Talmud su Deuteronomio 26:13

HALAKHAH: “The priest anointed for war,” etc. Why⁴Why must he speak in Hebrew only? the priest anointed for war? Because it is written “he shall speak⁵Deut. 20:2.”? But about the reading of the Šema‘ it is written: “You shall speak about them,” and it may be recited in any language. But because it is written there “saying⁶Deut. 20:3.”. But for the declaration of tithes it is written “saying⁷Deut. 26:13.” and it may be recited in any language! Rebbi Ḥaggai said, it says here “to come close⁵Deut. 20:2.” and it says there, “the Levitic Cohanim shall come close⁸Deut. 21:5.;” since “coming close” there implies [recitation in] the holy language⁹Mishnah 7:2., so also “coming close” here implies [recitation in] the holy language¹⁰This is an example of an argument outside the hermeneutic rules, used quite frequently in the Babli but very sparingly in the Yerushalmi. It is not an “equal cut” since there is no transfer of meaning involved; it is what is known as הֶקֵּשׁ “tying together”. Both in the case of the priest chosen for war and the calf selected to atone for an unsolved murder case, it should be quite clear that the people involved cannot be heard unless they are reasonably close. In both cases, the note that they have to come near is somewhat redundant. Therefore, one may conclude that the additional expression was used to indicate similar circumstances, which by rabbinic authority is declared to concern the language to be used.. That follows Rebbi Aqiba who says, these are expressions of additions¹¹This refers to the ceremony for the unsolved murder case, where R. Jehudah in 7:2 states that common use of the roots אמר, ענה implies use of the holy language. That argument is acceptable only following R. Aqiba, not following R. Ismael. For the latter, the argument of R. Ḥaggai does not prove anything.. Following Rebbi Ismael who says, these are double expressions? Rebbi Ḥiyya bar Abba said, it says here “to come close” and it says there, “Moses shall come close to the mist¹²Ex. 20:21; the word order is incorrect in the quote.”, since “coming close” there implies [recitation in] the holy language¹³Since Moses was deputized by the people to speak to God Who obviously spoke to them and him in Hebrew. This reference to the holy language is acceptable to R. Ismael., so also “coming close” here implies [recitation in] the holy language.

From where are tithes taken, from the house or from the field⁷³The question is difficult to understand since it was shown in Terumot 2:1 that only Great Heave must be given from the harvest at a well defined place but tithes and the Heave of the Tithe may be given from any untithed produce of the same kind. The question seems to be whether the grain collected after somebody else’s threshing is subject to tithes as a biblical law, in which case it can be used to tithe others and other grains can tithe for it, or it is rabbinic and a special case which needs special handling.? Let us hear from the following⁷⁴This baraita is quoted in Babli Pesaḥim 4b,9a; Avodah Zarah 41b, Niddah 15b. It is asserted there that the fact that the grain is in a chest is in itself proof that the grain was fully tithed before storage. In contrast, the Yerushalmi seems to permit a fellow to deposit his grain in the chest and tithe from it.: If a fellow died and in his estate was a chest full of grain, even if he filled it the same day it is supposed to be in order. Is it impossible that he should not have been of clouded mind at least for an hour⁷⁵Then the grain might be un-tithed even though it belonged to a fellow who was true to his obligations.? Rebbi Abun bar Ḥiyya said, explain it if he died with a clear mind. Rebbi Ḥananiah in the name of Rebbi Phineas understood it from the following⁷⁶Mishnah Ma‘aser Šeni 5:9, speaking of Rabban Gamliel and his entourage on a voyage from Rome to the Land of Israel who had to tithe his grains before the holiday and did this by a promise of future delivery from storage. This proves that, in general, tithes can be given from anywhere, also from storage for grain found on the road.: “One tenth which I shall separate in the future is given to Aqiba ben Joseph that he should distribute it to the poor.” That means, from the house. Rebbi Ḥiyya bar Abba understood it from the following⁷⁷Mishnah Terumot 4:2, cf. Note 14. It is implied by the Mishnah that both for R. Meїr and the Sages, tithes can be given from another storage facility.: “If somebody’s produce was in a storage bin and he gave a seah to a Levite and a seah to a poor person;” that means, from the house. Rebbi Abba Mari understood it from the following⁷⁸Mishnah Ma‘aser Šeni 5:10. The Mishnah contains a midrash on Deut. 26:13: “I did remove the sanctified food” refers to Second Tithe and the fourth-year growth, “from the house,” refers to ḥallah, “and also gave it” refers to heave and heave of the tithe, “to the Levite,” refers to the Levite’s tithe, “the sojourner, the orphan, and the poor,” refers to the tithe of the poor, “following all commandments You commanded me;” therefore, if he gave heave of the tithe before the Great Heave he cannot recite the declaration, “I did not transgress Your commandments and I did not forget.” Since the house is mentioned in connection with ḥallah heave from dough, it is clear that heaves and tithes are supposed to be taken outside the house, i. e., in the field.: “(Deut. 26:13) ‘From the house’, that is ḥallah.” That means, from the field.

So far tithe, from where First Fruits⁸⁰What implies that First Fruits, while they have their own declaration, have to be delivered on time? The farmer cannot read the declaration of second tithe if he has undelivered First Fruits at home.? As Rebbi Jacob bar Ḥama⁸¹No R. Jacob bar Ḥama is otherwise known; the commentators following R. S. Cirillo read “R. Jacob bar Aḥa” since this name is quoted in the next paragraph. said in the name of Rebbi Eleazar (Deut. 26:13): “The hallowed food.” That hallowed food is meant which was described in the preceding paragraph⁸²Deut. 26:1–11.
This contradicts the tannaїtic tradition (Mishnah Ma‘aser Šeni 5:10, Sifry Deut. 303) that the reference is to second tithe and fourth-year yield..