Tosefta su Deuteronomio 18:78

The landowner may not separate terumah from tithes and [thereafter] obtain permission from the Levite, nor [take] the shankbone, the jawbone or the rough-stomach [of an animal, see Deut. 18:3] and [thereafter] obtain permission from the Kohen, but he may make them a loan in order for it to count [as terumah or priestly gifts, see Gitt. 3:8]

Ways that he is like both men and women: One who strikes him is liable, as with men and women. One who willfully kills him is executed, and one who unintentionally kills him is exiled to the cities of refuge. [After he is born,] his mother observes the period of blood-purity, as with men and women (see Niddah 28a:15), and she brings a sacrifice, as with men and women. And he possesses all the rights of inheritance, as with men and women. And he partakes of a portion of the priestly gifts of the countryside (e.g., the shankbone, maw, and jaw, Deut. 18:3) like men and women, and if someone said "Behold, I will become a nazirite if this one is neither a man nor a woman," behold he has become a nazirite.

A Kohen who takes upon himself all the ritual obligations of the priesthood, except for one thing, we do not accept him. A Levite who takes upon himself all the Levitical obligations except for one thing, we do not accept him, as it is written (Lev. 7:33), "he who offers the blood of the peace-offering, and the fat [of the peace-offering] from among the sons of Aaron shall get the right thigh as his portion." [With reference to Kohanim (following Steinsaltz to Hul. 132b:15 to Hul. 133a:2)], I have only derived [that a Kohen does not share in the priestly gifts] only [if he does not believe in the validity of] sprinkling blood and burning of fats [on the altar]. How do we know [that they are also obligated in the rites of] the pouring [of oil onto the minchah-offering], the mixing [the ingredients together], the waving and bringing [the meal offering to the corner of the altar], the removing the handful and burning [on the altar], cutting [the neck of bird-sacrifices], receiving and sprinkling [the blood], the Sotah ceremony, the breaking the red heifer's [neck], and purifying the metzora [= leper], and the lifting the hands [to bless the people] inside and outside [the Temple]? As the Torah teaches (Lev. 7:33) "[among the] sons of Aaron," that is [to say] "all the rites" that are incumbent upon the sons of Aaron. Said Rabbi Shimon, you might think [lit. "it can be"] we don't prohibit them except from partaking in the priestly gifts within the Temple; how do we know [we also prohibit them partaking in priestly gifts given] in the countryside (see Y. Chal. IV.4.17)? As the Torah teaches (Deut. 18:4), "You shall also give him the first fruits of your new grain [and wine and oil, and the first shearing of your sheep]." Because [as it says, Deut. 18:5], "For the LORD your God has chosen him [etc.]"; thus, everyone who takes upon himself the service, he receives the gifts. All those who do not take upon themselves the service, he does not receive the gifts. During the time that the Kohanim do the will of [their Father in heaven, following the GR"A], what it says about them (Lev. 6:10), "I have given it as their portion from My offerings by fire." What is theirs, they take, and they do not take what is mine. And during the time that they do not do His will, what is said about them (Mal. 1:10), "If only you would lock My doors[, and not kindle fire on My altar to no purpose! I take no pleasure in you—said the LORD of Hosts—and I will accept no offering from you.]"

A Kohen who takes upon himself all the ritual obligations of the priesthood, except for one thing, we do not accept him. A Levite who takes upon himself all the Levitical obligations except for one thing, we do not accept him, as it is written (Lev. 7:33), "he who offers the blood of the peace-offering, and the fat [of the peace-offering] from among the sons of Aaron shall get the right thigh as his portion." [With reference to Kohanim (following Steinsaltz to Hul. 132b:15 to Hul. 133a:2)], I have only derived [that a Kohen does not share in the priestly gifts] only [if he does not believe in the validity of] sprinkling blood and burning of fats [on the altar]. How do we know [that they are also obligated in the rites of] the pouring [of oil onto the minchah-offering], the mixing [the ingredients together], the waving and bringing [the meal offering to the corner of the altar], the removing the handful and burning [on the altar], cutting [the neck of bird-sacrifices], receiving and sprinkling [the blood], the Sotah ceremony, the breaking the red heifer's [neck], and purifying the metzora [= leper], and the lifting the hands [to bless the people] inside and outside [the Temple]? As the Torah teaches (Lev. 7:33) "[among the] sons of Aaron," that is [to say] "all the rites" that are incumbent upon the sons of Aaron. Said Rabbi Shimon, you might think [lit. "it can be"] we don't prohibit them except from partaking in the priestly gifts within the Temple; how do we know [we also prohibit them partaking in priestly gifts given] in the countryside (see Y. Chal. IV.4.17)? As the Torah teaches (Deut. 18:4), "You shall also give him the first fruits of your new grain [and wine and oil, and the first shearing of your sheep]." Because [as it says, Deut. 18:5], "For the LORD your God has chosen him [etc.]"; thus, everyone who takes upon himself the service, he receives the gifts. All those who do not take upon themselves the service, he does not receive the gifts. During the time that the Kohanim do the will of [their Father in heaven, following the GR"A], what it says about them (Lev. 6:10), "I have given it as their portion from My offerings by fire." What is theirs, they take, and they do not take what is mine. And during the time that they do not do His will, what is said about them (Mal. 1:10), "If only you would lock My doors[, and not kindle fire on My altar to no purpose! I take no pleasure in you—said the LORD of Hosts—and I will accept no offering from you.]"

[There are] four gifts [for the poor] from the vineyards: Peret (i.e., grapes that fall during harvesting, see Lev. 19:10, Peah 7:3), forgotten sheaves (Deut. 24:19), peah (Lev. 23:22), and olelet (i.e., defective clusters, see Lev. 19:10, Peah 7:4). [There are] three [gifts for the poor] from field-produce: Gleanings (Lev. 19:9), forgotten sheaves, and peah. [There are] two [gifts for the poor] from fruit trees: forgotten sheaves and peah. [And as to] all of these, they should not [be given as] a favor, and [others] can even take [gifts for the poor given as a favor] from a Jewish poor person from his hand (i.e., since it does not lawfully belong to him in the first place). And [as to] the remainder of the priestly gifts, such as the shankbone and the jawbone and the rough-stomach (see Deut. 18:3), these may be [given as] a favor. And we give [these] to every Kohen that desires [them].

One who slaughters an animal and finds inside it a living nine-month fetus, [the fetus] requires [ritual] slaughter, and it is liable for the gifts [of the shankbone, cheeks, and maw to the Kohen (Deut. 18:3)], and is forbidden under the laws of "it and its offspring you shall not slaughter in a single day" (Lev. 22:28), the words of Rabbi Meir. And the Sages say, It is not forbidden under the laws of "it and its young," as it says, "It and its young you shall not slaughter in a single day." That which requires slaughter is forbidden under the laws of "it and its young," but that which does not require slaughter is permitted under the laws of "it and its young," and exempt from the [priestly] gifts, as it says (Deut. 18:3), "from those that sacrifice the sacrifices." [Only] that which requires [ritual] sacrifice is liable in the [priestly] gifts. Rabbi Shimon Shezuri says, even if it is standing and ploughing over a furrow, one may tear it open and pour out its blood, cut it, and eat its flesh! Rabbi Shimon ben Elazar says in the name of Rabbi Yosei HaG'lili, [such an animal carries] the impurity of food-impurity, and imparts the impurity of food-impurity, and must be rendered fit [for eating]. Rebbi says, it does not impart the impurity of food-impurity because it is alive, and a living creature cannot impart the impurity of food-impurity.

[The laws pertaining to the priestly gifts of] "the shankbone, the cheeks, and the maw" (Deut. 18:3) apply to kilayim (the mixed-breed offspring of two kosher animals) as well as to a k'vi. Rabbi Eliezer says, as to kilayim, it applies to [the offspring of] a ewe and a goat, but as to a k'vi, the burden of proof lies with the claimant. One who slaughters for medicinal purposes, to feed idolaters, or to feed dogs is liable in the gifts. One whose slaughter renders the animal carrion, one who ripped open [or] tore loose [the gullet or windpipe], and the slaughter of an idolater are exempt from the gifts. A Kohen and an idolater that sold their animal to an Israelite to slaughter are liable in the gifts, [but if it] was slaughtered with their permission and afterwards he sold it, he is exempt from the gifts. An Israelite that sold his animal to a Kohen to slaughter is exempt from the gifts, [but if it] was slaughtered with his permission and afterwards he sold it, he is liable in the gifts.

The sons of Noach were given seven commandments: courts, idolatry, [blasphemy,] forbidden sexual relations, bloodshed, theft, and [consuming] the limb of a living animal. Justice, how so? Just as Jews are commanded to set up courts in their cities, so too are the sons of Noach commanded to set up courts in their cities. Idolatry and blasphemy, how so? The sons of Noach are executed only with the sword. Forbidden sexual relations, how so? Any prohibited sexual relation that a Jewish court would inflict capital punishment, the sons of Noach are forbidden [from doing so]. And every prohibited sexual relation that a Jewish court would prohibit, the sons of Noach are put to death on their account according to Rabbi Meir. But the Sages say, there are many forbidden sexual relations on account of which a court would not inflict capital punishment and about which the sons of Noach are not warned. For engaging in a forbidden sexual relationship, a Jew is judged according to the Jewish law and idolators are judged by the law of idolators. I have only the prohibition on a young woman alone. Bloodshed, how so? An idolator [who kills] an idolator or an idolator who kills a Jew are liable. A Jew [who kills] an idolator is exempt. Theft, how so? One who stole or robbed or [took] a female war captive and so on, an idolator [who did so to] an idolator or an idolator [who did so] to a Jew, it is prohibited. A Jew [who did so] to an idolator, it is permitted. [Eating] from the limb of a living animal, how so? A limb loosely connected to an animal and it is not brought up [enough] for healing is prohibited for a son of Noach and one needn’t even mention a Jew. And if it is brought up enough for healing, it is permitted to a Jew, and one needn’t even mention a son of Noach. If one took a bird which is not an olive’s-bulk and ate it, Rabbi would exempt him and Rabbi Elazar son of Rabbi Shimon would obligate him. And if the limb of it makes someone liable, shouldn’t the whole of it make someone liable? If one strangled it and ate it, he is exempt. Rabbi Hananya ben Gamliel said, on account of blood from a living animal. Rabbi Hidqa says, on account of castration. Rabbi Shimon says, on account of sorcery. Rabbi Yosei says, all that is said in the parsha of the sons of Noach they are warned, as it says, “Let no one be found among you who consigns a son or daughter to the fire . . . one who casts spells . . . for anyone who does so is abhorrent to God” (Deut 18:10-12). Is it possible that scripture has subjected [one to punishment] without forewarning? Rather it warns and after that subjects [one to punishment]. This teaches that it warns first and after that subjects [one to punishment]. Rabbi Elazar says, all kilayim are permitted to the sons of Noach to sow or to wear kilayim. It is prohibited to breed [mixed animals] or graft trees.

[The laws pertaining to] "first of the fleece" (Deut. 18:4) apply to tereifah [sheep], and do not apply to dead [animals], and do apply to kilayim (the mixed-breed offspring of a sheep and another animal) as well as to a k'vi. Rabbi Eliezer says, as to kilayim, it applies to [the offspring of] a ewe and a goat, but it does not apply to a k'vi. A Kohen and an idolater that [jointly] gave their animal to an Israelite, [the animal] is exempt from "first of the fleece," and this is a stringency pertaining to the cheeks and the maw (see Deut. 18:3) that does not apply to "first of the fleece" [as the Israelite would remain liable to donate the cheeks and the maw to the Kohen following slaughter in this scenario (see Minchat Yitzchak)]. All consecrated [animals] that had a permanent blemish before they were consecrated and [then] were redeemed are liable in "first of the fleece," but if they were consecrated before their blemish [developed], or [if] their temporary blemish preceded their consecration and afterwards they developed a [permanent] blemish, and they were redeemed, they are exempt from "first of the fleece." One who shears a goat is exempt from "first of the fleece." One who washes his ewes [and wool comes out during the washing] is liable in "first of the fleece." One who purchases [a sheep] from a homeowner is liable, and Rabbi Ilai exempts him. Partners [who share the profits of a sheep's wool] are [jointly] liable. Rabbi Akiva exempts them. [Regarding the purchase of a single sheep,] Rabbi Ilai says, there is no "first [of the fleece]" unless there is a "last [of the fleece]" after it. [How many sheep render one liable?] [The midrashic exposition of the phrase "the fleece of your sheep" yields a minimum of] four [according to the school of Rabbi Yishmael son of Rabbi Yosei (see Hul. 137a:20)], [while the midrashic exposition of the phrase] "you shall give him" [yields a minimum of] five [according to Beit Hillel (see Hul. 137a:17-19, and see Minchat Yitzchak here)]. One who possesses the wool of five ewes [worth] a maneh (one hundred dinars) and a half each, which weigh five selahs in Judean measurements, which are ten selahs in Galilean measurements -- he is liable in "first of the fleece," the words of Rabbi Dosa. And the Sages say, the fleece of five sheep, regardless of the value [of each fleece], weighing five selahs in Judean measurements, which are ten selahs in Galilean measurements, [when weighed after being] laundered and not [when they are] dirty. Not that one must launder the wool [himself], but must give the Kohen a sufficient quantity so that after [the Kohen] launders it, he remains in possession of [wool weighing at least] five selahs in Judean measurements, which are ten selahs in Galilean measurements, as it says, "Give (titen) it to him," so that he will have a quantity [commensurate with] a gift (matanah). One who shears two sheep and leaves off, then shears [again] and leaves off, even though in the future [the wool] will add up [to the fleece of five sheep], we do not join [the shearings] together. If he sheared five [sheep] and leaves off, even if [when he resumes shearing he shears only] two and then another two, behold, these do join together. One who separates the fleece of his sheep, and lost [the separated portion], he is liable for its monetary value. "First of the fleece" -- the commandment applies to the beginning [of the shearing season]. [But bedi'eved,] if he gave [the first of his fleece], whether at the beginning, the middle, or the end, he has fulfilled [the obligation]. What is the required measure? One in sixty, just like terumah. One who purchases the fleece of his fellow's sheep and does not separate the first of the fleece from it, the buyer is exempt. This is a stringency in the shankbone, the cheeks, and the maw [where the buyer remains liable] that does not exist with first of the fleece. [With respect to the commandment to send away the mother bird (Deut 22:6-7, discussed below)], geese, chickens, and Herodian pigeons that descended upon or nested in an orchard are liable [in the commandment of] "sending away."

[The laws pertaining to] "first of the fleece" (Deut. 18:4) apply to tereifah [sheep], and do not apply to dead [animals], and do apply to kilayim (the mixed-breed offspring of a sheep and another animal) as well as to a k'vi. Rabbi Eliezer says, as to kilayim, it applies to [the offspring of] a ewe and a goat, but it does not apply to a k'vi. A Kohen and an idolater that [jointly] gave their animal to an Israelite, [the animal] is exempt from "first of the fleece," and this is a stringency pertaining to the cheeks and the maw (see Deut. 18:3) that does not apply to "first of the fleece" [as the Israelite would remain liable to donate the cheeks and the maw to the Kohen following slaughter in this scenario (see Minchat Yitzchak)]. All consecrated [animals] that had a permanent blemish before they were consecrated and [then] were redeemed are liable in "first of the fleece," but if they were consecrated before their blemish [developed], or [if] their temporary blemish preceded their consecration and afterwards they developed a [permanent] blemish, and they were redeemed, they are exempt from "first of the fleece." One who shears a goat is exempt from "first of the fleece." One who washes his ewes [and wool comes out during the washing] is liable in "first of the fleece." One who purchases [a sheep] from a homeowner is liable, and Rabbi Ilai exempts him. Partners [who share the profits of a sheep's wool] are [jointly] liable. Rabbi Akiva exempts them. [Regarding the purchase of a single sheep,] Rabbi Ilai says, there is no "first [of the fleece]" unless there is a "last [of the fleece]" after it. [How many sheep render one liable?] [The midrashic exposition of the phrase "the fleece of your sheep" yields a minimum of] four [according to the school of Rabbi Yishmael son of Rabbi Yosei (see Hul. 137a:20)], [while the midrashic exposition of the phrase] "you shall give him" [yields a minimum of] five [according to Beit Hillel (see Hul. 137a:17-19, and see Minchat Yitzchak here)]. One who possesses the wool of five ewes [worth] a maneh (one hundred dinars) and a half each, which weigh five selahs in Judean measurements, which are ten selahs in Galilean measurements -- he is liable in "first of the fleece," the words of Rabbi Dosa. And the Sages say, the fleece of five sheep, regardless of the value [of each fleece], weighing five selahs in Judean measurements, which are ten selahs in Galilean measurements, [when weighed after being] laundered and not [when they are] dirty. Not that one must launder the wool [himself], but must give the Kohen a sufficient quantity so that after [the Kohen] launders it, he remains in possession of [wool weighing at least] five selahs in Judean measurements, which are ten selahs in Galilean measurements, as it says, "Give (titen) it to him," so that he will have a quantity [commensurate with] a gift (matanah). One who shears two sheep and leaves off, then shears [again] and leaves off, even though in the future [the wool] will add up [to the fleece of five sheep], we do not join [the shearings] together. If he sheared five [sheep] and leaves off, even if [when he resumes shearing he shears only] two and then another two, behold, these do join together. One who separates the fleece of his sheep, and lost [the separated portion], he is liable for its monetary value. "First of the fleece" -- the commandment applies to the beginning [of the shearing season]. [But bedi'eved,] if he gave [the first of his fleece], whether at the beginning, the middle, or the end, he has fulfilled [the obligation]. What is the required measure? One in sixty, just like terumah. One who purchases the fleece of his fellow's sheep and does not separate the first of the fleece from it, the buyer is exempt. This is a stringency in the shankbone, the cheeks, and the maw [where the buyer remains liable] that does not exist with first of the fleece. [With respect to the commandment to send away the mother bird (Deut 22:6-7, discussed below)], geese, chickens, and Herodian pigeons that descended upon or nested in an orchard are liable [in the commandment of] "sending away."

A beguiled city has never existed and never will. Rather, it is written about in order to say "examine and take a reward." Rabbi Shimon bar Rabbi Elazar says we don't make three beguiled cities in the Land of Israel, but we do make one or two. Rabbi Shimon says we don't even make two,rather only one in Judea and one in the Galilee. Nearby in the book, we don't even make one, in order that gentiles won't disperse and destroy the Land of Israel. The city is permitted if they spend thirty days in the swords and basins, and the city is forbidden. They did not spend thirty days in swords and basins, and the city is permitted to the world to wash them with stoning and bazan, and the city is forbidden to dispose of them. Women, and not small or large people, may be a city that is rejected (Deuteronomy 13:14), the inhabitants of their city after the inhabitants of their city. This is a move. After all this, even converts can be gathered into it, and the freed slaves shall become a city that is rejected by the Talmud, to say (there) the inhabitants of their city after the inhabitants of their city. (Deuteronomy 18: 9), and He gave you mercy and mercy and mercy. If you feel sorry for the great ones, it is already said (Deuteronomy 16: 5): "Strike if you feel sorry for your death." According to the sword, what shall I keep? And I will give you these little riches in which Rabbi Eliezer says, Even great men shall not be killed except according to witnesses, and I will see what I am doing, and give you mercy. And I will love them in their hearts, which means that we have no truth in their hearts, and you do not complain, but rather onenin that there is no selfishness, but in the heart of the assets of the righteous in which the Avdin Rabbi Eliezer says, "Mochiach says concerning Lot, who was not in Sodom, but because of his possessions. He also went out with his hands on his head as it is stated:" From Hamlet, you have put enough to save your soul. "Rabbi Shimon said: Because of what the assets of the righteous in which Ovedine said, because they caused the righteous to live among the wicked, and things are light and warm What if no assets other than heroin and Shumaen not talking about the generation that made righteous wicked Scripture said his fellow staff burn way of life through the die Aac"o having to fire. (translation from Google).