משנה: אֵימָתַי אָֽמְרוּ תּוֹסֶפֶת הַבִּיכּוּרִים כַּבִּיכּוּרִים. בִּזְמַן שֶׁהִיא בָאָה מִן הָאָרֶץ. וְאִם אֵינָהּ בָאָה מִן הָאָרֶץ אֵינָהּ כַּבִּיכּוּרִים. וּלְמָה אָֽמְרוּ הַבִּיכּוּרִים כְּנִכְסֵי כֹהֵן. שֶׁהוּא קוֹנֶה מֵהֶם עֲבָדִים וְקַרְקָעוֹת וּבְהֵמָה טְמֵיאָה וּבַעַל חוֹב נוֹטְלָן בְּחוֹבוֹ וְהָאִשָּׁה בִּכְתוּבָתָהּ כְּסֵפֶר תּוֹרָה. וְרִבִּי יְהוּדָה אוֹמֵר אֵין נוֹתְנִין אוֹתָן אֶלָּא לֶחָבֵר בְּטוֹבָה וַחֲכָמִים אוֹמְרִים נוֹתְנִין אוֹתָם לְאַנְשֵׁי מִשְׁמָר וְהֵם מְחַלְּקִין בֵּינֵיהֶן כְּקָדְשֵׁי הַמִּקְדָּשׁ. MISHNAH: When did they say that additions to First Fruits follow the rules of First Fruits? If they come from the Land. But if they do not come from the Land, they do not follow the rules of First Fruits.
Why did they say, First Fruits are the Cohen's property94Cf. Mishnah 2:1.? He may use them to buy slaves, real estate, and impure animals. A creditor can take them for his claim and a woman for her ketuba95The capital payment due a wife at the dissolution of her marriage by divorce or the husband's death., like a Torah scroll. And Rebbi Jehudah says, one gives them only to a fellow96A Cohen who is a fellow as defined in the Introduction to Demay. for goodwill, but the Sages say one gives them to the people of the watch97The group of Cohanim serving in the Temple during the week the First Fruits were presented. They might be from the same district as the farmers coming in procession, cf. Note 13. and they distribute them among themselves like Temple-hallowed food.
הלכה: רִבִּי יַנַּאי בְשֵׁם רִבִּי חִייָה בַּר װָא. שָׁאֲלוּ [לְ]רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. מָהוּ שֶׁיִּמְכּוֹר אָדָם סֵפֶר תּוֹרָה לִישָּׂא אִשָּׁה. אָמַר לוֹן אִין. לִלְמוֹד תּוֹרָה. אָמַר לוֹן אִין. מִפְּנֵי חַייָו. וְלֹא אֲגִיבוֹן. רִבִּי יוֹנָה בְשֵׁם רִבִּי חִייָה בַּר װָא. שָׁאֲלוּ אֶת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. מָהוּ שֶׁיִּמְכּוֹר אָדָם סֵפֶר תּוֹרָה לִישָּׂא אִשָּׁה. אָמַר לוֹן אִין. לִלְמוֹד תּוֹרָה. אָמַר לוֹן אִין. מִפְּנֵי חַייָו לֹא שֲׁאָלוּן וְלֹא אֲגִיבוֹן. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹנָה נִיחָא. לֹא שֲׁאָלוּן וְלֹא אֲגִיבוֹן. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי. אִין שֲׁאָלוּן לֵיהּ וְלָמָּה לֹא אֲגִיבוֹן. כִּי אָתָא רִבִּי חֲנַנְיָה רִבִּי פִינְחָס רִבִּי יוֹחָנָן בְשֵׁם רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. מוֹכֵר הוּא אָדָם לִישָּׂא אִשָּׁה וְלִלְמוֹד תּוֹרָה וְכָל־שֶּׁכֵּן מִפְּנֵי חַייָו. HALAKHAH: Rebbi (Yannai)98As R. M. Margalit already noted, he must be R. Yose, the colleague of R. Jonah, who is quoted later. R. Yannai was R. Ḥiyya bar Abba’s teacher’s teacher.
Since the Mishnah ties selling First Fruits to selling a Torah scroll, the rules discussed here also apply to the sale of First Fruits by a Cohen. in the name of Rebbi Ḥiyya bar Abba: They asked Rabban Simeon ben Gamliel, may a person sell a Torah scroll in order to marry a wife? He said to them, yes. To study Torah? Yes. For his livelihood? He did not respond. Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba: They asked Rabban Simeon ben Gamliel, may a person sell a Torah scroll in order to marry a wife? He said to them, yes. To study Torah? Yes. For his livelihood they did not ask and he did not respond. According to Rebbi Jonah it is understandable: They did not ask, therefore he did not respond. According to Rebbi Yose, if they asked him, why did he not respond? When Rebbi Ḥanania came, Rebbi Phineas, Rebbi Joḥanan in the name of Rabban Simeon ben Gamliel: A person may sell to marry a wife and to study Torah99In the Megillah.27a">Babli (Megillah 27a): “A person may sell a Torah scroll only to marry or to study Torah.” There, Rabban Simeon ben Gamliel emphatically forbids selling a Torah scroll for one’s livelihood; cf. Bikkurim 3:6:4" href="/Jerusalem_Talmud_Bikkurim.3.6.4">Note 103., and a fortiori for his livelihood.
תַּנֵּי. הַמַּדִּיר אֶת בְּנוֹ לְתַלְמוּד תּוֹרָה מוּתָּר לְמַלּוֹת לוֹ חָבִית שֶׁלְמַיִם וּלְהַדְלִיק לוֹ אֶת הַנֵּר. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יוֹנָתָן. אַף לוֹקֵחַ לוֹ חֲפָצָיו מִן הַשּׁוּק. וּפְלִיגִין. כָּאן בְּאִישׁ כָּאן בְּאִשָּׁה. אִם הָיָה אָדָם מְסוּייָם עָשׂוּ אוֹתוֹ כְאִשָּׁה. מַעֲשֶׂה בְאָדָם אֶחָד שֶׁהִדִּיר אֶת בְּנוֹ לְתַלְמוּד תּוֹרָה. וּבָא מַעֲשֶׂה לִפְנֵי רִבִּי יוֹסֵי בֶּן חֲלוֹפְתָּא וְ[הִ]תִּיר לוֹ לְמַלְאוֹת חָבִית שֶׁלְמַיִם וּלְהַדְלִיק לוֹ אֶת הַנֵּר. It was stated: If somebody vows100מדיר here means מדיר הנאה, A made a vow either that A forbids to himself any benefit from B or he forbids B to enjoy any benefit from himself. {The technical term was that “A’s property should be like a sacrifice (of which any profane use is criminal) to B”, cf. Nedarim 1:2:1" href="/Jerusalem_Talmud_Nedarim.1.2.1">Mishnah Nedarim 1:2, Matthew 15:5.} The parallel to this paragraph is in Nedarim.38b">Babli Nedarim 38b. In the formulation there it is unclear whether the father forbids his own property to his son until the son has successfully completed his studies or whether he forbids himself to enjoy any benefit from his son (depriving his son from the rewards for honoring father and mother) for that time; cf. Meïri Nedarim (ed. A. Liss) p. 151b. In the formulation of the Yerushalmi, it is clear that the parent forbids himself to enjoy any benefit from his son. It is then asserted that the vow excludes small personal services. regarding his son to study Torah, he is permitted to fill for him an amphora of water and to light for him. Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: He also can buy things for him on the market. Do they differ? Here for a man, there for a woman101It was thought demeaning for a woman of substance (as well as for a man of high station) to be seen in public buying on the market.. If he was a known personality they treated him as a woman. “102Bekhorot 6:3" href="/Tosefta_Bekhorot.6.3">Tosephta Bekhorot 6:11. There, the formulation is: “He made a vow that the son should be forbidden to work for him.” Nevertheless, R. Yose permitted small personal services. It happened that somebody vowed regarding his son to study Torah. The case came before Rebbi Yose ben Ḥalaphta and he permitted him to fill an amphora of water and to light for him.”
תַּנֵּי. הַמּוֹכֵר סֵפֶר תּוֹרָה שֶׁלְאָבִיו אֵינוֹ רוֹאֶה סֵימַן בְּרָכָה לְעוֹלָם. וְכָל־הַמְּקַייֵם סֵפֶר תּוֹרָה בְּתוֹךְ בֵּיתוֹ עָלָיו הַכָּתוּב אוֹמֵר הוֹן וְעוֹשֶׁר בְּבֵיתוֹ וְצִדְקָתוֹ עוֹמֶדֶת לָעַד. It was stated103In Megillah.27a">Babli Megillah 27a in the name of Rabban Simeon ben Gamliel: “He who sells either his father’s Torah scroll or his daughter (to be married) will never do well.”: “He who sells his father’s Torah scroll will never do well. But about everybody who keeps a Torah scroll in his house, the verse says (Psalms.112.3">Ps. 112:3): “Property and riches in his house, his merit will stand forever.”