Talmud sobre Números 18:32

¹⁰⁶This and the next paragraph are also in Yebamot 13:2 (fol. 13 c/d). It was stated in the name of Rebbi Meїr: His heave is never heave unless he grew two pubic hairs¹⁰⁷As a sign of puberty. Growing pubic hair is the accepted standard of the onset of puberty, the end of childhood, and the start of responsibility to keep all religious obligations (Bar Miẓwah). In all matters of biblical commandments, this standard cannot be relaxed.. Rebbi Abba bar Cahana in the name of the rabbis (Num. 18:27): “Your heave will be credited to you.¹⁰The root both of “thought”, מחשבה, and “being accounted for”, נחשב, is חשב.” Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for a Gentile, and he may give heave¹⁰⁸Since a Gentile is not bound by the laws of the Torah (except for the commandments given to Noah), no verse requiring intent can apply to a Gentile. On the other hand, Mishnah 3:9 states that voluntary heave given by a Gentile is heave and subject to all its laws and requirements.! Rebbi Jehudah¹⁰⁹He is Rebbi Yudan. in the name of Rebbi La (Num. 18:32): “You should not carry guilt because of it.¹¹⁰The verse refers to the heave of the tithe. The Levites will be free of guilt if they give heave of the tithe before eating their part of the tithe. The rule established here is then also transferred to the Great Heave.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt¹¹¹His heave is purely voluntary; even if he gives heave but mishandles it, he will not incur guilt. This shows that the second argument cannot be true; in this respect, the laws of the Great Heave cannot be derived from those of the heave of the tithe since no Gentile possibly can give heave of the tithe. One is stuck with the first explanation., and he may give heave! And did not Rebbi Hoshaia state that Gentiles have no “thought”? That is for preparation, here we talk about heave¹¹²Since a Gentile cannot become impure in biblical law, he cannot make anything impure in biblical law, and his intentions are irrelevant and inactive in preparing food for impurity, cf. Notes 7,9. But since heave must be declared, we must hold that the Gentile may validly declare some of his produce to be heave. This proves that the first objection is invalid: Even though the intentions of the Gentile are never required by biblical law, his voluntary intentions are accepted for heave..

⁵⁷This and the following paragraphs are from Terumot Chapter 1, Notes 105–135, with minor differences. There, we have stated: Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. It was stated in the name of Rebbi Meïr: His heave is never heave unless he grew two pubic hairs. Rebbi Abin, Cahana in the name of the Rebbi Hila (Num.18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! Rebbi Yose in the name of Rebbi Hila (Num. 18:27): “Your heave will be credited to you”, (v. 26) “and you shall lift”. Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for Gentiles, and he may give heave! Rebbi Hoshaia stated: Gentiles have no “thought” whether for preparation or for heave.

Rebbi Abun bar Cahana said in the name of Rebbi Hila (Num. 18:32): “You should not carry sin because of it.” Since he is subject to carrying sin, you know that what he did is valid¹²²The verse declares irregularities in giving heaves as sinful. If irregularly given heave were invalid, it would not be considered given and its giver could not incur sin. This argument is also accepted in Babli Baba Batra 143b..

Rebbi Immi in the name of Rebbi Simeon ben Laqish (Num. 18:27): “Your heave will be counted as if it were grain from the threshing-floor.” From what He commanded the Levites to give heave, from the finished product²⁰⁶The verse speaks of heave of the tithe and implies that the merit of heave of the tithe which accrues for the Levite is identical with that of the Israel giving heave from the threshing floor. This implies that the Israel gives only from the threshing floor, when all agricultural work connected with the harvest is complete.. That means it is forbidden to give him ears. Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish: If First Tithe was given from grain ears, it is forbidden to eat a snack from it²⁰⁷While heave and tithes are due only after cleaning up the threshed grain, using unthreshed ears for a regular meal would show that the ears are the finished product and subject to heave and tithes. But untithed ears may be eaten as a snack. Here, it is stated that giving heave and first tithe in any form declares the product as finished. If the tithe is tithe, then it is ṭevel for heave of the tithe and may not be eaten unless that heave is taken.. What is the reason? (Num. 18:32): “You should not desecrate the holy things of the Children of Israel lest you die.” Will one be whipped for its ṭevel as biblical law? Rebbi Ashian²⁰⁸A Galilean Amora of the fifth generation, student of R. Jonah, possibly Ἀσίων. in the name of Rebbi Jonah: A Mishnah states that one is not whipped for its ṭevel as biblical law, as we have stated there²⁰⁹Mishnah Bikkurim 2:5.: “Heave of the tithe is like First Fruits in two respects and like tithe in two respects. One may give it from pure for impure or not earmarked produce¹⁴⁸Mishnah Ḥallah 1:9. Since heave is given by estimate, it must be given from a well-defined lot. But heave of the tithe is exactly ten percent; it may be given anywhere if the volume, weight, or number of the produce to be tithed has been determined beforehand., like First Fruits. It makes forbidden from the threshing floor and has a tariff similar to heave.” When can you say “from the threshing floor”, does this not mean after smoothing²¹⁰The end of threshing, when the threshed grain has been collected and assembled in neat heaps.? That implies that one is not whipped for its ṭevel as biblical law²¹¹The ears never were threshed, much less smoothed..