Mga Sanggunian sa Talmud para sa Levitico 27:8: Jerusalem Talmud Sanhedrin, Jerusalem Talmud Megillah, Jerusalem Talmud Ketubot & Taanit

It was stated: “Temple dedications by three [appraisers].” That is, if one dedicated the body of a field. But if he said, I am vowing a mina for the Temple, ²⁵⁴From here to the end of the Halakhah there exists a copy in Megillah 4:4 (75b l. 16ff., מ). let us hear from the following: “Appraisal of movables by three [appraisers].” Do there exist appraisals not of movables²⁵⁵By definition, “appraisals” refers to the sums of money detailed in Lev. 27:1–8. Money always is movable.? Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: If somebody says, I am vowing my appraisal, and comes to settle his debt by real estate, one appraises it by ten [people], by movables by three²⁵⁷This is difficult to understand; since the text is confirmed by two copies, it cannot be emended. By biblical law, a reduction of payments for the poor is mandated only for appraisals (Lev. 27:8), not for dedications of specified sums. The reduction, based on what he can afford, is determined by a committee of three which must include a Cohen. If the poor person paid only part of the reduced sum and then becomes rich, the original sum is reinstated as soon as he can afford it. If the poor person made his vow (in the Megillah version for 100 minas) in order to induce God to make him rich so he may fulfill his vow, it might be in the interest of the Temple to wait with the collection of the debt until the person became affluent.. Is one who says, I am vowing my appraisal not like one who says, I am vowing my field’s value²⁵⁶Since the rules of appraisal are the same in both categories.? But if he said, I am vowing a mina for the Temple, one appraises him by three [people]. Should he become rich, he will be judged by what he can afford²⁵⁷This is difficult to understand; since the text is confirmed by two copies, it cannot be emended. By biblical law, a reduction of payments for the poor is mandated only for appraisals (Lev. 27:8), not for dedications of specified sums. The reduction, based on what he can afford, is determined by a committee of three which must include a Cohen. If the poor person paid only part of the reduced sum and then becomes rich, the original sum is reinstated as soon as he can afford it. If the poor person made his vow (in the Megillah version for 100 minas) in order to induce God to make him rich so he may fulfill his vow, it might be in the interest of the Temple to wait with the collection of the debt until the person became affluent..

Samuel stated, the sanctification of the New Moon is only by ten {attendants}¹⁰³In Sanhedrin1:2 (Note 120) this is quoted as Amoraic statement of Samuel. It is not the determination of the day of the New Moon, which can be made by a competent court of three, but the solemn declaration of the start of a new month.. ¹⁰⁴Gen. rabba 91(1). Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It is said here community, and it is said there, how long this bad community. Since “community” mentioned there are ten, so also “community” mentioned here are ten¹⁰⁵Lev. 19:2 reads, speak to the community of Israel, you shall be holy. From this one wants to prove that all matters called “holy” need a community of at least ten adult males. Since the ten bad scouts are called a “bad community” in Num. 14:17, it follows that in Pentateuchal usage a group is called “community” if it has 10 members. Since we do not find the expression used for a smaller number, 10 is the required minimum. Babli 23b.. Rebbi Simon said, it is said here, in midst, and it is said there¹⁰⁶Gen. 42:5., the sons of Israel came to buy in midst of the comers. Since “in midst” mentioned there are ten, so also “in midst” mentioned here are ten¹⁰⁷Here the reference is to Lev22:32: I shall be sanctified in the midst of the Children of Israel. One intends to prove that God may be sanctified by any group of at least 10 of the Children of Israel.. Rebbi Yose ben Rebbi Abun said to him, if you infer from “in midst”, there are many¹⁰⁸There are two possible interpretations of this statement. Since Lev22:32 is the conclusion of statements about the Temple service, it may refer to all the people and therefore require a minimum of 600’000 people, or it may refer to the large number of times the lexeme “in the midst” is used in the Pentateuch, from which nothing can be inferred.. [But it is said here “the sons of Israel”, and it is said there “the sons of Israel”. Since there are ten, also here are ten.¹⁰⁹The word “Cohen” is mentioned 3 times in Lev. 27:8, 2 times each in vv. 14,14, and once in vv. 11,21,23, for a total of 10.]

¹¹⁸This paragraph is also in Megillah 4:4 (75b 1. 22), noted מ, and Sanhedrin 1:3 (19b 1.6), noted ס.The origin is in Sanhedrin since only there one finds the baraita which is explained by Ulla: “The following are not subject to public tender: Slaves, securities, and movables.” Ulla bar Ismael said, slaves lest they flee, securities and movables lest they be stolen¹¹⁹Since the owner has to be mentioned, thieves would be informed that it is worth while to break into that house.. Rebbi Abba bar Cohen asked before Rebbi Yose: Does this not imply that a slave is redeemed in front of three people¹²⁰If a slave was dedicated to the Temple and then redeemed by his owner, this should be a private procedure.? He answered him, yes. He said to him, but did we not state¹²¹Mishnah Sanhedrin 1:3, determining the number of jurors in judicial cases.: “Real estate¹²²Real estate dedicated to the Temple and redeemed following the rules of Lev. 27:22–23. nine persons and a Cohen, and a human¹²³A person who dedicates his own worth and finds it impossible to give the prescribed value; Lev. 27:8. In both cases, the Cohen’s determination has to be made in public; the definition of “public knowledge” is “known by at least 10 people.” by the same rule”? He answered him, the human here is a free person.