Talmud sobre Terumot 10:15

HALAKHAH: The colleagues in the name of Rebbi Joḥanan: They permitted it because of the glory of the Sabbath. If it is because of the glory of the Sabbath, why does he have to ask him⁴Since the seller is not trustworthy, his testimony is irrelevant. The answer is that some reason must be given to lift the strict rules of demay if those rules should be followed at all.? By way of finding a cause. Rebbi Bibi in the name of Rebbi Ḥanina: The fear of the Sabbath is on him⁵On the am haäreẓ, who will not desecrate the Sabbath. and he will speak the truth. If the fear of the Sabbath is on him, why did we state that at nightfall, when the Sabbath ends, he may not eat until he tithed? Because of one who does not fear the Sabbath. It was stated⁶Tosephta Demay 5:1.: “If he asks him on weekdays, he may not eat on the Sabbath.” According to him who says that the fear of the Sabbath is on him, this is fine. According to him who says that it is because of the glory of the Sabbath; when he asks him on weekdays, should he not eat on the Sabbath⁷R. Joḥanan’s argument seems weak. But in the next Halakhah, the tables are turned.?

⁹⁴This and the next paragraph are from ‘Orlah 2:6 (Notes 136–152). Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste until he tasted the forbidden thing itself. Rebbi Ḥiya bar Yosef objected before Rebbi Joḥanan: Take, for example, meat in milk, where he did not taste the forbidden thing itself and you say that he is whipped! He accepted that. What is meant by: he accepted that? Rebbi Ḥiya bar Abun said before Rebbi Ze‘ira: Like a person who listens to the argument of the opposing party he accepted it.

³⁷This paragraph is an intrusion here; it should be placed at the end of the Halakhah since it refers to the last statement in the Mishnah, forbidden vinegar on broken beans. Ihe parallel is in the Babli, 67a. Rebbi Joḥanan said, this you say if it is hot. But cold it is forbidden, for the people of Sepphoris are used to make it and call it laxative³⁸In the Babli, the dish of Sepphoris is called שחלײם. This probably comes from the Babylonian pronunciation of ח as ה. As the Babli reports, Megillah24b, Rebbi told R. Ḥiyya the Babylonian to be careful if he quotes Is 8:17, “I am waiting (וְחִכִּיתִי) for the Eternal”, not to blaspheme by saying “I am hitting (וְהִכִּיתִי).” Now שְׁחַלַיִים are watercresses, not making sense for the context. The root שהל is not documented in Hebrew or any of the Talmudic Aramaic dialects; but one of the many meanings of Arabic سمل is “to purge, to act as laxative.” This is taken as the meaning here. It cannot be determined whether the word was pronounced with שׁ or שׂ, even though שׁ is more likely.. If it was hot and one cooled it down? Then even hot it should be forbidden since usually it cools down³⁹An implied answer to this question is found in the Babli: Vinegar in the cold dish improves the taste and therefore makes it forbidden. If the dish then is heated the vinegar spoils the taste but this does not remove the prohibition. Cooling the dish after heating leaves the dish spoiled..

HALAKHAH: How much is a bundle? 25 plants. Rebbi Jonah said, four to a bed¹²³This is from Terumot 10:5, Notes 52,53. Fenugreek is never sold by the piece ib quantities less than a bundle. In Terumot, R. Joḥanan is mentioned instead of R. Jonah..

MISHNAH: Sterile onions and Egyptian beans from which water was withheld thirty days before the New Year are tithed for the past [year] and may be kept in the Sabbatical year⁵⁸They may be treated as private property of the farmer and be harvested during the Sabbatical year. If tithes are given for this crop from another place, it must be from produce of the preceding year.; otherwise they are forbidden in the Sabbatical year⁵⁹Forbidden to be harvested and stored as seeds but permitted to be taken by everybody. and are tithed for the coming year. For those from a ba‘al field⁹⁴An unirrigated field that must be watered by hand if used for vegetables. The term seems to be taken from pagan neighbors since Ba‘al is the Semitic rain god, equivalent of the Greek Zeus. The Tosephta (Note 83) makes it explicit that the first rule speaks of fields irrigated by a permanent installation., if one withheld water for two periods⁸³Tosephta 2:4 is practically identical with Mishnah 9, except that in the case of ba‘al fields, the Tosephta states that for the field to qualify as seed field, one must withhold two (or three) מריעות, instead of עונות in the Mishnah. The Tosephta is partially quoted in Ma‘serot 4:5 (fol. 51b), where the reading is מודייות [two] modii.
R. Abraham ben David (Ma‘aser Šeni 1:10) deduces from the Mishnah that מוריות, מריעות are instances of irrigation; R. S. Lieberman reads the words as derived from מרביעות “fertilizations,” but it might be better to take the word from מרויות “waterings”. בעל fields of produce other than grains, while not irrigated permanently, are watered occasionally (Mishnah 9).
Maimonides, followed by the commentators of his Code and J. Levy, translates מורביות (or מרביות in the Rome ms.) as “trimmings”; that meaning is found in the Babli (Sukkah 45a, Tamid29a). R. Abraham ben David wonders why Maimonides in his Code follows an unclear Tosephta instead of a clear Mishnah., the words of Rebbi Meïr, but the Sages say three.

What is uncut triton? Any where heads and spines exist⁴¹⁷Babli 40a, opinion of Rav Huna.. Rebbi Eleazar in the name of Rebbi Ḥanina: It happened that on a ship of the House of Rebbi there were more than 300 amphoras. Rebbi checked them all out and found only one where heads and spines were found. He permitted all of them. Rebbi Jacob bar Aḥa said, Rebbi Assi¹⁹⁰This is the Babli’s name of R. Yasa who later is quoted with his Galilean name. Note also in the first part Babylonian הנאה for Galilean הנייה. asked, would it not be reasonable that one amphora be permitted but the other amphoras be forbidden? But it was by a pretext.⁴¹⁸Since all of the amphoras came from the same source, he had reason to assume that all of them were made by the same rule. ⁴¹⁹The following sentences are from Terumot 10:7, Notes 91–94. The common topic are subterfuges to stretch permissions over the reasonable limit. (A sale)⁴²⁰In Terumot one reads “cheeses”, ג for ז, a not infrequent misreading. While the principle of R. Abba bar Zavda refers to public property, here he applied it to loads on a common carrier. This is a subterfuge. was mixed up. Rebbi Ḥaggai asked Rebbi Abba bar Zavda who said to him, the property of the public cannot be forbidden. Rebbi Jacob bar Zavdi said, Rebbi Isaac asked: Is not Cajus Lycus written on these documents, and you say, by a pretext⁴²¹Divorce documents can only be signed by Jews. In the diaspora, one must accept also Jewish witnesses with Latin and Greek names; therefore the appearance of foreign names on documents is no reason for attacking the genuineness of a document under any circumstance. This is a subterfuge.?