Talmud sobre Maasser Sheni 2:15
Jerusalem Talmud Maaser Sheni
MISHNAH: Rebbi Simeon says, one does not rub himself with oil of Second Tithe in Jerusalem57In the opinion of R. Simson and R. Isaac Simponti, R. Simeon disagrees with the previous Mishnah and Halakhah and holds that anointing is not subsumed under the notion of eating. This is contradicted by the Halakhah. In the opinion of Maimonides, R. Simeon agrees that in principle rubbing oneself is legitimate use of Second Tithe oil. However, he holds the owner of Second Tithe oil may not ask another person to massage him because the latter’s hand also will be rubbed with oil and this is akin to paying for the massage with Second Tithe oil, a rabbinic transgression. The last assertion is difficult to accept; the more likely explanation is that of H. Albeck (2ששה סדרי משנה, Jerusalem 1958), that according to R. Simeon if a person rubbed with such oil leaves Jerusalem while some of the oil still clings to his body, he will have sinned. In order to prevent inadvertent sin he forbids rubbing as a “fence of the law.” but the Sages permit it. They said to Rebbi Simeon, if He made it easy for the important heave58As explained in the next Mishnah., should we not be lenient for the lightweight Second Tithe? He said to them, this is no good59This is the reading of the Yerushalmi mss., the Parma ms. of the Mishnah, and one ms. of a translation of the Commentary of Maimonides. All other Mishnah mss. read מה לא אם היקל “On the contrary, if He was lenient …”. He was lenient for the important heave as He was lenient for vetch and fenugreek60As explained in Mishnah 4. If the argument is accepted, the relation of heave to Second Tithe is not that of majus to minor.; how can we be lenient for Second Tithe where He was not lenient for vetch and fenugreek?
Fenugreek of Second Tithe should be eaten as sprouts63Since Second Tithe must be eaten; ripe fenugreek plants are hard as straw and its seeds also are hard; the only time fenugreek really is edible is in young sprouts.. Of Heave64As mentioned several times in Terumot and Ma‘serot, heave of fenugreek is traded in bundles, the hard stem (which gives some taste) and the seeds (usable as spice). The House of Shammai hold that since it may be used as spice, it must always be treated as food and handled in purity since otherwise it must be burned as impure heave food, except that it can be used to perfume water to shampoo hair. In that case, the Cohen’s action shows that the fenugreek is not food for him and if impure does not have to be burned., the House of Shammai say it must always be handled in purity except for shampooing. But the House of Hillel say, it may be handled in impurity except in soaking65For the House of Hillel, fenugreek is not food except if shown by an action of the Cohen to be prepared as food, e. g., soaking the seeds to use as spice. Otherwise, fenugreek is wood and cannot become impure; if it is handled in impurity it does not have to be burned..
Vetch71It was stated (Terumot 11:9) that only in years of famine is vetch human food. But as sprouts it can be eaten and is not animal feed. This Mishnah also appears in Idiut 1:8. of Second Tithe should be eaten as sprouts; it may enter Jerusalem and leave72Since sprouts cannot qualify as produce.. If it became impure, Rebbi Ṭarphon says it should be divided into pieces of dough73He does not permit to redeem any Second Tithe to be used as animal feed; therefore he requires the vetch, which is a legume, to be ground to flour and mixed with flour in little cakes whose volume is less than that of a chicken egg so that it may be eaten as pure human food (cf. Terumot 5:3)., but the Sages say it should be redeemed74And fed to animals after redemption.. If it is heave75Heave vetch is animal feed, Terumot 11:9., the House of Shammai say, one soaks and cleans76Even though the intention was from the start to use it as animal feed, as long as it is not given to the animals it must strictly be treated according to the rules of heave. in purity and feeds in impurity, but the House of Hillel say, one soaks in purity77In order not to make heave impure with one’s hands. and cleans and feeds in impurity. Shammai says, it should be eaten dry78It should be given dry and unwashed to the animals to avoid any question of impurity.. Rebbi Aqiba says, all its processing is done in impurity79He holds that vetch is not human food unless there is a famine..
Fenugreek of Second Tithe should be eaten as sprouts63Since Second Tithe must be eaten; ripe fenugreek plants are hard as straw and its seeds also are hard; the only time fenugreek really is edible is in young sprouts.. Of Heave64As mentioned several times in Terumot and Ma‘serot, heave of fenugreek is traded in bundles, the hard stem (which gives some taste) and the seeds (usable as spice). The House of Shammai hold that since it may be used as spice, it must always be treated as food and handled in purity since otherwise it must be burned as impure heave food, except that it can be used to perfume water to shampoo hair. In that case, the Cohen’s action shows that the fenugreek is not food for him and if impure does not have to be burned., the House of Shammai say it must always be handled in purity except for shampooing. But the House of Hillel say, it may be handled in impurity except in soaking65For the House of Hillel, fenugreek is not food except if shown by an action of the Cohen to be prepared as food, e. g., soaking the seeds to use as spice. Otherwise, fenugreek is wood and cannot become impure; if it is handled in impurity it does not have to be burned..
Vetch71It was stated (Terumot 11:9) that only in years of famine is vetch human food. But as sprouts it can be eaten and is not animal feed. This Mishnah also appears in Idiut 1:8. of Second Tithe should be eaten as sprouts; it may enter Jerusalem and leave72Since sprouts cannot qualify as produce.. If it became impure, Rebbi Ṭarphon says it should be divided into pieces of dough73He does not permit to redeem any Second Tithe to be used as animal feed; therefore he requires the vetch, which is a legume, to be ground to flour and mixed with flour in little cakes whose volume is less than that of a chicken egg so that it may be eaten as pure human food (cf. Terumot 5:3)., but the Sages say it should be redeemed74And fed to animals after redemption.. If it is heave75Heave vetch is animal feed, Terumot 11:9., the House of Shammai say, one soaks and cleans76Even though the intention was from the start to use it as animal feed, as long as it is not given to the animals it must strictly be treated according to the rules of heave. in purity and feeds in impurity, but the House of Hillel say, one soaks in purity77In order not to make heave impure with one’s hands. and cleans and feeds in impurity. Shammai says, it should be eaten dry78It should be given dry and unwashed to the animals to avoid any question of impurity.. Rebbi Aqiba says, all its processing is done in impurity79He holds that vetch is not human food unless there is a famine..
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Maaser Sheni
MISHNAH: Rebbi Simeon says, one does not rub himself with oil of Second Tithe in Jerusalem57In the opinion of R. Simson and R. Isaac Simponti, R. Simeon disagrees with the previous Mishnah and Halakhah and holds that anointing is not subsumed under the notion of eating. This is contradicted by the Halakhah. In the opinion of Maimonides, R. Simeon agrees that in principle rubbing oneself is legitimate use of Second Tithe oil. However, he holds the owner of Second Tithe oil may not ask another person to massage him because the latter’s hand also will be rubbed with oil and this is akin to paying for the massage with Second Tithe oil, a rabbinic transgression. The last assertion is difficult to accept; the more likely explanation is that of H. Albeck (2ששה סדרי משנה, Jerusalem 1958), that according to R. Simeon if a person rubbed with such oil leaves Jerusalem while some of the oil still clings to his body, he will have sinned. In order to prevent inadvertent sin he forbids rubbing as a “fence of the law.” but the Sages permit it. They said to Rebbi Simeon, if He made it easy for the important heave58As explained in the next Mishnah., should we not be lenient for the lightweight Second Tithe? He said to them, this is no good59This is the reading of the Yerushalmi mss., the Parma ms. of the Mishnah, and one ms. of a translation of the Commentary of Maimonides. All other Mishnah mss. read מה לא אם היקל “On the contrary, if He was lenient …”. He was lenient for the important heave as He was lenient for vetch and fenugreek60As explained in Mishnah 4. If the argument is accepted, the relation of heave to Second Tithe is not that of majus to minor.; how can we be lenient for Second Tithe where He was not lenient for vetch and fenugreek?
Fenugreek of Second Tithe should be eaten as sprouts63Since Second Tithe must be eaten; ripe fenugreek plants are hard as straw and its seeds also are hard; the only time fenugreek really is edible is in young sprouts.. Of Heave64As mentioned several times in Terumot and Ma‘serot, heave of fenugreek is traded in bundles, the hard stem (which gives some taste) and the seeds (usable as spice). The House of Shammai hold that since it may be used as spice, it must always be treated as food and handled in purity since otherwise it must be burned as impure heave food, except that it can be used to perfume water to shampoo hair. In that case, the Cohen’s action shows that the fenugreek is not food for him and if impure does not have to be burned., the House of Shammai say it must always be handled in purity except for shampooing. But the House of Hillel say, it may be handled in impurity except in soaking65For the House of Hillel, fenugreek is not food except if shown by an action of the Cohen to be prepared as food, e. g., soaking the seeds to use as spice. Otherwise, fenugreek is wood and cannot become impure; if it is handled in impurity it does not have to be burned..
Vetch71It was stated (Terumot 11:9) that only in years of famine is vetch human food. But as sprouts it can be eaten and is not animal feed. This Mishnah also appears in Idiut 1:8. of Second Tithe should be eaten as sprouts; it may enter Jerusalem and leave72Since sprouts cannot qualify as produce.. If it became impure, Rebbi Ṭarphon says it should be divided into pieces of dough73He does not permit to redeem any Second Tithe to be used as animal feed; therefore he requires the vetch, which is a legume, to be ground to flour and mixed with flour in little cakes whose volume is less than that of a chicken egg so that it may be eaten as pure human food (cf. Terumot 5:3)., but the Sages say it should be redeemed74And fed to animals after redemption.. If it is heave75Heave vetch is animal feed, Terumot 11:9., the House of Shammai say, one soaks and cleans76Even though the intention was from the start to use it as animal feed, as long as it is not given to the animals it must strictly be treated according to the rules of heave. in purity and feeds in impurity, but the House of Hillel say, one soaks in purity77In order not to make heave impure with one’s hands. and cleans and feeds in impurity. Shammai says, it should be eaten dry78It should be given dry and unwashed to the animals to avoid any question of impurity.. Rebbi Aqiba says, all its processing is done in impurity79He holds that vetch is not human food unless there is a famine..
Fenugreek of Second Tithe should be eaten as sprouts63Since Second Tithe must be eaten; ripe fenugreek plants are hard as straw and its seeds also are hard; the only time fenugreek really is edible is in young sprouts.. Of Heave64As mentioned several times in Terumot and Ma‘serot, heave of fenugreek is traded in bundles, the hard stem (which gives some taste) and the seeds (usable as spice). The House of Shammai hold that since it may be used as spice, it must always be treated as food and handled in purity since otherwise it must be burned as impure heave food, except that it can be used to perfume water to shampoo hair. In that case, the Cohen’s action shows that the fenugreek is not food for him and if impure does not have to be burned., the House of Shammai say it must always be handled in purity except for shampooing. But the House of Hillel say, it may be handled in impurity except in soaking65For the House of Hillel, fenugreek is not food except if shown by an action of the Cohen to be prepared as food, e. g., soaking the seeds to use as spice. Otherwise, fenugreek is wood and cannot become impure; if it is handled in impurity it does not have to be burned..
Vetch71It was stated (Terumot 11:9) that only in years of famine is vetch human food. But as sprouts it can be eaten and is not animal feed. This Mishnah also appears in Idiut 1:8. of Second Tithe should be eaten as sprouts; it may enter Jerusalem and leave72Since sprouts cannot qualify as produce.. If it became impure, Rebbi Ṭarphon says it should be divided into pieces of dough73He does not permit to redeem any Second Tithe to be used as animal feed; therefore he requires the vetch, which is a legume, to be ground to flour and mixed with flour in little cakes whose volume is less than that of a chicken egg so that it may be eaten as pure human food (cf. Terumot 5:3)., but the Sages say it should be redeemed74And fed to animals after redemption.. If it is heave75Heave vetch is animal feed, Terumot 11:9., the House of Shammai say, one soaks and cleans76Even though the intention was from the start to use it as animal feed, as long as it is not given to the animals it must strictly be treated according to the rules of heave. in purity and feeds in impurity, but the House of Hillel say, one soaks in purity77In order not to make heave impure with one’s hands. and cleans and feeds in impurity. Shammai says, it should be eaten dry78It should be given dry and unwashed to the animals to avoid any question of impurity.. Rebbi Aqiba says, all its processing is done in impurity79He holds that vetch is not human food unless there is a famine..
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Maaser Sheni
MISHNAH: Rebbi Simeon says, one does not rub himself with oil of Second Tithe in Jerusalem57In the opinion of R. Simson and R. Isaac Simponti, R. Simeon disagrees with the previous Mishnah and Halakhah and holds that anointing is not subsumed under the notion of eating. This is contradicted by the Halakhah. In the opinion of Maimonides, R. Simeon agrees that in principle rubbing oneself is legitimate use of Second Tithe oil. However, he holds the owner of Second Tithe oil may not ask another person to massage him because the latter’s hand also will be rubbed with oil and this is akin to paying for the massage with Second Tithe oil, a rabbinic transgression. The last assertion is difficult to accept; the more likely explanation is that of H. Albeck (2ששה סדרי משנה, Jerusalem 1958), that according to R. Simeon if a person rubbed with such oil leaves Jerusalem while some of the oil still clings to his body, he will have sinned. In order to prevent inadvertent sin he forbids rubbing as a “fence of the law.” but the Sages permit it. They said to Rebbi Simeon, if He made it easy for the important heave58As explained in the next Mishnah., should we not be lenient for the lightweight Second Tithe? He said to them, this is no good59This is the reading of the Yerushalmi mss., the Parma ms. of the Mishnah, and one ms. of a translation of the Commentary of Maimonides. All other Mishnah mss. read מה לא אם היקל “On the contrary, if He was lenient …”. He was lenient for the important heave as He was lenient for vetch and fenugreek60As explained in Mishnah 4. If the argument is accepted, the relation of heave to Second Tithe is not that of majus to minor.; how can we be lenient for Second Tithe where He was not lenient for vetch and fenugreek?
Fenugreek of Second Tithe should be eaten as sprouts63Since Second Tithe must be eaten; ripe fenugreek plants are hard as straw and its seeds also are hard; the only time fenugreek really is edible is in young sprouts.. Of Heave64As mentioned several times in Terumot and Ma‘serot, heave of fenugreek is traded in bundles, the hard stem (which gives some taste) and the seeds (usable as spice). The House of Shammai hold that since it may be used as spice, it must always be treated as food and handled in purity since otherwise it must be burned as impure heave food, except that it can be used to perfume water to shampoo hair. In that case, the Cohen’s action shows that the fenugreek is not food for him and if impure does not have to be burned., the House of Shammai say it must always be handled in purity except for shampooing. But the House of Hillel say, it may be handled in impurity except in soaking65For the House of Hillel, fenugreek is not food except if shown by an action of the Cohen to be prepared as food, e. g., soaking the seeds to use as spice. Otherwise, fenugreek is wood and cannot become impure; if it is handled in impurity it does not have to be burned..
Vetch71It was stated (Terumot 11:9) that only in years of famine is vetch human food. But as sprouts it can be eaten and is not animal feed. This Mishnah also appears in Idiut 1:8. of Second Tithe should be eaten as sprouts; it may enter Jerusalem and leave72Since sprouts cannot qualify as produce.. If it became impure, Rebbi Ṭarphon says it should be divided into pieces of dough73He does not permit to redeem any Second Tithe to be used as animal feed; therefore he requires the vetch, which is a legume, to be ground to flour and mixed with flour in little cakes whose volume is less than that of a chicken egg so that it may be eaten as pure human food (cf. Terumot 5:3)., but the Sages say it should be redeemed74And fed to animals after redemption.. If it is heave75Heave vetch is animal feed, Terumot 11:9., the House of Shammai say, one soaks and cleans76Even though the intention was from the start to use it as animal feed, as long as it is not given to the animals it must strictly be treated according to the rules of heave. in purity and feeds in impurity, but the House of Hillel say, one soaks in purity77In order not to make heave impure with one’s hands. and cleans and feeds in impurity. Shammai says, it should be eaten dry78It should be given dry and unwashed to the animals to avoid any question of impurity.. Rebbi Aqiba says, all its processing is done in impurity79He holds that vetch is not human food unless there is a famine..
Fenugreek of Second Tithe should be eaten as sprouts63Since Second Tithe must be eaten; ripe fenugreek plants are hard as straw and its seeds also are hard; the only time fenugreek really is edible is in young sprouts.. Of Heave64As mentioned several times in Terumot and Ma‘serot, heave of fenugreek is traded in bundles, the hard stem (which gives some taste) and the seeds (usable as spice). The House of Shammai hold that since it may be used as spice, it must always be treated as food and handled in purity since otherwise it must be burned as impure heave food, except that it can be used to perfume water to shampoo hair. In that case, the Cohen’s action shows that the fenugreek is not food for him and if impure does not have to be burned., the House of Shammai say it must always be handled in purity except for shampooing. But the House of Hillel say, it may be handled in impurity except in soaking65For the House of Hillel, fenugreek is not food except if shown by an action of the Cohen to be prepared as food, e. g., soaking the seeds to use as spice. Otherwise, fenugreek is wood and cannot become impure; if it is handled in impurity it does not have to be burned..
Vetch71It was stated (Terumot 11:9) that only in years of famine is vetch human food. But as sprouts it can be eaten and is not animal feed. This Mishnah also appears in Idiut 1:8. of Second Tithe should be eaten as sprouts; it may enter Jerusalem and leave72Since sprouts cannot qualify as produce.. If it became impure, Rebbi Ṭarphon says it should be divided into pieces of dough73He does not permit to redeem any Second Tithe to be used as animal feed; therefore he requires the vetch, which is a legume, to be ground to flour and mixed with flour in little cakes whose volume is less than that of a chicken egg so that it may be eaten as pure human food (cf. Terumot 5:3)., but the Sages say it should be redeemed74And fed to animals after redemption.. If it is heave75Heave vetch is animal feed, Terumot 11:9., the House of Shammai say, one soaks and cleans76Even though the intention was from the start to use it as animal feed, as long as it is not given to the animals it must strictly be treated according to the rules of heave. in purity and feeds in impurity, but the House of Hillel say, one soaks in purity77In order not to make heave impure with one’s hands. and cleans and feeds in impurity. Shammai says, it should be eaten dry78It should be given dry and unwashed to the animals to avoid any question of impurity.. Rebbi Aqiba says, all its processing is done in impurity79He holds that vetch is not human food unless there is a famine..
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Maaser Sheni
MISHNAH: Of profane and Second Tithe coins that were strewn around, what one collected goes to Second Tithe until complete, the remainder is profane84One assumes that the profane and the tithe coins are indistinguishable. What is collected first has to be sanctified as Second Tithe money by a declaration, and what had been Second Tithe coins and now ends up in the profane part is then automatically redeemed by the profane coins which ended up in the tithe part.. If he mixed them together and took out fists full, it is in proportion85If the coins are not picked up as they fell but first are swept together with a broom to form a heap in which all coins are mixed, the coins taken out are separated into heave and profane according to the proportion heave and profane had before the accident. According to Maimonides (in his Commentary and his Code, Ma‘aśer Šeni 6:1) the proportional split in this case holds even if some coins were lost. In this case also, a declaration of substitution has to be made.. That is the principle: What is picked out is for Second Tithe and what is mixed together by proportion86For all Second Tithe, not only coins. This is spelled out more clearly in the Tosephta, 2:4..
If a tetradrachma of Second Tithe was mixed up with a profane one91And it is not known which of the two coins is dedicated as Second Tithe. The farmer does not want to take both coins to Jerusalem., one brings coins in the value of a tetradrachma and says: The tetradrachma of Second Tithe, wherever it may be, is exchanged for these coins. Then he chooses the better of the two and exchanges it for them since they said, one exchanges bronze for silver in an emergency92But not silver for silver. When the silver coin, the standard legal tender in the entire Roman empire, is spent in Jerusalem it is usually first converted into local bronze coin. Therefore, this exchange is legal under certain circumstances. But silver coins under normal circumstances are never exchanged into other silver coins and, therefore, such an exchange is never permitted. The bronze coins should not be kept as such because non-local bronze coins may not be accepted at full value in Jerusalem., not that it should stay so but that he should exchange them for silver.
The House of Shammai say, a person should not turn his tetradrachmas into gold denars but the House of Hillel permit it. Rebbi Aqiba said, for Rabban Gamliel and Rebbi Joshua I turned their silver coins into gold denars.
If a tetradrachma of Second Tithe was mixed up with a profane one91And it is not known which of the two coins is dedicated as Second Tithe. The farmer does not want to take both coins to Jerusalem., one brings coins in the value of a tetradrachma and says: The tetradrachma of Second Tithe, wherever it may be, is exchanged for these coins. Then he chooses the better of the two and exchanges it for them since they said, one exchanges bronze for silver in an emergency92But not silver for silver. When the silver coin, the standard legal tender in the entire Roman empire, is spent in Jerusalem it is usually first converted into local bronze coin. Therefore, this exchange is legal under certain circumstances. But silver coins under normal circumstances are never exchanged into other silver coins and, therefore, such an exchange is never permitted. The bronze coins should not be kept as such because non-local bronze coins may not be accepted at full value in Jerusalem., not that it should stay so but that he should exchange them for silver.
The House of Shammai say, a person should not turn his tetradrachmas into gold denars but the House of Hillel permit it. Rebbi Aqiba said, for Rabban Gamliel and Rebbi Joshua I turned their silver coins into gold denars.
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Maaser Sheni
MISHNAH: Of profane and Second Tithe coins that were strewn around, what one collected goes to Second Tithe until complete, the remainder is profane84One assumes that the profane and the tithe coins are indistinguishable. What is collected first has to be sanctified as Second Tithe money by a declaration, and what had been Second Tithe coins and now ends up in the profane part is then automatically redeemed by the profane coins which ended up in the tithe part.. If he mixed them together and took out fists full, it is in proportion85If the coins are not picked up as they fell but first are swept together with a broom to form a heap in which all coins are mixed, the coins taken out are separated into heave and profane according to the proportion heave and profane had before the accident. According to Maimonides (in his Commentary and his Code, Ma‘aśer Šeni 6:1) the proportional split in this case holds even if some coins were lost. In this case also, a declaration of substitution has to be made.. That is the principle: What is picked out is for Second Tithe and what is mixed together by proportion86For all Second Tithe, not only coins. This is spelled out more clearly in the Tosephta, 2:4..
If a tetradrachma of Second Tithe was mixed up with a profane one91And it is not known which of the two coins is dedicated as Second Tithe. The farmer does not want to take both coins to Jerusalem., one brings coins in the value of a tetradrachma and says: The tetradrachma of Second Tithe, wherever it may be, is exchanged for these coins. Then he chooses the better of the two and exchanges it for them since they said, one exchanges bronze for silver in an emergency92But not silver for silver. When the silver coin, the standard legal tender in the entire Roman empire, is spent in Jerusalem it is usually first converted into local bronze coin. Therefore, this exchange is legal under certain circumstances. But silver coins under normal circumstances are never exchanged into other silver coins and, therefore, such an exchange is never permitted. The bronze coins should not be kept as such because non-local bronze coins may not be accepted at full value in Jerusalem., not that it should stay so but that he should exchange them for silver.
The House of Shammai say, a person should not turn his tetradrachmas into gold denars but the House of Hillel permit it. Rebbi Aqiba said, for Rabban Gamliel and Rebbi Joshua I turned their silver coins into gold denars.
If a tetradrachma of Second Tithe was mixed up with a profane one91And it is not known which of the two coins is dedicated as Second Tithe. The farmer does not want to take both coins to Jerusalem., one brings coins in the value of a tetradrachma and says: The tetradrachma of Second Tithe, wherever it may be, is exchanged for these coins. Then he chooses the better of the two and exchanges it for them since they said, one exchanges bronze for silver in an emergency92But not silver for silver. When the silver coin, the standard legal tender in the entire Roman empire, is spent in Jerusalem it is usually first converted into local bronze coin. Therefore, this exchange is legal under certain circumstances. But silver coins under normal circumstances are never exchanged into other silver coins and, therefore, such an exchange is never permitted. The bronze coins should not be kept as such because non-local bronze coins may not be accepted at full value in Jerusalem., not that it should stay so but that he should exchange them for silver.
The House of Shammai say, a person should not turn his tetradrachmas into gold denars but the House of Hillel permit it. Rebbi Aqiba said, for Rabban Gamliel and Rebbi Joshua I turned their silver coins into gold denars.
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Maaser Sheni
MISHNAH: Of profane and Second Tithe coins that were strewn around, what one collected goes to Second Tithe until complete, the remainder is profane84One assumes that the profane and the tithe coins are indistinguishable. What is collected first has to be sanctified as Second Tithe money by a declaration, and what had been Second Tithe coins and now ends up in the profane part is then automatically redeemed by the profane coins which ended up in the tithe part.. If he mixed them together and took out fists full, it is in proportion85If the coins are not picked up as they fell but first are swept together with a broom to form a heap in which all coins are mixed, the coins taken out are separated into heave and profane according to the proportion heave and profane had before the accident. According to Maimonides (in his Commentary and his Code, Ma‘aśer Šeni 6:1) the proportional split in this case holds even if some coins were lost. In this case also, a declaration of substitution has to be made.. That is the principle: What is picked out is for Second Tithe and what is mixed together by proportion86For all Second Tithe, not only coins. This is spelled out more clearly in the Tosephta, 2:4..
If a tetradrachma of Second Tithe was mixed up with a profane one91And it is not known which of the two coins is dedicated as Second Tithe. The farmer does not want to take both coins to Jerusalem., one brings coins in the value of a tetradrachma and says: The tetradrachma of Second Tithe, wherever it may be, is exchanged for these coins. Then he chooses the better of the two and exchanges it for them since they said, one exchanges bronze for silver in an emergency92But not silver for silver. When the silver coin, the standard legal tender in the entire Roman empire, is spent in Jerusalem it is usually first converted into local bronze coin. Therefore, this exchange is legal under certain circumstances. But silver coins under normal circumstances are never exchanged into other silver coins and, therefore, such an exchange is never permitted. The bronze coins should not be kept as such because non-local bronze coins may not be accepted at full value in Jerusalem., not that it should stay so but that he should exchange them for silver.
The House of Shammai say, a person should not turn his tetradrachmas into gold denars but the House of Hillel permit it. Rebbi Aqiba said, for Rabban Gamliel and Rebbi Joshua I turned their silver coins into gold denars.
If a tetradrachma of Second Tithe was mixed up with a profane one91And it is not known which of the two coins is dedicated as Second Tithe. The farmer does not want to take both coins to Jerusalem., one brings coins in the value of a tetradrachma and says: The tetradrachma of Second Tithe, wherever it may be, is exchanged for these coins. Then he chooses the better of the two and exchanges it for them since they said, one exchanges bronze for silver in an emergency92But not silver for silver. When the silver coin, the standard legal tender in the entire Roman empire, is spent in Jerusalem it is usually first converted into local bronze coin. Therefore, this exchange is legal under certain circumstances. But silver coins under normal circumstances are never exchanged into other silver coins and, therefore, such an exchange is never permitted. The bronze coins should not be kept as such because non-local bronze coins may not be accepted at full value in Jerusalem., not that it should stay so but that he should exchange them for silver.
The House of Shammai say, a person should not turn his tetradrachmas into gold denars but the House of Hillel permit it. Rebbi Aqiba said, for Rabban Gamliel and Rebbi Joshua I turned their silver coins into gold denars.
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Maaser Sheni
MISHNAH: He who gives a tetradrachma for change of Second Tithe money114Cf. Note 109. In this interpretation, the House of Hillel require bronze coins to be exchanged into silver coins at the earliest possible moment since bronze coins are more likely to deteriorate., the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel115Two drachmas (silver denars), half a tetradrachma. This change is outside of Jerusalem. As R. Abraham ben David explains in his commentary to the Mishnah (Idiut 1:9), the House of Hillel think that if everybody brings only silver coin to Jerusalem, the money changers there will raise the price of bronze coins relative to silver. silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin116If somebody has three silver denars and produce in the value of one denar of Second Tithe, he should not exchange them together for a tetradrachma., but the Sages permit it.
He who gives a tetradrachma for change of Second Tithe money114Cf. Note 109. In this interpretation, the House of Hillel require bronze coins to be exchanged into silver coins at the earliest possible moment since bronze coins are more likely to deteriorate., the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel115Two drachmas (silver denars), half a tetradrachma. This change is outside of Jerusalem. As R. Abraham ben David explains in his commentary to the Mishnah (Idiut 1:9), the House of Hillel think that if everybody brings only silver coin to Jerusalem, the money changers there will raise the price of bronze coins relative to silver. silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin116If somebody has three silver denars and produce in the value of one denar of Second Tithe, he should not exchange them together for a tetradrachma., but the Sages permit it.
If part of one’s children were pure and part impure123All are forbidden Second Tithe., he puts down the tetradrachma124Of tithe money. and says, this tetradrachma shall be exchanged for what the pure are drinking. It turns out that the pure and the impure may drink from the same pitcher125The wine must be pure so that it can become Second Tithe the moment it is poured into the cups of the pure children..
He who gives a tetradrachma for change of Second Tithe money114Cf. Note 109. In this interpretation, the House of Hillel require bronze coins to be exchanged into silver coins at the earliest possible moment since bronze coins are more likely to deteriorate., the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel115Two drachmas (silver denars), half a tetradrachma. This change is outside of Jerusalem. As R. Abraham ben David explains in his commentary to the Mishnah (Idiut 1:9), the House of Hillel think that if everybody brings only silver coin to Jerusalem, the money changers there will raise the price of bronze coins relative to silver. silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin116If somebody has three silver denars and produce in the value of one denar of Second Tithe, he should not exchange them together for a tetradrachma., but the Sages permit it.
If part of one’s children were pure and part impure123All are forbidden Second Tithe., he puts down the tetradrachma124Of tithe money. and says, this tetradrachma shall be exchanged for what the pure are drinking. It turns out that the pure and the impure may drink from the same pitcher125The wine must be pure so that it can become Second Tithe the moment it is poured into the cups of the pure children..
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Maaser Sheni
MISHNAH: He who gives a tetradrachma for change of Second Tithe money114Cf. Note 109. In this interpretation, the House of Hillel require bronze coins to be exchanged into silver coins at the earliest possible moment since bronze coins are more likely to deteriorate., the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel115Two drachmas (silver denars), half a tetradrachma. This change is outside of Jerusalem. As R. Abraham ben David explains in his commentary to the Mishnah (Idiut 1:9), the House of Hillel think that if everybody brings only silver coin to Jerusalem, the money changers there will raise the price of bronze coins relative to silver. silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin116If somebody has three silver denars and produce in the value of one denar of Second Tithe, he should not exchange them together for a tetradrachma., but the Sages permit it.
He who gives a tetradrachma for change of Second Tithe money114Cf. Note 109. In this interpretation, the House of Hillel require bronze coins to be exchanged into silver coins at the earliest possible moment since bronze coins are more likely to deteriorate., the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel115Two drachmas (silver denars), half a tetradrachma. This change is outside of Jerusalem. As R. Abraham ben David explains in his commentary to the Mishnah (Idiut 1:9), the House of Hillel think that if everybody brings only silver coin to Jerusalem, the money changers there will raise the price of bronze coins relative to silver. silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin116If somebody has three silver denars and produce in the value of one denar of Second Tithe, he should not exchange them together for a tetradrachma., but the Sages permit it.
If part of one’s children were pure and part impure123All are forbidden Second Tithe., he puts down the tetradrachma124Of tithe money. and says, this tetradrachma shall be exchanged for what the pure are drinking. It turns out that the pure and the impure may drink from the same pitcher125The wine must be pure so that it can become Second Tithe the moment it is poured into the cups of the pure children..
He who gives a tetradrachma for change of Second Tithe money114Cf. Note 109. In this interpretation, the House of Hillel require bronze coins to be exchanged into silver coins at the earliest possible moment since bronze coins are more likely to deteriorate., the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel115Two drachmas (silver denars), half a tetradrachma. This change is outside of Jerusalem. As R. Abraham ben David explains in his commentary to the Mishnah (Idiut 1:9), the House of Hillel think that if everybody brings only silver coin to Jerusalem, the money changers there will raise the price of bronze coins relative to silver. silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin116If somebody has three silver denars and produce in the value of one denar of Second Tithe, he should not exchange them together for a tetradrachma., but the Sages permit it.
If part of one’s children were pure and part impure123All are forbidden Second Tithe., he puts down the tetradrachma124Of tithe money. and says, this tetradrachma shall be exchanged for what the pure are drinking. It turns out that the pure and the impure may drink from the same pitcher125The wine must be pure so that it can become Second Tithe the moment it is poured into the cups of the pure children..
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Maaser Sheni
MISHNAH: He who gives a tetradrachma for change of Second Tithe money114Cf. Note 109. In this interpretation, the House of Hillel require bronze coins to be exchanged into silver coins at the earliest possible moment since bronze coins are more likely to deteriorate., the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel115Two drachmas (silver denars), half a tetradrachma. This change is outside of Jerusalem. As R. Abraham ben David explains in his commentary to the Mishnah (Idiut 1:9), the House of Hillel think that if everybody brings only silver coin to Jerusalem, the money changers there will raise the price of bronze coins relative to silver. silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin116If somebody has three silver denars and produce in the value of one denar of Second Tithe, he should not exchange them together for a tetradrachma., but the Sages permit it.
He who gives a tetradrachma for change of Second Tithe money114Cf. Note 109. In this interpretation, the House of Hillel require bronze coins to be exchanged into silver coins at the earliest possible moment since bronze coins are more likely to deteriorate., the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel115Two drachmas (silver denars), half a tetradrachma. This change is outside of Jerusalem. As R. Abraham ben David explains in his commentary to the Mishnah (Idiut 1:9), the House of Hillel think that if everybody brings only silver coin to Jerusalem, the money changers there will raise the price of bronze coins relative to silver. silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin116If somebody has three silver denars and produce in the value of one denar of Second Tithe, he should not exchange them together for a tetradrachma., but the Sages permit it.
If part of one’s children were pure and part impure123All are forbidden Second Tithe., he puts down the tetradrachma124Of tithe money. and says, this tetradrachma shall be exchanged for what the pure are drinking. It turns out that the pure and the impure may drink from the same pitcher125The wine must be pure so that it can become Second Tithe the moment it is poured into the cups of the pure children..
He who gives a tetradrachma for change of Second Tithe money114Cf. Note 109. In this interpretation, the House of Hillel require bronze coins to be exchanged into silver coins at the earliest possible moment since bronze coins are more likely to deteriorate., the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel115Two drachmas (silver denars), half a tetradrachma. This change is outside of Jerusalem. As R. Abraham ben David explains in his commentary to the Mishnah (Idiut 1:9), the House of Hillel think that if everybody brings only silver coin to Jerusalem, the money changers there will raise the price of bronze coins relative to silver. silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin116If somebody has three silver denars and produce in the value of one denar of Second Tithe, he should not exchange them together for a tetradrachma., but the Sages permit it.
If part of one’s children were pure and part impure123All are forbidden Second Tithe., he puts down the tetradrachma124Of tithe money. and says, this tetradrachma shall be exchanged for what the pure are drinking. It turns out that the pure and the impure may drink from the same pitcher125The wine must be pure so that it can become Second Tithe the moment it is poured into the cups of the pure children..
Ask RabbiBookmarkShareCopy