## Bava Metzia Daf 87a

###### Bava Metzia 87a:1
[Bava Metzia 87a:1](https://torahapp.org/share/book/Bava%20Metzia/r/87a:1)

״וַיִּפְצַר בָּם מְאֹד״? אָמַר רַבִּי אֶלְעָזָר: מִכָּאן שֶׁמְּסָרְבִין לְקָטָן, וְאֵין מְסָרְבִין לַגָּדוֹל.

**William Davidson Edition - English:**
**“And he urged them greatly”** (Genesis 19:3), only after which they acquiesced? **Rabbi Elazar says: From here** we learn **that one may decline** the request of **a lesser man, but one may not decline** the request of **a great man.**


###### Bava Metzia 87a:2
[Bava Metzia 87a:2](https://torahapp.org/share/book/Bava%20Metzia/r/87a:2)

כְּתִיב: ״וְאֶקְחָה פַת לֶחֶם״, וּכְתִיב: ״וְאֶל הַבָּקָר רָץ אַבְרָהָם״, אָמַר רַבִּי אֶלְעָזָר: מִכָּאן שֶׁצַּדִּיקִים אוֹמְרִים מְעַט וְעוֹשִׂים הַרְבֵּה, רְשָׁעִים אוֹמְרִים הַרְבֵּה, וַאֲפִילּוּ מְעַט אֵינָם עוֹשִׂים.

**William Davidson Edition - English:**
The Gemara continues analyzing the same passage. **It is written: “And I will fetch a morsel of bread,** and satisfy your heart” (Genesis 18:5), **and it is written: “And Abraham ran to the herd,** and fetched a calf tender and good” (Genesis 18:7). **Rabbi Elazar said: From here** we learn **that** the **righteous say little and do much,** whereas the **wicked say much and do not do even a little.**


###### Bava Metzia 87a:3
[Bava Metzia 87a:3](https://torahapp.org/share/book/Bava%20Metzia/r/87a:3)

מְנָלַן, מֵעֶפְרוֹן. מֵעִיקָּרָא כְּתִיב: ״אֶרֶץ אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף״, וּלְבַסּוֹף כְּתִיב: ״וַיִּשְׁמַע אַבְרָהָם אֶל עֶפְרוֹן וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן אֶת הַכֶּסֶף אֲשֶׁר דִּבֶּר בְּאׇזְנֵי בְנֵי חֵת אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עֹבֵר לַסֹּחֵר״, דְּלָא שְׁקַל מִינֵּיהּ אֶלָּא קִנְטְרֵי, דְּאִיכָּא דּוּכְתָּא דְּקָרֵי לֵיהּ לְתִיקְלָא ״קִנְטֵירָא״.

**William Davidson Edition - English:**
**From where do we** derive this principle that the wicked say much and do not do even a little? We derive it **from Ephron. Initially, it is written** that Ephron said to Abraham: **“A piece of land worth four hundred shekels of silver,** what is that between me and you?” (Genesis 23:15). And **ultimately it is written: “And Abraham listened to Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant”** (Genesis 23:16), i.e., shekels that could be used in any location. This teaches **that** not only did Ephron take shekels from Abraham, **he took from him only centenaria [*kantarei*],** i.e., superior coins, **as there is a place where they call a shekel a centenarius.**


###### Bava Metzia 87a:4
[Bava Metzia 87a:4](https://torahapp.org/share/book/Bava%20Metzia/r/87a:4)

כְּתִיב ״קֶמַח״ וּכְתִיב ״סֹלֶת״. אָמַר רַבִּי יִצְחָק: מִכָּאן שֶׁהָאִשָּׁה צָרָה עֵינֶיהָ בְּאוֹרְחִים יוֹתֵר מִן הָאִישׁ.

**William Davidson Edition - English:**
The verse states: “Make ready quickly three measures of flour, fine flour” (Genesis 18:6). The Gemara questions the apparent redundancy. **It is written: “Flour,” and it is** also **written: “Fine flour.” Rabbi Yitzḥak says: From here** we learn **that a woman is more stingy with guests than a man.** Sarah wanted to use merely flour, and Abraham persuaded her to use fine flour.


###### Bava Metzia 87a:5
[Bava Metzia 87a:5](https://torahapp.org/share/book/Bava%20Metzia/r/87a:5)

כְּתִיב ״לוּשִׁי וַעֲשִׂי עֻגוֹת״, וּכְתִיב ״וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן הַבָּקָר״, וְאִילּוּ לֶחֶם לָא אַיְיתִי לְקַמַּיְיהוּ!

**William Davidson Edition - English:**
The Gemara continues its analysis of the verses. **It is written: “Knead it, and make cakes”** (Genesis 18:6), and two verses later **it is written: “And he took curd, and milk, and the calf** which he prepared” (Genesis 18:8). Abraham served these items to the guests, **and yet he did not bring bread before them** despite having instructed Sarah to prepare baked goods.


###### Bava Metzia 87a:6
[Bava Metzia 87a:6](https://torahapp.org/share/book/Bava%20Metzia/r/87a:6)

אָמַר אֶפְרַיִם מִקְשָׁאָה תַּלְמִידוֹ שֶׁל רַבִּי מֵאִיר מִשְּׁמֵיהּ דְּרַבִּי מֵאִיר: אַבְרָהָם אָבִינוּ אוֹכֵל חוּלִּין בְּטׇהֳרָה הָיָה, וְשָׂרָה אִמֵּנוּ אוֹתוֹ הַיּוֹם פֵּירְסָה נִדָּה.

**William Davidson Edition - English:**
**Efrayim Miksha’a, disciple of Rabbi Meir, says in the name of Rabbi Meir: Abraham, our forefather, would eat non-sacred food** only when he was **in** a state of **ritual purity,** i.e., he treated his food as though it were consecrated to God. **And Sarah, our foremother, menstruated that day,** which rendered the baked goods ritually impure, preventing Abraham from handling them. Therefore, they could not serve bread to their guests.


###### Bava Metzia 87a:7
[Bava Metzia 87a:7](https://torahapp.org/share/book/Bava%20Metzia/r/87a:7)

״וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל״, לְהוֹדִיעַ שֶׁשָּׂרָה אִמֵּנוּ צְנוּעָה הָיְתָה. אָמַר רַב יְהוּדָה אָמַר רַב וְאִיתֵּימָא רַבִּי יִצְחָק: יוֹדְעִים הָיוּ מַלְאֲכֵי הַשָּׁרֵת שֶׁשָּׂרָה אִמֵּנוּ בָּאֹהֶל הָיְתָה, אֶלָּא מַאי ״בָּאֹהֶל״ – כְּדֵי לְחַבְּבָהּ עַל בַּעְלָהּ.

**William Davidson Edition - English:**
The next verse states: **“And they said to him: Where is Sarah your wife? And he said: Behold, in the tent”** (Genesis 18:9). The Gemara explains that this verse serves **to inform** us **that Sarah, our foremother, was a modest woman,** as she remained inside while the guests were present. **Rav Yehuda says** that **Rav says, and some say** it is **Rabbi Yitzḥak** who says: **The ministering angels,** who visited Abraham in the guise of travelers, **knew that Sarah, our foremother, was inside the tent. Rather, what** was the purpose of their eliciting Abraham’s response: **In the tent?** It was **in order to endear her to her husband,** by accentuating Sarah’s modesty.


###### Bava Metzia 87a:8
[Bava Metzia 87a:8](https://torahapp.org/share/book/Bava%20Metzia/r/87a:8)

רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר: כְּדֵי לְשַׁגֵּר לָהּ כּוֹס שֶׁל בְּרָכָה. תָּנֵי מִשּׁוּם רַבִּי יוֹסֵי: לָמָּה נָקוּד עַל אַיּוֹ שֶׁבְּ״אֵלָיו״ – לִימְּדָה תּוֹרָה דֶּרֶךְ אֶרֶץ, שֶׁיִּשְׁאַל אָדָם בָּאַכְסַנְיָא שֶׁלּוֹ. וְהָאָמַר שְׁמוּאֵל: אֵין שׁוֹאֲלִין בִּשְׁלוֹם אִשָּׁה כְּלָל! עַל יְדֵי בַּעְלָהּ שָׁאנֵי.

**William Davidson Edition - English:**
**Rabbi Yosei, son of Rabbi Ḥanina, says:** They inquired about her **in order to send her** the **cup of blessing.** It is customary to recite Grace after Meals over a cup of wine, which is then distributed to those present. **It is taught in the name of Rabbi Yosei: Why are there dots** in the Torah scroll **upon the letters *alef*, *yod*,** and ***vav* in** the word **“to him [*eilav*]”?** These letters spell *ayo*, which means: Where is he? **The Torah is teaching the proper etiquette,** which is **that a person should inquire of his hostess** about his host, just as he should inquire about the welfare of his hostess from the host. The Gemara asks: **But doesn’t Shmuel say: One may not inquire about the welfare of a woman at all,** as this is immodest? The Gemara answers: A greeting **by means of her husband is different.** Asking a husband about his wife is not considered immodest.


###### Bava Metzia 87a:9
[Bava Metzia 87a:9](https://torahapp.org/share/book/Bava%20Metzia/r/87a:9)

״אַחֲרֵי בְלֹתִי הָיְתָה לִּי עֶדְנָה״, אָמַר רַב חִסְדָּא: אַחַר שֶׁנִּתְבַּלָּה הַבָּשָׂר וְרַבּוּ הַקְּמָטִין – נִתְעַדֵּן הַבָּשָׂר וְנִתְפַּשְּׁטוּ הַקְּמָטִין, וְחָזַר הַיּוֹפִי לִמְקוֹמוֹ.

**William Davidson Edition - English:**
The Gemara analyzes the verses that describe Sarah at the time: “And Sarah laughed within herself, saying: **After I am waxed old [*veloti*] shall I have pleasure [*edna*]”** (Genesis 18:12). **Rav Ḥisda says: After the skin had worn out [*nitballa*] and become full of wrinkles, the skin once again became soft [*nitadden*] and her wrinkles smoothed out, and** Sarah’s **beauty returned to its place.**


###### Bava Metzia 87a:10
[Bava Metzia 87a:10](https://torahapp.org/share/book/Bava%20Metzia/r/87a:10)

כְּתִיב ״וַאדֹנִי זָקֵן״, וּכְתִיב ״וַאֲנִי זָקַנְתִּי״ – דְּלָא מוֹתֵיב הַקָּדוֹשׁ בָּרוּךְ הוּא כִּדְקָאָמְרָה אִיהִי.

**William Davidson Edition - English:**
**It is written** that Sarah said: **“And my lord is old”** (Genesis 18:12), **and it is written:** “And the Lord said to Abraham: Why did Sarah laugh, saying: Shall I certainly bear a child, **and I am old?”** (Genesis 18:13). This verse indicates that **the Holy One, Blessed be He, did not repeat** to Abraham **that** which Sarah actually **said,** that her husband is old. Why did God change the wording of her statement so that she was referring to herself?


###### Bava Metzia 87a:11
[Bava Metzia 87a:11](https://torahapp.org/share/book/Bava%20Metzia/r/87a:11)

תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: גָּדוֹל שָׁלוֹם, שֶׁאֲפִילּוּ הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁינָּה בּוֹ, שֶׁנֶּאֱמַר: ״וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ וְגוֹ׳ וַאדֹנִי זָקֵן״, וּכְתִיב: ״וַיֹּאמֶר ה׳ אֶל אַבְרָהָם וְגוֹ׳ וַאֲנִי זָקַנְתִּי״.

**William Davidson Edition - English:**
**The school of Rabbi Yishmael taught: Peace is** of such **great** importance **that even the Holy One, Blessed be He, altered** the truth for the sake of preserving peace, **as it is stated: “And Sarah laughed within herself,** saying: After I am waxed old shall I have pleasure, **and my lord is old,” and it is written: “And the Lord said to Abraham:** Why did Sarah laugh, saying: Shall I certainly bear a child, **and I am old?”**


###### Bava Metzia 87a:12
[Bava Metzia 87a:12](https://torahapp.org/share/book/Bava%20Metzia/r/87a:12)

״וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵנִיקָה בָנִים שָׂרָה״, כַּמָּה בָּנִים הֵנִיקָה שָׂרָה? אָמַר רַבִּי לֵוִי: אוֹתוֹ הַיּוֹם שֶׁגָּמַל אַבְרָהָם אֶת יִצְחָק בְּנוֹ עָשָׂה סְעוּדָה גְּדוֹלָה. הָיוּ כׇּל אוּמּוֹת הָעוֹלָם מְרַנְּנִים וְאוֹמְרִים: רְאִיתֶם זָקֵן וּזְקֵנָה שֶׁהֵבִיאוּ אֲסוּפִי מִן הַשּׁוּק וְאוֹמְרִים: בְּנֵינוּ הוּא, וְלֹא עוֹד אֶלָּא שֶׁעוֹשִׂין מִשְׁתֶּה גָּדוֹל לְהַעֲמִיד דִּבְרֵיהֶם!

**William Davidson Edition - English:**
In reference to Sarah having given birth to Isaac, the verse states: **“And she said: Who would have said to Abraham that Sarah should nurse children?”** (Genesis 21:7). The Gemara asks: **How many children did Sarah nurse?** Why does the verse use the plural form when she had only one child? **Rabbi Levi says: That day when Abraham weaned his son Isaac, he prepared a great** celebratory **feast. All of the nations of the world were gossiping and saying** to each other: **See** this **old man and old woman who brought a foundling from the market and are saying: He is our son, and moreover they are making a great feast to bolster their claim.**


###### Bava Metzia 87a:13
[Bava Metzia 87a:13](https://torahapp.org/share/book/Bava%20Metzia/r/87a:13)

מָה עָשָׂה אַבְרָהָם אָבִינוּ – הָלַךְ וְזִימֵּן כׇּל גְּדוֹלֵי הַדּוֹר, וְשָׂרָה אִמֵּנוּ זִימְּנָה אֶת נְשׁוֹתֵיהֶם. וְכׇל אַחַת וְאַחַת הֵבִיאָה בְּנָהּ עִמָּהּ, וּמְנִיקָתָהּ לֹא הֵבִיאָה, וְנַעֲשָׂה נֵס בְּשָׂרָה אִמֵּנוּ וְנִפְתְּחוּ דַּדֶּיהָ כִּשְׁנֵי מַעֲיָינוֹת, וְהֵנִיקָה אֶת כּוּלָּן. וַעֲדַיִין הָיוּ מְרַנְּנִים וְאוֹמְרִים: ״אִם שָׂרָה הֲבַת תִּשְׁעִים שָׁנָה תֵּלֵד, אַבְרָהָם בֶּן מֵאָה שָׁנָה יוֹלִיד״? מִיָּד נֶהְפַּךְ קְלַסְתֵּר פָּנִים שֶׁל יִצְחָק וְנִדְמָה לְאַבְרָהָם, פָּתְחוּ כּוּלָּם וְאָמְרוּ: ״אַבְרָהָם הוֹלִיד אֶת יִצְחָק״.

**William Davidson Edition - English:**
**What did Abraham, our forefather, do? He went and invited all of the great** men **of** that **generation, and Sarah, our foremother, invited their wives. Each and every one** of the wives **brought her child with her but did not bring her wet nurse. And a miracle occurred to Sarah, our foremother, and her breasts were opened like two springs, and she nursed all** of these children. **And still** those people **were gossiping and saying** to each other: Even **if Sarah,** at **ninety years of age, can give birth, can Abraham,** at **one hundred years of age, father** a child? **Immediately, the countenance of Isaac’s face transformed and appeared** exactly like that **of Abraham. Everyone exclaimed and said: “Abraham fathered Isaac”** (Genesis 25:19).


###### Bava Metzia 87a:14
[Bava Metzia 87a:14](https://torahapp.org/share/book/Bava%20Metzia/r/87a:14)

עַד אַבְרָהָם לֹא הָיָה זִקְנָה. מַאן דַּהֲוָה בָּעֵי (לְמִשְׁתַּעֵי) [לְאִישְׁתַּעוֹיֵי] בַּהֲדֵי אַבְרָהָם – מִשְׁתַּעֵי בַּהֲדֵי יִצְחָק. בַּהֲדֵי יִצְחָק מִשְׁתַּעֵי בַּהֲדֵי אַבְרָהָם. אֲתָא אַבְרָהָם בְּעָא רַחֲמֵי וַהֲוָה זִקְנָה, שֶׁנֶּאֱמַר: ״וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים״.

**William Davidson Edition - English:**
§ The Gemara continues discussing Abraham: **Until Abraham, there was no aging,** i.e., old age was not physically recognizable. Consequently, **one who wanted to speak to Abraham** would mistakenly **speak to Isaac,** and vice versa: An individual who wanted to speak **to Isaac** would **speak to Abraham,** as they were indistinguishable. **Abraham came and prayed for mercy, and aging was** at last noticeable, **as it is stated: “And Abraham was old, well stricken in age”** (Genesis 24:1), which is the first time that aging is mentioned in the Bible.


###### Bava Metzia 87a:15
[Bava Metzia 87a:15](https://torahapp.org/share/book/Bava%20Metzia/r/87a:15)

עַד יַעֲקֹב לָא הֲוָה חוּלְשָׁא. אֲתָא יַעֲקֹב בְּעָא רַחֲמֵי וַהֲוָה חוּלְשָׁא, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר לְיוֹסֵף הִנֵּה אָבִיךָ חֹלֶה״. עַד דַּאֲתָא אֱלִישָׁע לָא הֲוָה דְּחָלֵישׁ וְאִתְּפַח. אֲתָא אֱלִישָׁע בְּעָא רַחֲמֵי וְאִתְּפַח, שֶׁנֶּאֱמַר: ״וֶאֱלִישָׁע חָלָה אֶת חׇלְיוֹ אֲשֶׁר יָמוּת בּוֹ״ – מִכְּלָל דְּחָלָה חֹלִי אַחֲרִיתִי.

**William Davidson Edition - English:**
**Until Jacob, there was no illness** leading up to death; rather, one would die suddenly. **Jacob came and prayed for mercy, and illness was** brought to the world, allowing one to prepare for his death, **as it is stated: “And one said to Joseph: Behold, your father is sick”** (Genesis 48:1), which is the first time that sickness preceding death is mentioned in the Bible. **Until Elisha, one did not fall ill and** then **heal,** as everyone who fell ill would die. **Elisha came and prayed for mercy and he was healed, as it is written: “Now Elisha fell ill with his illness from which he was to die”** (II Kings 13:14). **By inference,** one can derive that **he** had previously **fallen ill** with **other illnesses** from which he did not die.


###### Bava Metzia 87a:16
[Bava Metzia 87a:16](https://torahapp.org/share/book/Bava%20Metzia/r/87a:16)

תָּנוּ רַבָּנַן: שְׁלֹשָׁה חֳלָאִין חָלָה אֱלִישָׁע – אֶחָד שֶׁדְּחָפוֹ לְגֵיחֲזִי בִּשְׁתֵּי יָדָיו, וְאֶחָד שֶׁגֵּירָה דּוּבִּין בַּתִּינוֹקוֹת, וְאֶחָד שֶׁמֵּת בּוֹ, שֶׁנֶּאֱמַר: ״וֶאֱלִישָׁע חָלָה אֶת חׇלְיוֹ אֲשֶׁר יָמוּת בּוֹ״.

**William Davidson Edition - English:**
**The Sages taught: Elisha fell ill with three illnesses: One** was due to the fact **that he pushed Gehazi away with both hands,** i.e., he banished Gehazi without granting him a chance to repent (see II Kings, chapter 5). **One** was due to the fact **that he incited bears against young children** (see II Kings 2:23–25). **And one** was the illness **from which he died, as it is stated: “Now Elisha fell ill of his illness from which he was to die”** (II Kings 13:14).


###### Bava Metzia 87a:17
[Bava Metzia 87a:17](https://torahapp.org/share/book/Bava%20Metzia/r/87a:17)

אֶלָּא עַד שֶׁלֹּא יַתְחִילוּ בַּמְּלָאכָה צֵא וֶאֱמוֹר לָהֶם עַל מְנָת שֶׁאֵין לָכֶם עָלַי אֶלָּא פַּת וְקִטְנִית כּוּ׳. אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרַב יוֹסֵף לְרַב חִסְדָּא: פַּת קִטְנִית תְּנַן, אוֹ פַּת וְקִטְנִית תְּנַן? אֲמַר לֵיהּ הָאֱלֹהִים! צְרִיכָה וָיו כִּי מוּרְדְּיָא דְלִבְרוּת.

**William Davidson Edition - English:**
§ The mishna (83a) teaches that Rabbi Yoḥanan ben Matya said to his son: **Rather, before they begin** engaging **in** their **labor, go out and say to them:** The stipulation that food will be provided is **on the condition that you have** the right to claim **from me only** a meal of **bread and legumes,** which is the typical meal given to laborers. **Rav Aḥa, son of Rav Yosef, said to Rav Ḥisda:** Did **we learn: Bread of legumes [*pat kitnit*],** i.e., inferior-quality bread made of legumes, **or** did **we learn: Bread and legumes [*pat vekitnit*]?** Rav Ḥisda **said to him: By God!** That word *vekitnit* **requires** at its beginning the letter ***vav*** as large **as an oar [*mordeya*]** made **of cypress** wood [*deliberot*], i.e., *pat vekitnit* is undoubtedly the correct version.


###### Bava Metzia 87a:18
[Bava Metzia 87a:18](https://torahapp.org/share/book/Bava%20Metzia/r/87a:18)

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֵינוֹ צָרִיךְ, הַכֹּל כְּמִנְהַג הַמְּדִינָה. הַכֹּל לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי הָא דִּתְנַן: הַשּׂוֹכֵר אֶת הַפּוֹעֵל וְאָמַר לוֹ כְּאֶחָד וְכִשְׁנַיִם מִבְּנֵי הָעִיר – נוֹתֵן לוֹ כַּפָּחוּת שֶׁבַּשְּׂכִירוּת, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים: מְשַׁמְּנִין בֵּינֵיהֶם.

**William Davidson Edition - English:**
§ The mishna teaches that **Rabban Shimon ben Gamliel says:** The son of Rabbi Yoḥanan ben Matya **did not need to state** this, as the principle is: **Everything is in accordance with the regional custom.** The Gemara asks: This term: **Everything,** serves **to add what?** What is the *tanna* including by this term? The Gemara answers: It serves **to add that which we learned** in a *baraita*: With regard to **one who hires a laborer and said to him:** I will pay you **as one or two of the residents of the city** are paid, **he gives him** wages in accordance **with the lowest wage** paid in that region. This is **the statement of Rabbi Yehoshua. The Rabbis say: One divides** the difference **between** the highest and lowest paid wages, thereby giving the wages to this laborer according to the average of the regional custom. This *halakha* is alluded to in the statement of Rabban Shimon ben Gamliel.


###### Bava Metzia 87a:19
[Bava Metzia 87a:19](https://torahapp.org/share/book/Bava%20Metzia/r/87a:19)

**מַתְנִי׳** וְאֵלּוּ אוֹכְלִין מִן הַתּוֹרָה: הָעוֹשֶׂה בִּמְחוּבָּר לַקַּרְקַע בִּשְׁעַת גְּמַר מְלָאכָה, וּבְתָלוּשׁ מִן הַקַּרְקַע עַד שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ, וּבְדָבָר שֶׁגִּידּוּלוֹ מִן הָאָרֶץ. וְאֵלּוּ שֶׁאֵין אוֹכְלִים: הָעוֹשֶׂה בִּמְחוּבָּר לַקַּרְקַע

**William Davidson Edition - English:**
**MISHNA:** This mishna details the *halakha* that a laborer is permitted to eat from the produce with which he is working. **And these** laborers **may eat by Torah law:** A laborer **who works with** produce **attached to the ground at the time of the completion of** its **work,** e.g., harvesting produce; **and** a laborer who works **with** produce **detached from the ground before the completion of its work,** i.e., before it is sufficiently processed and thereby subject to tithes. **And** this is the *halakha* provided that they are working **with an item whose growth is from the land. And these** are laborers who **may not eat:** A laborer who **works with** produce **attached to the ground**