Дварим 14:25 Ссылки в Талмуде: Jerusalem Talmud Maaser Sheni, Jerusalem Talmud Demai, Jerusalem Talmud Peah & Jerusalem Talmud Bava Metzia

MISHNAH: One does not sell Second Tithe¹One may not sell Second Tithe as such, that it should be Second Tithe in the hand of the buyer. One may exchange Second Tithe for money (Deut. 14:25), transfer its holiness to the money, and render the produce profane which then may be sold; cf. Mishnah 4:1. The money has to be spent for pure food in Jerusalem to be consumed by the rules of holiness., one does not take it as a pledge, one does not barter it, and one does not weigh corresponding to it²As long as it retains its status as Second Tithe.. One should not say to his neighbor in Jerusalem, here you have wine, give me its value in oil, but they may give free gifts to one another.
One may not sell animal tithe unblemished alive, or blemished⁴¹A blemished tenth animal (or firstling) is holy but must be eaten as profane food away from the Temple. alive or slaughtered, and one may not use it for preliminarily marrying a woman⁴²Peah 6:2, Note 46. The husband has to give his bride something of his possessions. For R. Meїr, Second Tithe is not the farmer’s property but given to him by Heaven.. One⁴³Not the rancher whose animal produced a firstling but the Cohen who receives it. The firstling becomes the property of the Cohen. Since his bride becomes a member of the tribe upon consummation of the marriage, she then will have full use of the firstling for food even if it is unblemished. may sell a firstling unblemished alive, blemished alive or slaughtered⁴⁴A slaughtered blemished firstling may be sold by the Cohen as food even to a Gentile (Bekhorot 28a)., and one may use it for preliminarily marrying a woman. One does not exchange Second Tithe by a blank⁴⁵Greek ἄσημος, -ον “without mark; uncoined”, a blank for coining. Cf. D. Sperber, Roman Palestine 200–400, Money and Prices (Ramat Gan, 1974), Note 12 on p. 208., or by a coin not in circulation⁴⁶Any coin which is not legal tender at the place of redemption is merchandise, not money., or on money not in his possession⁴⁷Second Tithe cannot be exchanged pledging future income, or outstanding loans, or by one’s own but inacessible money..

⁷⁰Here starts the discussion of the redemption of Second Tithe. Our Mishnah does not follow Rebbi Yose⁷¹The name tradition in this paragraph is confusing. The Tosephta quoted is in the name of R. Dosa (probably R. Dosa ben Hyrcanus, of the first generation of Tannaïm) in all sources except the Rome ms. of the Yerushalmi (ר׳ יוסה); but the statement of R. Yose (the Amora) shows that R. Yose (the Tanna) accepts the position of R. Dosa. Therefore, no emendation of the text is necessary., as it was stated⁷²Mishnah Idiut 3:2, quoted Babli Baba Meẓi‘a 47b; in different formulation Tosephta 1:4.: “One may exchange Second Tithe for a blank, the words of Rebbi Dosa, but the Sages forbid it.” What is Rebbi Dosa’s reason? (Deut. 14:25) “You should bundle the money;” something which is bundled together, or which has a form and is current because of its form⁷³A quote from Sifry Deut. 107 (reproduced in Babli Baba Meẓi‘a 47b), shortened to unintelligibility. The verses Deut. 14:24–26 form the basis of the rules of redemption of Second Tithe; see the Introduction. V. 14:25 states: “Give silver [for it]; וצרת הכסף בידך…” R. Ismael reads “take the silver in your hand”, i. e. “something which is bundled (√צור I, صرّ, to bind) together;” whereas R. Aqiba reads “something which has a form” (√צור III, صوّر, to form). The only explanation which fits the language of the verse is that of R. Ismael (R. Dosa, R. Yose); it is accepted by both the Babylonian and the Palestinian Aramaic Targumim. It is difficult to see how R. Aqiba could give a straightforward translation of the verse. He also separates בידך from the preceding text. This shows that in the text before us, “or” denotes a switch from R. Ismael (R. Dosa, R. Yose) to R. Aqiba (the Sages).. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Yose that one exchanges [Second] Tithe for a pound of silver⁷⁴Since coinage was invented long after the time of Moses, he takes כסף to mean just that, silver bullion, not gold, or silver which is not bullion and whose value could only be determined by a lengthy assay.. If he had [only] said “silver”, we would have said just as he said silver, so he said gold. If he had [only] said “silver”, we would have taught to exclude broken pots and baskets from which one could get a pound of silver.

I could think that if someone had money on King’s Mountain or in a castle⁸⁹The Tosephta, 1:6, reads: “How [does one not exchange] if it is not in his possession? If he had monies buried on King’s Mountain or a Roman army camp (קצטרא castra) or his wallet had fallen into a cistern, even though he knows that they are there, they cannot be used for redemption and if he used them, he did not acquire the tithe.” There are no longer any Jews living on King’s Mountain, only Gentiles (cf. Demay 5:9, Note 115), and he certainly cannot start digging in a camp of the Roman army. he might exchange based on it. The verse says (Deut. 14:25): “take the silver in your hand;” what means “in your hand”? In your possession! Rebbi Jonah asked, if his wallet with 1’000’000 [denars]⁹⁰Just before Diocletian’s currency reform, that would be about 16⅔ aurei. fell into a cistern and he could spend 500’000 to get them out, is that as if 500’000 were in his possession⁹¹Since the Tosephta gives a clear, negative, answer to this question, the Tosephta does not represent Yerushalmi tradition.?