Talmud su Isaia 30:24

“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin¹³²Usually called R. Jacob bar Sisi; cf. Berakhot Chapter 4, Note 121. state: “When does he start to give heave from his threshing floor? When he removes the pitchfork¹³³Tosephta Terumot 3:11. For the definition of אלה as “pitchfork”, used to turn around the grain, cf. S. Lieberman, Tosephta ki-fshutah, p. 327..” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated¹³⁴Tosephta Terumot 3:11.: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix¹³⁵The argument is from the end of the verse which was not quoted: “Which had been winnowed with shovel and fork.”.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated¹³⁶The argument is elliptic. If a person dedicated his crop to the Temple and then redeemed it, if the dedication was of grain on the stalk and the redemption was after that grain was threshed and sifted, the completion of the work on the harvest was while the grain was the Temple’s and, therefore, the grain is exempt from heave and tithes. However, if the grain was dedicated threshed and redeemed sifted, since sifting is not done with commercial grain where a certain amount of impurities is permitted (Mishnah Baba Batra 6:2, cf. Kilaim Chapter 2, Note 1), sifting brings an exemption only if done by Temple personnel, not by another person.. Rebbi Ḥinena objected: Did we not state¹³⁷Tosephta 1:7, speaking of wine dedicated when in the fermenting vat., “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said¹³⁸The argument of R. Yudan is from Halakhah 4:1; there, the language is easier to understand since he uses only איפשר “impossible”. Yerushalmi אֵיפשר “impossible”, contracted from אי אפשר, is not Babylonian and modern Hebrew אֶפשר “possible”; cf. Peah Chapter 7, Note 170., there it is not impossible for him not to preserve or not to cook a long time¹⁴⁰Mishnah 4:1 speaks of a person who preserves somebody else’s produce possibly without the owner’s consent.. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.¹⁴¹Since they certainly will eat unsifted grain, sifting in general is unimportant for determining the point when heave and tithes are due.