Sefaria Jerusalem Talmud Sheviit 10:3 Heinrich W. Guggenheimer, 1999-2015

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Talmud

Sheviit (“Seventh”) is a tractate in Seder Zeraim (“Order of Seeds”). It discusses the biblically-mandated seventh year of the agricultural cycle, known as the Shemitah year, when working the land is prohibited, produce that grows on the land takes on a sacred status, and debts are forgiven. The tractate’s ten chapters address details such as types of prohibited agricultural practices, timelines of prohibitions, and the places in which Shemitah applies.

Composed: Talmudic Israel (c.375 - c.425 CE)נוצר/נערך: ישראל התלמודית (375 - 425 לספירה בקירוב)

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The Jerusalem Talmud, edition by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015

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The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015

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Source: nli.org.il

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For commentary etc. (right side page under resources) click: Jerusalem Talmud Sheviit 10:3:1 with About (sefaria.org)

Jerusalem Talmud Sheviit10:3

משנה: פְּרוֹזְבּוֹל הַמּוּקְדָּם כָּשֵׁר וְהַמְּאוּחָר פָּסוּל. שִׁטְרֵי חוֹב הַמּוּקְדָּמִין פְסוּלִין וְהַמְּאוּחָרִין כְּשֵׁרִין. אֶחָד לֹװֶה מֵחֲמִשָּׁה כּוֹתְבִין פְּרוֹזְבּוֹל לְכָל־אֶחָד וְאֶחָד. חֲמִשָּׁה לֹװִין מִן אֶחָד אֵינוֹ כוֹתֵב אֶלָּא פְּרוֹזְבּוֹל אֶחָד לְכוּלָּן. אֵין כּוֹתְבִין פְּרוֹזְבּוֹל אֶלָּא עַל הַקַּרְקַע אִם אֵין לוֹ מְזַכֶּה הוּא בְתוֹךְ שָׂדֵהוּ כָּל־שֶׁהוּא. הָֽיְתָה לוֹ שָׂדֶה מְמוּשְׁכֶּנֶת בָּעִיר כּוֹתְבִין עָלֶיהָ פְּרוֹזְבּוֹל. רִבִּי חוּצְפִּית אוֹמֵר כּוֹתְבִין לְאָדָם עַל נִכְסֵי אִשְׁתּוֹ. וְלִיתוֹמִין עַל נִכְסֵי אֶפִּיטְרוֹפִּין. כַּװֶרֶת דְּבוֹרִים. רִבִּי אֱלִיעֶזֶר אוֹמֵר הֲרֵי הִיא כְקַרְקַע וְכוֹתְבִין עָלֶיהָ פְּרוֹזְבּוֹל וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה בִמְקוֹמָהּ. וְהָרוֹדֶה מִמֶּנָּה בַּשַּׁבָּת חַייָב. וַחֲכָמִים אוֹמְרִין אֵינָהּ כְקַרְקַע וְאֵין כּוֹתְבִין עָלֶיהָ פְּרוֹזְבּוֹל וּמְקַבֶּלֶת טוּמְאָה בִמְקוֹמָהּ. וְהָרוֹדֶה מִמֶּנָּה בַּשַּׁבָּת פָּטוּר. הַמַּחֲזִיר חוֹב בַּשְּׁבִיעִית אוֹמֵר לוֹ מְשַׁמֵּט אָנִי. אם אָמַר לוֹ אַף עַל פִּי כֵּן יְקַבֵּל הִימֵּינוּ שֶׁנֶּאֱמַר וְזֶה דְּבַר הַשְּׁמִיטָּה. כְּיוֹצֵה בּוֹ רוֹצֵחַ שֶׁגָּלָה לְעִיר מִקְלָט וְרָצוּ אַנְשֵׁי הָעִיר לְכַבְּדוֹ. יֹאמַר לָהֶן רוֹצֵחַ אָנִי אָֽמְרוּ לוֹ אַף עַל פִּי כֵּן יְקַבֵּל מֵהֶן שֶׁנֶּאֱמַר וְזֶה דְּבַר הָרוֹצֵחַ.

MISHNAH: A predated prozbol is valid, postdated it is invalid. Predated documents of indebtedness are invalid, postdated they are valid. If one person borrows from five, one writes a prozbol for each single [creditor]. If five persons borrow from one, he writes only one prozbol for all of them.
One writes prozbol only on the basis of real estate. If he has none, [the other party] gives him the right to a minute area of their field. If he had a field mortgaged in town, one writes a prozbol on it. Rebbi Ḥuẓpit says, one writes for a man on his wife’s properties and for orphans on those of the guardians.
A bee hive. Rebbi Eliezer says, it is like real estate: one may write a prozbol on it, it is not subject to impurity in its place, and somebody who takes honey from it on the Sabbath is guilty. But the Sages say, it is not like real estate, one may not write a prozbol on it, it is subject to impurity in its place, and somebody who takes honey from it on the Sabbath is not sanctionable. If somebody returns a debt in the Sabbatical, he [the lender] says to him: “I am remitting.” If he [the borrower] says “anyway”, he [the lender] should accept it, for it is said (Deut. 15:2): “This is the word of remission”.
Similarly, a homicide exiled to a city of refuge whom the citizens of the town wanted to honor, should say to them: I am a homicide. If they tell him, anyway, he should accept it, for it is said (Deut. 19:4): “This is the word of a homicide.”

הלכה: פְּרוֹזְבּוֹל הַמּוּקְדָּם כָּשֵׁר מִפְּנֵי שֶׁהוּא מוֹרַע כּוֹחוֹ. וְהַמְּאוּחָר פָּסוּל מִפְּנֵי שֶׁמְּייַפֶּה כּוֹחוֹ. שִׁטְרֵי חוֹב הַמּוּקְדָּמִין פְסוּלִין מִפְּנֵי שֶׁמְּייַפֶּה כֹּחָן. וְהַמְּאוּחָרִין כְּשֵׁרִין מִפְּנֵי שֶׁהוּא מֵירַע כּוֹחָן.

HALAKHAH: “A predated prozbol is valid” because he diminishes its power, but “postdated it is invalid” because he increases its power. “Predated documents of indebtedness are invalid” because he increases their power, but “postdated they are valid” because he diminishes their power.

מִי מֵּידַע שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן הַחֲתוּמִים בַּשְּׁטָר. לֹא כֵן אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ עָשׂוּ דִבְרֵי הַחֲתוּמִים כְּמִי שֶׁנֶּחְקְרָה עֵידוּתָן בְּבֵית דִּין. תַּמָּן אוֹתָן כְּשֶׁאָֽמְרוּ לֹא חָתַמְנוּ כָּל־עִיקָּר. בְּרַם הָכָא אָֽמְרֵי עַל זֶה חָתַמְנוּ וְלֹא חָתַמְנוּ עַל זֶה.

Who notifies? Simeon bar Abba in the name of Rebbi Joḥanan: the signatories of the document. But did not Rebbi Simeon ben Laqish say, they treated the statement of the signatories of a document as if their testimony had been cross-examined by the court? There, it is about those who would say: We did not sign at all. But here they say, on this we signed, on that we did not sign.

רִבִּי יוֹחָנָן אָמַר פְּסוּלִין מַמָּשׁ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר אֵינוֹ מוֹנֶה אֶלָּא מִשְּׁעַת הַכְּתָב. וְהָתַנֵּי פְּרוֹזְבּוֹל בֵּין מוּקְדָּם בֵּין מְאוּחָר כָּשֵׁר וְאֵינוֹ מוֹנֶה אֶלָּא מִשְּׁעַת הַכְּתָב. אִם אוֹמֵר אַתְּ כֵּן בִּשְׁטָרוֹת מַה בֵּין פְּרוֹזְבּוֹל מַה בֵּין שְׁטָר.

Rebbi Joḥanan said, they are really invalid. Rebbi Simeon ben Laqish said, he only counts from the time of writing. But did we not state: “A prozbol is valid, whether predated or postdated, but it only counts from the time of writing”? If you assert this for financial documents, what is the difference between a prozbol and a financial document?

שְׁטָר שֶׁזְּמַנּוֹ כָּתוּב בְּשַׁבָּת אוֹ בַעֲשָׂרָה בְתִשְׁרֵי. רִבִּי יוּדָה מַכְשִׁיר וְרִבִּי יוֹסֵי פּוֹסֵל. אָמַר לוֹ רִבִּי יוּדָה מַעֲשֶׂה בָּא לְפָנֶיךָ בְצִיפּוֹרִי וְהֶכְשַׁרְתָּה. אָמַר לוֹ אֲנִי לֹא הֶכְשַׁרְתִּי וְאִם הֶכְשַׁרְתִּי הֶכְשַׁרְתִּי. הֲווֹן בָּעֵיי מֵימַר מָאן דְּאָמַר פָּסוּל מִשּׁוּם מְאוּחָר. וּמָאן דְּאָמַר כָּשֵׁר מִשּׁוּם מוּקְדָּם אֶלָּא מָאן דְּאָמַר פָּסוּל מִשּׁוּם זִייוּף.

“A document dated on a Sabbath or on the Tenth of Tishrē, Rebbi Jehudah declares it valid and Rebbi Yose invalid. Rebbi Jehudah said to him, a case came before you in Sepphoris and you declared it valid. He said to him, I did not declare it valid, but if I did it, I did it.” They wanted to say that he who holds it invalid [does so] because it might be later, and he who holds it valid [does so] because it might be earlier; but he who holds it invalid [does so] because it might be forged.

רַב אָמַר וְהוּא שֶׁיְּהֵא קַרְקַע לְמַלְוֶה וּלְלֹוֶה. וְרִבִּי יוֹחָנָן אָמַר לְמַלְוֶה אַף עַל פִּי שֶׁאֵין לְלֹוֶה לְלֹוֶה אַף עַל פִּי שֶׁאֵין לְמַלְוֶה. אֵין לוֹ קַרְקַע וּלְחַייָבִין קַרְקַע כּוֹתְבִין לוֹ פְּרוֹזְבּוֹל. רִבִּי בָּא בְשֵׁם רַב מִי שֶׁאֵין לוֹ אֶלָּא קֶלַח אֶחָד בְּתוֹךְ שָׂדֵהוּ כּוֹתְבִין לוֹ פְּרוֹזְבּוֹל. וְהָתַנֵּי הַשּׁוּתָפִין וְהָאָרִיסִין וְהָאֶפִּיטְרוֹפִּין אֵין לָהֶן פְּרוֹזְבּוֹל. אָֽמְרִין תַּמָּן כָּל־קֶלַח וְקֶלַח שֶׁל שׁוּתָפוּת הוּא בְּרַם הָכָא הוּא שֶׁלּוֹ.

Rav said, only if both lender and borrower have real estate. But Rebbi Joḥanan says, if the creditor does but not the borrower, or the borrower but not the lender. If he has no real estate but one who owes him has real estate then one writes him a prozbol. Rebbi Abba in the name of Rav: Even if he has only one stalk in a field, one writes him a prozbol. But did we not state: Partners, sharecroppers, and guardians have no prozbol? They say, there each single stalk is property of the partnership but here it is his.

מָהוּ לִכְתּוֹב לָאֶפִּיטְרוֹפִּין עִל נִכְסֵי יְתוֹמִין נִיִשְׁמְעִינָהּ מִן הָדָא כּוֹתְבִין לְאִישׁ עַל נִכְסֵי אִשְׁתּוֹ. מָהוּ לִכְתּוֹב לְאִשָּׁה עַל נִכְסֵי בַּעֲלָהּ נִישְׁמְעִינָהּ מִן הָדָא וְכֵן לִיתוֹמִין עַל נִכְסֵי אֶפִּיטְרוֹפִּין.

May one write for a guardian based on the orphans’ real estate? Let us hear it from the following: “One writes for a husband on his wife’s properties”. May one write for a woman on her husband’s properties? Let us hear it from the following: “And for orphans on those of the guardians”.

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ טַעֲמָא דְרִבִּי אֱלִיעֶזֶר וַיָּבֹא הָעָם אֶל הַיַּעַר וְהִנֵּה הֵלֶךְ דְּבָשּׁ. מַה אַתְּ שְׁמַע מִינָהּ. אָמַר רִבִּי מָנָא חוֹרְשָׁא מַפִּיק דְּבָשׁ. וְאִילּוּ אָמַר וַיִּטְבּוֹל אוֹתָהּ בְּיַעֲרַת הַדְּבָשׁ יְאוּת. רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר שָֽׁמְעָה יַתָהּ כֵּן וַיִּטְבּוֹל אוֹתָהּ בְּיַעֲרַת הַדְּבָשׁ.

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Eliezer (1S. 14:26): “The people came to the forest and behold, there was a flow of honey.” What do you understand from this? Rebbi Mana said, the thicket produced honey. If he had said from (1S. 14:27): “He dipped it into the forest of honey”, it would have been better. Rebbi Yose ben Rebbi Abun said in the name of Rebbi Simeon ben Laqish: He really understood it from (1S. 14:27): “He dipped it into the forest of honey.”

מַה נָן קַייָמִין אִם בִּמְחוּבֶּרֶת לְקַרְקַע כָּל־עַמָּא מוֹדֵײ שֶׁהִיא כְקַרְקַע אִם בִּנְתוּנָה עַל גַּבֵּי שְׁתֵּי יְתֵידוֹת כָּל־עַמָּא מוֹדֵײ שֶׁאֵינָן כְּקַרְקַע אֶלָּא כִּי נָן קַייָמִין בְּמוּנַחַת עַל גַּבֵּי קַרְקַע. וְאַתְייָא כַּיי דָאמַר רִבִּי זְעִירָא בְּשֵׁם רִבִּי יִרְמְיָה כּוֹתְבִין פְּרוֹזְבּוֹל עַל מְקוֹמוֹ שֶׁל תַּנּוּר וְעַל מְקוֹמָהּ שֶׁל כִּירָה. רִבִּי חִייָא בַּר אָדָא אָמַר אַף עַל מְקוֹמוֹ שֶׁל נֵר.

Where do we hold? If it is connected to the ground, everybody agrees that it belongs to the ground. If it is on two bars, everybody agrees that it is not like ground. But where we hold is if it rests on the ground. It compares to what Rebbi Zeïra said in the name of Rebbi Jeremiah: One writes a prozbol on the space for an oven, also on the space for a hearth. Rebbi Ḥiyya bar Ada said, also on the space for a lamp.

אַף בְּפַת כֵּן מַחְלוֹקֶת רִבִּי אֱלִיעֶזֶר וַחֲכָמִים. דְּבַשׁ גִּידּוּלֵי כַּװֶרֶת. פַּת אֵינוֹ גִידּוּלֵי תַנּוּר.

Is it also the same for the space for bread, is that the disagreement between Rebbi Eliezer and the Sages? Honey is a product of the bee hive, bread is not a product of the oven.

הַמַּחֲזִיר חוֹב בַּשְּׁבִיעִית וְאוֹמֵר לוֹ מְשַׁמֵּט אָנִי רוּחַ חֲכָמִים נוֹחָה הִימֶּנּוּ. רַב הוּנָא אָמַר בְּשָׂפָה רָפָה. וְהַיָּמִין פְּשׁוּטָה לְקַבֵּל.

If somebody repays a debt in the Sabbatical even though he [the lender] says to him: “I am remitting,” the Sages are pleased with him. Rav Huna said, he says it in a soft voice and his right hand is stretched out to receive.

אָמַר רִבִּי יוֹסֵי הָדָא אָֽמְרָה בַּר נַשׁ דְּתַנֵּי חָדָא מֵיכְלָא וְהוּא אֲזַל לְאָתָר וְאִינּוּן מוֹקְרִין לֵיהּ בְּגִין תַּרְתֵּײ צָרִיךְ מֵימַר לוֹן אֲנָא חָדָא מֵיכְלָא אֲנָא חֲכַם.

Rebbi Yose said, this means that if a person who knows one collection goes to a place and they honor him for two, he has to tell them: “I know one collection.”

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Pirkei Avot 6:10

Dr. Joshua Kulp

חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:

Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).

I like to call out to all my Jewish friends:

Zechariah 8:23

23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."		כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם:
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.		עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו':

Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………

Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.

Read my story: https://rb.gy/i654b

Please contact me for further questions: Telegram https://t.me/ArielRepresentative WhatsApp: +972 54-568-3031 Ariel van Kessel LinkedIn: https://www.linkedin.com/in/ariel-van-kessel-71797424 Email: arielvankessel@aol.com Ariel, hopefully your Representative

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