משנה: הַתְּרוּמָה וְהַבִּיכּוּרִים חַייָבִין עֲלֵיהֶן מִיתָה וְחוֹמֶשׁ וַאֲסוּרִין לַזָּרִים וְהֵן נִיכְסֵי כֹהֵן וְעוֹלִין בְּאֶחָד וּמֵאָה וּטְעוּנִין רְחִיצַת יָדַיִים וְהֶעֱרֶב שֶׁמֶשׁ. הֲרֵי אֵילּוּ בַתְּרוּמָה וּבַבִּיכּוּרים מַה שֶׁאֵין כֵן בְּמַעֲשֵׂר. MISHNAH: For heave and First Fruits one incurs the penalty of death1Eating them in impurity is a deadly sin. or a fine of a fifth2If misappropriated, the restitution must be 125% of what was taken; cf. Terumot 6:1:1" href="/Jerusalem_Talmud_Terumot.6.1.1">Terumot 6, Note 1.; they are forbidden to lay persons, are Cohen’s property3They might be traded from one Cohen to another and a Cohen may use them as gifts to marry a wife since, even if she was a lay person before, she becomes a member of the Cohen’s family by marriage and may eat heave and First Fruits., may be lifted by one in 100, need washing of the hands4By rabbinic practice, hands are always impure in the second degree unless washed and watched after cleansing. Since heave and First Fruits can become impure in the third degree, touching heave or First Fruits with unwashed hands makes them unusable. and sundown5An impure person who cleansed himself by immersion in a miqweh is no longer impure, but he becomes pure for hallowed food only at sundown, cf. Terumot 5:2:2" href="/Jerusalem_Talmud_Terumot.5.2.2">Terumot 5, Note 68.. This applies to heave and First Fruits but not to tithe6First tithe of which heave of the tithe was taken is totally profane..
הלכה: הַתְּרוּמָה וְהַבִּיכּוּרִין כול׳. כְּתִיב וַאֲנִי הִנֵּה נָתַתִּי לְךָ אֶת מִשְׁמֶרֶת תְּרוּמוֹתָיי. שְׁתֵי תְרוּמוֹת הַתְּרוּמָה וְהַבִּכּוּרִין. תְּרוּמָה דִכְתִיב וְלֹא יִשְׂאוּ עָלָיו חֵטְא וּמֵתוּ בוֹ כִּי יְחַלְלוּהוּ. הַבִּיכּוּרִים דִּכְתִיב וַהֲבֵאתֶם שָׁמָּה עוֹלוֹתֵיכֶם אֵילּוּ הַבִּיכּוּרִים דִּכְתִיב וְלָקַח הַכֹּהֶן הַטֶּנֶא מִיָּדֶךָ. אוֹ נֹאמַר בַּקֳּדָשִׁים הַכָּתוּב מְדַבֵּר. כְּבָר כְּתִיב כָּרֵת בַּקֳּדָשִׁים. וִיהֵא מִיתָה וְכָרֵת בַּקֳּדָשִׁים. וְכִי יֵשׁ מֵת וְחוֹזֵר וּמֵת. HALAKHAH: “For heave and First Fruits,” etc. It is written (Numbers.18.8">Num.18.8): “Behold, I gave to you the watch over My heaves.” Two heaves, heave and First Fruits7In the Shabbat.25a">Babli (Šabbat25a, Shabbat.26a">26a; Yevamot.74a">Yebamot 74a; and in slightly different form Bekhorot.34a">Bekhorot 34a), the two heaves are pure and impure (or pure and questionable), respectively. That tradition is in the name of the Davidic Rabba bar Abuha and may represent the autochthonous Babylonian tradition. In the Yerushalmi tradition, the verse determines the rules of First Fruits as those of heave.. About heave it is written8The paragraph deals with the prohibition of impure hallowed food. (Leviticus.22.9">Lev. 22:9): “They should not carry sin because of it and die if they desecrate it.” First fruits as it is written (Deuteronomy.12.6">Deut. 12:6): “There you shall bring your elevation offerings,” these are First Fruits, as it is written (Deuteronomy.26.4">Deut. 26:4): “The Cohen shall take the basket from your hand.9This statement is fragmentary and unintelligible in the form presented. The full text is in Sifry Deut.63: There you shall bring your elevation offerings, private and public, your well-being offerings, private and public, your tithes; R. Aqiba said, the verse deals with two different tithes, grain tithes and animal tithes, and your hand’s heaves, these are First Fruits, as it is written: The Cohen shall take the basket from your hand. Other heaves do not have to be brought to the Temple.” Maybe we should say that the verse10Leviticus.22.9">Lev. 22:9 which imposes death by the hand of Heaven for desecrators. refers to sacrifices? Extirpation is already written in regard to sacrifices11Leviticus.22.3">Lev. 22:3 imposes the penalty of extirpation on any Cohen coming close to sacrifices while impure. Traditionally, extirpation is considered more of a punishment than death by the hand of Heaven..
כְּהָדָא דְתַנֵּי הַמֵּת לַחֲמִשִּׁים שָׁנָה מֵת בְּהִיכָּרֵת. לַחֲמִשִּׁים וּשְׁתַּיִם מִיתַת שְׁמוּאֵל הַנָּבִיא. לְשִׁשִׁים מִיתָה הָאֲמוּרָה בַתּוֹרָה. לְשִׁבְעִים מִיתָה שֶׁלְחִיבָּה. לִשְׁמוֹנִים מִיתָה שֶׁלְזִקְנָה. מִיכָּן וָהֵילָךְ חַיֵּי צַעַר. Should sacrifices be subject to death and extirpation? Can somebody die and die again? As we have stated12A slightly extended form in Śemaḥot 3:8. The main change is in the first clause: “if somebody dies up to age 50.” In the Babli, Mo‘ed Qaṭan 28a, the text “at 60”, is corrected to read “from 50 to 60” and the note on life after 80 is missing.
The following paragraphs discuss this statement.: “If somebody dies at age 50, he dies of extirpation. At 52, the death of the prophet Samuel. At 60, it is the death written in the Torah. At 70, a death of love. At 80, death of old age. After that, a life of suffering.”
מַה חֲמִית מֵימַר מֵת לַחֲמִשִּׁים מֵת בְּהִיכָּרֵת. כְּתִיב אַל תַּכְרִיתוּ אֶת שֵׁבֶט מִשְׁפְּחוֹת הַלֵּוִי וגו׳ וְזֹאת עֲשׂוּ לָהֶם וְחָיוּ וְלֹא יָמוּתוּ. עֲשׂוּ לָהֶם דָּבָר שֶׁלְתַּקָּנָה שֶׁלֹּא יְזוּנוּ עֵינֵיהֶן מִבֵּית קוֹדֶשׁ הַקֳדָשִׁים. וּכְתִיב וְלֹא יָבוֹאוּ לִרְאוֹת כְּבַלַּע אֶת הַקּוֹדֶשׁ וָמֵתוּ. וּכְתִיב וּמִבֶֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבוֹדָה. רִבִּי אָבִין בְּרֵיהּ דְּרִבִּי תַּנְחוּם בַּר טְרִיפוֹן שָׁמַע לָהּ מִן הָכָא. יְמֵי שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה. צֵא מֵהֶן עֵשְׂרִים שָׁנָה שֶׁאֵין בֵּית דִּין שֶׁלְמַעֲלָן עוֹנְשִׁין וְכוֹרְתִין. נִמְצֵאת אוֹמֵר הַמֵּת לַחֲמִשִּׁים מֵת בְּהִיכָּרֵת. From where do you understand that if somebody dies at age 50, he dies of extirpation? It is written (Numbers.4.18-19">Num. 4:18–19): “Do not extirpate the tribe of the families of (Levi), etc. Do the following for them that they should live and not die.” Organize them that they should not enjoy seeing the holiest of holies. And it is written (Numbers.4.20">Num. 4:20): “They should not come to look, when the holies are wrapped, and die.” And it is written (Numbers.8.25">Num. 8:25): “At age 50, he should retire from the work force.” Rebbi Abin, the son of Rebbi Tanḥum ben Rebbi Tryphon, understood it from here (Psalms.90.10">Ps. 90:10): “The days of our lives here are 70 years.” Subtract from these 20 years during which the Heavenly Court does neither punish not extirpate13This tradition is also in the Shabbat.89b">Babli, Šabbat 89b. While a male becomes a full member of the religious community at age 13, a female at age 12, they are treated as adults before the Heavenly court only at age 20 since in the story of the spies only the men older than 20 were punished. One has to assume that until then the parents are not absolved from responsibility for their children.
Neither “proof” has any logical consistency., and you will find that one who dies at up to 50 years dies in extirpation.
לַחֲמִשִּׁים וּשְׁתַּיִם מִיתַת שָׁאוּל הַנָּבִיא. רִבִּי אַבָּא בְּרִיהּ דְּרִבִּי פַּפַּי. רִבִּי יְהוֹשֻׁעַ דְּסִיכְנִין בְשֵׁם רִבִּי לֵוִי. בְּכָל־עֶצֶב יִהְיֶה מוֹתָר וּדְבַר שְׂפָתַיִם אַךְ לְמַחְסוֹר. חַנָּה עַל יְדֵי שֶׁרִיבְתָה בִתְפִילָּתָהּ קִיצְרָה בְיָמָיו שֶׁלְשְׁמוּאֵל. שֶׁאָֽמְרָה וְיָשַׁב שָׁם עַד עוֹלָם. וַהֲלֹא אֵין עוֹלָמוֹ שֶׁלְלֵוִי אֶלָּא חֲמִשִּׁים שָׁנָה. דִּכְתִיב וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבוֹדָה. וְהֶיְי דְלוֹן חַמְשִׁין וְתַרְתֵּיי. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן וּשְׁתַּיִם שֶׁגְּמָלַתּוּ. “At 52, the death of the prophet Saul14Error for “Samuel”, found uncorrected in ms. and the editio princeps. The tradition is from Seder ‘Olam 13 (cf. the author’s edition, Northvale N.J. 1998, pp. 129–135) and is reported in the Taanit.5b">Babli Ta‘anit 5b, Mo‘ed Qaṭan 28a. The material is Tannaïtic in Seder ‘Olam and the Babli, a further argument that Seder ‘Olam is a compilation of the Babylonian academies. Samuel at his retirement describes himself (1S. 12:2) as “old and white-haired”..” Rebbi Abba the son of Rebbi Pappai in15An Amora of the fifth Galilean generation, usually reporting sayings of R. Levi. the name of Rebbi Levi; Rebbi Joshua from Sikhnin in the name of Rebbi Joshua ben Levi (Proverbs.14.23">Prov. 14:23): “From all toil there will be gain but from talk of lips only want.” Hannah, because she prayed too much, shortened Samuel’s life, since she said (1S. 1:22): “He shall dwell there forever.16However, this statement is not part of Hannah’s prayer but her argument to her husband. Samuel was a Levite from the family of Gersom (1Chr. 6:13).” But the “forever” of a Levite is only 50 years, as it is written (Numbers.8.25">Num. 8:25): “At the age of 50 years he shall retire from the workforce.17In Numbers.8.26">verse 8:26 it is stated that the retired Levite may continue as a watchman.” But this one lived 52 years? Rebbi Yose ben Rebbi Abun said, two years until she weaned him.
לְשִׁשִׁים מִיתָה הָאֲמוּרָה בַתּוֹרָה. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יַעֲקֹב בַּר אָחָא. כְּתִיב אִם יִרְאֶה אִישׁ בָּאֲנָשִׁים הָאֵלֶּה הַדּוֹר הָרָע הַזֶּה וגו׳. הַגַּע עַצְמָךְ שֶׁיָּצָא מִמִּצְרַיִם בֶּן עֶשְׂרִים שָׁנָה וְעוֹד עָשָׂה בַמִּדְבָּר אַרְבָּעִים שָׁנָה וָמֵת. נִמְצֵאת אוֹמֵר הַמֵּת לְשִֹׁשִּׁים שָׁנָה מִיתָה הָאֲמוּרָה בַתּוֹרָה. וּכְתִיב תָּבוֹא בְכֶלַח אֱלֵי קָבֶר. “At 60, it is the death written in the Torah18As punishment..” Rebbi Ḥizqiah in the name of Rebbi Jacob bar Aḥa: It is written (Deuteronomy.1.35">Deut. 1:35): “If any male among these people, this evil generation, should see.” Think of it, if anybody left Egypt at age 20 and then was in the desert for 40 years when he died, you find that the death written in the Torah is at age 60. And it is written (Job. 5:26): “You shall come into your grave bklḥ19The word כלח appears twice in Job, its etymology is unknown. The corresponding Arabic كلح means “having a stern countenance” as applied to people but “being shiny, bright things. The Babli, Mo‘ed Qaṭan 28a, quotes only this verse as proof and notes that the (Alexandrian) numerical value of ב̇כ̇לח̇ is 60. This seems to be the interpretation here also, the Yerushalmi being the source of the Babli..”
לְשִׁבְעִים מִיתָה שֶׁלְחִיבָּה. יְמֵי שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה. לִשְׁמוֹנִים מִיתָה שֶׁלְזִקְנָה. שֶׁנֶּאֱמַר וְאִם בִּגְבוּרוֹת שְׁמוֹנִים שָׁנָה. וְכֵן בַּרְזִילַיי אוֹמֵר לְדָוִד בֶּן שְׁמוֹנִים שָׁנָה אָנֹכִי הַיּוֹם הֲאֵדַע בֵּין טוֹב לְרָע. At 70, a death of love. (Psalms.90.10">Ps. 90:10): “The days of our lives are then 70 years.” At 80, death of old age, as it is said: “At most, 80 years.” Also thus Barzilai20In verse 33, he is described as “extremely old, 80 years of age.” said to David (2S. 19:36): “I am today 80 years of age, do I still know good from bad?”
אָפַר חֲמִשִּׁים וְעָשָׂה דָבָר שֶׁהוּא בְהִיכָּרֵת אֲבָל רַב חָדֵי. אָפַר שִׁיתִּין וְעָשָׂה דָבָר שֶׁהוּא בָעֲוֹן מִיתָה אֲבָל חָדֵי. תַּנֵּי רִבִּי חֲנִינָה בֶן אַנְטִיגֳנָס אוֹמֵר זָקֵן שֶׁאָכַל אֶת הַחֵלֶב. וְכִי מִי מוֹדִיעֵינוּ שֶׁהוּא בְהִיכָּרֵת. כְּהָדָא דְתַנֵּי אוֹ שֶׁחִילֵּל אֶת הַשַּׁבָּת מֵת בְּהִיכָּרֵת. אֶלָּא כֵינִי. הַמֵּת לְיוֹם אֶחָד מִיתָה שֶלְזַעַם. לִשְׁנַיִם מִיתָה שֶׁלְבֶּהָלָה. לִשְׁלֹשָׁה מֵת בַּמַּגֵּפָה. תַּנֵּי רִבִּי חֲלַפְתָּא בֶּן שָׁאוּל. מֵת בְּאֶחָד בִּשְׁנַיִם בִּשְׁלֹשָׁה בְּהִיכָּרֵת. לְאַרְבָּעָה לַחֲמִשָּׁה מִיתָה הֲדוּפָה. לְשִׁשָּׁה מִיתַת דֶּרֶךְ הָאָרֶץ. לְשִׁבְעָה מִיתָה שֶׁלְחִיבָּה. מִיכָּן וָאֵילַךְ מֵת בִּיִיסוּרִין. If he had passed22 Identifying אפר and עבר with all commentators. It is generally recognized that ע had disappeared from speech long before the Amoraic period; it appears in the Talmudim only as historical spelling. But that /פ/ = /ב/ is not usually recognized, though it appears, e. g., in ספסל = subsellium. the age of 50 and did something punishable by extirpation, is he truly very happy23Most commentators change אבל into אבל without gaining anything. The meaning of אבל here is standard Mishnaic: “truly”. If the punishment for a crime punishable by extirpation is death before age 50, is punishment waved for persons over age 50?? If he had passed the age of 60 and did something punishable by death24Death by Heaven’s action., can he truly be happy? It was stated: Rebbi Ḥanina ben Antigonos said, if an old man ate fat, who will show us that he is subject to extirpation? As we have stated, or if he desecrated the Sabbath25In case there are no witnesses that the perpetrator had been duly warned (cf. Kilayim 8:1:4" href="/Jerusalem_Talmud_Kilayim.8.1.4">Kilaim 8, Note 9), the punishment is in the hand of Heaven. The basis of this statement is Exodus.34.14">Ex. 34:14 which decrees the judicial death penalty for the person who publicly desecrates the Sabbath and extirpation for doing work on the Sabbath. he dies by extirpation. But it must be the following26Also stated in Semaḥot 3:9. In the Babli, Mo‘ed Qaṭan 28a, the person who dies after 5 days of illness dies a normal death.: He who dies in one day dies by rage, in two by urgency, in three by plague. Rebbi Ḥalafta ben Shaul stated: He who dies in one, two, three [days], dies by extirpation. Four or five is a hurried death, six a usual death, seven a death of love, longer he dies in pain27His soul avoids punishment by the Heavenly Court since he was made to suffer on Earth..
מַה חֲמִית מֵימַר מֵת לִֹשְלֹשָׁה יָמִים מֵת בְּמַגֵּפָה. חִילְפַיי בַּר בְּרֵיהּ דְּרִבִּי אַבָּהוּ אָמַר שָֽׁמְעִית קָלֵיהּ דְּרבי דְרָשׁ וַיְהִי כַּעֲשֶׂרֶת הַיָּמִים וַיִּגֹּף יי֨ אֶת נָבָל וַיָּמֹת. תָּלָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁבְעַת יְמֵי אֶבְלוֹ שֶׁלִּשְׁמוּאֵל שֶׁלֹּא יִתְעָרֵב אֶבְלוּ עִם הַצַּדִּיק וְעָשָׂה עוֹד שְׁלֹשָׁה יָמִים וּמֵת בַּמַּגֵּפָה. רִבִי חַגַּיי בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן לַעֲשֶׂרֶת יָמִים אֵין כְּתִיב כָּאן אֶלָּא כַּעֲשֶׂרֶת הַיָּמִים. תָּלָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עֲשָׂרָה יָמִים כַּעֲשֶׂרֶת יָמִים שֶׁבֵּין רֹאשׁ הַשָּׁנָה לְיוֹם הַכִּיפּוּרִים שֶׁמָּא יַעֲשֶׂה תְשׁוּבָה וְלֹא עָשָׂה. What did you see to assert that he who dies in three days dies from the plague28In the Babli (loc. cit. 26), death from the plague is within one day, based on Ezekiel.24.18">Ez. 24:18.? Hilfai the grandson of Rebbi Abbahu said, I heard the voice of my grandfather29Reading with Midraš Šemuel 23[9] סבי for רבי. The passage is quoted in Midraš Šoḥer Ṭob in the name of R. Hoshaia, in Yalquṭ Šim‘oni 2 #705 in the name of R. Ḥalaphta in the name of R. Abbahu. (Yalquṭ Šim‘oni, being a compilation of excerpts, without editorial comments, is almost a ms. witness.)
In the Babli, Roš Haššanah 18a, only the explanation of R. Ḥaggai is given but by Rav Jehudah in the name of Rav; copied in Yalquṭ Šim‘oni 2 #134. who preached (1S. 25:38): “It was like the ten days that the Eternal smote Nabal and he died.” The Holy One, praise to Him, suspended His judgment during the seven days of mourning for Samuel30Noted in 1S. 25:1., that mourning for him and for the just person should not overlap; then he lingered another three days and died. Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: It is not written “after ten days” but “like the ten days”; The Holy One, praise to Him, suspended His judgment for ten days, like the Ten Days between New Year’s Day and the Day of Atonement31The Days of Repentance., that he should repent, but he did not.
כַּהֲנָא שָׁאַל לְרִבִּי זְעִירָא. זָר שֶׁאָכַל תְּרוּמָה. אָמַר לֵיהּ בָּעֲוֹן מִיתָה. מִן דְּצָלִי אָמַר לֵיהּ אֲנִי יי֨ הִפְסִיק הָעִנְייָן. רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן זָר שֶׁאָכַל תְּרוּמָה בָּעֲוֹן מִיתָה. מַתְנִיתָא מְסַייְעָא לְרִבִּי יוֹחָנָן. אוֹכְלֵי תְרוּמָה בְזָדוֹן. טָהוֹר שֶׁאָכַל טָהוֹר. וְטָמֵא שֶׁאָכַל טָמֵא. וְטָהוֹר שֶׁאָכַל טָמֵא. וְטָמֵא שֶׁאָכַל טָהוֹר. בָּעֲוֹן מִיתָה. אוֹכְלֵי תְרוּמָה בַכֹּהֲנִים. טָהוֹר שֶׁאָכַל טָהוֹר כְּמִצְװָתוֹ. טָהוֹר שֶׁאָכַל טָמֵא בַּעֲשֵׂה. טָמֵא שֶׁאָכַל טָהוֹר וְטָמֵא שֶׁאָכַל טָמֵא בְּלֹא תַעֲשֶׂה. מַה חֲמִית מֵימַר טָהוֹר שֶׁאָכַל טָמֵא בַּעֲשֵׂה. אָמַר רִבִּי בָּא בַּר מָמָל וְאַחַר יֹאכַל מִן הַקֳּדָשִים. מִן הַטְּהוֹרִין וְלֹא מִן הַטְּמֵאִין. כָּל־לֹא תַעֲשֶׂה שֶׁהוּא בָא מִכֹּחַ עֲשֵׂה עֲשֵׂה הוּא. Cahana asked Rebbi Zeïra32Since Cahana preceded R. Zeïra by at least one generation, the text is impossible. Later (Bikkurim 2:1:12" href="/Jerusalem_Talmud_Bikkurim.2.1.12">Note 42) the statement is referred to as Rav’s. Since Rav was teacher and colleague of Cahana, one has to read “Rav” instead of “R. Zeïra”.: A layman who ate heave? He said to him, it is a deadly sin. After he had prayed, he said to him (Leviticus.22.3">Lev. 22:3): “I am the Eternal” closed the statement33Leviticus.22">Lev. 22 deals with the rules of heave. In verse 3, Cohanim are subjected to the penalty of extirpartion for neglecting the rules of impurity. This verse closes with the remark “I am the Eternal”, which usually appears at the conclusion of a commandment. R. Zeïra (Rav) concludes that no penalty has been spelled out for the rules given in verses 4 ff.. Rebbi Ḥiyya in the name of Rebbi Joḥanan: A layman who ate heave committed a deadly sin34The prohibition is spelled out Leviticus.22.10">Lev. 22:10. For R. Zeïra it is a simple violation; for R. Joḥanan it falls under the punishment stated in Leviticus.22.3">verse 3.. A baraita supports Rebbi Joḥanan: “Those who eat heave intentionally35In the Constantinople print: אוכלי תרומה בזרים “lay persons eating heave”., whether pure [person] eating pure [heave], or impure eating impure, or pure eating impure, or impure eating pure, have commited a deadly sin. Cohanim eating heave, pure [person] eating pure [heave] fulfills its commandment; pure eating impure [has violated] a positive commandment; impure eating pure or impure eating impure [has violated] a prohibition. What did you see to say that a pure [person] eating impure [heave has violated] a positive commandment? Rebbi Abba bar Mamal said, (Leviticus.22.7">Lev. 22:7) “Afterwards he shall eat of the hallowed [food]”, of what is pure but not of what is impure. Any prohibition which is implied by a positive commandment has the status of a positive commandment36This is generally accepted also in the Babli (e. g., Yevamot.54b">Yebamot 54b,Yevamot.73b">73b; Pesachim.71b">Pesaḥim 71b; Zebaḥim 34a, Chullin.81a">Ḥulin 81a). The proof is in the next paragraph. The transgression of a positive commandment is not prosecutable by a human court; the violation of a prohibition is.
The distinction between pure and impure food is read into the verse since מן “of” is partitive; there must be a category which is not included..
אָמַר רִבִּי אֲבִינָא. מְמַשְׁמַע שֶׁנֶּאֱמַר כָּל־אֲשֶׁר לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת תֹּאכֵלוּ אֵין אָנוּ יוֹדְעִין וְכָל־אֲשֶׁר אֵין לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת לֹא תֹאכֵלוּ. לִיתֵּן עֲשֵׂה וְלֹא תַעֲשֶׂה עַל הַטְּמֵאִים. בְּגִין דִּכְתִיב. הָא אִילּוּ לֹא הֲוָה כְתִיב עֲשֵׂה הוּא. הֲוֵי כָּל־לֹא תַעֲשֶׂה שֶׁהוּא בָא מִכֹּחַ עֲשֵׂה עֲשֵׂה הוּא. Rebbi Avina37In the Chullin.67b">Babli, Ḥulin 67b, the argument, in different style, is declared to be tannaïtic; the same in Sifra Šemini Paraša 3(1) in a text closely parallel to the Yerushalmi. said: Would one not understand that, since it is said (Leviticus.11.9">Lev. 11:9): “Any [creature in the water] having fins and scales you shall eat” we know that any creature having no fins and scales you shall not eat. To give both positive commandment and prohibition on the impure. Because it38The prohibition “any having no fins or scales you shall not eat” is spelled out in Leviticus.11.10">Lev. 11:10. is written. If it were not written, it would be a positive commandment. Therefore, any prohibition which is implied by a positive commandment has the status of a positive commandment39It is impossible to say that a Jew who never eats fish transgresses the positive commandment of Leviticus.11.9">v. 9. Therefore, the positive formulation must have a negative implication. The eater of seafood is obligated for a purification offering as atonement for the violation of the prohibition and an elevation offering for the violation of the positive commandment..
רִבִּי יָסָא שָׁמַע לָהּ מַן הָכָא הַטָּמֵא וְהַטָּהוֹר יַחְדָּו יֹאכֲלֶנּוּ. כָּאן הַטָּמֵא וְהַטָּהוֹר אוֹכְלִין בִּקְעָרָה אַחַת. בִּתְרוּמָה אֵין הַטָּמֵא וְהַטָּהוֹר אוֹכְלִין בִּקְעָרָה אַחַת. בְּקֳדָשִׁים. אָמַר רִבִּי יוֹחָנָן בַּר מַרְיָא אִין בְּגִין קֳדָשִׁים כְּבָר כְּתִיב וְהַבָּשָׂר אֲשֶׁר יִגַּע בְּכָל־טָמֵא לֹא יֵאָכֵל. Rebbi Assi understood it from the following (Deuteronomy.12.22">Deut. 12:22): “The impure and the pure shall eat it together.” Here, the impure and the pure shall eat it40Profane meat slaughtered away from the sanctuary. from the same platter, but heave the impure and the pure may not eat from the same platter. About sacrifices41The verse points out the difference between profane and sacrifice meat.? Rebbi Joḥanan ben Marius said, if about sacrifices it is already written (Leviticus.7.19">Lev. 7:19): “Meat touching anything impure may not be eaten.42While verse 12:22 may also apply to sacrifices, its main emphasis cannot be directed towards sacrifices but towards sanctified food eaten away from the sanctuary. This can only mean heave since the prohibition of impure sacrificial meat is already in Leviticus.7.19">Lev. 7:19.”
מַתְנִיתָא פְלִיגָא עַל רַב. הַתְּרוּמָה וְהַבִּיכּוּרִים חַייָבִין עֲלֵיהֶן מִיתָה. פָּתַר לָהּ בַּכֹּהֲנִים. וְהָא תַנִּינָן חוֹמֶשׁ. וְכִי יֵשׁ חוֹמֶשׁ בַּכֹּהֲנִים. פָּתַר לָהּ. לִצְדָדִין הִיא מַתְנִיתָא. רֵישָׁא בַכֹּהֲנִים וְסֵיפָא בְיִשְׂרָאֵל. מַתְנִיתָא מְסַייְעָא לְרִבִּי יוֹחָנָן. וָאֲסוּרִין לְזָרִים. פָּתַר לָהּ פָּחוֹת מִכְּשִׁיעוּר. The Mishnah disagrees with Rav43He denies that lay persons eating heave incur a deadly guilt, cf. Bikkurim 2:1:10" href="/Jerusalem_Talmud_Bikkurim.2.1.10">Note 32.: “For heave and First Fruits one is liable to penalty of death.” He explains it, for Cohanim44Since this is explicit in Leviticus.22.3">Lev. 22:3, one would not need a Mishnah.. But did we not state: “fifth”? Is there a fifth for Cohanim45The duty of restitution of 125% is restricted to lay persons by Leviticus.22.14">Lev.22:14.? He explains that the Mishnah is case by case. The first clause for Cohanim, the last for Israel. Does the Mishnah support Rebbi Joḥanan: “They are forbidden to lay persons”?46If the Mishnah disagrees with Rav, it should support R. Joḥanan. But for him it is not necessary to state the prohibition to lay persons separately; it is included in the cases where mishandling heave and First Fruits is a deadly sin! He explains it, less than a legal quantity47Mishandling a minute quantity of hallowed food is not prosecutable by a human court or atonable by a sacrifice; therefore it is assumed that the Heavenly Court will not treat this as a deadly sin..
וְהֵן נִיכְסֵי כֹהֵן. רִבִּי בָּא רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. לְךָ נְתַתִּיו לְמָשְׁחָה. לְמָשְׁחָה לִגְדּוּלָה. לְמָשְׁחָה לִיסִיכָה. לְמָשְׁחָה לְהַדְלָקָה. הָיִיתִי אוֹמֵר בֵּין טְמֵאִים בֵּין טְהוֹרִים. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן לֹא בִעַרְתִּי מִמֶּנּוּ. מַבְעִיר אַתְּ הַתְּרוּמָה בְטוּמְאָה. רִבִּי זְעִירָא בְשֵׁם רִבִּי לָֽעְזָר. מְנַיִין לְמַעֲשֵׂר שֵׁינִי עַצְמוֹ שֶׁנִּיטְמָא שֶׁאֵין מַדְלִיקִין בּוֹ. תַּלְמוּד לוֹמַר לֹא בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא. רָאוּי לִפְדּוֹתוֹ וְאַתְּ אָמַר הָכֵין. לֹא אַתְיָא דְלֹא אוֹ בְלָקוּחַ בְּכֶסֶף מַעֲשֵׂר שֶׁנִּיטְמָא. אָמַר רִבִּי יְהוּדָה אוֹף בְּבִיכּוּרִין שֶׁנִּיטְמְאוּ דִּבְרֵי הַכֹּל. “They are the Cohen’s property.” Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan (Numbers.18.8">Num. 18: 8): “To you I gave it48In the verse נתתים “I gave them.” as mošḥâ.” As mošḥâ, for importance49The root being משח “to anoint”, as symbol of elevation.. As mošḥâ, for anointing. As mošḥâ, as fuel50In Aramaic, משח is “oil”.. I would say, both for impure and pure. Rebbi Abbahu in the name of Rebbi Joḥanan, (Deuteronomy.26.14">Deut. 26:14) “I did not burn any of it51The declaration at the distribution of the tithe of the poor and the consumption of Second Tithe in Jerusalem, including a reference to First Fruits. There is a difference in rules between heave and First Fruits in this respect.
The argument as reported in Yevamot.73b">Babli Yebamot 73b is to take ממנו as partitive: This hallowed food cannot be burned but other (heave) can.,” but one liquidates heave in impurity. Rebbi Zeïra in the name of Rebbi Eleazar: From where for Second Tithe proper which became impure that one may not use it as fuel? The verse says, “I did not burn any of it in impurity”. One may redeem it and you are saying this52Since Second Tithe may always be redeemed for money, impure Second Tithe is redeemed and becomes totally profane. It may be burned as profane fuel.? One may only interpret it as referring to what was bought with Second Tithe money53In this case, R. Jehudah holds in Mishnah Ma‘aser Šeni 3:10 that produce bought with tithe money in Jerusalem which became impure cannot be redeemed but must be buried.. Rebbi Jehudah said54The statement is an Amoraic interpretation of what R. Jehudah might have said, that Bikkurim 1:7:1" href="/Jerusalem_Talmud_Bikkurim.1.7.1">Mishnah Bikkurim 1:8 implies that impure First Fruits must be destroyed even for those who permit redemption of fruits bought with tithe money., but for First Fruits which became impure it is the opinion of everybody.
הֲרֵי אֵילּוּ בַתְּרוּמָה [וּבַבִּיכּוּרִין] מַה שֶׁאֵין כֵן בְּמַעֲשֵׂר. תַּמָּן תַּנִּינָן נוֹטְלִין לְיָדַיִם לְחוּלִין וּלְמַעֲשֵׂר. וְלִתְרוּמָה וּלְקוֹדֶשׁ מַטְבִּילִין. תַּמָּן אַתְּ אָמַר. אֵין הַמַּעֲשֵׂר טָעוּן רְחִיצָה וְהָכָא אַתְּ אָמַר הַמַּעֲשֵׂר טָעוּן רְחִיצָה. הֵן דְּתֵימַר הַמַּעֲשֵׂר טָעוּן רְחִיצָה. רַבָּנִין. הֵן דְּתֵימַר אֵין הַמַּעֲשֵׂר טָעוּן רְחִיצָה. רִבִּי מֵאִיר. תַּמָּן תַּנִּינָן כָּל־הַטָּעוּן בִּיאַת מַיִם מִדִּבְרֵי סוֹפְרִים מְטַמֵּא אֶת הַקּוֹדֶשׁ וּפוֹסֵל אֶת הַתְּרוּמָה וּמוּתָּר בְּחוּלִין וּבְמַעֲשֵׂר דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹסְרִין בְּמַעֲשֵׂר. וְלֹא שְׁמִיעַ דְּאָמַר רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָה. מַהוּ וַחֲכָמִים אוֹסְרִין בְּמַעֲשֵׂר. נִפְסַל גּוּפוֹ מִלּוֹכַל בְּמַעֲשֵׂר. מַיי כְדוֹן. הֵן דְּתֵימַר הַמַּעֲשֵׂר טָעוּן רְחִיצָה בְּרוֹצֶה לוֹכַל. הֵן דְּתֵימַר אֵין הַמַּעֲשֵׂר טָעוּן רְחִיצָה בְּרוֹצֶה לִיגַּע. לֹא הוּא רוֹצֶה לוֹכַל הוּא רוֹצֶה לִיגַּע. אֶלָּא מִשֻּׁם נְטִילַת סֶרֶךְ. וְהָתַנִּינָן תְּרוּמָה. וְכִי יֵשׁ תְּרוּמָה מִשֻּׁם נְטִילַת סֶרֶךְ. אֶלָּא בְחוּלִין שֶׁנַּעֲשׂוּ עַל גַּב הַקּוֹדֶשׁ. וְחוּלִין שֶׁנַּעֲשׂוּ עַל גַּב הַקּוֹדֶשׁ לֹא כְחוּלִין הֵן. תִּיפְתָּר אִי כְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אִי כְרִבִּי לָֽעְזָר בֵּירִבִּי צָדוֹק. אִי כְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר דְּתַנֵּי רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רִבִּי מֵאִיר הַיָּדַיִם תְּחִילָּה לְחוּלִין וּשְׁנִיּוֹת לִתְרוּמָה. אִי כְרִבִּי אֶלְעָזָר בֵּירִבִּי צָדוֹק דְּתַנִּינָן תַּמָּן וְחוּלִין שֶׁנַּעֲשׂוּ עַל גַּב הַקּוֹדֶשׁ הֲרֵי אֵילּוּ כְחוּלִין. רִבִּי אֶלְעָזָר בֵּירִבִּי צָדוֹק אוֹמֵר הֲרֵי אֵילּוּ כִתרוּמָה לְטַמֵּא שְׁנַיִם וְלִפְסוֹל אֶחָד. 55The origin of this paragraph is in Chagigah 2:5:2-5" href="/Jerusalem_Talmud_Chagigah.2.5.2-5">Ḥagigah 2:5; a parallel discussion in Chagigah.18b">Babli Ḥagigah 18b. The statement discussed is that tithe, in contrast to heave and First Fruits, may be eaten with unwashed hands. “Tithe” here always means Second Tithe since First Tithe whose heave of the tithe was separated is totally profane.“This applies to heave and First Fruits but not to tithe.” There56Chagigah 2:5:1" href="/Jerusalem_Talmud_Chagigah.2.5.1">Mishnah Ḥagigah 2:5., we have stated: “One washes his hands for profane, tithe, and heave; but for sacrifices one immerses57One has to immerse his hands in 40 seah of water. “Washing” means that at least a quarter log (1/96 seah) of water flows over the hands..” There58“There” is the Bikkurim 2:1:1" href="/Jerusalem_Talmud_Bikkurim.2.1.1">Mishnah Bikkurim 2:1, “here” is Chagigah 2:5:1" href="/Jerusalem_Talmud_Chagigah.2.5.1">Mishnah Ḥagigah 2:5., you say that tithe does not need washing and here you say, tithe needs washing! Those who say, tithe needs washing, the rabbis; he who says, tithe does not need washing, Rebbi Meїr. There59Parah 11:5" href="/Mishnah_Parah.11.5">Mishnah Parah 11:5., we have stated: “Anything needing immersion in water by rabbinic decree60Any impurity not explicitly stated in the Pentateuch. makes sacrifices impure and heave unusable61Unwashed hands are always impure in the second degree by rabbinic decree (cf. Berakhot 8:2:2" href="/Jerusalem_Talmud_Berakhot.8.2.2">Berakhot 8, Note 46). Profane food can only become impure in two degrees; the second cannot induce impurity in other profane food. Heave can become impure in three degrees; the third is called “unusable” since it cannot induce impurity in other food (except sacrifices which have four degrees.) but is permitted for profane food and tithe. But the Sages forbid for tithe62Second Tithe cannot be eaten with unwashed hands..” Is that not explained by what Rebbi Samuel says in the name of Rebbi Zeïra, what means the Sages forbid for tithe? His body is disqualified from eating tithe. What is that? May you say tithe needs washing, if he wants to eat; may you say tithe does not need washing, if he wants to touch? No, wanting to touch is the same as wanting to eat63Nobody can expect a food handler not to eat.. So it must be washing as discipline64Washing one’s hands for profane food (in the Babli restricted to eating bread) is to teach people the discipline needed to handle heave (sources cf. Bikkurim 2:1:15" href="/Jerusalem_Talmud_Bikkurim.2.1.15">Note 55).. But we have stated: “heave”! Is there washing as discipline for heave65For heave, washing is a biblical requirement. If heave is mentioned in a Mishnah, it cannot be dealing with washing because of rabbinic discipline.? But it is about profane food prepared by the rules of sacrifices66This was practiced, e. g., by the Qumran sect who ate all their food under the strict rules of impurities applicable to sacrifices. Usually, strict Pharisees prepared their food under the rules of heave.. Is profane food prepared by the rules of sacrifices not profane? Explain it either67This use of אי is a Babylonism not usually found in the Yerushalmi. following Rebbi Simeon ben Eleazar or following Rebbi Eleazar ben Rebbi Ẓadog. Either following Rebbi Simeon ben Eleazar as it was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Meїr: Hands are [impure] in the first degree for profane food, in the second for heave68They will transfer impurity to any food but that food cannot induce other impurity.. Or following Rebbi Eleazar ben Rebbi Ẓadog as it was stated there69Mishnah Ṭahorot 2:8.: “Profane food prepared by the rules of sacrifices is profane. Rebbi Eleazar ben Rebbi Ẓadog says it is like heave, it may be impure in two degrees and invalidates a third.”