Jerusalem Talmud Sheviit Chapter 6

שָׁלֹשׁ אֲרָצוֹת לַשְּׁבִיעִית כָּל שֶׁהֶחֱזִיקוּ עוֹלֵי בָּבֶל מִן גְּזִיב וְעַד אֶרֶץ יִשְׂרָאֵל לֹא נֶאֱכָל וְלֹא נֶעֱבָד. כָּל שֶׁהֶחֱזִיקוּ עוֹלֵי מִצְרַיִם מִגְּזִיב וְעַד הַנָּהָר וְעַד אַמָּנוֹס נֶאֱכָל אֲבָל לֹא נֶעֱבָד. מִן הַנָּהָר וּמֶאַמָּנָה וְלִפְנִים נֶאֱכָל נֶעֱבָד. כְּתִיב אֵלֶּה הַחוּקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תִּשְׁמְרוּן לַעֲשׂוֹת בָּאָרֶץ. בָּאָרֶץ אַתֶּם חַיָיבִין לַעֲשׂוֹת. וְאֵי אַתֶּם חַיָיבִים לַעֲשׂוֹת בְּחוּצָה לָאָרֶץ. אַדַּיִין אָנוּ אוֹמְרִים מִצְוֹת שֶׁהֵן תְּלוּיוֹת בָּאָרֶץ אֵינָן נוֹהֲגוֹת אֶלָּא בָאָרֶץ. יָכוֹל אֲפִילוּ מִצְוֹת שֶׁאֵינָן תְּלוּיוֹת בָּאָרֶץ לֹא יְהוּ נוֹהֲגוֹת אֶלָּא בָאָרֶץ. תַּלְמוּד לוֹמַר הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה וְחָרָה אַף יי בָּכֶם וגו׳. וְשַׂמְתֶּם אֶת דְּבָרַיי אֵלֶּה עַל לְבַבְכֶם וגו׳. אֲפִילוּ גוֹלִים. וְשַׂמְתֶּם אֶת דְּבָרַיי אֵלֶּה עַל לְבַבְכֶם וְעַל נַפְשְׁכֶם. מַה אִית לָךְ כְּגוֹן תְּפִילִּין וְתַלְמוּד תּוֹרָה. מַה תְּפִילִּין וְתַלְמוּד תּוֹרָה שֶׁאֵינָן תְּלוּיִין בָּאָרֶץ נוֹהֲגִין בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ. אַף כָּל דָּבָר שֶׁאֵינוֹ תָלוּי בָאָרֶץ יְהֵא נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ. מֵעַתָּה מִשֶּׁגָּלוּ יְהוּ פְטוּרִין. כְּתִיב וַיַּעֲשׂוּ כָּל הַקָּהָל הַבָּאִים מֵהַשְּׁבִי סוּכּוֹת וַיֵּשְׁבוּ בַסּוּכּוֹת. כִּי לֹא עָשׂוּ מִימֵי יֵשׁוּעַ בִּן נוּן. וְלָמָּה יֵשׁוּעַ רִבִּי הִלֵּל בְּרֵיהּ דִּשְׁמוּאֵל בַּר נַחְמָן פָּגַם הַכָּתוּב כְּבוֹד צַדִּיק בַּקֶּבֶר מִפְּנֵי כְּבוֹד צַדִּיק בְּשַׁעְתּוֹ הֵקִישׁ בִּיאָתָן בִּימֵי עֶזְרָא לְבִיאָתָן בִּימֵי יְהוֹשֻׁעַ. מַה בִּיאָתָן בִּימֵי יְהוֹשֻׁעַ פְּטוּרִין הָיוּ וְנִתְחַיְיבוּ. אַף בִּיאָתָן בִּימֵי עֶזְרָא פְּטוּרִין הָיוּ וְנִתְחַיְיבוּ. מִמָּה נִתְחַיְיבוּ. רִבִּי יוֹסֵי בַּר חֲנִינָה אָמַר מִדְּבַר תּוֹרָה נִתְחַיְיבוּ הָדָא הוּא דִכְתִיב וְהֶבִיאֲךָ יי אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָרְשׁוּ אֲבוֹתֶיךָ וִירִישְׁתָּהּ. הֵקִישׁ יְרוּשָׁתְךָ לִירוּשַׁת אֲבוֹתֶיךָ. מַה יְרוּשַׁת אֲבֹתֶיךָ מִדְּבַר תּוֹרָה. אַף יְרוּשָׁתְךָ מִדְּבַר תּוֹרָה. וְהֵטִיבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ. אֲבוֹתֶיךָ פְּטוּרִין הָיוּ וְנִתְחַיְיבוּ וְאַתֶּם פְּטוּרִין הָיִיתֶם וְנִתְחַיַיבְתֶּם. אֲבוֹתֶיךָ לֹא הָיָה עֲלֵיהֶם עוֹל מַלְכוּת. וְאַתֶּם אַף עַל פִּי שֶׁיֵּשׁ עֲלֵיכֶם עוֹל מַלְכוּת. אֲבוֹתֵיכֶם לֹא נִתְחַיְיבוּ אֶלָּא לְאַחַר אַרְבַּע עֶשְׂרֵה שָׁנָה שֶׁבַע שֶׁכִּיבְשׁוּ וְשֶׁבַע שְׁחִילְּקוּ. אֲבָל אַתֶּם כֵּיוָן שֶׁנִּכְנַסְתֶּם נִתְחַיַיבְתֶּם. אֲבוֹתֶיךָ לֹא נִתְחַיְיבוּ עַד שָׁעָה שֶׁקָּנוּ כוּלָּהּ. אֲבָל אַתֶּם רִאשׁוֹן רִאשׁוֹן קוֹנֵה וּמִתְחַיֵיב. אָמַר רִבִּי לָעְזָר מֵאֵילֵיהֶן קִיבְּלָה עֲלֵיהֶן אֶת הַמַּעְשְׂרוֹת. מַה טַעַם וּבְכָל זֹאת אֲנַחְנוּ כּוֹרְתִים אֲמָנָה וְכוֹתְבִים וְעַל הֶחָתוּם שָׂרֵינוּ לְוִיֵינוּ וְכֹהֲנֵינוּ. מַה מְקַיֵים רִבִּי לָעְזָר וְאֶת בְּכוֹרוֹת בְּקָרֵינוּ וְצֹאנֵינוּ. מִכֵּיוָן שִׁקִּיבְּלוּ עֲלֵיהֶם דְּבָרִים שֶׁלֹּא הָיוּ חַיָיבִין עֲלֵיהֶן. אֲפִילוּ דְּבָרִים שֶׁהָיוּ חַיָיבִין עֲלֵיהֶן הֶעֱלָה עֲלֵיהֶן הַמָּקוֹם כְּאִילּוּ מֵאֵילֵיהֶן קִיבְּלוּ עֲלֵיהֶן. מַה מְקַיֵים רִבִּי יוֹסֵי בַּר חֲנִינָא וּבְכָל זֹאת. מִכֵּיוָן שִׁקִּיבְּלוּ עֲלֵיהֶן בְּסֵבֶר פָּנִים יָפוֹת הֶעֱלָה עֲלֵיהֶן הַכָּתוּב כְּאִילּוּ מֵאֵילֵיהֶן קִיבְּלוּ עֲלֵיהֶן. מַה מְקַיֵים רִבִּי לָעְזָר מֵאֲבֹתֶיךָ. פָּתַר לָהּ לְעָתִיד לָבוֹא. דְּאָמַר רִבִּי חֶלְבּוֹ שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן אֲבוֹתֶיךָ יָרְשׁוּ אֶרֶץ שֶׁל שִׁבְעַת עַמְמִים. וְאַתֶּם עֲתִידִין לִירֵשׁ אֶרֶץ שֶׁל עֶשֶׂר עַמְמִים. תְּלָתֵי חוֹרַנִיָיתָא אִילֵּין אִינּוּן אֶת הַקֵּינִי וְאֶת הַקְּנִיזִי וְאֶת הַקַּדְמוֹנִי. רִבִּי יוּדָה אָמַר עֲרָבִיָּיא שַׁלְמַיָיא נַבָּטַיָיא. רִבִּי שִׁמְעוֹן אוֹמֵר אַסִּיָּא וְאִסְפַּמִּיָּא וְדַמֶּשֶׂק. רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר אַסִּיָיא וְקַרְתִּיגֵנִי וְתוֹרְקִי. רִבִּי אוֹמֵר אֱדוֹם וּמוֹאַב וְרֵאשִׁית בְּנֵי עַמּוֹן. מֵאֲבוֹתֶיךָ. אֲבוֹתֶיךָ אַף עַל פִּי שֶׁנִּגְאֲלוּ חָזְרוּ וְנִשְׁתַּעְבְּדוּ. אֲבָל אַתֶּם מִשֶּׁאַתֶּם נִגְאָלִין עוֹד אֵין אַתֶּם מִשְׁתַּעְבְּדִין. מַה טַעַם שַׁאֲלוּ נָא וּרְאוּ אִם יוֹלֵד זָכָר. כְּשֵׁם שֶׁאֵין הַזָּכָר יוֹלֵד כָּךְ אַתֶּם מִשֶּׁאַתֶּם נִגְאָלִין עוֹד אֵין אַתֶּם מִשְׁתַּעְבְּדִין. הַמְּהַלֵּךְ מֵעַכּוֹ לְאַכְזִיב מִימִינוֹ לְמִזְרַח הַדֶּרֶךְ טְהוֹרָה מִשּׁוּם אֶרֶץ הָעַמִּים וְחַיֶיבֶת בְּמַעְשְׂרוֹת וּבַשְּׁבִיעִית עַד שֶׁתִּיוָודַע לָךְ שֶׁהִיא פְּטוּרָה. מִשְּׂמֹאלוֹ לְמַעֲרָב הַדֶּרֶךְ טְמֵיאָה מִשּׁוּם אֶרֶץ הָעַמִּים וּפְטוּרָה מִן הַמַּעְשְׂרוֹת וּמִן הַשְּׁבִיעִית עַד שֶׁתִּיוָודַע לָךְ שֶׁהִיא חַיֶיבֶת עַד שֶׁהוּא מַגִּיעַ לְאַכְזִיב. רִבִּי יִשְׁמָעֵאל בֵּי רִבִּי יוֹסֵי אָמַר מִשּׁוּם אָבִיו עַד לַבְּלַב. עַכּוֹ עַצְמָהּ מַה הִיא. רִבִּי אָחָא בַּר יַעֲקֹב בְּשֵׁם רִבִּי אִימִּי. מִן תְּרֵין עוֹבְדוֹי דְרִבִּי אֲנָן יָלְפִין עַכּוֹ יֵשׁ בָּהּ אֶרֶץ יִשְׂרָאֵל וְיֵשׁ בָּהּ חוּצָה לָאָרֶץ. רִבִּי הֲוָה בְעַכּוֹ חָמְתוּן אָכְלוּן פִּיתָּא נְקִיָיה אָמַר לוֹן מַה אַתּוּן לָתִין. אָמְרוּ לֵיהּ תַּלְמִיד אֶחָד בָּא לְכָאן וְהוֹרָה לָנוּ עַל מֵי בֵּיצִים שֶׁאֵין מַכְשִׁירִין. סָבְרִין מֵימַר וַאֲנָן שָׁלְקִין בֵּיעִין וְלָתִין בְּמֵיהֶן סָבְרִין מֵימַר מֵי שְׁלָק שֶׁל בֵּיצִים וְלֹא אָמַר אֶלָּא מֵי בֵּיצִים עַצְמָן. אָמַר רִבִּי יַעֲקֹב בַּר אִידִי מֵאוֹתָהּ שָׁעָה גָזְרוּ שֶׁלֹּא יְהֵא תַלְמִיד מוֹרֶה הוֹרַיָיה. רִבִּי חִיָיה בְשֵׁם רִבִּי הוּנָא תַּלְמִיד שֶׁהוֹרָה אֲפִילוּ כַהֲלָכָה אָין הוֹרָאָתוֹ הוֹרַיָיה. תַּנֵּי תַּלְמִיד שֶׁהוֹרָה הֲלָכָה לִפְנֵי רַבּוֹ חַיָיב מִיתָה. תַּנֵּי בְשֵׁם רִבִּי לִיעֶזֶר לֹא מֵתוּ נָדָב וַאֲבִיהוּא אֶלָּא שֶׁהוֹרוּ בִפְנֵי מֹשֶׁה רַבָּן. מַעֲשֶׂה בְּתַלֲמִיד אֶחָד שֶׁהוֹרָה לִפְנֵי רִבִּי לִיעֶזֶר רַבּוֹ. אָמַר לְאִימָּא שָׁלוֹם אִשְׁתּוֹ אֵינוֹ יוֹצֵא שַׁבָּתוֹ. וְלֹא יָצָא שַׁבָּתוֹ עַד שֶׁמֵּת. אָמְרוּ לוֹ תַלְמִידָיו רִבִּי נָבִיא אַתָּה. אָמַר לָהֶן לֹא נָבִיא אָנֹכִי וְלֹא בֶן נָבִיא אָנֹכִי אֶלָּא כָךְ אֲנִי מְקוּבָּל שֶׁכָּל תַּלְמִיד הַמּוֹרֶה הֲלָכָה בִּפְנֵי רַבּוֹ חַיָיב מִיתָה. תַּנֵּי אָסוּר לְתַלְמִיד לְהוֹרוֹת הֲלָכָה בִּפְנֵי רַבּוֹ עַד שֶׁיְּהֵא רָחוֹק מִמֶּנּוּ שְׁנֵים עָשָׂר מִיל כְּמַחֲנֶה יִשְׂרָאֵל. וּמַה טַעַם וַיַּחֲנוּ עַל הַיַּרְדֵן מִבֵּית הַיְּשִׁימוֹת עַד אָבֵל הַשִּׁיטִּים וְכַמָּה הֵן שְׁנֵים עָשָׂר מִיל. כְּהָדָא רִבִּי תַנְחוּם בַּר חִיָיה הֲוָה בְחֵפֶר וַהֲווֹן שְׁאָלִין לֵיהּ וְהוּא מוֹרֶה שְׁאָלִין לֵיהּ וְהוּא מוֹרֶה. אָמְרִין לֵיהּ וְלֹא כֵן אִילְפָן רִבִּי שֶׁאָסוּר לְתַלְמִיד לְהוֹרוֹת הֲלָכָה לִפְנֵי רַבּוֹ עַד שֶׁיְּהֵא רָחוֹק מִמֶּנּוּ שְׁנֵים עָשָׂר מִיל כְּמַחֲנֶה יִשְׂרָאֵל. וְהָא רִבִּי מָנָא רַבָּךְ יְתִיב בְּצִיפּוֹרִין. אָמַר לוֹן יֵיתִי דְלָא יָדְעִית. מִן הַהִיא שַׁעְתָּא לָא אוֹרֵי. רִבִּי הֲוָה בְעַכּוֹ. חָמָא חַד בַּר נַשׁ סְלַק מִן כֵּיפְתָא וּלְעֵיל. אֲמַר לֵיהּ לֵית אַתְּ בְּרֵיהּ דְּפַלָּן כַּהֲנָא לֹא הֲוָה אָבוּךְ כֹּהֵן. אָמַר לֵיהּ עֵינָיו שֶׁל אַבָּא הָיוּ גְבוֹהוֹת וְנָשָׂא אִשָּׁה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ וְחִילֵּל אֶת אוֹתוֹ הָאִישׁ. תְּחוּמֵי אֶרֶץ יִשְׂרָאֵל כָּל שֶׁהֶחֱזִיקוּ עוֹלֵי בָבֵל. פרשת דשקלין חומות מגדל שיד. ושינא דרור ושורא דעכו וקציריא דגליל וכברתה ובית זניתה וקובעיא ומילתא דביר וּביריי רבתא תפניסא וסנפתה מחרתה דיתייר וממציא דאבהתא וראש מי געתון וגעתון עצמה מי ספר ומרחשת ומגדל חרוב ואולם רבתה ונוקבתא דעיון ותוקרת ברכה רבה ובר סנגדא ותרנגולא עילאה דלמעלה מן קיסרין וטרכונא דמתחם לבוצרא ומלח דזרכאיי ונמרין וּבית סכל וקנת ורפיח דחגרא ודרך הגדולה ההולכת למדבר חשבון ויבקא ונחלא דזרד ויגר שהדותא ורקם דגועה וגניא דאשקלון. [נ"א תְּחוּמֵי אֶרֶץ יִשְׂרָאֵל מָקוֹם שֶּׁהֶ[חֱזִיקוּ] עוֹלֵי בָּבֶל פּוֹרָשַּׁת אַשְּׁקְלוֹן וְחוֹמַת מִגְדַּל שְּׁרוֹשַּׁן דוֹר וְחוֹמַת עַכּוֹ ורֹאשּׁ מֵי גֵּיאַתוֹ וְגֵיאַתוֹ עַצְמָהּ וְכַבַּרָ[תָא וּבֵי]ת זְנִיתָה וְקַסְטְרָא דְגָלִילָא וְקוּבַּעְיָיא דְאַיְיתָא וּממַצִּיָיה דְיָרְכָּתָה וּמִלְתָה דְּכוֹרַיִים וּסְחַרְתָּה דְּיַתִּיר וְנַחְלָה דִבְצָאל וּבֵית עַיִט וּבַרְשָּׁתָה וְאוּלֵי רַבְּתָה וְנִקְבְּתָה דְּעִיּוּן וּמֵיסַב סְפַנְחָה וּכְּרָכָה דְּבַר סַנְגּוּרָה וְתַרְנְגוֹלָה עִילִּיָיה דְקֵיסָרִיּוֹן וּבֵית סַבָּל וּקְנָת וּרְקַם טְרָכוֹן זִימְרָה דְּמִתְחָם לְבוֹצְרַה יַבֹּקָה וְחֶשְּׁבּוֹן וְנַחֲלָה דְזֶרֶד אִיגַר סַהֲדוּתָא נִימְרִין וּמְלָח רְזִיזָה רְקַם דְגֵיאָה וְגִנַּיָיה דְאַשְקְלוֹן וְדֶרֶךְ הַגְּדוֹלָה הַהוֹלֶכֶת לַמִּידְבָּר.] אַשְׁקְלוֹן עַצְמָהּ רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי זְעִירָא מִן מַה דְתַנֵּי גִּנַּיָיה דְאַשְׁקְלוֹן הָדָא אָמְרָה אַשְׁקְלוֹן כִּלְחוּץ. רִבִּי סִימוֹן בְּשֵׁם חִילְפַיי. דְּבֵי רִבִּי יִשְׁמָעֵאל בֵּי רִבִּי יוֹסֵי וּבֶן הַקַּפָּר נִמְנוּ עַל אֲוֵיר אַשְׁקְלוֹן וְטִיהֲרוּהוּ. מִפִּי רִבִּי פִּינְחָס בֶּן יָאִיר שֶׁאָמַר יוֹרְדִּין הָיִינוּ לְסִירְקִי שֶׁל אַשְׁקְלוֹן וְלוֹקְחִין חִטִּין וְעוֹלִין לְעִירֵינוּ וְטוֹבְלִין וְאוֹכְלִין בִּתְרוּמָתֵינוּ. לְמָחָר נִמְנוּ עָלֶיהָ לְפוֹטְרָהּ מִן הַמַּעְשְׂרוֹת. מָשַׁךְ רִבִּי יִשְׁמָעֵאל בֵּי רִבִּי יוֹסֵי אֶת יָדָיו שֶׁהָיָה מִסְתַּמֵּךְ עַל בֶּן הַקַּפָּר. אָמַר לוֹ בְּנִי לָמָּה לֹא אָמַרְתָּ לִי מִפְּנֵי מַה מָשַׁכְתָּ אֶת יָדֶיךָ מִמֶּנּוּ הָיִיתִי אוֹמֵר לָךְ אֶתְמוֹל אֲנִי הוּא שֶׁטִּימֵּאתִי אֲנִי הוּא שֶׁטִּיהַרְתִּי וְעַכְשָׁיו אֲנִי אוֹמֵר שֶׁמָּא נִתְכַּבְּשָׁה מִדְּבַר תּוֹרָה. וְהֵיאַךְ אֲנִי פוֹטְרָהּ מִדְּבַר תּוֹרָה. אֵימָתַי הִיא טְמֵיאָה מִשּׁוּם אֶרֶץ הָעַמִּים. אָמַר רִבִּי סִימוֹן מִשֶּׁתִּשְׁהֵא הַגְּזֵירָה אַרְבָּעִים יוֹם. אָמַר רִבִּי יִרְמְיָה וְלֹא בְטָעוּת אָנוּ מַחֲזִיקִים אֶלָּא מִיַּד הִיא טְמֵיאָה מִשּׁוּם אֶרֶץ הָעַמִּים. אָמַר רִבִּי מָנָא לֹא כֵן אָמַר רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי זְעִירָא מִן מַה דְתַנֵּי גִּנַּיָיה דְאַשְׁקְלוֹן הָדָא אָמְרָה אַשְׁקְלוֹן כִּלְחוּץ. וְכִי צוֹר אֵינוֹ אָסוּר לֵילֵךְ לְשָׁם וְהַקּוֹנֶה שָׁם אֵינוֹ מִתְחַיֵיב דְּלָא תִיסְבּוֹר מֵימַר אוֹף הָכָא כֵן לְפִיכָךְ נִמְנוּ עָלֶיהָ לְפוֹטְרָהּ מִן הַמַּעְשְׂרוֹת. רִבִּי סִימוֹן וְרִבִּי אַבָּהוּ הֲווֹן יְתִיבִין. אָמַר הָא כְתִיב וַיִּלְכֹּד יְהוּדָה אֶת עַזָּה וְאֶת גְּבוּלָהּ. לֵיתֵי עַזָּה. אֶת אַשְּׁקְלוֹן אֶת גְּבוּלָהּ. לֵיתֵי אַשְּׁקְלוֹן. מֵעַתָּה הָהֵן נַחַל מִצְרַיִם. לֵיתֵי נַחַל מִצְרַיִם. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כְּתִיב וַיִּבְרַח יִפְתַּח מִפְּנֵי אֶחָיו וַיֵּשֶׁב בְּאֶרֶץ טוֹב זוֹ סוּסִּיתָא. וְלָמָּה נִקְרָא שְׁמָהּ טוֹב שֶׁיִּפְטוֹר מִן הַמַּעְשְׂרוֹת. רִבִּי אִימִּי בָּעֵי וְלֹא מִמַּעֲלֵי מִיסִּין הֵן. סָבַר רִבִּי אִימִּי כְּמִי שֶׁנִּתְכַּבְּשׁוּ. דְּאָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן שָׁלֹשׁ פרסטיגיות שִׁילַּח יְהוֹשֻׁעַ לְאֶרֶץ יִשְׂרָאֵל עַד שֶׁלֹּא יִכָּנְסוֹ לָאָרֶץ מִי שֶׁהוּא רוֹצֶה לְהִפָּנוֹת יְפַנֶּה. לְהַשְׁלִים יַשְׁלִים. לַעֲשׂוֹת מִלְחָמָה יַעֲשֶׂה. גִּרְגָּשִׁי פִּינָּה וְהֶאֱמִין לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְהָלַךְ לוֹ לְאַפְרִיקֵי. עַד בּוֹאִי וְלָקַחְתִּי אֶתְכֶם אֶל אֶרֶץ כְּאַרְצְכֶם. זוֹ אַפְרִיקֵי. גִּבְעוֹנִים הִשְׁלִימוּ וכִי הִשְׁלִימוּ יוֹשְׁבֵי גִּבְעוֹן אֶת יִשְׂרָאֵל. שְׁלֹשִׁים וְאֶחָד מֶלֶךְ עָשׂוּ מִלְחָמָה וְנָפְלוּ. מִפְּנֵי מַה לֹא גָזְרוּ עָל אוֹתָהּ הָרוּּחַ שֶׁבְגְּרָרִיקוֹ. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִפְּנֵי שֶׁנִּיוֶיהָ רַע. עַד הֵיכָן. רִבִּי חָנִין בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק עַד נַחַל מִצְרַיִם. וַהֲרֵי עַזָּה נִיוֶיהָ יָפֶה. פִּישְׁפְּשָׁה אָמַר קוֹמֵי רִבִּי יוֹסֵי שְׁאֵלִית לְרִבִּי אָחָא וְשָׁרָא. רִבִּי זְעִירָא אֲזַל לְחַמְּתָא דִפְחָל וַהֲוָה חָמִי גַרְמֵיהּ יְהִיב לְבַר (מִן) מִדִּיקְלַיָּא דְּבָבֶל שָׁלַח שָׁאַל לְרִבִּי חִיָיא בַּר וָוא שָׁאַל רִבִּי חִיָיא בַּר וָוא לִתְרֵין בְּנוֹי דְּרִבִּי אֶבְיָתָר דְּירָמָה אָמְרִין לֵיהּ נְהִיגִין כֹּהֲנַיּיָא מָטֵיי עַד תַּמָּן. כָּהֲנַיָיא שְׁאָלוּן לְרִבִּי יוֹחָנָן הָהֵן חוּטָּא דְנָוֶה. אָמַר לוֹן רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי חוּנְיָא דִבְרַת חַוְורָן. נְהִיגִין כֹּהֲנַיָא מָטֵיי עַד דְּרֵיי וְהָהֵן חוּטָּא דְבוֹצְרַיָיה עַד דְּפַרְדֵיסָא. אָמַר רִבִּי אַבָּהוּ יֵשׁ עַיָירוֹת שֶׁל כּוּתִים שֶׁנָּהֲגוּ בָהֶן הֵיתֵר מִימֵי הוֹשֻׁעַ בִּן נוּן וְהֵן מוּתָּרוֹת. רִבִּי יוֹסֵי בָּעֵי מֵעַתָּה לֹא יָחוּשׁוּ כֹּהֲנִים עַל חַלָּתָן. וַאֲנָן חָמֵיי רַבָּנִין חֹשְׁשִׁין. אָמַר רִבִּי יוּדָה בֶּן פָּזִי לָא בְגִין מִילְתָא דְאַתְּ אָמְרָת אֶלָּא בְגִין דְלָא חָלַטְּתוּן מַלְכוּתָא בְיָדָא. רִבִּי יָסָא שָׁמַע דְּאָתִת אִימֵּיהּ לְבוֹצְרָה. שָׁאַל לְרִבִּי יוֹחָנָן מַהוּ לָצֵאת. אָמַר לֵיהּ אִם מִפְּנֵי סַכָּנַת דְּרָכִים צֵא. אִם מִשּׁוּם כְּבוֹד אִמָּךְ אֵינִי יוֹדֵעַ. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק עוֹד הִיא צְרִיכָה לְרִבִּי יוֹחָנָן אַטְרָח עֲלוֹי וְאָמַר גָּמַרְתָּה לָצֵאת תָּבוֹא בְשָׁלוֹם. שָׁמַע רִבִּי לָעְזָר וָמַר אֵין רְשׁוּת גְּדוֹלָה מִזּוּ. רִבִי שִׁמְעוֹן בֶּן לָקִישׁ שָׁאַל לְרִבִּי חֲנִינָה הַקּוֹנֶה בְעַמּוֹן וּמוֹאָב מַהוּ. אָמַר לֵיהּ אֲנִי לֹא שְׁמַעְתִּיהָ מֵרִבִּי חִיָיה הַגָּדוֹל אֶלָּא מִפָּרָשַׁת אַשְׁקְלוֹן וּלְחוּץ. וְקַשְׁיָא דְּהוּא שָׁאַל לֵיהּ הָדָא וָמַר לֵיהּ הָדָא. אֶלָּא בְּגִין דְּלֵית רִבִּי חֲנִינָה אָמַר מִילָּה דְּלֹא שָׁמַע מִן יוֹמוֹי וּבְגִין דְּלָא מְפִיקְתֵּיהּ רֵיקָן בְּגִין כֵּן שָׁאַל לֵיהּ חָדָא וּמֵגִיב לֵיהּ חָדָא. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אֲזַל לְבוֹצְרָה אֲתוֹן לְגַבֵּיהּ. אָמְרוּ לֵיהּ חָמִי לָן בַּר נַשׁ דָּרִישׁ דַּיָין סֹפֵר חַזָּן עֲבִיד כָּל צוּרְכִינָן חָמָא חַד בַּבְלָיי. אָמַר לֵיהּ חָמִית לָךְ חַד אָתָר טָב אָתָא לְגַבֵּי רִבִּי יוֹחָנָן אָמַר לֵיהּ מִן בָּבֶל לְבָבֶל. אָמַר יַעֲֲקֹב בַּר אַבָּא מִן מַה דְּאָמַר רִבִּי יוֹחָנָן מִן בָּבֶל לְבָבֶל הָדָא אָמְרָה הַקּוֹנֶה שָׁם אֵינוֹ מִתְחַיֵיב. וְכִי צוֹר אֵינוֹ אָסוּר לֵילֵךְ לְשָׁם וְהַקּוֹנֶה שָׁם אֵינוֹ מִתְחַיֵיב. אַשְׁכָּח תַּנֵי סִימָּן לְעַמּוֹן וּמוֹאָב וּלְאֶרֶץ מִצְרַיִם שְׁתֵּי אֲרָצוֹת. אַחַת נַאֱכֶלֶת וְנֶעֱבֶדֶת וְאַחַת נֶאֱכֶלֶת וְלֹא נֶעֱבֶדֶת. סָבַר רִבִּי יוֹחָנָן מֵימַר אֶת בֶּצֶר בַּמִּדְבָּר. שָׁאַל לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בֶּצֶר בּוֹצְרָה. רִבִּי יִצְחָק בַּר נַחְמָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ שָׁאַל לְרִבִּי חֲנִינָה הַקּוֹנֶה מֵעַמּוֹן וּמוֹאָב מַהוּ. אָמַר [רִבִּי זְעִירָא] קְשִׁיתָהּ קוֹמֵי רִבִּי יָסָא לֵית עַמּוֹן וּמוֹאָב דְּמֹשֶׁה. אָמַר רִבִּי מָנָא קְשִיתָהּ קוֹמֵי רִבִּי חַגַּיי לֵית עַמּוֹן וּמוֹאָב דְּמֹשֶׁה. לֵית עַמּוֹן וּמוֹאָב דְּרִבִּי לָעְזָר בֶּן עֲזַרְיָה. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן כְּתִיב כִּי חֶשְׁבּוֹן עִיר סִיחוֹן מֶלֶךְ הָאֱמוֹרִי הִיא צְרִיכָה לְרִבִּי שִׁמְעוֹן טֻהֲרָה מִיַּד סִיחוֹן וְעוֹג אוֹ לֹא טֻהֲרָה. אִין תֵּימַר טֻהֲרָה חַיֶיבֶת. אִין תֵּימַר שֶׁלֹּא טֻהֲרָה פְטוּרָה. אָמַר רִבִּי תַנְחוּמָא הָחֵל רָשׁ לָרֶשֶׁת אֶת אַרְצוֹ עָשִׂיתִי אֶת אַרְצוֹ חוּלִין לְפָנֶיךָ. רִבִּי חוּנָא בָּעֵי מִישְׁרֵי הָהֵן יַבְּלוֹנָה אָתָא לְגַבֵּי רִבִּי מָנָא אָמַר לֵיהּ הָא לָךְ חֲתוֹם וְלָא קְבִילֵי עִילָּוֵויי מִיחְתּוֹם לְמָחָר קָם עִימֵּיהּ רִבִּי חִיָיא בַּר מַדִיָּא. אָמַר לֵיהּ יְאוּת עָבְדַת דְּלֹא חָתַמְתּ. דְרִבִּי יוֹנָה אָבוּךְ הֲוָה אָמַר אַנְטוֹנִינוּס יְהָבָהּ לְרִבִּי תְּרֵין אַלְפִין דַּשָּׁנִין בַּאֲרִיסוּ. לְפִיכָךְ נֶאֱכָל אֲבָל לֹא נֶעֱבָד [כְּסוּרִיָא] וּפָטוּר מִן הַמַּעְשְׂרוֹת מִפְּנֵי שֶׁהִיא כִשְׂדוֹת גּוֹיִם. רַב הוּנָא אָמַר כֵּינִי מַתְנִיתָא מִגְּזִיב וְעַד הַנָּהָר מִגְּזִיב וְעַד אֲמָנָה. תַּנֵּי אֵי זוּ הִיא הָאָרֶץ וְאֵי זוּ הִיא חוּץ לָאָרֶץ. כָּל שֶׁשּׁוֹפֵעַ מִטַּוְרוֹס [אֲמָנֹס] וְלִפְנִים אֶרֶץ יִשְׂרָאֵל. מִטּוּרֵי אֲמָנֹס וּלְחוּץ חוּץ לָאָרֶץ. הַנֵּיסִים שֶׁבְּיָם אַתְּ רוֹאֶה אוֹתָן כְּאִילּוּ חוּט מָתוּחַ מִטּוּרֵי אֲמָנֹס עַד נַחַל מִצְרַיִם. מֵהַחוּט וְלִפְנִים אֶרֶץ יִשְׂרָאֵל. מֵהַחוּט וּלְחוּץ חוּץ לָאָרֶץ. רִבִּי יוּדָה אָמַר כָּל שֶׁהוּא כְּנֶגֶד אֶרֶץ יִשְׂרָאֵל הֲרֵי הוּא כְּאֶרֶץ יִשְׂרָאֵל שֶׁנֶּאֱמַר וּגְבוּל יָם וְהָיָה לָכֶם הַיָּם הַגָּדוֹל וּגְבוּל. שֶׁבַּצְּדָדִין מֵהֶן אַתְּ רוֹאֶה אוֹתָן כִּילּוּ חוּט מָתוּחַ מִקֶּפַלָּרִיָּא וְעַד אוֹקִיָינוֹס מֵחוּט וְלִפְנִים אֶרֶץ יִשְׂרָאֵל. מֵהַחוּט וּלְחוּץ חוּץ לָאָרֶץ. אָמַר רִבִּי יוּסְטָא בַּר שׁוּנֵם לִכְשֶׁיַּגִּיעוּ הַגָּלִיּוֹת לְטוּרֵי אֲמָנֹס הֵן עֲתִידוֹת לוֹמַר שִׁירָה. מַה טַעַם תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה.

MISHNAH: There are three territories regarding the Sabbatical. Every place held by the immigrants from Babylonia from Akhzib between Nahariah and the Tyrian Ladder. inside the Land of Israel cannot be eaten from. 25:6 ): “The Sabbatical yield shall be food for you.” Therefore, it is a positive obligation to eat Sabbatical fruits; they may not be used for industrial purposes or intentionally wasted (Mishnah 8:2). In the opinion of R. Isaac ibn Ghiat produce grown by a Jew in violation of the Sabbatical is forbidden for all Jews. In the opinion of R. Simson, the Mishnah refers to the time when no produce is left on the fields for the wild animals; then no Sabbatical produce harvested earlier may be kept or eaten. This is a biblical commandment based on Lev . 25:7 and explained in Mishnah 9:2. In the opinion of Maimonides in his Code ( Šemiṭṭah weYovel 4:26), in the later versions of his Mishnah Commentary (see the edition of R. Y. Qafeḥ), and explained at length in a responsum (ed. Blau #128, Peër Hador #15) the Mishnah refers to the rabbinic prohibition to buy in the Holy Land during the Sabbatical any produce that has to be sown and tended since we are concerned that a ready market for this produce will tempt people to work their fields. Only wild growing vegetables and fruits of trees may be bought. Clearly, any produce collected by one’s family from abandoned fields may be eaten (and stored as long as there are fruits left for the wild animals on the field.) The commentary follows the interpretation of Maimonides. or worked. Every place held by the immigrants from Egypt between Akhzib and Euphrates and Amanus 8a ) identifies Mount Hor ( Num . 34:7 ) with Taurus Amanus. The Euphrates as border of the Holy Land is mentioned in Deut . 1:7 . Amanus and Euphrates are the borders of promise, not the actual borders. The rules given in this sentence apply only to the territory North of Akhzib described in the book of Joshua as part of the tribal distribution. The rest of the territory is “Syria” (cf. Peah , Chapter 7, Note 119 ). can be eaten from but not worked. From Euphrates or Amanus to their side they can be eaten from and worked. HALAKHAH: It is written ( Deut . 12:1 ): “These are the statutes and the rules of law which you will be required to follow in the Land.” In the Land you are required to follow them but not outside the Land. Still we say obligations depending on the Land apply only in the Land, but we might think that obligations not depending on the Land also should apply only in the Land. The verse says ( Deut . 11:16–18 ) “Guard yourselves, lest your heart be seduced … And the Eternal’s rage be inflamed against you, etc. Put these words on your hearts, etc.” Even if you are exiled. ( Deut . 11:18 ) “Put these words on your hearts and your persons.” You have to say, for example tefillin and the study of Torah. Just as tefillin and the study of Torah do not depend on the Land and apply both in the Land and outside the Land, so everything not depending on the Land applies both in the Land and outside the Land. 11:16 is a general exhortation against idolatry, a sin not connected with agriculture in the Land. V. 17 then declares that the punishment for idolatry will be exile from the Land. Verses 18, 19, which now must be talking about the obligations of a Jew in exile, contain the obligations of tefillin and the study of Torah. Therefore, it is impossible that no obligations at all should be imposed on Jews in exile. It is reasonable to assume that the restriction of obligations to the Land extends only to obligations connected with agriculture in the Land. A different argument is in Sifri Deut . 59 and Babli Qiddušin 37a : Verse Deut . 12:1 ends: “all the days you are living on the soil.” “Soil” is everywhere on earth; it is not restricted to the Land. The details of the argument there for distinguishing between obligations of the Land and others is best understood as depending on the argument here. . If it is so, they should have been freed once they were exiled. It is written ( Neh . 8:17 ): “All the congregation coming from captivity made Sukkot and sat in tabernacles … something nobody had done since the days of Joshua bin Nun.” Why Joshua? Rebbi Hillel, the son of Samuel ben Naḥmani: The verse damaged the reputation of the just person in his grave for the reputation of the just person in his time; it compares their coming in the days of Ezra to the coming in the days of Joshua. As at the coming in the days of Joshua they had been free and became obligated, also at the coming in the days of Ezra they had been free and became obligated. How did they become obligated? Rebbi Yose ben Ḥanina said, they became obligated by the words of the Torah; that is what is written ( Deut . 30:5 ): “The Eternal, your God, will bring you to the Land that your fathers had inherited and you will inherit it.” Just as the inheritance of your fathers was by the words of the Torah, so your inheritance is by the words of the Torah. “He will be good to you and give increase to you more than to your forefathers.” Your fathers had been free and became obligated, also you had been free and became obligated. On your fathers was no yoke of government, but you even though there is on you the yoke of government. Your fathers did become obligated only after 14 years, seven they conquered and seven they distributed, Chap. 11 (in the author’s edition, Northvale NJ 1998, pp. 116–119.) , but you became obligated immediately when you entered. Your fathers did become obligated only after they had acquired all, you become obligated for every single piece at the moment you acquire it. Rebbi Eleazar said, they accepted the tithes voluntarily. What is the reason? ( Neh . 10:1 ) “In view of all this, we execute a contract and write, signed by our princes, Levites, and priests.” How does Rebbi Eleazar uphold (10:37): “The first-born of our cattle and flock. 13:11 explicitly connects the sanctity of the first-born to the conquest of the Land, it is generally accepted that the obligation does not depend on the Land. ”? Since they accepted upon themselves matters they were not obligated for, even matters they were obligated for are credited to them as if they were accepted voluntarily 31a , Baba Qama 38a , 87a , Avodah Zarah 3a ) holds that the person who is obligated receives greater reward than the person who is not obligated. This opinion, quoted in the name of R. Ḥanina and undisputed in the Babli, clearly is not accepted in the Yerushalmi and is never quoted there. One must assume that the statement was the opinion of R. Ḥanina when he was still in Babylonia. . How does Rebbi Yose bar Ḥanina explain “In view of all this”? Since they accepted [the obligations] with good grace, the verse credits it to them as if they had accepted it voluntarily 31a , Baba Qama 38a , 87a , Avodah Zarah 3a ) holds that the person who is obligated receives greater reward than the person who is not obligated. This opinion, quoted in the name of R. Ḥanina and undisputed in the Babli, clearly is not accepted in the Yerushalmi and is never quoted there. One must assume that the statement was the opinion of R. Ḥanina when he was still in Babylonia. . How does Rebbi Eleazar explain “more than your forefathers?” He explains it for the future since Rebbi Ḥelbo, Simeon bar Abba said in the name of Rebbi Joḥanan: Your forefathers inherited the land of seven peoples. 7:1 : The Hittites, Girgashites, Emorites, Canaanites, Perizites, Ḥiwwites, Yebusites. , but you will in the future inherit the land of ten peoples. The three others are ( Gen . 15:19 ) “the Qenites, the Qenizites and the Qadmonites.. rabba 44(27) and Babli Baba Batra 56a . ” Rebbi Jehudah said, [these are] Arabia, Salmaia. Nat . vi, 26, 30.] These identifications are given in the Midrash in the name of Rebbi, in the Babli in the name of R. Meïr. and Nabataea. Rebbi Simeon says, Asia, Spain, and Damascus. rabba ; in the Babli the list contains Asia, Spain, and an unidentified region variously written ערדיסקיס, ערדסקס, ערסקיס, אדרסקא, עידסקיס. . Rebbi Eliezer ben Jacob says, Asia, Cartagena, and Thrace. rabba .תרקי . The last identification is a conjecture by A. Neubauer. The word cannot mean Turkey since in Talmudic times the Turk peoples were still living in the Altai mountains. This list is not in the Babli. . Rebbi says, Edom, Moab, and the best of Ammon. rabba , to R. Jehudah in the Babli. . “More than your forefathers”: Your forefathers, even though they were redeemed, were later subjugated again. But you when you are redeemed will not be subjugated again. What is the reason? ( Jer . 30:6 ) “Inquire and see whether a male gives birth.” Just as a male cannot give birth so you, after you are redeemed, will not be subjugated again. Ismael , Bešallaḥ 1 (ed. Horovitz-Rabin p. 118), Cant . rabba 1(37)]. It is discussed at length in the author’s The Scholar’s Haggadah (Northvale NJ, 1995), pp. 314–316. . If 18:14 , also quoted in Babli Giṭṭin 7b . one walks from Acco to Akhzib, to one’s right hand side and the East the road is pure regarding the land of Gentiles and is subject to tithes and the Sabbatical unless it was known to you to be exempt. To one’s left and the West, the road is impure regarding the land of Gentiles and is free from tithes and the Sabbatical unless it was known to you to be obligated, until one arrives at Akhzib; Rebbi Ismael ben Rebbi Yose said in his father’s name, as far as Lablab. What is the status of Acco itself? Rebbi Aḥa bar Jacob in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread Chapter 2, Note 141 ) and probably became impure in handling. ; he asked them, how did you wash [the grains]? They said to him, a student came here and instructed us that egg water is in order. They thought, we will cook eggs and wash with the cooking water [because] they thought he was talking about cooking water of eggs when he spoke only of egg fluid. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions. It was stated: A student who gave instructions about practice in front of his teacher has committed a deadly sin 31b , Eruvin 63a , Yerushalmi Giṭṭin 1:2 . This insert takes up the theme of unauthorized ruling from the previous story. However, in the previous case it was assumed that the student was not ordained; he is prohibited from giving instructions by a late rabbinic ordinance. In the present paragraph the student is ordained; nevertheless, he may not issue instructions at his teacher’s place by a Biblical injunction. (The story of Rebbi at Acco is continued in the next paragraph.) . It was stated in the name of Rebbi Eliezer: Nadab and Abihu died only because they determined practice in the presence of their teacher Moses 53a . . It happened that a student gave instructions about practice in front of his teacher Rebbi Eliezer. The latter said to his wife Imma Shalom 63a ; there R. Eliezer speaks of a year, not a week. : That one will not live out his week. The week was not completed when he died. His students said to him: Rebbi, you are a prophet. He said to them ( Amos 7:14 ) “I am neither a prophet nor the disciple of a prophet” but I have received a tradition that any student who gives instructions about practice in front of his teacher has committed a deadly sin. It was stated: A student is forbidden to give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel. What is the reason? ( Num . 33:49 ) “They encamped along the Jordan from Bet Hayyešimot to Abel Haššiṭṭim”; how far is this? Twelve mil , Yoma 75b ) this is a determination of Rabba bar bar Ḥana. The text here shows that in the Babli the reading “3 parasangs” (12 mil ) of the mss. is to be preferred over “3 parasangs square” of the Venice edition, against the opinion of R. Rabbinovicz ( Diqduqe Soferim Eruvin p. 224, Note.פ ) A mil is 2000 cubits, cf. Kilaim Chapter 5, Note 25 . . Like this: Rebbi Tanḥum ben Ḥiyya was in Ḥefer; they asked him repeatedly and he gave instructions about practice. They said to him, did the rabbi not teach us that a student may not give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel; and your teacher Rebbi Mana sits at Sepphoris! He said to them, so it should come over me that I did not know! From that moment on he did no longer give instructions. Rebbi was in Acco when he saw a man going up over the rock. He said to him, “are you not the son of the Cohen X, was your father not a Cohen Chapter 3, Notes 195–199 . ?” He said to him, “the eyes of my father were high, but he married a woman unfit for him and profaned this man.” The boundaries of the Land of Israel, the domain acquired by the returnees from Babylonia: The road-crossing of Ascalon, the wall of Straton’s Tower, Dor, the wall of Acco, the head of the waters of Gaaton, Gaaton itself, Kabarata and Bet Zenita, the castrum of Galilee, the waterholes of Aita, p. 535. , the best of Yorkata, the wall of Koraim, the corral of Yattir, the brook Beṣal, Bet Ayiṭ, Barshata, great Uleh, the water source of Iyun, the surroundings of Sepanḥahספנתא. , the fortification of Bar Sangura, the upper cock of Caesarea Chapter 2, Note 74 . , Bet Sabbal, Qanat, Reqam of Trachonitis, Zimra which borders on Bostra Chapter 2, Note 9 . , Yabboq, Ḥesban, the brook Zered, Yegar Sahaduta, Nimrin 2:8 (fol. 26d) it must be in Trachonitis (Jebel Druz) since the last place mentioned in that region is Bostra. Maybe it is Bet-Nimra ( Jos . 13:27 ). , the salt flat of Raziza, Reqam of Geia, the gardens of Ascalon and the main road which leads to the desert. Ashqelon itself? Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: Since we have stated “the gardens of Ascalon” it follows that Ascalon is outside. Rebbi Simon in the name of Hilfai: The House of Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves 1:1 . and ate our heave. The next day they voted to free it from tithes. Rebbi Ismael ben Rebbi Yose removed his hand that was leaning on Ben Qappara. He said to him, my son, why did you not say to me: why did you remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah? When is it impure because of territory of Gentiles Chapter 2, Note 180 .) ? Rebbi Simeon said, if the decision stands for forty days. Rebbi Jeremiah said, did we not hold it by error? Certainly it is immediately impure because of territory of the Gentiles! Rebbi Mana said, did not Rebbi Jacob bar Aḥa say in the name of Rebbi Zeïra: Since we have stated “the gardens of Ascalon” it follows that Ascalon is outside. Is it not forbidden to go to Tyre 3:1, note 94) that R. Ḥiyya bar Abba, a Cohen, went to Tyre to see the emperor Diocletian. and is the one who buys there not obligated Chap. 1, Note 168. ? They voted to exempt it from tithes that you should not say the same in this case. Rebbi Simon and Rebbi Abbahu were sitting. He said, is it not written ( Jud . 1:18 ) “Jehudah conquered Gaza and its territory”? Include Gaza. “Ascalon and its territory”, include Ascalon. If it is so, what about the brook of Egypt. 15:4 . Num . 34.9 , identified by R. Saadia Gaon as Wadi el-‘Arish. ? Include the brook of Egypt. Rebbi Joshua ben Levi said it is written ( Jud . 11:3 ): “Jephtah fled because of his brothers and dwelled in the land Good,” that is Hippos. Why is it called “Good”, because it frees from tithes. [, Chapter 2 (at Note 97 ); it refers to Kefar Ẓemaḥ, a place within the municipality of Hippos with a Jewish quarter, in contrast to Gentile Hippos. It has no connection with the theme of this paragraph other than the mention of Hippos. Rebbi Immi asked: Are these not of the taxpayers? Rebbi Immi is of the opinion that taxpayers count as if they were conquered.] For Rebbi Samuel bar Naḥman said, Joshua sent three orders. rabba 17(6 ) the reading is פרוזדוגמאות in the printed editions and פרסטיגמאות in Arukh . Compare Greek πρόσταγμα “command, edict”. to the Land of Israel before they entered the Land: Those who want to evacuate should evacuate, those who want to make peace should make peace, those who want to go to war should go to war. The Girgasites. 24:11 as having fought against Israel, they are not mentioned anywhere in the report on the conquest. evacuated, believed in the Holy One, praised be He, and went to Africa 94a ), the identification is quoted in the name of Mar Zuṭra, a late Amora known for his quotes of sermons of early authorities. . ( 2K . 18:32 , Is . 36:17 ) “Until I come and take you to a land like your Land,” that is Africa. The people of Gibeon made peace, ( Jos . 10:1 ) “… that the inhabitants of Gibeon had made peace with Israel.” Thirty-one kings went to war and fell. Why did they make no decree about the direction of Gerar? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because its oases are poor. How far? Rebbi Ḥanin in the name of Rebbi Samuel ben Rabbi Isaac: Up to the brook of Egypt. 15:4 . Num . 34.9 , identified by R. Saadia Gaon as Wadi el-‘Arish. . But is not the oasis of Gaza a good one? Pishpesha said before Rebbi Yose: I asked Rebbi Aḥa and he permitted. Rebbi Zeïra went to the hot springs of Pella and found himself outside of the “Babylonian date palms”. He sent to ask Rebbi Ḥiyya bar Abba; Rebbi Ḥiyya bar Abba asked the two sons of Rebbi Eviatar from Dama who said to him, Cohanim are used to go there. The Cohanim asked Rebbi Joḥanan about that strip around Naveh. Rebbi Joḥanan said to them in the name of Rebbi Onias from Ḥauran: Cohanim are used to go there up to Edrei, and in the region of Bostra Chapter 2, Note 8 . up to the orchard. Rebbi Abbahu said: There are Samaritan places permitted since the days of Joshua bin Nun and they remain permitted. Rebbi Yose inquired: If that is so, Cohanim should not worry about their ḥallah . But we see that rabbis worry as impure. ! Rebbi Judah ben Pazi said, it is not because of what you said, but because it never was absolutely under government control. Rebbi Yasa heard that his mother had come to Bostra. He went and asked Rebbi Yoḥanan, may I leave? He said to him, if it is because of danger on the road, leave. If it is in order to honor father and mother, I do not know. Rebbi Samuel bar Rav Isaac said, Rebbi Yoḥanan still needs to answer. He importuned him, so he said: If you decided to go, return in peace. Rebbi Eleazar heard this and said: there is no greater permission than that. Rebbi Simeon ben Laqish asked Rebbi Ḥaninah: What is the status of one who buys in Ammon and Moab? He said to him, I heard from the great Rebbi Ḥiyya only “outside the crossroads of Ascalon.” That is difficult, he asked him this and he answered that? But since Rebbi Ḥaninah never said anything he had not heard and because he did not want to send him away emptyhanded, he [R. Simeon] asked him one topic and he [R. Ḥanina] answered another. Rebbi Simon ben Laqish went to Bostra; they came to him and said to him: Select for us a man as preacher, judge, scribe, reader; one who will do everything we need. He selected a Babylonian and said to him, I have a good place for you. He went to Rebbi Joḥanan who said to him, from Babylonia to Babylonia. Rebbi Jacob bar Abba said, since Rebbi Joḥanan said from Babylonia to Babylonia, that means one who buys there is not obligated. But is it not forbidden to go to Tyre, and if one buys there is he not obligated? It was found stated: A sign for Ammon, Moab, and the Land of Egypt: There are two regions4:3 that a “new decree”, enacted after the destruction of the Temple, requires Jewish farmers in these regions to give tithes of the poor. It is stated here that these obligations apply only to those parts of these countries which border on the Holy Land. . From the first one eats and it may be worked, from the other one eats and it may not be worked. Rebbi Joḥanan wanted to refer to ( Deut . 4:43 ): “Beṣer in the prairie 58b ), the identification is R. Simeon’s and R. Joḥanan insists that these are different places. (Bostra is in the North, at the Eastern end of the Bashan highlands; Beṣer is in the South, in the low plain near the Dead Sea.) ”. He asked Rebbi Simeon ben Laqish: Is Beṣer Bostra? Rebbi Isaac bar Naḥman: Did not Rebbi Simeon ben Laqish ask Rebbi Ḥaninah: What is the status of one who buys in Ammon and Moab? Rebbi Zeïra said, I asked this question before Rebbi Assi: Are not Ammon and Moab from Moses? Rebbi Mana asked this question before Rebbi Ḥaggai: Are not Ammon and Moab from Moses? Ammon and Moab are not from Rebbi Eleazar ben Azariah 4 there is a list of decrees enacted on the day R. Eleazar ben Azariah was made head of the Synhedrion. On the authority of R. Joshua it was decreed that “Ammon and Moab” (i. e., the domains of the former tribes Reuben and Gad) must give tithe of the poor in the Sabbatical. This implies that the land there is cultivated during the Sabbatical. Therefore, Transjordan cannot be part of the Holy Land where work is forbidden. ! Rebbi Yose ben Rebbi Abun said, it is written ( Num . 22:26 ): “For Ḥešbon is the city of Siḥon, the king of the Amorites.” Rebbi Simeon was not sure whether it was purified from the hand of Siḥon and Og or not. If you say it was purified it is obligated, if you say it was not purified it is free. Rebbi Tanḥuma said ( Deut . 2:31 ): “Make profane for inheritance, to inherit his land.” I made his land profane before you 60b . . Rebbi Ḥuna wanted to permit the Gebalitis (Jerusalem 1953), pp. 51–86. Gebalitis was the name of the region of Petra. . He came to Rebbi Mana and said to him: This is for you to sign. He did not agree to sign. The next day, Rebbi Ḥiyya bar Madia came to him and said, you did well that you did not sign, for your father, Rebbi Jonah, used to say that Antoninus Chapter 9, Note 79 . gave there to Rebbi two thousand gifts for sharecropping. Therefore it may be eaten. 25:6 ): “The Sabbatical yield shall be food for you.” Therefore, it is a positive obligation to eat Sabbatical fruits; they may not be used for industrial purposes or intentionally wasted (Mishnah 8:2). In the opinion of R. Isaac ibn Ghiat produce grown by a Jew in violation of the Sabbatical is forbidden for all Jews. In the opinion of R. Simson, the Mishnah refers to the time when no produce is left on the fields for the wild animals; then no Sabbatical produce harvested earlier may be kept or eaten. This is a biblical commandment based on Lev . 25:7 and explained in Mishnah 9:2. In the opinion of Maimonides in his Code ( Šemiṭṭah weYovel 4:26), in the later versions of his Mishnah Commentary (see the edition of R. Y. Qafeḥ), and explained at length in a responsum (ed. Blau #128, Peër Hador #15) the Mishnah refers to the rabbinic prohibition to buy in the Holy Land during the Sabbatical any produce that has to be sown and tended since we are concerned that a ready market for this produce will tempt people to work their fields. Only wild growing vegetables and fruits of trees may be bought. Clearly, any produce collected by one’s family from abandoned fields may be eaten (and stored as long as there are fruits left for the wild animals on the field.) The commentary follows the interpretation of Maimonides. but not worked like Syria and is free from tithes since one deals with Gentile fields. Rav Huna said: So is the Mishnah: “Between Akhzib and Euphrates, between Akhzib and Amanus.” It was stated 2:12 , Ḥallah 2:11, Yerushalmi Ḥallah 4:8 , Babli Giṭṭin 8a . : What is the Land and what is outside the Land? From the slopes of Taurus Amanus inwards is the Land of Israel 8a ) identifies Mount Hor ( Num . 34:7 ) with Taurus Amanus. The Euphrates as border of the Holy Land is mentioned in Deut . 1:7 . Amanus and Euphrates are the borders of promise, not the actual borders. The rules given in this sentence apply only to the territory North of Akhzib described in the book of Joshua as part of the tribal distribution. The rest of the territory is “Syria” (cf. Peah , Chapter 7, Note 119 ). , from Taurus Amanus to the outside is outside the Land. About the islands in the sea, one looks at them as if a string were drawn from Taurus Amanus to the brook of Egypt; from the string to the inside is the Land of Israel, from the string to the outside is outside the Land. Rebbi Jehudah said, all that lies before the Land of Israel is like the Land of Israel since it is said ( Num . 34:6 ): “The Eastern border shall be for you the Great Sea 1.130) in his description of the list of peoples ( Gen . 10 ) writes that the domain of the Canaanites did extend “to the Ocean”. The commentators to Josephus take this as a reference to the Indian Ocean; the text here shows that the Ocean is, as always in Greek literature, the Atlantic Ocean (at the straits of Gibraltar). According to R. Jehudah, Crete (and possibly Sicily) was first settled by Canaanite tribes and promised to Abraham. as border.” Assuming that a string were drawn from Cephalaria. nat . V (18) 21) promunturium Syriae Antiochiae . to the Ocean, inside the string is the Land of Israel, outside is outside the Land. Rebbi Justus bar Shunem said, when the people of the Diaspora arrive at Taurus Amanus 4:8 , Midrash Širrabba 4(18). they will sing. What is the reason? ( Cant . 4:8 ) “Sing from the top of Amanah”.

עוֹשִׂין בְּתָלוּשׁ בְּסוּרִיָּא אֲבָל לֹא בִמְחוּבָּר. דָּשִׁים וְזוֹרִים וְדוֹרְכִים וּמְעַמְּרִין אֲבָל לֹא קוֹצְרִים וְלֹא בוֹצְרִין וְלֹא מוֹסְקִין. כְּלָל אָמַר רִבִּי עֲקִיבָה כָּל שֶׁכְּיוֹצֵא בוֹ מוּתָּר בָּאָרֶץ עוֹשִׂין אוֹתוֹ בְסוּרִיָּא. עוֹשִׂין בְּתָלוּשׁ בְּסוּרִיָּא כו׳. אָמַר רִבִּי אַבָּהוּ שֶׁלֹּא יְהוּ הוֹלְכִין הוֹלְכִין וּמִשְׁתַּקְעִין שָׁם. בְּתָלוּשׁ לָמָּה הוּא מוּתָּר מִן גַו דוּ חָמֵי רַוְוחָא קְרִיב לָא נְפִיק. רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן בְּעָא קוֹמֵי רִבִּי מָנָא מַהוּ לִטְחוֹן עִם הַגּוֹי בָּאָרֶץ. אָמַר לֵיהּ מַתְנִיתָא אָמַר שֶׁהוּא אָסוּר דְּתַנִּינָן עוֹשִׂין בְתָלוּשׁ בְּסוּרִיָּא אֲבָל לֹא בִמְחוּבָּר הָא בָאָרֶץ אֲפִילוּ בְתָלוּשׁ יְהֵא אָסוּר. מָקוֹם שֶׁהוּא נֶאֱכָל וְלֹא נֶעֱבָד. מַהוּ לְהַשְׂכִּיר בְּהֶמְתּוֹ שָׁם. רִבִּי לֵוִי צִנַּבְּרִיָּא שָׁאַל לְרִבִּי יִצְחָק וּלְרִבִּי אִימִּי וְאָסְרוּן. רִבִּי הוֹשַׁעְיָה יְהַב לְעַמְמַיָּא פְרִיטִין לֹא מִשּׁוּם דְהוּא אָסוּר אֶלָּא שֶׁלֹּא לְיַיחֵד בְּהֶמְתּוֹ עִם הַגּוֹי. וּמַה נָן קַיָימִין. אִם בְּפֵירוֹת שִׁשִּׁית שֶׁנִּכְנְסוּ לַשְּׁבִיעִית אֲפִילוּ בָאָרֶץ מוּתָּר. אִם בְּפֵירוֹת שְׁבִיעִית שֶׁיָּצְאוּ לְמוֹצָאֵי שְׁבִיעִית לַחֲרוֹשׁ מוּתָּר וְלִקְצוֹר אָסוּר. אֶלָּא כִּי נָן קַיָימִין בְּפֵירוֹת שְׁבִיעִית בַּשְּׁבִיעִית. רִבִּי חוּנָא אֲזַל לְצוֹר וְאָסַר לוֹן הָדָא אַשְׁקִיָיתָה. שָׁמַע רִבִּי יוֹסֵי וְאָמַר וְיֵאוּת וְהָדָא לֹא בִמְחוּבָּר הִיא. וְהָא תַנִּינָן מַשְׁקִין בֵּית הַשַּׁלְּחִין בְּמוֹעֵד וּבַשְּׁבִיעִית. אָמַר רִבִּי יוּדָן לִזְרָעִים שֶׁבּוֹ. רִבִּי מָנָא בָּעֵי מֵעַתָּה יְהֵא מוּתָּר לַחֲרוֹשׁ לָהֶן.

MISHNAH: One works in Syria what is plucked but not what is standing. One threshes, winnows, treads, and makes sheaves, but one harvests neither grain, nor grapes or olives. Rebbi Aqiba stated a rule: Everything that is permitted in the Land of Israel one does in Syria. HALAKHAH: “One works in Syria what is plucked”, etc. Rebbi Abbahu said, so that they should not go and stay there permanently. Then why may he work what is plucked? Since he sees only small gain he will not leave. Rebbi Yose ben Rebbi Abun asked before Rebbi Mana: May one mill with a Gentile in the Land? He said to him, the Mishnah tells us that it is forbidden, as it is stated: “One works in Syria what is plucked but not what is standing;” therefore in the Land it should be forbidden even when it was plucked. At a place where one may eat but not work, may one rent out one’s animals there? Rebbi Levi from Sennabaris III ix 7) is at the Southern end of Lake Genezareth. asked Rebbis Isaac and Immi and they forbade it. Rebbi Hoshaia gave money to the Gentiles 2:1) “one may not put an animal into a Gentile’s stable because they are suspected of sodomy.” , not because it would have been forbidden but so as not to leave his animal alone with a Gentile. What are we dealing with? If about produce of the sixth year held over to the Sabbatical, even in the Land it is permitted. If produce of the Sabbatical is held over to the year after the Sabbatical, one is permitted to plough but forbidden to harvest. But one deals with produce of the Sabbatical in the Sabbatical. Rebbi Ḥuna went to Tyre and forbade them a kind of irrigation. Rebbi Yose heard this and said, this is correct, is this not about [plants] connected to the ground? But did we not state ( Mishnah Mo‘ed Qaṭan 1:1 ): “One irrigates a field in intensive agriculture both during the intermediate days of a holiday and during the Sabbatical year?” Rebbi Yudan said, only for the vegetables there. Rebbi Mana said, then it should also be permitted to plough for them 1:1; one is at a loss to understand the position of the rabbis who forbid it. !

בְּצָלִים שֶׁיָּרְדוּ עֲלֵיהֶן גְּשָׁמִים וְצִימְחוּ אִם הָיוּ הֶעָלִין שֶׁלָּהֶן שְׁחוֹרִים אֲסוּרִין. הוֹרִיקוּ הֲרֵי אֵילּוּ מוּתָּרִין. רִבִּי חֲנִינָא בֶּן אַנְטִיגְנָס אוֹמֵר אִם אֵינָן יְכוֹלִין לְהִיתָּלֵשׁ בֶּעָלִין שֶׁלָּהֶן אֲסוּרִין כְּנֶגֶד כֵּן מוֹצָאֵי שְׁבִיעִית מוּתָּרִין. כֵּינִי מַתְנִיתָא שְׁחוֹרִין אֲסוּרִין וִירוֹקִין מוּתָּרִין. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן בָּצֵל שֶׁעֲקָרוֹ וּשְׁתָלוֹ מִכֵּיוָן שֶׁהִשְׁחִיר מִתְעַשֵּׂר לְפִי כוּלּוֹ. רִבִי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן בָּצֵל שֶׁעֲקָרוֹ וּשְׁתָלוֹ מִכֵּיוָן שֶׁהִשְׁרִישׁ מִתְעַַשֵּׂר לְפִי כוּלּוֹ. וְלֹא שַׁנְיָיא בֵּין שֶׁעֲקָרוֹ בַשְּׁבִיעִית וּשְׁתָלוֹ לְמוּצָאֵי שְׁבִיעִית בֵּין שֶׁעֲקָרוֹ בַשְּׁבִיעִית. רִבִּי זְעִירָא אָמַר מִכֵּיוָן שֶׁרָבָה עָלָיו הֶחָדָשׁ מוּתָּר. רִבִּי לָא רִבִּי אִימִּי תְּרַוֵּיהוֹן אָמְרֵי אָסוּר. מַתְנִיתִין פְלִיגָא עַל רִבִּי לָא וְעַל רִבִּי אִימִּי. דְּתַנֵי זֶה הַכְּלָל שְׁהָיָה רִבִּי שִׁמְעוֹן אוֹמֵר מִשּׁוּם רִבִּי יְהוֹשֻׁעַ כָּל דָּבָר שֶׁיֵּשׁ לוֹ מַתִּירִין כְּגוֹן טֵבֵל וּמַעֲשֵׂר שֵׁינִי וְהֶקְדֵּשׁ וְחָדָשׁ לֹא נָתְנוּ לָהֶן חֲכָמִים שִׁיעוּר אֶלָּא מִין בְּמִינוֹ בְּכָל שֶּׁהוּא וּשֶׁאֵינוֹ בְמִינוֹ בְּנוֹתֵן טַעַם. וכָל דָּבָר שֶׁאֵין לוֹ מַתִּירִין כְּגוֹן תְּרוּמָה וְחַלָּה וְעָרְלָה וְכִלְאַיִם נָתְנוּ לָהֶן חֲכָמִים שִׁיעוּר מִין בְּמִינוֹ וּשֶׁלֹּא בְמִינוֹ בְּנוֹתֵן טַעַם. הָתִיבוּן הֲרֵי שְׁבִיעִית הֲרֵי אֵין לָהּ מַתִּירִין וְלֹא נָתְנוּ לָהּ חֲכָמִים שִׁיעוּר. אָמַר לָהֶן לֹא אִם אָמַרְתֶּם בַּשְּׁבִיעִית שֶׁאֵינָהּ אוֹסֶרֶת כָּל שֶׁהוּא אֶלָּא בְבִיעוּר אֲבָל לַאֲכִילָה בְנוֹתֵן טַעַם. מַה עָבְדִין לָהּ. רִבִּי הִילָא וְרִבִּי אִימִּי פָּתְרִין לָהּ בְּעֵירוּבִין אֲבָל בְּגִידּוּלִין חוֹמֶר הוּא בְגִידּוּלִין. דְּאָמַר רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹנָתָן בָּצָל שֶׁל כִּלְאֵי הַכֶּרֶם שֶׁעֲקָרוֹ וּשְׁתָלוֹ אֲפִילוּ הוֹסִיף כַּמָּה אָסוּר שֶׁאֵין גִידּוּלֵי אִיסּוּר מַעֲלִין אֶת הָאִיסּוּר. מַתְנִיתָא פְלִיגָא עַל רִבִּי זְעִירָא דְּתַנִּינָן גִּידּוּלֵי תְרוּמָה תְרוּמָה וְגִידוּלֵי גִידוּלֵיהֶן חוּלִין אֲבָל טֵבֵל וּמַעֲשֵׂר רִאשׁוֹן וּסְפִיחֵי שְׁבִיעִית וּתְרוּמַת מַעֲשֵׂר וְהַמְּדוּמַע וְהַבִּיכּוּרִין גִידוּלֵיהֶן חוּלִין. וְתַנֵּי עֲלָהּ בְּמַה דְבָרִים אֲמוּרִים בְּדָבָר שֶׁזַּרְעוֹ כָלָה. אֲבָל בְּדָבָר שֶׁאֵין זַרְעוֹ כָלָה גִידוּלֵי גִידוּלִין אֲסוּרִין. מַה עֲבַד לָהּ רִבִּי זְעִירָא. פָּתַר לָהּ בִּקְדּוּשַׁת שְׁבִיעִית בְּבִיעוּר אֲבָל לָאֲכִילָה כֵּיוָן שֶׁרָבָה עָלָיו הֶחָדָשׁ מוּתָּר. רִבִּי אַבָּהוּ עָל לְאַרְבֵּל וְאִיתְקַבֵּל גַּבֵּי אַבָּא בַּר בִּנְיָמִן אָתוּן וּשְׁאָלוּן לֵיהּ בְּאִילֵּין בְּצָלַיָיא וְהוֹרֵי לוֹן כְּהָדָא דְרִבִּי זְעִירָא מִכֵּיוָן שֶׁרָבָה עָלָיו הֶחָדָשׁ מוּתָּר. חָמְתוֹן סְמִיכִין עֲלוֹי. אָמַר לוֹן. אֲנִי לֹא אָמַרְתִּי אֶלָּא בְּמוּרְכָנִין. אָמַר רִבִּי יוּדָה בַר פָּזִי אֲנָא יְדַע רֹאשָׁהּ וְסוֹפָהּ כַּד דְּשָׁמַע רִבִּי לָא וְרִבִּי אִימִּי פְלִיגִין שְׁרַע מִינָהּ.

MISHNAH: Onions growing after it rained on them, if the leaves are black they are forbidden, becoming green they are permitted. Rebbi Ḥanina ben Antigonos says, if they cannot be drawn out by their leaves they are forbidden; in the same case in the year after the Sabbatical they are permitted. HALAKHAH: So is the Mishnah: Black are forbidden, green are permitted. Rebbi Yose in the name of Rebbi Joḥanan: An onion taken out of the ground and replanted once it darkened has to be tithed completely 59a ) and rejected there. . Rebbi Ḥiyya in the name of Rebbi Joḥanan: An onion taken out of the ground and replanted once it developed new roots has to be tithed completely. There is no difference whether it was taken out in the Sabbatical year and replanted in the year after or was taken out in the Sabbatical year. Rebbi Zeïra said, once the new growth is the majority it is permitted; Rebbi Hila and Rebbi Immi both say it is forbidden 57b ), Rebbi Immi (Ammi) is quoted as having no answer. . A baraita disagrees with Rebbi Hila and Rebbi Immi, as it was stated 58a , Yerushalmi Nedarim 6:8 (fol. 39d). The principle stated by R. Simeon is generally accepted. : “This is the rule Rebbi Simeon proclaimed in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel Chapter 1, Note 303 . Ṭevel is forbidden but taking heave and tithes turns ṭevel into profane food. , Second Tithe, donations to the Temple, and new grain sacrifice on the 16th of Nisan (or, in the absence of a Temple, after the 16th of Nisan automatically). Therefore, early grain becomes permitted simply by waiting. [Summer grain that develops roots only after the 16th of Nisan is forbidden until the 16th of Nisan the following year. The climatic conditions in Israel do not permit the planting of summer wheat. Cf. Orlah 3:8 , Philo The Special Laws II.125.] , the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave which is a kind of heave) must be eaten in purity by a Cohen or burned if impure. It can never become profane food; cf. Berakhot Chapter 1, note 3. , ḥallah , and orlah . 19:23 ). , the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted. They objected. : but there is the Sabbatical that admits no act to permit it and the Sages did not fix a limit! He said to them, no. When you mention the Sabbatical, its produce is forbidden in the minutest amount only after it must be destroyed. 25:7 ) “For your domestic animals and the wild animals on your Land shall be all its produce for food.” One concludes from this that produce taken during the Sabbatical may be eaten by humans only as long as there is similar produce for the wild animals in the fields. If there is nothing left for the wild animals, produce taken for humans must be destroyed. , but for food if it can be tasted.” What do they do with it? Rebbi Hila and Rebbi Immi explain it in mixtures, but as far as growing plants are concerned, this is more severe since Rebbi Zeïra said in the name of Rebbi Jonathan 57b ) is also attributed to R. Joḥanan. The case discussed there is one of ‘orlah , but both ‘orlah and kilaim in a vineyard are forbidden for all usufruct and follow the same principles. “Enormously” is quantified in the Babli as “200 fold.” : An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. A Mishnah disagrees with Rebbi Zeïra as we have stated ( Terumot 9:4): “A growth from heave is heave but the growth from its growth is profane. But the growth from ṭevel , First Tithe, aftergrowth of the Sabbatical, heave of the tithe, dema‘ , and First Fruits is profane.” We have stated on this: “When is this true? If the seed disappears. But if the seed does not disappear even growth from growth is forbidden 60a ) give an example of a new plant growing from seeds that remain recognizable. .” How does Rebbi Zeïra deal with this? He explains it that the sanctity of the Sabbatical applies when it must be destroyed, but for food once the new growth is the majority it is permitted. Rebbi Abbahu went up to Arbel and was received by Abba bar Benjamin. They came and asked him about these onions; he taught them the statement of Rebbi Zeïra “once the new growth is the majority it is permitted.” He saw them relying on him; then he said to them: I was referring only to those that are bent down 58a , reads מדוכנים “broken ones”.] Rebbi Jehudah bar Pazi said, I know beginning and end; when he heard that Rebbi Hila and Rebbi Ammi disagreed, he shrank from it.

מֵאֵימָתַי מוּתָּר אָדָם לִיקַח יֶרֶק בְּמוֹצָאֵי שְׁבִיעִית מִשֶּׁיֶּעָשֶׂה כְיוֹצֵא בוֹ. עָשָׂה הַבָּכִיר הִתִּיר הָאָפֶל. רִבִּי הִתִּיר לִיקַח יֶרֶק מוֹצָאֵי שְׁבִיעִית מִיַּד. אֵין מוֹצִיאִין שֶׁמֶן שְׂרֵיפָה וּפֵירוֹת שְׁבִיעִית מֵהָאָרֶץ לְחוּצָה לָאָרֶץ. אָמַר רִבִּי שָׁמַעְתִּי בְּפֵירוּשׁ שֶׁמּוֹצִיאִין לְסוּרִיָּה וְאֵין מוֹצִיאִין לְחוּצָה לָאָרֶץ. אֵין מְבִיאִין תְּרוּמָה מֵחוּצָה לָאָרֶץ לָאָרֶץ. אָמַר רִבִּי שָׁמַעְתִּי בְּפֵירוּשׁ שֶׁמּוֹצִיאִין מִסּוּרִיָּה וְאֵין מְבִיאִין מֵחוּצָה לָאָרֶץ. בָּרִאשׁוֹנָה הָיָה הַיֶּרֶק אָסוּר בִּסְפָרֵי אֶרֶץ יִשְׂרָאֵל הִתְקִינוּ שֶׁיְּהֵא הַיֶּרֶק מוּתָּר בִּסְפָרֵי אֶרֶץ יִשְׂרָאֵל. אַף עַל פִּי כֵן הָיָה אָסוּר לְהָבִיא יֶרֶק מִחוּץ לָאָרֶץ לָאָרֶץ. הִתְקִינוּ שֶׁיְּהֵא מוּתָּר לְהָבִיא יֶרֶק מִחוּץ לָאָרֶץ לָאָרֶץ. אַף עַל פִּי כֵן הָיָה אָסוּר לִיקַח יֶרֶק בְּמוֹצָאֵי שְׁבִיעִית מִיַּד. רִבִּי הִתִּיר לִיקַח יֶרֶק בְּמוֹצָאֵי שְׁבִיעִית מִיַּד בַּר מִן קֶפַלּוֹטָא. מַה עָבְדוּן לֵיהּ צִיפֹּרָאיֵי אַלְבְּשׁוּנֵיהּ סַקָּא וְקִיטְמָא. וְאַיְיתוּנֵיהּ קוֹמֵי רִבִּי. אָמְרִין לֵיהּ מַה חָטָא דֵין מִן כָּל יַרְקָא וְשָׁרָא לִי לוֹן. עוּלָּא בַּר יִשְׁמָעֵאל בְּשֵׁם רִבִּי חֲנִינָה. רִבִּי וְרִבִּי יוֹסֵי בַּר יְהוּדָה נַחְתוֹן לְעַכּוֹ. וְאִיתְקַבְּלוּן גַּבֵּי רִבִּי מָנָא. אָמַר לָהֶן רִבִּי עֲשֵׂה לָנוּ לֹפַּס אֶחָד שֶׁל יֶרֶק עֲבַד לֵיהּ קוּפָּד. לְמָחָר אָמַר לֵיהּ עֲשֵׂה לָנוּ לֹפַּס אֶחָד שֶׁל יֶרֶק עֲבַד לוֹן תַּרְנְגוֹלְתָא. אָמַר רִבִּי נִיכָּר הוּא זֶה שֶׁהוּא מִפֶּתַח שֶׁל [סָמָאֵל]. אָמַר לֵיהּ רִבִּי יוֹסֵי בֵּי רִבִּי יְהוּדָה אֲפִילוּ מִפֶּתַח שֶׁל [סָמָאֵל] אֵינוֹ. וְלָמָּה עֲבַד כֵּן דּוּ תַלְמִיד מִן תַּלְמִידוֹי דְּרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר הַיֶּרֶק אָסוּר בִּסְפָרֵי אֶרֶץ יִשְׂרָאֵל. כַּד אֲתָא לְגַבֵּהּ תַּנֵּי לֵהּ עוּבְדָא. אָמַר לֵיהּ צָרִיךְ הֲוֵיתָה עֲבִיד כְּוָותִין. תַּמָּן תַּנִּינָן מִן הַיֶּרֶק מוּתָּר בְּיַרְקוֹת הַשָּׂדֶה שֶׁהוּא שֵׁם לְוָוי. וְתַנֵּי עֲלָהּ הַנּוֹדֵר מִן הַיֶּרֶק בַּשְּׁבִיעִית אָסוּר אַף בְּיַרְקוֹת שָּׂדֶה. תַּנֵּי רִבִּי קְרִיסְפָּא בְשֵׁם רִבִּי חֲנַנְיָה בֶּן גַּמְלִיאֵל וְאָמַר טַעְמָא. הָדָא דְתֵימַר עַד שֶׁלֹּא הִתִּיר רִבִּי לְהָבִיא יֶרֶק מִחוּץ לָאָרֶץ לָאָרֶץ אֲבָל מִשֶׁהִתִּיר רִבִּי לְהָבִיא יֶרֶק מִחוּץ לָאָרֶץ לָאָרֶץ. הִיא שְׁבִיעִית הִיא שְׁאָר שְׁנֵי שָׁבוּעַ. רִבִּי יוֹסֵי בַּר חֲנִינָא אוֹמֵר עוּלְשִׁין חֲשׁוּבוֹת הֵן לְטַמֵּא טוּמְאַת אוֹכְלִין בַּשְּׁבִיעִית. הָדָא דְתֵימַר עַד שֶׁלֹּא הִתִּיר רִבִּי. אֲבָל מִשֶׁהִתִּיר הִיא שְׁבִיעִית הִיא שְׁאָר שְׁנֵי שָׁבוּעַ. הֲווֹן בְּעָיָין מֵימַר לָא פְלִיגִין. אַשְׁכַּח תַּנֵּי רִבִּי יוּדָה אָמַר עַד גְּזִיב. רִבִּי שִׁמְעוֹן אוֹמֵר עַד אֲמָנֹס. תַּנֵּי פֵּירוֹת הָאָרֶץ שֶׁיָּצְאוּ חוּץ לָאָרֶץ מִתְבַּעֲרִין בִּמְקוֹמָן דִּבְרֵי רִבִּי שִׁמְעוֹן. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מֵבִיאָן לָאָרֶץ וּמְבַעֲרָן דִּכְתִיב בְּאַרְצֶךָ תִּהְיֶה כָל תְּבוּאָתָהּ לֶאֱכוֹל. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. הוֹרֵי רִבִּי אִמִּי כְהֵן תַּנְיָא קַמַּיָּא לְקוּלָּא. אָמַר רִבִּי הִילָא וּבִלְבַד שֶׁלֹּא יַעֲבִירֵם מִמָּקוֹם לְמָקוֹם. תַּמָּן תַּנִּינָן אֲרִיסְטוֹן הֵבִיאו בִּיכּוּרִים מֵאִיסְפַּמֵּיָא וְקִיבְּלוּ מִמֶּנּוּ. וְיָבִיא תְרוּמָה. אָמַר רִבִּי הוֹשַׁעְיָה בִּיכּוּרִים בַּאֲחֵרַיּוּת בַּעֲלִים. תְּרוּמָה אֵינָה בַּאֲחֵרַיּוּת בַּעֲלִים. אִם אָמַר אַתְּ כֵּן אַף הֵן מְרַדְּפִין אַחֲרֵיהֶם לְשָׁם.

MISHNAH: When may one buy vegetables in the year following the Sabbatical? After similar ones are ready. When the early ripe one is ready, the late is permitted. Rebbi permitted to buy vegetables immediately after the end of the Sabbatical Chapter 7, Notes 80–81 . The last sentence is also in Tosephta Ševíit 5:1. . One does not export oil to be burned 1(9 ), the statement of Rebbi is attributed to R. Simeon.] and produce of the Sabbatical from the Land to outside the Land. Rebbi said, I heard explicitely that one exports to Syria but not to outside the Land. One does not bring heave from outside the Land into the Land. Rebbi said, I heard explicitly that one may bring from Syria but not from outside the Land. HALAKHAH: Originally, vegetable was forbidden at border settlements of the Land of Israel. They decreed that vegetable should be permitted at border settlements of the Land of Israel but it would still be forbidden to import vegetables from outside into the Land. Then they decreed that it was permitted to import vegetables from outside into the Land but it would still be forbidden to buy vegetables immediately after the end of the Sabbatical. Rebbi permitted to buy vegetables immediately after the end of the Sabbatical except for leeks. What did the Sepphorians do? They clothed one specimen in sack and ashes and brought it before Rebbi, saying what sin did this one commit among all vegetables? He permitted it to them 53b ) and (b) the vegetables will be moistened for the transport and, therefore, be impure (cf. Demay , Chapter 2, Notes 136–137 ). . Ulla bar Ismael in the name of Rebbi Ḥanina: Rebbi and Rebbi Yose ben Rebbi Jehudah descended into Acco and were received by Rebbi Mana. Rebbi said to them, make us a dish p. 279. of vegetables; he made him red meat. The next day, he said again make us a dish of vegetables; he made him chicken. Rebbi said, this one is recognizable as coming from the door of Samaël. Rebbi Yose ben Rebbi Jehudah said to him, he is not even coming from the door of Samaël. Why did he do this? Because he is a student from the students of Rebbi Jehudah, and Rebbi Jehudah said vegetables are forbidden in the border settlements of the Land of Israel. When he met him, he told him the facts. He said to him, you should have acted following us. There 6:13 . “He who vows to abstain from vegetables …” The paragraph is copied in Nedarim 6:13, fol. 39d; a parallel is in the Babli ( Nedarim 53a–b ). , we have stated: “From vegetables”, he is permitted field vegetables because these have an additional name. We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables from the school of Rashi, usually one means by “vegetables” those grown in irrigated garden beds. But in the Sabbatical year, all garden beds also are abandoned to the poor and even well-to-do persons will use field vegetables. According to R. Nissim Gerondi, garden beds will not yield anything in the Sabbatical since nothing is planted and, usually, garden beds are carefully harvested, so there will be no spontaneous growth. .” Rebbi Crispus stated the reason in the name of Rebbi Ḥananiah ben Gamliel 53b ), R. Ḥananiah ben Gamliel states that one imports vegetables into the Land. This refers to the aftermath of the war of Bar Kokhba, about 60 years prior to Rebbi’s activity, and does not imply official sanctioning. : That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit. But since he permitted, there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. They wanted to say that there is no disagreement. It was found stated: Rebbi Judah said, up to Akhzib. Rebbi Simeon is saying, up to Amanus. It was stated: “Produce of the Land that was exported is removed at its place, the words of Rebbi Simeon. Rebbi Simeon ben Eleazar says, one returns it to the Land and removes it, as it is written ( Lev . 25:7 ): ‘In your Land shall all its produce be food.’ ” 52b ) it is anonymous. In the Land, the produce has to be removed (e. g., by being given away to the poor to be eaten) if nothing of its kind is left on the fields for wild animals. Rebbi Jacob bar Aḥa said, Rebbi Immi taught following the first Tanna for leniency. Rebbi Hila said, but he should not move it from place to place, everybody will agree that the produce may be returned to the Land to be given to the local poor. . There 4:12 . There, the text is better, אפמיא Apamea in Syria. In the Babli in particular, Apamea is usually given as איספמיא which occasionally means “Spain”. , we have stated: “Ariston brought First Fruits. 26:1–11 . The text makes it quite clear that the obligation of bringing First Fruits is discharged only upon delivery of the fruits in the Temple courtyard. Heave is given to the Cohen from the barn; the transport is at the Cohen’s expense. If heave from Syria were acceptable, a Cohen might be tempted to leave the Land for Syria to collect heave from the Jews there. from Apamea and they received them from him.” Why could he not bring heave? Rebbi Hoshaia said, First Fruits are the responsibility of the owners, heave is not the responsibility of the owners. If you would say so, they would run after it there.