Jerusalem Talmud Sheviit Chapter 7

כְּלָל גָּדוֹל אָמְרוּ בַשְּׁבִיעִית כָּל שֶׁהוּא מַאֲכַל אָדָם וּמַאֲכַל בְּהֵמָה וּמִמִּין הַצּוֹבְעִים וְאֵינוֹ מִתְקַיֵים בָּאָרֶץ יֵשׁ לוֹ שְׁבִיעִית וּלְדָמָיו שְׁבִיעִית. יֵשׁ לוֹ בִּיעוּר וּלְדָמָיו בִּיעוּר. וְאֵי זֶה זֶה זֶה עָלֵה הַלּוּף הַשּׁוֹטֶה. הָרַנְדְּנָה הָעוּלְשִׁין וְהַכְּרֵשִׁין וְהָרְגִילָה וְנֵץ הֶחָלָב. וּמַאֲכַל בְּהֵמָה הַחוֹחִים וְהַדַּרְדָּרִים. וּמִמִּין הַצּוֹבְעִים סְפִיחֵי אִסָּטִיס וְקוּצָה יֵשׁ לָהֶן שְׁבִיעִית וְלִדְמֵיהֶן שְׁבִיעִית. יֵשׁ לָהֶן בִּיעוּר וְלִדְמֵיהֶן בִּיעוּר. עוֹד כְּלָל אַחֵר אָמְרוּ כָּל שֶׁהוּא מַאֲכַל אָדָם וּמַאֲכַל בְּהֵמָה וּמִמִּין הַצּוֹבְעִים וּמִתְקַיֵים בָּאָרֶץ יֵשׁ לוֹ שְׁבִיעִית וּלְדָמָיו שְׁבִיעִית. אֵין לוֹ בִּיעוּר וְלֹא לְדָמָיו בִּיעוּר. אֵי זֶה זֶה זֶה עִיקַּר הַלּוּף הַשּׁוֹטֶה וְעִיקַַּר הָרַנְדָּנָה הָעַרְקַבָּלִין וְהַחַלְבִּיצִין וְהַבּוּכָּרִיָּה. וּמִין הַצּוֹבְעִים הַפּוּאָה וְהָרִכְפָּא יֵשׁ לָהֶן שְׁבִיעִית וְלִדְמֵיהֶן שְׁבִיעִית. אֵין לָהֶן בִּיעוּר וְלֹא לִדְמֵיהֶן בִּיעוּר. רִבִּי מֵאִיר אוֹמֵר דְּמֵיהֶן מִתְבַּעְרִין עַד רֹאשׁ הַשָּׁנָה. אָמְרוּ לוֹ לָהֶן אֵין בִּיעוּר קַל וָחוֹמֶר לִדְמֵיהֶן. קְלִיפֵּי רִימוֹן וְהַנֵּץ שֶׁלּוֹ קְלִיפֵּי אֶגּוֹזִים וְהַגַּלְעִינִין. יֵשׁ לָהֶן שְׁבִיעִית וְלִדְמֵיהֶן שְׁבִיעִית. הַצַּבָּע צוֹבֵעַ לְעַצְמוֹ לֹא יִצְבַּע בְּשָׂכָר. שֶׁאֵין עוֹשִֹין סְחוֹרָה בְּפֵירוֹת שְׁבִיעִית. וְלֹא בִּבְכוֹרוֹת וְלֹא בִּתְרוּמוֹת. ולֹא בִּנְבֵילוֹת וְלֹא בִּטְרֵיפוֹת וְלֹא בִּשְׁקָצִים וְלֹא בִּרְמָשִׂין. וְלֹא יְהֵא לוֹקֵחַ יַרְקוֹת שָׂדֶה וּמוֹכֵר בַּשּׁוּק אֲבָל הוּא לוֹקֵט וּבְנוֹ מוֹכֵר עַל יָדוֹ. לָקַח לְעַצְמוֹ וְהוֹתִיר מוּתָּר לְמוֹכְרוֹ. לָקַח בְּכוֹר לְמִשְׁתֶּה בְּנוֹ אוֹ לְרֶגֶל וְלֹא צָרִיךְ לוֹ מוּתָּר לְמוֹכְרוֹ. צָדֵי חַיָּה עוֹפוֹת וְדָגִים שֶׁנִּתְמַנּוּ לָהֶן מִינִין טְמֵיאִין מוּתָּר לְמוֹכְרָן. רִבִּי יְהוּדָה אוֹמֵר אַף מִשֶּׁנִּתְמַנֶּה לוֹ לְפִי דַרְכּוֹ לוֹקֵחַ וּמוֹכֵר. וּבִלְבַד שֶׁלֹּא יְהֵא אוּמְנָתוֹ בְכָךְ. וַחֲכָמִים אוֹסְרִין. צְבָעִין לְאָדָם מַהוּ שֶׁיְּהֵא עֲלֵיהֶן קְדוּשַׁת שְׁבִיעִית. נִישְׁמְעִינָהּ מִן הָדָא לָכֶם כָּל שֶׁהוּא צוֹרֶךְ לָכֶם. וְתַנֵּי עֲלָהּ כְּגוֹן אֲכִילָה וּשְׁתִיָיה וּסִיכָה וּצְבִיעָה. יָצָאת מָלוּגְמָא שֶׁאֵינָהּ אֶלָּא לְחוֹלִין. יָצָאת אֳלֵינְתִּין שֶׁאֵינָהּ אֶלָּא לַתֲּפִילִין. רִבִּי יוֹנָה בְּעֵי וְלָמָּה יָצָאת מָלוּגְמָא שֶׁאֵין עָלֶיהָ קְדוּשַׁת שְׁבִיעִית. וְהָתַנֵּי דִּן וְצָד וְזֶרַע אִסָטִיס שֶׁזּוֹרְעִין אוֹתָן בְּמוֹצָאֵי שְׁבִיעִית קְדוּשַׁת שְׁבִיעִית חָלָה עֲלֵיהֶם. מַיי כְדוֹן לָכֶם הַשָּׁוֶה לְכוּלְּכֶם. רִבִּי יוֹסֵי בְשֵׁם רִבִּי לָא שָׁמַע מִן הָדָא תִהְיֶה. אַף לְהַדְלָקַת הַנֵּר וְלִצְבּוֹעַ בָּהּ צֶבַע. וְלֹא נִמְצָא מְאַבֶּד אֶת אוֹכְלֵי בְהֵמָה. תִּיפְתָּר בִּצְבוּעִין לְאָדָם. אָמַַר רִבִּי מָנָא תִּיפְתָּר בְאוֹכְלֵי בְהֵמָה לְאָדָם וְלֵית שְׁמַע מִנֵּיהּ כְּלוּם. צְבָעִין לִבְהֵמָה מַהוּ שֶׁיְּהֵא עֲלֵיהֶן קְדוּשַׁת שְׁבִיעִית. נִישְׁמְעִינָהּ מִן הָדָא עִיקַּר הַוֶורֶד וְעִיקַּר הָאֵגָה וְעִיקַּר הָאוֹג אֵין בָּהֶן קְדוּשַׁת שְׁבִיעִית. מִינֵי (כְּנִיסוֹת) מַהוּ שֶׁיְּהֵא עֲלֵיהֶן קְדוּשַׁת שְׁבִיעִית. נִישְׁמְעִינָהּ מִן הָדָא הַיַירְעָנִין וְהַבּוֹרִית וְהָאָהָל יֵשׁ לָהֶן קְדוּשַׁת שְׁבִיעִית. בְּשָׂמִים מַהוּ שֶׁיְּהֵא עֲלֵיהֶן קְדוּשַׁת שְׁבִיעִית. נִישְׁמְעִינָהּ מִן הָדָא הַפַּרְחָלָבַן [וְהָאוֹרֶן] אֵין עֲלֵיהֶן קְדוּשַׁת שְׁבִיעִית. חֲבֵרַיָיא דְּרִבִי שִׁמְעוֹן הוּא. דְּרִבִּי שִׁמְעוֹן אָמַר אֵין לִקְטָף שְׁבִיעִית מִפְּנֵי שֶׁאֵינוֹ פֶרִי. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי אַבָּהוּ תִּיפְתָּר דִבְרֵי הַכֹּל בְּהָדָא נְסוֹרָתָה. מִינֵי אַדְלָקוֹת מַה אִית לָךְ כְּגוֹן הָהֵן פְּקוּעָה. וְהָהֵן וֶורֶד תַּנֵּי בָּהּ תְּלַת מִילִּין. עָלִין שֶׁלּוֹ יֵשׁ לָהֶן שְׁבִיעִית וְלִדְמֵיהֶן שְׁבִיעִית. יֵשׁ לָהֶן בִּיעוּר וְלִדְמֵיהֶן בִּיעוּר. פִּיקָה שֶׁלּוֹ יֵשׁ לָהּ שְׁבִיעִית וְלִדְמֶיהָ שְׁבִיעִית. אֵין לוֹ בִּיעוּר וְלֹא לִדְמֶיהָ בִּיעוּר. עִיקָּר שֶׁלּוֹ אֵין לוֹ שְׁבִיעִית וְלֹא לְדָמָיו שְׁבִיעִית אֵין לוֹ בִּיעוּר וְלֹא לְדָמָיו בִּיעוּר. רִבִּי יִרְמְיָה בְּעָא קוֹמֵי רִבִּי אַבָּהוּ מַהוּ לִכְבּוֹשׁ מִן הָהֵן וֶורֶד. אָמַר לוֹ וְכִי יֵשׁ לוֹ מְלָאכָה אֲחֶרֶת. תַּנֵּי רִבִּי חִיָיא אוֹכֶל אָדָם הוּא. הוֹרֵי רִבִּי מָנָא אוֹרֳסָטִין שָׁרֵי אודורודוסטון שָׁרֵי קִיטְרָטוֹן שָׁרֵי מִירְסִינָּטוֹן שָׁרֵי דרמינון שָׁרֵי אִידְרוֹמִירוֹן אֲסִיר דיומילן אֲסִיר. צִיפֹּרַיֵּי שְׁאָלוּן לְרִבִּי אִימִּי מַהוּ לְחַטִּן בְּחוֹחִין.אָמַר לוֹ אַתּוּן אָמְרִין בְּשֵׁם רִבִּי חֲנִינָה אֲפִילוּ עֲלֵי קִינָרִיסָאשָׁרֵי. אָמַר רִבִּי יֹאשַׁיָּה לְעוּבְדָּה וּסְמוֹךְ עָלַיי. אָמַר רִבִּי יֹאשַׁיָּה אֵין לָךְ מְיוּחָד לִבְהֵמָה אֶלָּא חָצִיר בִּלְבַד וּשֶׁלְּקָחוֹ לְחַטִּן בּוֹ מוּתָּר לְחַטִּן בּוֹ. וְתַנֵּי חָצִיר וְכָל שְׁאָר יְרָקוֹת שֶׁלְּקָחָן לְחַטִּן בָּהֶן מוּתָּר לְחַטִּן בָּהֶן. חִישֵּׁב עֲלֵיהֶן לְאֹכֶל אָדָם אָסוּר לְחַטִּן בָּהֶן. תַּנֵּי בַּר קַפָּרָא מוּתָּר לְחַטִּן בָּהֶן וְאָסוּר לָלוֹתמֵהֶן לָמָּה שֶׁיֵּשׁ עֲלֵיהֶן קְדוּשַׁת שְׁבִיעִית וְאוֹכְלֵי בְהֵמָה אֵין עֲלֵיהֶן קְדוּשַׁת שְׁבִיעִית דְאַתְּ אָמַר עוֹשִֹין מֵהֶן מָלוּגְמָא לְאָדָם. אָמַר רִבִּי יוֹסֵי שְׁמָעִינָן שֶׁעוֹשִׂין מֵהֶן מָלוּגְמָא לְאָדָם וּשְׁמָעִינָן שֶׁמּוּתָּר לְסוֹחְטָן וְלַעֲשֹוֹתָן מֵהֶן סַמְמָנִין לְאָדָם. תַּמָּן תַּנִּינָן לוּלָבֵי זְרָדִים (וְשֶׁל עָרְלָה) וַעֲלֵי לוּף שׁוֹטֶה אֵין מְטַמְּאִין טוּמְאַת אוֹכְלִין עַד שֶׁיִּמְתְּקוּ לָמָּה שֶׁהֵן מָרִין. וְתוּרְמוֹסִין לָאו אִינֻּן מָרִין שַׁנְיָיא הִיא תוּרְמוֹסִין שֶׁעִיקָּרָן אוֹכֶל אָדָם. לֹא צוֹרְכָה דְלֹא שְׁמָעִינָן שֶׁאֵין קְדוּשַּׁת שְׁבִיעִית חָלָה עֲלֵיהֶן עַד שֶׁיִּמְתְּקוּ. לֹא כֵן אָמַר רִבִּי יוֹסֵי בֶּן חֲנִינָה עוּלְשִׁין חֲשׁוּבוֹת הֵן לְטַמֵּא טוּמְאַת אוֹכְלִין בַּשְּׁבִיעִית וְאִיתְמַר טַעֲמָא הָדָא אָמְרָה עַד שֶׁלֹּא הִתִּיר רִבִּי לְהָבִיא יֶרֶק מֵחוּצָה לָאָרֶץ לָאָרֶץ. אֲבָל מִשֶּׁהִתִּיר רִבִּי לְהָבִיא יֶרֶק מֵחוּץ לָאָרֶץ לָאָרֶץ הִיא שְׁבִיעִית הִיא שְׁאָר שְׁנֵי שָׁבוּעַ. וָכָא לֹא יְהוֹ חֲשׁוּבוֹת עַד שֶׁיַּחְשֹׁב עֲלֵיהֶן. וּמָצִינוּ דָּבָר בַּתְּחִילָּה קְדוּשַּׁת שְׁבִיעִית חָלָה עָלָיו. וּבְסוֹף אֵין קְדוּשַּׁת שְׁבִיעִית חָלָה עָלָיו. הָתִיבוּן הֲרֵי הַסִּיאָה וְהָאֵזוֹב וְהַקּוּרְנִית שֶׁלְּקָטָן לְעֵצִים אֵין קְדוּשַּׁת שְׁבִיעִית חָלָה עֲלֵיהֶן. חִישֵּׁב עֲלֵיהֶן לְאוֹכְלִין קְדוּשַּׁת שְׁבִיעִית חָלָה עֲלֵיהֶן. אָמַר רִבִּי חֲנַנְיָה שֶׁכֵּן אִם לְקָטָן מִתְּחִילָּה לְאוֹכְלִין קְדוּשַּׁת שְׁבִיעִית חָלָה עֲלֵיהֶן מִיַּד. הַסִּיאָה צִתְּרָה. אֵזוֹב אֵיזוֹבָא. קוֹרְנִית קוֹרְנִיתָא. מַהוּ חַלְבִּיצִין בֵּיצֵי נֵץ חָלָב. אָמַר לָהֶן רִבִּי מֵאִיר מַחְמִיר אֲנִי בְּדָמִין מִן הָעִיקָּר. שֶׁהַשֶּׁמֶן שֶׁל שְׁבִיעִית מַדְלִיקִין בּוֹ מְכָרוֹ וְלָקַח בּוֹ שֶׁמֶן אֵין מַדְלִיקִין בּוֹ. רִבִּי אִימִּי בְשֵׁם רִבִּי יוֹחָנָן הֶחֱלִיף שֶׁמֶן בְּשֶׁמֶן שְׁנֵיהֶן אֲסוּרִין. כֵּיצַד הוּא עוֹשֶׂה רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יִרְמְיָה מַחֲלִיף שְׁנֵיהֶן שֶׁל חוּלִין. הֶחֱלִיף יַיִן בְּשֶׁמֶן כְּמַה דְאַתְּ אָמַר יַיִן אֵין סָכִין אוֹתוֹ. וְדִכְוָותֵיהּ שֶׁמֶן אֵין מַדְלִיקִין. הֶחֱלִיף עָלִין בְּלוּלָבִין. כְּמַה דְתֵימַר עָלִין יֵשׁ לָהֶן בִּיעוּר וְדִכְוָותֵיהּ לוּלָבִין יֵשׁ לָהֶן בִּיעוּר. הֶחֱלִיף אוֹכְלֵי אָדָם בְּאוֹכְלֵי בְהֵמָה כְּמַה דְתֵימַר אוֹכְלֵי אָדָם אֵין עוֹשִֹין מֵהֶן מָלוּגְמָא וְדִכְוָותֵהּ אוֹכְלֵי בְהֵמָה אֵין עוֹשִׂין מֵהֶן מָלוּגְמָא. וְהָתַנִּינָן מוֹכְרִין אוֹכְלֵי אָדָם וְאוֹכְלֵי בְהֵמָה לִיקַח בָּהֶן אוֹכְלֵי אָדָם אֲבָל לֹא אוֹכְלֵי בְהֵמָה אוֹכְלֵי בְהֵמָה לִיקַח בָּהֶן אוֹכְלֵי בְהֵמָה וְכָל שֶׁכֵּן אוֹכְלֵי אָדָם (לִיקַח בָּהֶן אוֹכְלֵי בְהֵמָה). וְהָדָא קְנִיבְתָא דְיַרְקָא מַסְקִין לָהּ לְאִיגְרָא וְהִיא יָבְשָׁה מִן גַּרְמָהּ. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק בְּיַיִן עַד הַפֶּסַח בְּשֶׁמֶן עַד הָעֲצֶרֶת וּבְגְּרוֹגְרוֹת עַד הַפּוּרִים. רִבִּי בֵּיבַי בְשֵׁם רִבִּי חֲנִינָה וּבִתְמָרִין עַד הַחֲנוּכָּה. רִבִּי אִילָא רִבִּי שִׁמְעוֹן בַּר בָּא וָוא. רִבִּי יוֹחָנָן וַחֲבֵרוֹתֵיהּ הֲווֹן יָתְבִין מַקְשִׁיָין אָמַר יֵשׁ לָהֶן בִּיעוּר אוֹ אֵין לָהֶן בִּיעוּר. עָבַר רִבִּי יַנַּאי. אָמְרוּן הַאי גַבְרָא מִישְׁאֲלִינֵיה אֲתוֹ שְׁאָלוּנֵיהּ אָמַר לָהֶן כָּל דָּבָר שֶׁדַּרְכּוֹ לִישׁוֹר יֵשׁ לוֹ בִּיעוּר. וּשְׁאֵין דַּרְכּוֹ לִישׁוֹר אֵין לוֹ בִּיעוּר. וְאֵילּוּ מֵהֶן שֶׁדַּרְכָּן לִישׁוֹר וּמֵהֶן שֶׁאֵין דַּרְכָּן לִישׁוֹר וּשְׁרַע תַּנָּיָיה מִינָהּ. מַַהוּ לִצְבּוֹעַ בְּטוֹבַת הֲנַיָיה. מִן מַה דְתַנֵּי הַשְּׁלֹשׁוּשִׁית וַחַלְבִצִין הַתֵּגָּר עוֹשֶׂה לְעַצְמוֹ הָדָא אָמְרָה שֶׁאָסוּר לִצְבּוֹעַ בְּטוֹבַת הֲנַיָיה. כְּתִִיב טְמֵאִים הֵמָּה לָכֶם. מַה תַלְמוּד לוֹמַר וּטְמֵאִים יִהְיוּ לָכֶם. אֶלָּא אֶחָד אִיסּוּר אֲכִילָה וְאֶחָד אִיסּוּר הֲנַיָיה. כָּל דָּבָר שֶׁאִיסּוּרוֹ דְּבַר תּוֹרָה אָסוּר לַעֲשׂוֹת בּוֹ סְחוֹרָה. וְכָל דָּבָר שֶׁאִיסּוּרוֹ מִדִּבְרֵיהֶן מוּתָּר לַעֲשׂוֹת בּוֹ סְחוֹרָה. וַהֲרֵי חֲמוֹר. לִמְלַאכְתּוֹ הוּא גָדֵל. וַהֲרֵי גָמָל. לִמְלַאכְתּוֹ הוּא גָדֵל. רִבִּי הוֹשַׁעְיָה נְסַב וִיהַב בַּהֲדֵין מוּרִיֵיס. רִבִּי חוּנָא נְסַב וִיהַב בַּהֲדֵין חִלְתּוּתָא. תַּנֵּי לֹא יְהוֹ חֲמִשָּׁה מְלַקְּטִין יֶרֶק וְאֶחָד מוֹכֵר אֲבָל מוֹכֵר הוּא שֶׁלּוֹ וְשֵׁל חֲבֵירוֹ. חֲמִשִּׁין אַחִין מְלַקְּטִין וְאֶחָד מוֹכֵר עַל יְדֵיהֶן. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן וּבִלְבַד שֶׁלֹּא יַעֲשׂוּ פַּלְטֵיר. שֶׁלֹּא יְהֵא מַזְבִּין בְּהוּא אָתָר בְּכָל שָׁנָה. וְאִית דְּבָעֵי מֵימוֹר דְּלֹא יְהֵא מַזְבִּין בְּכָל שָׁעָה. תַּנֵּי הַחֶנְוָונִי שֶׁהָיָה מְבַשֵּׁל יְרָקוֹת בַּשְּׁבִיעִית לֹא יְהֵא מְחַשֵּׁב שְׂכָרוֹ עַל דְּמֵי שְׁבִיעִית אֲבָל מְחַשֵּׁב הוּא עַל הַיַּיִן וְעַל הַשֶּׁמֶן וְעַל הָאַבְטָלָה. רִבִּי לָא מְפַקֵּד לְאִילֵין חֲלִטָרַיָּא לָא תַהֲווֹן מְחַשְּׁבִין אַגְרֵיכוֹן עַל מִישְׁחָא אֶלָּא עַל חִיטַּיָּא. תַּמָּן תַּנִּינָן. אָמַר רִבִּי יְהוּדָה אֵימָתַי בִּזְמָן שֶׁאֵין לוֹ אוּמָּנוּת אֶלָּא הוּא אֲבָל יֵשׁ לוֹ אוּמָּנוּת שֶׁלֹּא הִיא הֲרֵי זֶה מוּתָּר. הֵיךְ עֲבִידָא. הָיָה יוֹשֵׁב וּבָטֵל מִמְּלַאכְתּוֹ כָּל שְׁנֵי שָׁבוּעַ כֵּיוָן שֶׁבָּאָת שְׁבִיעִית הִתְחִיל מְפַשֵּׁיט יָדוֹ וְנוֹשֵׂא וְנוֹתֵן בְּפֵירוֹת עֲבֵירָה אִם יֵשׁ עִמּוֹ מְלָאכָה אֲחֶרֶת כָּשֵׁר וְאִם לָאו פָּסוּל. אֲבָל אִם הָיָה יוֹשֵׁב וְעוֹסֵק בִּמְלַאכְתּוֹ כָּל שְׁנֵי שָׁבוּעַ כֵּיוָן שֶׁבָּאָת שְׁבִיעִית הִתְחִיל מְפַשֵּׁיט יָדוֹ וְנוֹשֵֹא וְנוֹתֵן בְּפֵירוֹת עֲבֵירָה אַף עַל פִּי שֶׁאֵין עִמּוֹ מְלָאכָה אֲחֶרֶת מוּתָּר. רִבִּי בָּא בַּר זַבְדָּא. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָעְזָר. הֲלָכָה כְרִבִּי יוּדָה דְמַתְנִיתִן. אִקְלַס רִבִּי בָּא בַּר זַבְדָּא דָּמַר שְׁמוּעָה בְשֵׁם זְעִיר מִינֵּיהּ. תַּנֵּי רִבִּי יוּדָה לְחוּמְרָא. הֵיךְ עֲבִידָא הָיָה יוֹשֵׁב וְעוֹסֵק בִּמְלַאכְתּוֹ כָּל שְׁנֵי שָׁבוּעוֹת. וּבַשְּׁבִיעִית הִתְחִיל וּמְפַשֵּׁיט אֶת יָדוֹ לִישָּׂא וְלִתֵּן בְּפֵירוֹת עֲבֵירָה אִם יֵשׁ עִמּוֹ מְלָאכָה אֲחֶרֶת מוּתָּר וְאִם לָאו אָסוּר. (אֲבָל אִם הָיָה עוֹסֵק בִּמְלַאכְתּוֹ כָּל שְׁנֵי שָׁבוּעַ כֵּיוָן שֶׁבָּאָת שְׁבִיעִית הִתְחִיל מְפַשֵּׁיט יָדוֹ וְנוֹשֵׂא וְנוֹתֵן בְּפֵירוֹת עֲבֵירָה. אַף עַל פִּי שֶׁאֵין עִמּוֹ מְלָאכָה אֲחֶרֶת אָסוּר) לֹא בְדָא. רִבִּי בָּא בַּר זַבְדָּא. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָעְזָר. הֲלָכָה כְרִבִּי יוּדָה דְּמַתְנִיתִן. אִקְלַס רִבִּי בָּא בַּר זַבְדָּא דָּמַר שְׁמוּעָה מִשּׁוּם זְעִיר מִינֵּיהּ. אוּף הָכָא כֵּן. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן תַמָּן אֵין הַמַּלְכוּת אוֹנֶסֶת. בְּרַם הָכָא הַמַּלְכוּת אוֹנֶסֶת.

MISHNAH: They established a comprehensive principle7:1 ( Babli Šabbat 68a ). for the Sabbatical: Everything that is food for humans or animals or material for dye and cannot be preserved in the ground is subject to the Sabbatical and its proceeds are subject to the Sabbatical; it is subject to removal and its proceeds are subject to removal. What are these? This is the leaf of wild arum 2:5, Note 69 . , mint, endives 1:2, Note 41 . , leeks 1:2, Note 42 . , purslain and milk bud : Arabic ח̇דשף “artichoke; anything rough and hard”. Since artichokes for human food are קינרס, the thistles referred to here are animal feed. . Animal feed, thistles and thorns. Dyestuffs, the wild growth of isatis and safflower. These are subject to the Sabbatical and their proceeds are subject to the Sabbatical; both they and their proceeds are subject to removal. They established another principle for the Sabbatical: Everything that is, vol. Zeraïm II (Jerusalem 1975) p. 57, Note 14 . food for humans or animals or dyestuff and is preserved in the ground is subject to the Sabbatical; its proceeds are subject to the Sabbatical; it is not subject to removal nor are its proceeds subject to removal. What are these? These are the root of wild arum, the root of mint, ceterach, ḥalbiẓin (Italian, meaning ‘gigantic fennel’). Some people say, eggs of milk buds and that is a white flower.” In Syriac, the word means “Bethlehem star” (a flower). Arukh’s note, “some people say”, indicates that he had two Yerushalmi versions: the one before us from the Leyden ms./Venice print, and the reading of the Rome ms. in Halakhah 4: חלבנין, Arabic חֻלבּוּן “mercury” ( Mercurialis , a plant); in Löw’s opinion Euphorbia tinctoria , a close relative of mercury. , and wild nard, baccaris , Greek βάκχαρις, an aromatic root also called nardum rusticum (Pliny), used against evil spells. Arukh: Arabic בנגר “beet”. Maimonides: Meaning unclear. . Kinds of dyestuffs: madder and campeachy-wood, definition of Maimonides, Arabic בקם. Definition of Arukh: Arabic שגרה̇ מרים “Miriam’s tree”, a tree, known to Arabic writers, used for dye. . These and their proceeds are subject to the Sabbatical; these and their proceeds are not subject to removal. Rebbi Meïr says, their proceeds have to be removed before New Year’s Day. They said to him, they do not have to be removed, a fortiori their proceeds. Pomegranate skins and its peduncles, nut shells, and pits are subject to the Sabbatical and so are their proceeds. The dyer dyes for himself; he should not dye for payment because one does not treat the produce of the Sabbatical as merchandise, nor firstlings or heaves, carcasses, torn animals, abominations, and crawling things. One may not buy vegetables to sell them on the market but he may collect and his son sells for him. If he bought for himself and has leftovers, it is permitted to sell them. If somebody bought a first-born animal. 15:21 ); it may be sold by the Cohen to a layman. But since the first-born is a sacrifice from birth, it must be treated with respect and cannot become an object of trade. However, an occasional private sale is permitted under special circumstances. for his son’s wedding or for a holiday and now does not need it, he may sell it. Catchers of wild animals, birds, or fish who accidentally caught impure species may sell them. Rebbi Jehudah says, even one who incidentally has such an opportunity may take and sell them on condition that this not be his profession, but the Sages prohibit it. HALAKHAH: Does the sanctity of the Sabbatical fall on dyes for humans? Let us hear from the following ( Lev . 25:6 ): “For you”, all that is needed by you. 23:11 : “The Seventh Year you shall let lie fallow and abandon it so that the needy of your people may eat; the remainder the wild animals of the field shall eat.” It is inferred that “for you” means all legitimate human needs that apply to all equally. . We have stated on that: For example eating, drinking, anointing, and coloring. This excludes wound dressing which is only for the sick. This excludes olentia , pp. 87, 501. תפילין is derived from Arabic תַּפִֹל “mal odorous”. which are only for the malodorous. Rebbi Jonah asked: Why does one exclude wound dressing because the sanctity of the Sabbatical cannot fall on it? But did we not state, Bṣr , and indigo usually are sown after the end of the Sabbatical.” As R. S. Lieberman notes, the identity of the first two plants can no longer be established. The isatis plant is used as dye (indigo) but the seeds are good only for sowing. Hence, seeds harvested in the Sabbatical retain their Sabbatical quality even after the end of the year. {For דן cf. Arabic דאן “to be of inferior quality”, for צד Arabic צדא “rust”.} The argument goes as follows: It is stated in Mishnah 8:1 that animal feed may be used to make wound dressing; only Sabbatical human food may not be used. In itself, animal feed has the sanctity of the Sabbatical and cannot be used for industrial purposes. Then one cannot understand why dyestuff seeds retain their sanctity but wound dressing does not. The answer is that the next argument will show that human needs have precedence over animal needs but once the product is no longer available for all of mankind it cannot have sanctity attached. : “Sanctity of the Sabbatical falls on din , sad , and indigo seed that one sows after the end of the Sabbatical.” What is that? “For you”, for all of you equally. Rebbi Yose in the name of Rebbi Hila understood it from the following ( Lev . 25:7 ) 1(10 ). “For your domestic animal and the beast in your Land shall be all its yield as feed.” It is clear from the preceding verse that not all growth of the Sabbatical is for animals since humans were given prior permission to eat it. Therefore, the expression “shall be” is interpreted as: All that is not used for humans shall be animal feed. : “Shall be”, even to kindle the light and to dye. Does this not destroy animal feed? Rebbi Mana said, explain it if animal feed is used for human needs and you cannot infer anything from it. Does the sanctity of the Sabbatical fall on dyes for animals? Let us hear from the following, Chapter 1 Note 243 . : “Roots of rose, thornbush, and sumac have no sanctity of the Sabbatical.” Does the sanctity of the Sabbatical fall on cleansing materials? Let us hear from the following: Asphodel 4(1939) 622–624.] , potash, and aloë fall under the sanctity of the Sabbatical. Does the sanctity of the Sabbatical fall on perfumes? Let us hear from the following: Parḥalabin and laurel trees have no sanctity of the Sabbatical. The colleagues: This is by Rebbi Simeon, since Rebbi Simeon said: Balsamum has no sanctity of the Sabbatical since it is no fruit. Rebbi Samuel in the name of Rebbi Abbahu: Explain it according to everybody referring to jonquil. What about fuel, for example oakum? About roses, three things were stated: Their leaves are subject to the Sabbatical and so are their proceeds; they are subject to removal and so are their proceeds. Their spine is subject to the Sabbatical and so are its proceeds; it is not subject to removal, neither are its proceeds. Its root is not subject to the Sabbatical nor are its proceeds; it is not subject to removal, neither are its proceeds. Rebbi Jeremiah asked before Rebbi Abbahu: May one make preserves from roses? He said to him, do they have any other use? Rebbi Ḥiyya stated that it is human food. Rebbi Mana taught: orosatin , i , n. “rose wine”, also “preserves of roses” (Apicius). The Leyden ms. has a second form אודורוסטין (in the Rome ms. אודורודוסטין) which Musaphia has explained as ὑδρορόσατον “rose water”, in medical use in his time. is permitted, kitraton , a , um , adj., “steeped in citrus oil” (Pliny). Compare also citreum “citron”; citrium “a kind of gourd.” is permitted, myrsinaton , ae , m., from Greek μυρτίτης οἶνος, “myrtle wine”. is permitted, drmynwn . But the word cannot mean a plant; it designates food or drink made from the plant whose name would be a composite like درمنه رومى.} is permitted, hydromyron is forbidden, diomelon is forbidden. The Sepphoreans asked Rebbi Immi: May one keep moist with thistles 3:5 ; people used to collect grasses to put on top of their grain heaps to keep the latter from losing moisture. Since thistles are camel food, the question is about use of Sabbatical animal food for humans. In the Mishnah, and the Tosephta corresponding to the quote in the next paragraph, the spelling is להטין. ? He said to them, you say in the name of Rebbi Ḥanina, even leaves of artichokes are permitted. Rebbi Yoshaia said, this is to act on, you may rely on me. Rebbi Yoshaia said, the only food exclusively for animals is green grass; if it was bought to moisturize one may use it to keep moist. It was stated: “Green grass and any other vegetables he took to moisturize may be used to moisturize. When he thought about them as human food it is forbidden to use them to moisturize.” Bar Qappara stated: One may use them to moisturize but he may not squeeze out from them because the holiness of the Sabbatical is on them. But there is no Sabbatical holiness on animal feed since you say one may use them to make wound dressing for humans. Rebbi Yose said, we understand that one may use them to make wound dressing for humans, and we understand that one may press them to prepare medication for humans. There, we have stated 3:4. The translation follows the text there: לוּלָבֵי וְרָדִים וְשֶׁל עָדָל וַעֲלֵי הַלּוּף הַשּׁוֹטֶה since the text enclosed in parenthesis, של ערלה “of orlah ”, makes no sense. Orlah is forbidden for any use, certainly for food. Soft new shoots (mainly of vines) can be used as food, but for most people they are simply pieces of wood. Hence, they do not have the status of food unless somebody takes them as such. : “Sprouts of new shoots, [of nasturtium,] and the leaves of wild arum cannot receive impurity of food until they become sweet.” Why? Because they are bitter. But are lupines not also bitter 3:9: “Sprouts of new shoots of vines and carob trees cannot receive impurity of food until they become sweet. But arum, mustard, lupines, and all other foods that need to be cooked {before they can be eaten} can receive impurity of food whether they have become sweet or not.” (cf. Demay , Chapter 2, Note 141 .) ? It is different with lupines since they are human food from the start. It is different for these. ; we would not know that the sanctity of the Sabbatical would not fall on them unless they become sweet. Did not Rebbi Yose ben Ḥanina say: Endives are important enough in the Sabbatical to become susceptible to impurity of food? The reason was spelled out: This is, before Rebbi permitted the importation of vegetables from outside the Land into the Land. But after Rebbi permitted the importation of vegetables from outside the Land into the Land, there is no difference between the Sabbatical and the other years of the sabbatical cycle. Then they should not be important unless somebody thinks about them! Do we find anything on which from the start the sanctity of the Sabbatical (falls) [does not fall] but in the end the sanctity of the Sabbatical (does not fall) [may fall] on them? They objected: “The sanctity of the Sabbatical does not fall on calamint, hyssop “wild thyme;” this seems to be the acceptation in Yerushalmi and Tosephta. (In commercial usage today, zaʻtar is oregano.) , and thyme if one collected them as wood. If he considered them as food, the sanctity of the Sabbatical falls on them.” Rebbi Ḥananiah said, if he collected them first as food, the sanctity of the Sabbatical falls on them immediately. Calamint is ṣatra , hyssop is esoba , thyme is qornita . What are ḥalbiẓin (Italian, meaning ‘gigantic fennel’). Some people say, eggs of milk buds and that is a white flower.” In Syriac, the word means “Bethlehem star” (a flower). Arukh’s note, “some people say”, indicates that he had two Yerushalmi versions: the one before us from the Leyden ms./Venice print, and the reading of the Rome ms. in Halakhah 4: חלבנין, Arabic חֻלבּוּן “mercury” ( Mercurialis , a plant); in Löw’s opinion Euphorbia tinctoria , a close relative of mercury. ? Eggs of milk bud: Arabic ח̇דשף “artichoke; anything rough and hard”. Since artichokes for human food are קינרס, the thistles referred to here are animal feed. . “ Rebbi Meïr said to them: I am more restrictive with the proceeds than with the main [produce]. For one may light with Sabbatical oil but if one sold it and bought oil with it he may not light with it.” Rebbi Ammi in the name of Rebbi Joḥanan: If one exchanged oil for oil, both of them are forbidden. What can he do? Rebbi Ḥizqiah in the name of Rebbi Jeremiah: He barters both for profane [oil]. If he exchanged wine for oil; just as you say that he may not anoint with wine so he may not light with oil. If he exchanged leaves for sprouts, just as you say that leaves are subject to removal so sprouts are subject to removal. If he exchanged human food for animal feed, just as one may not make a wound dressing from human food so he may not make a wound dressing from animal feed. We also have stated: “One may sell human food and animal feed to buy human food with the proceeds,animal feed to buy animal feed and certainly human food (to buy animal feed).” The leaves removed from vegetables one puts on the roof and they dry up by themselves. Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq: Wine until Passover, oil until Pentecost, dried figs until Purim. Rebbi Bibi in the name of Rebbi Ḥanina: Dates until Ḥanukkah 53a ) is formulated as a baraita : “One eats grapes until Passover, olives until Pentecost, dried figs until Ḥanukkah, dates until Purim. Rav Bibi: Rebbi Joḥanan switches two in the baraita ”. (Rebbi Joḥanan follows the text of the Yerushalmi for figs and dates.) . Rebbi Joḥanan and his colleagues were sitting and discussed the problem whether these are subject to removal or not. Rebbi Yannai was passing by. They said, this is a man worth asking. They asked him and he said to them: Everything that normally falls from the tree is subject to removal, but what does not normally fall is free from removal. Which ones normally fall, or normally do not fall, the Tanna refrained from [stating]. May one dye for goodwill? Since it was stated: “Milk thistle, a plant used to produce dye, mentioned Tosephta 5:5 as subject to the rules of the Sabbatical. and ḥalbiẓin the trader prepares for himself”, that means that it is forbidden to dye for goodwill. It is written ( Lev . 11:28 ): “They are impure for you”. Why does it say ( Lev . 11:35 ) “they shall be impure for you”? One is for the prohibition of eating, the other for the prohibition of usufruct 3:1 (fol. 63d), Pesaḥim 2:1 (fol. 28c), Baba Qama 7:10 (fol. 6a), Babli Pesaḥim 21b , Qiddušin 56b , Baba Qama 41a , Ḥulin 114b . The formulation in the Babli is: R. Abbahu said, every place where it is stated “it should not be eaten, do not eat” implies both prohibition as food and of usufruct unless the Torah details the permission of usufruct as for cadavers ( Deut . 14:21 ). One has to assume that “anything forbidden” mentioned here also means “anything forbidden as food.” . Anything forbidden by the Torah is forbidden for trade but everything whose prohibition is rabbinical is permitted for trade. But is there not the donkey? It is raised for work. Is there not the camel? It is raised for work. Rebbi Yehoshaiah traded in muries Chapter 1, Note 156 ). The nature of the prohibition is discussed in Terumot 11:1 (fol. 47c); it is agreed that the prohibition is rabbinical. , Rebbi Ḥuna traded in asafoetida(Margalit) that medicines are neither food nor dyestuff and, hence, may be traded in the Sabbatical year. . It was stated: “There should not be five people collecting and one selling for them, but one may sell his own and that of a colleague. 50 brothers may collect and one sells for them.” Rebbi Yose ben Rebbi Abun said, but only should they not have a store, Chapter 5, Note 75 . The Rome ms. has here an addition: “What means ‘that they not have a store’? That he should not sell.…” , [i. e.], that he should not sell at the same place all year round; some say that he should not sell at all hours. It was stated: “The store owner who was cooking vegetables during the Sabbatical should not compute his profit on the value of Sabbatical [produce] but rather compute it on wine, oil, and lost time “Rebbi La commanded the makers of fried food: “Do not compute your gain on the oil but on the wheat.” There, we have stated 3:6 . The Mishnah gives a list of people whose testimony cannot be trusted in court: Gamblers, usurers, organizers of animal fights, and traders in Sabbatical produce. R. Jehudah says, these are unacceptable as witnesses (since they will sin for monetary gain and, therefore, are open to bribery) only if they make their living from these activities, not if gambling, etc., is done only on the side. The entire discussion appears word by word in Sanhedrin 3:6, fol. 21a–b. : “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated, “R. Ḥiyya stated”. : Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) and in the quotes of this paragraph by Maimonides, R. Simson, and R. Isaac Simponti. It is dittography and should be disregarded. With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar 24b , Erubin 81b–82a); the Babli ( Sanhedrin 26b ) states explicitly in the name of R. Abbahu and R. Eleazar that practice follows R. Jehudah. One has to take that as an echo of the discussion in the Yerushalmi. : Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

לוּלָבֵי זְרָדִים וְהֶחָרוּבִין יֵשׁ לָהֶן שְׁבִיעִית וְלִדְמֵיהֶן שְׁבִיעִית. יֵשׁ לָהֶן בִּיעוּר וְלִדְמֵיהֶן בִּיעוּר. לוּלָבֵי הָאֵלָה וְהָבּוֹטְנָא וְהָאֲטָדִים יֵשׁ לָהֶן שְׁבִיעִית וְלִדְמֵיהֶן שְׁבִיעִית. אֵין לָהֶן בִּיעוּר וְלֹא לִדְמֵיהֶן בִּיעוּר. אֲבָל לֶעָלִים יֵשׁ לָהֶן בִּיעוּר. מִפְּנֵי שֶׁהֵן נוֹשְׁרִין מֵאָבִיהֶן. הָוֶורֶד וְהַכּוֹפֶר וְהַקְּטָף וְהַלּוֹטֶת. יֵשׁ לָהֶן שְׁבִיעִית וְלִדְמֵיהֶן שְׁבִיעִית. רִבִּי שִׁמְעוֹן אוֹמֵר אֵין לִקְטָף שְׁבִיעִית מִפְּנֵי שֶׁאֵינוֹ פֶּרִי. וֶורֶד חָדָשׁ שֶׁכְּבָשׁוֹ בְשֶׁמֶן יָשָׁן יִלָּקֵט הַוֶורֶד. וְיָשָׁן בְּחָדָשׁ חַיָיב בְּבִיעוּר. חָרוּבִים חֲדָשִׁים שֶׁכְּבָשָׁן בְּיַיִן יָשָׁן וִישֵׁנִים בְּחָדָשׁ חַיָיבִין בְּבִיעוּר. זֶה הַכְּלָל כָּל שֶׁהוּא בְּנוֹתֵן טַעַם חַיָיב לְבָעֵר מִין בְּשֶׁאֵינוֹ מִינוֹ. וּמִין בְּמִינוֹ כָּל שֶׁהוּא. שְׁבִיעִית אוֹסֶרֶת כָּל שֶׁהוּא בְּמִינוֹ וּשְׁלֹא בְמִינוֹ בְּנוֹתֵן טַעַם. בְּרֹאשָׁה דְפִירְקָא אַתְּ אָמַר אֵין אוֹכְלִין עַל הָעִיקָּר. וָכָא אַתְּ אָמַר אוֹכְלִין עַל הָעִיקָּר. אָמַר רִבִּי פִּינְחָס תַּמָּן אֵין סוֹפָן לְהַקְשׁוֹת. בְּרַם הָכָא סוֹפוֹ לְהַקְשׁוֹת מִכֵּיוָן שֶׁהֻקְּשׁוּ נַעֲשֹוּ כָאָבִיהֶן. תַּנֵי וְכוּלָּן שֶׁנִּכְנְסוּ מִשִּׁשִּׁית לַשְּׁבִיעִית שִׁשִּׁית. חוּץ מִן הֶעָדָל. מִפְּנֵי שֶׁהוּא כְיֶרֶק. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן לֵית כָּאן מִשִּׁשִּׁית לַשְּׁבִיעִית שִׁשִּׁית אֶלָּא שְׁבִיעִית. וְהָתַנֵי הַסִּיאָה וְהָאַזוֹב וְהַקּוּרְנִית שֶׁהוֹבִילוֹ לֶחָצֵר. אֲבָל אִם הָיְתָה שְׁנִיָיה נִכְנֶסֶת לַשְּׁלִישִׁית שְׁלִישִׁית מִשִּׁישִּׁית לַשְּׁבִיעִית שִׁישִּׁית. הָכָא אַתְּ מָנֵי לַחוֹרֵיהּ. וָכָא אַתְּ מָנֵי לְקוֹמֵיהּ. אָמֵר רִבִּי יוֹסֵי שְׁלִישִׁית וְשִׁשִּׁית אַף עַל פִּי שֶׁאֵין בָּהֶן מַעֲשֵׂר שֵׁינִי יֵשׁ בָּהֶן מַעְשְׂרוֹת שְׁבִיעִית אֵין בָּהּ מַעְשְׂרוֹת כָּל עִיקָּר. לֹא כֵן אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן לֵית כָּאן מִשִּׁישִּׁית לַשְּׁבִיעִית שִׁישִּׁית אֶלָּא שְׁבִיעִית. תַּמָּן בִּרְשׁוּת הַבְּעָלִים בְּרַם הָכָא בִּרְשׁוּת הֶעָנִי הֵן. מוּטָּב לוֹ אֶחָד בְּוַדַּאי וְלֹא שְׁנַיִם בְּסָפֵק. עָלִין שֶׁכְּבָשָּׁן עִם לוּלָבִין אִית תַּנָּיֵי תַנֵּי בֵּין אֵילּוּ וּבֵין אֵילּוּ יֵשׁ לָהֶן בִּיעוּר. וְאִית תַּנָּיֵי תַנֵּי בֵּין אֵילּוּ וְאֵילּוּ אֵין לָהֶן בִּיעוּר. וְאִית תַּנָּויֵי תַנֵּי עָלִין יֵשׁ לָהֶן בִּיעוּר לוּלָבִין אֵין לָהֶן בִּיעוּר. מָאן דְּאָמַר אֵין לָהֶן בִּיעוּר רִבִּי יְהוֹשֻׁעַ. מָאן דְּאָמַר עָלִין יֵשׁ לָהֶן בִּיעוּר לוּלָבִין אֵין לָהֶן בִּיעוּר רַבָּן גַּמְלִיאֵל. רִבִּי פְּדָת רִבִּי יוֹסָה בְשֵׁם רִבִּי יוֹחָנָן אַתְיָיא דְרִבִּי שִׁמְעוֹן כְּרִבִּי יְהוֹשֻׁעַ. דְּתַנִּינָן תַּמָּן אָמַר רִבִּי יְהוֹשֻׁעַ שָׁמַעְתִּי שֶׁהַמַּעֲמִיד בִּשְׂרַף הֶעָלִין וּבִשְׂרַף הָעִיקָּרִין מוּתָּר בִּשְׂרַף הַפַּגִּין אָסוּר מִפְּנֵי שֶׁהוּא פֶּרִי. אָמַר רִבִּי זְעִירָא לְרִבִּי פְּדָת כְּמַה דְתֵימָר תַּמָּן הֲלָכָה כְרִבִּי יְהוֹשֻׁעַ. וָכָא אָמַר הֲלָכָה כְרִבִּי שִׁמְעוֹן. אָמַר רִבִּי יוֹנָה וְדַמְיָא הִיא כָּל רַבָּה קְטָף בָּטֵל עַל גַּבֵּי שְׂרָפוֹ. אִילָן אֵינוֹ בָטֵל עַל גַּבֵּי שְׂרָפוֹ. אוֹכְלֵי בְהֵמָה קְדוּשַּׁת שְׁבִיעִית חָלָה עֲלֵיהֶן וְאֵין קְדוּשַּׁת עָרְלָה חָלָה עֲלֵיהֶן. אָמַר רִבִּי אָבִין אִית לָךְ חוֹרִי. רִבִּי יְהוֹשֻׁעַ אָמְרָהּ שְׁמוּעָה. וְרִבִּי שִׁמְעוֹן בְּשֵׁם גַּרְמֵיהּ אָמְרָהּ לְמָה. שְׂרָף פֵּירִי פַּגִּין פֵּירֵי. וְאִין תֵּימַר שְׂרָף פֵּירִי עָשָׂה כֵן בִּתְרוּמָה אָסוּר. וְאִין תֵּימַר פַּגִּין פֵּירֵי עָשָׂה כֵן בִּתְרוּמָה מוּתָּר. לָמָּה שֶּׁהַנָּיַית תְּרוּמָה מוּתֶּרֶת וַהַנָּיַית עָרְלָה אֲסוּרָה. הָכָא אַתְּ אָמַר יִלָּקֵט הַוֶורֶד. וָכָא אַתְּ אָמַר חַיָיב בְּבִיעוּר. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן תְּרֵין תַּנָּיָין אִינּוּן. אָמַר רִבִּי זְעִירָא יָכִיל אֲנָא פְתַר לְהוֹן וֶורֶד בִּתְרֵי תְּנַיֵּי וֶורֶד חָדָשׁ שֶׁכְּבָשׁוֹ בְשֶׁמֶן יָשָׁן. וֶורֶד שֶׁל שְׁבִיעִית שֶׁכְּבָשׁוֹ בְשֶׁמֶן שֶׁל שִׁשִּׁית וְיָשָׁן בְּחָדָשׁ וֶורֶד שְׁבִיעִית שֶׁכְּבָשׁוֹ שֶׁל שְׁמִינִית.

MISHNAH: Bundles of new sprouts 3:4. The translation follows the text there: לוּלָבֵי וְרָדִים וְשֶׁל עָדָל וַעֲלֵי הַלּוּף הַשּׁוֹטֶה since the text enclosed in parenthesis, של ערלה “of orlah ”, makes no sense. Orlah is forbidden for any use, certainly for food. Soft new shoots (mainly of vines) can be used as food, but for most people they are simply pieces of wood. Hence, they do not have the status of food unless somebody takes them as such. and carobs are subject to the Sabbatical and so are their proceeds; they are subject to removal and so are their proceeds. Branches of terebinth, pistachio, and thornbushes are subject to the Sabbatical and so are their proceeds; they are not subject to removal nor are their proceeds. But the leaves are subject to removal since they fall from their stems. Roses, henna, balsamum, and chestnut are subject to the Sabbatical and so are their proceeds. Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit. If new roses were preserved in old oil, the roses should be taken out. Old in new are subject to removal. New carobs preserved in old wine and old ones in new are subject to removal. This is the principle: Anything that gives flavor to another kind is subject to removal, in its own kind in the minutest amount. The Sabbatical makes forbidden in the minutest amount in its own kind, and by giving taste in another kind. HALAKHAH: At the beginning of the chapter you said that one does not eat because of the roots and here you say one does eat because of the roots? Rebbi Phineas said, there they will not ultimately harden; here they will ultimately harden; after they hardened they become part of the stem. It was stated quoted here must have had a beginning similar to the Tosephta: “Branches of terebinth, pistachio, thornbushes, and nasturtium …” : “And all those which remained from the sixth year into the Sabbatical belong to the sixth except for nasturtium which is like a vegetable.” Rebbi Abbahu in the name of Rebbi Joḥanan: There is no [rule that] “from the sixth year into the Sabbatical they belong to the sixth” but [they belong] to the Sabbatical. But did we not state: “Calamint, hyssop, and thyme he brought to the courtyard 3:9). , (but) if it was from the second year into the third they belong to the third; from the sixth year into the Sabbatical they belong to the sixth?” Here, you count the past [year], there the coming! Rebbi Yose said, in the third and sixth years, even though there is no second tithe, there are tithes; in the Sabbatical there is no tithe whatsoever. But did not Rebbi Abbahu say in the name of Rebbi Joḥanan: There is no “from the sixth year into the Sabbatical they belong to the sixth” but they belong to the Sabbatical? There it is in the possession of the landowners, here it is in the possession of the poor. He prefers one which is certain to two which are possible. About leaves preserved with sprouts, some Tannaïm state: both of them are subject to removal. Some Tannaïm state: neither of them is subject to removal. Leaves are subject to removal, sprouts are not subject to removal. He who says [both] are not subject to removal is Rebbi Joshua; he who says [leaves] are subject to removal but sprouts are not subject to removal is Rabban Gamliel disappear from the Bet Neṭofa valley.” R. Eliezer demands that all be removed if one of the kinds has to be removed. In our case, he requires that the sprouts be removed if the leaves have to be removed. R. Joshua requires that all kinds be removed together when the last has to be removed. Since sprouts do not have to be removed, nothing has to be removed. Rabban Gamliel thinks that the requirement of removal is on the produce, not on its taste. The taste of one absorbed by the other is irrelevant; therefore, each kind has to be removed in its time: Leaves have to be removed but not sprouts. . Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: 1:7; its topic is the use of any part of an orlah plant (cf. Kilaim Chapter 5, Note 93 ). : “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon is R. Eliezer; therefore practice has to follow R. Joshua. In the parallel in the Babli, Niddah 8b , the disagreement is explained that for R. Eliezer sap has the status of fruit and for the Sages who oppose R. Simeon in the Mishnah here, sap of a tree which produces no edible fruit has the status of fruit, whereas for R. Joshua no sap has the status of fruit. Therefore, the Babli accepts the position of R. Pedat which here is questioned. The verse ( Lev . 19:23 ) restricts the holiness of orlah to fruits only. ? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. Is the cheese forbidden because the sap of unripe fruits is considered fruit or is sap not fruit but for orlah and derivative use of a fruit is also forbidden. . If you say that sap has the status of fruit, if he did it with heave it is forbidden. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden. In the first case, you say “the roses should be taken out”, in the second case “all is subject to removal”? Rebbi Abbahu in the name of Rebbi Joḥanan: This is from two [different] Tannaïm. Rebbi Yose said, I can explain those roses by two conditions: “If new roses are preserved in old oil”, Sabbatical roses preserved in oil of the sixth year; “old in new”, Sabbatical roses preserved in eighth year’s [oil].