rebbi

Or it may follow this: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, grafted, or sank he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba [and] Rebbi Immi were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah and Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to an established practice.

Or it may follow this: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, grafted, or sank he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba [and] Rebbi Immi were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah and Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to an established practice.

Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: Since it was stated, “one does not take it as a pledge nor give it as a deposit”, this means that if one transgressed and took it as a pledge, trangressed and gave as a deposit, one fines him for it.

Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: Since it was stated, “one does not take it as a pledge nor give it as a deposit”, this means that if one transgressed and took it as a pledge, trangressed and gave as a deposit, one fines him for it.

“But they may give free gifts to one another.” Our Mishnah is Rebbi Meїr’s since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, here it is everybody’s opinion, following what was stated: A person says to his neighbor [in Jerusalem]: What did you eat today? If that one says summer figs, he knows that it was firstling. Just as summer figs are sold cheaply, so firstlings are sold cheaply. If that one said manna, he knows that it was Second Tithe. Just as manna was given as a gift, so Second Tithe may be given as a gift. They objected: Everybody agrees that animal tithe cannot be sold; do you say it can be given as a gift? This also can be given as a gift. Rebbi Mana did not say so but was following Rebbi Jehudah since Rebbi Jehudah said He made it one’s property. They objected: Everybody agrees that animal tithe is not one’s property; do you say it can be given as a gift? This also can be given as a gift.

“But they may give free gifts to one another.” Our Mishnah is Rebbi Meїr’s since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, here it is everybody’s opinion, following what was stated: A person says to his neighbor [in Jerusalem]: What did you eat today? If that one says summer figs, he knows that it was firstling. Just as summer figs are sold cheaply, so firstlings are sold cheaply. If that one said manna, he knows that it was Second Tithe. Just as manna was given as a gift, so Second Tithe may be given as a gift. They objected: Everybody agrees that animal tithe cannot be sold; do you say it can be given as a gift? This also can be given as a gift. Rebbi Mana did not say so but was following Rebbi Jehudah since Rebbi Jehudah said He made it one’s property. They objected: Everybody agrees that animal tithe is not one’s property; do you say it can be given as a gift? This also can be given as a gift.

“But they may give free gifts to one another.” Our Mishnah is Rebbi Meїr’s since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, here it is everybody’s opinion, following what was stated: A person says to his neighbor [in Jerusalem]: What did you eat today? If that one says summer figs, he knows that it was firstling. Just as summer figs are sold cheaply, so firstlings are sold cheaply. If that one said manna, he knows that it was Second Tithe. Just as manna was given as a gift, so Second Tithe may be given as a gift. They objected: Everybody agrees that animal tithe cannot be sold; do you say it can be given as a gift? This also can be given as a gift. Rebbi Mana did not say so but was following Rebbi Jehudah since Rebbi Jehudah said He made it one’s property. They objected: Everybody agrees that animal tithe is not one’s property; do you say it can be given as a gift? This also can be given as a gift.

“But they may give free gifts to one another.” Our Mishnah is Rebbi Meїr’s since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, here it is everybody’s opinion, following what was stated: A person says to his neighbor [in Jerusalem]: What did you eat today? If that one says summer figs, he knows that it was firstling. Just as summer figs are sold cheaply, so firstlings are sold cheaply. If that one said manna, he knows that it was Second Tithe. Just as manna was given as a gift, so Second Tithe may be given as a gift. They objected: Everybody agrees that animal tithe cannot be sold; do you say it can be given as a gift? This also can be given as a gift. Rebbi Mana did not say so but was following Rebbi Jehudah since Rebbi Jehudah said He made it one’s property. They objected: Everybody agrees that animal tithe is not one’s property; do you say it can be given as a gift? This also can be given as a gift.

“But they may give free gifts to one another.” Our Mishnah is Rebbi Meїr’s since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, here it is everybody’s opinion, following what was stated: A person says to his neighbor [in Jerusalem]: What did you eat today? If that one says summer figs, he knows that it was firstling. Just as summer figs are sold cheaply, so firstlings are sold cheaply. If that one said manna, he knows that it was Second Tithe. Just as manna was given as a gift, so Second Tithe may be given as a gift. They objected: Everybody agrees that animal tithe cannot be sold; do you say it can be given as a gift? This also can be given as a gift. Rebbi Mana did not say so but was following Rebbi Jehudah since Rebbi Jehudah said He made it one’s property. They objected: Everybody agrees that animal tithe is not one’s property; do you say it can be given as a gift? This also can be given as a gift.

“But they may give free gifts to one another.” Our Mishnah is Rebbi Meїr’s since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, here it is everybody’s opinion, following what was stated: A person says to his neighbor [in Jerusalem]: What did you eat today? If that one says summer figs, he knows that it was firstling. Just as summer figs are sold cheaply, so firstlings are sold cheaply. If that one said manna, he knows that it was Second Tithe. Just as manna was given as a gift, so Second Tithe may be given as a gift. They objected: Everybody agrees that animal tithe cannot be sold; do you say it can be given as a gift? This also can be given as a gift. Rebbi Mana did not say so but was following Rebbi Jehudah since Rebbi Jehudah said He made it one’s property. They objected: Everybody agrees that animal tithe is not one’s property; do you say it can be given as a gift? This also can be given as a gift.

Therefore, once it was slaughtered, is it permitted? It was stated by the House of Rebbi Yannai: There is no difference between alive and slaughtered, unblemished and blemished. For what did we state then “live but not slaughtered?” For example, what was stated after this: “One may sell a firstling unblemished alive, blemished alive or slaughtered.”

Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: It is said here (Lev. 27:33): “It may not be redeemed.” It has been said about Cohanim‘s bans (Lev. 27:28) “It may not be sold or redeemed.” Since “it may not be redeemed” for Cohanim’s bans includes sale, so “it may not be redeemed” here includes sale. Rebbi Jacob the Southerner asked before Rebbi Yose: Is it not written about a firstling (Num. 18:17) “it should not be redeemed?” About a blemished animal. For animal tithe, the Torah made no difference between living and slaughtered, unblemished and blemished.

Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: It is said here (Lev. 27:33): “It may not be redeemed.” It has been said about Cohanim‘s bans (Lev. 27:28) “It may not be sold or redeemed.” Since “it may not be redeemed” for Cohanim’s bans includes sale, so “it may not be redeemed” here includes sale. Rebbi Jacob the Southerner asked before Rebbi Yose: Is it not written about a firstling (Num. 18:17) “it should not be redeemed?” About a blemished animal. For animal tithe, the Torah made no difference between living and slaughtered, unblemished and blemished.

Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: It is said here (Lev. 27:33): “It may not be redeemed.” It has been said about Cohanim‘s bans (Lev. 27:28) “It may not be sold or redeemed.” Since “it may not be redeemed” for Cohanim’s bans includes sale, so “it may not be redeemed” here includes sale. Rebbi Jacob the Southerner asked before Rebbi Yose: Is it not written about a firstling (Num. 18:17) “it should not be redeemed?” About a blemished animal. For animal tithe, the Torah made no difference between living and slaughtered, unblemished and blemished.

Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: It is said here (Lev. 27:33): “It may not be redeemed.” It has been said about Cohanim‘s bans (Lev. 27:28) “It may not be sold or redeemed.” Since “it may not be redeemed” for Cohanim’s bans includes sale, so “it may not be redeemed” here includes sale. Rebbi Jacob the Southerner asked before Rebbi Yose: Is it not written about a firstling (Num. 18:17) “it should not be redeemed?” About a blemished animal. For animal tithe, the Torah made no difference between living and slaughtered, unblemished and blemished.

“One may not use it for preliminarily marrying a woman.” But one may use its sinews, bones, horns, and hooves for preliminary marriage. Rebbi Eleazar said, because a blessing is mentioned for it. Why can one not use its meat for preliminary marriage? Rebbi Yose said, they learned tithe only from Cohanim’s bans. Since one may not use Cohanim’s bans for preliminary marriage, one may not use any sacrifices for preliminary marriage. Then one should not be able to use its sinews, bones, horns, and hooves for preliminary marriage. One needs what Rebbi Eleazar said, because a blessing is mentioned for it.

“One may not use it for preliminarily marrying a woman.” But one may use its sinews, bones, horns, and hooves for preliminary marriage. Rebbi Eleazar said, because a blessing is mentioned for it. Why can one not use its meat for preliminary marriage? Rebbi Yose said, they learned tithe only from Cohanim’s bans. Since one may not use Cohanim’s bans for preliminary marriage, one may not use any sacrifices for preliminary marriage. Then one should not be able to use its sinews, bones, horns, and hooves for preliminary marriage. One needs what Rebbi Eleazar said, because a blessing is mentioned for it.

“One may not use it for preliminarily marrying a woman.” But one may use its sinews, bones, horns, and hooves for preliminary marriage. Rebbi Eleazar said, because a blessing is mentioned for it. Why can one not use its meat for preliminary marriage? Rebbi Yose said, they learned tithe only from Cohanim’s bans. Since one may not use Cohanim’s bans for preliminary marriage, one may not use any sacrifices for preliminary marriage. Then one should not be able to use its sinews, bones, horns, and hooves for preliminary marriage. One needs what Rebbi Eleazar said, because a blessing is mentioned for it.

Rebbi Yudan asked: If somebody said to a woman, draw this animal tithe to you from me and be preliminarily married to me by it after slaughtering. Since it is in his hand to slaughter, is she immediately preliminarily married or only after slaughtering?

Rebbi Zeïra in the name of Rebbi Abba bar Mamal: If someone steals someone else’s animal tithe, if it still exists he returns it as is, if he ate it, he ate what he ate. Rebbi Eleazar in the name of Rebbi Mana: He cannot ask him to give anything; if it is worth less than a peruṭah one cannot say that he should give. Rebbi Ḥinena said, that is, if it was worth less than a peruṭah from the start. But if it was worth a peruṭah from the start, one tells him to pay.

Rebbi Zeïra in the name of Rebbi Abba bar Mamal: If someone steals someone else’s animal tithe, if it still exists he returns it as is, if he ate it, he ate what he ate. Rebbi Eleazar in the name of Rebbi Mana: He cannot ask him to give anything; if it is worth less than a peruṭah one cannot say that he should give. Rebbi Ḥinena said, that is, if it was worth less than a peruṭah from the start. But if it was worth a peruṭah from the start, one tells him to pay.

Rebbi Zeïra in the name of Rebbi Abba bar Mamal: If someone steals someone else’s animal tithe, if it still exists he returns it as is, if he ate it, he ate what he ate. Rebbi Eleazar in the name of Rebbi Mana: He cannot ask him to give anything; if it is worth less than a peruṭah one cannot say that he should give. Rebbi Ḥinena said, that is, if it was worth less than a peruṭah from the start. But if it was worth a peruṭah from the start, one tells him to pay.

Rebbi Zeïra in the name of Rebbi Abba bar Mamal: If someone steals someone else’s animal tithe, if it still exists he returns it as is, if he ate it, he ate what he ate. Rebbi Eleazar in the name of Rebbi Mana: He cannot ask him to give anything; if it is worth less than a peruṭah one cannot say that he should give. Rebbi Ḥinena said, that is, if it was worth less than a peruṭah from the start. But if it was worth a peruṭah from the start, one tells him to pay.

Rebbi Zeïra in the name of Rebbi Abba bar Mamal: If someone steals someone else’s animal tithe, if it still exists he returns it as is, if he ate it, he ate what he ate. Rebbi Eleazar in the name of Rebbi Mana: He cannot ask him to give anything; if it is worth less than a peruṭah one cannot say that he should give. Rebbi Ḥinena said, that is, if it was worth less than a peruṭah from the start. But if it was worth a peruṭah from the start, one tells him to pay.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Alive, but not slaughtered. There, we have stated: “If somebody betrothes a woman with his share in most holy or simple holy sacrifices, she is not betrothed.” Rebbi Jehudah bar Pazi said, Rebbi Jehudah learns all dedicated things from the firstling. Just as one may betrothe a woman with a firstling, so all sacrifices may be used to betrothe a woman. Rebbi Meїr learns all sacrifices from animal tithe. Just as one may not betrothe a woman with animal tithe, so no sacrifices may be used to betrothe a woman. The opinion of Rebbi Jehudah bar Pazi is inverted. There, he says, alive or slaughtered. But here, he says alive, but not slaughtered. There in his own name, here in the name of Rebbi Joshua ben Levi. Even if you say there and here in his own name; if he betrothes while it is still alive and with what is scheduled to fall to him. After slaughter, what is the reason of Rebbi Joshua ben Levi? (Num. 18:18): “Their meat shall be for you, like the breast of weaving.” And what is the reason of Rebbi Jehudah ben Pazi? “Shall be for you”, even after slaughtering. How does Rebbi Joshua ben Levi uphold “shall be for you”? He added another being that it should be eaten during two days and one night.

Our Mishnah does not follow Rebbi Yose, as it was stated: “One may exchange Second Tithe for a blank, the words of Rebbi Dosa, but the Sages forbid it.” What is Rebbi Dosa’s reason? (Deut. 14:25) “You should bundle the money;” something which is bundled together, or which has a form and is current because of its form. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Yose that one exchanges [Second] Tithe for a pound of silver. If he had [only] said “silver”, we would have said just as he said silver, so he said gold. If he had [only] said “silver”, we would have taught to exclude broken pots and baskets from which one could get a pound of silver.

Our Mishnah does not follow Rebbi Yose, as it was stated: “One may exchange Second Tithe for a blank, the words of Rebbi Dosa, but the Sages forbid it.” What is Rebbi Dosa’s reason? (Deut. 14:25) “You should bundle the money;” something which is bundled together, or which has a form and is current because of its form. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Yose that one exchanges [Second] Tithe for a pound of silver. If he had [only] said “silver”, we would have said just as he said silver, so he said gold. If he had [only] said “silver”, we would have taught to exclude broken pots and baskets from which one could get a pound of silver.

Our Mishnah does not follow Rebbi Yose, as it was stated: “One may exchange Second Tithe for a blank, the words of Rebbi Dosa, but the Sages forbid it.” What is Rebbi Dosa’s reason? (Deut. 14:25) “You should bundle the money;” something which is bundled together, or which has a form and is current because of its form. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Yose that one exchanges [Second] Tithe for a pound of silver. If he had [only] said “silver”, we would have said just as he said silver, so he said gold. If he had [only] said “silver”, we would have taught to exclude broken pots and baskets from which one could get a pound of silver.

Our Mishnah does not follow Rebbi Yose, as it was stated: “One may exchange Second Tithe for a blank, the words of Rebbi Dosa, but the Sages forbid it.” What is Rebbi Dosa’s reason? (Deut. 14:25) “You should bundle the money;” something which is bundled together, or which has a form and is current because of its form. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Yose that one exchanges [Second] Tithe for a pound of silver. If he had [only] said “silver”, we would have said just as he said silver, so he said gold. If he had [only] said “silver”, we would have taught to exclude broken pots and baskets from which one could get a pound of silver.

Our Mishnah does not follow Rebbi Yose, as it was stated: “One may exchange Second Tithe for a blank, the words of Rebbi Dosa, but the Sages forbid it.” What is Rebbi Dosa’s reason? (Deut. 14:25) “You should bundle the money;” something which is bundled together, or which has a form and is current because of its form. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Yose that one exchanges [Second] Tithe for a pound of silver. If he had [only] said “silver”, we would have said just as he said silver, so he said gold. If he had [only] said “silver”, we would have taught to exclude broken pots and baskets from which one could get a pound of silver.

Our Mishnah does not follow Rebbi Yose, as it was stated: “One may exchange Second Tithe for a blank, the words of Rebbi Dosa, but the Sages forbid it.” What is Rebbi Dosa’s reason? (Deut. 14:25) “You should bundle the money;” something which is bundled together, or which has a form and is current because of its form. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Yose that one exchanges [Second] Tithe for a pound of silver. If he had [only] said “silver”, we would have said just as he said silver, so he said gold. If he had [only] said “silver”, we would have taught to exclude broken pots and baskets from which one could get a pound of silver.

A coin out of circulation which the government will accept, Rebbi Yose in the name of Rebbi Joḥanan: It is like a blank. Rebbi Ḥiyya in the name of Rebbi Joḥanan: A coin of the earlier kings, if it is currently accepted because of its coinage one exchanges, otherwise one does not exchange. A revolutionary coin like that of Bar Koziba one does not exchange. If he had dangerous coins: such a case came before Rebbi Immi. He said, one should carry its yield to the Dead Sea. If one had coins difficult to determine: Rebbi Jacob bar Zavdi: One exchanges at the value given by the tremissarius. If he wants to spend the coins, he exchanges in his usual way.

A coin out of circulation which the government will accept, Rebbi Yose in the name of Rebbi Joḥanan: It is like a blank. Rebbi Ḥiyya in the name of Rebbi Joḥanan: A coin of the earlier kings, if it is currently accepted because of its coinage one exchanges, otherwise one does not exchange. A revolutionary coin like that of Bar Koziba one does not exchange. If he had dangerous coins: such a case came before Rebbi Immi. He said, one should carry its yield to the Dead Sea. If one had coins difficult to determine: Rebbi Jacob bar Zavdi: One exchanges at the value given by the tremissarius. If he wants to spend the coins, he exchanges in his usual way.

A coin out of circulation which the government will accept, Rebbi Yose in the name of Rebbi Joḥanan: It is like a blank. Rebbi Ḥiyya in the name of Rebbi Joḥanan: A coin of the earlier kings, if it is currently accepted because of its coinage one exchanges, otherwise one does not exchange. A revolutionary coin like that of Bar Koziba one does not exchange. If he had dangerous coins: such a case came before Rebbi Immi. He said, one should carry its yield to the Dead Sea. If one had coins difficult to determine: Rebbi Jacob bar Zavdi: One exchanges at the value given by the tremissarius. If he wants to spend the coins, he exchanges in his usual way.

A coin out of circulation which the government will accept, Rebbi Yose in the name of Rebbi Joḥanan: It is like a blank. Rebbi Ḥiyya in the name of Rebbi Joḥanan: A coin of the earlier kings, if it is currently accepted because of its coinage one exchanges, otherwise one does not exchange. A revolutionary coin like that of Bar Koziba one does not exchange. If he had dangerous coins: such a case came before Rebbi Immi. He said, one should carry its yield to the Dead Sea. If one had coins difficult to determine: Rebbi Jacob bar Zavdi: One exchanges at the value given by the tremissarius. If he wants to spend the coins, he exchanges in his usual way.

A coin out of circulation which the government will accept, Rebbi Yose in the name of Rebbi Joḥanan: It is like a blank. Rebbi Ḥiyya in the name of Rebbi Joḥanan: A coin of the earlier kings, if it is currently accepted because of its coinage one exchanges, otherwise one does not exchange. A revolutionary coin like that of Bar Koziba one does not exchange. If he had dangerous coins: such a case came before Rebbi Immi. He said, one should carry its yield to the Dead Sea. If one had coins difficult to determine: Rebbi Jacob bar Zavdi: One exchanges at the value given by the tremissarius. If he wants to spend the coins, he exchanges in his usual way.

A coin out of circulation which the government will accept, Rebbi Yose in the name of Rebbi Joḥanan: It is like a blank. Rebbi Ḥiyya in the name of Rebbi Joḥanan: A coin of the earlier kings, if it is currently accepted because of its coinage one exchanges, otherwise one does not exchange. A revolutionary coin like that of Bar Koziba one does not exchange. If he had dangerous coins: such a case came before Rebbi Immi. He said, one should carry its yield to the Dead Sea. If one had coins difficult to determine: Rebbi Jacob bar Zavdi: One exchanges at the value given by the tremissarius. If he wants to spend the coins, he exchanges in his usual way.

Rebbi Abin said, all coins were current in Jerusalem in old times, following (Ps. 48:3) “beautiful region, enjoyment of all the earth.”

I could think that if someone had money on King’s Mountain or in a castle he might exchange based on it. The verse says (Deut. 14:25): “take the silver in your hand;” what means “in your hand”? In your possession! Rebbi Jonah asked, if his wallet with 1’000’000 [denars] fell into a cistern and he could spend 500’000 to get them out, is that as if 500’000 were in his possession?

HALAKHAH: It was stated: “Ben Bag Bag says (Deut. 14:26): ‘You shall spend the money for anything you desire.’ It was stated: A person may buy a cow because of its hide, a sheep because of its fleece, and wine because of its pitcher.” Rebbi Zeïra said, that is, if the seller was a private person. But if the seller was a professional it is as if he sold this separately and that separately. Rebbi Zeïra said, the Mishnah said this: “In a place where wine jugs usually are sold sealed, the pitcher becomes profane.” Rebbi Mana said, from this [you conclude that] just as you say there, if the seller was a professional it is as if he sold this separately and that separately, so if the buyer was a professional it is as if he bought this separately and that separately.

HALAKHAH: It was stated: “Ben Bag Bag says (Deut. 14:26): ‘You shall spend the money for anything you desire.’ It was stated: A person may buy a cow because of its hide, a sheep because of its fleece, and wine because of its pitcher.” Rebbi Zeïra said, that is, if the seller was a private person. But if the seller was a professional it is as if he sold this separately and that separately. Rebbi Zeïra said, the Mishnah said this: “In a place where wine jugs usually are sold sealed, the pitcher becomes profane.” Rebbi Mana said, from this [you conclude that] just as you say there, if the seller was a professional it is as if he sold this separately and that separately, so if the buyer was a professional it is as if he bought this separately and that separately.

HALAKHAH: It was stated: “Ben Bag Bag says (Deut. 14:26): ‘You shall spend the money for anything you desire.’ It was stated: A person may buy a cow because of its hide, a sheep because of its fleece, and wine because of its pitcher.” Rebbi Zeïra said, that is, if the seller was a private person. But if the seller was a professional it is as if he sold this separately and that separately. Rebbi Zeïra said, the Mishnah said this: “In a place where wine jugs usually are sold sealed, the pitcher becomes profane.” Rebbi Mana said, from this [you conclude that] just as you say there, if the seller was a professional it is as if he sold this separately and that separately, so if the buyer was a professional it is as if he bought this separately and that separately.

“Afterwine before it fermented cannot be bought with tithe money and invalidates a miqweh; after it fermented it may be bought with tithe money and does not invalidate a miqweh.” Our Mishnah follows Rebbi Jehudah as we have stated there: “If someone makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with tithe money.

“Afterwine before it fermented cannot be bought with tithe money and invalidates a miqweh; after it fermented it may be bought with tithe money and does not invalidate a miqweh.” Our Mishnah follows Rebbi Jehudah as we have stated there: “If someone makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with tithe money.

“Afterwine before it fermented cannot be bought with tithe money and invalidates a miqweh; after it fermented it may be bought with tithe money and does not invalidate a miqweh.” Our Mishnah follows Rebbi Jehudah as we have stated there: “If someone makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with tithe money.

“Afterwine before it fermented cannot be bought with tithe money and invalidates a miqweh; after it fermented it may be bought with tithe money and does not invalidate a miqweh.” Our Mishnah follows Rebbi Jehudah as we have stated there: “If someone makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with tithe money.

“Afterwine before it fermented cannot be bought with tithe money and invalidates a miqweh; after it fermented it may be bought with tithe money and does not invalidate a miqweh.” Our Mishnah follows Rebbi Jehudah as we have stated there: “If someone makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with tithe money.

“Afterwine before it fermented cannot be bought with tithe money and invalidates a miqweh; after it fermented it may be bought with tithe money and does not invalidate a miqweh.” Our Mishnah follows Rebbi Jehudah as we have stated there: “If someone makes after-wine and pours in a measured amount of water, if he found the same amount he is free. Rebbi Jehudah declares him obligated.” Rebbi Abbahu said, sometimes in the name of Rebbi Eleazar, sometimes in the name of Rebbi Yose ben Ḥanina: Only if it fermented. Rebbi Yose said, it is the opinion of everybody since even salt water may be bought with tithe money.

Rebbi Eleazar said, the tithe [money] did not acquire. Rebbi Yose said, first we said that if somebody bought a domestic animal for meat of desire, against his will it gets the name of well-being offering but we said nothing since Rebbi Eleazar said, the tithe [money] did not acquire.

Rebbi Eleazar said, the tithe [money] did not acquire. Rebbi Yose said, first we said that if somebody bought a domestic animal for meat of desire, against his will it gets the name of well-being offering but we said nothing since Rebbi Eleazar said, the tithe [money] did not acquire.

Rebbi Eleazar said, the tithe [money] did not acquire. Rebbi Yose said, first we said that if somebody bought a domestic animal for meat of desire, against his will it gets the name of well-being offering but we said nothing since Rebbi Eleazar said, the tithe [money] did not acquire.

Rebbi Yose in the name of Rebbi Joḥanan: An animal of Second Tithe in Jerusalem following Rebbi Meїr is free from the rules of firstlings; following Rebbi Jehudah it is under the rules of firstlings. Rebbi Jeremiah asked before Rebbi Zeïra: If it gave birth to a firstling, must its sacred parts be brought onto the altar? Did not its sacred parts fall under the rules of Second Tithe and you would hide it from being eaten? He said to him, if somebody bought meat as meat of desire, would not [the holiness of] Second Tithe have fallen on its sacred parts, would you not hide it from being eaten? He said to him, when it was bought, the holiness of tithe left it. Rebbi Yose said, we were not saying so but the Torah did permit to buy from tithe money only well-being sacrifices exclusively. What is the difference between them? If it gave birth to a firstling and he dedicated it as well-being sacrifice. For him who says, the Torah did permit to buy from tithe money only well-being sacrifices exclusively, it is offered. For him who says, when it was bought, the holiness of tithe left it, and it is not offered.

Rebbi Yose in the name of Rebbi Joḥanan: An animal of Second Tithe in Jerusalem following Rebbi Meїr is free from the rules of firstlings; following Rebbi Jehudah it is under the rules of firstlings. Rebbi Jeremiah asked before Rebbi Zeïra: If it gave birth to a firstling, must its sacred parts be brought onto the altar? Did not its sacred parts fall under the rules of Second Tithe and you would hide it from being eaten? He said to him, if somebody bought meat as meat of desire, would not [the holiness of] Second Tithe have fallen on its sacred parts, would you not hide it from being eaten? He said to him, when it was bought, the holiness of tithe left it. Rebbi Yose said, we were not saying so but the Torah did permit to buy from tithe money only well-being sacrifices exclusively. What is the difference between them? If it gave birth to a firstling and he dedicated it as well-being sacrifice. For him who says, the Torah did permit to buy from tithe money only well-being sacrifices exclusively, it is offered. For him who says, when it was bought, the holiness of tithe left it, and it is not offered.

Rebbi Yose in the name of Rebbi Joḥanan: An animal of Second Tithe in Jerusalem following Rebbi Meїr is free from the rules of firstlings; following Rebbi Jehudah it is under the rules of firstlings. Rebbi Jeremiah asked before Rebbi Zeïra: If it gave birth to a firstling, must its sacred parts be brought onto the altar? Did not its sacred parts fall under the rules of Second Tithe and you would hide it from being eaten? He said to him, if somebody bought meat as meat of desire, would not [the holiness of] Second Tithe have fallen on its sacred parts, would you not hide it from being eaten? He said to him, when it was bought, the holiness of tithe left it. Rebbi Yose said, we were not saying so but the Torah did permit to buy from tithe money only well-being sacrifices exclusively. What is the difference between them? If it gave birth to a firstling and he dedicated it as well-being sacrifice. For him who says, the Torah did permit to buy from tithe money only well-being sacrifices exclusively, it is offered. For him who says, when it was bought, the holiness of tithe left it, and it is not offered.

Rebbi Yose in the name of Rebbi Joḥanan: An animal of Second Tithe in Jerusalem following Rebbi Meїr is free from the rules of firstlings; following Rebbi Jehudah it is under the rules of firstlings. Rebbi Jeremiah asked before Rebbi Zeïra: If it gave birth to a firstling, must its sacred parts be brought onto the altar? Did not its sacred parts fall under the rules of Second Tithe and you would hide it from being eaten? He said to him, if somebody bought meat as meat of desire, would not [the holiness of] Second Tithe have fallen on its sacred parts, would you not hide it from being eaten? He said to him, when it was bought, the holiness of tithe left it. Rebbi Yose said, we were not saying so but the Torah did permit to buy from tithe money only well-being sacrifices exclusively. What is the difference between them? If it gave birth to a firstling and he dedicated it as well-being sacrifice. For him who says, the Torah did permit to buy from tithe money only well-being sacrifices exclusively, it is offered. For him who says, when it was bought, the holiness of tithe left it, and it is not offered.

Rebbi Yose in the name of Rebbi Joḥanan: An animal of Second Tithe in Jerusalem following Rebbi Meїr is free from the rules of firstlings; following Rebbi Jehudah it is under the rules of firstlings. Rebbi Jeremiah asked before Rebbi Zeïra: If it gave birth to a firstling, must its sacred parts be brought onto the altar? Did not its sacred parts fall under the rules of Second Tithe and you would hide it from being eaten? He said to him, if somebody bought meat as meat of desire, would not [the holiness of] Second Tithe have fallen on its sacred parts, would you not hide it from being eaten? He said to him, when it was bought, the holiness of tithe left it. Rebbi Yose said, we were not saying so but the Torah did permit to buy from tithe money only well-being sacrifices exclusively. What is the difference between them? If it gave birth to a firstling and he dedicated it as well-being sacrifice. For him who says, the Torah did permit to buy from tithe money only well-being sacrifices exclusively, it is offered. For him who says, when it was bought, the holiness of tithe left it, and it is not offered.

Rebbi Yose in the name of Rebbi Joḥanan: An animal of Second Tithe in Jerusalem following Rebbi Meїr is free from the rules of firstlings; following Rebbi Jehudah it is under the rules of firstlings. Rebbi Jeremiah asked before Rebbi Zeïra: If it gave birth to a firstling, must its sacred parts be brought onto the altar? Did not its sacred parts fall under the rules of Second Tithe and you would hide it from being eaten? He said to him, if somebody bought meat as meat of desire, would not [the holiness of] Second Tithe have fallen on its sacred parts, would you not hide it from being eaten? He said to him, when it was bought, the holiness of tithe left it. Rebbi Yose said, we were not saying so but the Torah did permit to buy from tithe money only well-being sacrifices exclusively. What is the difference between them? If it gave birth to a firstling and he dedicated it as well-being sacrifice. For him who says, the Torah did permit to buy from tithe money only well-being sacrifices exclusively, it is offered. For him who says, when it was bought, the holiness of tithe left it, and it is not offered.

Rebbi Yose in the name of Rebbi Joḥanan: An animal of Second Tithe in Jerusalem following Rebbi Meїr is free from the rules of firstlings; following Rebbi Jehudah it is under the rules of firstlings. Rebbi Jeremiah asked before Rebbi Zeïra: If it gave birth to a firstling, must its sacred parts be brought onto the altar? Did not its sacred parts fall under the rules of Second Tithe and you would hide it from being eaten? He said to him, if somebody bought meat as meat of desire, would not [the holiness of] Second Tithe have fallen on its sacred parts, would you not hide it from being eaten? He said to him, when it was bought, the holiness of tithe left it. Rebbi Yose said, we were not saying so but the Torah did permit to buy from tithe money only well-being sacrifices exclusively. What is the difference between them? If it gave birth to a firstling and he dedicated it as well-being sacrifice. For him who says, the Torah did permit to buy from tithe money only well-being sacrifices exclusively, it is offered. For him who says, when it was bought, the holiness of tithe left it, and it is not offered.

Rebbi Yose said, we teach all these words but a Mishnah supports Rebbi Zeïra: “He should not bring from wheat of Second Tithe but from money of Second Tithe.” What is the difference between wheat and money? It must be that when it was bought, the holiness of tithe left it. Rebbi Ḥinena asked before Rebbi Mana: Why should he not bring wheat, the heave to the Cohen and the rest for the owners, why does he not bring? He said to him, think of it, if the blood is spilled does the bread not become unusable?

Rebbi Yose said, we teach all these words but a Mishnah supports Rebbi Zeïra: “He should not bring from wheat of Second Tithe but from money of Second Tithe.” What is the difference between wheat and money? It must be that when it was bought, the holiness of tithe left it. Rebbi Ḥinena asked before Rebbi Mana: Why should he not bring wheat, the heave to the Cohen and the rest for the owners, why does he not bring? He said to him, think of it, if the blood is spilled does the bread not become unusable?

Rebbi Yose said, we teach all these words but a Mishnah supports Rebbi Zeïra: “He should not bring from wheat of Second Tithe but from money of Second Tithe.” What is the difference between wheat and money? It must be that when it was bought, the holiness of tithe left it. Rebbi Ḥinena asked before Rebbi Mana: Why should he not bring wheat, the heave to the Cohen and the rest for the owners, why does he not bring? He said to him, think of it, if the blood is spilled does the bread not become unusable?

Rebbi Yose said, we teach all these words but a Mishnah supports Rebbi Zeïra: “He should not bring from wheat of Second Tithe but from money of Second Tithe.” What is the difference between wheat and money? It must be that when it was bought, the holiness of tithe left it. Rebbi Ḥinena asked before Rebbi Mana: Why should he not bring wheat, the heave to the Cohen and the rest for the owners, why does he not bring? He said to him, think of it, if the blood is spilled does the bread not become unusable?

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

Rebbi Joḥanan said, they decreed on a blemished female because of her young. They decreed on a blemished male because of the blemished female. They said in the name of Rebbi Joḥanan, even an unblemished one is a decree. Earlier they said one may buy an animal for meat of desire and hide it from the altar. They turned to say, not even a wild animal, not even birds as it was stated: “Sabbatical [money] and Second Tithe [money] can be exchanged for a blemished female animal or other domestic and wild animals and birds whether alive or slaughtered, the words of Rebbi Meїr. But the Sages say, one exchanges only on slaughtered ones.” Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: They decreed this that one should not raise them in herds. Rebbi Jeremiah stood next to Rebbi Zeïra who said to him, Rebbi Samuel ben Rav Isaac is still alive and you hang your rags on him! Did not Rebbi Joḥanan say even an unblemished one is a decree! Maybe this was said only for Sabbatical [money]? They found it stated for Sabbatical [money].

HALAKHAH: There, we have stated: “One does not buy slaves, real estate, or unclean animals from Sabbatical money. If he did buy them, he has to eat their worth.” And here, you say so? Rebbi Jonah said, Rebbi Ḥiyya bar Josef and Samuel disagreed. One said here as a sale, there as redemption. The other one said here if the seller is present, there if the seller went away. We did not know who said what. Since Rebbi Yose said in the name of Samuel, the buy is acquired, that means he is the one who said here as a sale, there as redemption.

HALAKHAH: There, we have stated: “One does not buy slaves, real estate, or unclean animals from Sabbatical money. If he did buy them, he has to eat their worth.” And here, you say so? Rebbi Jonah said, Rebbi Ḥiyya bar Josef and Samuel disagreed. One said here as a sale, there as redemption. The other one said here if the seller is present, there if the seller went away. We did not know who said what. Since Rebbi Yose said in the name of Samuel, the buy is acquired, that means he is the one who said here as a sale, there as redemption.

HALAKHAH: There, we have stated: “One does not buy slaves, real estate, or unclean animals from Sabbatical money. If he did buy them, he has to eat their worth.” And here, you say so? Rebbi Jonah said, Rebbi Ḥiyya bar Josef and Samuel disagreed. One said here as a sale, there as redemption. The other one said here if the seller is present, there if the seller went away. We did not know who said what. Since Rebbi Yose said in the name of Samuel, the buy is acquired, that means he is the one who said here as a sale, there as redemption.

Our Mishnah follows Rebbi Aqiba but not Rebbi Ismael. Rebbi Ismael explained (Deut. 14:26): “Spend the money on anything you want,” a general clause. “For cattle and sheep, wine and intoxicating drink”, detail. “And anything you want,” another general clause. General, detail, and general, you may judge only in the light of the detail. Just as the detail is explained as born from what is born from the earth, so only what is born from what is born from the earth. Rebbi Aqiba explains: Just as the detail is explained as fruit, born from a fruit, or what prepares fruit, so only what is fruit, born from a fruit, or what prepares fruit. What is the difference between them? Fish, locusts, truffles, and mushrooms which may be bought with tithe money following Rebbi Aqiba.

Our Mishnah follows Rebbi Aqiba but not Rebbi Ismael. Rebbi Ismael explained (Deut. 14:26): “Spend the money on anything you want,” a general clause. “For cattle and sheep, wine and intoxicating drink”, detail. “And anything you want,” another general clause. General, detail, and general, you may judge only in the light of the detail. Just as the detail is explained as born from what is born from the earth, so only what is born from what is born from the earth. Rebbi Aqiba explains: Just as the detail is explained as fruit, born from a fruit, or what prepares fruit, so only what is fruit, born from a fruit, or what prepares fruit. What is the difference between them? Fish, locusts, truffles, and mushrooms which may be bought with tithe money following Rebbi Aqiba.

Our Mishnah follows Rebbi Aqiba but not Rebbi Ismael. Rebbi Ismael explained (Deut. 14:26): “Spend the money on anything you want,” a general clause. “For cattle and sheep, wine and intoxicating drink”, detail. “And anything you want,” another general clause. General, detail, and general, you may judge only in the light of the detail. Just as the detail is explained as born from what is born from the earth, so only what is born from what is born from the earth. Rebbi Aqiba explains: Just as the detail is explained as fruit, born from a fruit, or what prepares fruit, so only what is fruit, born from a fruit, or what prepares fruit. What is the difference between them? Fish, locusts, truffles, and mushrooms which may be bought with tithe money following Rebbi Aqiba.

Our Mishnah follows Rebbi Aqiba but not Rebbi Ismael. Rebbi Ismael explained (Deut. 14:26): “Spend the money on anything you want,” a general clause. “For cattle and sheep, wine and intoxicating drink”, detail. “And anything you want,” another general clause. General, detail, and general, you may judge only in the light of the detail. Just as the detail is explained as born from what is born from the earth, so only what is born from what is born from the earth. Rebbi Aqiba explains: Just as the detail is explained as fruit, born from a fruit, or what prepares fruit, so only what is fruit, born from a fruit, or what prepares fruit. What is the difference between them? Fish, locusts, truffles, and mushrooms which may be bought with tithe money following Rebbi Aqiba.

Our Mishnah follows Rebbi Aqiba but not Rebbi Ismael. Rebbi Ismael explained (Deut. 14:26): “Spend the money on anything you want,” a general clause. “For cattle and sheep, wine and intoxicating drink”, detail. “And anything you want,” another general clause. General, detail, and general, you may judge only in the light of the detail. Just as the detail is explained as born from what is born from the earth, so only what is born from what is born from the earth. Rebbi Aqiba explains: Just as the detail is explained as fruit, born from a fruit, or what prepares fruit, so only what is fruit, born from a fruit, or what prepares fruit. What is the difference between them? Fish, locusts, truffles, and mushrooms which may be bought with tithe money following Rebbi Aqiba.

Rebbi Ḥaggai said, a Mishnah said that one does not exchange coins for fruits far from the Place. He said that before Rebbi Abinna who praised him, before Rebbi Jeremiah who needled him: Did we not state, “coins in Jerusalem and produce in the countryside”? There is a difference because it was in one place. When Rebbi Ḥaggai left, he found it stated: coins and produce in Jerusalem, coins and produce in the countryside. He said, if Rebbi Jeremiah had heard this, he would have needled me justly. He wanted to change his mind. Rebbi Zeïra said to him, do not change your mind since Rebbi Eleazar said, Rebbi Meïr and the rabbis [disagree] about demay; therefore not for certain [produce]. Since Rebbi Eleazar said, this is Rebbi Meïr’s, it follows that demay and certain are equal.

Rebbi Ḥaggai said, a Mishnah said that one does not exchange coins for fruits far from the Place. He said that before Rebbi Abinna who praised him, before Rebbi Jeremiah who needled him: Did we not state, “coins in Jerusalem and produce in the countryside”? There is a difference because it was in one place. When Rebbi Ḥaggai left, he found it stated: coins and produce in Jerusalem, coins and produce in the countryside. He said, if Rebbi Jeremiah had heard this, he would have needled me justly. He wanted to change his mind. Rebbi Zeïra said to him, do not change your mind since Rebbi Eleazar said, Rebbi Meïr and the rabbis [disagree] about demay; therefore not for certain [produce]. Since Rebbi Eleazar said, this is Rebbi Meïr’s, it follows that demay and certain are equal.

Rebbi Ḥaggai said, a Mishnah said that one does not exchange coins for fruits far from the Place. He said that before Rebbi Abinna who praised him, before Rebbi Jeremiah who needled him: Did we not state, “coins in Jerusalem and produce in the countryside”? There is a difference because it was in one place. When Rebbi Ḥaggai left, he found it stated: coins and produce in Jerusalem, coins and produce in the countryside. He said, if Rebbi Jeremiah had heard this, he would have needled me justly. He wanted to change his mind. Rebbi Zeïra said to him, do not change your mind since Rebbi Eleazar said, Rebbi Meïr and the rabbis [disagree] about demay; therefore not for certain [produce]. Since Rebbi Eleazar said, this is Rebbi Meïr’s, it follows that demay and certain are equal.

Rebbi Ḥaggai said, a Mishnah said that one does not exchange coins for fruits far from the Place. He said that before Rebbi Abinna who praised him, before Rebbi Jeremiah who needled him: Did we not state, “coins in Jerusalem and produce in the countryside”? There is a difference because it was in one place. When Rebbi Ḥaggai left, he found it stated: coins and produce in Jerusalem, coins and produce in the countryside. He said, if Rebbi Jeremiah had heard this, he would have needled me justly. He wanted to change his mind. Rebbi Zeïra said to him, do not change your mind since Rebbi Eleazar said, Rebbi Meïr and the rabbis [disagree] about demay; therefore not for certain [produce]. Since Rebbi Eleazar said, this is Rebbi Meïr’s, it follows that demay and certain are equal.

Rebbi Ḥaggai said, a Mishnah said that one does not exchange coins for fruits far from the Place. He said that before Rebbi Abinna who praised him, before Rebbi Jeremiah who needled him: Did we not state, “coins in Jerusalem and produce in the countryside”? There is a difference because it was in one place. When Rebbi Ḥaggai left, he found it stated: coins and produce in Jerusalem, coins and produce in the countryside. He said, if Rebbi Jeremiah had heard this, he would have needled me justly. He wanted to change his mind. Rebbi Zeïra said to him, do not change your mind since Rebbi Eleazar said, Rebbi Meïr and the rabbis [disagree] about demay; therefore not for certain [produce]. Since Rebbi Eleazar said, this is Rebbi Meïr’s, it follows that demay and certain are equal.

Rebbi Ḥaggai said, a Mishnah said that one does not exchange coins for fruits far from the Place. He said that before Rebbi Abinna who praised him, before Rebbi Jeremiah who needled him: Did we not state, “coins in Jerusalem and produce in the countryside”? There is a difference because it was in one place. When Rebbi Ḥaggai left, he found it stated: coins and produce in Jerusalem, coins and produce in the countryside. He said, if Rebbi Jeremiah had heard this, he would have needled me justly. He wanted to change his mind. Rebbi Zeïra said to him, do not change your mind since Rebbi Eleazar said, Rebbi Meïr and the rabbis [disagree] about demay; therefore not for certain [produce]. Since Rebbi Eleazar said, this is Rebbi Meïr’s, it follows that demay and certain are equal.

Rebbi Ḥaggai said, a Mishnah said that one does not exchange coins for fruits far from the Place. He said that before Rebbi Abinna who praised him, before Rebbi Jeremiah who needled him: Did we not state, “coins in Jerusalem and produce in the countryside”? There is a difference because it was in one place. When Rebbi Ḥaggai left, he found it stated: coins and produce in Jerusalem, coins and produce in the countryside. He said, if Rebbi Jeremiah had heard this, he would have needled me justly. He wanted to change his mind. Rebbi Zeïra said to him, do not change your mind since Rebbi Eleazar said, Rebbi Meïr and the rabbis [disagree] about demay; therefore not for certain [produce]. Since Rebbi Eleazar said, this is Rebbi Meïr’s, it follows that demay and certain are equal.

Rebbi Ḥaggai said, a Mishnah said that one does not exchange coins for fruits far from the Place. He said that before Rebbi Abinna who praised him, before Rebbi Jeremiah who needled him: Did we not state, “coins in Jerusalem and produce in the countryside”? There is a difference because it was in one place. When Rebbi Ḥaggai left, he found it stated: coins and produce in Jerusalem, coins and produce in the countryside. He said, if Rebbi Jeremiah had heard this, he would have needled me justly. He wanted to change his mind. Rebbi Zeïra said to him, do not change your mind since Rebbi Eleazar said, Rebbi Meïr and the rabbis [disagree] about demay; therefore not for certain [produce]. Since Rebbi Eleazar said, this is Rebbi Meïr’s, it follows that demay and certain are equal.

Rebbi Ḥaggai said, a Mishnah said that one does not exchange coins for fruits far from the Place. He said that before Rebbi Abinna who praised him, before Rebbi Jeremiah who needled him: Did we not state, “coins in Jerusalem and produce in the countryside”? There is a difference because it was in one place. When Rebbi Ḥaggai left, he found it stated: coins and produce in Jerusalem, coins and produce in the countryside. He said, if Rebbi Jeremiah had heard this, he would have needled me justly. He wanted to change his mind. Rebbi Zeïra said to him, do not change your mind since Rebbi Eleazar said, Rebbi Meïr and the rabbis [disagree] about demay; therefore not for certain [produce]. Since Rebbi Eleazar said, this is Rebbi Meïr’s, it follows that demay and certain are equal.

Rebbi Ḥaggai said, a Mishnah said that one does not exchange coins for fruits far from the Place. He said that before Rebbi Abinna who praised him, before Rebbi Jeremiah who needled him: Did we not state, “coins in Jerusalem and produce in the countryside”? There is a difference because it was in one place. When Rebbi Ḥaggai left, he found it stated: coins and produce in Jerusalem, coins and produce in the countryside. He said, if Rebbi Jeremiah had heard this, he would have needled me justly. He wanted to change his mind. Rebbi Zeïra said to him, do not change your mind since Rebbi Eleazar said, Rebbi Meïr and the rabbis [disagree] about demay; therefore not for certain [produce]. Since Rebbi Eleazar said, this is Rebbi Meïr’s, it follows that demay and certain are equal.

Rebbi Zevida was sitting and teaching his son: “if somebody wants to exchange [tithe] money for produce today, both these and those are consecrated, the words of the House of Shammai. The House of Hillel say, the money is as it was and the produce is as it was.” Rebbi Crispus passed by and told him, do not state it so but say “produce for money.” Therefore, everybody agrees that money for produce was not consecrated. But did we not state: “if there is no Temple they should be left to rot”? Explain it if he dedicated it when there was a Temple and the Temple was destroyed.

Rebbi Zevida was sitting and teaching his son: “if somebody wants to exchange [tithe] money for produce today, both these and those are consecrated, the words of the House of Shammai. The House of Hillel say, the money is as it was and the produce is as it was.” Rebbi Crispus passed by and told him, do not state it so but say “produce for money.” Therefore, everybody agrees that money for produce was not consecrated. But did we not state: “if there is no Temple they should be left to rot”? Explain it if he dedicated it when there was a Temple and the Temple was destroyed.