## Nedarim Daf 84b

###### Nedarim 84b:1
[Nedarim 84b:1](https://torahapp.org/share/book/Nedarim/r/84b:1)

וַחֲכָמִים אוֹמְרִים: קוֹרֵא שֵׁם, וְאֵין צָרִיךְ לְהַפְרִישׁ. מַאי לָאו, לְמַאן דְּאָמַר סְפֵקוֹ טוֹבֵל, קָסָבַר: אִית לֵיהּ טוֹבַת הֲנָאָה, וְכֵיוָן דְּאִית לֵיהּ טוֹבַת הֲנָאָה — לָא מַהְנְיָא.

**William Davidson Edition - English:**
**And the Rabbis say: He must designate** poor man’s tithe **by name, but he need not** actually **set** it **aside** and give it to anyone, as a poor person cannot claim the tithe without bringing proof that he has a right to it. Rav Yosef now suggests: **What, is it not** that **according to the one,** i.e., the Rabbis, **who says** that the **uncertainty** as to whether or not poor man’s tithe had been separated by the *am ha’aretz* **renders** the produce **forbidden as untithed produce** [***tevel***], and therefore the owner of the produce must designate the poor man’s tithe by name, he **holds** that the owner of the produce **has the benefit of discretion,** meaning that he may give the poor man’s tithe to the poor person of his choice. **And since he has the benefit of discretion,** the option that a woman who vowed not to benefit from people should take poor man’s tithe **is ineffective,** as she would be receiving benefit from the owner of the tithe, since he could have given it to someone else.


###### Nedarim 84b:2
[Nedarim 84b:2](https://torahapp.org/share/book/Nedarim/r/84b:2)

וּלְמַאן דְּאָמַר [אֵינוֹ] קוֹרֵא שֵׁם, קָסָבַר: סְפֵקוֹ אֵינוֹ טוֹבֵל, וְכׇל שֶׁסְּפֵקוֹ אֵינוֹ טוֹבֵל — לֵית לֵיהּ טוֹבַת הֲנָאָה, וּשְׁרֵי לֵיהּ לְאִיתְהֲנוֹיֵי.

**William Davidson Edition - English:**
Rav Yosef continues: **And according to the one,** i.e., Rabbi Eliezer, **who says** that **he need not designate** poor man’s tithe **by name,** he **holds** that the **uncertainty** as to whether or not poor man’s tithe had been separated by the *am ha’aretz* **does not render** the produce **forbidden as untithed produce. And whenever** the case is **that uncertainty does not render** the produce **forbidden as untithed produce,** the owner **does not have the benefit of discretion** and does not choose to which poor person he will give it. **And** therefore one who vowed not to benefit from people **is permitted to** derive **benefit** from poor man’s tithe, as he is not receiving it from anyone.


###### Nedarim 84b:3
[Nedarim 84b:3](https://torahapp.org/share/book/Nedarim/r/84b:3)

אֲמַר לֵיהּ אַבָּיֵי: דְּכוּלֵּי עָלְמָא סְפֵקוֹ טוֹבֵל, וְרַבִּי אֱלִיעֶזֶר וְרַבָּנַן בְּהָא קָמִיפַּלְגִי. רַבִּי אֱלִיעֶזֶר סָבַר: לֹא נֶחְשְׁדוּ עַמֵּי הָאָרֶץ עַל מַעְשַׂר עָנִי. כֵּיוָן דְּאִילּוּ מַפְקַר נִכְסֵיהּ וְהָוֵי עָנִי וְשָׁקֵל לֵיהּ הוּא — לֵית לֵיהּ פְּסֵידָא.

**William Davidson Edition - English:**
**Abaye said to him:** This proof is not conclusive, as it may be **that everyone** agrees that the **uncertainty** as to whether or not poor man’s tithe had been separated by the *am ha’aretz* **renders** the produce **forbidden as** untithed produce, **and** that **Rabbi Eliezer and the Rabbis disagree with regard to this** issue: **Rabbi Eliezer maintains** that ***amei ha’aretz* are not suspected of** failing to set aside **poor man’s tithe.** Therefore, one who purchases *demai* from an *am ha’aretz* need not be concerned that its poor man’s tithe might not have been set aside. Rabbi Eliezer maintains this opinion **because were** the *am ha’aretz* to **declare** all **his property ownerless and** therefore **become a poor man, and** then **take** the poor man’s tithe **himself, he** would suffer **no loss** when he set aside this tithe, and therefore it is assumed that he separated it.


###### Nedarim 84b:4
[Nedarim 84b:4](https://torahapp.org/share/book/Nedarim/r/84b:4)

וְרַבָּנַן סָבְרִי: נִכְסֵיהּ לָא מַפְקַר אִינִישׁ, דְּמִירְתַת דִּלְמָא זָכֵי בְּהוּ אִינִישׁ אַחֲרִינָא. הִלְכָּךְ — נֶחְשְׁדוּ.

**William Davidson Edition - English:**
**And the Rabbis maintain** that while it is theoretically possible for one to avoid having to actually part from his poor man’s tithe, this is uncommon, as **a person does not** ordinarily **declare his property ownerless** for this purpose, **as he is afraid** that **perhaps someone else will acquire it** in the meantime. **Consequently,** one who sets aside poor man’s tithe from his produce is assumed to incur a loss, and therefore *amei ha’aretz* **are suspected** with regard to this tithe. Accordingly, no satisfactory explanation has yet been given as to why the *baraita* permits a woman who vowed not to derive benefit from people to take poor man’s tithe.


###### Nedarim 84b:5
[Nedarim 84b:5](https://torahapp.org/share/book/Nedarim/r/84b:5)

רָבָא אוֹמֵר: כָּאן בְּמַעְשַׂר עָנִי הַמִּתְחַלֵּק בְּתוֹךְ הַבַּיִת, דִּכְתִיבָא בֵּיהּ נְתִינָה: ״וְנָתַתָּה לַלֵּוִי לַגֵּר וְגוֹ׳״ — מִשּׁוּם הָכִי אָסוּר לֵיהּ לְאִיתְהֲנוֹיֵי.

**William Davidson Edition - English:**
**Rava says** that it is possible to explain the apparent contradiction between the sources with regard to benefit from poor man’s tithe without recourse to a tannaitic dispute: **Here,** the mishna is referring **to poor man’s tithe distributed in the** owner’s **house,** i.e., poor man’s tithe that had not been distributed in the threshing floor but was brought home and must now be distributed to the poor who visit the house, **as** the term **giving is written** in the verse **with regard to** such a tithe: **“And you shall give to the Levite, to the stranger,** to the orphan, and to the widow” (Deuteronomy 26:12), and the owner is entitled to give the tithe to the poor man of his choice, as the benefit of discretion is conferred upon him. **Due to that** reason, it **is prohibited** for one who vowed not to derive benefit from people **to derive benefit** from this type of poor man’s tithe.


###### Nedarim 84b:6
[Nedarim 84b:6](https://torahapp.org/share/book/Nedarim/r/84b:6)

כָּאן בְּמַעְשַׂר עָנִי הַמִּתְחַלֵּק בְּתוֹךְ הַגֳּרָנוֹת. כֵּיוָן דִּכְתִיב בֵּיהּ ״וְהִנַּחְתָּ בִּשְׁעָרֶיךָ״, שְׁרֵי לֵיהּ לְאִיתְהֲנוֹיֵי.

**William Davidson Edition - English:**
**There,** however, the *baraita* is referring **to poor man’s tithe that is distributed in the threshing floor. Since with regard to** such a tithe **it is written: “And you shall leave it at your gates”** (Deuteronomy 14:28), the owner cannot designate it for a particular person, and any poor person who comes by may take it from him. As the owner lacks the benefit of discretion, one who vows not to benefit from people **is permitted to benefit** from this poor man’s tithe.


###### Nedarim 84b:7
[Nedarim 84b:7](https://torahapp.org/share/book/Nedarim/r/84b:7)

כֹּהֲנִים וּלְוִיִּם נֶהֱנִין לִי יִטְּלוּ כּוּ׳. אַלְמָא טוֹבַת הֲנָאָה אֵינָהּ מָמוֹן.

**William Davidson Edition - English:**
§ The mishna teaches that if one said: I will not let **priests and Levites benefit from me, they can take** the priestly and Levitical gifts from him against his will. The Gemara notes: **Apparently,** the **benefit of discretion** to give his *teruma* and tithes to the priest or Levite of his choice **is not** considered to have **monetary** value. The priests and Levites can take the gifts from the owner of the produce against his will, and the latter is not regarded as having conferred benefit upon them.


###### Nedarim 84b:8
[Nedarim 84b:8](https://torahapp.org/share/book/Nedarim/r/84b:8)

אֵימָא סֵיפָא: ״כֹּהֲנִים אֵלּוּ וּלְוִיִּם אֵלּוּ נֶהֱנִין לִי״ — יִטְּלוּ אֲחֵרִים, אֲבָל לְהָנֵי — לָא. אַלְמָא טוֹבַת הֲנָאָה מָמוֹן!

**William Davidson Edition - English:**
But **say the latter clause** of the mishna, which states that if the person said: I will not let **these** specific **priests and these** specific **Levites benefit from me,** these gifts are **taken by others. But these** priests and Levites specified in his vow may **not** take these gifts. **Apparently,** this ruling indicates that the **benefit of discretion is** considered to have **monetary value,** and therefore the owner can prohibit specific priests or Levites from deriving benefit from him.


###### Nedarim 84b:9
[Nedarim 84b:9](https://torahapp.org/share/book/Nedarim/r/84b:9)

אָמַר רַב הוֹשַׁעְיָא: לָא קַשְׁיָא, הָא רַבִּי, וְהָא רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה. דְּתַנְיָא: הַגּוֹנֵב טִבְלוֹ שֶׁל חֲבֵירוֹ וַאֲכָלוֹ — מְשַׁלֵּם לוֹ דְּמֵי טִבְלוֹ, דִּבְרֵי רַבִּי. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ מְשַׁלֵּם אֶלָּא דְּמֵי חוּלִּין שֶׁבּוֹ. מַאי לָאו בְּהָא קָמִיפַּלְגִי,

**William Davidson Edition - English:**
**Rav Hoshaya said:** This is **not difficult; this** second ruling is in accordance with the opinion of **Rabbi** Yehuda HaNasi, **and that** first ruling is in accordance with the opinion of **Rabbi Yosei, son of Rabbi Yehuda, as it is taught** in a *baraita*: If **one steals another’s untithed produce and eats it, he must pay him the value of his untithed produce,** i.e., the full value of what he stole. This is **the statement of Rabbi** Yehuda HaNasi. **Rabbi Yosei, son of Rabbi Yehuda,** disagrees and **says: He pays** him **only the value of the non-sacred** produce **it contained.** The thief does not have to pay him the value of the *teruma* and tithe included in the untithed produce, as these portions do not belong to the owner of the produce. **What, is it not** the case that **they disagree about this:**