Talmud sobre Deuteronômio 14:23
וְאָכַלְתָּ֞ לִפְנֵ֣י ׀ יְהוָ֣ה אֱלֹהֶ֗יךָ בַּמָּק֣וֹם אֲשֶׁר־יִבְחַר֮ לְשַׁכֵּ֣ן שְׁמ֣וֹ שָׁם֒ מַעְשַׂ֤ר דְּגָֽנְךָ֙ תִּֽירֹשְׁךָ֣ וְיִצְהָרֶ֔ךָ וּבְכֹרֹ֥ת בְּקָרְךָ֖ וְצֹאנֶ֑ךָ לְמַ֣עַן תִּלְמַ֗ד לְיִרְאָ֛ה אֶת־יְהוָ֥ה אֱלֹהֶ֖יךָ כָּל־הַיָּמִֽים׃
E, perante o SENHOR teu Deus, <span class="x" onmousemove="Show('perush','Este é o segundo dízimo, a ser comido pelo próprio dono, dentro dos portais da antiga Jerusalém, e em pureza, nos anos 1, 2, 4 e 5 de um ano sabático a outro, e nos anos 3 e 6, deve dá-lo ao pobre. É retirado somente após ser separada a “terumá” (“oferenda”) para o cohen e o dízimo para o levita, do que restou. Tudo isto vem dos frutos da agricultura. A separação pecuniária para reservar para esmolas e para necessidades de cunho espiritual, é algo determinado pelos Sábios, e não obedece a estas regras.');" onmouseout="Hide('perush');">no lugar que escolher para ali fazer habitar o seu nome, comerás</span> os dízimos do teu grão, do teu mosto e do teu azeite, e os primogênitos das tuas vacas e das tuas ovelhas; para que aprendas a temer ao SENHOR teu Deus por todos os dias.
Jerusalem Talmud Maaser Sheni
HALAKHAH: 7This and the following paragraphs (up to Note 35) are also in Yoma 8:3 (fol. 45a), Ševu‘ot 3:2 (fol. 34b). The parallel discussion in the Babli is Ševu‘ot 22b–23a.“Second Tithe is to be used for eating,” etc. It is to be used for eating, since eating is written regarding it8Deut. 14:23.. For drinking, since drinking is included in eating. From where that drinking is included in eating? Rebbi Jonah understood if from the following (Lev. 17:12): “Therefore, I said to the Children of Israel, no person among you may eat blood.” Where do we hold? If about congealed blood, did we not state9Tosephta Tahorot 2:5.: “Congealed blood is neither food nor drink”? So we must hold as is10Fluid blood., and the Torah called it “eating.” But did we not state11Babli Ḥulin 120a, Menaḥot 21a.: “If he mashed the fat12The fat of domestic animals which from sacrifices is burned on the altar and from profane meat is forbidden as food. and sipped it, congealed the blood and ate it, he is guilty!” How does Rebbi Jonah explain? It is neither food, to accept the impurity of food, nor drink, to accept the impurity of drinks13The Tosephta Tahorot adds explicitly: “If he thought of [the congealed blood] as food, it accepts the impurities of food.” The argument of R. Jonah is not acceptable..
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Jerusalem Talmud Demai
Rebbi Yannai had made a proviso for certain produce8He had no time to tithe before the start of the Sabbath. (The Babli, Yebamot 93a, reports that his sharecropper used to bring him fruits every Friday afternoon, and that time he was so late that R. Yannai got nervous and made a proviso since the fruits would spoil if not eaten on the Sabbath.) Since provisos for certain produce were mentioned last, they are discussed first.. He asked the Great Rebbi Ḥiyya, may one fix this on the Sabbath? He said to him (Deut. 14:23): “That you should learn to fear the Eternal, your God, all the days,” including the Sabbath9“You shall eat before the Eternal, your God, at the place that He shall choose to let His Name dwell there, the tithe of your grain, your wine, and your oil, the first-borns of your cattle and sheep, so that you should learn to fear the Eternal, your God, all the days.” Since the verse speaks of tithes, one may tithe on the Sabbath. {In the parallel version in Babli Yebamot 93a/b, the verse is taken to prove that one should make provisos so that certain produce on the Sabbath does not diminish one’s enjoyment of the Sabbath (interpretation of Rashi).}. How did you see a way to be so lenient, my initiative10The reading בלשי is attested to by all manuscript sources. The consensus of the commentators is that one should read בשלי, “it (a possible sin) hangs on me.” But then the final בי would be unnecessary. I am taking the word parallel to Arabic בלשׁ, “to initate, show initiative.” R. Yannai is reluctant to follow the lenient ruling of R. Ḥiyya, who praises him for his independent and careful position. [J. Levy reads מַקִּיל בַּלָּשֵי “the stick of the investigators”, the instrument of customs officials (Mishnah Kelim 15:4) used to check whether a load of grain does not hide taxable goods.] depends on me! He said to him, in the future you will carry leadership in Israel.
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Jerusalem Talmud Nedarim
If somebody makes a vow to abstain from vegetables, would he be permited dried ones? Let us hear from the following: “He is forbidden fresh Egyptian beans and permitted dried ones.” He mentioned only Egyptian beans, a kind which has a threshing floor15I. e., Egyptian beans are separated from their hulls and stored in quantity. A contract for delivery of Egyptian beans requires delivery of dried ones. A vegetable is permitted in dry form only if that dry form is traded as a separate kind.. Therefore, anything which has no threshing floor is forbidden even if dried. 16Tosephta 4:3. If somebody makes a vow to abstain from bulbous plants17This translation follows S. Lieberman, Tosefta ki-f shutaḥ Nedarim, p. 455. he is forbidden green melon18Cf. Kilaim 1:2, Notes 38–39., squash, water melon, sweet melon18Cf. Kilaim 1:2, Notes 38–39. and all tree fruits. If somebody makes a vow to abstain from sheep meat, he is permitted lambs, pidgeon chicks19These have nothing to do with sheep; pigeons are only mentioned for inclusion in the next clause., and milk20Sheep’s milk.. But if he said, which grew this year, he is forbidden all of these. 21Tosephta 4:3, Babli Yoma 76b. If somebody makes a vow to abstain from cider, he is forbidden everything sweet and permitted wine. That is, following those who say that vows are interpreted in the vernacular22R. Joḥanan, Halakhah 6:1; everybody’s opinion in the Babli, Yoma 76b. It seems that in Mishnaic times, the sweetness of the cider was the determinig factor.. But following those who say, vows are interpreted in biblical Hebrew23R. Joshiah, Halakhah 6:1., the Torah used “cider” as an expression for wine; “your cider”24Deut. 12:17, 14:23, 18:4., that is wine.
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