MISHNAH: If somebody sows heave in error it should be ploughed under; if intentionally it must be kept. If it is one third ripe it must be kept, whether in error or intentionally. But flax must be ploughed under when [sown] intentionally. But it is subject to gleanings, forgotten sheaves, and peah . Israel poor and poor Cohanim collect; the Israel poor must sell to the Cohanim poor for the value of heave but the proceeds are theirs. Rebbi Ṭarphon says, only Cohanim poor may collect; maybe they would forget and put some in their mouths. Rebbi Aqiba said to him, if that is so, then only pure persons should collect. Also, it is subject to tithe and the tithe of the poor. Poor Israel and poor Cohanim may take; the poor Israel must sell to Cohanim for the value of heave but the proceeds are theirs. He who flails. 25:4 ). is praiseworthy; he who threshes, what shall he do? He hangs baskets over the neck of the animal and fills it from the same kind. In that way, he will not muzzle the animal or feed it heave.
HALAKHAH: “If someone sows heave in error it should be ploughed under;” etc. Would it not be reasonable to switch? They fined him that his field should be worthless under the heave.
Rebbi Samuel bar Eudaimon asked: Can he be trusted if he says, I did it intentionally? They said to him, if other people knew, it is not on his [word]; otherwise, the mouth which forbade is the mouth that permitted.
Rebbi Benjamin ben Gidul asked: If he had sown vetch? If he had sown heave from outside the Land? They said to him, it is a “fence”, and there is no “fence” for a “fence”.
That means that sanctity falls on it when it is still standing. That means, if he separated before it was one third ripe it did not become holy.
“[It] must be ploughed under when [sown] intentionally.” They fined him lest he profit from the wooden parts.
Rebbi Yose asked: If he dedicated sheaves of his [harvest] and they were switched 4:8 that in cases of doubt, the gleanings belong to the poor. Nevertheless, grain falling from heave sheaves is heave; since the heave sheaves are no longer identifiable, all gleanings are potential heave and have to be sold to Cohanim as heave. Since there is no answer given, R. Yose’s hypotheses are accepted. , do even so poor Israel and poor Cohanim collect?
It was stated 8:4 . : “The wife of a vulgar may grind with the wife of a Fellow when she is impure. The grain to be ground must be prepared to accept impurity, cf. Demay Chapter 2, Note 141 . If the wife of the vulgar considers herself impure, she will refrain from touching the grain. If she holds herself to be pure she still is impure by Fellows’ standards but will not refrain from touching the grain and will make it impure by Fellows’ standards. In the Tosephta, R. Simeon disagrees and forbids grinding together with the wife of a vulgar since the latter, while careful herself in the days of her impurity, will not care if her friends touch the grain. . But when she is pure she should not grind, for she will hold herself more pure that the other.” Following the words of Rebbi Ṭarphon she should not grind even when she is impure lest she forget and put some into her mouth!
So is the Mishnah: “If that is so, then only pure persons should collect.”
So is the Mishnah: “It is subject to heaves, tithes, and the tithe of the poor.”
If he. After Heave of the Tithe has been given, the tithe is totally profane in the hand of the Levite. planted one pound of onions of First Tithe and it became ten pounds, these are subject to tithes by biblical law. . Its First Tithe is given for the heave of the tithe and for what he planted. If he planted one pound of onions of Second Tithe and it became ten pounds, these are subject to tithes and he still has to redeem the second tithe from what he planted.
“ “He who flails is praiseworthy.” Praiseworthy in relation to whom? To him who threshes. “He who threshes, what shall he do?” It was stated Meẓi‘a 90a . in the name of Rebbi Simeon: “He hangs vetch for her and she likes it better than anything.” Rebbi Yose said, this implies that if he did this with profane [grain]. 25:4 ). he does not transgress “do not muzzle.”
“ is quoted in Babli Baba Meẓiʻa 89b: “Cows trampling on grain or threshing heave and tithes are not subject to ‘do not muzzle’ but because of the bad impression one brings some of the same kind and hangs it around their necks; R. Simeon says, he hangs vetch for her and she likes it better than anything.” The translation follows the interpretation of Maimonides. One does not transgress ‘do not muzzle’ while softening legumes or fenugreek, but it is forbidden because of the bad impression.” Some Tannaїm state: “Threshing which is permitted to you. 25:4 applies only to threshing profane grain. The opposing opinion applies the verse both to profane and sanctified food; this is the basis for the Mishnah. .” But some Tannaїm state: “Threshing which is not permitted to you.”
Rebbi Abba bar Mamal said, our Mishnah after the lentils lost their sap; [then] the lentils shrink. 4:8 ). In Halakhah 9:4, both sources read צופרות “deflect”. it that it will not give [any taste]. But if he gave it before the lentils gave their sap; it does not deal with that case. And just as you say, the lentils shrink it that it will not give, so the lentils shrink that it will not absorb. How is that? If he put a profane onion into lentils of heave, the lentils shrink it that it will not absorb. That means, if it is dry, but if it is moist it is forbidden. Onions and leeks are forbidden moist or dry, whole or cut up. If he removed the top it is as if cut up. If they are two or three they are as if cut up.
This all is if the outer skin does not impart taste. But if it does, there are Tannaïm who state: “Threshing which is permitted to you.” The Mishnah there implies also threshing which is not permitted to you, since we have stated: “He hangs baskets over the neck of the animal. 90a). By analogy, since the outer skin of green onions is food, the dry outer skin of an onion of heave also retains its quality of heave. In addition, practice follows those who prohibit the muzzling of threshing animals under all circumstances. ”
“When it threshes,” not when it tramples on it. Rebbi Eliezer ben Jacob says, even if it tramples on it 12:6) seems to read it as “stepping on” and permits muzzling cattle when driven from one place to another. Here, “trampling” must refer to some agricultural work; a detailed definition of the conditions imposed by the biblical use of “threshing”, based on Sifry Deut . 287, is in Maʻserot 2:6 and its parallel Babli Baba Meẓiʻa 89a. Most commentators refer the disagreement here to the earlier statement that there is no prohibition of muzzling if vegetables are crushed (Notes 38–39). .
Rebbi Abun said: Rebbi Aqiba asked Rebbi Simeon ben Ioḥai 90b, R. Jonathan asked R. Simai. in order to examine him: If somebody muzzled outside and then brought [the animal] inside? He said to him ( Lev . 10:9 ): “When you come to the tent of meeting;” from when you come to the tent of meeting. 25:4 has to be interpreted following R. Ezra. . Rebbi Ezra said, ( Deut . 25:4 ) “Do not muzzle an ox at his threshing;” do not thresh using a muzzled ox.
MISHNAH: The growth from heave is heave 13c) this is one of the “eighteen decrees” which the House of Shammai forced on the House of Hillel; according to the Yerushalmi ( Šabbat 3c), it might be one of these decrees. The reason given is that one wants to prevent a Cohen from keeping impure heave for sowing since in the meantime he might inadvertently eat from it. ; the growth from their growth is profane. But the growths from ṭevel , First Tithe, aftergrowth of the Sabbatical, heave from outside the Land, demaʻ content of dema‘ is strictly less than 50%, the prohibition is rabbinical. , and First Fruits are profane. Growths from dedicated [seeds] and Second Tithe are profane; one redeems them corresponding to the time of sowing. One hundred lagenae , lagaena , lagoena , lagona , Accadic lignu , liginnu ; used here for the surface area from which one liginnu can be harvested. The size of a lagena/liginnu in Mishnaic times is unknown (cf. Demay Chapter 7, Note 85 ). The Halakhah assumes that each lagena is a separate plot but the farmer forgot what he sowed where. of heave and one profane are all permitted for produce whose seeds desappear) is sown to yield 101 lagenae , and 100 parts of the seeds were profane and one part heave, then all the yield is profane and usable by everybody since even the growth from heave seed is forbidden only by rabbinic degree. (This would make 1 lagena = 4.975 square cubits.) ; but for produce whose seeds do not disappear, even if there are one hundred profane and one of heave they all are forbidden. Growth from ṭevel is permitted (cf. Peah Chapter 1, Note 303 ) after threshing and cleaning until heave and tithes are taken. Before threshing, one may eat the grains from single ears. However, for produce whose seeds do not disappear, the quality of ṭevel is never removed and such produce is forbidden even as occasional snack before heave and all tithes are taken. (However, tithes for any produce other than grain, grapes, and olives are rabbinic in character.) for anything whose seeds disappear, but if the seeds do not disappear even the growth from the growth is forbidden. What is one whose seeds do not disappear? For example arum, garlic, and onions. Rebbi Jehudah says, garlic is like barley.
HALAKHAH: We have stated on this: When has this been said? Anything whose seeds disappear. But in produce whose seeds do not disappear, the growth from their growth is forbidden. But ṭevel is mostly profane, First Tithe is mostly profane, aftergrowth of the Sabbatical is infrequent, heave from outside the Land is infrequent, most of dema‘ is profane content of dema‘ is strictly less than 50%, the prohibition is rabbinical. , First Fruits are infrequent.
“Growths from dedicated [seeds] and Second Tithe are profane; one redeems them corresponding to the time he sowed.” Rebbi Abbahu in the name of Rebbi Joḥanan: He redeems the entire storage for the value of that seah . The difference between dedicated [produce] and Second Tithe: Second Tithe, whether produce whose seeds disappear or whose seeds do not disappear, is redeemed by the wholesale price 4:2. The Babli ( Baba Meẓiʻa 57a) holds that redemption may be done below the wholesale value; this is never mentioned in the Yerushalmi. ; only that produce whose seeds disappear is redeemed by current prices, produce whose seeds do not disappear is redeemed following the early price. Dedicated [produce], whether produce whose seeds disappear or whose seeds do not disappear, is treated in its place and time; only that one redeems the entire storage of produce whose seeds disappear for the value of that seah , but for produce whose seeds do not disappear he has to redeem the [contents of] the entire storage.
Rebbi Yose said: This implies that if there were 100 seah , each one lifted from 100 seah of heave fell into 100 seah profane grain and one seah was lifted as replacement heave. That replacement is now treated as heave and the remaining 100 seah as profane. But if now one of the 100 seah of heave was accidentally exchanged for a seah of profane grain and it is impossible to identify which grain is profane, all 100 seah (99 replacement heave and one profane) are permitted to everybody since the holiness of replacement heave is rabbinical, just as the holiness of growth from heave seeds is rabbinical. , and one profane was switched with one of them, all would be permitted.
There, Rebbi Joḥanan said if a seah of heave was lifted from 100 of profane produce, anything will cause it to become insignificant. And here, if he collected and some profane produce fell into it, should it not be permitted? As Rebbi Joḥanan said there, he mills and it is permitted, so also here. There, both kinds came into his hands. But here, only ṭevel came into his hands if he collected from one [ lagena ]. But if he collected from two, both kinds came into his hands.
How far whose seeds do not disappear is forbidden. The Mishnah does not spell out the status of the second year’s growth. ? Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: It is forbidden for three harvests; it is forbidden up to the fourth harvest, but the fourth is permitted. Rebbi Samuel ben Eudaimon asked before Rebbi Mana: How far for heave? He said to him, they made the fourth harvest like the first harvest. Just as the first harvest of growth whose seeds disappear is forbidden for heave and permitted for ṭevel , so the fourth harvest of growth whose seeds do not disappear is forbidden for heave and permitted for ṭevel .
What do you have? Rebbi Yose ben Rebbi Abun said, e. g., bulb plants Chapter 2, Note 42 {but compare Greek κολοβός, όν “stunted, undersized” (E. G.)}. .
Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Garlic up to the size of a barley corn is a plant whose seeds disappear 34a ) that practice follows him; this is denied by Maimonides. . Larger than that, it is a plant whose seeds do not disappear. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: Garlic is like barley in every respect.
MISHNAH: He who weeds with a Non-Jew among bulb plants Chapter 2, Note 126 . , even though his vegetables are ṭevel one may eat a snack from them Chapter 4, Notes 129–131 ). . Saplings of heave that became impure if planted become pure not to transmit impurity 11:23). R. Abraham ben David holds that once the impurity has been removed, the heave becomes food for Cohanim. His opinion is well supported in the Babli ( Menaḥot 70a ) which quotes as a Mishnah the statement that nothing connected to the ground can be heave. That statement is not in the Mishnah texts and is incompatible with the Yerushalmi here (Notes 99 ff.). For the anonymous Tanna, the second growth is permitted, for R. Jehudah the third growth. but they remain forbidden to be eaten until he removes what is edible. Rebbi Jehudah says, until he removes a second time.
HALAKHAH: Rav Ḥiyya bar Ashi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan: This follows Rebbi Simeon. If it follows Rebbi Joḥanan, even a full meal! But since Rebbi Jeremiah, Rebbi Ḥiyya said in the name of Rebbi Joḥanan Chapter 3, Note 132 . : Rebbi Simeon agrees that nevertheless he must separate tithes as a matter of practice; therefore we have to say that this follows Rebbi Simeon.
It was stated: Demay is permitted to him who weeds with a Samaritan except after a Sabbatical year. . Therefore, not if it is certain! Why? For demay disappears when it is in the ground but the growth of forbidden produce, the new growth goes under the rules of Mishnah 6. cannot lift it.
Rebbi Abbahu in the name of Rebbi Joḥanan: Saplings of heave that had become impure he may plant and make them heave but if they were heave from before they already were pushed aside. Rebbi Abbahu in the name of Rebbi Joḥanan: Water that became impure is made to touch and may be used as water for Tabernacles but if it was water for Tabernacles from before it already is pushed aside removes impurity ( Chapter 4, Note 112 ). Impure water in a vessel can be purified by immersing the vessel in a miqweh so that the surface of the water in the vessel barely touches (“kisses”) the water of the miqweh . Water of Tabernacles is the water used as a libation on the altar ( Ševi‘it Chapter 1, Notes 51–52 ). Before being used, it has to be dedicated in a Temple vessel. The Babli ( Pesaḥim 34b ) concludes from the parallel treatment of heave and libations that dedication in or for the Temple is as strong and permanent a designation as heave. . Rebbi Abbahu in the name of Rebbi Joḥanan: Figs and grapes that had become impure one may squeeze and make them heave but if they were heave from before they already were pushed aside. Rebbi Zeïra, Rebbi Assi, in the name of Rebbi Eleazar, one squeezes less than the volume of olives (Northvale NJ 1998), p. 6]. Since a chicken egg is not smaller than the convex hull of two olives touching one another ( Tosaphot Yešenim Yoma 80a ), squeezing not more than the volume of two olives will keep the volume safely below the minimal volume that might lead to impurity. The Babli ( Pesaḥim 34b ) does not define what is “less than the volume of a chicken egg.” and his wine is good even for libations. They said, Rebbi Simeon ben Laqish disagrees. Both about leniency and restriction? If you say about leniency, this is understandable. If you say about restriction, did we not state: “Until he removes what is edible?”
Rebbi Abbahu in the name of Rebbi Joḥanan: so is the Mishnah, “until he removes the leaves a second time. 105”