## Temurah Daf 4a

###### Temurah 4a:1
[Temurah 4a:1](https://torahapp.org/share/book/Temurah/r/4a:1)

לָא מָצֵית אָמְרַתְּ, דִּכְתִיב ״לֹא תְקַלֵּל חֵרֵשׁ״, וְאִי אָמְרַתְּ בִּשְׁלָמָא לְקַלֵּל אֶת חֲבֵירוֹ — אַזְהַרְתֵּיהּ מֵהָכָא דִּכְתִיב ״לֹא תְקַלֵּל חֵרֵשׁ״, אֶלָּא אִי אָמְרַתְּ מוֹצִיא שֵׁם שָׁמַיִם לְבַטָּלָה — אַזְהַרְתֵּיהּ מֵהֵיכָא?

**William Davidson Edition - English:**
The Gemara responds: **You cannot say** that Deuteronomy 28:59 is referring to one who pronounces the name of Heaven in vain, **as it is written: “You shall not curse the deaf”** (Leviticus 19:14), which prohibits all curses, even those using God’s name. **Granted, if you say** that Deuteronomy 28:59 is referring **to cursing another,** one can say that the separate **warning** of punishment **for this** prohibition is **from here, as it is written: “You shall not curse the deaf.”** One verse articulates the prohibition, and the other indicates liability for punishment. **But if you say** that Deuteronomy 28:59 is referring to **pronouncing the name of Heaven in vain, from where is the warning of** this prohibition? A prohibition requires two verses to include liability for punishment.


###### Temurah 4a:2
[Temurah 4a:2](https://torahapp.org/share/book/Temurah/r/4a:2)

אַלְּמָה לָא? וְהָכְתִיב: ״אֶת ה׳ אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבוֹד״! הָהוּא אַזְהָרַת עֲשֵׂה הוּא.

**William Davidson Edition - English:**
The Gemara counters: **Why not,** i.e., what is the difficulty? **But isn’t it written: “You shall fear the Lord your God, and Him you shall serve”** (Deuteronomy 6:13)? Fearing God certainly includes not pronouncing His name in vain, and this verse can therefore serve as the warning. The Gemara answers: **That** verse **is a warning** stated as **a positive mitzva.** In order to qualify as a warning, the verse must prohibit, not command.


###### Temurah 4a:3
[Temurah 4a:3](https://torahapp.org/share/book/Temurah/r/4a:3)

מִשּׁוּם רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמְרוּ: אַף הַמַּקְדִּים תְּרוּמָה לְבִיכּוּרִים. מַאי טַעְמָא דְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא? אָמַר קְרָא: ״מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר״ — ״מְלֵאָה״ אֵלּוּ בִּיכּוּרִים, ״וְדִמְעֲךָ״ אֵלּוּ תְּרוּמָה, וְאָמְרַתְּ ״לֹא תְאַחֵר״.

**William Davidson Edition - English:**
§ It was stated (3a): **They said in the name of Rabbi Yosei, son of Rabbi Ḥanina: Also one who** separates ***teruma* prior to** the separation of **the first fruits** is liable to be flogged. The Gemara explains: **What is the reason for** the prohibition mentioned by **Rabbi Yosei, son of Rabbi Ḥanina? The verse states: “You shall not delay to offer of the fullness of your harvest and the outflow of your presses”** (Exodus 22:28). When the verse states: **The fullness of the harvest, these are** the **first fruits;** and when the verse states: **“And the outflow of your presses,” this is *teruma*. And** the verse **says: “You shall not delay,”** i.e., do not delay the separation of the first fruits by separating *teruma* beforehand.


###### Temurah 4a:4
[Temurah 4a:4](https://torahapp.org/share/book/Temurah/r/4a:4)

אִיתְּמַר: הִקְדִּים תְּרוּמָה לְבִיכּוּרִים, רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, חַד אָמַר: לוֹקֶה, וְחַד אָמַר: אֵינוֹ לוֹקֶה. תִּסְתַּיֵּים דְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא הוּא דְּאָמַר לוֹקֶה, מִדְּאָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: אַף הַמַּקְדִּים תְּרוּמָה לְבִיכּוּרִים לוֹקֶה.

**William Davidson Edition - English:**
**It was stated:** If one separated ***teruma* prior to** the separation of **the first fruits, Rabbi Elazar and Rabbi Yosei, son of Rabbi Ḥanina,** disagreed. **One said** that **he is flogged, and one said** that **he is not flogged.** The Gemara suggests: **It may be concluded that it is Rabbi Yosei, son of Rabbi Ḥanina, who said** that **he is flogged,** from the fact **that Rabbi Yosei, son of Rabbi Ḥanina, said** earlier: **Also one who** separates ***teruma* prior to** the separation of **the first fruits is flogged.**


###### Temurah 4a:5
[Temurah 4a:5](https://torahapp.org/share/book/Temurah/r/4a:5)

אַדְּרַבָּה, תִּסְתַּיֵּים דְּרַבִּי אֶלְעָזָר הוּא דְּאָמַר לוֹקֶה, דִּתְנַן: הָיוּ לְפָנָיו שְׁתֵּי כַּלְכַּלּוֹת שֶׁל טֶבֶל, וְאָמַר: ״מַעֲשֵׂר שֶׁל זוֹ בָּזוֹ״ — הָרִאשׁוֹנָה מְעוּשֶּׂרֶת.

**William Davidson Edition - English:**
The Gemara suggests: **On the contrary, it may be concluded that it is Rabbi Elazar who said** that **he is flogged, as we learned** in a mishna (*Demai* 7:6): **If two baskets of untithed produce were before** someone, **and he said:** The **tithe of this** basket **is in that** basket, then the produce of **the first** basket is thereby **tithed.** And when he separates sufficient tithe from the second basket to exempt both baskets, the produce of the second basket will be considered tithed as well.


###### Temurah 4a:6
[Temurah 4a:6](https://torahapp.org/share/book/Temurah/r/4a:6)

״שֶׁל זוֹ בָּזוֹ וְשֶׁל זוֹ בָּזוֹ״ — הָרִאשׁוֹנָה מְעוּשֶּׂרֶת, וְהַשְּׁנִיָּה אֵינָהּ מְעוּשֶּׂרֶת. ״מַעַשְׂרוֹתֵיהֶם מַעְשַׂר כַּלְכַּלָּה בַּחֲבֶירְתָּהּ״ — קְרָא אֶת הַשֵּׁם.

**William Davidson Edition - English:**
If he said: The tithe **of this** basket is **in that** basket, **and** the tithe **of that** basket is **in this** basket, the produce of **the first** basket is **tithed,** as stated, **but** the produce of **the second** basket is **not tithed.** Since the produce of the first basket had just been tithed, it could not be used to tithe the second, since the tithe may be separated only from untithed produce. If he said: **Their tithes** should be separated as **tithe,** each **basket in the other,** he has **declared the assignation** of tithe concurrently, and the produce of both baskets is thereby tithed.


###### Temurah 4a:7
[Temurah 4a:7](https://torahapp.org/share/book/Temurah/r/4a:7)

וְאִתְּמַר, רַבִּי אֶלְעָזָר אָמַר: לוֹקֶה, מִפְּנֵי שֶׁהִקְדִּים מַעֲשֵׂר שֵׁנִי שֶׁבָּהּ לְמַעֲשֵׂר רִאשׁוֹן שֶׁבַּחֲבֶירְתָּהּ. תִּסְתַּיֵּים.

**William Davidson Edition - English:**
**And it was stated** with regard to the first clause of that mishna that **Rabbi Elazar said: He is flogged, because he** separated the **second tithe of** the produce of the first basket **prior to** the separation of the **first tithe of the other** basket. One must always separate tithes in order, the first tithe before the second tithe. If Rabbi Elazar holds that one is flogged for separating tithes in the wrong order, he presumably also holds that one is flogged for separating *teruma* before first fruits. The Gemara affirms: **It may be concluded** that Rabbi Elazar is the one who said he is flogged.


###### Temurah 4a:8
[Temurah 4a:8](https://torahapp.org/share/book/Temurah/r/4a:8)

אֶלָּא רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, דְּאָמַר אֵינוֹ לוֹקֶה, לֵימָא קַשְׁיָא דְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אַדְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא!

**William Davidson Edition - English:**
The Gemara asks: **But** if that is so, it follows that it is **Rabbi Yosei, son of Rabbi Ḥanina, who said** that **he is not flogged. Shall we say** then that the statement of **Rabbi Yosei, son of Rabbi Ḥanina,** here poses **a difficulty to** the earlier statement of **Rabbi Yosei, son of Rabbi Ḥanina,** that one who separates *teruma* before separating first fruits is flogged?


###### Temurah 4a:9
[Temurah 4a:9](https://torahapp.org/share/book/Temurah/r/4a:9)

לָא, רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא

**William Davidson Edition - English:**
The Gemara answers: **No,** when **Rabbi Yosei, son of Rabbi Ḥanina,** stated simply: Even one who separates *teruma* prior to the separation of the first fruits,