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Maaser Sheni 5.4-5.7 · Time4Mishna

• 0:03
  We learned earlier on in the masekhta that when one redeems my sashani produce onto money, if the produce is fresh and good quality, so then it's very easy to calculate the value of the produce. And so you only need to really ask one person how much you would buy it for and redeem it for that amount of money. However, if the value of the produce isn't known, for example, if the produce is less good quality, if the money has started to rust, in those situations, you would require three experts in evaluating produce, and then you would redeem it onto the money according to what they tell you the price is. Now, when it comes to redeeming netaravoi, the redemption process is slightly more complicated, and therefore it always requires three experts, and you can never just do it with one person. Now, another difference which the mission is about to describe between redeeming my sashani and redeeming netaravoi is that we learned earlier on that only the actual price of the fruit itself is taken into account for the redemption price.
• 0:59
  But the costs of processing the fruit or the costs of transporting the fruit from one place to another, we don't take that into account. That's not considered part of the redemption price, and you need to spend your own money on transporting it and processing that fruit. However, in that regard, neta revoi is more lenient than my sashayni in that the costs of processing the food are also part of the redemption price, which means that if, for example, the fruit is worth 10 dinar, and the cost of processing it and picking the fruit is, let's say, 4 dinar, so. So in that case, you would need 60 nar of money to redeem the produce. You wouldn't need 10, you would only need 6. Because we deduct the cost of processing the fruit. Now there's a discussion amongst them, a forum about how much of the processing prices you can reduce. According to some, it's just the cost of hiring workers to pick the fruit. According to others, it's also the costs of plowing the ground. But the point is, you do deduct part of the cost of processing the fruit, because net terravoy is considered to be slightly more lenient than my sachini. So. So it says to Mishnah Netheravoi, how does one redeem netarevoim?
• 2:03
  He places one basket of the fruit by three experts who are experts in evaluating the price of produce, and you say to them, kama odom Ritz and lift us loy be seller how many baskets of this size would one want to buy with one seller? So how much would one seller buy of my produce? But he adds, on condition that the one buying it would also be paying for the cost of processing that fruit. And so they would quote him a price. So then you would know that, for example, one seller can buy four baskets of produce. So now if he's got, let's say, 20 baskets, he would redeem all of them onto five sellah. So then he would place down money, would say all of the produce which will be gathered from here, so all of the produce which are put into baskets is now being redeemed onto this money using the price of such and such, a number of baskets per seller. So in the example we gave four baskets per seller. So again, two main differences between redeeming my sashayni and redeeming Neta Ravoi. Number one is that Neta Ravoy always requires three experts, because they also need to calculate how much the processing of the fruit cost and how much to deduct from the cost from the price of the produce. And that exactly is the second difference, that those costs are deducted from the price of the produce itself. Mishnah. Hey, this is a continuation of the previous mishnah.
• 3:30
  If the fourth year of the produce is a shmita year, that means that when you're redeeming the produce, you don't need to deduct any of the prices or the costs of working the land or of picking the fruit, because it's forbidden to work the land during shmita. And although you're allowed to pick fruit off the tree during shmita, you do that yourself, you don't hire workers to do that during shmita, you need to do it yourself. And therefore, if you're redeeming that are voi produce during the shmita year, then you redeem it for its actual price, and you do not deduct the costs of the growing of the fruit, because there are no costs, since during shmita one is forbidden to process the land. And now a similar case, if the entire field was hefka, it was made ownerless until this particular person came in the fourth year and picked off some fruit. So in this case, there's no cost to deduct because no one took care of the tree for the last four years. The only cost to deduct or the actual picking of the fruit off the tree, and and so only the wages which he pays for workers to pick the fruit off the tree, only that would he deduct from the cost of the produce itself, and that would be the price to redeem that produce. Now, the Mishnah ends off with a law which seems to be identical to my sashni, and that is hapoydah netaravoi shaloi. One who redeems his own netaravoi shisai must add on a chemesh, which is really a quarter of its value. And as we saw a couple of mishnayas ago, this is only according to Beis Hillel and and beIN Shahu Ushalay, whether it was his all along, whether he planted it and grew it, or if it was given to him as a present. And this is where the slight difference between my sesheni and netair voi comes in. Because as we learned a couple of mishnayas ago, according to Beis Hillel, my sasheni is considered mom and govaya, heaven's possession, the possession of hashem and not the owner's possession, which means that one is not allowed to give netaravoi as a present. And so he must be discussing over here where he gave it as a present before it reached a significant stage of its growth. So before it's obligated in tides, before it's properly edible, and because of that it does not yet become natara voi. It's only considered natara voi once it's reached a edible stage, once it's grown enough to be eaten. But before that one can give it as a present. If somebody did receive this as a present, and then it grew more and became obligated to netarvoi, so one would need to add on a chesh mission, evolve. We now return to the main subject of our masekhta, my Seshani. And this is where we are introduced to be refers to the obligation to make sure that one has given all of his tithes to whoever needs to give them to so takarnim or Leviim or poor people. And when it comes to my sashayni to make sure that he has eaten it all or destroyed it by the deadline, which is the Pesach of the 4th and 7th year of the 7 year Shmita cycle. And to explain this a bit further, the tides which are separated each year of the Shmita cycle are slightly different each year, firstly, the seventh year, the actual Shmita year, no tithes are separated because one can't work the land. But for the rest of the six years of the Shmita cycle, the tithes are split into two groups. The first group are those tithes which need to be separated every year, which is most of them, such as Trimmer, myceration and most of the gifts for the poor people. And the second group of tithes is made up of two different tides. My Sashani, which is the tenth of one's produce which he brings up to his Shalayim and eats himself, and my Sir Oni, which is a tenth of his produce which he gives to poor people. And when it comes to these two tithes, we have two cycles of three years. And in both of those cycles, the first two years one brings my Sashayni, and in the third year he separates my Soni. So it comes out that during the first and second year, as well as the fourth and fifth year of the Shmita cycle, one separates my Seshayni. And during the third year and the sixth year, one separates my so Oni. So those six years are split into two groups of three years. Now, after those three years, the Pesach, following those three years, one needs to make sure that all of the tithes which had to be given in the last three years have to have been given by that time. Now, the reason why Pesach is the deadline is because the third year produce is tithed, of course, in the fourth year, after it grew in the third year, during the harvest season of the fourth year, that is when all the tides have been separated and the harvest season ends a couple of months before Pesach. But it's learned from Pasukim that the be needs to be on a Yom one of the shim. So the next one of the three main Yom to is Pesach. And therefore Pesach is the cut off point. So elaborates the Mishnah, Erev, Yom, Tovarish and Shalpesach. The day before the first day of the Yomtav, Pesach and other versions of the Mishnah might actually say Yom to v acheroin the day before the last day of Pesach, Shadravirs for Shal Shavir. So the fourth and seventh year of the Shmita cycle, that is when beer took place. And the Mishnah asks, kids had higher beer, how did the beer work? What did one have to do when the beer time came? And the main answer is he has to make sure that no tithes are left in his possession. So some of the tithes he'll give to the Khanim or the the poor people and Sam will have to destroy. So the Mishnah says one needs to give all of the truma and the trumas meissa to the owners, the rightful owners, which are kohanim mysurition. And he has to give all of his micerishan over olive to their masters to their owners, which is the laviimi live olav. And one has to give the meister oni to their rightful owners, and that is the poor people umais hasheni v'. Habikurim. However, when it comes to my sashani and Bekurim is Baron Bachol Mokaim, they need to be destroyed in whatever place they are. Although Bikurim generally go to Kanem, it's not enough just to give it to Akari now they need to be totally destroyed. And the reason for these two, my seshini and Bekurim, is because the Torah says with regards to what we will learn in a couple of Mishnayah's time vidui hamaisrus, which is when one confesses and he basically declares that he has gotten rid of all of the tithes. Now in that declaration he declares, beartiya kodesh mina ba', es, I have destroyed the kodesh from the house. And that means he's totally destroyed it. Now, kodesh, as we have seen earlier on in the Masekhtah, Maiss Hashemi is described as kodesh. And therefore we see from that posse that the myshey has to be totally destroyed. Now, when the Torah talks about the bir for bikurim that is placed right next to the part which talks about destroying my Shoshone. And because they are put next to each other, we learn from there that just like myizoshanias, we totally destroyed. So to Bikurim, however, Bikurim can be given to Akhanim for them to eat it, and they can keep it even after the beer, just like Terumah and Ebbi. Shimon learns this also from a posse, because the Torah. One of the ways the Torah describes Bikurim is by calling it Truma. And therefore Kunto Bishimin has the same halachas as Truma in this regard. So just like Truma does not have to be destroyed, rather it is given to Khan and for them to enjoy. So. So true. The same would apply to Bakurim. And therefore, according to Mishimon, one does not destroy the Bakurim, rather he gives it to a kohen. The mission ends off by discussing Hatavshil, a cooked dish which contains some mysosheni produce. But the mysascheni produce is not recognizable in the mixture it's totally mixed in with it, and it does give its taste to the mixture. However, it is not recognizable. And you wouldn't be able to just separate the my sasheni from the rest of the produce. So be' shamayshamai, say tzarok levaer, one needs to do beer to the entire cooked dish, and so all of it would have to be destroyed, just like the myosheny, since the mysochini has given off its taste, and you can't just separate the mysochain, you have to destroy it. However, they still omim. They still say harry who conveyor. It's considered already destroyed because it's totally not recognizable anymore, and it's dissolved and mixed in with the rest of the dish. And it's only my sachini, which is alone that needs to be destroyed.
• 11:04
  Somebody who has my sachini produce nowadays, after the destruction of the base hamikdash, so it's forbidden to eat my sashayni, which means that inevitably it's going to reach the beer stage, and you wouldn't have eaten the myosheni produce. So when the hegiya shos habiyor, when the time of the beer arrives, One needs to redeem them onto money and then destroy the money. Now, why would you have to do that? Why can't you just destroy the produce itself? So B learned this from a posse. And the simple understanding of the posuk says that if you're far away from Yerushalayim, then you should redeem the produce on tamani and bring it up to Yerushalayim. Now, B. Learned something else from that pasuk, and that is when you're far away from Yerushalayim, that means when there's no bis hamikdash, so you're the furthest away you can be from the real Yerushalayim in all its holiness. Then you have to redeem the produce onto money. And therefore, khamma, you would do the be on the money and not on the produce. However, ubisol say no, they don't learn that posse that way. And therefore echachen kesev echochein peyrois. Whether they are money or produce, you can destroy them. So there's no point in redeeming them onto money, just destroy them how they are. And so, according to Mace Hilla, you would do beer on the produce itself without first redeeming it onto money. Now, samofarishm learned that according to mahila, you don't destroy it at all, rather you would allow the produce to rot by itself. And their reason would be since my sachining doesn't apply after the Bas Hamitras was destroyed because you can't eat it. So bio wouldn't apply either. At least according to Base Hillo.