Chagigah — Daf 25b

חבר ועם הארץ שירשו את אביהם עם הארץ יכול לומר לו טול אתה חטין שבמקום פלוני ואני חטין שבמקום פלוני

טול אתה יין שבמקום פלוני ואני יין שבמקום פלוני

אבל לא יאמר לו טול אתה לח ואני יבש טול אתה חטין ואני שעורים

ותני עלה אותו חבר שורף הלח ומניח את היבש

אמאי יניחנה לגת הבאה בדבר שאין לו גת ויניחנו לרגל בדבר שאינו משתמר לרגל:

ואם אמר הפרשתי לתוכה רביעית קדש נאמן: תנן התם מודין בית שמאי ובית הלל שבודקין לעושי פסח ואין בודקין לאוכלי תרומה

מאי בודקין אמר רב יהודה אמר שמואל מנפח אדם בית הפרס והולך

ור' חייא בר אבא משמיה דעולא אמר בית הפרס שנדש טהור לעושי פסח לא העמידו דבריהן במקום כרת

לאוכלי תרומה העמידו דבריהן במקום מיתה

איבעיא להו בדק לפסחו מהו שיאכל בתרומתו עולא אמר בדק לפסחו מותר לאכול בתרומתו רבה בר עולא אמר בדק לפסחו אסור לאכול בתרומתו

א"ל ההוא סבא לא תפלוג עליה דעולא דתנן כוותיה ואם אמר הפרשתי לתוכה רביעית קדש נאמן אלמא מדמהימן אקדש מהימן נמי אתרומה הכא נמי מדמהימן אפסח מהימן נמי אתרומה:

כדי יין וכדי שמן כו': תנא אין נאמנין לא על הקנקנים ולא על התרומה קנקנים דמאי אי קנקנים דקדש מיגו דמהימן אקדש מהימן נמי אקנקנים אלא קנקנים דתרומה פשיטא השתא אתרומה לא מהימן אקנקנים מהימן

אלא בריקנים דקדש ובשאר ימות השנה ובמלאין דתרומה ובשעת הגיתות

תנן כדי יין וכדי שמן המדומעות מאי לאו מדומעות דתרומה אמרי דבי ר' חייא מדומעות דקדש

ומי איכא דימוע לקדש אמרי דבי ר' אלעאי במטהר את טבלו ליטול ממנו נסכים:

קודם לגיתות שבעים יום: אמר אביי שמע מינה דינא הוא דעילויה אריסא למיטרח אגולפי שבעים יומין מקמי מעצרתא:

מתני׳ מן המודיעים ולפנים נאמנין על כלי חרס מן המודיעים ולחוץ אין נאמנין כיצד הקדר שהוא מוכר הקדרות נכנס לפנים מן המודיעים הוא הקדר והן הקדרות והן הלוקחין נאמן יצא אינו נאמן:

גמ׳ תנא מודיעים פעמים כלפנים פעמים כלחוץ כיצד קדר יוצא וחבר נכנס כלפנים שניהן נכנסין

If an Associate and an ‘am ha-arez inherited [jointly] from their father, who was an ‘am ha-arez, [the Associate] may say to the other: ‘Take thou the wheat that is in one place, and I [shall take] the wheat that is In the other place; [or] take thou the wine that is in the one place, and I [shall take] the wine that is in the other’. But he may not say to him: ‘Take thou the liquid [produce] and I [shall take] the dry;1 [or] take thou the wheat and I [shall take] the barley’,2 And it is taught with , regard to this: That Associate burns the liquid [produce]3 and leaves the dry. Why now? Let him leave it for the coming [season of the] wine-press! — [It refers] to something which has no pressing [season].4 — Let him leave it then for the [next] Festival!5 — [It refers] to something which cannot be kept till the Festival. BUT IF HE SAID TO HIM, I HAVE SET APART THEREIN A QUARTER LOG AS A HALLOWED THING’, HE IS TRUSTED [IN REGARD TO THE PURITY OF THE WHOLE]. We have learnt there: Beth Shammai and Beth Hillel agree that for the purpose of preparing the Passover sacrifice one may investigate [a field containing a ploughed grave],6 but not for the purpose of eating terumah.7 What is meant by ‘investigate’? — Rab Judah said that Samuel said: A man blows [on the ground]8 of a Beth ha-Peras9 [grave area] and proceeds. But R. Hiyya b. Abbah in the name of ‘Ulla said: A Beth ha-peras which has been trodden is clean.10 In the case of those who go to prepare the Passover sacrifice, [the Sages] did not maintain their enactment11 where kareth [extinction]12 was involved; in the case of those who go to eat terumah, they maintained their enactment where death [at the hands of Heaven] was involved.13 A question was asked: If one investigated [a Beth Peras] for his Passover sacrifice, may he [also] eat his terumah? Rabbah b. ‘Una said: If one investigated [a Beth Peras] for his Passover sacrifice, he may not [also] eat his terumah. Said an old [scholar] to him: Do not dispute with ‘Ulla, for we have learnt according to his view: BUT IF HE SAID TO HIM, ‘I HAVE SET APART THEREIN A QUARTER-LOG AS A HALLOWED THING’, HE IS TRUSTED [IN REGARD TO THE PURITY OF THE WHOLE]. Thus, since he is trusted in regard to hallowed things, he is trusted also in regard to terumah.14 Likewise In our case, since he is credited [to be clean] in regard to the Passover sacrifice, he is credited [to be clean] also in regard to terumah. IN. REGARD TO JUGS OF WINE AND JUGS OF OIL etc. A Tannna taught: They are not trusted either in regard to the casks or in regard to the terumah. Casks of what? If they are casks of hallowed things, then since they are trusted in regard to the hallowed things, they are to be trusted also in regard to the casks! If, on the other hand, they are casks of terumah, this is obvious? For if they are not trusted in regard to terumah, are they to be trusted in regard to the casks! it must refer, therefore, to empty [casks] of hallowed things15 at any time of the year,16 or to full [casks] of terumah at the time of the vats.17 We have learnt: IN REGARD TO JUGS OF WINE AND JUGS OF OIL THAT ARE MIXED UP: surely [it means] mixed up with, terumah!18 — The School of R. Hiyya said: [It means] mixed up with hallowed things. — But does ‘mixing up’ obtain in the case of hallowed things?19 The School of R. Ila'i said: It is a case where he prepares his untithed produce20 in purity in order to take therefrom drink-offerings.21 PRIOR TO [THE SEASON OF] THE WINE-PRESSES SEVENTY DAYS. Abaye said: From this is to be deduced that it is obligatory on the aris [tenant]22 to see to the provision of the jugs seventy days before the pressing-season. MISHNAH. FROM MODI'IM23 INWARDS24 [THE POTTERS] ARE TRUSTED IN REGARD TO EARTHENWARE VESSELS; FROM MODI'IM OUTWARDS THEY ARE NOT TRUSTED.25 FOR INSTANCE: IF THE POTTER WHO SELLS THE POTS ENTERED26 INWARDS OF MODI'IM, THEN THE SAME POTTER27 IN REGARD TO THE SAME POTS28 AND IN REGARD TO THE SAME BUYERS29 IS TRUSTED. BUT IF HE WENT OUT [FROM MODl'IM OUTWARDS] HE IS NOT TRUSTED. GEMARA. A Tanna taught: Modi'im [itself] is sometimes [considered] as inwards, sometimes as outwards. For instance: If the potter is going Out and the Associate is coming in,30 it is [considered] as inwards.31 If both are coming in susceptible to uncleanness, or which he knows still to be clean. But he is not entitled to exchange one kind of produce for another11 the heritage, and by so doing he would transgress Lev. XIX, 14, (‘nor put a stumbling-block before the blind’). The principle (as Rashi explains) on which this Mishnah is based is that of vrhrc (retrospective selection or designation; v. last. s.v.), which applies to different parts of the same produce, but not to different kinds of produce, because on the father's death a share in each kind of produce comprising the heritage falls in each heir. walk through the field provided he investigates his path so as to avoid defilement by contact with splintered bones; for bones from the size of a barley grain (unless they comprise a quarter-kab of the larger bones or the greater number of the bones, when they defile in accordance with the law of tent-covering’; v. p , 56, n. 6 and Oh. II, 1) defile only when touched or carried. bones he would see and avoid. square, Peras) is a technical term for a field, the area of fifty square cubits (a square halffurrow) rendered unclean on account of crushed bones carried over it from a ploughed grave; v. M.K. 5b and D.S. a.l. note; Oh. XVII, 1 where ten cubits represents the size of the full furrow; and Nid. 57a. The above explanation of Beth Peras follows Jastrow's view (v. Dict. s. xrp ) and adopts the reading vbgn hmj (‘half a furrow’) instead of the usual reading vbgn tkn (‘a full furrow’) In M.K. 5b. I Rashi (to Nid. 57a) explains Peras from rt. meaning ‘to break’ i.e., an area of crushed bones; Maim. (to Oh. XVII) from rt. meaning ‘to extend’ i.e., area of extension; v. also Levy s.v. from among his people’. It is a term for divine punishment (opp. to v,hn capital punishment) incurred for thirty-six kinds of transgression (v. Ker. I, 1), including neglect to offer the Passover sacrifice at the proper time; v. Num. IX, 13. The nature of the punishment is variously explained: (a) childlessness (Rashi to Shab. 25a, s. ,rfu ); (b) premature death (M .K. 28a); (c) extinction of soul (Sanh. 64b). Maim. (Teshubah Ch. VIII) holds that kureth means that the soul perishes completely; but this view is controverted by Nahmanides (Comm. to Pentateuch end of hrjt ). waived their enactment regarding a Beth Peras in the case of the Passover sacrifice, because it has a fixed time. But in the case of terumah, for the eating of which there is no fixed time, the priest must either avoid the Beth Peras by taking a longer route, or else if he traverses it, he must purify himself in accordance with the law of corpse-defilement, before partaking of the terumah (cf. our passage in Pes. 92b with Rashi and Tosaf. a.l.). terumah, should be considered unclean. his vessels. — Associate priests might not be deprived of the greater part of their dues, he was not trusted in regard to the vessels (cf. p. 163, ‘And do not wonder, etc.’). Thus the priest could not accept the terumah in the original vessels, but had to empty it into his own. event many be set apart as terumah; but not so hallowed things, which have not perforce to be separated from the untithed produce. V. next note. before one may partake of them; eatables forbidden pending the separation of sacred gifts. tebel, however, is not subject to tithes until it is brought home (Jast. s.v. kcy ). to the hallowed produce, he is also trusted in regard to both the terumah and the vessels on the principle explained on p. 161, n. 1. fifteen mil — each of two thousand cubits or three thousand five hundred feet — from Jerusalem. Perhaps it is to be identified with the modern Amdiyeh, seventeen miles north-west of Jerusalem. earthenware vessels like pots and cups, because no furnaces, whether for pottery or lime, were permitted in Jerusalem on account of the smoke. ha-ares) they may not be purchased. potter. left without vessels.