Talmud su Numeri 5:10

“If an Israel received (as sharecropper) a field from another Israel on condition that the tithes go to a certain person, that clause is forbidden⁵⁵Distribution of tithes cannot become part of a financial package.; on condition that I shall take them and deliver them to a certain person, that clause is permitted.⁵⁶In the Tosephta (Demay 7:1) there is a positive prescription that between sharecropper and landlord of similar status, tithes must be evenly split. There is no prescription on how the tithes should be given to Levite or Cohen.” Is the second version not identical with the first? Rebbi Aḥa said, “if you agree” makes the difference⁵⁷For R. Aḥa, the landlord may not prescribe the distribution of the sharecropper’s tithes but he can ask the latter’s consent to distribute them in a certain manner.. Rebbi Yose⁵⁸R. Yose agrees with the objection that the two clauses are indistinguishable; he must find another reason why one is permitted and the other forbidden. said, you say it is permitted if it follows the standard sharecropper’s contract. You say it is forbidden if it does not follow the standard sharecropper’s contract. It turns out that Rebbi Yose holds with Rebbi Joḥanan and Rebbi Aḥa with Rebbi Yose ben Rebbi Ḥanina. As Rebbi Yose ben Rebbi Ḥanina said, a person gives his tithes for the benefit of goodwill⁵⁹While a person cannot trade his heaves or tithes, he can use them to create goodwill and so reap an indirect monetary benefit, or even a direct benefit if the party involved is not a Cohen. While an Israel may not take money from a Cohen for his heaves, he may take from an Israel for the promise to give all future heaves to the latter’s grandson who is a Cohen. But since it is not possible to trade this kind of goodwill, it is not considered to be money in the Babli (Nedarim 64b–65a); hence, if the Cohen takes heave without consent of the owner, he cannot be sued for monetary damages (Maimonides Terumot 12:15). This is the only opinion mentioned in the Babli and the only one in Sifry Naśo (6). (Starting here, the next four paragraphs are also found in Qiddušin 2:10.). Rebbi Joḥanan said, a person may not give his tithes for the benefit of goodwill⁶⁰Rebbi Joḥanan does not allow any monetary advantage from giving heaves and tithes.. What is the reason of Rebbi Yose ben Rebbi Ḥanina? (Num. 5:10) “Everybody shall be the owner of his holy things.” What does Rebbi Joḥanan with this? He may give them to whomever he likes⁶¹No Cohen or Levy may take heave or tithe by force; only the owner can decide to whom to give [Sifry Naśo (6)]..

⁴⁶From here to the end of the Halakhah, the text (with minor variants) is from Demay 6:3, explained there in Notes 59–76. Rebbi Yose ben Rebbi Ḥanina said, a person gives his tithes for the benefit of goodwill. Rebbi Joḥanan said, a person may not give his tithes for the benefit of goodwill. What is the reason of Rebbi Yose ben Rebbi Ḥanina? (Num. 5:10) “Everybody shall be the owner of his holy things.” Rebbi Joḥanan said “it shall not be his”. May he give them to whomever he likes?

MISHNAH: One who robbed from a proselyte¹¹¹Who failed to start a Jewish family. By becoming a Jew, he became a new person, no longer related to his previous Gentile family., swore to him, and [the proselyte] died, has to pay the capital and the fifth to the priests and the reparation offering to the altar as it is said¹¹²Num. 5:8: “If the man has no heirs to give the reparation to, the reparation shall be returned to the Eternal, to the priests, except for the atonement ram by which he can reach atonement.” While the sacrificial meat of the ram is eaten by the priests in the Temple courtyard, they eat from the Eternal’s table and it never becomes their property.: “If the man has no heirs to give the reparation to, the reparation etc.” If he was bringing the money and the reparation offering when he¹¹³The robber. died, the money should be given to his sons¹¹⁴His death was atonement. Since he does not need atonement after death, the money does not need to be given to the priests; it becomes part of the estate. and the reparation offering¹¹⁵If it was dedicated as such by its owner, the dedication cannot be undone. shall graze until it becomes disqualified¹¹⁶As a sacrifice, either by developing a defect or outliving its third birthday (Mishnah Parah 1:3)., then be sold, and the amount be given for voluntary offerings¹¹⁷The account from which elevation offerings were paid if otherwise the altar would have been empty.. If he had given the money to the men of the watch¹¹⁸The priests were organized into 24 watches; each watch served from one Sabbath morning to the next. The watch on duty had the exclusive rights to all emoluments accruing to priests during their term of office. when he died, the heirs cannot ask it back from them since it is said¹¹⁹Num. 5:10.: “What a man give to a Cohen shall be the latter’s.”

HALAKHAH: ²⁴⁹This text is from Demay 6:3, explained there in Notes 59–76 and Nedarim 11:3, Note 46. It seems that the text in Demay is the original source. Rebbi Yose ben Rebbi Ḥanina said, a person gives his tithes for the benefit of goodwill. What is the reason of Rebbi Yose ben Rebbi Ḥanina? (Num. 5:10) “Everybody shall be the owner of his holy things.” How does Rebbi Joḥanan explain this? He may give them to whomever he likes.