Talmud sobre Eduyoth 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 (uma vinha em seu quarto ano), [que exige redenção se ele deseja comer seus frutos fora de Jerusalém (e o mesmo se aplica a toda árvore frutífera)] —Beth Shammai diz: Não requer uma chomesh (a adição de um quinto de seu valor), [não sendo escrito na Torá que um quinto deve ser adicionado, como está escrito em relação ao segundo dízimo]; e não requer remoção [da casa na véspera de Pessach do quarto e sétimo anos, quando ele remove o dízimo, viz. (Deuteronômio 26:13): "Eu removi a coisa sagrada (ma'aser sheni e neta revai) (ver Levítico 27:30 e 19:24) da casa."] E Beth Hillel diz: Requer uma chomesh e requer remoção. [Beth Hillel deriva (por identidade) "santo" - "santo" de ma'aser—Assim como o ma'aser requer chomesh e remoção, o kerem revai exige chomesh e remoção; e Beth Shammai não a derivam de lá.] Beth Shammai diz: [kerem revai] está sujeito a peret (a tomada de uvas [caídas] individuais pelos pobres) e está sujeito a oleloth (a tomada de uvas caídas] ] grupos de pobres), [pois são considerados chullin (não sagrados) com relação ao proprietário]; e os pobres se redimem por si mesmos (o peret e o oleloth que eles escolheram), e os comem em seus lugares e trazem seu dinheiro (redenção) a Jerusalém.] E Beth Hillel diz: Todos eles vão à lagar [ pois eles derivam (kerem revai) de ma'aser, e sustentam que ma'aser sheni é considerado sagrado para o dono. Portanto, os pobres não têm participação nela. E os donos pressionam os olelim junto com o restante das uvas e trazem tudo para Jerusalém.]

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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