Powtórzonego Prawa 26:4 Odniesienia do Talmudu: Jerusalem Talmud Bikkurim & Makkot

HALAKHAH: “For heave and First Fruits,” etc. It is written (Num.18.8): “Behold, I gave to you the watch over My heaves.” Two heaves, heave and First Fruits⁷In the Babli (Šabbat25a, 26a; Yebamot 74a; and in slightly different form Bekhorot 34a), the two heaves are pure and impure (or pure and questionable), respectively. That tradition is in the name of the Davidic Rabba bar Abuha and may represent the autochthonous Babylonian tradition. In the Yerushalmi tradition, the verse determines the rules of First Fruits as those of heave.. About heave it is written⁸The paragraph deals with the prohibition of impure hallowed food. (Lev. 22:9): “They should not carry sin because of it and die if they desecrate it.” First fruits as it is written (Deut. 12:6): “There you shall bring your elevation offerings,” these are First Fruits, as it is written (Deut. 26:4): “The Cohen shall take the basket from your hand.⁹This statement is fragmentary and unintelligible in the form presented. The full text is in Sifry Deut.63: There you shall bring your elevation offerings, private and public, your well-being offerings, private and public, your tithes; R. Aqiba said, the verse deals with two different tithes, grain tithes and animal tithes, and your hand’s heaves, these are First Fruits, as it is written: The Cohen shall take the basket from your hand. Other heaves do not have to be brought to the Temple.” Maybe we should say that the verse¹⁰Lev. 22:9 which imposes death by the hand of Heaven for desecrators. refers to sacrifices? Extirpation is already written in regard to sacrifices¹¹Lev. 22:3 imposes the penalty of extirpation on any Cohen coming close to sacrifices while impure. Traditionally, extirpation is considered more of a punishment than death by the hand of Heaven..

“They are the Cohen’s property.” Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan (Num. 18: 8): “To you I gave it⁴⁸In the verse נתתים “I gave them.” as mošḥâ.” As mošḥâ, for importance⁴⁹The root being משח “to anoint”, as symbol of elevation.. As mošḥâ, for anointing. As mošḥâ, as fuel⁵⁰In Aramaic, משח is “oil”.. I would say, both for impure and pure. Rebbi Abbahu in the name of Rebbi Joḥanan, (Deut. 26:14) “I did not burn any of it⁵¹The declaration at the distribution of the tithe of the poor and the consumption of Second Tithe in Jerusalem, including a reference to First Fruits. There is a difference in rules between heave and First Fruits in this respect.
The argument as reported in Babli Yebamot 73b is to take ממנו as partitive: This hallowed food cannot be burned but other (heave) can.,” but one liquidates heave in impurity. Rebbi Zeïra in the name of Rebbi Eleazar: From where for Second Tithe proper which became impure that one may not use it as fuel? The verse says, “I did not burn any of it in impurity”. One may redeem it and you are saying this⁵²Since Second Tithe may always be redeemed for money, impure Second Tithe is redeemed and becomes totally profane. It may be burned as profane fuel.? One may only interpret it as referring to what was bought with Second Tithe money⁵³In this case, R. Jehudah holds in Mishnah Ma‘aser Šeni 3:10 that produce bought with tithe money in Jerusalem which became impure cannot be redeemed but must be buried.. Rebbi Jehudah said⁵⁴The statement is an Amoraic interpretation of what R. Jehudah might have said, that Mishnah Bikkurim 1:8 implies that impure First Fruits must be destroyed even for those who permit redemption of fruits bought with tithe money., but for First Fruits which became impure it is the opinion of everybody.

HALAKHAH: “They need to be brought to the Place.” Because it is written (Deut. 12:6): “There, you shall bring your elevation offerings, your family sacrificies, your tithes⁷⁸Animal and second tithes., and your hand’s heave.” “Your hand’s heave” are First Fruits since it is written (Deut. 26:4): “The Cohen shall take the basket from your hand.”⁷⁹Sifry Deut. 63.