Talmud Yerushalmi
Yerushalmi Maaser Sheni 3:2 ירושלמי מעשר שני ג׳:ב׳
Part of: Chapter 3
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משנה: אֵין לוֹקְחִין תְּרוּמָה בְּכֶסֶף מַעֲשֵׂר מִפְּנֵי שֶׁהוּא מְמָעֵט בַּאֲכִילָתוֹ. וְרִבִּי שִׁמְעוֹן מַתִּיר. אָמַר לָהֶן רִבִּי שִׁמְעוֹן אִם הֵיקֵל בְּזִבְחֵי שְׁלָמִים שֶׁהוּא מֵבִיאָן לִידֵי פִיגּוּל וְנוֹתָר וְטָמֵא לֹא יָקֵל בִּתְרוּמָה. אָמְרוּ לוֹ מַה לֹא הֵיקֵל בְּזִבְחֵי שְׁלָמִים שֶׁכֵּן מוּתָּרִין לְזָרִים נָקֵל בִּתְרוּמָה שֶׁהִיא אֲסוּרָה לְזָרִים.
MISHNAH: One may not buy heave with tithe money because he would restrict its edibility14To Cohanim as explained in the Halakhah., but Rebbi Simeon permits. Rebbi Simeon said to them: If He was lenient with well-being sacrifices15As established in Chapter 1, that meat bought with tithe money should be meat from well-being sacrifices. when that could bring them to be piggul16A sacrifice brought with the intent of eating it at an inappropriate time or inappropriate place, a deadly sin (Lev. 7:18, 19:7)., leftover17Leftovers from sacrificial meat remaining after the allotted time, whose consumption is sinful., or impure18The rules of impurity for sacrifices are much more restrictive than those for heave; in turn, the rules of impurity for heave are much more restrictive than those for Second Tithe. However, in the opinion of most tannaïtic authorities, these rules are purely rabbinical. Therefore, it is possible that “or impure” is an intrusion from the standard list of disqualifications of a sacrifice, פיגול נותר וטמא., would He not be lenient with heave? They answered him but no, if He was lenient with well-being sacrifices that are permitted to outsiders19Non-Cohanim., can we be lenient with heave which is forbidden to outsiders?
MISHNAH: One may not buy heave with tithe money because he would restrict its edibility14To Cohanim as explained in the Halakhah., but Rebbi Simeon permits. Rebbi Simeon said to them: If He was lenient with well-being sacrifices15As established in Chapter 1, that meat bought with tithe money should be meat from well-being sacrifices. when that could bring them to be piggul16A sacrifice brought with the intent of eating it at an inappropriate time or inappropriate place, a deadly sin (Lev. 7:18, 19:7)., leftover17Leftovers from sacrificial meat remaining after the allotted time, whose consumption is sinful., or impure18The rules of impurity for sacrifices are much more restrictive than those for heave; in turn, the rules of impurity for heave are much more restrictive than those for Second Tithe. However, in the opinion of most tannaïtic authorities, these rules are purely rabbinical. Therefore, it is possible that “or impure” is an intrusion from the standard list of disqualifications of a sacrifice, פיגול נותר וטמא., would He not be lenient with heave? They answered him but no, if He was lenient with well-being sacrifices that are permitted to outsiders19Non-Cohanim., can we be lenient with heave which is forbidden to outsiders?
הלכה: תַּנֵּי שֶׁלֹּא יָבוֹא לִידֵי פְסוּל. מַהוּ לִידֵי פְסוּל. אָמַר רִבִּי יוֹנָה שֶׁנִּפְסָל בִּטְבוּל יוֹם. לְאוֹכְלוֹ אֵין אַתְּ יָכוֹל שֶׁהוּא טָמֵא דְּבַר תּוֹרָה. אֵין אַתְּ יָכוֹל שֶׁהוּא טָהוֹר דְּבַר תּוֹרָה. הֲוֵי שֶׁלֹּא יָבוֹא לִידֵי פְסוּל.
HALAKHAH: It was stated: “That it should not become unusable20Heave from Second Tithe can become unusable in a way Second Tithe could not..” What is “become unusable”? Rebbi Jonah said, it becomes unusable through a ṭevul-yom21A previously impure person in the time between his immersion in a ritual bath and sundown; if he touches heave or sacrifices they become unusable, cf. Terumot Chapter 5, Note 68.. You cannot eat it, for he is impure by the word of the Torah22He really is not impure, as stated in the next clause. But since the verse says (Lev. 22:7): “at sundown he will be pure”, in regard to heave and sacrifices he has a biblical status of not being pure.; you cannot for he is pure by the word of the Torah23The requirement of waiting till sundown is spelled out only in connection with heave and sacrifices. In all other circumstances of impurity mentioned in Lev., there is only a requirement of immersion in water.. That means, that it should not become unusable24It will be stated in Mishnah 10 that impure Second Tithe in Jerusalem can be redeemed and eaten as impure food. But heave, suspended between purity and impurity, does not qualify for redemption or any other use..
HALAKHAH: It was stated: “That it should not become unusable20Heave from Second Tithe can become unusable in a way Second Tithe could not..” What is “become unusable”? Rebbi Jonah said, it becomes unusable through a ṭevul-yom21A previously impure person in the time between his immersion in a ritual bath and sundown; if he touches heave or sacrifices they become unusable, cf. Terumot Chapter 5, Note 68.. You cannot eat it, for he is impure by the word of the Torah22He really is not impure, as stated in the next clause. But since the verse says (Lev. 22:7): “at sundown he will be pure”, in regard to heave and sacrifices he has a biblical status of not being pure.; you cannot for he is pure by the word of the Torah23The requirement of waiting till sundown is spelled out only in connection with heave and sacrifices. In all other circumstances of impurity mentioned in Lev., there is only a requirement of immersion in water.. That means, that it should not become unusable24It will be stated in Mishnah 10 that impure Second Tithe in Jerusalem can be redeemed and eaten as impure food. But heave, suspended between purity and impurity, does not qualify for redemption or any other use..
מַהוּ מְמָעֵט בַּאֲכִילָתוֹ תְּרוּמָה אֲסוּרָה לְזָרִים. מַעֲשֵׂר שֵׁינִי מוּתָּר לְזָרִים. תְּרוּמָה אֲסוּרָה בִּטְבוּל יוֹם. מַעֲשֵׂר שֵׁינִי מוּתָּר בִּטְבוּל יוֹם. וּכְשֵׁם שֶׁהוּא מְמָעֵט בַּאֲכִילָתוֹ כָּךְ הוּא מְמָעֵט בַּאֲכִילָתָהּ. תְּרוּמָה מוּתֶּרֶת לְאוֹנֵן מַעֲשֵׂר שֵׁינִי אָסוּר לְאוֹנֵן. תְּרוּמָה אֵינָהּ טְעוּנָה מְחִיצָה. מַעֲשֵׂר שֵׁינִי טָעוּן מְחִיצָה. אַשְׁכָּח תַּנֵּי מִפּנֵי שֶׁהוּא מְמָעֵט בַּאֲכִילָתוֹ וּבַאֲכִילָתָהּ.
What means “he would restrict its edibility”? Heave is forbidden to outsiders, Second Tithe is permitted to outsiders. Heave is forbidden to a ṭevul-yom, Second Tithe is permitted to a ṭevul-yom. And just as he would restrict its edibility, so he would restrict her25“She” is heave; to make the point understandable the feminine has to be used also in the English translation. edibility. Heave is permitted to the deep mourner, Second Tithe is forbidden to the deep mourner26The “deep mourner” is the close relative of a deceased person in the period between death and burial. While the prohibition is not spelled out, it is implied by the text of the declaration to be made at the presentation of Second Tithe in the Temple (Deut. 26:14): “I did not eat from it in my deep mourning.”. Heave does not need an enclosure, Second Tithe needs an enclosure27Second Tithe must be eaten in the holy precinct; the expression “enclosure” is broad enough to cover the holy precinct of Shiloh and the walls of Jerusalem. {It is questionable whether the extant Turkish walls of Jerusalem would quality, cf. Mishnah Ševu‘ot 2:2.}. It was found stated: “Because he would restrict its edibility and her edibility”.
What means “he would restrict its edibility”? Heave is forbidden to outsiders, Second Tithe is permitted to outsiders. Heave is forbidden to a ṭevul-yom, Second Tithe is permitted to a ṭevul-yom. And just as he would restrict its edibility, so he would restrict her25“She” is heave; to make the point understandable the feminine has to be used also in the English translation. edibility. Heave is permitted to the deep mourner, Second Tithe is forbidden to the deep mourner26The “deep mourner” is the close relative of a deceased person in the period between death and burial. While the prohibition is not spelled out, it is implied by the text of the declaration to be made at the presentation of Second Tithe in the Temple (Deut. 26:14): “I did not eat from it in my deep mourning.”. Heave does not need an enclosure, Second Tithe needs an enclosure27Second Tithe must be eaten in the holy precinct; the expression “enclosure” is broad enough to cover the holy precinct of Shiloh and the walls of Jerusalem. {It is questionable whether the extant Turkish walls of Jerusalem would quality, cf. Mishnah Ševu‘ot 2:2.}. It was found stated: “Because he would restrict its edibility and her edibility”.
תַּנֵּי אֵין לוֹקְחִין שְׁבִיעִית בְּכֶסֶף מַעֲשֵׂר. אָמַר רִבִּי יוֹסֵי בְּמַחֲלוֹקֶת. אָמַר רִבִּי יוֹנָה דִּבְרֵי הַכֹּל הִיא. אוֹכְלֵי תְרוּמָה זְרִיזִין הֵן. הָתִיב רִבִּי חֲנַנְיָה קוֹמֵי רִבִּי מָנָא וְהָא תַנִּינָן נִתְעָרְבוּ בִבְכוֹרוֹת רִבִּי שִׁמְעוֹן אוֹמֵר אִם חֲבוּרַת כֹּהֲנִים יֵאָכֵלוּ. וְתַנִּי עֲלָהּ יֵאָכֵלוּ כְּחָמוּר שֶׁבָּהֶן. אָמַר לֵיהּ אוֹכְלֵי פְסָחִים בִּשְׁעָתָן זְרִיזִין הֵן כְּאוֹכְלֵי תְרוּמָה. תֵּדַע לָךְ שֶׁהוּא כֵן דְּתַנִּינָן אֵין צוֹלִין בָּשָׂר בָּצָל וּבֵיצָה אֶלָּא כְדֵי שֶׁיְּצוֹלוּ. וְתַנִּינָן מְשַׁלְשְׁלִין אֶת הַפֶּסַח לְתַנּוּר עִם חְשֵׁיכָה.
28The paragraph is also Halakhah 9:7 in Pesaḥim, fol. 37a. It was stated29A similar statement in Tosephta Ševi‘it 7:1: “One does not exchange Second Tithe [money] on Sabbatical produce, but if it was done it should be eaten following the more stringent rules;” i. e., the rules of tithe and of Sabbatical, whichever happens to be more restrictive in a given situation. In this formulation, the discussion here is superfluous.: “One does not buy Sabbatical [produce] with tithe money.” Rebbi Yose said, that is a disagreement30Between Rebbi Simeon and the rabbis.. Rebbi Jonah said, that is the opinion of everybody. The eaters of heave are careful31Rebbi Simeon permits heave from tithe only because Cohanim will be careful to finish all their heave in one sitting; then the problems discussed in the previous paragraph will not arise. But between Second Tithe and the Sabbatical, he will agree with the majority.. Rebbi Ḥananiah objected before Rebbi Mana: Did we not state32Mishnah Pesaḥim 9:7.: “If they33Pesaḥ sacrifices. The Sages require that the animals be put out to graze until they develop a defect which makes them unfit for the altar. Then they can be sold and the money used for sacrifices. Rebbi Simeon notes that the ways in which Pesaḥ and firstlings are sacrificed are identical. Therefore, he permits a company of Cohanim, who are entitled to eat firstlings, to make a declaration that they intend to eat the one that should be Pesaḥ as such and the firstling as such, and eat both of them without knowing which is which. This means, he permits the firstling, usually eaten for two days and one night, to be eaten during one night only. He permits reducing the time allowed for consumption. were mingled with firstlings, Rebbi Simeon says, if it is a company of Cohanim they should be eaten.” And we have stated on that, they should be eaten following the more stringent rules. He said to him, eaters of the Pesaḥ sacrifice in its time are as careful as the eaters of heave34Nothing will be left beyond midnight.. You should know that this is so since we have stated35Mishnah Šabbat 1:14. Since increasing or decreasing the fire on the Sabbath is a capital crime, all food has to be fully cooked by the beginning of the Sabbath.: “One roasts meat, onion, or egg only that they should be roasted”, but we have stated36Mishnah Šabbat 1:15. If the first day of Passover is a Sabbath, the sacrifice, which must be roasted in the night, is put over the fire just at the start of the Sabbath and we are not afraid that somebody will increase or decrease the fire. This means that prohibitions of “fence” are unnecessary for the Pesaḥ sacrifice.: “One lowers the Pesaḥ sacrifice into the oven at nightfall.”
28The paragraph is also Halakhah 9:7 in Pesaḥim, fol. 37a. It was stated29A similar statement in Tosephta Ševi‘it 7:1: “One does not exchange Second Tithe [money] on Sabbatical produce, but if it was done it should be eaten following the more stringent rules;” i. e., the rules of tithe and of Sabbatical, whichever happens to be more restrictive in a given situation. In this formulation, the discussion here is superfluous.: “One does not buy Sabbatical [produce] with tithe money.” Rebbi Yose said, that is a disagreement30Between Rebbi Simeon and the rabbis.. Rebbi Jonah said, that is the opinion of everybody. The eaters of heave are careful31Rebbi Simeon permits heave from tithe only because Cohanim will be careful to finish all their heave in one sitting; then the problems discussed in the previous paragraph will not arise. But between Second Tithe and the Sabbatical, he will agree with the majority.. Rebbi Ḥananiah objected before Rebbi Mana: Did we not state32Mishnah Pesaḥim 9:7.: “If they33Pesaḥ sacrifices. The Sages require that the animals be put out to graze until they develop a defect which makes them unfit for the altar. Then they can be sold and the money used for sacrifices. Rebbi Simeon notes that the ways in which Pesaḥ and firstlings are sacrificed are identical. Therefore, he permits a company of Cohanim, who are entitled to eat firstlings, to make a declaration that they intend to eat the one that should be Pesaḥ as such and the firstling as such, and eat both of them without knowing which is which. This means, he permits the firstling, usually eaten for two days and one night, to be eaten during one night only. He permits reducing the time allowed for consumption. were mingled with firstlings, Rebbi Simeon says, if it is a company of Cohanim they should be eaten.” And we have stated on that, they should be eaten following the more stringent rules. He said to him, eaters of the Pesaḥ sacrifice in its time are as careful as the eaters of heave34Nothing will be left beyond midnight.. You should know that this is so since we have stated35Mishnah Šabbat 1:14. Since increasing or decreasing the fire on the Sabbath is a capital crime, all food has to be fully cooked by the beginning of the Sabbath.: “One roasts meat, onion, or egg only that they should be roasted”, but we have stated36Mishnah Šabbat 1:15. If the first day of Passover is a Sabbath, the sacrifice, which must be roasted in the night, is put over the fire just at the start of the Sabbath and we are not afraid that somebody will increase or decrease the fire. This means that prohibitions of “fence” are unnecessary for the Pesaḥ sacrifice.: “One lowers the Pesaḥ sacrifice into the oven at nightfall.”
רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אוֹמֵר אֵין מוֹסִיפִין חוֹמֶשׁ אֶלָּא עַל תְּחִילַּת הֶקְדֵּישׁוֹת. אָמַר רִבִּי לָעְזָר וְתַנֵּי כֵן אִם בַּבְּהֵמָה הַטְּמֵאָה וּפָדָה בְעֶרְכֶּךָ מַה בְּהֵמָה טְמֵיאָה מְיוּחֶדֶת שֶׁהִיא תְּחִילַּת הֶקְדֵּשׁ מוֹסִיף חוֹמֶשׁ. אַף כָּל שֶׁהוּא תְּחִילַּת הֶקְדֵּשׁ מוֹסִיף חוֹמֶשׁ. רִבִּי שְׁמוּאֵל בַּר חִיָיה בַּר יְהוּדָה בְשֵׁם רִבִּי חֲנִינָה שְׁלָמִים שֶׁלְּקָחָן בְּכֶסֶף מַעֲשֵׂר הוּמְמוּ וּפְדָיָין מוֹסִיף חוֹמֶשׁ. רִבִּי שְׁמוּאֵל בַּר חִיָיה בַּר יְהוּדָה בְשֵׁם רִבִּי חֲנִינָה שְׁלָמִים שֶׁלְּקָחָן מִדְּמֵי פֶסַח הוּמְמוּ וּפְדָיָין מוֹסִיף חוֹמֶשׁ. אָמַר רִבִּי יוּדָן חֲדָא צוֹרְכָה וְחֲדָא לֹא צוֹרְכָה. אָמַר רִבִּי מָנָא פֶּסַח צוֹרְכָה שְׁלָמִים לֹא צוֹרְכָה. שֶׁלֹּא תֹאמַר הוֹאִיל וּפֶסַח מִשְׁתַּנֶּה לְשֵׁם שְׁלָמִים כְּהֶקְדֵּשׁ אֶחָד הוּא אֵינוֹ מוֹסִיף חוֹמֶשׁ.
Rebbi Joshua ben Levi says: One does add a fifth only for the first dedication40As a rule, any money paid to the Temple in liquidation of a personal debt is paid at the rate of 125% of the debt, the value plus one fifth from above; cf. Terumot Chapter 6, Note 1.. Rebbi Eleazar said, this is what has been stated (Lev. 27:27): “If it is an impure animal, he shall redeem it for its value41The verse continues: “its fifth he shall add to it”.;” just as an impure animal is special in that it is a first dedication42An impure animal, i. e., a domesticated animal whose kind is not acceptable as a sacrifice, given to the Temple can only be an original gift, never a substitution. so for anything which is a first dedication he has to add a fifth. Rebbi Samuel bar Ḥiyya bar Jehudah43An Amora of the early second generation, student of R. Ḥanina. In the Babli, he appears as R. Samuel ben Ḥiyya. in the name of Rebbi Ḥanina: If well-being sacrificial animals bought with tithe money developed a blemish and one redeemed them, he adds a fifth. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: If well-being sacrificial animals bought with Passover money44Since the pesaḥ sacrifice must be eaten by subscription, if more animals were bought before the holiday than were actually used, the remainder are automatically used for well-being sacrifices (Babli Zebaḥim7b). developed a blemish and one redeemed them, he adds a fifth. Rebbi Yudan said, one is needed and one is not needed. Rebbi Mana said, Passover is needed, well-being sacrifices are not needed45Since tithe money is used mainly for well-being sacrifices, this is the original dedication.. You should not say that since the Pesaḥ sacrifice is changed into well-being sacrifices it is like one dedication, he would not add a fifth46If the pesaḥ was automatically changed into a well-being sacrifice which then developed a blemish, one certainly would have to add a fifth. But in the case here the well-being sacrifice was bought with money from the redemption of a blemished pesaḥ sacrifice, one should not say that this is a second dedication exempt from the fifth..
Rebbi Joshua ben Levi says: One does add a fifth only for the first dedication40As a rule, any money paid to the Temple in liquidation of a personal debt is paid at the rate of 125% of the debt, the value plus one fifth from above; cf. Terumot Chapter 6, Note 1.. Rebbi Eleazar said, this is what has been stated (Lev. 27:27): “If it is an impure animal, he shall redeem it for its value41The verse continues: “its fifth he shall add to it”.;” just as an impure animal is special in that it is a first dedication42An impure animal, i. e., a domesticated animal whose kind is not acceptable as a sacrifice, given to the Temple can only be an original gift, never a substitution. so for anything which is a first dedication he has to add a fifth. Rebbi Samuel bar Ḥiyya bar Jehudah43An Amora of the early second generation, student of R. Ḥanina. In the Babli, he appears as R. Samuel ben Ḥiyya. in the name of Rebbi Ḥanina: If well-being sacrificial animals bought with tithe money developed a blemish and one redeemed them, he adds a fifth. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: If well-being sacrificial animals bought with Passover money44Since the pesaḥ sacrifice must be eaten by subscription, if more animals were bought before the holiday than were actually used, the remainder are automatically used for well-being sacrifices (Babli Zebaḥim7b). developed a blemish and one redeemed them, he adds a fifth. Rebbi Yudan said, one is needed and one is not needed. Rebbi Mana said, Passover is needed, well-being sacrifices are not needed45Since tithe money is used mainly for well-being sacrifices, this is the original dedication.. You should not say that since the Pesaḥ sacrifice is changed into well-being sacrifices it is like one dedication, he would not add a fifth46If the pesaḥ was automatically changed into a well-being sacrifice which then developed a blemish, one certainly would have to add a fifth. But in the case here the well-being sacrifice was bought with money from the redemption of a blemished pesaḥ sacrifice, one should not say that this is a second dedication exempt from the fifth..
אָמַר רִבִּי הוּנָא טַעֲמָא דְרִבִּי שִׁמְעוֹן דּוּ אָמַר אֵין הַפֶּסַח עוֹשֶׂה תְמוּרָה וְשׁוֹנֶה. הֵימַר בּוֹ עוֹדֵהוּ פֶסַח. מֵימַר בּוֹ עוֹדֵהוּ שְׁלָמִים. אָמַר לֵיהּ רִבִּי מָנָא וְלֹא דְמוּיֵי הֲוָה רִבִּי מְדַמֶּה לָהּ. רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן שְׁלָמִים שֶׁלְּקָחָן בְּכֶסֶף מַעֲשֵׂר הוּמְמוּ וּפְדָיָין עוֹד אֵינָן חוֹזְרִין לִכְמוֹת שֶׁהָיוּ לְהֵיעָשׂוֹת שֵׁינִי. רִבִּי זְעִירָא רִבִּי הִילָא תְּרֵיהוֹן בְּשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. חַד אָמַר שְׁלָמִים שֶׁלְּקָחָן בְּכֶסֶף מַעֲשֵׂר פָּקְעָה מֵהֶן קְדוּשַׁת מַעֲשֵׂר. תְּרוּמָה שֶׁלְּקָחָהּ בְּכֶסֶף מַעֲשֵׂר לֹא פָקְעָה מִמֶּנָּה [קְדוּשַׁת] מַעֲשֵׂר. מִשְׁנָה שׁוֹבֶרֶת. מֵשִׁיבִין דָּבָר שֶׁפָּקְעָה מִמֶּנּוּ קְדוּשַׁת מַעֲשֵׂר עַל דָּבָר שֶׁלֹּא פָקְעָה מִמֶּנּוּ קְדוּשַׁת מַעֲשֵׂר. וְחָרָנָה אָמַר לֵית הָדָא אָמְרָה מֵשִׁיבִין דָּבָר שֶׁפָּקְעָה מִמֶּנּוּ קְדוּשָׁתוֹ עַל דָּבָר שֶׁלֹּא פָקְעָה מִמֶּנּוּ קְדוּשָׁתוֹ שֶׁהוּא אוֹמֵר לוֹ (אָבַד עָלַי) טְבִילָה אַחַת.
Rebbi Huna said, the reason of Rebbi Simeon48In Mishnah 2. This paragraph, for which the preceding one was the introduction, still should belong to Halakhah 2, is that he says the pesaḥ sacrifice cannot be substituted; if he substituted a second time it still is a pesaḥ. If he substituted, it is a well-being sacrifice49Substitution of sacrifices is forbidden (Lev. 27:10); if an animal was substituted, the verse prescribes that “the original and the substitute shall be holy.” It is not specified how to proceed if there are degrees of holiness. On this, Mishnah Pesaḥim 9:6 states that if the substitution was before noon of the 14th of Nisan, when the pesaḥ could not have been slaughtered, the substituted animal cannot be slaughtered since nobody subscribed to it and it cannot become a well-being sacrifice since it is not a leftover pesaḥ. Therefore, it remains pesaḥ and must be left grazing until it develops a blemish when it must be sold and the money used for a well-being sacrifice. But if the substitution was after noontime of the 14th of Nisan, when the pesaḥ is slaughtered, the substitution is a leftover pesaḥ and automatically becomes a well-being sacrifice.! Rebbi Mana said to him, did my teacher50This word is missing in the Rome ms. not compare the following? Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, if well-being sacrifices bought with tithe money developed a blemish and he redeemed them, it51The tithe money. As explained after this, the money now is profane and well-being offerings bought with this money are first dedications rather than second. does not return to its original status to make it a second. Rebbi Zeïra, Rebbi Hila, both in the name of Rebbi Yose ben Ḥanina, one said if well-being sacrifices were bought with tithe money, the holiness of tithe broke away from them52Since in all respects, the rules of well-being sacrifices are more strict than those of tithe.. If heave was bought with tithe money, the holiness of tithe did not break away from it53As explained in Mishnah 2.. The Mishnah breaks54The argument of R. Simeon in the Mishnah is faulty.: Can you object from a case in which the holiness of tithe broke away to a case in which the holiness of tithe did not break away? The other one said, this does not mean one objects from a case in which its holiness broke away to a case in which its holiness did not break away; he says to him, it is one immersion55The original argument of the Sages about the ṭevul yom is irrelevant since the important act was the immersion of the person; waiting a short time is not really a restriction..
Rebbi Huna said, the reason of Rebbi Simeon48In Mishnah 2. This paragraph, for which the preceding one was the introduction, still should belong to Halakhah 2, is that he says the pesaḥ sacrifice cannot be substituted; if he substituted a second time it still is a pesaḥ. If he substituted, it is a well-being sacrifice49Substitution of sacrifices is forbidden (Lev. 27:10); if an animal was substituted, the verse prescribes that “the original and the substitute shall be holy.” It is not specified how to proceed if there are degrees of holiness. On this, Mishnah Pesaḥim 9:6 states that if the substitution was before noon of the 14th of Nisan, when the pesaḥ could not have been slaughtered, the substituted animal cannot be slaughtered since nobody subscribed to it and it cannot become a well-being sacrifice since it is not a leftover pesaḥ. Therefore, it remains pesaḥ and must be left grazing until it develops a blemish when it must be sold and the money used for a well-being sacrifice. But if the substitution was after noontime of the 14th of Nisan, when the pesaḥ is slaughtered, the substitution is a leftover pesaḥ and automatically becomes a well-being sacrifice.! Rebbi Mana said to him, did my teacher50This word is missing in the Rome ms. not compare the following? Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, if well-being sacrifices bought with tithe money developed a blemish and he redeemed them, it51The tithe money. As explained after this, the money now is profane and well-being offerings bought with this money are first dedications rather than second. does not return to its original status to make it a second. Rebbi Zeïra, Rebbi Hila, both in the name of Rebbi Yose ben Ḥanina, one said if well-being sacrifices were bought with tithe money, the holiness of tithe broke away from them52Since in all respects, the rules of well-being sacrifices are more strict than those of tithe.. If heave was bought with tithe money, the holiness of tithe did not break away from it53As explained in Mishnah 2.. The Mishnah breaks54The argument of R. Simeon in the Mishnah is faulty.: Can you object from a case in which the holiness of tithe broke away to a case in which the holiness of tithe did not break away? The other one said, this does not mean one objects from a case in which its holiness broke away to a case in which its holiness did not break away; he says to him, it is one immersion55The original argument of the Sages about the ṭevul yom is irrelevant since the important act was the immersion of the person; waiting a short time is not really a restriction..