may be redeemed for money and the money spent on food at the place of the Temple (Deut. 24:16). Edibles without calories are not considered food. except water and salt. One who vows not to eat food is permitted water and salt. One may make an eruv for a nazir with wine and for an Israel with heave³Even though the nazir is forbidden wine and the non-Cohen heave, wine is food appropriate for people who may consume it.. Symmachos says, also with profane food for a Cohen in a bet happeras⁴A place where a source of impurity is known but its location is unknown. The Cohen may not enter by rabbinic decree but he could be carried there in a wooden box which shields against the impurity of the dead. The food may not be heave since heave in a bet happeras is at least rabbinically impure and must be burned; it is no longer food.. Rebbi Jehudah says among the graves since he could be shielded and eat.

¹⁸This and the following paragraphs also have an almost identical copy in Sanhedrin 3:10, Notes 166–200. (Babli Sanhedrin 27b,28a). It is written¹⁹Deut. 24:16.: Fathers shall not be killed because of sons. Is it not already written, each one should be killed for his own crime? Why does the verse say, fathers shall not be killed because of sons? Fathers shall not be killed on the testimony of sons, and sons shall not be killed on testimony of fathers. From here that witnesses shall not be relatives of the accused.

MISHNAH: Demay⁶⁷The subject is the Second Tithe. How far the Mishnah might be applicable to the heave of the tithe will be discussed in the Halakhah. is not subject to a fifth⁶⁸If the Second Tithe is redeemed by money so that the produce itself becomes profane, one fifth (from above, a quarter from below) must be added (Lev. 27:31). This does not apply to the Second Tithe of Demay. or to elimination⁶⁹The Second Tithe must be consumed at the latest during the year when the Tithe of the Poor is due, i. e., the tithes of years 1, 2 of the Sabbatical cycle must be eaten before the end of year 3, those of years 4,5 by the end of year 6 (Deut. 26:13)., it may be eaten by a strict mourner⁷⁰The אונן, the strict mourner, is a close relative of a deceased person from the time of death to the end of the day of burial when he must concentrate on the duties of burial and is excluded from all other religious rites (Deut. 26:14). Since the Second Tithe of demay does not have the sanctity of Second Tithe, it is not deemed subject to that prohibition., it may enter Jerusalem and leave it⁷¹Genuine Second Tithe may not leave Jerusalem after having entered but must be consumed there. This is the position of the anonymous Tanna in Mishnah Maäser Šeni 3:5. [According to Rabban Simeon ben Gamliel, all Second Tithe may leave Jerusalem. In the Babli (Baba Meẓia‘ 54b) the prohibition is given rabbinic character only. Maimonides (Maäser Šeni 2:9) restricts this part of the Mishnah to demay itself, not the Second Tithe taken from demay, on the basis of a discussion in tractate Maäser Šeni 3:4, as explained by the commentators of Maimonides.], and one may destroy a small part of it on the road⁷²Genuine Second Tithe must be brought to Jerusalem intact. The Halakhah will define “small part”.; he may give it to the am haäreẓ if he eats correspondingly⁷³The am haäreẓ is a person who cannot be presumed to eat his food, other than sacrifices, in ritual purity; cf. the definition of am haäreẓ in the Introduction. The Second Tithe is not a sacrifice but nevertheless must be eaten in ritual purity (Deut. 24:16); hence, genuine Second Tithe may not be shared with the am haäreẓ. For the Second Tithe of demay, if it is too little for a meal, the owner may give that to the am haäreẓ in preference to have it entirely wasted, but nevertheless the owner has to spend of his own money to buy pure food in the same amount to eat in purity (Maimonides Maäser Šeni3:9)., he may redeem silver for silver, copper for copper, silver for copper⁷⁴Genuine Second Tithe must be redeemed with silver coins (Deut. 14:25); it may not be redeemed in copper, neither may the silver be exchanged for copper. [As a matter of practice, it is permitted to exchange silver coins for gold coins to reduce their weight (Maäser Šeni 2:7).], and copper for produce⁷⁵Outside of Jerusalem; R. Meïr permits these vegetables to be redeemed again; the Sages require them to be eaten in Jerusalem. By contrast, everybody agrees that it is possible to exchange coins many times for other coins. if he again redeems the produce, the words of Rebbi Meïr. But the Sages say, produce should be brought up and eaten in Jerusalem.