Talmud zu Maaser Sheni 2:4

כַּרְשִׁינֵי מַעֲשֵׂר שֵׁנִי, יֵאָכְלוּ צִמְחוֹנִים, וְנִכְנָסִין לִירוּשָׁלַיִם וְיוֹצְאִין. נִטְמְאוּ, רַבִּי טַרְפוֹן אוֹמֵר, יִתְחַלְּקוּ לְעִסּוֹת, וַחֲכָמִים אוֹמְרִים, יִפָּדוּ. וְשֶׁל תְּרוּמָה, בֵּית שַׁמַּאי אוֹמְרִים, שׁוֹרִין וְשָׁפִין בְּטָהֳרָה, וּמַאֲכִילִין בְּטֻמְאָה. וּבֵית הִלֵּל אוֹמְרִים, שׁוֹרִין בְּטָהֳרָה, וְשָׁפִין וּמַאֲכִילִין בְּטֻמְאָה. שַׁמַּאי אוֹמֵר, יֵאָכְלוּ צָרִיד. רַבִּי עֲקִיבָא אוֹמֵר, כָּל מַעֲשֵׂיהֶן בְּטֻמְאָה:

Ma'aser Sheni bittere Wicken sollten [wenn sie noch sind] Knospen gegessen werden und können nach Jerusalem und aus ihm heraus gebracht werden. Wenn sie unrein wurden, sagt Rabbi Tarfon, dass sie in Teigstücke geteilt werden sollten; und die Weisen sagen, dass sie erlöst werden können. Und diese Terumah [bittere Wicken], Beit Shammai, sagen, sie müssen in Reinheit eingeweicht und abgekratzt sein und dürfen in Unreinheit gegessen werden. Und Beit Hillel sagt, sie müssen in Reinheit getränkt sein und dürfen in Unreinheit abgekratzt und gegessen werden. Shammai sagt, sie müssen trocken gegessen werden. Rabbi Akiva sagt, alles, was damit gemacht wird, muss in Unreinheit getan werden.

Jerusalem Talmud Maaser Sheni

MISHNAH: Rebbi Simeon says, one does not rub himself with oil of Second Tithe in Jerusalem⁵⁷In the opinion of R. Simson and R. Isaac Simponti, R. Simeon disagrees with the previous Mishnah and Halakhah and holds that anointing is not subsumed under the notion of eating. This is contradicted by the Halakhah. In the opinion of Maimonides, R. Simeon agrees that in principle rubbing oneself is legitimate use of Second Tithe oil. However, he holds the owner of Second Tithe oil may not ask another person to massage him because the latter’s hand also will be rubbed with oil and this is akin to paying for the massage with Second Tithe oil, a rabbinic transgression. The last assertion is difficult to accept; the more likely explanation is that of H. Albeck (²ששה סדרי משנה, Jerusalem 1958), that according to R. Simeon if a person rubbed with such oil leaves Jerusalem while some of the oil still clings to his body, he will have sinned. In order to prevent inadvertent sin he forbids rubbing as a “fence of the law.” but the Sages permit it. They said to Rebbi Simeon, if He made it easy for the important heave⁵⁸As explained in the next Mishnah., should we not be lenient for the lightweight Second Tithe? He said to them, this is no good⁵⁹This is the reading of the Yerushalmi mss., the Parma ms. of the Mishnah, and one ms. of a translation of the Commentary of Maimonides. All other Mishnah mss. read מה לא אם היקל “On the contrary, if He was lenient …”. He was lenient for the important heave as He was lenient for vetch and fenugreek⁶⁰As explained in Mishnah 4. If the argument is accepted, the relation of heave to Second Tithe is not that of majus to minor.; how can we be lenient for Second Tithe where He was not lenient for vetch and fenugreek?
Fenugreek of Second Tithe should be eaten as sprouts⁶³Since Second Tithe must be eaten; ripe fenugreek plants are hard as straw and its seeds also are hard; the only time fenugreek really is edible is in young sprouts.. Of Heave⁶⁴As mentioned several times in Terumot and Ma‘serot, heave of fenugreek is traded in bundles, the hard stem (which gives some taste) and the seeds (usable as spice). The House of Shammai hold that since it may be used as spice, it must always be treated as food and handled in purity since otherwise it must be burned as impure heave food, except that it can be used to perfume water to shampoo hair. In that case, the Cohen’s action shows that the fenugreek is not food for him and if impure does not have to be burned., the House of Shammai say it must always be handled in purity except for shampooing. But the House of Hillel say, it may be handled in impurity except in soaking⁶⁵For the House of Hillel, fenugreek is not food except if shown by an action of the Cohen to be prepared as food, e. g., soaking the seeds to use as spice. Otherwise, fenugreek is wood and cannot become impure; if it is handled in impurity it does not have to be burned..
Vetch⁷¹It was stated (Terumot 11:9) that only in years of famine is vetch human food. But as sprouts it can be eaten and is not animal feed. This Mishnah also appears in Idiut 1:8. of Second Tithe should be eaten as sprouts; it may enter Jerusalem and leave⁷²Since sprouts cannot qualify as produce.. If it became impure, Rebbi Ṭarphon says it should be divided into pieces of dough⁷³He does not permit to redeem any Second Tithe to be used as animal feed; therefore he requires the vetch, which is a legume, to be ground to flour and mixed with flour in little cakes whose volume is less than that of a chicken egg so that it may be eaten as pure human food (cf. Terumot 5:3)., but the Sages say it should be redeemed⁷⁴And fed to animals after redemption.. If it is heave⁷⁵Heave vetch is animal feed, Terumot 11:9., the House of Shammai say, one soaks and cleans⁷⁶Even though the intention was from the start to use it as animal feed, as long as it is not given to the animals it must strictly be treated according to the rules of heave. in purity and feeds in impurity, but the House of Hillel say, one soaks in purity⁷⁷In order not to make heave impure with one’s hands. and cleans and feeds in impurity. Shammai says, it should be eaten dry⁷⁸It should be given dry and unwashed to the animals to avoid any question of impurity.. Rebbi Aqiba says, all its processing is done in impurity⁷⁹He holds that vetch is not human food unless there is a famine..

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