Yerushalmi Maaser Sheni 4:5 ירושלמי מעשר שני ד׳:ה׳

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 it¹³⁰He put aside a profane as 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 half¹³¹By the same argument as before, he has to redeem Second Tithe in the worth of half the coin, which now is half an as.. He who put aside an as of Second Tithe eats for it 11 as and 1/100 of an as¹³²Maimonides reads אוֹכֵל עָלָיו אַחַד עָשָׂר בְּאִיסָּר “he eats 11/10 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 total¹³³The House of Shammai always, and the House of Hillel in the case of demay, 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 11¹³⁴They mean, 11.1̄. and for demay 10.

HALAKHAH: Rebbi Ḥiyya stated, two as equal a dupondius¹³⁵In the military anarchy and later, as and dupondius had long vanished from circulation and their relationship was no longer generally known.. Rebbi Yose¹³⁶Who lived after Diocletian’s currency reform. 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 thousand¹³⁷He refers to the statement of the House of Hillel who qote only 11 instead of 11.11111 … The same argument and a similar text is in Demay 7:8, Note 104..

The House of Shammai¹³⁸It is possible that this is an error for “The House of Hillel”. Since both mss. have the same reading, the error must already have been in the common Vorlage. It is more likely that this is a baraita which disagrees with the Mishnah. say, if it is certain 11¹³⁴They mean, 11.1̄. 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, ¹³⁹From here to the end of the paragraph, the text is from Demay 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.