Chullin 261

Chapter 261

א דאתו לידיה בטבלייהו וקסבר האי תנא מתנות שלא הורמו כמי שהורמו דמיין

1 they came into his possession unseparated [from the bulk],<span class="x" onmousemove="('comment',' The whole produce having been entrusted to the priest's keeping, the priest forthwith acquired the property in the tithes, and whosoever deprives him of them must certainly make restitution.');">1 and this Tanna is also of the opinion that priestly dues although not yet separated [from the bulk] are regarded as virtually separated.

ב תא שמע הרי שאנסו בית המלך גרנו אם בחובו חייב לעשר אם באנפרות פטור מלעשר

2 Come and hear: If the king's officers seized the corn in a man's granary, if it was on account of a debt due from him he must give tithe for it,<span class="x" onmousemove="('comment',' From other produce, just as when a man sells produce he must also give the tithe for it. This, however, shows that the tithe is claimable and that the obligation is enforced by the court; it cannot mean that the obligation is merely a religious one for then it would not be insisted upon that he give the tithe for it seeing that he has neither the produce nor its value. ,urpbt');">2 but if it was by reason of confiscation3

ג שאני התם דקא משתרשי ליה

3 he is under no obligation to give tithe for it! - There the case is different, because they confer some advantage on him.<span class="x" onmousemove="('comment',' The obligation is therefore a religious one, yet he must give the tithe for it because he has this benefit that his debt has been cleared. V. supra hbta p. 738, n. 9; and Tosaf. s.v. .');">4

ד תא שמע אמר לו מכור לי בני מעיה של פרה והיה בהן מתנות כהונה נותנן לכהן ואינו מנכה לו מן הדמים לקח הימנו במשקל נותנן לכהן ומנכה לו מן הדמים

4 Come and hear: If a man said: 'Sell me the entrails of a cow', and among them were the priestly dues,5 he [the purchaser] must give them to a priest, and [the seller] need not allow any reduction in the purchase price on that account. But if he bought them from him by weight, he must give them to a priest and [the seller] must allow a reduction in the price on that account.<span class="x" onmousemove="('comment',' V. infra 132a. In the first case the transaction implicitly excluded the maw for it is common knowledge that the maw belongs to the priest, hence it was not included in the sale; in the second case, however, the maw was included in the weight sold, and since it was not the seller's to sell the price must be reduced to that extent.');">6

ה אמאי ליהוי כמזיק מתנות כהונה או שאכלן שאני התם דאיתנהו בעיניהו

5 But why?7 Is it not like the case of a man destroying or consuming the priestly dues? - There it is different, because they are actually in existence. Come and hear: The following nine things are the property of the priest:<span class="x" onmousemove="('comment',' And the priest may use them for any purpose whatsoever. This is only part of the list of twenty-four endowments bestowed upon the priests; v. infra 133b, and B.K. 110b. In point of fact there are fifteen priestly gifts which are the absolute property of the priest to be used for any vga, purpose; but Rashi suggests that these fifteen are comprehended within the nine mentioned in the text; v. Rash s.v. R. Han. reads d" v="" 'seven',="" in="" the="" text;="" v.="" tosaf.="" s.v.="" .');"="">8

ו ת"ש תשעה נכסי כהן תרומה ותרומת מעשר וחלה ראשית הגז ומתנות והדמאי והבכורים והקרן והחומש

6 Terumah,9 the terumah of the tithe,10

ז למאי לאו להוציאן בדיינין לא לכדתנן למה אמרו נכסי כהן שקונה בהן עבדים וקרקעות ובהמה טמאה ובעל חוב נוטלן בחובו ואשה בכתובתה וספר תורה

7 the dough-offering,11 the first of the fleece,12 the dues,13 the [terumah of the tithe of] dem'ai,<span class="x" onmousemove="('comment',' The produce bought from an 'am ha-arez was regarded as dem'ai, doubtful, for he could not be trusted as to the separation of the tithes. They were trusted, however, with regard to the separation of the terumah, for this had a higher degree of sanctity. Therefore the purchaser who scrupulously observes the law of tithing must separate from dem'ai (a) 'the terumah of the tithe', i.e., the portion due to the priest out of the First Tithe, and (b) the Second Tithe.');">14

ח ההוא ליואה דהוה חטף מתנתא אתו אמרו ליה לרב אמר להו לא מסתייה דלא שקלינן מיניה אלא מיחטף נמי חטיף

8 the firstfruits,15 the principal and the added fifth.<span class="x" onmousemove="('comment',' The restitution, (consisting of the principal and an additional fifth) that is to be made for robbery committed upon a proselyte who died without issue belongs to the priest. Cf. Num. V, 7, 8.');">16 In what respect [are they considered the property of the priest]? Surely in that they can be claimed in court!17

ט ורב אי איקרו עם משקל נמי לשקול מינייהו אי לא איקרו עם רחמנא פטרינהו

9 - No, but as we have learnt:18 Why did they say that [the firstfruits] are the property of the priest?

י מספקא ליה אי איקרו עם אי לא איקרו עם

10 Because with them he may buy slaves, immovable property and unclean cattle, and a creditor can take them in payment of his debt, or a woman in payment of her kethubah,<span class="x" onmousemove="('comment',' Generally meaning the statutory sum that the husband undertakes to pay to his wife in the event of his death or of his divorcing her. V. Intro. to Kethuboth, Sonc. ed., p. xi. ," xu');"="">19

יא יתיב רב פפא וקאמר לה להא שמעתא איתיביה רב אידי בר אבין לרב פפא ארבע מתנות עניים שבכרם הפרט והעוללות והשכחה והפאה ושלש שבתבואה הלקט והשכחה והפאה שנים שבאילן השכחה והפאה

11 and [he may also buy with them] a scroll of the Law.20 There was once a Levite who used to snatch the priestly dues.21 When this was reported to Rab, he said: Is it not enough for him that We do not take the dues from his own [slaughtering],<span class="x" onmousemove="('comment',' I.e., when he slaughters his own animal we do not compel him to give the dues to a priest. The tone of Rab's remark implies that this was a concession to them by the Rabbis.');">22 but he must also snatch them? But what was Rab's view? If they [Levites] are included within the term 'the people'23 we should exact the dues from them too; and if they are not included within the term 'the people' then the Divine Law has exempted them?24

יב כולן אין בהם טובת הנאה לבעלים ואפילו עני שבישראל מוציאין מידו

12 - Rab was in doubt whether they are included within the term 'the people' or not.25

יג מעשר עני המתחלק בתוך ביתו יש בו טובת הנאה לבעלים ואפי' עני שבישראל מוציאין אותו מידו ושאר מתנות כהונה כגון הזרוע והלחיים והקבה אין מוציאין אותן (מידו) לא מכהן לכהן ולא מלוי ללוי

13 R'Papa was once sitting and reciting the above statement,26 whereupon R'Idi B'Abin raised this objection against R'Papa.

יד ארבע מתנות שבכרם הפרט והעוללות והשכחה והפאה דכתיב (ויקרא יט, י) וכרמך לא תעולל ופרט כרמך לא תלקט

14 [It was taught:] The four gifts [assigned by the Torah] to the poor in a vineyard, namely the fallen grapes, the small clusters, the forgotten cluster, and the corner [of the vineyard], and the three in a cornfield, namely the gleanings, the forgotten sheaf, and the corners of the field, and the two in th fruit of the tree, namely the forgotten fruits and the corner of the tree - with regard of these, the owners have not the benefit of disposal;27 and even from the poorest in Israel they are exacted.28 With regard to the Poorman's Tithe which is distributed in the house, the owner has the benefit of disposal, and it is exacted even from the poorest in Israel.

טו וכתיב (דברים כד, כא) כי תבצור כרמך לא תעולל אחריך אמר ר' לוי אחריך זו שכחה

15 The other priestly dues, such as the shoulder and the two cheeks and the maw, are not exacted from one priest in favour of another priest nor from one Levite in favour of another Levite.<span class="x" onmousemove="('comment',' Tosef. Pe'ah II. The Gemara proceeds first to interpret this Baraitha, proving the Biblical source for each of these gifts to the poor, and later on reverts to the objection raised by R. Idi against R. Papa. kkgu, tk ,ukkug yrp');">29 'The four gifts to the poor in the vineyard, namely the fallen grapes, the small clusters, the forgotten cluster, and the corner' - for it is written: And thou shalt not glean the small clusters of thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard.30

טז פאה גמר אחריך אחריך מזית דכתיב (דברים כד, כ) כי תחבוט זיתך לא תפאר אחריך ותנא דבי ר' ישמעאל שלא תטול תפארתו ממנו

16 And it is written: When thou gatherest the grapes of thy vineyard thou shalt not glean the small clusters after thee;31 and R'Levi said: 'After thee' implies that which is forgotten.<span class="x" onmousemove="('comment',' For the law of the forgotten sheaf or cluster applies only to what has been left 'after' i.e., behind one, but not to what is still in front of one; cf. Pe'ah VI, 4, and B.M. 12a');">32

יז שלשה שבתבואה הלקט

17 As to the corner (of the vineyard] this is inferred by the use of the expression 'after thee' both here [with regard to a vineyard] and also with regard to the olive-tree; for it is written: When thou beatest thine olive-tree thou shalt not go over the boughs after thee,33 and a Tanna of the School of R'Ishmael expressed it thus: Thou shalt not cut off the crown thereof.<span class="x" onmousemove="('comment',' I.e., one must not remove the last berries from the extremities or corners' of the tree. By an inference made from the common expression 'after thee', the law of the 'corners stated in connection with the olive-tree applies also to a vineyard.');">34 'The three in the cornfield, namely the gleanings. [

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