Rabbi Shimon sagt, es sei verboten, in Jerusalem mit Ma'aser Sheni- Öl zu salben . Und die Weisen erlauben es. Sie sagten zu Rabbi Shimon: "Da wir in der schweren Angelegenheit von Terumah [für den priesterlichen Verzehr geweihte Produkte] nachsichtig sind, sollen wir in der nachsichtigen Angelegenheit von Ma'aser Sheni nicht nachsichtig sein ?" Er sagte zu ihnen: "Was, sind wir nicht schon nachsichtig in der schweren Angelegenheit von Terumah , wo wir in bitterer Wicke und Bockshornklee nachsichtig sind, und sollen wir daher in der nachsichtigen Angelegenheit von nachsichtig sein?" Ma'aser Sheni , wo wir in bitterer Wicke und Bockshornklee nicht nachsichtig sind? "
Bartenura on Mishnah Maaser Sheni
ר:ש אומר: אין סכין – He thinks that oil of Second Tithe is not given for anointing but only for eating alone.
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English Explanation of Mishnah Maaser Sheni
Introduction
In this mishnah Rabbi Shimon and the sages argue whether one can anoint oneself with second tithe oil in Jerusalem.
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Bartenura on Mishnah Maaser Sheni
אם הקל בתרומה – as you admit that it is permitted for anointing, as it is taught in the eighth chapter of [Mishnah – Tractate] Shevi’it (see Mishnah 2), and similarly with Terumah and similarly with Second Tithe, and we do not disregard Terumah/heave-offering.
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English Explanation of Mishnah Maaser Sheni
Rabbi Shimon says: one may not anoint oneself with oil of second tithe in Jerusalem. But the sages allow it. Albeck explains that Rabbi Shimon prohibits anointing oneself with second tithe oil in Jerusalem lest one does so and then leaves Jerusalem. This would be problematic because one can benefit from second tithe only in Jerusalem. The sages are no concerned with this problem. We should note that Rabbi Shimon really prohibits using second tithe oil for anointing altogether. This means that he disagrees with the opinion in yesterday’s mishnah which allowed anointing with maaser sheni oil.
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Bartenura on Mishnah Maaser Sheni
שהקל בכרשינין ובתלתן – of Terumah/heave-offering more than with Second Tithe, as we require to say further on, therefore, it is a law also that we will be lenient with anointing concerning Terumah, but the Halakha is not according to Rabbi Shimon.
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English Explanation of Mishnah Maaser Sheni
They said to Rabbi Shimon: if a lenient ruling has been adopted in the case of terumah which is a grave matter, should we not also adopt a lenient ruling in the case of second tithe which is a light matter? The sages argue with Rabbi Shimon using terumah as an analogy. A priest is allowed to anoint himself with terumah oil, even though terumah is a graver matter than maaser sheni, since it is forbidden to non-priests, whereas maaser sheni is not. Consequently, we should also rule leniently when it comes to anointing oneself with maaser sheni oil.
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English Explanation of Mishnah Maaser Sheni
He said to them: No; a lenient ruling has been adopted in the case of terumah though it is a grave matter, because in terumah we have adopted a lenient ruling also with regard to vetches and fenugreek, but how can we adopt a lenient ruling in the case of second tithe though it is a light matter, when we have not adopted a lenient ruling in second tithe with regard to vetches and fenugreek? Rabbi Shimon responds that terumah is not always a graver matter than maaser sheni. There is one halakhah in which maaser sheni is actually graver than terumah, and that is a halakhah connected with vetches and fenugreek. This will be explained below in mishnayot three-four. Since sometimes the rules governing maaser sheni are stricter than those governing terumah, it is possible that this is one of those cases as well. Hence we cannot deduce that just because one may anoint oneself with terumah oil, one may also anoint oneself with maaser sheni oil.
