Talmud su Levitico 27:32

MISHNAH: There are four New Year’s Days. On the first of Nisan is New Year for kings¹The first year of a king’s reign terminates at the end of Adar, irrespective of when he gained the throne. This is important for the dating of documents by regnal years and represents the practice in Mishnaic times and the early Israelite monarchic period. Mesopotamian practice uses the first of Tishre (“beginning”) for the same purpose. and for holidays²In all biblical holiday lists the sequence is Passover-Pentecost-Tabernacles. Since the holidays always are described in terms of months, the statement is equivalent to saying that Nisan is the first month.. On the first of Elul is New Year for animal tithe³Lev. 27:32–33. For determining animal tithe, all calves born in the same tithing year are counted together, but not those of any other year.; Rebbi Eleazar and Rebbi Simeon say, on the first of Tishre.

Rebbi Aḥa, Rebbi Ḥinena in the name of Rav Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple¹¹⁵The entire paragraph deals with the minor who is able to give heave but has not yet grown two pubic hairs, for R. Yose if he is able to make vows and for R. Jehudah even if he is younger.. Why did he not say: following the opinion that he can give heave, he can dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate¹¹⁶The statement regarding heave is in the Mishnah. The statement about sacrifices must have been in a baraita not otherwise transmitted. Since a voluntary sacrifice must be dedicated by a vow, even R. Jehudah must agree that a minor who may not make a vow cannot dedicate a sacrifice.. But Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate¹¹⁷In contrast to heave, where the exclusion of minors is based on a verse mentioning “every man” (cf. Note 3), sacrifices are attributed to “a human” (Lev. 1:2), including a minor.. What can he dedicate? Holocaust and well-being offerings¹¹⁸These are voluntary offerings that also may be brought by Gentiles. Therefore, persons not under the obligations of biblical commandments may dedicate these sacrifices. {The use of the translation “well-being offering” for שלמים does not imply that this is the correct meaning of the word.}. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood¹¹⁹Since a minor is not obligated under the law, he cannot sin and, therefore, can never bring a sin offering. It is forbidden to eat the blood of any animal (Lev. 17:10–14); transgression of the prohibition is a sin which heaven will punish with extermination if intentional but which, if committed unintentionally, may be atoned for by a sin sacrifice (or, even if intentional, by repentance and the Day of Atonement). “Sacrifice for blood” is a catchword for “sacrifice to atone for a sin punishable by extermination.” It is also forbidden to eat those lumps of fat of cattle, sheep, or goats which would be burned on the altar if the animal were a sacrifice (Lev. 7:23). Punishment for this offense, if documented by two witnesses, is whipping. Therefore, “sacrifice for fat” is a catchword for “sacrifice to atone for an unintentional simple sin.”. May he bring a sacrifice relating to gonorrhea and skin disease¹²⁰These are obligatory sacrifices of purification when the condition is healed, Lev. 15:14–15, 14:1–32. Without these sacrifices, the afflicted person cannot touch any dedicated food.? Since it is obligatory can’t he bring it¹²¹A minor cannot be obligated for anything. Since the courtyard of the Temple is reserved for sacrifices, it is forbidden to bring profane animals into it. Therefore, the priests should be required to refuse entry to such a sacrifice when brought by a minor., or since he becomes impure by these can he bring it¹²²If he has parents, the parents will bring the sacrifice for him to make sure the entire family can partake of the family offerings. Here we speak about a minor who is an orphan.? If it is obvious for you that he brings, can he become an agent for these¹²³To present somebody else’s sacrifice for the purification of that person.? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he cannot free his ṭevel by Torah law¹²⁴If the orphan minor owns agricultural land, the harvest before taking heave will become ṭevel (cf. Peah, Chapter 1, Note 303) and be forbidden for consumption. The prohibition is removed by giving heave. R. Meїr, quoted above, will prevent the minor from putting his own ṭevel in order himself.! So here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah who says thatFirst Fruits have the status of territorial consecrated things¹²⁵First Fruits are an obligation of the farmer (Deut. 26:1–11). In Mishnah Bikkurim 2:1 it is stated that First Fruits must be eaten by Cohanim under the rules of heave. In Mishnah 3:10, R. Jehudah states that after presentation in the Temple, First Fruits may be given to any Cohen but the rabbis require that they be eaten by the priests serving in the Temple at the moment of presentation. This means that for R. Jehudah, the status of First Fruits is that of heave which may be eaten in the entire territory of the Holy Land (called “territorial consecrated things”) but for the rabbis they are consecrated to the Temple.? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage¹²⁶A pilgrimage to the Temple at one of the festivals of pilgrimage carries with it the obligation of two sacrifices, the sacrifice of appearance, (ראיון, Deut. 16:16) which is a holocaust, and a family sacrifice, (חגיגה, Deut. 16:11,14; 12:18) which is a well-being offering.? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Yudan the Prince, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering¹²⁷If somebody selected an animal as Passover sacrifice but then it disappeared before the holiday and another animal was dedicated, if the originally dedicated animal reappears it is brought as a well-being offering any time after the holiday (Babli Pesaḥim 70b)., may he bring it? May he bring tithes of animals¹²⁸Lev. 27:32–33. Every tenth newborn in a herd of cattle or flock of sheep and goats has to be offered as a sacrifice. Tithes of produce are mentioned there in verses 30,31.? If Rebbi Meїr is of the opinion (Num. 18:28): “From all your tithes,” that all tithes were bracketed together¹²⁹In Sifry Deut. 105, this is derived from another verse as anonymous statement., then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions¹³⁰In Lev. 27:10, it is stated that one may not substitute a different animal for an unblemished animal already designated as sacrifice. The act of substitution is not invalid but sinful and causes both animals to become sacrifices. Since a minor cannot sin, it is questionable whether his act of substitution is valid.? If Rebbi Meїr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions¹³¹The prohibition of substitution is repeated in Lev. 27:33, speaking of the tithe of animals. Since the tithe of animals is dedicated as sacrifice, the mention of the prohibition seems to be superfluous; it is taken to indicate that the rules of validity of tithes determine the rules of validity of substitutions.. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple¹³²It is sinful to sacrifice an animal outside of the Temple (Deut. 12:23). If the minor’s dedication of an animal as sacrifice is valid in biblical law, it is sinful to slaughter the animal outside the Temple. But if the dedication is valid only by rabbinic practice, the animal becomes dedicated only by its acceptance by the priests in the Temple and slaughter outside the Temple is not sinful.? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish say, one is guilty¹³³The disagreement is quoted, in slightly changed form, in Babli Niddah 46b. In contrast to the Yerushalmi, the Babli states that RR. Joḥanan and Simeon ben Laqish declare the slaughterer guilty only by rabbinic practice.. The statement of Cahana disagrees since Rebbi Jehudah frees his ṭevel as biblical law¹³⁴Since ṭevel comes into being by agricultural activity, not by the minor’s choice, if R. Jehudah permits the minor to give heave, he lets him remove a biblical prohibition and, therefore, gives the minor’s actions validity in biblical law.. We can say he [Cahana] is following him who says they accepted tithes voluntarily¹³⁵R. Eleazar in Ševi‘it 6:1 (Note 11). Since R. Eleazar is mentioned only if R. Joḥanan disagrees, R. Joḥanan here holds that heave today is a biblical commandment, following R. Yose ben Ḥanina [loc. cit. Note 8; Seder Olam Chapter 30, cf. in the author’s edition (Northvale, N.J., 1998), pp. 257–259, x–xi.].

There⁹⁹Mishnah Bekhorot 9:8. This starts the discussion of the rules of animal tithes (Note 87)., we have stated: “If he called the ninth tenth, and the tenth ninth, and the eleventh tenth, all three are sanctified. The ninth may be eaten when it develops a defect¹⁰⁰As explained later in this paragraph, the ninth is holy but is not dedicated as a sacrifice. Therefore, it is barred from becoming a sacrifice. The owner has to wait until it develops a blemish (which will be automatic with age); then it can be redeemed and eaten under the rules of profane slaughter., the tenth is tithe, the eleventh is brought as well-being sacrifice¹⁰¹It is holy and a sacrifice, but not tithe. Therefore, the priest’s parts are due from it..” “It shall be holy”¹⁰²Lev. 27:32: “About tithes of cattle and flocks, anything which passes under the staff, the tenth shall be holy for the Eternal.” Since the determination of which animal is the tenth is not automatic, any which either is the tenth or is designated as the tenth by the rancher’s staff is holy., this teaches that holiness falls on the ninth and the eleventh. ¹⁰³Babli Bekhorot 61a, Sifra Wayyiqra Pereq 16(4). I could think that both of them should be sacrificed, the verse says “cattle”¹⁰⁴Lev. 3:1, speaking of well-being sacrifices., “cattle” to include the eleventh. “From the cattle”¹⁰⁵In all situations, the expression מן “from” is interpreted to mean: “Not all.” It is then a problem of rabbinic interpretation to determine which kinds are excluded. Since the expression “from the cattle” mentioned in Lev. 1:3 was used to exclude animals used for sinful purposes [Sifra Wayyiqra Parsheta 2(7)], the expression used here can be taken to apply to other situations., to exclude the ninth. What reason do you have to include the eleventh and to exclude the ninth? After the verse included, it excluded. You can argue, when are sanctified [animals] subject to substitution¹⁰⁶Substitutions of tithe animals arc mentioned in Lev. 27:33.? Before¹⁰⁷There can be no substitution for an animal which has not yet been designated as sacrifice since that would be a purely profane operation. or after? One has to say, afterwards. I am including the eleventh which is after sanctification and I am excluding the ninth which is before sanctification.