MISHNAH: Rue Mishnah 1:8 . , wild amaranth 39b translates by French oseille “sorrel”. The Talmud text accepted by Rashi reads השיטין instead of השוטין. Rashi defines this as “asparagus”) , purslain Chapter 8, Note 64 . , mountain coriander, river celery, and wild rocket are free from tithes and can be bought from everybody during the Sabbatical since no similar plants are guarded. Rebbi Jehudah says, spontaneous growth of mustard is permitted because the unobservant are not suspected in this respect. Rebbi Simeon says, all spontaneous growth is permitted except that of cabbage since nothing similar grows wild on the fields. But the Sages say, all spontaneous growth is forbidden. 25:5 ). R. Simeon permits buying it from anybody unless it is clear that it comes from a cultivated field; the Sages treat spontaneous growth as regular produce. [The Babli, Pesaḥim 51b , quotes a version in which R. Simeon forbids all spontaneous growth except cabbage; this cannot be squared with the tradition of the Yerushalmi; cf. N. Sacks, ed., The Mishnah with Variant Readings , Order Zeraïm II , Jerusalem 1975, p. עט, Note 13.] .
HALAKHAH: “Rue, wild amaranth,” etc. Rebbi Ḥaggai said 2:2 (fol. 73a); similar ones in Babli Roṡ Haššanah 26b, Megillah 18a . The word חלגלוגות is from the Mishnah here, סירוגין is in Mishnah Megillah 2:1 . The last question, whether precedence belongs to one superior in wisdom or in age, refers to Mishnah Sanhedrin 4:2 , that in criminal cases the senior judges must be heard last in a discussion so as not to influence the other judges. , the colleagues did not know what סירוגין, חלגלוגות means and “who is superior, in wisdom or in years.” They said, let us go and ask somebody from the house of Rebbi. They went to ask; a servant girl from the house of Rebbi came out and told them: enter in pairs. Each one said, that one should enter before me. As a result, they entered is separate groups. She said to them, why do you enter intermittently? One rabbi was carrying purslain in his overcoat; it fell from him. She said to him: Rabbi, rabbi, your purslain is dispersed.
What is “river celery”? Rebbi Yose bar Ḥanina said, πετροσέλινον “parsley”.
Why did we not state “calamint, hyssop, and thyme” with them 3:9 declares them as free from tithes unless grown specifically in a courtyard. This implies that in a garden plot they are exempt. ? That you should not say, these if guarded in the courtyard are obligated, those if guarded in the courtyard are free. But these and those if guarded in the courtyard are obligated; these if guarded in the garden plot are obligated, those if they are guarded in the garden plot are free. But these and those if guarded in the garden plot are free! Why did we state only these? That you should not say that since most of these kinds come from forbidden growth they all should be forbidden; therefore it is necessary to say they are permitted.
Are these forbidden as spontaneous growth? Let us hear from the following: “Rebbi Jehudah says, spontaneous growth of mustard is permitted because the unobservant are not suspected concerning it.” They said only “because the unobservant are not suspected concerning it.” These, because the unobservant are not suspected concerning them, will be permitted.
So far its greens; its seeds? Is it impossible to say that if its seeds are permitted, its greens not so much more?
Rebbi Simeon ben Laqish was in Ḥiqoq. He saw them dealing with mustard plants. One of these fell down and he [a townsman] did not take it up. He [R. Simeon] said, if somebody will bring a mustard plant to me I shall rule following Rebbi Jehudah. Rebbi Abba bar Zavda said, Rebbi Onias from Hauran ruled in Bet Hauran following Rebbi Jehudah. Rebbi Joḥanan rose and publicly proclaimed following the rabbis here and there 1:1 (fol. 60a): “Rebbi Ḥanina ruled for the Sepphorites following R. Jehudah in matters of mustard and egg.” As an answer, R. Joḥanan ruled in Sepphoris against R. Ḥanina in both matters (but,because of R. Ḥanina’s seniority, his ruling was not followed.) The case of the egg is treated in the next two paragraphs whose source is Beẓah 1:1. .
Rebbi Abba Bar Zemina in the name of Rebbi Isaac: Because of these two things did R. Joḥanan descend from Sepphoris to Tiberias. He said, you brought this old judge who forbids what I permit and permits what I forbid! Rebbi Abba said, there came a case before Rebbi Assi and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained. Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday. 16:5 ) “they have to prepare what they are going to bring (to use)”. Therefore, on the Sabbath one may use only what was usable before the Sabbath. This rule, if transferred to the holidays, implies that the wood and oil, not being usable a minute before the start of the holiday, cannot become usable on the holiday. If the rule is not transferred to apply to holidays, the fuel becomes permitted at the end of the Sabbath as if it were a weekday. ? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Judan said before Rebbi Mana, is it the reverse regarding an egg 1:1 : “An egg laid on the holiday, the House of Shammai say, it may be eaten, the House of Hillel say, it may not be eaten.” According to the Yerushalmi, in the opinion of the house of Shammai the egg is prepared since the hen itself is potential food before the holiday and an egg inside a slaughtered hen is permitted food. According to the House of Hillel, the egg becomes something new by being laid and the new egg was not usable before the holiday. ? He said to him, since the rabbis compare it, it means that the cases are identical 1:3: “An egg laid on the Sabbath may be eaten on the holiday. Rebbi Jehudah said in the name of Rebbi Eliezer, the dispute is the same;” in the Yerushalmi ( Beẓah 1:1): “this is the dispute of the House of Shammai.” .
They said in the name of four elders: If somebody’s eruv was eaten on the first [day] he is like the people of his town on the second [day] 1:1(fol. 60a), Erubin 3:9(fol. 21b), Babli Erubin 38b . In Tosefta Erubin 4:2 , the statement is attributed to R. Meïr, in the Babli to Rabban Simeon ben Gamliel, R. Ismael ben R. Joḥanan ben Beroqa, R. Eleazar ben R. Simeon, and R. Yose ben R. Jehudah. The notion of eruv was explained in Peah , Chapter 8, Note 56 . . Rav Huna in the name of Rav: Practice follows the four elders valid for one day has no influence on the other. This is the opinion of R. Eliezer in Mishnah Eruvin 3:8 . . Rav Ḥisda asked: The arguments of Rav seem to be inverted. There, he makes it two sanctities, but here he makes it one sanctity. “Here” is Beẓah , dealing with leftover fuel from fires that burned out on the Sabbath. This shows that the original place of this piece is Beẓah . Since the holiday is a new sanctity and one may light fires on the holiday, it is difficult to see how Rav could forbid using the fuel on the second day. The Babli ( loc . cit . Note 27) notes that Rav Ḥisda asked the question only after Rav Huna’s death so that the latter had no opportunity to explain himself. . Because they disagree: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says it is permitted. Rebbi Mana said before Rebbi Judan, are the rules different for a wick and an egg? He said to him, since the rabbis compare it, it means that the cases are identical.
“Since nothing similar is growing wild on the fields.” And since nothing similar is growing wild on the fields should they be forbidden? Rebbi Ḥama bar Uqba in the name of Rebbi Yose bar Ḥanina said, because they usually grow layers. And because they usually grow layers should they be forbidden? Rebbi Samuel bar Rebbi Isaac said, for all other vegetables one can recognize whether they are new or old but here one should not go and bring from what is forbidden and say I brought from the layers.
“One does not oblige him to uproot arum in the Sabbatical but he leaves it in place and if it sprouted after the end of the Sabbatical it is permitted. One does not oblige him to uproot artichokes in the Sabbatical but he knocks off its leaves and if it sprouted after the end of the Sabbatical it is permitted.” Does he not waste animal food? Automatically they are lost.
Rebbi Simeon ben Ioḥai was travelling in the Sabbatical when he saw somebody collecting Sabbatical [produce]1:2, Note 130 . Parallels are in Midrash Gen . rabba 79(6 ), Eccl . rabbati 10(11 ). . He said to him, is this not forbidden, is that not spontaneous growth? He said to him, are not you the one who permits it? He said to him, are not my colleagues disagreeing with me? He read for him ( Eccl . 10:8 ): “He who tears down a fence will be bitten by a snake.” That is what happened to him.
. rabba 79(6 ), Eccl . rabbati 10(11 ), [Pesiqta dRav Cahana ויהי בשלח ed. S. Buber p. 886; added from Addenda and Corrigenda by Guggenehimer], Babli Šabbat 33b–34a . The text here is deficient in several places; the text of the Babli is clearly derivative. The best text is that of Gen . rabba on the verse ( Gen . 33:18 ): “He graced the entrance to the city,” which is explained as “they were putting up duty free shops and selling at wholesale prices.” Since the verse is given here also as a reason (in a shortened and rather incomprehensible connection), it is best to give the entire text from Gen . rabba , which is explicit where the text here is cryptic: “R. Simeon ben Ioḥai and his son R . Eleazar were hidden in a cave for thirteen years during the time of persecution [after the war of Bar Kokhba]. They ate dry carobs until their bodies were covered with rust. At the end of thirteen years he went and sat at the entrance to the cave. He saw a catcher out to catch birds. When he heard a heavenly voice saying dimissus [acquitted], it escaped, when he heard spicula [arrows] , it was caught . He said, no bird will be caught without Heaven, much less a human. He went out and saw that words of intercession were given and the decree had been rescinded . They came and bathed in the hot waters of Tiberias. His son said to him, all this benefit we had from Tiberias and we do not cleanse it from the slain? He said, we need to do something good as our forefathers did when they were putting up duty free shops [ἀτελής] and selling at wholesale prices. What did he do? He took lupines, cut them up and threw the pieces down in irregular fashion. Everywhere there was a slain body, it was floating and they removed it . Everywhere there was no impurity , the lupines remained unmoved . He put up signs indicating which places were pure and which impure until he had cleansed it completely . A vulgar Samaritan saw him and said, should I not make a fool of this old Jew? He took a corpse ( some people say from the cooper’s market , some say from the sackmaker’s ), went, and buried it where the ground was purified. The next morning, he came to them and said, did you say that bar Yoḥai purified Tiberias? Come and see this corpse! R. Simeon bar Ioḥai saw by the Holy Spirit that he had put it there. He said, I decree that the upper one shall go down [die] and the lower one come up [live]. So it happenend to him. He [R. Simeon bar Ioḥai] went up to spend the Sabbath in his house. When he passed by Magdala of the dyers , he heard the voice of Nikai the scribe who said, did you not say bar Ioḥai purified Tiberias? They found a corpse ! He said, It should come upon me if I did not have traditions in the number of the hairs on my head that Tiberias is pure, except places X and Y . Were you not in the meeting when we declared it pure ? You broke down the fence of the Sages; about you it was said ( Eccl . 10:8 ): ‘ He who tears down a fence will be bitten by a snake ’! Immediately he turned into a bone heap.” When Herod Antipas built Tiberias on the site of the Biblical Raqqat, he destroyed a cemetery (Josephus, Antiquities , XVIII. 2. 3) so that no priest or anybody keeping the laws of purity could visit there. Therefore, up to the time of R. Simeon ben Ioḥai Tiberias was only a place of the vulgar. Rebbi Simeon ben Ioḥai was hidden in a cave for thirteen years, in a carob cave, until his body was covered with rust. At the end of thirteen years he said, should I not go out and see what voice is in the world? He went and sat at the entrance to the cave. He saw a catcher out to catch birds spreading out his net. He heard a heavenly voice saying “acquitted”, and [the bird] was saved. He said, no bird will be adjudicated without Heaven, so much less a human. When he saw that words of intercession were given, he said, let us go down and warm ourselves in the public baths of Tiberias. He said, we need to do something like our forefathers ( Gen . 33:18 ): “He graced the entrance to the city,” they were putting up duty free shops and selling at wholesale prices. He said, let us purify Tiberias. He took lupines, cut them up and threw them down in irregular fashion. Where there was a corpse it was floating and came to the surface. A Samaritan saw him and said, should I not make fun of this old Jew? He took a corpse, went, and buried it at a purified place. He came to Rebbi Simeon bar Ioḥai and said to him, did you not purify place X? Come, and I shall take out [a corpse] from there! Rebbi Simeon bar Ioḥai saw by the Holy Spirit that he had put it there. He said, I decree that the upper ones shall go down and the lower ones come up. So it happenend to him. When he passed by Magdala, he heard the voice of the scribe who said, so bar Ioḥai purifies Tiberias? He said, it should come upon me if I did not hear that Tiberias once will be purified. Even so, you did not believe me! Immediately he turned into a bone heap.
MISHNAH: There are three regions for removals, Judea, Transjordan, and Galilee. Each of them has three subregions: Upper Galilee, Lower Galilee, and the Valley. From Kefar Ḥananiah upwards, everywhere no sycamores can grow, is Upper Galilee. From Kefar Ḥananiah downwards, everwhere sycamores do grow, is Lower Galilee. And the district of Tiberias and the Valley. In Jehudah the hills, the lowland, and the Southland. The lowlands of Lydda are like the Southern lowlands, its hills are like King’s Mountain. From Bet Ḥoron to the Sea is one domain. Why did they mention three regions? That in each one may eat until the last produce has vanished. Rebbi Simeon says, they mentioned three regions only for Judea; all other regions follow King’s Mountain. All regions are one for olives and dates.
HALAKHAH: ( Lev . 25:7 ): “For your domesticated animals and the wildlife in your land, 1(8 ); Babli Pesaḥim 52b , Ta‘anit 6b .] etc.” Any time a wild animal finds food on the field, your domesticated animal can eat from the house. If it is finished for wildlife on the field, it is finished for the domesticated animal from the house.
Rebbi Ḥama bar Uqba in the name of Rebbi Yose bar Ḥanina: They were of the opinion that mountain wildlife does not develop in the valley, nor does valley wildlife develop on the mountains. Diocletian oppressed the people of Paneias; they told him: we are leaving. A Sophist told him, they will not go, and if they go they will return. If you want to check, bring deer and send them to a distant land; in the end they will return to their places. He did so, brought deer, covered their antlers with silver, and sent them to Africa. At the end of thirteen years they returned to their places.
It was stated 53a . : “Rabban Simeon ben Gamliel says, a sign for mountains are ash trees define as “gall-oak.” Lieberman defines as “pine”; in Arabic מילא is “a leafy tree”. , for valleys dates, for brooks reeds, for the lowland sycamores. Even if it is no proof, there is a sign ( 1K . 10:27, 2Chr . 1:19, 9:27 )): ‘Cedars he [Solomon] gave as many as sycamores in the lowland.’ ” Some people want to say it was said. 21 ). The Babli takes the entire Tosephta as defining legal terms. as a legal term, others say it refers to the calf whose neck is to be broken.
“. What is the Valley in Galilee? For example, the valley of Genezareth and its companions,” and all similar ones. What is the Mountain in Judea? King’s Mountain. Its Lowlands are the Southern lowlands. Its Valley from En Gedi to Jericho. What is the Mountain in Transjordan? It was stated: “Rebbi Simeon ben Eleazar said, for example Mount Machaerus and Gadara and all similar ones. Its Lowlands, ( Jos . 13:17 ) ‘Ḥesbon and all its towns in the plain, Dibon, Bamot Ba‘al, and Ba‘al Me‘on’ and all similar ones. Its Valley ( Jos . 13:27 ) ‘Bet Haran, Bet Nimra, Sukkot, and Ṣaphon, the remainder of the kingdom of Siḥon’ the Emorite king who ruled in Ḥesbon.” Bet Harim is Bet Ramata, Bet Nimra Bet Nimrin, Sukkot Tar‘ala, Ṣaphon Amato XIII v 10), today Amatheh. .
Is a depression in the mountains like the mountains, a hill in the lowlands like the lowlands? Since we stated: “Mountain and its mountain, Valley and its valley, Lowland and its lowlands,” that means that a depression in the mountains is like the mountains, a hill in the lowlands is like the lowlands. Rebbi Yose said, our Mishnah says so: “its hills are like King’s Mountain.”
“From Bet Ḥoron to the Sea is one domain.” Without regions “region, country”. ? Rebbi Joḥanan said, still there is Mountain, Lowland, and Valley. From Bet Ḥoron to Emmaus it is Mountain, from Emmaus to Lydda Lowland, from Lydda to the Sea Valley. Then there should be four stated? They are adjacent.
It was stated: “There are not three regions in Syria.”
Come and see: Those in the valley of Judea cannot eat based on the mountains of Judea but in the valleys of Galilee they eat based on the mountains of Judea!
“All regions are one for olives and dates.” It was stated: “Also for carobs.” It was stated: “One eats dates until they disappear from Jericho, one eats olives until they disappear from Meron and Giscala 9:3 ). .”
MISHNAH: One eats based on what is abandoned but not on what is guarded. Rebbi Yose says, also on what is guarded. One eats because of swollen fruit and because of a second crop, but not on winter growth. Rebbi Jehudah permits it on condition that they brought first fruits before the end of the summer.
HALAKHAH: Our Mishnah follows Rebbi Simeon. It is written 3(4 ). This derivation is accepted by everybody. ( Lev . 25:12 ): “From the field you should eat its yield.” Any time you find food on the field, you can eat from the house. If it is finished on the field, it is finished in the house. What is the reason of Rebbi Simeon? You caused yourself not to eat.
Our Mishnah is Rebbi Yose’s since is is stated: “One does not eat because of swollen fruits in Acco. Rebbi Yose says, one eats because of swollen fruits in Acco.” Rebbi Yose said, we were of the opinion that Rebbi Yose and the rabbis disagree about winter fruits, therefore not about double yields. It was found stated: Rebbi Jehudah permits second crop on condition [the tree] produce first fruits before the end of summer.
MISHNAH: He who preserves three kinds in one barrel, Rebbi Eliezer says one eats because of the first kind, but Rebbi Joshua says, even because of the last. Rabban Gamliel says, anything whose kind has disappeared from the fields must be removed from the house. Rebbi Simeon says, all vegetables are one kind for removal; one eats purslain until there are no more sindiot 3 , but gives no explanation. The Munich ms. of the Babli has הנידיות which Levy reads as הנדיות “vetch”. Cf. Arabic סִנדִיָאן “holm oak, ilex ”. in the Bet Neṭofa valley.
HALAKHAH: What is the reason of Rebbi Eliezer? The first kind gives taste to the last. What is the reason of Rebbi Joshua? The last kind gives taste to the first. It is difficult for Rebbi Joshua, does not the first kind gives taste to the last? “Rabban Gamliel says, anything whose kind has disappeared from the fields must be removed from the house.” It was stated: Practice follows his words.
Ḥizqiah said, once he started with his storage it is as if removed 52b, s . v . מתבערין . . A case came before Rebbi Assi and he instructed following Ḥizqiah, not that I am agreeing with him but since we see that the rabbis do act following him. Rebbi Isaac bar Redifah had a case, he came before Rebbi Jeremiah who said to him, there are lions before you, why do you ask foxes? He went and asked Rebbi Joshia who said to him, look for three people who love you and declare it abandoned before them. The Kappadokians of Sepphoris asked Rebbi Ammi: Since we have nobody who loves us or even greets us, what should we do? He said to them, when you see that [the market is] clear from steps, bring it out to the market, declare it abandoned, and acquire it again.
Rebbi Ḥaggai distributed it pitcher by pitcher. Rebbi Eleazar distributed it pitcher by pitcher. Rebbi Ḥizqiah came to Rebbi Jeremiah and said to him, let me acquire that storage. He said to him, bind these coins together; then he said to him, for these the place is rented to me. He said to him, did you not take it out? Go back and acquire it!
MISHNAH: One may pluck green grasses until the colocynth dries up, and collect dry ones until the second rainfall Mishnah 8:1, Note 3 . , leaves of reeds and vines until they fall off from their stems, and collect dry ones until the second rainfall. But Rebbi Aqiba says, all until the second rainfall. Similarly, if one rents out a house until the rains, that is until the second rainfall. If somebody makes a vow not to have any profit from another person until the rains, that is until the second rainfall 8:5 ; there Rabban Simeon ben Gamliel disagrees and lets the vow expire not at the actual onset of the rains but at the expected time of the second rainfall, the 23rd of Marḥeshwan. . Until when may the poor enter orchards? Until the second rainfall. Until when may one use and burn Sabbatical straw and chaff? Until the second rainfall.
HALAKHAH: Rebbi Abin in the name of Rebbi Joḥanan: One does not have here leaves of reeds, only leaves of vines. Leaves of reeds do not have to be removed. We have stated thus. : Leaves of reeds, sumac, and carob tree have no removal because their kinds never disappear.
Rebbi Zeïra investigated: If somebody said “until the rain”, until the first rain 62b , R. Zeira declares that, while there is disagreement about the meaning of “until the rains”, “until the rain” in a vow means until the expected time of the first rainfall, the 7th of Marḥeshwan. This paragraph and the next are also in Nedarim 8:6 (fol. 41a). There, the language is: Rebbi Zeïra investigated: If somebody said “until the rain”, is he forbidden until the rain comes down a second time? ?
There 6:8 , Menaḥot 13:2. The paragraph is also in Šeqalim 6:6 (fol. 50b). It seems that the argument is inserted here because “rain” means second rainfall, and “logs” means at least two logs. , we have stated: “If somebody says, I am taking upon me [to offer] logs, he should not bring less than two.” Rebbi Yose ben Rebbi Abun said, Rebbi Abba bar Mamal asked: If he said, I am taking upon me [to offer] a log, does he bring one log? Rebbi Eleazar, the name must be Eleazar since there is no known Galilean Amora called Eliezer. said, a Mishnah says that each one is a separate sacrifice, as we have stated 2:5 , noting that the daily afternoon sacrifice was brought to the altar by 11 Cohanim, 9 for the parts of the sheep and two holding the logs for burning. Each Cohen is reponsible for a separate sacrifice since it is written ( Lev . 1:8 ): “The sons of Aaron, the Cohanim, should put the pieces, the head and the innards, on the logs that are burning on the altar.” However, for the morning sacrifice, it says ( Lev . 6:5 ): “The Cohen should burn logs on [the altar] every morning;” this indicates that in the morning two logs together form one obligation. Without that difference between morning and afternoon service there never would have been a question whether one log alone could be a sacrifice. : “Two, holding in their hands two wooden logs.”
It was stated 1:4, the language is the opposite: “Rebbi Yose says, everything that depends on fertility extends until the expected time of the second rainfall, if it is not dependent on fertility, until the second rainfall.” This version seems to be corrupted. : Rebbi Yose says, everything that depends on fertility extends until the second rainfall, if it is not dependent on fertility, until the expected time of the second rainfall. It was stated 7:19, Ta‘aniot 1:4. This is also quoted in Babli Ta‘anit 6b . : Rabban Simeon ben Gamliel says, if rains came for seven uninterrupted days, they include the second rainfall. Rebbi Ḥiyya stated in the name of Rabban Simeon ben Gamliel 6b , this is an Amoraic statement of R. Abbahu. : Why is it called רביעה? Because it fertilizes the land.
Rebbi Ḥanina said, when [produce] on the field starts to rot, that in the house is permitted, Jerusalem 1975, vol. ii, p. 86, Note 63 .) . Rebbi Hoshaia stated: Even after three years it is forbidden until it starts to rot.
One does not steep Sabbatical straw in mud. If one steeped it in mud it would lose its character, on condition that he kneaded it. One does not fill a pillow with Sabbatical straw. If he put it in a pillow it would lose its character, on condition that he slept on it.
Is Sabbatical straw forbidden as aftergrowth? Rebbi Levi from Sennabaris asked Rebbi Abba bar Zavda and he permitted it. Rebbi Zeïra said, since I did not want to rely on myself I asked those from Beit Barsana and they said, we used to collect straw before the start of the Sabbatical and when we are running out, we bring it from the walls. Rebbi Jeremiah said, a baraita states that it is permitted, as it was stated: “Dyers and cattle feeders may buy coarse bran from everywhere without worry.” Rebbi Jeremiah wanted to say, even from one who is suspect. Rebbi Yose said to him, they said that only if he does not know whether he is suspect. Only if he might not be suspect; therefore if it is clear that he is suspect, it is forbidden. Rebbi Shammai said, a Mishnah says that it is forbidden, as we have stated there 10:5: “Fenugreek that fell into a cistern, regarding heave or Second Tithe if the seeds give taste, regarding Sabbatical, kilaim in a vineyard, or dedicated things, if there is enough in both seed and wood to give taste.” If heave or Second Tithe fenugreek fell into a cistern, it induces the holiness of heave or Second Tithe in the water if the seeds in themselves impart the taste of fenugreek to the water. But if the fenugreek was Sabbatical, “sanctified” kilaim , or Temple property, it induces the holiness already if the seeds together with the branches impart the taste. That means that for the Sabbatical, the holiness of the produce (e. g., grain) extends to the wood (e. g., straw). : “In matters of Sabbatical, kilaim in a vineyard, or dedicated things, if there is enough in both seed and wood to give taste.”
Does one not destry animal feed? Explain it that animal feed is used for humans. Rebbi Mana said, explain it about the sanctity by removal of the Sabbatical, and it does not imply anything.
MISHNAH: If somebody had Sabbatical produce when the time of removal came, he distributes food for three meals to everybody. The poor may eat after removal but not rich persons, the words of Rebbi Jehudah. Rebbi Yose says, both poor and rich persons may eat eat”. after removal. If somebody had Sabbatical produce which fell to him as inheritance or was given to him as a gift, Rebbi Eliezer says it should be given to those who eat it. But the Sages say, a sinner should not be rewarded, but it should be sold to those who eat it and the payment distributed to anybody. He who eats from Sabbatical dough of which ḥallah was not taken commits a deadly sin which has to be eaten under the rules of heave. Therefore, it is necessary to spell out that Sabbatical dough is not exempt from ḥallah . (For the obligation of ḥallah , cf. Berakhot , Chapter 8, Note 55 ). .
HALAKHAH: What is the reason of Rebbi Jehudah: ( Ex . 23:11 ) “The destitute of your people should eat including the remainder.” What is the reason of Rebbi Yose: ( Ex . 23:11 ) “The destitute of your people should eat with the remainder.” It was stated: Rebbi Simeon says, richpersons may eat from storage. What is the reason of Rebbi Simeon: ( Ex . 23:11 ) “The destitute of your people should eat, and the remainder.”
Rebbi Simeon ben Laqish said, the Mishnah deals with unlawful produce. But was it not stated: He who finds unlawful produce may not touch it. There is a difference between a find and something that fell to him automatically.
Rebbi Joḥanan said, the Mishnah deals with permitted produce. For that we stated: Rebbi Eliezer said, it should be given to those who eat it. Since Rebbi Eliezer is a Shammaiite, did we state: One does eat Sabbatical produce in reciprocity and without reciprocity, following the House of Shammai? For that, the rabbis answer him that the sinner should not be rewarded? They answered him according to his argument: Against your argument, when you say that it should be given to those who eat it, a sinner should not be rewarded.
Rebbi Vivian said, Rebbi Assi instructed regarding qwndsy ’ that their proceeds should be thrown into the Dead Sea. Rebbi Mana asked Rebbi Ḥizqiah, may one eat kafan -dates of Ascalon? He said, it is forbidden. Rebbi Ḥizqiah stood in the market place of Caesarea when he saw a person carrying forbidden produce. He turned away his face in order not to see him and stated: take down! Why all that? That his place should be one of rebuke. Rebbi Jacob bar Aḥa heard and said, the mother of this one gave birth to a son!
Rebbi Joshua ben Levi commanded his student: Do not buy me vegetables except from Sisera’s garden 2:1, Notes 56–58 . . He, may he be remembered for the good, stood nearby and said to him: Go tell your teacher that this is not Sisera’s garden; it did belong to a Jew but he killed him and took it away from him. If you want to be restrictive for yourself, be made equal to your friend: אישתרי “permit it”. .
A man was suspected of [trading in] Sabbatical [produce]. He said to his wife, take ḥallah . She said to him, that man is suspected of Sabbatical [trading], and you say, take ḥallah ? He said to her, ḥallah is [an obligation] from the Torah 25a ) the prevailing opinion is that ḥallah is only a rabbinic obligation as long as not all Jews live in the Land. , the Sabbatical is from Rabban Gamliel and his colleagues.