Kiddushin 105

נמנו וגמרו המקדש בחלקו בין קדשי קדשים ובין קדשים קלים לא קידש ורב אמר עדיין היא מחלוקת אמר אביי כוותיה דר' יוחנן מסתברא

A vote was taken [among scholars] and it was resolved: He who betroths with his portion, whether of the higher or of the lower sanctity, has not betrothed. But Rab maintained: The dispute continues.<span class="x" onmousemove="('comment',' There was no vote on the matter, in which case R. Judah would have revoked his ruling.');">¹</span> Said Abaye: Reason supports R'Johanan.

דתניא מנין שאין חולקים מנחות כנגד זבחים ת"ל (ויקרא ז, ט) וכל מנחה אשר תאפה בתנור (ויקרא ז, י) לכל בני אהרן תהיה

For it was taught: How do we know that meal-offerings may not be apportioned as against sacrifices?<span class="x" onmousemove="('comment',' One priest to receive meal-offerings and another portions of animal sacrifices to the equivalent value.');">²</span> From the verse, and every meal-offering that is baked in the oven. shall all the sons of Aaron have.<span class="x" onmousemove="('comment',' Lev. VII, 9f; this implies that all the priests must share in the meal-offerings themselves.');">³</span>

יכול לא יחלקו מנחות כנגד זבחים שלא קמו תחתיהם בדלות אבל יחלקו מנחות כנגד עופות שהרי קמו תחתיהן בדלות ת"ל (ויקרא ז, ט) וכל נעשה במרחשת לכל בני אהרן תהיה

I might think that meal-offerings may not be apportioned as against sacrifices, seeing that they cannot replace them in poverty, yet meal-offerings may be apportioned as against fowl-offerings, since they do replace them in poverty:<span class="x" onmousemove="('comment',' V. Lev. V, II.');">⁴</span> therefore it is stated, and all that is dressed in the frying pan. shall all the sons of Aaron have.<span class="x" onmousemove="('comment',' Ibid. This insistence that every kind of meal-offering shall be divided among all the priests shews that under no circumstance may they be divided against anything else.');">⁵</span>

יכול לא יחלקו מנחות כנגד עופות שהללו מיני דמים והללו מיני קמחים אבל יחלקו עופות כנגד זבחים שהללו והללו מיני דמים ת"ל (ויקרא ז, ט) על מחבת

I might think that meal-offerings cannot be apportioned as against fowl-offerings, since the latter are blood species and the former a species of flour, but that fowl-offerings may be apportioned as against [animal] sacrifices, since both are blood species; therefore it is stated, and in the baking pan.<span class="x" onmousemove="('comment',' Lev. VII, 9. This being unnecessary for meal-offerings, which have already been dealt with in two verses, apply its teaching to the case under discussion.');">⁶</span> I might think, fowl-offerings may not be apportioned as against animal sacrifices, since the preparation of the former is by hand, whereas that of the latter is with a utensil;<span class="x" onmousemove="('comment',' Fowl-offerings had their necks wrung by hand; animal sacrifices were slaughtered with a knife.');">⁷</span> but that meal-offerings can be apportioned as against meal-offerings,<span class="x" onmousemove="('comment',' One kind against another.');">⁸</span>

יכול לא יחלקו עופות כנגד זבחים שהללו מעשיהם ביד והללו מעשיהם בכלי אבל יחלקו מנחות כנגד מנחות שהללו והללו מעשיהם ביד ת"ל (ויקרא ז, י) וכל מנחה בלולה בשמן לכל בני אהרן

since the preparation of both is by hand:<span class="x" onmousemove="('comment',' The priest taking a handful of the meal and burning it on the altar-ibid. V, 12.');">⁹</span> therefore it is stated, and every meal-offering mingled with oil. shall all the sons of Aaron have.<span class="x" onmousemove="('comment',' I.e., each kind must be divided by all,');">¹⁰</span>

יכול לא יחלקו מחבת כנגד מרחשת ומרחשת כנגד מחבת שזו מעשיהם רכים וזו מעשיהם קשים אבל יחלקו מחבת כנגד מחבת ומרחשת כנגד מרחשת שהללו והללו מעשיהם קשים אי נמי מעשיהם רכים ת"ל (ויקרא ז, י) וחרבה לכל בני אהרן תהיה

I might think that a baking pan [offering] shall not be apportioned as against a frying pan [offering], or a frying pan [offering] as against a baking pan [offering], because one is made soft and the other hard;<span class="x" onmousemove="('comment',' The mahabath (baking pan) was very shallow, and the flour mingled with oil formed a thin dough which was fried by the fire; but the marhesheth (frying pan) was deep: this caused a thick dough which the fire could only cook.');">¹¹</span> but that one baking pan [offering] may be apportioned as against another,<span class="x" onmousemove="('comment',' Do you take my portion in A's offering and give me your portion in B's.');">¹²</span> and one frying pan [offering] against another, since both are hard or soft respectively; therefore it is said, or dry, shall all the sons of Aaron have.<span class="x" onmousemove="('comment',' This further insistence teaches that each must keep his own.');">¹³</span>

יכול לא יחלקו בקדש הקדשים אבל יחלקו בקדשים קלים ת"ל (ויקרא ז, י) איש כאחיו וסמיך ליה (ויקרא ז, יב) אם על תודה כשם שאין חולקין בקדשי קדשים כך אין חולקים בקדשים קלים

Now, I might think that sacrifices of the higher sanctity<span class="x" onmousemove="('comment',' As the meal-offering.');">¹⁴</span> may not be [so] apportioned, yet those of the lower sanctity may be;<span class="x" onmousemove="('comment',' Do you take my portion of A's peace-offering and I will take yours in B's.');">¹⁵</span> therefore it is stated: '[shall all the sons of Aaron have], a man as his brother and in proximity thereto,if [he offers it] for a thanksgiving:<span class="x" onmousemove="('comment',' Which is of lower sanctity.');">¹⁶</span>

איש איש חולק אפי' בעל מום ואין הקטן חולק ואפי' תם סתם ספרא מני ר' יהודה והוא קאמר דלית בה דין חלוקה כלל ש"מ

just as higher sanctity sacrifices may not be [so apportioned, so also offerings of the lower sanctity.' A man' [teaches]: a man takes a share, even if he has a blemish, but not a minor, even if he is without blemish. Now, who is the author of an anonymous teaching in the Sifra?

אמר רבא וכרב מי לא תניא והתניא הצנועים מושכין את ידיהם והגרגרנים חולקים מאי חולקים חוטפים כדקתני סיפא מעשה באחד שחטף חלקו וחלק חברו והיו קוראין אותו בן חמצן עד יום מותו

R'Judah:<span class="x" onmousemove="('comment',' V. p. 247, n. 1.');">¹⁷</span> And he states that it is not capable of apportionment at all.<span class="x" onmousemove="('comment',' As explained: one portion cannot be exchanged for another. This proves that in his final opinion the priest's portion is not his own, to do as he likes with, but a gift from God to be consumed.');">¹⁸</span> This proves it.

אמר רבה בר רב שילא מאי קראה (תהלים עא, ד) אלהי פלטני מיד רשע מכף מעול וחומץ רבה אמר מהכא (ישעיהו א, יז) למדו היטב דרשו משפט אשרו חמוץ

Said Raba: And was it not taught as Rab too? But it was taught: The modest withdrew their hands, but the greedy shared.<span class="x" onmousemove="('comment',' This describes the state in the Temple after the death of Simeon the Just. Raba assumes that 'shared' means that they traded in their portions, bartering one for another. This must agree with R. Judah, who regards the priest's portion as his private property, to be used as he wishes, and shews that there was no majority decision.');">¹⁹</span> [No.] By 'shared' is meant snatched [other priests' shares].

מעשר שני בין בשוגג בין במזיד לא קידש דברי ר' מאיר ר' יהודה אומר שוגג לא קידש מזיד קידש וכו' מנא הני מילי אמר רב אחא בריה דרבא משמיה דגמרא (ויקרא כז, ל) וכל מעשר הארץ מזרע הארץ מפרי העץ לה' הוא קדש לה' לה' הוא ולא לקדש בו אשה

As the second clause states: It happened that one snatched his own and his neighbour's portion, and he was called Ben Hamzan<span class="x" onmousemove="('comment',' [A violent person. Ben (lit., 'son') expressing an attributive idea. V. Gesenius-Kautzsch Hebrew Grammar, 128t.]');">²⁰</span> [robber] until the day of his death. Said Rabbah son of R'Shila: What verse [have we]?<span class="x" onmousemove="('comment',' That hamzan connotes a man of violence, a robber.');">²¹</span>

הרי תרומת מעשר דכתיב (במדבר יח, כח) כן תרימו גם אתם תרומת ה' ותנן המקדש בתרומה מקודשת דלא כתיב ביה לה'

- Rescue me, O my Lord, out of the hand of the wicked, Out of the hand of the unrighteous and violent [homez].<span class="x" onmousemove="('comment',' Ps. LXXI, 4.');">²²</span> Rabbah said, [We learn it] from the following: learn to do well, seek judgment, set right the man of violence.<span class="x" onmousemove="('comment',' Isa. I, 17.');">²³</span> WITH SECOND TITHE, WHETHER UNWITTINGLY OR DELIBERATELY, HE HAS NOT BETROTHED [HER]: THIS IS R'MEIR'S VIEW.

והרי חלה דכתיב בה (במדבר טו, כא) תתנו לה' ותנן המקדש בתרומות מקודשת דלא כתיב ביה קדש

R'JUDAH SAID: IF UNWITTINGLY, HE HAS NOT BETROTHED [HER]; IF DELIBERATELY, HE HAS etc. How do we know this? Said R'Aha son of Raba on the authority of tradition:<span class="x" onmousemove="('comment',' I.e., it came to him anonymously; Kaplan, Redaction of the Talmud, p. 227.');">²⁴</span> and all the tithe of the land, whether of the seed of the land, or the fruit of the tree, is the Lo it is holy unto the Lord:<span class="x" onmousemove="('comment',' Lev, XXVII, 30.');">²⁵</span>

והרי שביעית דכתיב בה (ויקרא כה, יב) יובל הוא קדש תהיה לכם ותנן המקדש בפירות שביעית מקודשת דלא כתיב ביה לה'

'unto the Lord', and not for betrothing a woman therewith. But what of the terumah of the tithe,<span class="x" onmousemove="('comment',' The tithe was given to the Levite, who further gave a tenth thereof, called the terumah of the tithe, to the priest.');">²⁶</span> whereof it is written, thus ye shall also offer an heave-offering unto the Lord [of all your tithes],<span class="x" onmousemove="('comment',' Num. XVIII, 28.');">²⁷</span>

והרי תרומה דכתיב (ירמיהו ב, ג) קדש ישראל לה' ראשית תבואתו ותנן המקדש בתרומה מקודשת ההוא בישראל כתיב

- yet we learnt: If one betroths with terumoth,<span class="x" onmousemove="('comment',' Plur. of terumah, and this including the terumah of the tithe, v. infra 58a.');">²⁸</span> she is betrothed? - That is because 'unto the Lord' is not written there.<span class="x" onmousemove="('comment',' It is the emphatic 'it is the Lord's' which teaches that it may not be used for betrothal.');">²⁹</span> But what of hallah,<span class="x" onmousemove="('comment',' V. Glos.');">³⁰</span> whereof it is written, [of the first of your dough] ye shall give unto the Lord,<span class="x" onmousemove="('comment',' Num. XV, 21; unto the Lord is the same word in Heb. as it is the Lord's.');">³¹</span> - yet we learnt: If one betroths [a woman] with terumoth,<span class="x" onmousemove="('comment',' Pl. of terumah; hallah is included in that term.');">³²</span> she is betrothed? - That is because 'holy' is not written there. But what of the seventh year, whereof it is written: For it is a jubilee; it shall be holy unto you,<span class="x" onmousemove="('comment',' Lev. XXV, 12.');">³³</span> yet we learnt: If one betroths with seventh year produce, [the woman is] betrothed?<span class="x" onmousemove="('comment',' V. Mishnah on ');">³⁴</span> - That is because 'unto the Lord' is not written there. But what of terumah, whereof it is written: Israel is holy unto the Lord, the first-fruits [i.e., terumah] of his produce,<span class="x" onmousemove="('comment',' Jer. II, 3.');">³⁵</span> - yet we learnt: If one betroths [a woman] with terumoth, she is betrothed? - That refers to Israel.