Gittin 60

איכא בינייהו עניי כותיים

— Where there are Cuthean poor.<span class="x" onmousemove="('comment',' And in the opinion of the first Tanna, the Samaritans were not genuine proselytes and could not inherit the poor man who died. ');">¹</span>

העשיר העני אין מפריש עליו וזכה הלה במה שבידו

If the poor man became rich, he does not set aside dues for him, and that man becomes possessor of what he has.<span class="x" onmousemove="('comment',' I.e., he need not repay the debt. ');">²</span>

ורבנן מאי שנא למיתה דעבוד תקנתא ומאי שנא לעשירות דלא עבוד תקנתא מיתה שכיחא עשירות לא שכיחא אמר רב פפא היינו דאמרי אינשי חברך מית אשר איתעשר לא תאשר:

Why did the Rabbis safeguard [the lender] in the case of the poor man dying<span class="x" onmousemove="('comment',' By allowing him to set aside dues and recover. ');">³</span>

מת צריך ליטול רשות וכו': תניא רבי אומר יורשין שירשו ומי איכא יורשין דלא ירתי אלא אמר ר' יוחנן שירשו קרקע ולא שירשו כספים

and not in the case of his becoming rich?<span class="x" onmousemove="('comment',' By not forcing the poor man to repay, although he is no longer entitled to any dues. ');">⁴</span>

א"ר יונתן הניח מלא מחט גובה מלא מחט מלא קרדום גובה מלא קרדום ור' יוחנן אמר אפילו הניח מלא מחט גובה מלא קרדום

— It is a common thing for people to die, but not to become rich.<span class="x" onmousemove="('comment',' And we do not legislate for exceptional cases. ');">⁵</span>

וכמעשה דקטינא דאביי:

R. Papa said: This is borne out by the common saying: 'If [you hear that] your neighbour has died, believe it: if [you hear that] he has become rich, do not believe it.'

ת"ר ישראל שאמר ללוי מעשר יש לך בידי אין חוששין לתרומת מעשר שבו כור מעשר יש לך בידי חוששין לתרומת מעשר שבו

IF HE DIES, HE MUST OBTAIN PERMISSION FROM THE HEIRS. It has been taught: Rabbi says. Heirs that have inherited. Are there any heirs that do not inherit? — R. Johanan explained it to mean heirs that inherit land<span class="x" onmousemove="('comment',' Who are thus liable to pay their father's debts. ');">⁶</span>

מאי קאמר אמר אביי ה"ק ישראל שאמר ללוי מעשר יש לך בידי והילך דמיו אין חוששין שמא עשאו תרומת מעשר על מקום אחר כור מעשר יש לך בידי והילך דמיו חוששין שמא עשאו תרומת מעשר על מקום אחר

but not money.'<span class="x" onmousemove="('comment',' [For a creditor cannot recover his debt from immovable property of orphans. v. B.K. 8b.] ');">⁷</span>

אטו ברשיעי עסקינן דשקלי דמי ומשוו ליה תרומת מעשר

R. Jonathan said: If he left a mere needleful<span class="x" onmousemove="('comment',' I.e., a mere patch of land. ');">⁸</span>

אלא אמר רב משרשיא בריה דרב אידי הכי קאמר ישראל שאמר לבן לוי מעשר לאביך בידי הילך דמיו אין חוששין שמא עשאו אביו תרומת מעשר על מקום אחר כור מעשר לאביך בידי והילך דמיו חוששין שמא עשאו אביו תרומת מעשר על מקום אחר

[of land], the other can recoup himself only to the extent of a needleful,<span class="x" onmousemove="('comment',' This refers to the case where the loan was made before the Beth din. V. Tosaf. s.v. [H]. ');">⁹</span>

וכי נחשדו חברים לתרום שלא מן המוקף

and if he left an axeful,<span class="x" onmousemove="('comment',' I.e., enough to be worth working. ');">¹⁰</span>

אלא אמר רב אשי ה"ק בן ישראל שאמר ללוי כך אמר לי אבא מעשר לך בידי או מעשר לאביך בידי חוששין לתרומת מעשר שבו כיון דלא קיץ לא הוה מתקן ליה בעל הבית כור מעשר לך בידי או כור מעשר לאביך בידי אין חוששין לתרומת מעשר שבו כיון דקיץ תקוני תקניה בעל הבית

the other can recoup himself to the extent of an axeful. R. Johanan said: Even if he only left a needleful he can recoup himself to the extent of an axeful,<span class="x" onmousemove="('comment',' I.e., the amount of his debt. ');">¹¹</span>

וכי יש לו רשות לבעה"ב לתרום תרומת מעשר אין אבא אלעזר בן גמלא היא דתניא אבא אלעזר בן גמלא אומר (במדבר יח, כז) ונחשב לכם תרומתכם

as in the incident of the small field of Abaye.<span class="x" onmousemove="('comment',' V. Keth. 91b. A man who owed a hundred zuz left a field worth fifty. The creditor seized it and the heirs induced him to quit it by paying fifty. He again seized it and they again paid. So here, he recovers again and again. ');">¹²</span> Our Rabbis have taught: If an Israelite says to a Levite, 'I have set aside a tithe for you.' he need not be concerned about the priest's due in the tithe.<span class="x" onmousemove="('comment',' V. Num. XVIII, 26, according to which the Levite had himself to set aside a tithe from his own tithe for the priest. ');">¹³</span> If, however, he said, 'I have set aside a <i>kor</i> as tithe for you,' he has to concern himself about the priest's due in the tithe. What does all this mean? — Abaye said: It means this. If an Israelite said to a Levite, 'I have set aside tithe for you, and here is money for it', he has no need to worry lest the Levite should have made<span class="x" onmousemove="('comment',' [As soon as he had made it over to the owner, before he actually received the money.] ');">¹⁴</span> that produce the priestly due on produce received by him from elsewhere.<span class="x" onmousemove="('comment',' Because it was not yet specified. ');">¹⁵</span> If, however, he said, 'I have set aside a <i>kor</i> of tithe for you and here is the money for it', he has to worry lest the Levite should have [already] made it the priestly due on tithe from elsewhere.<span class="x" onmousemove="('comment',' Because it is specific. ');">¹⁶</span> Are we then dealing with rogues who take money and make it [the produce] priestly due on tithe from elsewhere?<span class="x" onmousemove="('comment',' [Before they receive the money. and so prevent the Israelite from using it. V. Tosaf. s.v. [H] ');">¹⁷</span> — In fact, said R. Mesharsheya the son of R. Idi, [the Baraitha] means this: If the Israelite said to the son of a [deceased] Levite, I have set aside tithe for your father and here is the money for it, he need not worry lest the father had made it priestly due on tithe from elsewhere. If, however, he said, I have set aside a <i>kor</i> of tithe for your father and here is the money, he has to worry lest the father had made it priestly due on tithe from elsewhere.<span class="x" onmousemove="('comment',' After learning that the kor had been set aside for him. ');">¹⁸</span> Can we than suspect Haberim<span class="x" onmousemove="('comment',' V. Glos., s.v. Haber. All Levites were presumed to be Haberim. ');">¹⁹</span> of setting aside the priestly due from produce in another place?<span class="x" onmousemove="('comment',' Lit., 'from that which is not brought near'. It was forbidden to a Haber to say. 'The produce which I have in such-and-such a place shall be terumah for this before me, for fear that produce is not extant at the time. ');">²⁰</span> — In fact, said R. Ashi, it means this: If a son of a [deceased] Israelite says to a Levite, My father told me [before his death] that he had set aside tithe for you or for your father, he [the Levite] has to worry about the priest's due in it, since as [the quantity is] indefinite, the owner's father may not have made it available for ordinary use [by setting aside the priestly due in it]. If, however, he says, I have a <i>kor</i> of tithe set aside for you or for your father, there is no need to worry lest the priestly due is still contained in it, since as [the quantity] is definite, he may be sure that the owner made it right [before his death]. But has the owner the right to set aside the <i>terumah</i> from the Levite's tithe? — Yes. Such is the ruling of Abba Eleazar b. Gamala, as it has been taught: Abba Eleazar b. Gamala says. It is written, And your heave-offering shall be reckoned to you.<span class="x" onmousemove="('comment',' Num. XVIII, 27. ');">²¹</span>