Talmud su Deuteronomio 14:22

HALAKHAH: “They declared a principle for tithes, etc.” It is written (Deut. 14:22): “You should certainly tithe all produce of your seed.” I would say, everything is subject to tithes. The verse says, “all produce of your seed,” this includes. Does it include garden seeds that are not eaten? It is written: “produce of your seed,” and it is written: “which your field produces every year.” How is that? Take from among them anything that is food and is guarded⁷The argument is rather cryptic since it also involves v. 23 which is not mentioned in the text. The full text of the verses is: “You should certainly tithe all produce of your seed which your field produces every year. Then you should eat before the Eternal, your God, at the place He will choose to let His Name dwell there, the tithe of your grain, your cider, and your oil, as well as the firstborn of your cattle and sheep, so that you shall learn to fear the Eternal, your God, all the days.” While the second verse refers only to Second Tithe, the insistence of the first verse. עשׂר תעשׂר, “you should certainly tithe”, is taken to mean that the rules apply to both tithes equally (Sifry Deut. 105). The Babli frequently (Berakhot 36b, Pesaḥim 44a, Beẓah 3b, Yebamot 81b, Nedarim 51a, Bekhorot54b, Ḥulin 120b) insists that the second verse restricts tithes in biblical law to grain, grapes and wine, and olives and olive oil. All other tithes are considered only rabbinic. The Yerushalmi here, by not quoting the second verse explicitly, extends biblical obligations of tithe to all fruits. However, for practical purposes the Yerushalmi declares all tithes, including grain, wine, and oil, as voluntary (rabbinic) obligations in force since the return from Babylonian captivity (Ševi‘it Chapter 6, Notes 11–13). Therefore, the biblical law as explained here is applicable only to the past, from Joshua to the destruction of the first Temple, and the future, the days of the Messiah.
The paragraph here is shorthand for the detailed discussion, transmitted, e.g., in Sifry Deut. 105. Since v. 22 speaks of all produce, one could think that all produce is subject to tithes, including industrial crops like indigo and madder. Since v. 23 requires the tithe to be eaten, industrial crops are excluded. Nevertheless, the expression “all” must include produce not otherwise mentioned. Since v. 23 speaks only of grain, wine, and oil, it follows that v. 22 includes all other fruits and seeds. However, v. 23 excludes seeds that are not food. The Sifry goes on to include vegetables that are not seeds from the verse Lev. 27:30: “All tithe from the earth, from seeds of the earth, from fruits of trees, belongs to the Eternal.” Here, “from the earth” is taken to denote vegetable food that is neither seed nor tree fruit. While Lev. 27:30 is discussed in the next paragraph in parallel to Deut. 14:22–23, the argument of the Sifry is not mentioned and in the Yerushalmi it is the generally accepted opinion that tithes of vegetables are purely rabbinical, cf. Note 17..

Some want to understand it from the following⁸Sifra Beḥuqotai Pereq 12(9); Sifry Deut. 105.: (Deut. 14:22): “You should certainly tithe,” a general statement. “All grain⁹While תבוּאה in biblical Hebrew means “yield” in general, its meaning in rabbinic legal texts is limited to “grain”. of your seed,” a detail. For every general statement followed by a detail, the general statement only implies the detail. That means, only grain. From where legumes? The verse says (Lev. 27:30): “All tithe from the earth, from seeds of the earth, from the fruit of the tree, belongs to the Eternal.” This includes seeds of garlic, cress¹⁰This is the meaning of Syriac תחלא and of Maimonides’ (Ma‘serot 4:6) Arabic חבּ אל-רשאד. and rocket¹¹Cf. Śevi‘it 9:1.. I might think to add the upper part of arum¹²The inedible part carrying the seeds. and the seeds of vetch, the seeds of onions, the seeds of turnips and radishes, and all other garden seeds that are not eaten; the verse says, “from¹³Talmudic interpretation gives to a prefix מ a partitive meaning. seeds of the earth,” and not all seeds of the earth. (Lev. 27:30) “From fruits of trees,” to include all fruits of trees. I might think to add acacia¹⁴Some Sifra and Sifry sources read שקמה “sycamore”. and ṣalmona¹⁵The commentators take צלמונה as a place name. {A place צלמון is mentioned in Mishnah Yebamot 16:6. Cf. also Sulmo, later Sulmona, birth place of Ovid (E. G.).} However, since the other two kinds are trees, the word also must denote a tree, possibly connected with Accadic ṣulmu “black (tree)”. pods, and carobs from dry land¹⁶Sifra reads גרידה “(earth) dry and hard”. This is the basis of the translation, rather than גדירה “fenced in”. In Sifry most mss. read גירודה (variant of גרידה, cf. Levy’s Dictionary, vol. 1, p. 357a); one ms. reads גירוגא “willow basket”.; the verse says, “from¹³Talmudic interpretation gives to a prefix מ a partitive meaning. fruits of trees,” not all fruits of trees.

Rebbi Ḥiyya bar Ada asked before Rebbi Joḥanan: Are truffles and mushrooms obligated for tithes? Rebbi Joḥanan said to him in the name of Rebbi Simai, it is written (Deut. 14:22): “You should certainly tithe all produce of your seed.” Anything which is sown and grows. This excludes truffles and mushrooms which grow but are not sown²⁶They reproduce by spores, not seeds.. Rebbi Jonah offers the language: Because the earth extrudes them²⁷Lacking chlorophyll, they live not on air and earth but on decaying organic matter..