Talmud zu Eduyot 3:2

אֹכֶל פָּרוּד, אֵינוֹ מִצְטָרֵף, דִּבְרֵי רַבִּי דוֹסָא בֶּן הַרְכִּינַס. וַחֲכָמִים אוֹמְרִים, מִצְטָרֵף. מְחַלְּלִין מַעֲשֵׂר שֵׁנִי עַל אֲסִימוֹן, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, אֵין מְחַלְּלִין. מַטְבִּילִין יָדַיִם לַחַטָּאת, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ:

Getrennte Lebensmittel [z. B. ein Klumpen von Nüssen, Pistazien und Mandeln, die, wenn sie voneinander getrennt sind, nicht die Größe eines Eies enthalten (die Mindestgröße für die Herstellung von Tamei für andere Lebensmittel)], nicht kombinieren, jeweils miteinander, [(wenn sie Tamei sind und sauberes Essen sie berührt, wenn sie zusammengeklumpt sind), um sauberes Essen Tamei zu machen, da es in jedem von ihnen nicht die Mindestgröße für die Herstellung von Essen Tamei gibt.] Dies sind die Worte von R. Dossa b. Hyrcanus. Und die Weisen sagen, dass sie sich verbinden.

Jerusalem Talmud Maaser Sheni

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.

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