משנה: קוֹנָם שֶׁאֵינִי נֶהֱנָה לַּבִּרְיוֹת אֵינוֹ יָכוֹל לְהָפֵר וִיכוֹלָה הִיא לֵהָנוֹת בַּלֶּקֶט וּבַשִּׁכְחָה וּבַפֵּיאָה. קוֹנָם כֹּהֲנִים וּלְוִיִּים נֶהֱנִין לִי יִטְּלוּ עַל כָּרְחָהּ. כֹּהֲנִים אֵילּוּ וּלְוִיִּים אֵילּוּ נֶהֱנִין לִי יִטְּלוּ אֲחֵרִים. MISHNAH: ‘A qônām that I shall not have benefit from people40“People” means everybody except her husband, who is considered to be identical with her.’ he cannot dissolve, and she may benefit from gleanings, forgotten sheaves, and peah41As is pointed out in the Halakhah, these agricultural gifts to the poor, described in Tractate Peah, are abandoned by the farmer who has no right to give them to a poor person of his acquaintance. Therefore, the poor receive these gifts from God’s bounty, not from the farmer.. ‘A qônām that priests and Levites can have no benefit from me’; they may take forcibly42If the person (male or female) has farming property, the vow cannot free them from the obligations which are liens on agricultural produce.. ‘These priests and these Levites can have no benefit from me;’ others may take.
הלכה: קוֹנָם שֶׁאֵינִי נֶהֱנָה לַּבִּרְיוֹת כול׳. אָמַר רִבִּי יוֹחָנָן. כֵּינִי מַתְנִיתָא. וִיכוֹלָה הִיא לֵהָנוֹת בַּלֶּקֶט בַּשִּׁכְחָה וּבַפֵּיאָה. תַּנֵּי. וּבְמַעֲשֵׂר עָנִי. לֵית כָּאן מַעֲשֵׂר עָנִי. מַעֲשֵׂר עָנִי נִיתָּן בִּזְכִייָה וְאֵילּוּ בַעֲזִיבָה. HALAKHAH: “ ‘A qônām that I shall not have benefit from people,’ etc. Rebbi Yoḥanan said, so is the Mishnah: “And she may benefit from gleanings, forgotten sheaves, and peah.43This remark stands for a lenghty discussion in the Babli, whose Mishnah seems to read: “She may benefit from gleanings, forgotten sheaves, and peah.” (Cf. The Babylonian Talmud with Variant Readings, Nedarim vol. 2, p. 264, Note 15.) The Nedarim.83b">Babli, 83b, notes that the first sentence of the Mishnah implies that the husband is not “people”. The second clause, in its version, seems to imply that the woman can eat only from gleanings etc., not from the husband, who would be part of “people” and as such entitled to dissolve the vow. R. Joḥanan points out that the second clause is part of the first sentence, not a stand-alone sentence: The woman may eat from her husband and, in addition, gleanings, abandoned sheaves, and peah.”. It was stated44Tosephta 7:4. The Nedarim.84">Babli, 84a/b, quotes verses which give the farmer the option either to distribute the tithe, then the woman is disqualified; or to abandon it on his threshing floor, then the woman may take it if she is poor.: “And the tithe of the poor.” The tithe of the poor is not listed here. The tithe of the poor is given as acquisition; these by abandoning41As is pointed out in the Halakhah, these agricultural gifts to the poor, described in Tractate Peah, are abandoned by the farmer who has no right to give them to a poor person of his acquaintance. Therefore, the poor receive these gifts from God’s bounty, not from the farmer..
רִבִּי יוֹסֵי בֶּן חֲנִינָה אָמַר. אָדָם נוֹתֵן מַעְשְׂרוֹתָיו בְּטוֹבַת הֲנָייָה. וְרִבִּי יוֹחָנָן אָמַר. אֵין אָדָם נוֹתֵן מַעְשְׂרוֹתָיו בְּטוֹבַת הֲנָייָה. מַאי טַעְמָא דְּרִבִּי יוֹסֵי בֶּן חֲנִינָה. וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיֶה. וְרִבִּי יוֹחָנָן אָמַר. לֹא יִהְיֶה. יִתְּנֵם לְכָל־מִי שֶׁיִּרְצֶה. 46From here to the end of the Halakhah, the text (with minor variants) is from Demay 6:3, explained there in Nedarim 11:4:4-10:1" href="/Jerusalem_Talmud_Nedarim.11.4.4-10.1">Notes 59–76. Rebbi Yose ben Rebbi Ḥanina said, a person gives his tithes for the benefit of goodwill. Rebbi Joḥanan said, a person may not give his tithes for the benefit of goodwill. What is the reason of Rebbi Yose ben Rebbi Ḥanina? (Numbers.5.10">Num. 5:10) “Everybody shall be the owner of his holy things.” Rebbi Joḥanan said “it shall not be his”. May he give them to whomever he likes?
מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה. קוֹנָם כֹּהֲנִים וּלְוִיִּים נֶהֱנִים לִי. יִטְּלוֹ עַל כָּרְחוֹ. פָּתַר לָהּ בְּאוֹמֵר. אֵי אֵיפְשִׁי לִיתֵּן מַתָּנוֹת כָּל־עִיקָּר. תֵּדַע שֶׁהוּא כֵן. דְּתַנֵּינָן כֹּהֲנִים אֵילּוּ לְוִיִים אֵילּוּ נֶהֱנִין לִי. יִטְּלוּ אֲחֵרִים. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. אֹמֵר הוּא יִשְׂרָאֵל לְיִשְׂרָאֵל. הֵא לָךְ סֶלַע זֶה וְתֵן בְּכוֹר זֶה לְבֶן בִּתִּי כֹהֶן. פָּתַר לָהּ בְּרוֹצֶה לִיתְּנוֹ לִשְׁנַיִם וּבֶן בִּתּוֹ אֶחָד מֵהֶן. אָמַר לוֹ. הֵא לָךְ סֶלַע וְתֵן כּוּלּוֹ לְבֶן בִּתִּי כֹהֶן. A Mishnah disagrees with Rebbi Yose ben Rebbi Ḥaninah: “A vow that no Cohanim or Levites should have any advantage from me, they should take against his will.” He explains it about a person who says, I cannot possibly give them any gifts. You should know that this is so, since we have stated: “These Cohanim and Levites should [not] have any advantage from me, let others take.” A baraita disagrees with Rebbi Joḥanan: “An Israel can say to another Israel, here you have a tetradrachma and give this firstling to my daughter’s son, a Cohen.” He explains, if he already wanted to give it to two [Cohanim] and that daughter’s son was one of them; then one said, here you have a tetradrachma and give it whole to my daughter’s son, a Cohen.
בְּעוֹן קוֹמֵי רִבִּי זְעוּרָה. כֹּהֵן לְיִשְׂרָאֵל. רִבִּי אוֹסֵר. מָה רִבִּי יוֹסֵי אָמַר. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אָחָא אָמַר. הָכֵין אֲגֵיבוֹן. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי בַר חֲנִינָה כֹּהֵן לְיִשְׂרָאֵל לָמָּה הוּא אָסוּר. לֹא מִפְּנֵי מַרְאִית הָעַיִן. אוֹף רִבִּי יוֹחָנָן אִית לֵיהּ יִשְׂרָאֵל לְיִשְׂרָאֵל אָסוּר מִפְּנֵי מַרְאִית הָעַיִן. וְעוֹד מִן הָדָא. הַכֹּהֲנִים וְהַלְּוִיִם וְהַמְּסַיְּיעִין בַּגְּרָנוֹת אֵין נוֹתְנִין לָהֶן לֹא תְרוּמָה וְלֹא מַעְשֵׂר. וְאִם נָתַן חִילֵּל. וְלֹא יְחַלְלוּ אֶת קָדְשֵׁי בְּנֵי יִשְׂרָאֵל. וְהֵן מְחַלְלִין אוֹתָן. יוֹתֵר מִיכֵּן אָֽמְרוּ. תְּרוּמָתָן אֵינָן תְּרוּמָה וּמַעְשְׂרוֹתָן אֵינָן מַעֲשֵׂר וְהֶקְדֵּישָׁן אֵינָן הֶקְדֵּשׁ. וַעֲלֵיהֶן הַכָּתוּב אוֹמֵר רָאשֶׁיהָ בְּשׁוֹחַד יִשְׁפּוֹטוּ. וְהַמָּקוֹם מֵבִיא עֲלֵיהֶן שָׁלֹשׁ פּוּרְעָנִיּוֹת. לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵּחָרֵשׁ וִירוּשָׁלַםִ עִייִן תִּהְיֶה וְהַר הַבַּיִת לְבָמוֹת יָעַר. They asked before Rebbi Zeїra: a Cohen to an Israel, Rebbi forbids. What does Rebbi Yose say? Rebbi Ḥizqiah in the name of Rebbi Aḥa said, so he responded to them: In the opinion of Rebbi Yose ben Rebbi Ḥanina, why is a Cohen to an Israel forbidden, not because it looks badly? Also Rebbi Joḥanan holds that from an Israel to an Israel it is forbidden because it looks badly. In addition, because of the following, as it was stated: “Cohanim and Levites who help at the threshing floor have no right either to heave or to tithe, and if the farmer gave, it is desecrated, as it is said (Leviticus.22.15">Lev. 22:15): ‘They should not desecrate the sanctified things of the Children of Israel,’ but they desecrate them! In addition, they said that their heave is no heave, their tithes are no tithes, their dedications are no dedications, and about them the verse says (Micah.3.11">Micha 3:11): ‘Their heads judge for bribes, [their priests are for hire].’ The Omnipresent brings over them three catastrophies; that is what is written (Micah.3.12">Micha 3:12): ‘Therefore, because of you Zion will be ploughed over as a field, Jerusalem will be desolate, and the Temple Mount a wooded hill.’
מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. הַמַּקְדִּישׁ בִּתְרוּמוֹת וּבְמַעְשְׂרוֹת וּבְמַתָּנוֹת וּבְמֵי חַטָּאת וּבְאֶפֶר חַטָּאת הֲרֵי זוּ מְקוּדֶּשֶׁת אַף עַל פִּי יִשְׂרָאֵל. פָּתַר לָהּ בְּתְרוּמָה שֶׁנָּֽפְלָה לוֹ מֵאֲבִי אִמּוֹ כֹהֵן. A Mishnah disagrees with Rebbi Joḥanan: “If somebody marries preliminarily giving heave, tithes, ‘gifts’, water for sprinkling, or ashes of the red heifer, she is married, even if the groom is an Israel.” He explains it with heave he inherited from his maternal grandfather, a Cohen.