Talmud sur Édouyot 4:5

כֶּרֶם רְבָעִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵין לוֹ חֹמֶשׁ וְאֵין לוֹ בִעוּר. וּבֵית הִלֵּל אוֹמְרִים, יֶשׁ לוֹ חֹמֶשׁ וְיֶשׁ לוֹ בִעוּר. בֵּית שַׁמַּאי אוֹמְרִים, יֶשׁ לוֹ פֶרֶט וְיֶשׁ לוֹ עוֹלְלוֹת, וְהָעֲנִיִּים פּוֹדִים לְעַצְמָן. וּבֵית הִלֵּל אוֹמְרִים, כֻּלּוֹ לַגָּת:

Kerem revai (un vignoble dans sa quatrième année), [qui exige la rédemption s'il souhaite manger ses fruits en dehors de Jérusalem (et il en va de même pour chaque arbre fruitier)] —Beth Shammai dit: Il ne nécessite pas de chomesh (l'ajout d'un cinquième de sa valeur), [il n'est pas écrit dans la Torah qu'un cinquième doit être ajouté, comme il est écrit à propos de la deuxième dîme]; et il ne nécessite pas de déménagement [de la maison à la veille de Pessa'h des quatrième et septième années, quand il enlève la dîme, à savoir. (Deutéronome 26:13): "J'ai enlevé la chose sainte (ma'aser sheni et neta revai) (voir Lévitique 27:30 et 19:24) de la maison."] Et Beth Hillel dit: Cela nécessite un chomesh et il nécessite une suppression. [Beth Hillel le tire (par identité) "saint" - "saint" de ma'aser—Tout comme ma'aser nécessite un chomesh et un retrait, ainsi kerem revai nécessite un chomesh et un retrait; et Beth Shammai ne le dérive pas de là.] Beth Shammai dit: Il [kerem revai] est soumis au peret (la prise de raisins [tombés] individuellement par les pauvres) et il est soumis à l'oleloth (la prise de ] grappes par les pauvres), [car elles sont considérées comme chullin (non sacrées) par le propriétaire]; et les pauvres se rachètent pour eux-mêmes (le peret et l'oleloth qu'ils ont cueillis), et les mangent à leur place et rapportent leur argent (de rachat) à Jérusalem.] Et Beth Hillel dit: Ils vont tous au pressoir, [ car ils dérivent (kerem revai) de ma'aser, et soutiennent que ma'aser sheni est considéré comme sacré par le propriétaire. Par conséquent, les pauvres n'y participent pas. Et les propriétaires pressent les olelim avec le reste des raisins et amènent tout à Jérusalem.]

Jerusalem Talmud Peah

MISHNAH: A vineyard in its fourth year⁹⁹It is forbidden to harvest a newly planted vineyard the first three years. In the fourth year, the grapes can be harvested but they (or the wine produced from them) must be brought to the Temple and be consumed in Jerusalem in a festive manner (Lev.19:23–24). If there is too much to be taken on a journey, it may be redeemed and the money taken to Jerusalem. The House of Hillel compare the yield of the fourth year to the Second Tithe that also has to be eaten in Jerusalem, since produce of the Second Tithe that is redeemed is subject to a surcharge of one fifth (from above, 25% from below). There are two kinds of removal the vineyard of the fourth year may be subject to; if it is compared to the Second Tithe it must be removed from the house at the end of the third and sixth years of every Sabbatical period; if the produce was that of a Sabbatical year, one may take it but only as long as wild animals find similar food on the field (in this case, in other unharvested vineyards) and it must be removed by being consumed before that time. The House of Shammai consider the yield of the fourth year as profane food, subject only to what is expressly spelled out in the verse.
The argument of the House of Hillel, that the verse compares the vineyard in its fourth year to the Second Tithe, is given in Babli Qiddušin 54b, Sifra Qedošim Parašah 3 #8., the House of Shammai say, it is not subject to a fifth and is not subject to removal; but the House of Hillel say, it is. The House of Shammai say, it is subject to single berries and gleanings¹⁰⁰As any other profane food. and the poor redeem for themselves, but the House of Hillel say, all goes to the winepress¹⁰¹Since the second tithe is not subject to any gifts to the poor, neither is the yield of the fourth year..

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Jerusalem Talmud Yevamot

MISHNAH: The House of Shammai permit the co-wives to the brothers¹⁸⁶They dispute the validity of Mishnaiot 1–4. The schools of Hillel and Shammai existed for about 100 years in the first Century C. E. The Babli (17a) dates the public permission of the co-wives to the brothers to the short time of ascendancy of the House of Shammai shortly before the outbreak of the revolt against the Romans., but the House of Hillel forbid. If they took ḥalîṣah, the House of Shammai disqualify them for the priesthood¹⁸⁷A divorcee is forbidden to a Cohen (Lev. 21:7) and ḥalîṣah is the equivalent of a divorce (Mishnah 2:4). but the House of Hillel declare them qualified¹⁸⁸Since the marriage is impossible, so is the corresponding divorce. Lev. 21:7 prohibits the marriage of a Cohen with “a woman divorced from her husband”, but not a woman divorced from a non-husband.. If they entered levirate, the House of Shammai declare them qualified¹⁸⁹The children are legitimate. For the House of Hillel the children are bastards and excluded from endogamous marriage. but the House of Hillel as disqualified. Even though these forbid and those permit, these declare disqualified and those qualified, the House of Shammai did not refrain from marrying women from the House of Hillel nor the House of Hillel from the House of Shammai. Regarding all purities and impurities which these were declaring as pure and those as impure¹⁹⁰The differences in the interpretation of laws of purity are noted in the sixth order of the Mishnah., these did not refrain to process pure foods with the help of those¹⁹¹They lent one another pure vessels..

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