Sefaria Jerusalem Talmud Sheviit 2 4A
Sefaria Jerusalem Talmud Sheviit 2 4A
4A
זְרָעוֹ לְזֶרַע וְחִיֹשֵּׁב עָלָיו לְיֶרֶק בָּאִין מַחֲשָׁבָה. זְרָעוֹ לְיֶרֶק וְחִישֵּׁב עָלָיו לְזֶרַע לְעוֹלָם אֵין מַחֲשֶׁבֶת זֶרַע חָלָה עָלָיו אֶלָּא אִם כֵּן מָנַע מִמֶּנּוּ שָׁלֹשׁ מוֹרְבִיּוֹת. בְּשֶׁהֵבִיא שְׁלִישׁ לִפְנֵי רֹאשׁ הַשָּׁנָה אֲבָל אִם הֵבִיא שְׁלִישׁ אַחַר רֹאשׁ הַשָּׁנָה אֲפִילוּ לֹא מָנַע מִמֶּנּוּ שָׁלֹשׁ מוֹרְבִיּוֹת. זְרָעוֹ לְזֶרַע וְעָשָׂה כוּלּוֹ קְצָצִין גְּמוּרִין לִפְנֵי רֹאשׁ הַשָּׁנָה זַרְעוֹ מִתְעַשֵּׂר לְשֶׁעָבַר יַרְקוֹ מִתְעַשֵּׂר בִּשְׁעַת לְקִיטָתוֹ עִישּׂוּרוֹ. מִקְצָתוֹ עָשָׂה קְצָצִין גְּמוּרִין וּמִקְצָתוֹ לֹא עָשָׂה הָדָא הִיא צוֹבֵר גּוֹרְנוֹ לְתוֹכוֹ וְנִמְצָא מְעַשֵּׂר מִזַּרְעוֹ עַל יַרְקוֹ וּמִיַּרְקוֹ עַל זַרְעוֹ. תַּנָּא רִבִּי אֶבוּדַמָא דְּחֵיפָה וַאֲפִילוּ לֹא עָשָׂה כוּלּוֹ קְצָצִין גְּמוּרִין לִפְנֵי רֹאשׁ הַשָּׁנָה זַרְעוֹ מִתְעַשֵּׂר לְשֶׁעָבַר יַרְקוֹ מִתְעַשֵּׂר בִּשְׁעַת לְקִיטָתוֹ עִישּׂוּרוֹ. אָמַר רִבִּי יוֹסֵי וְהוּא שֶׁהֵבִיא שְׁלִישׁ לְמַחֲשֶׁבֶת זֶרַע אֲבָל אִם הֵבִיא שְׁלִישׁ לְמַחֲשֶׁבֶת יֶרֶק אֵיפְשַׁר לוֹמַר זַרְעוֹ מִתְעַשֵּׂר לְשֶׁעָבַר. יַרְקוֹ מִתְעַשֵּׂר בִּשְׁעַת לְקִיטָתוֹ עִישּׂוּרוֹ וְאַתְּ אָמַר צוֹבֵר אֶת גּוֹרְנוֹ לְתוֹכוֹ וְנִמְצָא מְעַשֵּׂר מִזַּרְעוֹ עַל יַרְקוֹ וּמִיַּרְקוֹ עַל זַרְעוֹ.
If he sowed it for seeds and then thought about it for vegetable, it follows his thought82Maimonides (Ma‘aser Šeni 1:10) reads באין אחר מחשבתו; this is the basis of the translation.. If he sowed it as vegetable, the thought of seeds cannot take hold on it unless he withheld three morbiot83Tosephta 2:4 is practically identical with Mishnah 9, except that in the case of ba‘al fields, the Tosephta states that for the field to qualify as seed field, one must withhold two (or three) מריעות, instead of עונות in the Mishnah. The Tosephta is partially quoted in Ma‘serot 4:5 (fol. 51b), where the reading is מודייות [two] modii.
R. Abraham ben David (Ma‘aser Šeni 1:10) deduces from the Mishnah that מוריות, מריעות are instances of irrigation; R. S. Lieberman reads the words as derived from מרביעות “fertilizations,” but it might be better to take the word from מרויות “waterings”. בעל fields of produce other than grains, while not irrigated permanently, are watered occasionally (Mishnah 9).
Maimonides, followed by the commentators of his Code and J. Levy, translates מורביות (or מרביות in the Rome ms.) as “trimmings”; that meaning is found in the Babli (Sukkah 45a, Tamid29a). R. Abraham ben David wonders why Maimonides in his Code follows an unclear Tosephta instead of a clear Mishnah.. That is, if it was one-third ripe before the New Year, but if it was not one-third ripe before the New Year, even if he did not withhold three morbiot. If he sowed for seeds and all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. If some [plants] had formed complete pods but some did not, that is the case of84Cf. Note 70.: “He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits”. Rebbi Eudaimon from Haifa stated: Even if not all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. Rebbi Yose said, that is if it was one-third ripe for the intention of seeds. But if it was one-third ripe for the intention of vegetables, it is impossible to say that its seeds are tithed for the past year and its greens are tithed at the time of their harvest, since you say that “he collects it together with his threshing; it turns out that he tithes from his seeds for his vegetable and from his vegetable for his seeds85In the Babli, Roš Haššanah 13b, this is accepted since Samuel decrees that “all goes by the time the fruit is ripe”.”.
R. Abraham ben David (Ma‘aser Šeni 1:10) deduces from the Mishnah that מוריות, מריעות are instances of irrigation; R. S. Lieberman reads the words as derived from מרביעות “fertilizations,” but it might be better to take the word from מרויות “waterings”. בעל fields of produce other than grains, while not irrigated permanently, are watered occasionally (Mishnah 9).
Maimonides, followed by the commentators of his Code and J. Levy, translates מורביות (or מרביות in the Rome ms.) as “trimmings”; that meaning is found in the Babli (Sukkah 45a, Tamid29a). R. Abraham ben David wonders why Maimonides in his Code follows an unclear Tosephta instead of a clear Mishnah.. That is, if it was one-third ripe before the New Year, but if it was not one-third ripe before the New Year, even if he did not withhold three morbiot. If he sowed for seeds and all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. If some [plants] had formed complete pods but some did not, that is the case of84Cf. Note 70.: “He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits”. Rebbi Eudaimon from Haifa stated: Even if not all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. Rebbi Yose said, that is if it was one-third ripe for the intention of seeds. But if it was one-third ripe for the intention of vegetables, it is impossible to say that its seeds are tithed for the past year and its greens are tithed at the time of their harvest, since you say that “he collects it together with his threshing; it turns out that he tithes from his seeds for his vegetable and from his vegetable for his seeds85In the Babli, Roš Haššanah 13b, this is accepted since Samuel decrees that “all goes by the time the fruit is ripe”.”.
5
זְרָעוֹ לְזֶרַע לִפְנֵי רֹאשׁ הַשָּׁנָה שְׁבִיעִית וְנִכְנְסָה שְׁבִיעִית בֵּין זַרְעוֹ בֵּין יַרְקוֹ מוּתָּר. זְרָעוֹ לְיֶרֶק לִפְנֵי רֹאשׁ הַשָּׁנָה הַשְּׁבִיעִית וְנִכְנְסָה שְׁבִיעִית בֵּין זַרְעוֹ בֵּין יַרְקוֹ אָסוּר. זְרָעוֹ לְזֶרַע וּלְיֶרֶק לִפְנֵי רֹאשׁ הַשָּׁנָה הַשְּׁבִיעִית וְנִכְנְסָה שְׁבִיעִית פְּשִׁיטָא זַרְעוֹ מוּתָּר יַרְקוֹ מַהוּ. תַּנֵּי רִבִּי חִייָה אָסוּר תַּנֵי רִבִּי חֲלַפְתָּא בֶּן שָׁאוּל מוּתָּר. מָאן דְּאָמַר מוּתָּר דְּבַר תּוֹרָה מָאן דְּאָמַר אָסוּר מִפְּנֵי מַרְאִית הָעַיִן. רִבִּי סִימוֹן בַּר זְבִדָא בָּעָא קוֹמֵי רִבִּי יוֹסֵי וַאֲפִילוּ לְהַאֲכִיל אֶת בְּהֶמְתּוֹ יְהֵא אָסוּר מִפְּנֵי מַרְאִית הָעַיִן. אָמַר לֵיהּ לֹא יִתֵּן לֹא לִבְנוֹ וְלֹא לִשְׁלוּחוֹ וְלֹא יְהֵא לוֹקֵט עַל אוֹמָן. אָמַר רִבִּי יוֹסָה בֵּי רִבִּי בּוּן אִם נֶעֶקְרָה הַגּוּמָא מוּתָּר וַאֲפִילוּ כְּמָאן דְּאָמַר אָסוּר הָיָה לוֹקֵט וְנִמְצָא בְּתוֹכוֹ יֶרֶק מוּתָּר. כְּהָדָא בַּר נַשׁ עָאַל טָעוּן עֶשֶׂר מֵיסָרִין דְּלוּבִי מַעֲשֵׂר לְרִבִּי יִרְמְיָה. אָמַר לֵיהּ לֹא תֵיעָבֵד כֵּן לֹא תְלַקֵּט אֶלָּא צוֹרְכָה דְלֹפַּצָה.
If one sowed it for seeds before the Sabbatical New Year86Assuming that the roots are well formed before the New Year. As vegetable all is forbidden since both tithes and the Sabbatical status are determined by the time of the harvest., then in the Sabbatical year both seeds and vegetables are permitted. If one sowed it as vegetable before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are forbidden. If one sowed it both for seeds and vegetable before the Sabbatical New Year, then in the Sabbatical year clearly seeds are permitted. What is the status of vegetables? Rebbi Ḥiyya stated “forbidden”, Rebbi Ḥalaphta ben Shaul stated “permitted”. He who says “permitted” follows the word of the orah. He who says “forbidden”, because of the bad impression87Since the goal of the planting is purely in the mind of the farmer, other people will suspect that he planted for vegetables and now illegally takes the growth of the Sabbatical year for himself.. Rebbi Simeon bar Zevida asked before Rebbi Yose: Then it should be forbidden even to use it to feed one’s animals, because of the bad impression88Cf. Kilaim 9:2, Notes 32 ff. The questioner follows Rav in his opinion that any prohibition because of a bad impression is absolute. The answer is that reasonable behavior will prevent gossip. The rest of the paragraph defines reasonable behavior.. He said to him, one should not give to his son or to his agent, nor should he harvest in a row. Rebbi Yose ben Rebbi Abun said, if a hole was torn out it is permitted89This is unprofessional harvesting and certainly permitted in the Sabbatical year.. Even according to him who says it is forbidden, if he harvested and found vegetable in it90A few pods that still can be eaten as vegetable. If the harvest is for the white beans, most pods will be inedible and the few green ones will not cause gossip., it is permitted. Similarly, when a man came carrying ten bundles of Lybian [beans]91See Kilaim, Note 67; green Egyptian beans are called Lybian. as tithe to Rebbi Jeremiah, he said that this should not be done; do not harvest more than what is needed for the pan92A Greek word, cf. Peah, pp. 239, 335..
6
זְרָעוֹ לִפְנֵי רֹאשׁ הַשָּׁנָה הַשְּׁמִינִית וְנִכְנְסָה שְׁמִינִית בֵּין זַרְעוֹ בֵּין יַרְקוֹ אָסוּר. זְרָעוֹ לְיֶרֶק לִפְנֵי רֹאשׁ הַשָּׁנָה הַשְּׁמִינִית וְנִכְנְסָה שְׁמִינִית בֵּין זַרְעוֹ בֵּין יַרְקוֹ מוּתָּר. זְרָעוֹ לְזֶרַע וּלְיֶרֶק לִפְנֵי רֹאשׁ הַשָּׁנָה הַשְּׁמִינִית וְנִכְנְסָה שְׁמִינִית זַרְעוֹ אָסוּר וְיַרְקוֹ מוּתָּר.
If one sowed it [for seeds]93Missing in the mss. and the print but clearly necessary by the context. Here again, “forbidden” means “forbidden” to be treated as private property and to be stored as seeds”; “permitted” means “permitted to be treated as private property and to be stored as seeds.” The reasons are the same as for the Sabbatical year and do not have to be spelled out. before the New Year of the eighth year, then in the eighth year both seeds and vegetables are forbidden. If one sowed it as vegetable before the New Year of the eighth year, then in the eighth year both seeds and vegetables are permitted. If one sowed it both for seeds and vegetable before the New Year of the eighth year, then in the eighth year seeds are forbidden and the vegetable is permitted.
7
משנה: בְּצָלִים הַסָּרִיסִים וּפוּל הַמִּצְרִי שֶׁמָּנַע מֵהֶן מַיִם שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה מִתְעַשְּׂרִין לְשֶׁעָבַר וּמוּתָּרִין בַּשְּׁבִיעִית וְאִם לָאו אֲסוּרִין בַּשְּׁבִיעִית וּמִתְעַשְּׂרִין לְשָׁנָה הַבָּאָה. וְשֶׁל בַּעַל שֶׁמָּנַע מֵהֶן מַיִם שְׁתֵּי עוֹנוֹת דִּבְרֵי רִבִּי מֵאִיר וַחֲכָמִים אוֹמְרִים שָׁלֹשׁ.
MISHNAH: Sterile onions and Egyptian beans from which water was withheld thirty days before the New Year are tithed for the past [year] and may be kept in the Sabbatical year58They may be treated as private property of the farmer and be harvested during the Sabbatical year. If tithes are given for this crop from another place, it must be from produce of the preceding year.; otherwise they are forbidden in the Sabbatical year59Forbidden to be harvested and stored as seeds but permitted to be taken by everybody. and are tithed for the coming year. For those from a ba‘al field94An unirrigated field that must be watered by hand if used for vegetables. The term seems to be taken from pagan neighbors since Ba‘al is the Semitic rain god, equivalent of the Greek Zeus. The Tosephta (Note 83) makes it explicit that the first rule speaks of fields irrigated by a permanent installation., if one withheld water for two periods83Tosephta 2:4 is practically identical with Mishnah 9, except that in the case of ba‘al fields, the Tosephta states that for the field to qualify as seed field, one must withhold two (or three) מריעות, instead of עונות in the Mishnah. The Tosephta is partially quoted in Ma‘serot 4:5 (fol. 51b), where the reading is מודייות [two] modii.
R. Abraham ben David (Ma‘aser Šeni 1:10) deduces from the Mishnah that מוריות, מריעות are instances of irrigation; R. S. Lieberman reads the words as derived from מרביעות “fertilizations,” but it might be better to take the word from מרויות “waterings”. בעל fields of produce other than grains, while not irrigated permanently, are watered occasionally (Mishnah 9).
Maimonides, followed by the commentators of his Code and J. Levy, translates מורביות (or מרביות in the Rome ms.) as “trimmings”; that meaning is found in the Babli (Sukkah 45a, Tamid29a). R. Abraham ben David wonders why Maimonides in his Code follows an unclear Tosephta instead of a clear Mishnah., the words of Rebbi Meïr, but the Sages say three.
R. Abraham ben David (Ma‘aser Šeni 1:10) deduces from the Mishnah that מוריות, מריעות are instances of irrigation; R. S. Lieberman reads the words as derived from מרביעות “fertilizations,” but it might be better to take the word from מרויות “waterings”. בעל fields of produce other than grains, while not irrigated permanently, are watered occasionally (Mishnah 9).
Maimonides, followed by the commentators of his Code and J. Levy, translates מורביות (or מרביות in the Rome ms.) as “trimmings”; that meaning is found in the Babli (Sukkah 45a, Tamid29a). R. Abraham ben David wonders why Maimonides in his Code follows an unclear Tosephta instead of a clear Mishnah., the words of Rebbi Meïr, but the Sages say three.
1
הלכה: מַהוּ בְּצָלִים הַסָּרִיסִין אִילֵּין בּוֹצְלַייָא כּוּפְרַייָא דְּלָא עָֽבְדִין זֶרַע.
HALAKHAH: What are sterile onions? Those rural onions which do not form seeds.
2
אָמַר רִבִּי מָנָא מִכֵּיוָן שֶׁמָּנַע מֵהֶן מַיִם שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה נַעֲשׂוּ כְבַעַל.
Rebbi Mana said, since he withheld water for thirty days before New Year’s Day, they are as on a ba‘al [field].
3
רִבִּי יוֹנָה בָּעֵי לְמַפְרֵיעוֹ הוּא נַעֲשֶׂה זֶרַע זַרְעוֹ מִיכָּן לָבֹא. מַה נְפַק מִבֵּינֵיהוֹן לָקַט בְּתוֹךְ שְׁלֹשִׁים וּלְאַחַר שְׁלֹשִׁים. אִין תֵּימַר לְמַפְרֵיעוֹ הוּא נַעֲשֶׂה זֶרַע מְעַשֵּׂר מִזֶּה עַל זֶה אִין תֵּימַר מִיכָּן וְלָבֹא אֵינוֹ מְעַשֵּׂר מִזֶּה עַל זֶה.
Rebbi Jonah asked: Do they become seed-plants retroactively [or are] they seed-plants for the future? What would be the difference? If he took some within the thirty days and some afterwards, if you say that they become seed-plants retroactively, he tithes from one for the other; if you say, only in the future, he may not tithe from one for the other.
4
משנה: הַדִּילוּעִין שֶׁקִּייְמָן לְזֶרַע אִם הוּקְּשׁוּ לִפְנֵי רֹאשׁ הַשָּׁנָה וְנִפְסְלוּ מֵאוֹכֶל מוּתָּר לְקַייְמוֹ בַשְּׁבִיעִית וְאִם לָאו אָסוּר לְקַייְמוֹ בַשְּׁבִיעִית. הַתִּימָרוֹת שֶׁלָּהֶן אֲסוּרוֹת בַּשְּׁבִיעִית. מַרְבִּצִין בְּעָפָר לָבָן דִּבְרֵי רִבִּי שִׁמְעוֹן רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹסֵר. מְמָֽרְסִים בָּאוֹרֶז בַּשְּׁבִיעִית דִּבְרֵי רִבִּי שִמְעוֹן אֲבָל לֹא מְכַסְּחִין.
MISHNAH: If gourds kept for seeds became hard before the New Year and unusable as food, one may keep them in the Sabbatical year; otherwise, it is forbidden to keep them in the Sabbatical year93Missing in the mss. and the print but clearly necessary by the context. Here again, “forbidden” means “forbidden” to be treated as private property and to be stored as seeds”; “permitted” means “permitted to be treated as private property and to be stored as seeds.” The reasons are the same as for the Sabbatical year and do not have to be spelled out.. Their buds are forbidden in the Sabbatical year. One may sprinkle with water on white dust95Technical term for earth in an orchard whose trees are standing sufficiently apart (not more than 10 trees per bet seah.), the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it. One may tear off22This follows R. Y. Qafeḥ in his translation of Maimonides’s Mishnah Commentary; he notes that Maimonides’s Arabic expression מדס may mean (1) “to macerate in water” and (2) “to tear off in irregular fashion, mutilate”; in the dictionaries (2) is given as translation of מדש. All halakhic commentaries (R. Simson, R. Isaac Simponti, and the commentators to Maimonides’s Šemiṭṭah weYovel 1:15) give the root the meaning “to water”; this does not fit the sense of Rabbinic ממרס which elsewhere means either (1) “to stir” or (2) “to crush, quash”. Arabic and Hebrew meanings (2) may be supported by Accadic marašu “to get into bad shape”. rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim23In his translation of Maimonides’s Mishnah Commentary, Alḥarizi translates כסח as “to hoe”..
1
1D
הלכה: לָמָּה לִי הֻקְּשׁוּ אֲפִילוּ לֹא הוּקְּשׁוּ. מִכֵּיוָן שֶׁהוּקְּשׁוּ נַעֲשׂוּ כִשְׁאָר זֵירְעוֹנֵי גִינָּה שֶׁאֵין נֶאֱכָלִין.
HALAKHAH: Why do I need that they became hard? Even if they did not become hard! If they became hard they fall under the rules of kitchen seed plants that are not eaten96Non-food is not subject to the rules of the Sabbatical year. For “kitchen seed plants” cf. Kilaim Chapter 2, Note 22 and Mishnah 2..
2
כֵּיצַד הוּא בוֹדֵק. רִבִּי יוֹסֵי בֶּן חֲנִינָה אוֹמֵר עוֹקְצוֹ אִם נִתְאָחֶה אָסוּר וְאִם לָאו מוּתָּר.
How does one check97Whether the gourd has hardened.? He pricks it; if it heals, it is forbidden, otherwise it is permitted.
3
רִבִּי יוֹנָה בוֹצְרָייָא אָמַר קרמולין פְּטוּרִין מִן הַמַּעֲשֵׂר. הָדָא דְתֵימַר עַד שֶׁלֹּא עָשָׂה דִילוּעִין אֲבָל אִם עָשׂוּ דִילוּעִין כְּיֶרֶק הֵן.
Rebbi Jonah from Bostra said: qarmals98This plant has not been identified; the explanations of the dictionaries are based on misprints in the traditional Tosephta texts, as pointed out by R. S. Lieberman.. Tosephta 4:19 states that one may import saplings and qarmal into Israel during the Sabbatical. In the Erfurt ms. of the Tosephta, the reading is קרומנין. In Arabic, קרמל is “an insignificant spineless tree”. are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables.
4
הוֹרֵי רִבִּי יוֹסֵי בְּאִילֵּין עֲלֵי קוֹלָקַּסִּיי שֶׁאָסוּר לִגְמוֹת בָּהֶן מַיִם מִפְּנֵי שַׁהַצְּבָאִין אוֹכְלִין אוֹתָן.
Rebbi Yose taught that it is forbidden to sip water from colocasia100Colocasia antiquorum, a tropical plant with edible roots. leaves because they are food for deer101Since it says (Lev. 25:6): “For your domestic animals and the wild animals in your Land shall all its yield serve as food”, Sabbatical growth that is animal fodder is forbidden for any other use. One may not use the leaves as cups..
5
4B
מַרְבִּצִין בְּעָפָר לָבָן דִּבְרֵי רִבִּי שִׁמְעוֹן רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אַוֹסֵר. אַתְיָא דְרִבִּי שִׁמְעוֹן כְרַבָּנִן וּדְרִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב בְּשִׁיטָּתֵיהּ דְּתַנִּינָן תַּמָּן מוֹשְׁכִין אֶת הַמַּיִם מֵאִילָן לְאִילָן וּבִלְבַד שֶׁלֹּא יַשְּׁקוּ אֶת כָּל־הַשָּׂדֶה כוּלָּהּ. רִבִי מָנָא אָמַר לָהּ סְתָם רִבִּי אָבִין בְשֵׁם שְׁמוּאֵל בִּסְתָם חוֹלְקִין. מַה נָן קַייָמִין אִם בִּמְרוּוָחִין דִּבְרֵי הַכֹּל אָסוּר אִם בִּרְצוּפִין דִּבְרֵי הַכֹּל מוּתָּר. אֶלָּא כֵינָן קַייָמִין בִּנְטוּעִין מַטַּע עֶשֶׂר לְבֵית סְאָה. רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב עֲבַד לוֹן כִּמְרוּוָחִין וְרַבָּנִין עָֽבְדִין לוֹן כִרְצוּפִין. הָא רַבָּנִין אָֽמְרִין בִּמְרוּוָחִין אָסוּר לְהַשְׁקוֹת מַהוּ לְהַמְשִׁיךְ. נֵילַף הָדָא דְרַבָּנִין מִן דְּרִבִּי לִיעֶזֶר בֶּן יַעֲקֹב כְּמָה דְּרִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אָמַר בִּמְרוּוָחִין אָסוּר לְהַשְׁקוֹת וּמוּתָּר לְהַמְשִׁיךְ כֵן רַבָּנִן אָֽמְרִין מוּתָּר לְהַמְשִׁיךְ וְאָסוּר לְהַשְׁקוֹת. לֹא כֵן סָֽבְרִינָן מֵימַר בִּמְרוּוָחִין דִּבְרֵי הַכֹּל אָסוּר וְהֵן עָפָר לָבָן לֹא בִּמְרוּוָחִין הוּא אֶלָּא כָאן בַּשְּׁבִיעִית כָּאן בְּמוֹעֵד.
“One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.” Rebbi Simeon follows the rabbis and Rebbi Eliezer ben Jacob is consistent, as we have stated there102Mishnah Mo‘ed Qaṭan 1:3, in the name of R. Eliezer ben Jacob. During the intermediate days of a holiday, only agricultural work necessary to avoid losses is permitted. R. Eliezer ben Jacob does not permit to water a field but, if necessary, he allows one to water the depression around a tree and then to make a shallow channel from one tree to the next, on condition that the water be confined to trees and channels and not cover the entire field.: “One may continue [to draw] water from tree to tree on condition not to water the entire field.” Rebbi Mana said it anonymously, Rebbi Abin in the name of Samuel: They disagree anonymously103Since the Mishnah is in the name of R. Eliezer ben Jacob, not anonymous, it follows that the rabbis, whose opinion is ignored in the Mishnah, must disagree. From here to the end of the Chapter, the text is found also in Mo‘ed Qaṭan 1:3 (fol. 80c).. Where are we holding? If they are widely spaced, it is forbidden according to everybody, if they are tightly planted, it is permitted according to everybody. But we deal with the case that they are planted ten to a bet seah104Cf. Mishnah Kilaim 5:1. Every-where, ten trees planted on a bet seah are a model orchard. “Widely spaced” means less than ten to a bet seah, “tightly planted” more than ten.. Rebbi Eliezer ben Jacob makes them widely spaced, the rabbis make them tightly planted. So the rabbis said, if they are widely spaced, it is forbidden to irrigate105Irrigate the entire field at the same time.. May one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say it is permitted to continue but forbidden to irrigate. Did we not think that according to everybody if they are widely spaced, it is forbidden; but is white dust not when they are widely spaced95Technical term for earth in an orchard whose trees are standing sufficiently apart (not more than 10 trees per bet seah.)? But here it is the Sabbatical, there the holiday106R. Eliezer ben Jacob may agree with the rabbis about the rules of a widely spaced orchard on a holiday and still disagree in matters of the Sabbatical year..
6
מַה בֵּין שְׁבִיעִית וּמַה בֵין מוֹעֵד. שְׁבִיעִית עַל יְדֵי שֶׁהוּא מוּתָּר בִּמְלָאכָה הִתִּירוּ בֵּין דָּבָר שֶׁהוּא טוֹרַח בֵּין דָּבָר שֶׁאֵינוֹ טוֹרַח. מוֹעֵד עַל יְדֵי שֶׁהוּא אָסוּר בִּמְלָאכָה לֹא הִתִּירוּ אֶלָּא דָּבָר שֶׁהוּא אָבַד וּבִלְבַד דָּבָר שֶׁאֵינוֹ טוֹרַח. וְאִית דְּבָעֵי נִישְׁמְעִינָהּ מִן הָדָא שְׁבִיעִית עַל יְדֵי שֶׁזְמַנָּהּ מְרוּבָּה הִתִּירוּ מוֹעֵד עַל יְדֵי שֶׁזְמַנָּוֹ קָצוּר אָסוּר. וְאוֹתָן שִׁבְעַת יָמִים אֲחֵרוֹת לֹא מִיסְתַּבְּרָא מֵיעַבְדִּינָן כְּשִׁבְעַת יְמֵי הָרֶגֶל וְיִהְיוּ אֲסוּרִין. אַשְׁכָּח תַּנֵּי מַרְבִּצִין בְּעָפָר לָבָן בַּשְּׁבִיעִית אֲבָל לֹא בְּמוֹעֵד דִּבְרֵי רִבִּי שִׁמְעוֹן רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹסֵר.
What is the difference between Sabbatical and holiday? In the Sabbatical year, because work is permitted they permitted work needing effort as well was work not needing much effort. On a holiday, because work is forbidden107All unnecessary work is forbidden during the intermediate days of a 7 or 8 day holiday. The work permitted is work needed for the enjoyment of the holiday and work to prevent a possible loss. [In addition, public works are permitted if this will save taxpayers’ money.] they only permitted work to prevent loss and only if it does not need much effort. Some want to understand it from this: During the Sabbatical year, which lasts for a long time, they permitted; during holiday, which is a short time, they forbade. But would it not be reasonable to make these other seven days108Probably, one should read שבעת ימים אחרונות “the last seven days [of the Sabbatical year]” but there is no manuscript evidence for this. equal to the seven days of the holiday, and should they not be forbidden? It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.109There is no exception made for the last seven days. It follows that the first explanation is correct but the second one is not. In Mo‘ed Qaṭan, the quote reads only: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday.””
7
Chapter 3
משנה: מֵאֵימָתַי מוֹצִיאִין זְבָלִים לָאַשְׁפָּתוֹת מִשֶּׁיִּפְסְקוּ עוֹבְדֵי עֲבוֹדָה דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר מִשֶּׁיָּבַשׁ הַמָּתוֹק. רִבִּי יוֹסֵי אוֹמֵר מִשֶּׁיִּקָּשֵׁר. עַד כַּמָּה מְזַבְּלִים עַד שָׁלֹשׁ אַשְׁפָּתוֹת לְבֵית סְאָה שֶׁל עֶשֶׂר עֶשֶׂר מַשְׁפֵּלוֹת וְשֶׁל לֶתֶךְ לֶתֶךְ. מוֹסִיפִין עִל הַמַּשְׁפֵּלוֹת וְאֵין מוֹסִיפִין עִל הָאַשְׁפָּתוֹת רִבִּי שִׁמְעוֹן אוֹמֵר אַף עַל הָאַשְׁפָּתוֹת.
MISHNAH: When may one bring out manure to form dungheaps? From the moment the agricultural workers1Some Mishnah mss. of the Maimonides tradition have: עוברי עבירה “the sinners”. The meaning of both versions is the same: One may make dungheaps on his field only after those who work their fields in the regular manner have stopped doing so, when it is too late to fertilize for this year’s crop. One may not spread out the manure on the field but it should be stored in heaps of 150 seah. stop, the words of Rebbi Meïr. Rebbi Jehudah says, when the colocynth2Definition of the Halakhah. Colocynth (citrullus colocynthis, in Pliny cucumis colocynthis) is a gourd used as laxative; [מתוֹק “sweet” is a euphemism.] dried up. Rebbi Yose says, when it forms its fruit3Interpretation of Maimonides. An exact translation would be “when it forms nodes.” The colocynth, a relative of the cucumber, has no thickened parts except the fruit developing from the female flower.. How much manure may one use? Up to three dungheaps for a bet seah, each one containing ten boxes of a letekh415 seah. A bet seah is 2500 square cubits, cf. Peah p. 89. each. One may add boxes but not dungheaps; Rebbi Simeon says, also dungheaps.
1
1B
הלכה: מֵאֵימָתַי מוֹצִיאִין כו׳. עַד שֶׁלֹּא פָּֽסְקוּ עוֹבְדֵי עֲבוֹדָה מַהוּ שֶׁיִּהְיֶה מוּתָּר לַעֲשׂוֹת אַשְׁפָּה עַל פֶּתַח חֲצֵירוֹ. סִילָנִי שָׁאַל לְרִבִּי חִייָא בַּר בָּא וְאָסַר לֵיהּ. רִבִּי חֲנִינָא אָמַר שָׁרָא לֵיהּ וַהֲווֹן אָֽמְרִין דּוּ נְסַב מַעֲשֵׂר וְהוֹרֵי עַל גַּרְמֵיהּ לָצֵאת לְחוּץ לָאָרֶץ דְּלָא לְמֵיסב מַעֲשֵׂר. מֵעַתָּה אֲפִילוּ מִשֶּׁפָּֽסְקוּ עוֹבְדֵי עֲבוֹדָה יְהֵא אָסוּר מִפְּנֵי מַרְאִית הָעַיִן שֶׁלֹּא יְהוּ אוֹמְרִים לְתוֹךְ שְׂדֵה בֵית הַשַׁלְּחִין שֶׁלּוֹ הוּא מוֹצִיא. יוֹדְעִין הֵן בְנֵי עִירוֹ אִם יֵשׁ לֹו בֵּית הַשַּׁלְּחִין אִם אֵין לוֹ. אָמַר רִבִּי יוֹסֵי הָדָא אָֽמְרָה לֹא חָשׁוּ לְעוֹבְרִין וּלְשָׁבִין מִפְּנֵי מַרְאִית הָעַיִן.
HALAKHAH: “When may one bring out,” etc. Is it permitted to assemble a dungheap at the door of one’s courtyard before the agricultural workers stop? Silanus asked Rebbi Ḥiyya bar Abba and he forbade it to him. Rebbi Ḥanina5He is the fifth generation Amora R. Ḥananiah, not the first generation Amora R. Ḥanina. There is no need to amend the text for reasons of chronology. said, he permitted it, and they were gossipping about him that he was taking the tithe6R. Ḥiyya bar Abba was a Cohen and Silanus, a rich land owner, used to give him his tithes. The people gossipped that R. Ḥiyya was bending the law to please his benefactor. R. Ḥiyya, a Babylonian, returned to Babylonia the following year, in order not to profit from the yield that his ruling produced. We know from the Babylonian Talmud that R. Ḥiyya bar Abba sometimes argued inperson with Baby-lonian Sages.. He instructed himself to leave the Land, so that he could not take the tithe. Then should it be forbidden even after the agricultural workers did stop because of the bad impression, that they would not say, he brings it out to his irrigated field? The people of one’s town know whether he has an irrigated field or not. Rebbi Yose said, this means that they did not worry about a bad impression on passers-by7This is in line with the position of the Yerushalmi in Kilaim, Chapter 9, Notes 32 ff..
2
1B
בְּאִיסּוּר שְׁנֵי פְרָקִים מַהוּ שֶׁיְּהֵא מוּתָּר לַעֲשׂוֹת כְּסֶדֶר הַזֶּה. נִישְׁמְעִינָהּ מִן הָדָא מוֹכְרִין וּמוֹצִיאִין זְבָלִים עִם הָעוֹשִׂין שְׁבִיעִית עַד רֹאשׁ הַשָּׁנָה. עִם הַגּוֹי וְעִם הַכּוּתִי אֲפִילוּ בִּשְׁבִיעִית וּבִלְבַד שֶׁלֹּא יִפְרוֹק אֶת הַמַּשְׁפֵּלוֹת. לֹא אָמַר אֶלָּא וּבִלְבַד שֶׁלֹּא יְפָרֵיק אֶת הַמַּשְׁפֵּלוֹת. הָא לָצֵאת מוֹצִיא הָדָא אָֽמְרָה שֶׁהוּא מוּתָּר. וְאִין תֵּימַר שֶׁהוּא אָסוּר יְהֵא אָסוּר מִלְּהוֹצִיא.
May one do that during the prohibition of the first two terms8Chapter 1, Note 4.? Let us hear from the following9A different text is in Tosephta 1:4: “One sells and transports manure from a Jew suspected of violating the Sabbatical before the Sabbatical year; from a Gentile or a Samaritan it is permitted even during the Sabbatical. How long may one fertilize? Anytime one may plough one may fertilize.”
Since the agricultural Sabbatical is certainly rabbinic, if there is no Jubilee year and no Temple the Samaritans are not bound by its rules. The language of the Tosephta binds the prohibition of fertilizing to that of ploughing; when the two terms were abolished for ploughing they automatically were abolished for fertilizing.: “One may sell and transport manure with those who work during the Sabbatical year until the New Year, with a Gentile and a Samaritan even during the Sabbatical year on condition that he not unload the boxes.” It said only, “on condition that he not unload the boxes,” hence he is permitted to transport. That means it is permitted10Since the condition that one may not unload is stipulated only for working with a Gentile during the Sabbatical but does not apply to working with a Jew suspected of violating the rules of the Sabbatical. Then certainly he is permitted to transport and unload for himself.. If you say it is forbidden, he should be forbidden to transport.
Since the agricultural Sabbatical is certainly rabbinic, if there is no Jubilee year and no Temple the Samaritans are not bound by its rules. The language of the Tosephta binds the prohibition of fertilizing to that of ploughing; when the two terms were abolished for ploughing they automatically were abolished for fertilizing.: “One may sell and transport manure with those who work during the Sabbatical year until the New Year, with a Gentile and a Samaritan even during the Sabbatical year on condition that he not unload the boxes.” It said only, “on condition that he not unload the boxes,” hence he is permitted to transport. That means it is permitted10Since the condition that one may not unload is stipulated only for working with a Gentile during the Sabbatical but does not apply to working with a Jew suspected of violating the rules of the Sabbatical. Then certainly he is permitted to transport and unload for himself.. If you say it is forbidden, he should be forbidden to transport.
Ariel your Representee,
Representee of Ephraim and adviser (not a rabbi but friendly adviser) for Bet Yisrael international on the Har HaBayit and to all the Israeli people.
I am born in Holland and became on a later age a Ba’al Teshuva: Originally, the term referred to a Jew who transgressed the halacha (Jewish law) knowingly or unknowingly and completed a process of introspection to "return" to the full observance of Elohim's mitzvot. Read my story.
Representee of Ephraim and adviser (not a rabbi but friendly adviser) for Bet Yisrael international on the Har HaBayit and to all the Israeli people.
I am born in Holland and became on a later age a Ba’al Teshuva: Originally, the term referred to a Jew who transgressed the halacha (Jewish law) knowingly or unknowingly and completed a process of introspection to "return" to the full observance of Elohim's mitzvot. Read my story.
Comments
Post a Comment