Talmud Jerusalem
Talmud Jerusalem

Talmud for Ma'aser Sheni 1:1

משנה מעשר שני אין מוכרין אותו ואין ממשכנין אותו ואין מחליפין אותו ולא שוקלין כנגדו ולא יאמר אדם לחבירו בירושלים הילך יין ותן לי שמן וכן שאר כל הפירות אבל נותנין זה לזה מתנת חנם. מעשר בהמה אין מוכרין אותו תמים חי ולא בעל מום חי ושחוט ואין מקדשין בו את האשה. הבכור מוכרין אותו תמים חי. ובעל מום חי ושחוט ומקדשין בו את האשה. ואין מחללין מעשר שני על אסימון ולא על המטבע שאינו יוצא ולא על המעות שאינן ברשותו:

From when may one recite Shema in the evening? From the time the Kohanim go in to eat their Terumah (produce consecrated for priestly consumption). Until the end of the first watch, says Rabbi Eliezer. And the Sages say: Until [astronomical] midnight. Rabban Gamliel says: Until the break of dawn. It once happened that his [Rabban Gamliel’s] sons came from a house of feasting. They said to him: We have not recited Shema. He to them: If dawn has not broken, you are obligated to recite it. And it is not only in this case that they said it! Rather, in all cases where the Sages said "only until midnight," the obligation remains until the break of dawn. [e.g.] Burning the fats and limbs [of the sacrifices, on the Temple altar] — the obligation is until the break of dawn. [e.g.:] All [sacrifices] which may be eaten for one day — the obligation is until the break of dawn. If that is so, why did the Sages say, "until midnight?" To distance a person from transgression.

Jerusalem Talmud Maaser Sheni

Rebbi Zevida was sitting and teaching his son: 159A similar text in Tosephta 3:14.“if somebody wants to exchange [tithe] money for produce today, both these and those are consecrated160Since there is no Temple, the produce cannot be consumed. The House of Shammai are not sure whether tithe money can be exchanged without a Temple; therefore they declare everything Second Tithe by default. The House of Hillel are certain that, since the biblical injunction to eat the produce bought for tithe money “before the Eternal, your God,” cannot be followed today, tithe money cannot be exchanged (but either has to be destroyed or thrown into the Dead Sea.), 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.161There is a dispute on exchanging Second Tithe produce for money (outside of Jerusalem) but there is no dispute that tithe money today cannot be used to buy anything. There is a Gaonic decree (Maimonides Ma‘aser Šeni 2:2) that any amount of Second Tithe produce can be exchanged for the smallest coin in circulation.” Therefore, everybody agrees that money for produce was not consecrated. But did we not state162Mishnah 5. If the produce were not consecrated it would not be forbidden. Therefore, the Mishnah seems to imply that tithe money can be exchanged in the absence of a Temple.: “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 destroyed163While this answer seems to be very contrived, it can be read into the Mishnah which notes the absence of the Temple only in connection with the use of the produce, not the act of redemption..
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Jerusalem Talmud Maaser Sheni

Rebbi Ḥiyya bar Ada inquired before Rebbi Mana: If it became impure by derivative impurity and he redeemed it111As required. However, since the tithe is still pure by biblical standards, the redemption is de facto, not de jure., then it became impure in original impurity112Now it has to be redeemed by biblical decree. If the original money is still completely in the farmer’s hands, he now turns the rabbinic redemption into a biblical one.; do we say that if the original money is still there he redeems with it, otherwise he cannot redeem with it, and one is whipped neither for the first nor the second monies113If he misappropriates the monies and spends them outside of Jerusalem, as described in Mishnah 1:5, he cannot be prosecuted if the produce remains rabbinically impure since the redemption is not biblical; nor can he be prosecuted if the produce becomes biblically impure and is redeemed by new money because the second redemption is a formality only since the produce was unusable as tithe.? Rebbi Jonah asked, is it the same for him who buys114Cf. Mishnaiot 1:5,6. There, it is spelled out that produce bought with tithe money outside of Jerusalem cannot be redeemed. Its status is at least as restricted as that of original tithe brought into the enclosure of Jerusalem.? Rebbi Mana said, the enclosure “grabs” and the buyer “grabs”. What was said for the enclosure was said for the buyer.
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