Jerusalem Talmud Maaser Sheni Chapter 4

הַמּוֹלִיךְ פֵּירוֹת מַעֲשֵׂר שֵׁינִי מִמְּקוֹם הַיּוֹקֶר לִמְקוֹם הַזּוֹל אוֹ מִמְקוֹם הַזּוֹל לִמְקוֹם הַיּוֹקֶר פּוֹדֵיהוּ כְּשַׁעַר מְקוֹמוֹ. הַמֵּבִיא פֵירוֹת מִן הַגּוֹרֶן לָעִיר כַּדֵּי יַיִן מִן הַגַּת לָעִיר הַשְּׁבָח לַשֵּׁנִי וִיצִיאָה מִבֵּיתוֹ. פּוֹדִין מַעֲשֵׂר שֵׁינִי כְּשַׁעַר הַזּוֹל כְּמוֹ שֶׁהַחֶנְוָנִי לוֹקֵחַ לא כְּמוֹת שֶׁהוּא מוֹכֵר כְּמוֹת שֶׁהַשּׁוּלְחָנִי פוֹרֵט לֹא כְּמוֹת שֶׁהוּא מְצָרֵף. אֵין פּוֹדִין מַעֲשֵׂר שֵׁינִי אַכְסְְרָה אֶת שֶׁדָּמָיו יְדוּעִין נִפְדֶּה עַל פִּי אֶחָד וְאֵת שֶׁאֵין דָּמָיו יְדוּעִין נִפְדֶּה עַל פִּי שְׁלֹשָׁה. כְּגוֹן הַיַּיִן שֶׁקִּיסֵּס וּפֵירוֹת שֶׁהִרְקִיבוּ וּמָעוֹת שֶׁהֶחֱלִיאוּ. הַמּוֹלִיךְ פֵּירוֹת מַעֲשֵׂר שֵׁינִי כו׳. אָמַר רִבִּי יוֹנָה לֹא אָמְרוּ אֶלָּא הַמּוֹלִיךְ הָא כַתְּחִילָּה אָסוּר. וּבְפֵירוֹת מַעֲשֵׂר שֵׁינִי אֲבָל בְּפֵירוֹת שֶׁהֵן טְבוּלִין לְמַעֲשֵׂר שֵׁינִי אַפִילוּ לְכַתְּחִילָּה מוּתָּר. כְּהָדָא רִבִּי הֲוָה לֵיהּ פֵּירִין הָכָא וּפֵירִין בְּבוֹתְנִיִין וַהֲוָה קְבַע מַעְשְׂרָא דְהָכָא תַּמָּן וּמְפָרֵק לוֹן בְּשַׁעֲרָה דְתַמָּן. תַּנֵּי בֵּין בְּיוֹקֶר וְהוּזְּלוּ בֵּין בְּזוֹל וְהוּקְּרוּ. נִיחָא בְּיוֹקֶר וְהוּזְּלוּ. בְּזוֹל וְהוֹקִירוּ. שַׁנְיָיא הִיא שֶׁהוּא יָכוֹל לְהַעֲרִים עָלָיו וּלְפוֹטְרוֹ מִן הַחוֹמֶשׁ. תַּנֵּי אַבָּא (בַּר) חִילְפַיי בַּר קִרְיָיא אָמַר בַּמֶּה דְבָרִים אֲמוּרִים בְּוַדַּאי אֲבָל בִּדְמַאי בֵּין בְּיוֹקֶר וְהוּזְּלוּ בֵּין בְּזוֹל וְהוּקְּרוּ מוֹכְרוֹ בְזוֹל. לָמָּה מִשּׁוּם שֶׁנִּרְאֶה לְהִימָּכֵר בְּזוֹל אוֹ מִשּׁוּם שֶׁאֵינוֹ יָכוֹל לְהַחֲזִירוֹ לִמְקוֹמוֹ. מַה נְפַק מִבֵּינֵיהוֹן. הֲרֵי הוֹקִירוּ מְקוֹמוֹ. אִין תֵּימַר מִשּׁוּם שֶׁאֵינוֹ יָכוֹל לְהַחֲזִירוֹ לִמְקוֹמוֹ הֲרֵי הוֹקִירוּ. אִין תֵּימַר מִשּׁוּם שֶׁנִּרְאֶה לְהִימָּכֵר בְּזוֹל אֲפִילוּ כֵן נִרְאֶה לְהִימָּכֵר בְּזוֹל. כְּהָדָא רִבִּי חִיָיה בַּר וָוא הֲוָה בְּרוֹמֵי וְחָמְתִין מְפָרְקִין אִילֵּין נִיקְלֶוְסִיָּא דְּהָכָא תַּמָּן כְּשַׁעֲרָה דְהָכָא. אָמַר מָאן דְהוֹרֵי לוֹן חִילְפַיי בַּר קִירְוָיָא אוֹרֵי לוֹן. תַּנֵּי מִשְׂתַּכֵּר הוּא אָדָם עַד שֶׁקֶל. מִשְֹתַּכֵּר הוּא אָדָם עַד רְבִיעִית. הֵיךְ עֲבִדָא דִּינָרָא הָכָא בִתְרֵין אֲלָפִין וּבְאַרְבְּאֵל בִּתְרֵין אֲלָפִין וְלֶקָּן וְהוּא בָּעֵי מִיתֵּן חֲמִשִּׁים רִיבּוֹא וּמֵיסוּק. דִיהַב לֵיהּ הָכָא בִּתְרֵין אֲלָפִין וּבְאַרְבֵּלִין בִּתְרֵין וְלַקָּן. תַּנֵּי אֵין פּוֹדִין מַעֲשֵׂר שֵׁינִי לְשֵׁם שֵׁינִי אֶלָּא לְשֵׁם חוּלִין. רִבִּי שָָׁאוּל בָּעֵי הַגַּע עַצְמָךְ שֶׁהָיוּ הַכֹּל יוֹדְעִין בוֹ שֶׁהוּא שֵׁינִי. אֲפִילוּ כֵן. תַּנֵּי אֵין פּוֹדִין מַעֲשֵׂר שֵׁינִי אֶלָּא בְּמִין עַל מִינוֹ. דִּלֹא כֵן מַה נָן אָמְרִין פּוֹדִין מִן הַחִיטִּין עַל הַשְּׂעוֹרִין וּמִן הַשְּׂעוֹרִין עַל הַחִטִּין לָכֵן צְרִיכָה. אֲפִילוּ מִן הָאַגִּרוּ עַל הַשַּׁמְתִּית. וּמִן הַשַּׁמְתִּית עַל הָאַגִּרוּ. אָמַר רִבִּי חֲנַנְיָה רִבִּי הָיָה לוֹקֵחַ קִישׁוּאִין בְּכוֹרוֹת לַמַּלְכוּת וְקוֹבֵעַ מַעֲשֵׂר שֵׁינִי שֶׁלָּהֶן עַל כָּל עוֹקֶץ וְעוֹקֶץ. רָאָה אוֹתָן כִּילּוּ הֵן חֲתוּכוֹת. רִבִּי יוֹחָנָן בָּעֵי שְׁלֵימוֹת וְאַתְּ אָמַרְתָּ חֲתִיכוֹת. אָמַר רִבִּי יוֹנָה וְיֵאוּת אִילּוּ שְׁנַיִם שֶׁהָיוּ שׁוּתָפִין בְּקִישׁוּת אַחַת לְזֶה חֶלֶק אֶחָד וְלָזֶה שְׁנֵי חֲלָקִים. שֶׁמָּא הוּא אוֹמֵר לוֹ טוֹל חֶלְקָךְ וַאֲנִי חֶלְקִי. אֶלָּא עַל יְדֵי זֶה וְעַל יְדֵי זֶה נִמְכַּר בְּיוֹקֶר. וְהָכָא עַל יְדֵי זֶה וְעַל יְדֵי זֶה נִמְכַּר בְּיוֹקֶר. כְּהָדָא רִבִּי שִׁמְעוֹן בַּר רִבִּי הֲוָה מַפְקִיד עַל אִילֵּין דְּרוֹמַיָּא דַּהֲווֹן מְזַלְזְלִין בָּהּ. נַסְתּוֹן בַּר קַפָּרא וְקִרְטְטָא קוֹמוֹי אָמַר לֵיהּ טָב הוּא כְּלוּם. עַד כְּדוֹן מִילָּה מְקַרְטְטָה וְלָא טָבָא מִילָּה מְקַרְטְטָה וְטָבָה. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר אֵין פּוֹדִין מַעֲשֵׂר שֵׁינִי אֶלָּא עַד שְׁלֹשִׁים וְשִׁשָּׁה בְּשָׁווֹי. וְאָמַר רִבִּי חִזְקִיָּה זֶה שֶׁהוּא מְחַלֵּל לֹא יְהֵא מְחַלֵּל עַל חֲצִי פְרוּטָה שֶׁלֹּא יְהֵא כִמְחַלֵּל עִל אַסֵּימוֹן. אֶלָּא עַד שָׁוֶה פְרוּטָה. אָמַר רִבִּי אִימִּי כָּמָה עָלַל קוֹמֵי רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְאִינּוּן אָמְרֵי פּוּק וְאִישְׁלַם כְּהָדֵין תַּנָּיָיה פּוֹדִין מַעֲשֵׂר שֵׁינִי בְּשַׁעַר הַזּוֹל וְלֹא בְשַׁעַר הַיּוֹקֶר כְּמוֹת שֶׁחֶנְוָנִי לוֹקֵחַ לא כְּמוֹת שֶׁהוּא מוֹכֵר. כְּמוֹת שֶׁהַשּׁוּלְחָנִי פוֹרֵט לֹא כְּמוֹת שֶׁהוּא מְצָרֵף. עַד כְּדוֹן דָּבָר מְרוּבָּה הָיָה דָבָר מְמוּעָט. אֲפִילוּ כֵן כְּמוֹת שֶׁהַחֶנְוָונִי לוֹקֵחַ לא כְּמוֹת שֶׁהוּא מוֹכֵר. כְּמוֹת שֶׁהַשּׁוּלְחָנִי פוֹרֵט לֹא כְּמוֹת שֶׁהוּא מְצָרֵף. רִבִּי נַחְמָן בַּר יַעְַקֹב מְחַוֵּי חוֹתֶל לְנַגָּרָא וּמְפָרֵק עַל פּוֹמֵיהּ. רִבִּי יַנַּאי מְחַוֵּי רוֹבַע חִטִּין לְחִיטּוֹנַיָּא וּמְפָרֵק עַל פּוֹמֵיהּ. רִבִּי סִימוֹן חֲוֵוי פֵירִין לְרִבִּי חִלְקִיָּה. אָמַר לֵיהּ. בְּשָׁוֵויהֶן. אָמַר לֵיהּ. כֵּן. אָמַר רִבִּי חִלְקִיָּה בְשֵׁם רִבִּי סִימוֹן. אֵין פּוֹדִין מַעֲשֵׂר שֵׁינִי עַל פִּי הַשּׁוֹטִין. רִבִּי פִּינְחָס חֲוֵוי פֵירִין לִגְרוֹסָה. אָמַר לֵיהּ. בְּשָׁוֵייהֶן. אָמַר לֵיהּ. הָכֵין אָמַר רִבִּי חִלְקִיָּה בְשֵׁם רִבִּי סִימוֹן אֵין פּוֹדִין עַל פִּי הַשּׁוֹטִין. אָמַר רִבִּי שַׁמַּי כַּמָּה בַּר נַשׁ בָּעֵי בְטִהֲרָה טְהוֹרָה בִּתְקוּפַת תַּמּוּז בָּתַר בַּלָּנַי מַסִּיק לְזוֹרִיֵיהּ וּמֵיתֵייהּ פְּרִיטִין וּמִיפְרְקִינֵיהּ. אָמַר רִבִּי יִרְמְיָה כַּמָּה בַּר נַשׁ בָּעֵי בָּעֲרוּבְתָא בְּפַתֵּי רַמְשָׁא מִנְשַׁיָיא קַלְעָן וּמַעֲבִיר עֲלֵיהֶן וּמֵיתֵי פְרִיטִין וּמַפְרְקִינֵהּ. אָמַר רִבִּי יוּדָן בַּר גַּדְיָא רִבִּי יַעֲקֹב בַּר בּוּן מַנִּיחָן עָלָיו עַד שֶׁיִּכְמוֹשׁוּ וּפוֹדֶה אוֹתָן מוֹצָאֵי שַׁבָּת מִיָּד. רִבִּי מָנָא הֲוָה לֵיהּ מְשָׁח וְאַחְתֵּיהּ לְעַכּוֹ. אָמַר לֵיהּ רִבִּי חִיָיה בַּר אָדָא אִין הַהוּא מִישְׁחָךְ דְּבֵית מַעֲקֶה קַיָים הָא עֹנָתָךְ דְּנִיפְרְקִינֵיהּ דְּלָא טָב שִׁיתָא מָנֵי. אָמַר רִבִּי יוֹחָנָן פּוֹדִין מַעֲשֵׂר שֵׁינִי עַל פִּי שְׁלֹשָׁה לְקוּחוֹת וַאֲפִילוּ אֶחָד מֵהֶן גּוֹי. אֲפִילוּ אֶחָד מֵהֶן בַּעַל. רִבִּי יוֹנָה בָּעֵי שְׁנֵיהֶם גּוֹיִם לֹא שְׁנֵיהֶן בְּעָלִים לֹא אֶחָד גּוֹי וְאֶחָד בַעַל לֹא. אֶלָּא לִצְדָדִין אִיתְאֲמָרַת.

MISHNAH: If somebody transports Second Tithe produce from a place of high prices to one of low prices or vice versa, he redeems at the level of his place. If he brings produce from the threshing floor to town or from the wine-press to town, the excess value belongs to the Second but the expense is on him. One redeems Second Tithe following the low rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins. One does not redeem Second Tithe en bloc Chapter 2, Note 198 . ; if the price is known it is redeemed by the information of one person, if the price is not known by the information of three, as e. g., wine getting sour, fruit rotting, or coins rusting. HALAKHAH: “If somebody transports Second Tithe produce,” etc. Rebbi Mana said, they said only “if somebody transports”; therefore originally it is forbidden. This is about Second Tithe produce, but for produce which is ṭevel for Second Tithe it is originally permitted, following this: Rebbi had produce here and in Batanaia 4, Note 82. ; he fixed the tithes of here there and redeemed them according to the going price there. It was stated: Whether it was expensive and became cheap or cheap and became more expensive permits redeeming at the lowest rate between the time Second Tithe was given and the time it was redeemed. . We understand “expensive and became cheap”. “Cheap and became more expensive”? There is a difference because he could use a trick and free it from the fifth. It was stated follows the rules of the Mishnah, but certain produce always is redeemed by the higher tariff. : “Abba Ḥilfai the small-town man 123a , there appears a אבא חליפא קרויא, Abba Ḥalifa Small-Towner, who, however, was a student of R. Ḥiyya bar Abba and cannot be identical with the person mentioned here. said, when has this been said? For certain [produce], but for demay whether it was expensive and became cheap or was cheap and became expensive, he may sell it cheaply.” Why? Is it because it always may be sold cheaply or because it may not be returned to its place? What is the difference? If later it rose in price again at its place. If you say, because it may not be returned to its place, did it not increase in value? If you say, because it always may be sold cheaply also in this case it can be sold cheaply. Like this: Rebbi Ḥiyya bar Abba was in Rome and he saw them redeem there Nicolaos dates 6, Note 162 ; Demay 2, Notes 15,16. from here at the price here. He said, who taught them? Ḥilfai the small-town man taught them. It was stated: A person. may earn up to a šeqel , a person may earn up to a quarter. How is this done? A denar here is worth 2000, but in Arbel 2000 and a laqan , Breslau 1862, most Talmudic Dictionaries derive this word from Greek λευκόν “a white [thing]”, supposed to mean “a small silver coin”. (Jastrow, deriving the word from the root לקי “to hit, smite”, takes it as translation of Greek λεπτόν, “a small copper coin.”) However, there never was a Greek coin λευκόν (whose transliteration moreover would have to be לבקן or לוקן)- The efforts of H. J. Sheftel (ערך מלין לשעורי תורה Berdičev 1907, p. 39b/c) and D. Sperber (cf. Note 24 ) to determine the monetary value of the supposed coin are inconclusive. The apparent meaning of לקן here and in Baba Meẓi‘a 4:1, fol. 9c, “a small indeterminate amount of money” rather suggests a connection with Arabic لَقَن “small dish, cup” which is used in the composite عِوَض لقن “small thing given in exchange”, or “trifle given as agio”. {Perhaps cf. Greek λεκάνη, ἡ and λέκος, -εως, τό, “dish, pot, pan” from which a late diminutive λεκίσκιον, τό, “small measure or weight” (E. G.)}. . He wants to give 50 myriads and brings it up, here by 2000 and in Arbel by 2[000] and laqan , Money and Prices , Ramat-Gan 1974, Chap. 14. . It was stated: One does not redeem Second Tithe as Second Tithe but as profane. Rebbi Saul asked: Think of it, if everybody knew that it was Second? Even so. It was stated: One redeems Second Tithe only from its own kind. Otherwise, what would we say? One might redeem wheat for barley, barley for wheat; even fine wheat for coarse wheat 2, Notes 85,86. , coarse wheat for fine wheat. Rebbi Ḥanania said: Rebbi took early ripe green melons 1:2, Note 38 . for the government 9:4, Note 79 . and fixed their Second Tithe in each peduncle. He considered them as if cut. Rebbi Joḥanan asked, they were whole and you say cut? Rebbi Jonah said, that is correct! If two people were partners in a green melon, one having one part and the other two, can he say, take your part and I shall take mine? But for the two together it is sold more dearly; here also together it is sold more dearly. Like this: Rebbi Simeon ben Rebbi commanded those Southerners who were disregarding it. Bar Qappara lifted them and before him cut them into little pieces. He said to him, is that worth anything? So far, some things are cut into little pieces and they are no good, other things are cut into little pieces and are good. Rebbi Joshua ben Levi said, one redeems Second Tithe only up to thirty six times [the coin’s] worth. And Rebbi Ḥizqiah said, one who exchanges should not exchange for half a peruṭah so he should not be like one who exchanges for a blank was an Hasmonean copper coin; in Talmudic times it was purely a unit of computation. According to Yerushalmi Qiddušin 1:1 (fol. 58d), one as ( obolus ) was counted as 6 peruṭot. The statement then means that for redemption purposes, a denar can be represented by a peruṭah . Half a peruṭah never was an official coin; for blanks cf. Chapter 1, Note 45 . ; it must be worth a peruṭah . Rebbi Immi said, Kama came before Rebbi Joḥanan and Rebbi Simeon ben Laqish. They said to him, go and pay according to those Tannaїm: “One redeems Second Tithe when it is cheap, not when it is expensive; at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.” So far for large quantities, what about small ones? Even so, at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins. Rebbi Naḥman bar Jacob showed a basket of palm leaves to a carpenter and redeemed following his opinion. Rebbi Yannai showed a quarter [ qab ] wheat to a wheat dealer and redeemed following his opinion. Rebbi Simon showed produce to Rebbi Ḥilqiah who asked him, by their true value? He answered, yes. Rebbi Ḥilqiah said in the name of Rebbi Simon, one does not redeem Second Tithe following the opinion of imbeciles. Rebbi Phineas showed produce to a grits-maker who asked him, by their true value? He said to him, so said Rebbi Ḥilqiah in the name of Rebbi Simon, one does not redeem following the opinion of imbeciles. Rebbi Shammai said, how much a person wants [to pay] on a clear noontime at the summer solstice when the bath master takes up his bunches, he brings coins and redeems. Rebbi Jeremiah said, as much as a person wants Friday afternoon from women braiders when he passes by, he brings coins and redeems. Rebbi Yudan bar Gadya said, Rebbi Jacob bar Abun left it lying until it got moldy and redeemed it immediately after the Sabbath. Rebbi Mana had oil which he brought down to Acco. Rebbi Ḥiyya bar Ada said to him, if your oil there at the parapet is still there, it is your time that you should redeem it for [there] it is not worth six minas. Rebbi Joḥanan said, one redeems Second Tithe by the offers of three buyers, even if one of them is a Gentile, even if one of them is an owner. Rebbi Jonah asked: Not two Gentiles, not two owners; also not one Gentile and one owner? No, it was said separately 12b , where the owner and his wife are accepted, in Rashi’s interpretation on condition that the wife have her own business and not be dependent on her husband for her upkeep. .

בַּעַל הַבַּיִת אוֹמֵר בְּסֶלַע וְאֶחָד אוֹמֵר בְּסֶלַע בַּעַל הַבַּיִת קוֹדֵם מִפְּנֵי שֶׁהוּא מוֹסִיף חוֹמֶשׁ. בַּעַל הַבַּיִת אוֹמֵר בְּסֶלַע וְאֶחָד אוֹמֵר בְּסֶלַע וְאִיסָּר אֶת שֶׁל סֶלַע וְאִיסָּר קוֹדֵם מִפְּנֵי שֶׁהוּא מוֹסִיף עַל הַקֶּרֶן. הַפּוֹדֶה מַעֲשֵׂר שֵׁנִי שֶׁלּוֹ מוֹסִיף עָלָיו חֲמִישִּׁיתוֹ בֵּין שֶׁהוּא שֶׁלּוֹ בֵּין שֶׁנִּיתַּן לוֹ בְּמַתָּנָה. וְאֵין חוֹמְשׁוֹ שֶׁלְּזֶה מְרוּבֶּה עַל תּוֹסֶפְתּוֹ שֶׁלְּזֶה. אָמַר רִבִּי אָבַין שַׁנְיָיא הִיא שֶׁהוּא יָכוֹל לְהַעֲרִים עָלָיו וּלְפוֹטְרוֹ מִן הַחוֹמֶשׁ. שֶׁלְּסֶלַע וְאִיסָּר קוֹדֵם מִפְּנֵי שֶׁהוּא מוֹסִיף עַל הַקֶּרֶן. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי סִימַיי כָּל מַעֲשֵׂר שֵׁינִי שֶׁאֵין בְּקַרְנוֹ שָׁוֶה פְרוּטָה אֵינוֹ מוֹסִיף חוֹמֶשׁ. רִבִּי יוֹסֵי בֵּירִבִּי סִימוֹן בְּשֵׁם רִבִּי יוֹחָנָן כָּל מַעֲשֵׂר שֵׁינִי שֶׁאֵין בְּחוּמְשׁוֹ שָׁוֶה פְרוּטָה אֵינוֹ מוֹסִיף חוֹמֶשׁ. הָתִיב רִבִּי בָּא בַּר מָמָל וְהָתַנִּינָן חָמֵשׁ פְּרוּטוֹת הֵן. וְנִיתְנֵי שֵׁשׁ עַל דַּעְתֵּיהּ דְּרִבִּי סִימַאי וְקַרְנוֹ שֶׁל מַעֲשֵׂר שֵׁינִי בְּשָׁוֶה פְרוּטָה. וְשֶׁבַע עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן וְחוּמְשׁוֹ שֶׁל מַעֲשֵֹר שֵׁינִי שָׁוֶה פְרוּטָה. וְעוֹד מִן הָדָא דְּאָמַר רִבִּי יוֹסֵי בְשֵׁם רִבִּי מָנָא בַּר תַּנְחוּם רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן אֵין קַרְקַע נִקְנֶה בְּפָחוֹת מִשָּׁוֶה פְרוּטָה. וְעוֹד מִן הָדָא מַעֲשֵׂר שֵׁינִי שֶׁאֵין דָּמָיו יְדוּעִין דַּייוֹ שֶׁיֹּאמַר הוּא וְחוּמְשׁוֹ מְחוּלָּל עַל הַסֶּלַע הַזֶּה. רִבִּי יוֹסֵי בְשֵׁם רִבִּי קְרִיסְפָּא רִבִּי יוֹנָה בְשֵׁם רִבִּי זְעִירָא בְּסֶלַע שֶּׁלְמַעֲשֵׂר שֵׁינִי הִיא מַתְנִיתָא. אֵי אֶיפְשָׁר שׁלֹא יְהֵא שָׁם חוּלִין כָּל שֶׁהֵן. אָמַר רִבִּי יוֹחָנָן הֶקְדֵּשׁ שֶׁפְּדָייוֹ יוֹתֵר עַל דָּמָיו תָּפַס אֶת הַכֹּל. מַעֲשֵׂר שֵׁינִי שֶׁפְּדָייוֹ יוֹתֵר עַל דָּמָיו לא תָפַס אֶת הַכֹּל. מַה בֵּין הֶקְדֵּשׁ מַה בֵּין מַעֲשֵׂר שֵׁינִי. אָמַר רִבִּי אִימִּי שֶׁכֵּן אָדָם מָצוּי לִהְיוֹת מַרְבֶּה בְּהֶקְדֵּישׁוֹ. רִבִּי זְעִירָא בָּעֵא קוֹמֵי רִבִּי אִימִּי נִבְדַּק אוֹתוֹ הָאִישׁ וְאָמַר לֹא לְכָךְ נִתְכַּוַונְתִּי. אָמַר לֵיהּ לִכְשֶׁיִּבְדּוֹק. רִבִּי יוֹנָה בָּעֵי כְּמָאן דְּאָמַר אֵינוֹ כִּנְכָסָיו. בְּרַם כְּמָאן דְּאָמַר כִּנְכָסָיו הוּא. מָה בֵּין הֶקְדֵּשׁ וּמָה בֵּין מַעֲשֵׂר שֵׁינִי. אָמַר רִבִּי יוֹסֵי לֹא כֵן כְּבָר אִיתְמַר טַעֲמָא שֶׁכֵּן אָדָם מָצוּי לִהְיוֹת מַרְבֶּה בְּהֶקְדֵּישׁוֹ. אָמַר רִבִּי יוֹחָנָן הֶקְדֵּשׁ פְּדָייוֹ וְלֹא הוֹסִיף חוֹמֶשׁ הֲרֵי זֶה פָדוּי. מַעֲשֵׂר שֵׁינִי שֶׁפְּדָייוֹ וְלֹא הוֹסִיף חוֹמֶשׁ הֲרֵי זֶה אֵינוֹ פָדוּי. מַה בֵּין הֶקְדֵּשׁ וּמַה בֵּין מַעֲשֵׂר שֵׁינִי. אָמַר רִבִּי הִילָא הֶקְדֵּשׁ יֵשׁ לוֹ תוֹבְעִין. מַעֲשֵׂר שֵׁינִי אֵין לוֹ תוֹבְעִין. רִבִּי יוֹנָה בָּעֵי כְּמָאן דְּאָמַר אֵינוֹ כִּנְכָסָיו. בְּרַם כְּמָאן דְּאָמַר כִּנְכָסָיו הוּא. מַה בֵּין הֶקְדֵּשׁ וּמַה בֵּין מַעֲשֵׂר שֵׁינִי. אָמַר רִבִּי יוֹסֵי וְלֹא כְּבָר אִיתְמַר טַעֲמָא הֶקְדֵּשׁ יֵשׁ לוֹ תוֹבְעִין. מַעֲשֵׂר שֵׁינִי אֵין לֹו תוֹבְעִין. הַפּוֹדֶה מַעֲשֵׂר שֵׁינִי שֶׁלּוֹ מוֹסִיף עָלָיו חֲמִישִּׁיתוֹ בֵּין שֶׁהוּא שֶׁלּוֹ בֵּין שֶׁנִּיתַּן לֹו מַתָּנָה. מַתְנִיתָא דְּרִבִּי מֵאִיר דְּרִבִּי מֵאִיר אוֹמֵר אֵין מַתָּנָה כְּמֶכֶר. אָמַר רִבִּי יוֹנָה דִּבְרֵי הַכֹּל הִיא תִּיפְתָּר בְּפֵירוֹת שֶׁהֵן טְבוּלִין לְמַעֲשֵׂר. וְהָתַנִּינָן הַפּוֹדֶה נֶטַע רְבָעִי שֶׁלֹּו מוֹסִיף עָלָיו חֲמִישִּׁיתוֹ. אִית לָךְ מֵימַר בְּפֵירוֹת שֶׁהֵן טְבוּלִין (לְמַעֲשֵׂר שֵׁינִי. וְהָתַנִּינָן) לְנֶטַע רְבָעִי. לֹא לְנֶטַע רְבָעִי עַצְמוֹ. בְּרַם הָכָא מֵעֲשֵׂר הֲוֵי סוֹפָךְ מֵימוֹר.

MISHNAH: If the owner says. 27:31 . a tetradrachma and another says a tetradrachma, the owner is preferred since he adds a fifth. The owner says a tetradrachma and someone else says a tetradrachma and an as, the one who offers a tetradrachma and an as is preferred since he adds to the capital27b ) and (b) for Second Tithe, the owner can get out of the obligation to pay the additional fifth ( Mishnah 4 ). . He who redeems his own Second Tithe adds a fifth, whether it is his own or was given to him as a gift but not as tithe. . HALAKHAH: Is not the fifth of this more than the addition of that one? Rebbi Abin said, there is a difference that he can circumvent and free it from the fifth. “A tetradrachma and an as is preferred since he adds to the capital”. Rebbi Jacob bar Idi in the name of Rebbi Simai: One does not add a fifth for any Second Tithe which itself is not worth a peruṭa. Rebbi Yose ben Rebbi Simon in the name of Rebbi Joḥanan: One does not add a fifth for any Second Tithe for which the fifth is not worth a peruṭa 4:5, fol. 9d, finds a basis for both rules in Lev . 27:31 . . Rebbi Abba bar Mamai objected: Did we not state Mishnah 4.6: One cannot force an oath if the defending party has not admitted owing at least a peruṭa ; a woman can be preliminarily married only for a gift worth a peruṭa ; a person deriving a peruṭa ’s worth of benefit from anything dedicated to the Temple has committed larceny; if a find is worth a peruṭa it must be publicized; if somebody robs another of at least a peruṭa and swears falsely, he cannot atone for it unless he makes restitution even if that means a very long trip. “there are five peruṭot ”, should one not state “six” according to Rebbi Simai, “Second Tithe which is worth a peruṭa !” And “seven” according to Rebbi Joḥanan, “the fifth of Second Tithe worth a peruṭa .” 4:5, fol. 9d, considers this a contradiction to the Mishnah. The Babli, Baba Meẓi‘a 55a , notes that the Mishnah is restricted to original obligations. In addition, from what Rebbi Yose said in the name of Rebbi Mana bar Tanḥum, Abbahu in the name of Rebbi Joḥanan: Real estate cannot be acquired for less than a peruṭa 6, fol. 23c; Qiddu š in 1:3, fol. 59d; 1:5, fol 60c. In the Babli, Qiddušin 13a , it is noted that the statement holds only for acquisition by money but not for barter. . In addition, from the following: If the value of Second Tithe is not known and cannot be measured by money’s worth. , it is enough that one say: it and its fifth shall be exchanged for this tetradrachma. Rebbi Yose in the name of Rebbi Crispus, Rebbi Jonah in the name of Rebbi Zeïra: this baraita deals with a tetradrachma of tithe money where it is impossible that it not contain some profane, less than 0.2% of the value of the coin. . Rebbi Joḥanan said, if somebody redeemed dedications for more than their worth, [the Temple] grabs everything. If somebody redeemed Second Tithe for more than its worth, it does not grab everything. What is the difference between dedications and Second Tithe? Rebbi Immi said, because a person usually adds to his dedications. Rebbi Zeïra asked before Rebbi Immi: If the person was checked and he said, that was not what I intended? He said to him, when he will be checked. Rebbi Jonah asked, that is following him who said that it is not his property. But for him who says that it is his property, what is the difference between dedications and Second Tithe? Rebbi Yose said, the reason has already been explained, because a person usually adds to his dedications. Rebbi Joḥanan said, if somebody redeemed his dedication without adding a fifth, it is redeemed. If somebody redeemed his Second Tithe without adding a fifth, it is not redeemed. What is the difference between dedications and Second Tithe? Rebbi Hila said, dedications have claimants, Second Tithe has no claimants54a , R. Eliezer holds that the fifth never precludes redemption but the Sages hold that the fifth always precludes redemption and R. Joḥanan decides with R. Eliezer for dedications because of the reason given here by R. Hila. In the Tosephta (4:5 ), Rebbi holds with R. Eliezer for Second Tithe on the Sabbath but not on weekdays. The argument shows that according to everybody, the position of the Sages only represents a rabbinic institution. . Rebbi Jonah asked, that is following him who said, it is not his property. But for him, who says it is his property, what is the difference between dedications and Second Tithe? Rebbi Yose said, the reason has already been explained, dedications have claimants, Second Tithe has no claimants. “He who redeems his own Second Tithe adds a fifth, whether it was his own or was given to him as a gift.” Our Mishnah is Rebbi Meїr’s since Rebbi Meїr says, a gift is not like a sale 5:1, Note 5. If a gift were a moneyless sale, the produce would not be his and be free from the fifth. . Rebbi Jonah said, it is the opinion of everybody, explain it with produce still ṭevel for tithes. But did we not state 19:23–24 requires that the fruit of a newly planted tree not be eaten for the first three years. In the fourth year, “all its fruit shall be holy as a praise to the Eternal.” The rules of this holiness are given in the next Chapter. Fruits far from Jerusalem have to be redeemed but, being intrinsically the Eternal’s, they are not subject to heave and tithes and can never be ṭevel. : “He who redeems his own fourth-year tree adds a fifth, whether it is his own or was given to him as a gift”? Can you say that this speaks about produce still ṭevel for (Second Tithe? We have stated) “fourth-year tree!” That means the fourth-year tree itself! So here, you will end up saying “tithe” and the Mishnah must be R. Meїr’s. .

מַעֲרִימִין עַל מַעֲשֵׂר שֵׁינִי כֵּיצַד אוֹמֵר אָדָם לַחֲבֵירוֹ לִבְנוֹ וּלְבִתּוֹ הַגְּדוֹלִים לְעַבְדּוֹ וּלְשִׁפְחָתוֹ הָעִבְרִים הֵילָךְ מָעוֹת הָאֵלּוּ וּפְדֵה לָךְ אֶת מַעֲשֵׂר זֶה. אֲבָל לֹא יֹאמַר לוֹ כֵן לִבְנוֹ וּלְבִתּוֹ הַקְּטַנִּים לְעַבְדּוֹ וּלְשִׁפְחָתוֹ הַכְּנַעֲנִים מִפְּנֵי שֶׁיָּדָן כְּיָדוֹ. הָיָה עוֹמֵד בְּגוֹרֶן וְאֵין בְּיָדוֹ מָעוֹת אוֹמֵר לַחֲבֵירוֹ הֲרֵי הַפֵּירוֹת הָאֵלּוּ נְתוּנִין לָךְ מַתָּנָה וְחוֹזֵר וְאוֹמֵר לוֹ הֲרֵי הֵן מְחוּלָּלִין עַל מָעוֹת שֶׁבַּבַּיִת. רִבִּי אָבוּן אָמַר אִיתְפַּלְּגוּן רִבִּי לָעְזָר וְרִבִּי יוֹסֵי בַּר חֲנִינָה. חַד אָמַר לָמָּה מַעֲרִימִין עָלָיו מִפְּנֵי שֶׁכָּתוּב בּוֹ בְרָכָה. וְחָרָנָה אָמַר לָמָּה פוֹדִין אוֹתוֹ בְּשַׁעַר הַזּוֹל מִפְּנֵי שֶׁכָּתוּב בּוֹ בְרָכָה. מַה נָן קַיָימִין אִם בְּשֶׁאָמַר לוֹ צֵא וּפְדֵה לִי שְׁלוּחוֹ הוּא. צֵא וּפְדֵּה לָךְ שֶׁלּוֹ הֵן. אֶלָּא כִּי נָן קַיָימִין בְּשֶׁאָמַר לֹו פְּדֵה לִי מִשֶּׁלָּךְ פְּדֵה לָךְ מִשֶּׁלִּי. וְתַנֵּי כֵן פְּדֵה לִי מִשֶּׁלָּךְ פְּדֵה לָךְ מִשֶּׁלִּי אֵינוֹ מוֹסִיף חוֹמֶשׁ. אָמַר רִבִּי יוֹחָנָן כָּל מַעֲשֵׂר שֶׁאֵינוֹ הוּא וּפִדְיוֹנוֹ מִשֶּׁלּוֹ אֵינוֹ מוֹסִיף חוֹמֶשׁ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי חֲנִינָא טַעֲמָא דְּרִבִּי יוֹחָנָן וְאִם גָּאֹל יִגְאַל אִישׁ מִמַּעַשְׂרוֹ חֲמִישִׁיתוֹ יוֹסֵיף עָלָיו. כְּדֵי שֶׁיְּהֵא הוּא וּפִדְיוֹנוֹ מִשֶּׁלּוֹ. מַה נָן קַיָימִין אִם בִּגְדוֹלָה זָכָת בְסֵימָנִין. אִם בִּקְטַנָּה קָטָן זָכָה. אָמַר רִבִּי יוּדָן בַּר שָּׁלוֹם קוֹמֵי רִבִּי יוֹסֵי תִּיפְתָּר כְּמָאן דְּאָמַר הַקָָּטָן תּוֹרֵם. אָמַר לֵיהּ וַאֲפִילוּ כְמָאן דְּאָמַר הַקָּטָן תּוֹרֵם קָטָן זָכָה. עַל דַּעְתִּין דְּרַבָּנִין דְּתַמָּן נִיחָא דְּתַמָּן אָמְרִין בְּשֵׁם רַב נַחְמָן בַּר יַעֲקֹב כָּל שֶׁנּוֹתְנִין לוֹ אֶגּוֹז וּמַשְׁלִיכוֹ צְרוֹר וְהוּא נוֹטְלוֹ. הַמּוֹצֵיא בְיָדוֹ כְּמוֹצֵיא בְאַשְׁפָּה. אֶגּוֹז וְהוּא נוֹטְלוֹ צְרוֹר וְהוּא מַשְׁלִיכוֹ גְּזֵילוֹ גֶזֶל מִפְּנֵי דַרְכֵי שָׁלוֹם. אֶגּוֹז וּצְרוֹר וְהוּא נוֹטְלָן וּמַצְנִיעָן וּמֵבִיאָן לְאַחַר זְמָן גְּזֵילוֹ גֶזֶל גָּמוּר. זָכָה לְעַצְמוֹ אֲבָל לֹא לַאֲחֵרִים. רַב הוּנָא אָמַר כְּשֵׁם שֶׁהוּא זוֹכֵה לְעַצְמוֹ כָּךְ הוּא זוֹכֶה לָאֲחֵרִים. הַכֹּל מוֹדִין שֶׁאֵין מַתָּנָתוֹ מַתָּנָה. דִּכְתִיב כִּי יִתֵּן אִישׁ. מַתְּנַת אִישׁ מַתָּנָה וְאֵין מַתְּנַת קָטָן מַתָּנָה דִּבְרֵי חֲכָמִים. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן לְעוֹלָם אֵין גְּזֵילוֹ גֶזֶל גָּמוּר עַד שֶׁיָּבִיא שְׁתֵּי שְׂעָרוֹת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן הָדָא דְתֵימָר לְהוֹצִיא מִמֶּנּוּ בְדִין אֲבָל לְהָבִיא קָרְבַּן שְׁבוּעָה כָּל עַמָּא מוֹדֵיי עַד שֶׁיָּבִיא שְׁתֵּי שְׂעָרוֹת. בְּרַם כְּרַבָּנִין דְּהָכָא (בְּשֵׁם) רִבִּי יוֹסֵי בָּעֵי מֵעַתָּה אֲפִילוּ לְעַצְמוֹ לֹא יִזְכֶּה דִּכְתִיב אֶל רֵעֵהוּ עַד שֶׁיְּהֵא כְרֵעֵהוּ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם שְׁמוּאֵל בַּר רַב יִצְחָק פָּתַר לָהּ בְּשִׁיטַּת אַפִּיּוֹטוֹת. דְּתַנִּינָן תַּמָּן אַפִּיּוֹטוֹת מִקְחָן מִקַּח וּמִמְכָּרָן מִמְכָּר בִּמְטַלְטְלִין. וְהָתַנִּינָן אֲבָל אֵינוֹ מְזַכֶּה לֹא עַל יְדֵי בְּנוֹ וּבִתּוֹ הַקְּטַנִּים וְלֹא עַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הַכְּנַעֲנִים מִפְּנֵי שֶׁיָּדָן כְּיָדוֹ. רַבָּנִין דְּקֵיסָרִין אָמְרִין כָּאן בְּקָטָן שֶׁיֵּשׁ בּוֹ דַעַת כָּאן בְּקָטָן שֶׁאֵין בּוֹ דַעַת. תַּמָּן תַּנִּינָן הַשּׁוֹאֵל אֶת הַפָּרָה וְשִׁילְּחָה לוֹ בְּיַד בְּנוֹ בְּיַד עַבְדּוֹ בְּיַד שְׁלוּחוֹ. לֵית הָדָא אָמְרָה שֶׁהָעֶבֶד זָכָה מֵרַבּוֹ לְאַחֵר. אָמַר רִבִּי לָעְזָר תִּיפְתָּר בְּעֶבֶד עִבְרִי. אָמַר רִבִּי יוֹחָנָן אֲפִילוּ תִּיפְתְּרִינֵיהּ בְּעֶבֶד כְּנַעֲנִי תִּיפְתָּר בְּאוֹמֵר לוֹ פְּתַח לָהּ וְהִיא בָּאָה מֵאֵילֶיהָ. וְתַנֵּי כֵן הִנְהִיגָהּ הִמְשִׁיכָהּ קָרָא לָהּ וּבָאָת אֲחֲרָיו נִתְחַיֵיב לָהּ לְשַׁלֵּם כְּשׁוֹאֵל. רִבִּי זְעִירָא שָׁמַע לָהּ מִן הָכָא אֲבָל אֵינוֹ מְזַכֶּה לֹא עַל יְדֵי בְּנוֹ וּבִתּוֹ הַקְּטַנִּים וְלֹא עַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הַכְּנַעֲנִים מִפְּנֵי שֶׁאֵין יָדָן כְּיָדוֹ. לֵית הָדָא אָמְרָה שֶׁאֵין הָעֶבֶד זָכָה מֵרַבּוֹ לְאַחֵר. תִּיפְתָּר כְּרִבִּי מֵאִיר דְּרִבִּי מֵאִיר עֲבִיד יַד הָעֶבֶד כְּיַד רַבּוֹ. וְהָתַנֵּי אִשְׁתּוֹ. רִבִּי מֵאִיר עֲבַד יַד הָאִשָּׁה כְּיַד בַּעֲלָהּ. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי פִּינְחָס תִּיפְתָּר כְּהָדֵין תַּנַּיָיה דְתַנֵּי אִשְׁתּוֹ אֵינָהּ פּוֹדָה לוֹ מַעֲשֵׂר שֵׁינִי. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רִבִּי מֵאִיר אִשְׁתּוֹ פוֹדָה לוֹ מַעֲשֵׂר שֵׁינִי. וְהָדֵין תַּנַּיָיה רִבִּי מֵאִיר עֲבַד יַד הָעֶבֶד כְּיַד רַבּוֹ וְלֹא יַד הָאִשָּׁה כְּיַד בַּעֲלָהּ. בָּרִאשׁוֹנָה הָיוּ עוֹשִׂין כֵּן בְּמָעוֹת. הָיוּ נוֹטְלִין אוֹתָן וּבוֹרְחִין. הִתְקִינוּ שֶׁיְּהוּ עוֹשִׂין בְּפֵירוֹת. אַף עַל פִּי כֵן הָיוּ נוֹטְלִין אוֹתָן וְאוֹכְלִין אוֹתָן. הִתְקִינוּ שֶׁיְּהֵא מְזַכֶּה לוֹ אֶחָד מֵעֲשָׂרָה לְקַרְקַע. רִבִּי אִינַיָיא בַּר סִיסַי סְלַק גַּבֵּי רִבִּי יוֹנָה אָמַר לֵיהּ אֶפְרוֹק לָךְ בְּהָדָא סִילְעָא. אָמַר אִי בָּעֵא מִינַס נַסָּא חָזַר וְנַסְתָּה מִינֵיה. אָמַר רִבִּי יוֹנָה כָּד שְׁעָרִית דַּעְתֵּיהּ דְּאִילּוּ נַסְתָּהּ לָא הֲוָה אָמַר לִי כְּלוּם לְפוּם כֶּן יְהָבֵת יָתָהּ לָהּ.

MISHNAH: One may circumvent about Second Tithe. How is this? A person may say to his neighbor, his adult son or daughter, his Hebrew male or female slave 15:18 ) and remains a legal person. The female Hebrew slave is necessarily a minor and supposed to be married by a member of the master’s family. : Take these coins and redeem this tithe for yourself. But he should not say so to his minor son or daughter or his Canaanite male or female slave because their hand is like his hand. If somebody was standing on the threshing floor and no coins were in his hand, he says to a friend, this produce is given to you as a gift; then he goes on and says to him, it is redeemed by coins in the house. HALAKHAH: Rebbi Abun said, Rebbi Eleazar and Rebbi Yose bar Ḥanina disagree. One said, why may one circumvent it? For “blessing” is written about it. 14:24 , “because the Eternal, your God, will bless you.” This is taken as authorization to be lenient in several respects. . The other said, why is it redeemed at a cheap rate? For “blessing” is written about it. How do we hold? If he said to him, go and redeem for me, he is his agent; go and redeem for yourself, they are the other’s property. But we have to hold that he said to him, redeem for me of your property, or redeem for yourself of my property. We have stated thus: “Redeem for me of your property, or redeem for yourself of my property, he does not add a fifth.” Rebbi Joḥanan said, for any tithe, where neither it nor its redemption money is his, he does not have to add a fifth. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥanina, the reason of Rebbi Joḥanan ( Lev. 27:31 ): “If a person goes to redeem of his own tithes, his own fifth he shall add to it;” both it and its redemption money must be his. How do we hold? If she 65a ) restricts the female Hebrew slave to redeeming heave of produce not grown in the soil (in a flower pot without a hole). This answer is very questionable for many reasons. is an adult, she acquired [her freedom] by the signs [of puberty]3) that the verse ( Ex. 21:7 ) which gave the father the right to sell his daughter also restricted her servitude to the period in which the father had this right, before she became an adult. ; if she is a minor, may a minor acquire? Rebbi Yudan bar Shalom said before Rebbi Yose, explain it following him who said, a minor may give heave 1:1, Notes 56–58 . . He said to him, even following him who said, a minor may give heave, may a minor acquire? Following the opinion of the rabbis there it is acceptable since there, they say in the name of Rav Naḥman bar Jacob: One to whom one gives a nut and he throws it away, a pebble and he keeps it, what is found in his hand is as if found on a garbage heap; a nut and he keeps it, a pebble and he throws it away, what is robbed from him is robbed because of communal peace; a nut or a pebble he takes, hides them, and produces them later, what is robbed from him is total robbery. He can acquire for himself but not for others 65a , the formulation (by Rava, student of Rav Naḥman) is: “There are three stages for minors. If he throws away a pebble and takes a nut, he can acquire for himself but not for others; for school children, their buying is buying and their selling selling, for movables; if they reached the time of vows (cf. Terumot , Mishnah 1:3, Note 105 ) their vows and dedications are valid; but to sell inherited real estate {without permission of the court} one must be 20 years old.” . Rav Huna said, just as he can acquire for himself so he can acquire for others. Everybody agrees 106b , concurs. that his gift is not a gift since it is written ( Ex. 22:6 ): “If a man give.” The gift of a man is a gift, but the gift of a minor is no gift, the words of the Sages. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan, Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, robbing from him is not total robbery unless he grew two pubic hairs. Rebbi Abbahu in the name of Rebbi Joḥanan, that is, to recover from him by a law suit, but to have to bring a sacrifice for [a false] oath only if he grew two pubic hairs. But following the rabbis here, Rebbi Yose asked that even for himself he should not be able to acquire since it is written ( Ex . 22:6 ): “To his neighbor”, until he be like his neighbor. Rebbi Yose ben Rebbi Abun in the name of Samuel ben Rav Isaac explained it by the method of small children. As we have stated there 5:9 . The quote here shows that ה and א were both silent. : “For school children, their buying is buying and their selling selling, for movables.” But did we not state 7:6 . In order to turn a dead-end street into a private domain for the purpose of carrying on the Sabbath, one has to affix to it a symbolic gate and then all residents of the dead-end street have to contribute to the food for a common meal. It is acceptable that one person designate the food, e. g., a wine barrel, and then appoints somebody to acquire for the other dwellers their part for this Sabbath. The qualifications in that Mishnah are the same as in the Mishnah here, with the same questions about the qualifications of the female Hebrew slave. {Since the devices of participation and eruv are ascribed to King Solomon, the mention of the Hebrew slave can be justified in that case.} : “He cannot make them acquire through his minor son or daughter or his Canaanite male or female slave, because their hand is like his hand.” The rabbis of Caesarea say, here a minor with knowledge68b, s . v . קטן. , there a minor without knowledge. 7, Qiddušin 1:3 , fol. 60a. There, we have stated 8:4 ; Babli 98b. If the borrowed animal dies, the borrower is liable to pay. Therefore, it is important to determine the exact time at which the obligation of the borrower starts. This is the moment in which disposal of the cow is transferred from lender to borrower. The Mishnah states that if the borrower asks that the cow be brought to him by the lender’s slave, he becomes liable as soon as the slave goes on his way. But this seems to contradict the Mishnah here; if the slave’s hand (in the legal sense) is his owner’s then the cow should not leave the lender’s domain until she is handed over to the borrower since nobody doubts that if the owner himself drives the cow to the borrower, the latter’s responsibility starts only at the moment of delivery, not during the trip. : “If somebody borrows a cow and [the lender] sent her to him through his son, his slave, or his agent.” Does this not say that a slave is able to transfer rights from his master to another person? Rebbi Eleazar 99a , the position of R. Eleazar is Samuel’s, that of R. Joḥanan is Rav’s. said, explain it about a Hebrew slave. Rebbi Joḥanan said, you can even explain it for a Canaanite slave, it he told him, open the gate for her and she will go by herself, as we have stated: If he led her, drew her, called her and she followed him, he is required to pay as a borrower. Rebbi Zeïra understood it from here: “But he cannot make them acquire through his minor son or daughter or his Canaanite male or female slave, because their hand is not like his hand.” Does this not imply that a slave is not able to transfer rights from his master to another person? Explain it following Rebbi Meïr since Rebbi Meïr makes the hand of the slave the hand of his master denies legal standing to minors and slaves. . But did we not state 7:6 ; cf. Note 89 . In the list of people empowered, the wife is noted together with the adult children since her husband cannot make an eruv for her without her consent. “his wife”? Rebbi Meïr holds that the hand of the wife is the hand of her husband! Rebbi Ḥananiah said in the name of Rebbi Phineas, explain it following the Tanna who stated: “His wife cannot redeem Second Tithe for him. Rebbi Simeon ben Eleazar says in the name of Rebbi Meïr, his wife can redeem Second Tithe for him.” For that Tanna, Rebbi Meïr makes the hand of the slave the hand of his master but not the hand of the wife the hand of her husband! In earlier times, they were doing so with coins. They took them and fled. They instituted that one does it with produce. Nevertheless, they took and ate it. They instituted that he should give him the right to one in ten on the ground 3:8, a square inch of ground can be given to the recipient and the ownership of the produce transferred with it. In that case, ownership can be transferred without the produce actually coming into the hands of the second person who, therefore, cannot eat it. This sentence is not in the Tosephta. . Rebbi Inaya bar Sisai p. 493. came to Rebbi Jonah and said to him, shall I redeem for you with that tetradrachma ? He said, if you want to take it, take it. Then he took it back from him. Rebbi Jonah said, I had judged his opinion that if I took it back he would not say anything; therefore I gave it to him.

מָשַׁךְ מִמֶּנּוּ מַעֲשֵׂר בְּסֶלַע וְלֹא הִסְפִּיק לִפְדּוֹתוֹ עַד שֶׁעָמַד בִּשְׁתַּיִם נוֹתֵן לוֹ בְּסֶלַע וּמִשְׂתַּכֵּר בְּסֶלַע וּמַעֲשֵׂר שֵׁנִי שֶׁלּוֹ. מֶשַׁךְ מִמֶּנּוּ מַעֲשֵׂר בִּשְׁתַּיִם וְלֹא הִסְפִּיק לִפְדּוֹתוֹ עַד שֶׁעָמַד בְּסֶלַע נוֹתֵן לוֹ סֶלַע מֵחוּלָיו וְסֶלַע שֶׁל מַעֲשֵׂר שֵׁינִי שֶׁלּוֹ. אִם הָיָה עַם הָאָרֶץ נוֹתֵן לוֹ מִדִּמְיוֹ. הַפּוֹדֶה מַעֲשֵׂר שֵׁינִי וְלֹא קָרָא שֵׁם רִבִּי יוֹסֵי אוֹמֵר דַּייוֹ. רִבִּי יוּדָה אוֹמֵר צָרִיךְ לְפָרֵשׁ. הָיָה מְדַבֵּר עִם הָאִשָּׁה עַל עִיסְקֵי גִיטָּהּ קִידּוּשֶׁיהָ נָתַן לָהּ קִידּוּשֶׁיהָ וְלֹא פֵּירַשׁ רִבִּי יוֹסֵי אוֹמֵר דַּייוֹ וְרִבִּי יוּדָה אוֹמֵר צָרִיךְ לְפָרֵשׁ. מַתְנִיתָא דְּלֹא כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל דְּתַנִּינָן רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר לְעוֹלָם מְשִׁיכָתוֹ שֶּׁלְמַעֲשֵׂר שֵׁינִי הִיא פִדְיוֹנוֹ. רִבִּי יוֹסֵי בְשֵׁם רִבִּי לָעְזָר אֵין מוֹסִיפִין חוֹמֶשׁ עַל הַסֶּלַע הַשְּׁנִיָיה. וְהָיָה רִבִּי לָעְזָר מִסְתַּכֵּל בֵּיהּ. אָמַר לֵיהּ מָה אַתְּ מִסְתַּכֵּל בִּי. אַף רִבִּי הִילָא מוֹדֵי בָּהּ כַּיי דְּאָמַר רִבִּי יוֹחָנָן כָּל מַעֲשֵׂר שֵׁינִי שֶׁאֵינוֹ הוּא וּפִדְיוֹנוֹ מִשֶּׁלּוֹ אֵינוֹ מוֹסִיף חוֹמֶשׁ. מַהוּ צָרִיךְ לְפָרֵשׁ זֶה גִּיטֵּיךְ וְזֶה קִידּוּשָׁךְ וְהָכָא זֶה פִידְיוֹן מַעֵשֵׂר שֵׁינִי. רִבִּי זְעִירָא חִיָיה בַּר בּוּן אָדָא בַּר תַּחְלִיפָא בְּשֵׁם רַב הוֹשַׁעְיָה מַה פְלִיגִין בְּשֶׁהִפְלִיגוּ דַעְתָּן לְעִנְיָינוֹת אֲחֵרִים אֲבָל אִם הָיוּ עֲסוּקִין בְּאוֹתוֹ עִנְיָין גֶּט הוּא. רִבִּי חַגַּי בָּעֵא קוֹמֵי רִבִּי יוֹסֵי רִבִּי כְּרִבִּי יוֹסֵי וְרִבִּי נָתָן כְּרִבּי יוּדָה דְּתַנִּינָן תַּמָּן אֵיפְשִׁי שֶׁתְּקַבֵּל לָהּ. אֶלָּא הָא לָךְ וְתֵן לָהּ אִם רָצָה לְהַחֲזִיר יַחֲזִיר. מַתְנִיתָא דְּרִבִּי דְּתַנֵּי אָמְרָה הָבֵא לִי גִיטִּי וְהָלַךְ וְאָמַר לוֹ אִשְׁתָּךְ אָמְרָה הִתְקַבֵּל לִי גִיטִּי הוֹלִיכוֹ לָהּ וּנְתָנוֹ לָהּ זַכֵּה לָהּ הִתְקַבֵּל לָהּ. אִם רָצָה לְהַחֲזִיר לֹא יַחֲזִיר דִּבְרֵי רִבִּי. רִבִּי נָתָן אוֹמֵר הוֹלִיכוֹ לָהּ וּנְתָנוֹ לָהּ אִם רָצָה לְהַחֲזִיר יַחֲזִיר. זַכֵּה לָהּ וְהִתְקַבֵּל לָהּ אִם רָצָה לְהַחֲזִיר לֹא יַחֲזִיר. רִבִּי אוֹמֵר בְּכוּלָּן לֹא יַחֲזִיר עַד שֶׁיֹּאמַר לוֹ אֵי אֶיפְשִׁי שֶׁתְּקַבְּלִי אֶלָּא שֶׁתּוֹלִיכִי לָהּ. וִקַשְׁיָא עַל דְּרִבִּי. הָא לָךְ מִדִּיבּוּרִי אִם רָצָה לְהַחֲזִיר לֹא יַחֲזִיר. וִקַשְׁיָיא עַל דְּרִבִּי נָתָן. הָא לָךְ מִדִּיבּוּרָא אִם רָצָה לְהַחֲזִיר לֹא יַחֲזִיר. רִבִּי חוּנָא אָמַר נַעֲשֶׂה שְׁלוּחוֹ וּשְׁלוּחָהּ. אִיסָּה אָמַר כּוּלְּהוֹן דְּתַנִּינָן שְׁלוּחוֹ וּשְׁלוּחָהּ מְגוּרֶשֶׁת וְאֵינָהּ מְגוּרֶשֶׁת. אָמַר לֵיהּ וּמָה בְיָדָךְ. וְאָמַר רִבִּי זְעִירָא חִיָיה בַּר בּוּן אָדָא בַּר תַּחְלִיפָא בְּשֵׁם רַב הוֹשַׁעְיָה מַה פְלִיגִין בְּשֶׁהִפְלִיגוּ דַעְתּוֹן לְעִנְיָינִים אֲחֵרִים אֲבָל אִם הָיוּ עֲסוּקִין בְּאוֹתוֹ עִנְיָין גֶּט הוּא. וְהָכָא אֲפִילוּ הֵן עֲסוּקִין בְּאוֹתוֹ הָעִנְיָין הִיא הַמַּחְלוֹקֶת. רִבִּי עֶזְרָה בָּעֵא קוֹמֵי רִבִּי מָנָא אַף לְעִנְיָין מַתָּנָה כֵן. אָדָם עוֹשֶׂה שָׁלִיחַ לְקַבֵּל דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. אָמַר לֵיהּ תַּמָּן הַתּוֹרָה זִיכָּת אוֹתָהּ בְּגִיטָּהּ וְהִיא עוֹשָׂה שָׁלִיחַ לְקַבֵּל דָּבָר שֶׁהוּא שֶׁלָּהּ. אִית לָךְ מֵימַר בְּמַתָּנָה אָדָם עוֹשֶׂה שָׁלִיחַ לְקַבֵּל דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. וְעוֹד מִן הָדָא דְּאָמַר רִבִּי יוֹסֵי רִבִּי יַעֲקֹב בַּר זַבְדִּי רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן אָמַר לִיתֵּן מַתָּנָה לַחֲבֵירוֹ וּבִיקֵּשׁ לַחֲזוֹר בּוֹ חוֹזֵר בּוֹ. קָם רִבִּי יוֹסֵי עִם רִבִּי יַעֲקֹב בַּר זַבְדִּי אָמַר לֵיהּ וְהִינוֹ הִין צֶדֶק. אָמְרִין בְּשָׁעָה שֶׁאָמַר הִין צֶדֶק הֲוָה.

MISHNAH: If [somebody] took from [another] tithe in the value of a tetradrachma. 14:25 decrees that redemption of Second Tithe is the giving of money. Therefore, the redemption is carried out only at the moment of payment and an additional tetradrachma from the buyer should become tithe money for the buyer, not the seller. Then the Second Tithe becomes profane in the hand of the buyer but not before. (Explanation of כסף משנה to Maimonides, Ma‘aser Šeni 8:7.) and did not pay to redeem it until it became worth two, he gives him a tetradrachma, gains a tetradrachma, and the Second Tithe is his. If [somebody] took from [another] tithe in the value of two and did not pay to redeem it until it became worth one tetradrachma, he gives him a tetradrachma of profane money and a tetradrachma of his Second Tithe [money]. If he is a vulgar, he gives him from his demay tithe. The second explanation of R. Simson reads מִדָּמָיו (with the corrector of the ms.) “from his money” and requires that the vulgar be paid 100% in profane money where only one coin becomes tithe money. . If somebody redeemed Second Tithe and did not give it a name, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit. If a man was talking with a woman about her bill of divorce or her preliminary marriage and gave her [the valuable for] preliminary marriage and did not spell it out. While in general it is required that the person should be named, if it is clear from the context, one may dispense with it following R. Yose. , Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit. HALAKHAH: The Mishnah does not follow Rabban Simeon ben Gamliel, as we have stated: “Rabban Simeon ben Gamliel says, always the taking up of Second Tithe is its redemption.” Rebbi Assi in the name of Rebbi Eleazar: One does not add a fifth to the second tetradrachma. Rebbi Eleazar stared at him. He said to him, why do you stare at me? Rebbi Hila also agrees with it, following what Rebbi Joḥanan said, for any tithe, where not it and its redemption money is his, he does not add a fifth. How must he be explicit? “This is your bill of divorce, or this is for your preliminary marriage,” and here: “This is for redemption of Second Tithe.” Rebbi Zeïra, Ḥiyya bar Abun, Abba bar Taḥlifa, in the name of Rebbi Hoshaia, when do they differ? If they thought about other things but if they still were on the same subject, it is a bill of divorce 6a , the statement is in the names of Samuel and R. Hoshaia. . 6:1, fol. 47d. Rebbi Ḥaggai asked before Rebbi Yose: Rebbi follows Rebbi Yose and Rebbi Nathan Rebbi Jehudah, as we have stated there 6:1 , referring to the delivery of a bill of divorce if husband and wife are at different places. Since the verse decrees ( Deut . 24:1 ): “He shall write her a bill of divorce and give it into her hand,” a divorce is not valid unless the bill of divorce is written on the order of the husband and delivered into the hand of the wife. If she appoints an agent, all depends on the instruction of the agent. If he is appointed to receive the bill in her stead, she is divorced the moment the agent receives it. If he is appointed to bring her the bill, she is divorced only when the bill is delivered into her hand. In the second case, it is the majority opinion that the husband may change his mind and annul the divorce anytime the bill has not yet been delivered. Cf. Peah 4. Note 119 ; Demay 4, Note 83 . In the case mentioned here, the husband refuses to recognize the commission of the agent to receive the bill but appoints him his own agent to deliver the bill. Since the wife’s commission was explicitly refused, the agent is now exclusively the husband’s agent; there are no legal complications. The complications arise if either the agent does not exactly repeat his instructions to the husband or if the husband appoints him his agent without explicitly repudiating the wife’s commission. : “I cannot accept that you accept it for her, but here you have it and give it to her, if he wants to take it back, he may take it back.” The Mishnah is Rebbi’s, as it was stated 6:1 . The opinion ascribed in the Yerushalmi to R. Nathan is reported in the Tosephta as that of Rabban Simeon ben Gamliel. But the baraita quoted in the Babli, Giṭṭin 63a , is the same as the text in the Yerushalmi. The Babli also notes that Mishnah Giṭṭin 6:1 states Rebbi’s opinion. : “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me. ‘Bring it to her, give it to her, acquire it for her, receive it for her’, if he wants to take it back, he may not take it back, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ if he wants to take it back, he may take it back; ‘acquire it for her, receive it for her’, if he wants to take it back, he may not take it back.” Rebbi says, in any of these cases he may not take it back except if he says, “I cannot accept that you accept it for her, but give it to her.” It is difficult for Rebbi, “here you have it from my word”, if he wants to take it back, he may not take it back. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to take it back, he may not take it back. Rebbi Ḥuna 63b , this is the opinion of Rebbi Abba in the name of Rav Huna in the name of Rav. said, he becomes his and her agent. Assi. said, everywhere we have stated “his and her agent”, she is divorced and not divorced. He 6:1 . said to him, what do you have in your hand, did not Rebbi Zeïra, Ḥiyya bar Abun, Abba bar Taḥlifa, say in the name of Rebbi Hoshaia, when do they differ? If they thought about other things but if they still were at the same theme, it is a bill of divorce. Rebbi Ezra asked before Rebbi Mana: Is it the same for a gift? Can a person appoint an agent for something that is not his? He said to him, there the Torah gave her the right to a bill of divorce and she appoints an agent to receive what rightfully is hers. Can you say in regard to a gift that a person can appoint an agent for something that is not his? 10:9, Notes 133–134 . In addition, from what Rebbi Yose, Rebbi Jacob bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan said, if somebody said to give a gift to another and he wants to take it back, he may take it back. Rebbi Yose stood near to Rebbi Jacob bar Zavdi and said to him, is that a just “yes”? They said, at the moment he said it, it was a just yes.

הַמֵּנִיחַ אִיסָּר וְאָכַל עָלָיו חֶצְיוֹ וְהָלַךְ לְמָקוֹם אַחֵר וַהֲרֵי הוּא יוֹצֵא בְּפוֹנְדִּיּוֹן אוֹכֵל עָלָיו עוֹד אִיסָּר. הַמֵּנִיחַ פּוֹנְדִּיּוֹן וְאָכַל עָלָיו חֶצְיוֹ וְהָלַךְ לְמָקוֹם אַחֵר וַהֲרֵי הוּא יוֹצֵא בְּאִיסָּר אוֹכֵל עָלָיו עוֹד פְּלָג. הַמֵּנִיחַ אִיסָּר שֶׁל מַעֲשֵׂר שֵׁינִי אוֹכֵל עָלָיו אַחַד עָשָׂר אִיסָּר וְאֶחָד מִמֵּאָה בְּאִיסָּר. בֵּית שַׁמַּאי אוֹמְרִים הַכֹּל עֲשָׂרָה וּבֵית הִלֵּל אוֹמְרִים בְּוַדַּאי אַחַד עָשָׂר וּבִדְמָאי עֲשָׂרָה. תַּנֵּי רִבִּי חִיָיה שְׁנֵי אִיסָּרִין פּוֹנְדִּיּוֹן. אָמַר רִבִּי יוֹסֵי מַתְנִיתָא אָמְרָה כֵן הַמֵּנִיחַ אִיסָּר וְאָכַל עָלָיו חֶצְיוֹ וְהָלַךְ לוֹ לְמָקוֹם אַחֵר וַהֲרֵי הוּא יוֹצֵא בְּפוֹנְדִּיּוֹן אוֹכֵל עָלָיו עוֹד אִיסָּר. שְׁמוּאֵל אָמַר לָא מָצֵיָיא תַנִּיָיהּ. אִין יְסַב חַד לָעֲשָׂרָה צָרִיךְ לְמֵיסַב חָדָא לִמָאָת. אִין יְסַב חָדָא לִמְאָת. צָרִיךְ לְמֵיסַב חָדָא לְאֶלֶף. אִין יְסַב חָדָא לְאֶלֶף. צָרִיךְ מֵיסַב חָדָא לַעֲשָׂרָה אֲלָפִין. בֵּית שַׁמַּי אוֹמְרִים בְּוַדַּאי אַחַד עָשָׂר וּבִדְמַאי עֲשָׂרָה. תַּנֵּי בַּר קַפָּרָא בֵּין בִּדְמַאי בֵּין בְּוַדַּאי אַחַד עָשָׂר הֵן. הוֹרֵי רִבִּי יוּדָן בֵּירִבִּי שָׁלוֹם כְּהָדָא דְתַנֵּי בַּר קַפָּרָא. בֵּית שַׁמַּאי כְּרִבִּי לִיעֶזֶר דְּרִבִּי לִיעֶזֶר אָמַר הַנֶּאֱמָן עַל הַשֵּׁינִי נֶאֱמָן עַל הָרִאשׁוֹן. אָמַר רִבִּי יוֹסֵי דִּבְרֵי הַכֹּל הִיא עָשׂוֹ אוֹֹתוֹ כְּתוֹסֶפֶת הַבִּיכּוּרִים. מַה תּוֹסֶפֶת הַבִּיכּוּרִים נֶאֱכֶלֶת בְּטָהֳרָה וּפְטוּרָה מִדְּמַיי אַף זֶה נֶאֱכַל מִשֵּׁם שֵׁינִי וּפָטוּר מִן הָרִאשׁוֹן. אָתָא רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי יוֹסֵי. דְּרִבִּי לִיעֶזֶר הִיא.

MISHNAH: He who put aside an as and ate for half of its worth, then went to another place where it is worth a dupondius , has to eat another as for it to redeem Second Tithe and ate from his redeemed Second Tithe but it was worth only half an as , then half of the as is still profane. If now he goes to a place where his copper coin is worth a local dupondius , or 2 as , then half the coin there is worth a full as and he has to eat another as ’s worth of Second Tithe since it was stated in Halakhah 4:3 that Second Tithe cannot be redeemed for more than its wholesale value. (Explanation of Maimonides’s first version, R. Simson, and R. Isaac Simponti.) . He who put aside a dupondius and ate for half of its worth, then went to another place where it would be worth an as , has to eat another half. . He who put aside an as of Second Tithe eats for it 11 as and 1/100 of an as .” This is not the reading of the Leyden ms. of the Yerushalmi, the Mishnah in the Babli ms. Munich, and the Cambridge and Kaufmann mss. of the Mishnah. Therefore, it seems that one has to explain the Mishnah following R. Simson and R. Isaac Simponti, that this part of the Mishnah speaks about tithe money which is spent in Jerusalem. The produce is bought from a vulgar who was seen to have separated (unprepared, therefore pure) Second Tithe but who then put the Second Tithe back into his profane produce since he is in Jerusalem. If the fellow then buys from him, nine parts are presumed to be profane and one Second Tithe. Since 1/9 = .1̄, an infinite decimal, in order to turn the as into profane coin, he has to buy for 10/9 as . This means that “11 as and 1/100 of an as ” has to be read as “11 as and 11 times 1/100 of an as ”. ; the House of Shammai say, 10 in total, do not believe that the vulgar separated First Tithe. Therefore, he has separately to give 1/10 as First Tithe. , but the House of Hillel say, if it is certain 11 and for demay 10. HALAKHAH: Rebbi Ḥiyya stated, two as equal a dupondius and dupondius had long vanished from circulation and their relationship was no longer generally known. . Rebbi Yose said, the Mishnah says so: “He who put aside an as and ate for half its worth, went to another place where the coin is worth a dupondius , has to eat another as for it.” Samuel says, you cannot state that; when he takes one in ten, he has to take one in a hundred. When he takes one in a hundred he has to take one in a thousand, when he takes one in a thousand he has to take one in ten thousand 7:8, Note 104 . . The House of Shammai. It is more likely that this is a baraita which disagrees with the Mishnah. say, if it is certain 11 and for demay 10. Bar Qappara stated, both for demay and for certain 11. Rebbi Yudan ben Rebbi Shalom taught what Bar Qappara had stated. The House of Shammai follows Rebbi Eliezer, 4:5, Notes 60–62 . Since the text there reads: “The baraita follows R. Eliezer,” one has to accept that the text discussed here is a baraita . since Rebbi Eliezer said, he who is trustworthy for the Second is trustworthy for the First. Rebbi Yose said, everybody agrees, they made it like additions to First Fruits. Just as additions to First Fruits are eaten in purity and are free from demay , so this is eaten as Second Tithe and is free from the First. Rebbi Ḥananiah confirmed in the name of Rebbi Issi: it is Rebbi Eliezer’s.

כָּל הַמָּעוֹת הַנִּמְצָאִין הֲרֵי אֵילּוֹ חוּלִין וַאֲפִילוּ דֵינָרֵי זָהָב עִם הַכֶּסֶף וְעִם הַמָּעוֹת. מָצָא בְּתוֹכָן חֶרֶשׂ וְכָתוּב עָלָיו מַעֲשֵׂר הֲרֵי זֶה מַעֲשֵׂר. הַמּוֹצֵיא כֵּלִי וְכָתוּב עָלָיו קָרְבָּן רִבִּי יְהוּדָה אוֹמֵר אִם הָיָה שֶׁל חֶרֶשׂ הוּא חוּלִין וּמָה שֶׁבְּתוֹכוֹ קָרְבָּן וְאִם הָיָה שֶׁל מַתֶּכֶת הוּא קָרְבָּן וּמָה שֶׁבְּתוֹכוֹ חוּלִין. אָמְרוּ לוֹ אֵין דֶּרֶךְ בְּנֵי אָדָם לִהְיוֹת כּוֹנְסִין חוּלִין בְּקָרְבָּן. הַמּוֹצֵיא כֵּלִי וְכָתוּב עָלָיו קוֹ״ף קָרְבָּן מֵ״ם מַעֲשֵׂר דַּלֵּי״ת דְּמַאי טֵי״ת טֵבֵל. תָּ״יו תְּרוּמָה שֶׁבִּשְׁעַת הַסַּכָּנָה הָיוּ כוֹתְבִין תָּי״ו תַּחַת תְּרוּמָה. רִבִּי יוֹסֵי אוֹמֵר וְכוּלָּן שְׁמוֹת אָדָם הֵן. אָמַר רִבִּי יוֹסֵי אֲפִילוּ מָצָא חָבִית וְהִיא מְלֵיאָה פֵירוֹת וְכָתוּב עָלֶיהֵ תְּרוּמָה הֲרֵי אֵלּוּ חוּלִין שֶׁאֲנִי אוֹמֵר אֵישְׁתְּקַד הָיְתָה מְלֵיאָה פֵירוֹת תְּרוּמָה וּפִינָּהּ. הָאוֹמֵר לִבְנוֹ מַעֲשֵׂר שֵׁינִי שֶׁבְּזָוִית זוֹ וּמְצָאוֹ בְּזָוִית אֲחֶרֶת הֲרֵי אֵלּוּ חוּלִין. הֲרֵי שָׁם מְנָה וּמָצָא מָאתַיִם הַשְּׁאָר חוּלִין. מָאתַיִם וּמָצָא מְנָה הַכֹּל מַעֲשֵׂר. שֶׁלֹּא תֹאמַר הוֹאִיל וְאֵין דֶּרֶךְ בְּנֵי אָדָם לַעֲשׂוֹת כֵּן יְהֵא שֵׁינִי לְפוּם כֵּן צָרַךְ מֵימָר חוּלִין. תַּנֵּי אָלֶ״ף דַּלֶּ״ת חֵי״ת טֵי״ת רֵי״שׁ מֶ״ם תָּי״ו תְּרוּמָה. אָלֶ״ף קַדְמִיתָא. דַּלֶּ״ת דְּמַאי. חֵי״ת חֶלְבּוֹ. טֵי״ת טוּבוֹ. רֵי״שׁ רֵאשִׁית. מֶ״ם מַעֲשֵׂר. תָּי״ו תְּרוּמָה. בֵּי שִׁין שֵׁינִי. פֵּי שִׁין שֵׁינִי. יוּ״ד מֶ״ם מַעֲשֵׂר. מַעֲשֵׂר עִיר פֻּרְקוֹן. לְשֵׁם יוֹסֵי לְשֵׁם שִׁמְעוֹן לַעֲלוֹת לְאוֹכְלָן בִּירוּשָׁלֵם חוּלִין אֲנִי אוֹמֵר סִיבּוֹלֵיה עָשׂוּ בֵינֵיהוֹן. עַד כְּדוֹן חֲדָשׁוֹת. יְשָׁנוֹת אֲנִי אוֹמֵר אֶתְמוֹל הָיְתָה מְלֵיאָה תְרוּמָה וּפִינָּהּ כְּהָדָא דְּרִבִּי יוֹנָה וְרִבִּי יוֹסֵי הֲווֹן שׁוּתָפִין בְּגַרְבִּיָּה. כַּד דָּמַךְ רִבִּי יוֹנָה אָמַר רִבִּי מָנָא לְרִבִּי יוֹסֵי כָּל גְּרָב דִּכְתִיב בֵּיהּ רִבִּי יוֹנָה דִּידִי. אָמַר לֵיהּ אֶשְׁתְּקַד הֲוָה דִידָךְ אֵישְׁתְּדָא דִידִי. מָצָא בִמְגוּפָתוֹ הֲרֵי הוּא כָתוּב עָלָיו מַעֲשֵׂר הֲרֵי זֶה מַעֲשֵׂר. נִתְחַלְּפוּ לוֹ. תַּמָּן תַּנִּינָן זִימֵּן שְׁחוֹרִין וּמָצָא לְבָנִים לְבָנִים וּמָצָא שְׁחוֹרִים שְׁנַיִם וּמָצָא שְׁלֹשָׁה אֲסוּרִין. שְׁלֹשָׁה וּמָצָא שְׁנַיִם מוּתָּרִין. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא דְּרִבִּי הִיא. דְּתַנֵּי מָאתַיִם וּמָצָא מְנָה הַמְּנָה נוּטָּל דִּבְרֵי רִבִּי. וַחֲכָמִים אוֹמְרִים חוּלִין. חָזַר וְאָמַר דִּבְרֵי הַכֹּל הִיא שַׁנְיָיא הִיא בְגוֹזָלִין שֶׁדַּרְכָּן לִפְרוֹחַ. וְהָתַנֵּי רִבִּי חֲלַפְתָּא בֶּן שָׁאוּל הִיא הַדָּבָר בְּגוֹזָלִין הִיא הַדָּבָר בְּבֵצִים. הֲוֵי דְּרִבִּי הִיא. תַּמָּן הוּא הִנִּיחַ הוּא מָצָא בְּרַם הָכָא אָבִיו הִנִּיחַ אָבִיו מָצָא. רִבִּי בּוּן בַּר כֹּהֵן אָמַר קוֹמֵי רִבִּי יֹסֵא בְשֵׁם רִבִּי אָחָא הוֹרֵי רִבִּי בָּא בַּר זַבְדָּא בְּמַעֲשֵׂר שֵׁינִי כְּהָדָא דְּרִבִּי. הֲרֵי שֶׁהָיָה מִצְטָעֵר עַל מָעוֹתָיו שֶׁלָּאָבִיו. נִרְאֶה לוֹ בַחֲלוֹם כָּךְ וְכָךְ הֵם וּבִמְקוֹם פְּלוֹנִי הֵם. אָתָא עוּבְדָּא קוֹמֵי רַבָּנִין אָמְרִין דִּבְרֵי חֲלוֹמוֹת לֹא מַעֲלִין וְלֹא מוֹרִידִין. רִבִּי יוֹנָה בָּעֵי מִצְטָעֵר וַחֲמִי וְאַתְּ אָמַר הָכֵין. אָמַר רִבִּי יוֹסֵי לֹא מִסְתַּבְּרָא דְלֹא בְּהוּא דְלֹא מִצְטָעֵר וַחֲמִי. בְּרַם הָכָא כְּמַה דְבַר נַשׁ הֲוֵי הוּא חֲלִים. אָמַר רִבִּי אָבִין מָאן דַּעֲבַד יְאוּת עֲבַד כְּרִבִּי יוֹסֵי. חַד בַּר נַשׁ אָתָא לְגַבֵּי דְּרִבִּי יוֹסֵי בֶּן חֲלַפְתָּא. אֲמַר לֵיהּ חֲמִית בְּחֶילְמַי מִיתַמַר לִי אֵיזִיל לְקַפּוֹדָקִיָּא וְאַתְּ מַשְׁכַּח מִדְלָא דְאָבוּךְ. אֲמַר לֵיהּ אֲזַל אָבוֹי דְּהוּא גַבְרָא לְקַפּוֹדָקִיָּא מִן יוֹמוֹי אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ אֵיזִיל מֲנִי עֶשֶׂר שֻׁרִיָין גַּו בֵּייתֵיךְ וְאַתְּ מַשְׁכַּח מִידְלָא דְאָבוּךְ קַפָּא דקוריא. חַד בַּר נַשׁ אָתָא לְגַבֵּי דְּרִבִּי יוֹסֵי בַּר חֲלַפְתָּא. אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי לְבוּשׁ חַד כְּלִיל דְּזַיִת. אֲמַר לֵיהּ דְּאַתְּ מִתְרוֹמְמָא. לְבָתָר יוֹמִין אֲתָא חָד חוֹרָן אָמַר לֵיהּ חֲמִית בְּחֶילְמַאי לְבִישׁ כְּלִילָא דְּזַיִת. אָמַר לֵיהּ דְּאַתְּ מַלְקֵי. אָמַר לֵיהּ לְהַהוּא גַבְרָא אָמְרָת דְּאַתְּ מִתְרוֹמְמָא וְלִי אָמְרָת דְּאַתְּ מַלְקֵי. אָמַר לֵיהּ הַהוּא הֲוָה בִּנְצִיָּא וְאַתְּ בְּחַבָּטִיָּא. חַד בַּר נַשׁ אָתָא לְגַבֵּי דְּרִבִּי יִשְׁמָעֵאל בֵּרִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶלְמַיי מַשְׁקֶה זֵיתָא מְשַׁח. אֲמַר לֵיהּ תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא לְאִימֵּיהּ הוּא חֲכַם. חַד בַּר נַשׁ אָתָא לְגַבֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַי עֵינִי נָשְׁקָה חֲבֵירָתָהּ. אֲמַר לֵיהּ תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא לְאַחְתֵּיהּ הוּא חֲכַם. חַד בַּר נַשׁ אָתָא לְגַבֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי אִית לִי תְּלָתָא עֵיינִין. אֲמַר לֵיהּ תַּנּוּרִין אַתְּ עֲבִיד תַּרְתֵּין עֵינֵיךְ וְעֵינֵיהּ דְתַנּוּרָא. חַד בַּר נַשׁ אָתָא לְגַבֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי אִית ליהּ אַרְבָּעָה אוּדְנִין. אָמַר לֵיהּ מַלּוֹי אַתְּ תַּרְתֵּי אֻדְנֵיךְ וְתַרְתֵּי אוּדְנוֹי דִגְרָבָא. חַד בַּר נַשׁ אָתָא לְגַבֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי בִּרְיָיתָא עָרְקִין מִן קוֹמוֹי. אֲמַר לֵיהּ דְּאַתְּ מֵייתֵי אִיזַיָיא וְכָל עָמָּא עָרְקִין מִן קֳדָמָךְ. חַד בַּר נַשׁ אָתָא לְגַבֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי לְבִישׁ חַד פִּינַקְס דִּתְרֵי עָשָׂר לְוָחִין. אֲמַר לֵיהּ אִיסְטְוָוא דְּהַהוּא גַבְרָא אִית בָּהּ תְּרֵי עָשָׂר מַרְקָעָן. חַד בַּר נַשׁ אָתָא לְגַבֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי בְּלַע חַד כּוֹכָב. אֲמַר לֵיהּ תִיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא יְהוּדַאי קְטַל דִּכְתִיב דָּרַךְ כּוֹכָב מִיַּעֲקֹב. חַד בַּר נַשׁ אָתָא לְקָמֵיהּ דְּרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמִי כַּרְמֵיהּ דְּהַהוּא גַבְרָא מַסִּיק חַסִּין. אֲמַר לֵיהּ חַמְרֵיהּ דְּהַהוּא גַבְרָא מֵיפוֹק בַּסִּים וְאַתְּ מִינְסַב חַסִּין וּצְבַע בְּבַּסִּין. חַד בַּר נַשׁ אָתָא לְגַבֵּי דְּרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי מִיתַמַּר לִי הָכֵין זְרַק אֶצְבַּעְתָּךְ נְחַת. אֲמַר לֵיהּ הַב לִי אַגְרִי וַאֲנָא אֲמַר לָךְ. אֲמַר לֵיהּ חֲמִית בְּחֶילְמִי מִיתַמַּר לִי הָכֵין תִּיהֲוֵי נְפַח בְּפוּמָךְ. אֲמַר לֵיהּ הַב לִי אַגְרַאי וַאֲנָא אֲמַר לָךְ. אֲמַר לֵיהּ חֲמִית בְּחֶילְמִי הָכֵין זְקֵיף אֶצְבַּעָךְ. אֲמַר לֵיהּ לָא אָמְרִית לָךְ הַב לִי אַגְרִי וַאֲנָא אֲמַר לָךְ. כַּד דְּאִיתַמַּר לָךְ הָכֵין נְחַת דִּילְפָא בְחִיטָּךְ. כַּד אִיתַמַּר לָךְ הָכֵין אִינַפְּחָן. כַּד אִיתַמַּר לָךְ הָכֵין צָמְחִין. חַד כּוּתַיי אֲמַר אֲנָא אֵזִיל מַפְלֵי בְּהָדֵין סַבָּא דִיהוּדָאֵי. אֲתָא לְגַבֵּיהּ אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי אַרְבָּעָה אֲרָזִין וְאַרְבַּע שִׁיקְמִין מַקְנִיתָא אִדְרָא תוֹרְתָא וְהַהוּא גַבְרָא יְתִיב מִדְרָךְ. אֲמַר לֵיהּ תִיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא לֵית הָדֵין חֲלָם. אֲפִילוּ כֵן לֵית אַתְּ נְפִיק רֵיקָן. אַרְבַּעְתֵּי אַרְזֵי אַרְבַּעְתֵּי שִׁיטָּתֵיהּ דְּעַרְסָא. אַרְבָּעָה שִׁקְמֵי אַרְבַּעְתֵּי כּוֹרְעֲתָא דְּעַרְסָא. מַקְנִיתָה מַרְגְּלָתָא. אִדְרָא בְּרָא דְתִבְנָא. תּוֹרְתָא אֶצְבְּעָתָא. וְהוּא גַבְרָא יְתִיב מִדְרָךְ. וְהוּא גַבְרָא רְבִיע בְּגַוֵּיהּ לָא חֲיַי וְלָא מֲיִית. וְכֵן הֲוָות לֵיהּ. חָדָא אִיתָא דַּאַתְיָא לְגַבֵּי רִבִּי לִיעֶזֶר. אָמְרָה לֵיהּ חֲמִית בְּחֶילְמַאי תִּינְיָיתָא דְבַיְתָא מִיתְבְּרָא. אֲמַר לָהּ דְּאַתְּ מוֹלַד בַּר דָּכָר אָזְלָה וְיָלְדָה דָכָר. בָּתַר יוֹמִין אָזְלָה בָּעֵיָא לֵיהּ. אָּמְרִין לָהּ תַּלְמִידוֹי לֵית הוּא הָכָא. אָּמְרִין לָהּ מָה אַתְּ בָּעֵיָיא מִינֵיהּ. אָמְרָה לוֹן חֲמִית הַהִיא אִיתְתָא בְּחֶילְמַאי תִּינְיָיתָא דְבַיְיתָא מִיתְבְּרָא. אָּמְרִין לָהּ דְּאַתְּ מוֹלִיד בַּר דָּכָר וּבַעֲלָהּ דְּהַהִיא אִיתְתָא מַיִית. כַּד אֲתָא רִבִּי לָעְזָר תַּנּוּן לֵיהּ עוּבְדָּא אֲמַר לוֹן קְטַלְתּוּן נְפַשׁ לָמָּה שֶׁאֵין הַחֲלוֹם הוֹלֵךְ אֶלָּא אַחַר פִּתְרוֹנוֹ שֶׁנֶּאֱמַר וַיְהִי כַּאֲשֶׁר פָּתַר לָנוּ כֵּן הָיָה. אָמַר רִבִּי יוֹחָנָן כָּל הַחֲלוֹמוֹת הוֹלְכִין אַחַר פִּתְרוֹנֵיהֶן חוּץ מִן הַיַּיִן. יֵשׁ שׁוֹתֶה יַיִן וְטוֹב לוֹ. יֵשׁ שׁוֹתֶה יַיִן וְרַע לוֹ. תַּלְמִיד חָכָם שׁוֹתֶה וְטוֹב לוֹ. עַם הָאָרֶץ שׁוֹתֶה וְרַע לוֹ. חַד בַּר נַשׁ אֲתֵי גַבֵּי רִבִּי עֲקִיבָה אֲמַר לֵיהּ חֲמֵית בְּחֶילְמַאי רַגְלִי קְטִינָא. אֲמַר לֵיהּ דְּמוֹעֲדָא מַיְיתֵי וְלֵית מֵיכַל קוֹפָּד. אֲתָא חַד חוֹרָן לְגַבֵּיהּ אֲמַר חֲמֵית בְּחֶילְמַאי רַגְלִי מְסוֹבְלָא. אֲמַר לֵיהּ מוֹעֲדָא מַיְיתֵי וְאִית לָךְ קוֹפָּד סַגִּי. חַד תַּלְמִיד מִן דְּרִבִּי עֲקִיבָה הֲוָה יְתִיב וְאַפּוֹי מְשַׁנְיָין אֲמֵר לֵיהּ מַהוּ כֵן. אָמַר לֵיהּ חֲמִית בְּחֶילְמַאי תְּלַת מִילִין קַשְׁיָין בַּאֲדָר אַתְּ מַיִית וְנִיסָן לֵית אַתְּ חֲמֵי וּמַה דְאַתְּ זְרַע לֵית אַתְּ כְּנַשׁ. אָמַר לֵיהּ תְּלַתֵיהוֹן טָבָא אִינּוּן. בַּהֲדָרָא דְאוֹרֵיתָא אַתְּ מִתְרוֹמְמָא וְנִיסִין לֵית אַתְּ חֲמֵי וּמַה דְאַתְּ זְרַע לֵית אַתְּ כְּנַשׁ. מַה דְאַתְּ מוֹלִיד לֵית אַתְּ קְבַר.

MISHNAH: All found coins7:2 . Therefore, the text here is preferable and the meaning is that coins found anywhere, except in Jerusalem in the few instances enumerated in Šeqalim 7:2 , are to be considered profane. are profane, even gold denars with silver or change. If one found with them a potsherd reading “tithe”, it is tithe. If one finds a vessel inscribed “sacrifice”, Rebbi Jehudah said, if it was pottery it is profane and its contents sacrifice, but if it was metal it is sacrifice and its contents profane. They said to him, people do not put profane in sacrifice [vessels]. If one finds a vessel inscribed ק it means sacrifice, מ tithe, ד demay , ט ṭevel , ת heave since in times of danger one wrote ת for heave. Rebbi Yose says, all these are people’s names. Rebbi Yose said, even if he found an amphora full of produce and inscribed “heave”, these are profane since I say last year it was full of tithe produce but he emptied it. If somebody said to his son, “Second Tithe is in that corner” but he found it in another corner, that is profane. “There is a talent” but he found 200, the remainder is profane. “200” and he found 100, all is tithe. HALAKHAH: That you should not say, since people do not usually act like this, one has to say “profane”. It was stated, it is heave. Yod mem is tithe. Pe šin is Second. But the Sages say, all of them are people’s names. : Alef dalet ḥet ṭet mem tav heave. א “first”. 18:12 . . ד “ demay ”. ח “its fat”. 18:12 , 29 . . ט “its best”. ר “beginning”. 18:12 . . ת “heave”. ב ש “Second Tithe”, פ ש “Second Tithe”. י מ “tithe”. Tithe for the City, redemption. Those on the name of Yose, on the name of Simeon, to take it up to eat in Jerusalem, are profane; I am saying contributions they arranged among themselves. So far new ones. Old ones, I am saying yesterday it was full of heave but he empties it, like this: Rebbi Jonah and Rebbi Yose were partners in a cellar of (wine)-barrels. When Rebbi Jonah died, Rebbi Mana said to Rebbi Yose: Any barrel on which is written “Rebbi Jonah” is mine. He said to him, yesteryear is was yours, this year it is mine. But if he found that on the lid was written “tithe”, it is tithe. Were these exchanged? We have stated there 1:4 . From here to the end of the paragraph, the text is found in Beẓah 1:5, fol. 60c. It is a rule that on holidays, only food may be prepared that was designated as holiday food before the start of the day; cf. Ševiʻit 9:1, Note 24. The Mishnah deals with pigeon chicks in one’s dovecot which cannot yet fly. The problem is that he designated some of these chicks to be taken the next day to be slaughtered and cooked and now on the holiday he finds others. : “If he prepared black ones and found white, white and found black, two and found three, they are forbidden, three and found two they are permitted.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated10b , in slightly changed wording. : “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly 10b , this opinion is attributed to R. Joḥanan and R. Eleazar and is the final statement. The next baraita is not in the Babli sources. . But did not Rebbi Ḥalaphta ben Shaul state: The same rule applies to pigeon chicks and to eggs. Therefore, it is Rebbi’s. There and here. The text in Beẓah reads: “there, his father put it there, he found it.” , he put it there and he found, here, his father put it there, did his father find it? Rebbi Abun bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda taught according to Rebbi for Second Tithe. 30a : If somebody was worried about the monies his father left him, the dream spirit appeared to him and said, they are so and so much, at place X, and are of Second Tithe. This case came before the rabbis who said, dreams do not improve or detract. Somebody was worried about his father’s monies; it appeared to him in a dream that they were so and so much and at place X. This case came before the rabbis who said, dreams do not improve or detract. Rebbi Jonah asked: He is worried and you say so? Rebbi Yose said, is it not reasonable that it does not apply to somebody who is not worried but sees; but here, what the person is he sees. Rebbi Avin said, whoever wants to act, should act following Rebbi Yose 55b . This is the introduction to the next section, dealing with the importance of dreams and their interpretation. The fact that all interpretations are given in Aramaic seems to indicate that only for scholars are dreams unimportant. . 1(15 ) ff.; the Babylonian parallels are in Babli Berakhot 55b–57b . This particular paragraph is in Qohelet Rabbati 1(18 ), Berakhot 56b . A man came before Rebbi Yose ben Ḥalaphta and said to him, I saw in my dream that it was said to me, go to Cappadocia and you will find your father’s property. He asked him, did the father of this man ever go to Cappadocia? He said to him, no. He said to him, go and count 20 rows in your house and you will find your father’s property, κάππα δοκία, the Alexandrian notation for 20) beams”. . A person came to Rebbi Yose ben Ḥalaphta and said to him, I saw in my dream that I was wearing a crown of olives. He said to him, you will rise to greatness in the future. Another person came and said to him, I saw in my dream that I was wearing a crown of olives. He said to him, you will be whipped. He said to him, to the other man you said you will rise to greatness and to me you say you will be whipped? He said to him, that other was at blossoming, you at hitting [time] 1(16 ), reads: דין חמא בשעת נצבא ודין בשעת חבטה “That one saw at the time of blossoming and this at the time of hitting.” The time the tree is shaken and its branches hit is harvest time. This story has no Babylonian equivalent. . A person came before Rebbi Ismael ben Rebbi Yose and Babli Berakhot , the author is always R. Ismael. and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister, one eye swallowed the other and the interpretation was that his children slept with one another. In the Babli, this and the preceding paragraph speak of the same person. . A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven, a baker with the glowing opening of his oven. . A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way, this and the preceding paragraph are amalgamated to an unintelligible whole. . A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters, the cover of his donkey has 12 tears. . A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written ( Num. 24:17 ): “A star went out from Jacob., the proof is from Gen. 15:5 . In the Babli, Berakhot 56b , he is accused of selling a Jew into slavery. ” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups, all people will come to buy his vinegar to pickle the bitter lettuce. . A person came to Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that it was said to me, throw your fingers, descend. He said to him, give me my fee and I shall tell you. He said to him, I saw in my dream that it was said to me, blow with your mouth. He said to him, give me my fee and I shall tell you. He said to him, I saw in my dream that it was said to me, straighten your fingers upwards. He said to him, did I not say to you, give me my fee and I shall tell you! When it was said to you [first], [the rain] dripped down on your wheat. When it was said to you next, they became swollen. When it was said to you next, they sprouted 1(15 ), the same story is much more wordy, finding R. Ismael in competition with a Samaritan interpreter of dreams. In the Babli, Berakhot 56a/b , there is a story about a Babylonian interpreter who took money and came to a bad end. . A Samaritan said, I shall make fun of this elder of the Jews. He went to him and said, I saw in my dream four cedars, four sycamores, a stand, the skin of a cow, and this man sits and steps on it. He said to him, the spirit of that person should be blown away, this is no dream! Nevertheless, you should not go away empty-handed. The four cedars are the four sides of his bed, the four sycomores the four legs of his bed, the stand with a skin, the basis for straw, and the rows the fingers. And this man sits and steps on it: this man lies on them, he cannot live and cannot die. And that happened to him 1(16 ) is quite different. . 1(19); a text parallel to the Yerushalmi in Gen. rabba 89(10). A woman came before Rebbi Eliezer. She said to him, I saw in my dream the pillar which has שוריתא. of the house breaking. He said, you will give birth to a male child. She went and gave birth to a male. After some time she came and asked for him. His students said, he is not here. They asked her, what do you want from him? She said to them, this woman saw in my dream that the pillar of the house was breaking. They said to her, you will give birth to a male child There, R. Eliezer himself told her twice that she would have a son; the students made the bad interpretation only the third time. and the husband of that woman dies. When Rebbi Eliezer came, they told him what happened. He said to them, you killed a person for the dream goes only after its interpretation as it is said ( Gen. 41:13 ): “It was just as he had interpreted it for us, so it happened.” Rebbi Joḥanan said, all dreams follow their interpretations except for wine. There is one who drinks and it is good for him and one who drinks and it is bad for him. A scholar drinks and it is good for him, a vulgar drinks and it is bad for him 1(19) and Gen. rabba 89(10). In the latter text, R. Abbahu dissents and states that dreams do not improve or detract. . 1(17 ), the author is R. Joḥanan. The last story, of the student, is told in the Babli, Berakhot 56b , of Bar Qappara and Rebbi. A person came to Rebbi Aqiba and said to him, I saw in my dream my foot shrinking. He said to him, holiday is coming but you will not eat read meat 141 explains, the biblical command of rejoicing on a holiday can only be fulfilled by the consumption of meat from animals acceptable as holiday sacrifices. . Another person came and said, I saw in my dream my foot swelling. He said to him, holiday is coming and you will have plenty of red meat. A student of Rebbi Aqiba was sitting making a queer face. He said to him, why is that? He said to him, I saw in a dream three hard things: In Adar you will die, Nisan you will not see, and what you will sow you will not collect. He said to him, all three are good. In the glory of the Torah you will be lifted, wonders you will not see and Babli Berakhot, “you will not undergo temptations”. , and what you will sow you will not collect, what you will have born to you you will not bury.