Talmud su Ma'aser Sheni 3:19

MISHNAH: If somebody had coins in Jerusalem and his friend had produce³⁷The coins are tithe money, the produce is profane. By the declaration, the produce becomes Second Tithe and has to be eaten in purity but the coins are profane and may be used for business., he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay³⁸The vulgar cannot be trusted to eat anything in purity; see the Introduction to Demay. Second Tithe from demay is only conditional tithe; it is not sure whether it really has to be eaten in purity. Therefore, it may be exchanged for produce of the vulgar..
Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem³⁹The only exchange prohibited is that of Second Tithe produce in Jerusalem..
[Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves.
If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem⁵⁷Even outside of Jerusalem it cannot be redeemed since tithes should have been separated before it was transported to Jerusalem.. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh.
The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem⁵⁸In most Mishnah mss. this Mishnah is part of the preceding one and continues the preceding text. Even though no tithes were due at the time the produce was in Jerusalem, the influence of Jerusalem is so great that even potential tithe cannot be redeemed.. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah⁵⁹A Tanna of the fifth generation, the most important student of R. Simeon bar Ioḥay. Sometimes, he is called R. Simeon ben Jehudah from Kefar Akko. said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed⁶⁰This statement is part of the statement of R. Simeon ben Jehudah. According to R. Simson and Maimonides in his Code (Ma‘aser Šeni2:9), it is agreed that tithe from demay produce which passed through Jerusalem may be redeemed anywhere but Second Tithe from demay may not be redeemed in Jerusalem. In his Commentary, Maimonides refers to Mishnah Demay 1:2 and frees Second Tithe of demay from the rules of Mishnaiot 4–7; this contradicts Halakhah 6..

MISHNAH: If somebody had coins in Jerusalem and his friend had produce³⁷The coins are tithe money, the produce is profane. By the declaration, the produce becomes Second Tithe and has to be eaten in purity but the coins are profane and may be used for business., he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay³⁸The vulgar cannot be trusted to eat anything in purity; see the Introduction to Demay. Second Tithe from demay is only conditional tithe; it is not sure whether it really has to be eaten in purity. Therefore, it may be exchanged for produce of the vulgar..
Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem³⁹The only exchange prohibited is that of Second Tithe produce in Jerusalem..
[Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves.
If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem⁵⁷Even outside of Jerusalem it cannot be redeemed since tithes should have been separated before it was transported to Jerusalem.. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh.
The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem⁵⁸In most Mishnah mss. this Mishnah is part of the preceding one and continues the preceding text. Even though no tithes were due at the time the produce was in Jerusalem, the influence of Jerusalem is so great that even potential tithe cannot be redeemed.. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah⁵⁹A Tanna of the fifth generation, the most important student of R. Simeon bar Ioḥay. Sometimes, he is called R. Simeon ben Jehudah from Kefar Akko. said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed⁶⁰This statement is part of the statement of R. Simeon ben Jehudah. According to R. Simson and Maimonides in his Code (Ma‘aser Šeni2:9), it is agreed that tithe from demay produce which passed through Jerusalem may be redeemed anywhere but Second Tithe from demay may not be redeemed in Jerusalem. In his Commentary, Maimonides refers to Mishnah Demay 1:2 and frees Second Tithe of demay from the rules of Mishnaiot 4–7; this contradicts Halakhah 6..

MISHNAH: If somebody had coins in Jerusalem and his friend had produce³⁷The coins are tithe money, the produce is profane. By the declaration, the produce becomes Second Tithe and has to be eaten in purity but the coins are profane and may be used for business., he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay³⁸The vulgar cannot be trusted to eat anything in purity; see the Introduction to Demay. Second Tithe from demay is only conditional tithe; it is not sure whether it really has to be eaten in purity. Therefore, it may be exchanged for produce of the vulgar..
Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem³⁹The only exchange prohibited is that of Second Tithe produce in Jerusalem..
[Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves.
If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem⁵⁷Even outside of Jerusalem it cannot be redeemed since tithes should have been separated before it was transported to Jerusalem.. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh.
The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem⁵⁸In most Mishnah mss. this Mishnah is part of the preceding one and continues the preceding text. Even though no tithes were due at the time the produce was in Jerusalem, the influence of Jerusalem is so great that even potential tithe cannot be redeemed.. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah⁵⁹A Tanna of the fifth generation, the most important student of R. Simeon bar Ioḥay. Sometimes, he is called R. Simeon ben Jehudah from Kefar Akko. said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed⁶⁰This statement is part of the statement of R. Simeon ben Jehudah. According to R. Simson and Maimonides in his Code (Ma‘aser Šeni2:9), it is agreed that tithe from demay produce which passed through Jerusalem may be redeemed anywhere but Second Tithe from demay may not be redeemed in Jerusalem. In his Commentary, Maimonides refers to Mishnah Demay 1:2 and frees Second Tithe of demay from the rules of Mishnaiot 4–7; this contradicts Halakhah 6..

MISHNAH: If somebody had coins in Jerusalem and his friend had produce³⁷The coins are tithe money, the produce is profane. By the declaration, the produce becomes Second Tithe and has to be eaten in purity but the coins are profane and may be used for business., he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay³⁸The vulgar cannot be trusted to eat anything in purity; see the Introduction to Demay. Second Tithe from demay is only conditional tithe; it is not sure whether it really has to be eaten in purity. Therefore, it may be exchanged for produce of the vulgar..
Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem³⁹The only exchange prohibited is that of Second Tithe produce in Jerusalem..
[Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves.
If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem⁵⁷Even outside of Jerusalem it cannot be redeemed since tithes should have been separated before it was transported to Jerusalem.. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh.
The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem⁵⁸In most Mishnah mss. this Mishnah is part of the preceding one and continues the preceding text. Even though no tithes were due at the time the produce was in Jerusalem, the influence of Jerusalem is so great that even potential tithe cannot be redeemed.. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah⁵⁹A Tanna of the fifth generation, the most important student of R. Simeon bar Ioḥay. Sometimes, he is called R. Simeon ben Jehudah from Kefar Akko. said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed⁶⁰This statement is part of the statement of R. Simeon ben Jehudah. According to R. Simson and Maimonides in his Code (Ma‘aser Šeni2:9), it is agreed that tithe from demay produce which passed through Jerusalem may be redeemed anywhere but Second Tithe from demay may not be redeemed in Jerusalem. In his Commentary, Maimonides refers to Mishnah Demay 1:2 and frees Second Tithe of demay from the rules of Mishnaiot 4–7; this contradicts Halakhah 6..

MISHNAH: A tree which stands inside⁸³R. Simeon ben Jehudah in his statement about demay, Note 60. and [its crown] extends outside, or stands outside and extends inside, what is above the wall and inside is like inside, above the wall and outside is like outside. Oil presses whose entrances are inside but their space extends to the outside or whose entrances are outside but their space extends to the inside, the House of Shammai say it is all counted as inside, but the House of Hillel say what is under the wall and inside is like inside, under the wall and outside is like outside⁸⁴In all these rules, the wall appears both outside and inside. In Mishnah Pesaḥim 7:10 it is stated that the wall is counted as inside. Therefore, the interpretation here should be: From the wall to the outside it is outside. However, in the Tosephta (Ma‘aser Šeni 2:15) the status of the wall is a matter of controversy..
If chambers are built in the holy precinct and open to the profane domain, their insides are profane but their roofs holy⁸⁵In the profane domain, Second Tithe and simple sacrifices (family sacrifices) may be consumed. In the holy part, most-holy sacrifices may be consumed and simple sacrifices be slaughtered. (Most-holy sacrifices must be slaughtered inside the precinct, North of the altar.). If they are built in the profane domain but open to the holy precinct, their insides are holy but their roofs profane. If they are built in the holy and the profane and open both to the holy and the profane⁸⁶The chamber of the fireplace, where the Cohanim kept watch during the night and from which a Cohen who became impure could first descend to a subterranean miqweh and then leave directly into the profane domain as a ṭevul yom., their insides and their roofs, over the holy and in direction of the holy they are holy⁸⁷The border between holy and profane domain was indicated by a mosaic strip. This strip takes the function of the wall which belongs to both domains., over the profane and in direction of the profane they are profane.

MISHNAH: A tree which stands inside⁸³R. Simeon ben Jehudah in his statement about demay, Note 60. and [its crown] extends outside, or stands outside and extends inside, what is above the wall and inside is like inside, above the wall and outside is like outside. Oil presses whose entrances are inside but their space extends to the outside or whose entrances are outside but their space extends to the inside, the House of Shammai say it is all counted as inside, but the House of Hillel say what is under the wall and inside is like inside, under the wall and outside is like outside⁸⁴In all these rules, the wall appears both outside and inside. In Mishnah Pesaḥim 7:10 it is stated that the wall is counted as inside. Therefore, the interpretation here should be: From the wall to the outside it is outside. However, in the Tosephta (Ma‘aser Šeni 2:15) the status of the wall is a matter of controversy..
If chambers are built in the holy precinct and open to the profane domain, their insides are profane but their roofs holy⁸⁵In the profane domain, Second Tithe and simple sacrifices (family sacrifices) may be consumed. In the holy part, most-holy sacrifices may be consumed and simple sacrifices be slaughtered. (Most-holy sacrifices must be slaughtered inside the precinct, North of the altar.). If they are built in the profane domain but open to the holy precinct, their insides are holy but their roofs profane. If they are built in the holy and the profane and open both to the holy and the profane⁸⁶The chamber of the fireplace, where the Cohanim kept watch during the night and from which a Cohen who became impure could first descend to a subterranean miqweh and then leave directly into the profane domain as a ṭevul yom., their insides and their roofs, over the holy and in direction of the holy they are holy⁸⁷The border between holy and profane domain was indicated by a mosaic strip. This strip takes the function of the wall which belongs to both domains., over the profane and in direction of the profane they are profane.

MISHNAH: If what was bought with tithe money became impure, it should be redeemed. Rebbi Jehudah says, it should be buried¹¹⁵It is holy but cannot be eaten. It cannot be left to rot since one might eat from it inadvertently. This Mishnah is quoted in Babli Pesaḥim 38a, Sanhedrin 113a, Baba Meẓiʻa 53b, Zebaḥim 49b.. They said to Rebbi Jehudah, if original Second Tithe which became impure is redeemed, what was bought with tithe money and became impure certainly should be redeemed. He said to them, no! If you said about original Second Tithe, which can be redeemed when it is pure and far from the Place, can you say the same about what was bought with tithe money which cannot be redeemed when it is pure and far from the Place?
If a deer bought with tithe money died, it should be buried in its hide. Rebbi Simeon says, it should be redeemed¹¹⁶This is explained in the Halakhah.. If he bought it alive and slaughtered it, if it became impure it should be redeemed¹¹⁷For the anonymous Tanna and R. Jehudah, it is like any other food that became impure. R. Yose extends the rules of the preceding case to this one, since a deer never can be a sacrifice.. Rebbi Yose said, it should be buried. If he bought it slaughtered¹¹⁸This use is fully approved by the biblical verse. and it became impure, he treats it following the rules of produce.
If somebody lends flasks¹³¹The mss. of the Maimonides tradition have more accurately קנקניו “his own flasks”; the vintner gives one of his flasks to put in tithe wine since the wine has to be in some vessel. Before filling the wine into the flasks, he specified that the flasks were a loan to the tithe. Therefore, he does not have to redeem them, i. e., to buy food in the value of the flasks to eat in the holiness of tithe. for Second Tithe, even if he closed the top with clay¹³²A semi-permanent seal; in this case it is needed to transport the wine to Jerusalem. Flasks were usually sealed in this way only for sale and transport., tithe did not acquire it. If he filled them without saying anything¹³³He did not specify that the flask would be filled with tithe wine., before he closed the top with clay¹³⁴He declared the wine to be Second Tithe. But since the flask was sealed, if he makes no special declaration, he sanctifies the flask with its contents., tithe did not acquire it; after he closed the top with clay, tithe acquired it. Before he closed the top with clay, one may lift by 101¹³⁵If heave accidentally fell into one of the flasks and it is not known where it fell, if the profane is more that 101 times the heave, the latter can be lifted following the rules of heave., after he closed the top with clay any one sanctifies¹³⁶Since sealed flasks usually are prepared for sale, they fall under the rules of items sold singly which never can become insignificant and even one sanctified among 1000 profane makes all sanctified; cf. Mishnah Orlah 3:7.. Before he closed the top with clay, he gives heave from one for all, after he closed the top with clay he has to give heave from each single one.
¹⁴⁰This Mishnah is a continuation of the previous one. If somebody sealed the mouths of his pitchers with clay, how can he undo what he did? The House of Shammai say, he opens and pours into a vat, but the House of Hillel say, he opens and does not have to pour. Where has this been said? At a place where usually one sells sealed, but at a place where usually one sells open, the flask did not become profane¹⁴¹In this case, he opened the flask for redemption because everybody does it for sale; this has no influence on the status of holiness of either the flask or its contents.. However, if he is meticulous to sell by volume¹⁴²Even if he sells whole barrels he will measure exactly the amount it contains and does not use an approximate formula. In that case, no vessel is ever part of a sale unless paid for separately; also for his redemption of tithes the vessel will never be counted., the flask did become profane. Rebbi Simeon said¹⁴³The statement of R. Simeon refers to Mishnah 1:3, that if wine usually is sold in sealed amphoras, the amphora is profane even though paid for with tithe money. R. Simeon adds that even if wine is sold in open amphoras, a stipulation may make the amphora profane. The Tosephta (2:18) shows that R. Simeon reduces the disagreement between the Houses of Hillel and Shammai to the case when all flasks are still in the wine cellar near the vat from which they were filled., also if somebody says to another person, I am selling to you this amphora except its flask, the flask became profane.

MISHNAH: If what was bought with tithe money became impure, it should be redeemed. Rebbi Jehudah says, it should be buried¹¹⁵It is holy but cannot be eaten. It cannot be left to rot since one might eat from it inadvertently. This Mishnah is quoted in Babli Pesaḥim 38a, Sanhedrin 113a, Baba Meẓiʻa 53b, Zebaḥim 49b.. They said to Rebbi Jehudah, if original Second Tithe which became impure is redeemed, what was bought with tithe money and became impure certainly should be redeemed. He said to them, no! If you said about original Second Tithe, which can be redeemed when it is pure and far from the Place, can you say the same about what was bought with tithe money which cannot be redeemed when it is pure and far from the Place?
If a deer bought with tithe money died, it should be buried in its hide. Rebbi Simeon says, it should be redeemed¹¹⁶This is explained in the Halakhah.. If he bought it alive and slaughtered it, if it became impure it should be redeemed¹¹⁷For the anonymous Tanna and R. Jehudah, it is like any other food that became impure. R. Yose extends the rules of the preceding case to this one, since a deer never can be a sacrifice.. Rebbi Yose said, it should be buried. If he bought it slaughtered¹¹⁸This use is fully approved by the biblical verse. and it became impure, he treats it following the rules of produce.
If somebody lends flasks¹³¹The mss. of the Maimonides tradition have more accurately קנקניו “his own flasks”; the vintner gives one of his flasks to put in tithe wine since the wine has to be in some vessel. Before filling the wine into the flasks, he specified that the flasks were a loan to the tithe. Therefore, he does not have to redeem them, i. e., to buy food in the value of the flasks to eat in the holiness of tithe. for Second Tithe, even if he closed the top with clay¹³²A semi-permanent seal; in this case it is needed to transport the wine to Jerusalem. Flasks were usually sealed in this way only for sale and transport., tithe did not acquire it. If he filled them without saying anything¹³³He did not specify that the flask would be filled with tithe wine., before he closed the top with clay¹³⁴He declared the wine to be Second Tithe. But since the flask was sealed, if he makes no special declaration, he sanctifies the flask with its contents., tithe did not acquire it; after he closed the top with clay, tithe acquired it. Before he closed the top with clay, one may lift by 101¹³⁵If heave accidentally fell into one of the flasks and it is not known where it fell, if the profane is more that 101 times the heave, the latter can be lifted following the rules of heave., after he closed the top with clay any one sanctifies¹³⁶Since sealed flasks usually are prepared for sale, they fall under the rules of items sold singly which never can become insignificant and even one sanctified among 1000 profane makes all sanctified; cf. Mishnah Orlah 3:7.. Before he closed the top with clay, he gives heave from one for all, after he closed the top with clay he has to give heave from each single one.
¹⁴⁰This Mishnah is a continuation of the previous one. If somebody sealed the mouths of his pitchers with clay, how can he undo what he did? The House of Shammai say, he opens and pours into a vat, but the House of Hillel say, he opens and does not have to pour. Where has this been said? At a place where usually one sells sealed, but at a place where usually one sells open, the flask did not become profane¹⁴¹In this case, he opened the flask for redemption because everybody does it for sale; this has no influence on the status of holiness of either the flask or its contents.. However, if he is meticulous to sell by volume¹⁴²Even if he sells whole barrels he will measure exactly the amount it contains and does not use an approximate formula. In that case, no vessel is ever part of a sale unless paid for separately; also for his redemption of tithes the vessel will never be counted., the flask did become profane. Rebbi Simeon said¹⁴³The statement of R. Simeon refers to Mishnah 1:3, that if wine usually is sold in sealed amphoras, the amphora is profane even though paid for with tithe money. R. Simeon adds that even if wine is sold in open amphoras, a stipulation may make the amphora profane. The Tosephta (2:18) shows that R. Simeon reduces the disagreement between the Houses of Hillel and Shammai to the case when all flasks are still in the wine cellar near the vat from which they were filled., also if somebody says to another person, I am selling to you this amphora except its flask, the flask became profane.

MISHNAH: If what was bought with tithe money became impure, it should be redeemed. Rebbi Jehudah says, it should be buried¹¹⁵It is holy but cannot be eaten. It cannot be left to rot since one might eat from it inadvertently. This Mishnah is quoted in Babli Pesaḥim 38a, Sanhedrin 113a, Baba Meẓiʻa 53b, Zebaḥim 49b.. They said to Rebbi Jehudah, if original Second Tithe which became impure is redeemed, what was bought with tithe money and became impure certainly should be redeemed. He said to them, no! If you said about original Second Tithe, which can be redeemed when it is pure and far from the Place, can you say the same about what was bought with tithe money which cannot be redeemed when it is pure and far from the Place?
If a deer bought with tithe money died, it should be buried in its hide. Rebbi Simeon says, it should be redeemed¹¹⁶This is explained in the Halakhah.. If he bought it alive and slaughtered it, if it became impure it should be redeemed¹¹⁷For the anonymous Tanna and R. Jehudah, it is like any other food that became impure. R. Yose extends the rules of the preceding case to this one, since a deer never can be a sacrifice.. Rebbi Yose said, it should be buried. If he bought it slaughtered¹¹⁸This use is fully approved by the biblical verse. and it became impure, he treats it following the rules of produce.
If somebody lends flasks¹³¹The mss. of the Maimonides tradition have more accurately קנקניו “his own flasks”; the vintner gives one of his flasks to put in tithe wine since the wine has to be in some vessel. Before filling the wine into the flasks, he specified that the flasks were a loan to the tithe. Therefore, he does not have to redeem them, i. e., to buy food in the value of the flasks to eat in the holiness of tithe. for Second Tithe, even if he closed the top with clay¹³²A semi-permanent seal; in this case it is needed to transport the wine to Jerusalem. Flasks were usually sealed in this way only for sale and transport., tithe did not acquire it. If he filled them without saying anything¹³³He did not specify that the flask would be filled with tithe wine., before he closed the top with clay¹³⁴He declared the wine to be Second Tithe. But since the flask was sealed, if he makes no special declaration, he sanctifies the flask with its contents., tithe did not acquire it; after he closed the top with clay, tithe acquired it. Before he closed the top with clay, one may lift by 101¹³⁵If heave accidentally fell into one of the flasks and it is not known where it fell, if the profane is more that 101 times the heave, the latter can be lifted following the rules of heave., after he closed the top with clay any one sanctifies¹³⁶Since sealed flasks usually are prepared for sale, they fall under the rules of items sold singly which never can become insignificant and even one sanctified among 1000 profane makes all sanctified; cf. Mishnah Orlah 3:7.. Before he closed the top with clay, he gives heave from one for all, after he closed the top with clay he has to give heave from each single one.
¹⁴⁰This Mishnah is a continuation of the previous one. If somebody sealed the mouths of his pitchers with clay, how can he undo what he did? The House of Shammai say, he opens and pours into a vat, but the House of Hillel say, he opens and does not have to pour. Where has this been said? At a place where usually one sells sealed, but at a place where usually one sells open, the flask did not become profane¹⁴¹In this case, he opened the flask for redemption because everybody does it for sale; this has no influence on the status of holiness of either the flask or its contents.. However, if he is meticulous to sell by volume¹⁴²Even if he sells whole barrels he will measure exactly the amount it contains and does not use an approximate formula. In that case, no vessel is ever part of a sale unless paid for separately; also for his redemption of tithes the vessel will never be counted., the flask did become profane. Rebbi Simeon said¹⁴³The statement of R. Simeon refers to Mishnah 1:3, that if wine usually is sold in sealed amphoras, the amphora is profane even though paid for with tithe money. R. Simeon adds that even if wine is sold in open amphoras, a stipulation may make the amphora profane. The Tosephta (2:18) shows that R. Simeon reduces the disagreement between the Houses of Hillel and Shammai to the case when all flasks are still in the wine cellar near the vat from which they were filled., also if somebody says to another person, I am selling to you this amphora except its flask, the flask became profane.

MISHNAH: If what was bought with tithe money became impure, it should be redeemed. Rebbi Jehudah says, it should be buried¹¹⁵It is holy but cannot be eaten. It cannot be left to rot since one might eat from it inadvertently. This Mishnah is quoted in Babli Pesaḥim 38a, Sanhedrin 113a, Baba Meẓiʻa 53b, Zebaḥim 49b.. They said to Rebbi Jehudah, if original Second Tithe which became impure is redeemed, what was bought with tithe money and became impure certainly should be redeemed. He said to them, no! If you said about original Second Tithe, which can be redeemed when it is pure and far from the Place, can you say the same about what was bought with tithe money which cannot be redeemed when it is pure and far from the Place?
If a deer bought with tithe money died, it should be buried in its hide. Rebbi Simeon says, it should be redeemed¹¹⁶This is explained in the Halakhah.. If he bought it alive and slaughtered it, if it became impure it should be redeemed¹¹⁷For the anonymous Tanna and R. Jehudah, it is like any other food that became impure. R. Yose extends the rules of the preceding case to this one, since a deer never can be a sacrifice.. Rebbi Yose said, it should be buried. If he bought it slaughtered¹¹⁸This use is fully approved by the biblical verse. and it became impure, he treats it following the rules of produce.
If somebody lends flasks¹³¹The mss. of the Maimonides tradition have more accurately קנקניו “his own flasks”; the vintner gives one of his flasks to put in tithe wine since the wine has to be in some vessel. Before filling the wine into the flasks, he specified that the flasks were a loan to the tithe. Therefore, he does not have to redeem them, i. e., to buy food in the value of the flasks to eat in the holiness of tithe. for Second Tithe, even if he closed the top with clay¹³²A semi-permanent seal; in this case it is needed to transport the wine to Jerusalem. Flasks were usually sealed in this way only for sale and transport., tithe did not acquire it. If he filled them without saying anything¹³³He did not specify that the flask would be filled with tithe wine., before he closed the top with clay¹³⁴He declared the wine to be Second Tithe. But since the flask was sealed, if he makes no special declaration, he sanctifies the flask with its contents., tithe did not acquire it; after he closed the top with clay, tithe acquired it. Before he closed the top with clay, one may lift by 101¹³⁵If heave accidentally fell into one of the flasks and it is not known where it fell, if the profane is more that 101 times the heave, the latter can be lifted following the rules of heave., after he closed the top with clay any one sanctifies¹³⁶Since sealed flasks usually are prepared for sale, they fall under the rules of items sold singly which never can become insignificant and even one sanctified among 1000 profane makes all sanctified; cf. Mishnah Orlah 3:7.. Before he closed the top with clay, he gives heave from one for all, after he closed the top with clay he has to give heave from each single one.
¹⁴⁰This Mishnah is a continuation of the previous one. If somebody sealed the mouths of his pitchers with clay, how can he undo what he did? The House of Shammai say, he opens and pours into a vat, but the House of Hillel say, he opens and does not have to pour. Where has this been said? At a place where usually one sells sealed, but at a place where usually one sells open, the flask did not become profane¹⁴¹In this case, he opened the flask for redemption because everybody does it for sale; this has no influence on the status of holiness of either the flask or its contents.. However, if he is meticulous to sell by volume¹⁴²Even if he sells whole barrels he will measure exactly the amount it contains and does not use an approximate formula. In that case, no vessel is ever part of a sale unless paid for separately; also for his redemption of tithes the vessel will never be counted., the flask did become profane. Rebbi Simeon said¹⁴³The statement of R. Simeon refers to Mishnah 1:3, that if wine usually is sold in sealed amphoras, the amphora is profane even though paid for with tithe money. R. Simeon adds that even if wine is sold in open amphoras, a stipulation may make the amphora profane. The Tosephta (2:18) shows that R. Simeon reduces the disagreement between the Houses of Hillel and Shammai to the case when all flasks are still in the wine cellar near the vat from which they were filled., also if somebody says to another person, I am selling to you this amphora except its flask, the flask became profane.