Talmud su 'Eduyyot 3:16

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.

HALAKHAH: “The following cannot claim a fine,” etc. Rebbi Joḥanan said, Rebbi Jehudah excepted the kidnap victim only for the fine³⁶But he accords her only the ketubah of one mina and forbids her to marry a Cohen.. Rebbi Ḥiyya stated: Also for the ketubah of a mina or 200 [zuz]³⁷Tosephta 3:4: “R. Jehudah says, a kidnapped underage Israel girl, even one 10 years old, remains in her holiness and her ketubah stays intact.”. Rebbi Simeon ben Laqish said, even to let her eat heave. In the opinion of Rebbi Simeon ben Laqish³⁸In the Babli, 36b, this is the opinion of R. Joḥanan., Rebbi Jehudah and Rebbi Dosa both said the same, as we have stated there³⁹Mishnah Idiut 3:6.: The kidnap victim eats heave, the words of Rebbi Dosa. Rebbi Ḥanina⁴⁰He should be R. Ḥinena, not R. Ḥanina the teacher of R. Simeon ben Laqish. came in the name of Rebbi Simeon ben Laqish: Practice follows Rebbi Dosa⁴¹The Babli, 36b, which has to follow this ruling since it attributes it to R. Joḥanan, explains it away as applying only to the fine, that a sinner should not get away with his crime, and for rabbinic heave; in all other respects one follows the anonymous majority..

There⁸⁶Mishnah Idiut 3:3, Tosephta 10:2., we have stated: “The center parts of water melon and what is cleaned from vegetables of heave, Rebbi Dosa permits to laymen but the Sages forbid.” Rebbi Abbahu in the name of Rebbi Joḥanan: They taught that only for what is cleaned from vegetables of gardeners⁸⁷Since they clean large quantities of vegetables for the market, they will find a use for the leaves taken off. If they are of heave, they do not lose their status. But in private households, the cleanings of vegetables are garbage and garbage of heave is profane (R. Abraham ben David, Commentary to Sifra Šemini Pereq 4:2.). But for what is cleaned from vegetables of private people, even the rabbis will agree. Rebbi Abun asked: Is it not reasonable that this refers only to the Great Heave, but for heave of the tithe⁸⁸Which has to be exactly 10%. Therefore, the leaves to be discarded never were sanctified as heave and the Sages agree with R. Dosa in that case. torn-off leaves do not count for leaves, neither do torn-off stems for stems?

MISHNAH: Three things did Rebbi Eleazar ben Azariah permit but the Sages forbid. His cow was going out with a strip between her horns¹¹³On a Sabbath, when the owner of an animal is biblically required to let his animals rest., and one grooms an animal with combs with small teeth on a holiday¹¹⁴To remove parasites from the animal’s skin., and one grinds peppers in their proper mill¹¹⁵While biblically it is permitted (even desirable) to prepare food on the holiday, the permission does not extend to the preparation of ingredients; cf. Chapter 1, Notes 241–242. R. Eleazar must hold that ground pepper loses much of its strength if kept overnight; for him the grinding is part of the preparation of the meal while for the majority is it preparation of an ingredient.. Rebbi Jehudah says, one does not groom an animal on the holiday with a comb with small teeth because it produces bruises, but one may groom with a comb with large teeth. ¹¹⁶This text is obvious nonsense and has to be replaced by the text quoted in the Halakhah: But the Sages are saying that one may comb neither with small teeth nor with large teeth. But the Sages are saying one uses a comb with small teeth but not with large teeth.