משנה: וְתוֹרֵם אֶת תְּרוּמָתוֹ וּמַעְשְׂרוֹתָיו לְדַעְתּוֹ. וּמַקְרִיב עָלָיו קִינֵּי זָבִין קִינֵּי זָבוֹת קִינֵּי יוֹלְדוֹת חַטָּאוֹת וַאֲשָׁמוֹת וּמְלַמְּדוֹ מִדְרָשׁ הֲלָכוֹת וְאַגָּדוֹת וְלֹא יְלַמְּדֶנּוּ מִקְרָא אֲבָל מְלַמֵּד הוּא אֶת בָּנָיו וְאֶת בְּנוֹתָיו מִקְרָא. וְזָן אֶת אִשְׁתּוֹ וְאֶת בָּנָיו אַף עַל פִּי שֶׁהוּא חַייָב בִּמְזוֹנוֹתָן. וְלֹא יָזוּן אֶת בְּהֶמְתּוֹ בֵּין טְמֵיאָה וּבֵין טְהוֹרָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר זָן אֶת הַטְּמֵיאָה וְאֵינוֹ זָן אֶת הַטְּהוֹרָה. אָֽמְרוּ לוֹ מַה בֵּין טְמֵיאָה לַטְּהוֹרָה. אָמַר לָהֶן שֶׁהַטְּהוֹרָה נַפְשָׁהּ לַשָּׁמַיִם וְגוּפָהּ שֶׁלּוֹ וְהטְּמֵיאָה נַפְשָׁהּ וְגוּפָהּ לַשָּׁמַיִם. אָֽמְרוּ לוֹ אַף הטְּמֵיאָה נַפְשָׁהּ לַשָּׁמַיִם וְגוּפָהּ שֶׁלּוֹ שֶׁאִם יִרְצֶה הֲרֵי מוֹכְרָהּ לַגּוֹיִם אוֹ מַאֲכִילָהּ לַכְּלָבִים. MISHNAH: Also he45The person who made a vow that the other shall have no profit from him. Heave and tithes diminish the farmer’s wealth; they do not increase it. can separate his heave and tithes with the other’s knowledge, and can bring for him nests for males or females suffering from genital discharges23“Nest” is the technical term for a couple of birds from the pigeon family, prescribed sacrifice for the person healed from genital discharge before he could enter the Temple. For a male, Leviticus.15.14">Lev. 15:14. For a female, Leviticus.15.29">Lev. 15:29., nests for childbirth24Due before the mother could enter the Temple, Leviticus.12.8">Lev. 12:8, for the wife of a man who could not afford a sheep, Leviticus.12.6">Lev. 12:6., purification and reparation offerings25Leviticus.4.27-5.26">Lev. 4:27–5:26. These sacrifices are in part burned on the altar, in part eaten by the priests; nothing is given to the offerer and his family, in contrast to well-being offerings. and teach him interpretations46Rabbinic interpretations of biblical verses, of the kind preserved in the Mekhiltot, Sifra, and Sifry., religious rules, and sermons47As the Halakhah explains, in imitation of Moses who taught the Children of Israel without taking money, one may not take money for teaching the Oral Law. (In rabbinic practice, one may take money for teaching during regular business hours to make up for the loss incurred by not being in business at that time.); but he may not teach him Bible; he may teach Bible to his sons and daughters48Since Moses wrote the Torah only at the end of his life, he never taught it. Therefore, one may take money to teach to read, sing, and understand the biblical text. This anonymous Mishnah proves that practice should not follow R. Eliezer in Sotah 3:4" href="/Mishnah_Sotah.3.4">Mishnah Soṭah 3:4, Note 85.. Also, he can feed his wife and children49If they are needy, since charity is a universal obligation. even though the other is obligated for their upkeep. But he cannot feed his animals50Since this would increase the animal’s worth; i. e., the other man’s property., whether pure or impure; Rebbi Eliezer says, he may feed his impure51Those which cannot be eaten. animals but not the pure ones. They asked him, what is the difference between pure and impure animals? He said to them, the pure animal’s soul is Heaven’s but its body is his52As food., but the impure’s soul and body is Heaven’s. They said to him, also the impure animal’s soul is Heaven’s but its body is his, since he could sell it to Gentiles53Who may eat any kind of animal; Genesis.9.3">Gen. 9:3. or feed it to the dogs.
הלכה: וְתוֹרֵם אֶת תְּרוּמָתוֹ כול׳. הַמְתַקֵּן פֵּירוֹתָיו שֶׁלַּחֲבֵירוֹ שֶׁלֹּא מִדַּעְתּוֹ טוֹבַת הֲנָייַת מַעְשְׂרוֹתָיו שֶׁל מִי. רִבִּי אַבָּהוּ אוֹמֵר. שֶׁלַּמְּתַקֵּן. רִבִּי זְעִירָא אָמַר שֶׁלַּבַּעַל הַפֵּירוֹת. רִבִּי זְעִירָא כְדַעְתֵּיהּ. דְּאָמַר רִבִּי זְעִירָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. הִפְרִישׁ קָרְבַּן נָזִיר וְקָרְבַּן מְצוֹרָע שֶׁל חֲבֵירוֹ הַמִּתְכַּפֵּר הוּא שֶׁעוֹשֶׂה (תְרוּמָה). מַתְנִיתָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְתוֹרֵם תְּרוּמָתוֹ וּמַעְשְׂרוֹתָיו שֶׁלַּחֲבֵירוֹ לְדַעְתּוֹ. פָּתַר לָהּ בְּשֶׁלֹּא יְהֵא לוֹ טוֹבַת הֲנָייָה בָהֶן. HALAKHAH: “Also he can separate his heave” etc. If somebody fixes the harvest of another person without the latter’s knowledge, who receives the goodwill54That value is estimated by what a third party Israel would be willing to pay to the farmer to have the latter give his heave to his grandson, the son of his daughter and his Cohen son-in-law, or the tithes to a levitic grandson. “To fix” means to separate heave and tithes, to prepare the harvest for use and sale. from the tithes? Rebbi Abbahu says, the one who does the fixing55Since he uses his own produce to make the other person’s produce permitted for profane use.. Rebbi Ze‘ira says, the owner of the produce. Rebbi Ze‘ira is consistent since Rebbi Ze‘ira said in the name of Rebbi Simeon ben Laqish56In the Nedarim.36b">Babli, 36b (and also Yoma.50b">Yoma50b, Zevachim.6a">Zebaḥim 6a, Temurah.2b">Temurah 2b, Temurah.10b">10b), a statement of R. Abbahu in the name of R. Joḥanan states that the person purged only can make the exchange but the goodwill belongs to the person who gives the produce. The Babli also quotes R. Ze‘ira in the same sense as the Yerushalmi but clearly prefers R. Abbahu over R. Ze‘ira against the Yerushalmi., if somebody gave the sacrifice of a nazir57Numbers.6.14-15">Num. 6:14–15. or of a [healed] person afflicted with skin disease58Leviticus.14.10">Lev. 14:10., the person purged makes (heave)59This word, found in the ms. and the editio princeps, makes no sense since the sacrifices are given to the Cohen who alone directs the purging ceremony. With all commentaries one has to read תְמוּרָה “substitution” instead of תְרוּמָה “heave”, a simple metathesis. It is asserted that if somebody dedicates an animal as somebody else’s obligatory sacrifice, then only the person for whom the sacrifice is destined may substitute another animal (which action is sinful, Leviticus.27.9-10">Lev. 27:9–10). If the donor would substitute another animal after dedication, the action would be invalid and the substitute profane as before. In analogy, R. Simeon ben Laqish must hold that sanctified food can be disposed of only by the person whose obligation is satisfied by the sanctification.. The Mishnah disagrees with Rebbi Simeon ben Laqish: “Also he can separate his heave and tithes with his knowledge.60In that case, A would make a donation of the value of the goodwill to B while B is forbidden to receive any gain from A!” Explain it, that [it was stipulated] that the other should not get the goodwill61This stipulation overrides any general rule and makes the transaction legal..
כְּתִיב רְאֵה לִימַּדְתִּי אֶתְכֶם חוּקִּים וּמִשְׁפָּטִים. מָה אֲנִי בְחִינָּם אַף אַתֶּם בְּחִינָּם. יָכוֹל מִקְרָא וְתַרְגּוּם כֵּן. תַּלְמוּד לוֹמַר חֻקִּים וּמִשְׁפָּטִים. חֻקִּים וּמִשְׁפָּטִים אַתֶּם מְלַמְּדִים בְּחִנָּם. וְאֵי אַתֶּם מְלַמְּדִין בְּחִנָּם מִקְרָא וְתַרְגּוּם. וְכֵן חָמֵיי מַתְנִייָתָא נָֽסְבִין אַגְרִיהוֹן. אָמַר רִבּי יוּדָן בֵּירִבִּי יִשְׁמָעַאל. שְׂכָר בְּטֵילָן הֵן נוֹטְלִין. It is written62Deuteronomy.4.5">Deut. 4:5. The same argument in the Nedarim.37a">Babli, 37a.: “Behold, I taught you laws and rules.” Just as I did it for free, so you have to do it for free. One could think the same is true for Bible and translations? The verse says laws and rules. You have to teach laws and rules63In their practical rabbinic form. for free; you do not have to teach Bible and translations for free64Elementary school teachers have to be paid well. The text is quoted by Ran, commentary to 37a.. But do we not see that the baraita teachers take their fees? Rebbi Yudan, the son of Rebbi Ismael, said: They take payment for lost time.
אָמַר רִבִּי זְעוּרָא. מִדִּבְרֵיהֶן זָן אֶת עֲבָדָיו וְאֵינוֹ זָן אֶת עַבְדּוֹ. הֲווֹן בָּעֶיי מֵימַר. מָאן דָּמַר. הַטְּהוֹרָה נַפְשָׁהּ לַשָּׁמַיִם וְגוּפָהּ שֶׁלּוֹ. וְזוֹ הוֹאִיל וְגוֹפָהּ וְנַפְשָׁהּ לַשָּׁמַיִם זָן אֶת עַבְדּוֹ. מָאן דָּמַר. שֶׁאִם יִרְצֶה הֲרֵי מוֹכְרָהּ לַגּוֹיִם אוֹ מַאֲכִילָהּ לַכְּלָבִים. וזוֹ הוֹאִיל וְגוּפָהּ שֶׁלּוֹ וְאֵינוֹ מוֹכְרָהּ לַגּוֹיִם וְאֵינוֹ מַאֲכִילָהּ לַכְּלָבִים זָן אֶת עַבְדּוֹ. אַשְׁכָּח תַּנֵּי. זָן אֶת עַבְדּוֹ. Rebbi Ze‘ira said, from their words [we can deduce] whether he65A, the maker of the vow. may feed his slaves or may not feed his66B, the person forbidden profit from A. slave67The inconsistencies in number and gender are in the text.. They wanted to say that he who says68R. Eliezer. “the pure animal’s soul is Heaven’s but its body is his,” and this one, because her67The inconsistencies in number and gender are in the text. body and soul is Heaven’s, he65A, the maker of the vow. may feed his66B, the person forbidden profit from A. slave. And he who says69The Sages., since he could sell it to Gentiles or feed it to the dogs, since this one’s body is his66B, the person forbidden profit from A. but he cannot sell her to Gentiles70Since a circumcized slave cannot be sold to Gentiles and an uncircumcized slave cannot be kept in the household. nor feed her to the dogs, he may feed his slave. It was found stated: He may feed his slave71In the Nedarim.38b">Babli, 38b, a named baraita. The reason is given that slaves are not bought for fattening..