{"id":12142,"date":"2026-07-09T00:14:51","date_gmt":"2026-07-08T21:14:51","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=12142"},"modified":"2026-08-05T11:37:09","modified_gmt":"2026-08-05T08:37:09","slug":"17-09-14","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/17-09-14\/","title":{"rendered":"14. When Ma\u2019aser Sheni May Not Be Redeemed: Less Than a Peruta or in Jerusalem"},"content":{"rendered":"

If the ma\u2019aser sheni<\/em> is worth less than a peruta<\/em>, it cannot be redeemed (Bava Metzia<\/em> 53b). An item worth less than a peruta<\/em> is not significant enough for an act of acquisition or redemption. Since this produce cannot be redeemed, yet may not be eaten, destroyed, or treated disrespectfully, it should be wrapped and placed in the trash, as is done with teruma<\/em>. One who wishes to rely on a lenient approach may treat it as worth a peruta<\/em> and redeem it onto a peruta<\/em>. However, the idea of using a peruta <\/em>\u1e25<\/em>amura<\/em> here is difficult to justify and serves no practical purpose; it should therefore not be used, as explained in the note.[17]<\/a><\/sup><\/p>\n

A second limitation applies to ma\u2019aser sheni<\/em> in a state of tahara<\/em> once it is already in Jerusalem. The Torah established redemption as a way to bring the value of ma\u2019aser sheni<\/em> to Jerusalem when the produce itself cannot easily be brought there, as the verse states: \u201cIf the distance is too great for you, and you cannot carry it\u2026 then you shall turn it into money, bind up the money in your hand, and go to the place that the Lord your God will choose\u201d (Devarim 14:24\u201325). Once ma\u2019aser sheni<\/em> produce in a state of tahara<\/em> is already within the ancient walls of sanctified Jerusalem \u2013 including the City of David and Mount Zion, which were within those walls \u2013 it may no longer be redeemed[18]<\/a><\/sup> If one redeemed it there, the redemption is void (Yerushalmi, <\/em>Ma\u2019aser Sheni<\/em> 1:3; MT, Laws of Ma\u2019aser Sheni 2:4; Yeshu\u2019ot Malko<\/em>).<\/p>\n

Since such produce cannot be redeemed, and today it cannot be eaten either, it must be set aside without being actively destroyed or degraded. If the amount is significant, it should be placed somewhere private until it rots on its own. If the amount is small, it may be wrapped and placed in the trash, as is done with teruma<\/em>.[19]<\/a><\/sup><\/p>\n

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[17]<\/a>. The basic ruling is that ma\u2019aser sheni<\/em> worth less than a peruta<\/em> should be buried in the ground, or wrapped and placed in the trash in a way that prevents disgrace. \u1e24azon Ish, Demai 15:12, <\/em>however, proposed a lenient solution: one may redeem produce worth less than a peruta<\/em> onto a coin onto which a full peruta<\/em> of ma\u2019aser sheni<\/em> has already been redeemed. This is based on \u1e24izkiya\u2019s statement in Bava Metzia<\/em> 52b: once produce has been redeemed onto part of a coin, one may later redeem produce worth less than a peruta<\/em>, according to its exact value, onto the remaining value of that same coin.<\/p>\n

The logic is that the exact value of ma\u2019aser sheni<\/em> produce cannot be calculated with complete precision. When a person redeems it, he presumably intends to redeem it onto a coin worth more than the produce\u2019s exact value. The unused surplus remaining on that coin can then serve as the basis for redeeming produce worth less than a peruta<\/em>. However, the first peruta<\/em> redeemed onto the coin must be from the highest level of obligation. If that first peruta<\/em> came from produce subject only to two rabbinic layers of obligation, it could not help redeem produce subject to only one rabbinic layer of obligation; see Bava Metzia<\/em> 53a. Therefore, the first peruta<\/em> should come from ma\u2019aser sheni<\/em> of produce whose obligation is by Torah law and that was grown for personal use, such as grapes grown in one\u2019s garden; see above, 8:1. This first peruta<\/em> is called a peruta \u1e25amura<\/em>. Even when transferring all the other perutot<\/em> on the coin onto one peruta<\/em> of another coin, this peruta \u1e25amura<\/em> must be left in place, so that it remains the basis for redeeming produce worth less than a peruta<\/em>. After bi\u2019ur ma\u2019asrot<\/em>, a new peruta \u1e25amura<\/em> would have to be created for future redemptions (Mishpetei Eretz<\/em> 15:11\u201312, 19).<\/p>\n

\u1e24azon Ish wrote to R. Kook about this question (Mishpat Kohen<\/em> \u00a753), and R. Kook rejected this application of \u1e24izkiya\u2019s ruling. He explained that redeeming produce worth less than a peruta<\/em> onto a coin that already contains a full peruta<\/em> works only when the first redemption was made according to the produce\u2019s actual value within the coin. In that case, the remaining value on the coin is connected to the original redemption, because it is the surplus left from that exact valuation. Today, however, when we redeem onto fixed peruta<\/em> units within the coin, one peruta<\/em> is not connected to another. The remaining perutot<\/em> are therefore not considered surplus from the peruta<\/em> onto which the original ma\u2019aser sheni<\/em> was redeemed.<\/p>\n

Nevertheless, R. Kook writes that in pressing circumstances, one may rely on the authorities who permit redeeming ma\u2019aser sheni<\/em> worth less than a peruta<\/em>. According to this approach, \u1e24izkiya\u2019s statement teaches only that the additional fifth is not added in such a case. This appears to be Rambam\u2019s view as well (MT, Laws of Ma\u2019aser Sheni 5:4). Kesef Mishneh<\/em> and Vilna Gaon likewise support this lenient reading of Rambam: although Rashi and those who agree with him maintain that produce worth less than a peruta<\/em> cannot be redeemed, Rambam and those who follow his approach maintain that it can. This is also the view of R. Ovadia of Bartenura and R. Eliyahu Fulda.<\/p>\n

Other considerations support this leniency as well. If this fruit would be worth a peruta<\/em> in another market, one may take that higher market value into account. The produce can then be treated as possibly having the minimum value required for redemption. In addition, some maintain that when the Sages said produce worth less than a peruta<\/em> cannot be redeemed, they meant only that it cannot be redeemed for less than a peruta<\/em>. If, however, the person redeems that produce onto a full peruta<\/em>, the redemption takes effect. This seems to follow from Ramban to Bava Metzia<\/em> 53b, and this is also the view of R. Akiva Eiger. Since the obligation of ma\u2019aser sheni<\/em> today is rabbinic, these uncertainties may be resolved leniently, as explained in Kiddushin<\/em> 12a and Shabbat<\/em> 151a.<\/p>\n

Therefore, in pressing circumstances, one may redeem ma\u2019aser sheni<\/em> worth less than a peruta<\/em> onto a full peruta<\/em>. Strictly speaking, there is even room to permit this from the outset, since the obligation today is rabbinic and doubtful cases of rabbinic law are treated leniently. Nevertheless, the preferred practice is not to redeem produce worth less than a peruta<\/em>, but to dispose of it respectfully, as one does with terumot<\/em>.<\/p>\n

One who wishes to be especially meticulous should do the same even when the ma\u2019aser sheni<\/em> is worth no more than four perutot<\/em>. According to one view in Bava Metzia<\/em> 53b, produce cannot be redeemed unless the additional fifth is itself worth at least a peruta<\/em>. This is also the position of Olat Re\u2019iya<\/em>, vol. 1, p. 350, and Min\u1e25at Shlomo<\/em> 3:152.<\/p>\n

[18]<\/a>. The Mishna states: \u201cOne may not add to the city or to the Temple courtyards except with a king, a prophet, the Urim Ve-tummim<\/em>, a Sanhedrin of seventy-one, two thanksgiving offerings, and song. The court walks, the two thanksgiving offerings follow them, and all Israel follows them\u2026\u201d (Shevu\u2019ot<\/em> 14a\u2013b). The Gemara explains that according to Rav Huna, Jerusalem becomes sanctified only when all these elements are present. Therefore, in Ezra\u2019s time, no sanctity was added beyond the area that had already been sanctified during the First Temple period. According to Rav Na\u1e25man, however, even one of these elements is sufficient to sanctify the city. In his view, the original sanctity was annulled, and in the Second Temple period Jerusalem was sanctified anew with eternal sanctity (Shevu\u2019ot<\/em> 16a).<\/p>\n

Rambam rules in accordance with Rav Huna (MT, Laws of the Temple 6:14). Accordingly, the sanctified boundaries of Jerusalem follow the walls of the First Temple period. These included the Temple Mount, the Jewish and Armenian Quarters, Mount Zion outside today\u2019s walls, and the City of David down to the Shilo\u2019a\u1e25. The Christian and Muslim Quarters, however, were not included in the sanctified area.<\/p>\n

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  1. Kook, however, is also concerned for the area enclosed by the wall built during the Second Temple period (Mishpat Kohen<\/em> 96:6). In his view, Rambam may have meant only that one is not liable to lashes for entering the areas added during the Second Temple period; nevertheless, those areas may still have rabbinic sanctity. Presumably, R. Kook\u2019s concern refers to the area enclosed by what is known as the Second Wall, built by the later \u1e24ashmona\u2019i kings, which included most of the Muslim and Christian Quarters. It does not refer to the Third Wall, completed near the end of the Second Temple period, which extended as far as today\u2019s Ha-\u1e25oma ha-Shelishit Street near Mea She\u2019arim.<\/li>\n
  2. Tikochinsky maintains that this restriction applies throughout the entire area within the present Old City walls, because in his view the walls of Jerusalem in the First Temple period already extended that far (Ir ha-Kodesh Ve-ha-Mikdash<\/em> 2:3:2\u20133). R. Mordechai Eliyahu ruled similarly. In practice, one must be stringent in the areas certainly included in the original sanctity: the Temple Mount, the Jewish Quarter, the Armenian Quarter, Mount Zion, and the City of David. It is proper to be stringent throughout the area enclosed by the present Old City walls as well.<\/li>\n<\/ol>\n

    [19]<\/a>. One who does not want to leave the ma\u2019aser sheni<\/em> produce in Jerusalem until it rots should take the produce outside the sanctified boundary of Jerusalem\u2019s ancient walls. There, he should separate terumot and ma\u2019asrot<\/em> and redeem the ma\u2019aser sheni<\/em> in the usual way. If, after the fact, he already brought the produce inside those boundaries and it is difficult to take it out, he should first make the produce tamei<\/em>. To do this, he should take water, touch it with his hands so that it becomes tamei<\/em>, and then pour it over the produce. The ma\u2019aser sheni<\/em> he separates will then be tamei<\/em>, and it may be redeemed even in Jerusalem since it can no longer be eaten there (Makkot<\/em> 19b; MT, Laws of Ma\u2019aser Sheni 2:8; Mishpat Kohen<\/em> 38:3).<\/p>\n

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    If the ma\u2019aser sheni is worth less than a peruta, it cannot be redeemed (Bava Metzia 53b). An item worth less than a peruta is not significant enough for an act of acquisition or redemption. Since this produce cannot be redeemed, yet may not be eaten, destroyed, or treated disrespectfully, it should be wrapped and […]<\/p>\n","protected":false},"author":64,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[230],"tags":[],"class_list":["post-12142","post","type-post","status-publish","format-standard","hentry","category-17-09"],"yoast_head":"\n14. 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