## Jerusalem Talmud Sheviit Chapter 9

###### Jerusalem Talmud Sheviit 9:1:1
[Jerusalem Talmud Sheviit 9:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:1)

**משנה:** הַפִּיגָם וְהָרִיבוֹזִין הַשּׁוֹטִין וְהַחֲלוֹגְלוּגוֹת כּוּסְבָּר שֶבְּהָרִים וְכַרַפְסְ שֶׁבַּנְּהָרוֹת וְגַרְגִּר (שֶׁבַּנְּהָרוֹת) שֶׁל אֶפֶר פְּטוּרִין מִן הַמַּעְשְׂרוֹת וְנִלְקָחִין מִכָּל אָדָם בַּשְּׁבִיעִית שֶׁאֵין כְּיוֹצֵא בָהֶן נִשְׁמָר. רִבִּי יְהוּדָה אוֹמֵר סְפִיחֵי חַרְדָּל מוּתָּרִין שֶׁלֹּא נֶחְשְׁדוּ עֲלֵיהֶן עוֹבְרֵי עֲבֵירָה. רִבִּי שִׁמְעוֹן אוֹמֵר כָּל הַסְּפִיחִין מוּתָּרִין חוּץ מִסְּפִיחֵי כְּרוּב שֶׁאֵין כְּיוֹצֵא בָהֶן בְּיַרְקוֹת שָׂדֶה וַחֲכָמִים אוֹמְרִים כָּל הַסְּפִיחִין אֲסוּרִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Rue³ Mishnah 1:8., wild amaranth⁴ 39b translates by French *oseille* “sorrel”. The Talmud text accepted by Rashi reads השיטין instead of השוטין. Rashi defines this as “asparagus”), purslain⁵ Chapter 8, Note 64., mountain coriander, river celery⁶, and wild rocket⁷ are free from tithes and can be bought from everybody during the Sabbatical since no similar plants are guarded⁸. Rebbi Jehudah says, spontaneous growth of mustard is permitted because the unobservant are not suspected in this respect⁹. 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 forbidden¹⁰. 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.].

footnotes:
³ Cf. Kilaim
⁴ In most Mishnah mss., ירבוז. This is also the name of the plant in Arabic. (Rashi in Babli Sukkah
⁵ Cf. Peah
⁶ The Halakhah will define this as parsley.
⁷ In Arabic also גרגר
⁸ Since money paid for Sabbatical produce becomes holy as Sabbatical money which may be spent only on food, one may not buy Sabbatical produce from people who are not trustworthy in this respect. But weeds and other wild plants that usually are not planted commercially are not subject to either tithes or the sanctity of the Sabbatical; payment for these plants does not acquire Sabbatical holiness.
⁹ To sell mustard seed from cultivated plants during the Sabbatical.
¹⁰ Spontaneous growth on cultivated fields may not be harvested commercially (Lev


###### Jerusalem Talmud Sheviit 9:1:2
[Jerusalem Talmud Sheviit 9:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:2)

**הלכה:** הַפִּיגָם וְהָרִיבוֹזִין וכו׳. אָמַר רִבִּי חַגַּיי סֵירוּגִין וַחֲלוֹגְלוּגוֹת וּמִי גָדוֹל בְּחָכְמָה וּבְשָׁנִים אַצְרַכְתְּ לַחֲבֵרַיָיא אָמְרִין נִיסּוּק וְנִשְׁאַל לְאִילֵּין דִּבְבֵית רִבִּי סָלְקוּן מִישְׁאוֹל וְיָצָאת שִׁפְחָה מִשֶּׁל בֵית רִבִּי וְאָמְרָה לָהֶן הִיכָּנְסוּ לִשְׁנַיִם אָמְרִין יֵיעוֹל פַּלָּן קֳדָמַאי יֵיעוֹל פַּלָּן קֳדָמַאי שׁוֹרוּן עָלְלִין קְטָעִין קְטָעִין. אָמְרָה לָהֶן מִפְּנֵי מַה אַתֶּם נִכְנָסִין סֵירוּגִין סֵירוּגִין. חַד רִבִּי הֲוָה טְעִין פַּרְפָּחִינַיָּה בְגוֹלְתֵיהּ וְנָפלוּן מִינֵּיהּ. אָמְרָה לֵיהּ רִבִּי רִבִּי נִתְפָּזְרוּ חֲלוֹגְלֹגוֹתֶיךָ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “Rue, wild amaranth,” etc. Rebbi Ḥaggai said¹¹ 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 Rebbi¹². 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.

footnotes:
¹¹ The same text is in Megillah
¹² As the story shows, Rebbi required all members of his household, including his slaves, to speak pure Hebrew. Note that the rabbis speak Aramaic among themselves but the slave girl speaks pure Hebrew.


###### Jerusalem Talmud Sheviit 9:1:3
[Jerusalem Talmud Sheviit 9:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:3)

מַהוּ כַּרַפְס שֶׁבַּנְּהָרוֹת. רִבִּי יוֹסָי בַּר חֲנִינָה אָמַר פֵּיטְרוֹסֵילִינוֹן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
What is “river celery”? Rebbi Yose bar Ḥanina said, πετροσέλινον “parsley”.


###### Jerusalem Talmud Sheviit 9:1:4
[Jerusalem Talmud Sheviit 9:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:4)

וְלָמָּה לֹא תַנִּינָן הַסִּיאָה וְהָאֵזוֹב וְהַקּוֹרְנִית עִמְּהוֹן שֶׁלֹּא תֹאמַר אֵילּוּ נִשְׁמָרִין בֶּחָצֵר וְחַיָיבִין. וְאֵילּוּ נִשְׁמָרִין בֶּחָצֵר וּפְטוּרִין. אֶלָּא אֵילּוּ וְאֵילּוּ אִם הָיוּ נִשְׁמָרִין בֶּחָצֵר חַיָיבִין. אֵילּוּ נִשְׁמָרִין בְּגִינָּה וְחַיָיבִין. וְאֵילּוּ נִשְׁמָרִין בְּגִינָּה וּפְטוּרִין. אֶלָּא אֵילּוּ וְאֵילּוּ אִם נִשְׁמָרִין בֶּגִינָּה פְּטוּרִין. וְלָמָּה לֹא תַנִּינָן אֶלָָּא אִילֵּין הוּא שֶׁלֹּא תֹאמַר הוֹאִיל וְרוֹב הַמִּינִין הַלָּלוּ נִזְרָעִין וּבָאִין מִן הָאָסוּר יְהוּ אֲסוּרִין לְפוּם כֵּן צָרַךְ מֵימַר מוּתָּרִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Why did we not state “calamint, hyssop, and thyme” with them¹⁴ 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 free¹⁵. 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 permitted¹⁶.

footnotes:
¹⁴ Mishnah 8:1 declares these kinds as wood, not subject to the rules of the Sabbatical, if collected as wood. Mishnah Ma‘serot
¹⁵ Since the Mishnah seems to connect exemption from tithes with exemption from the rules of the Sabbatical, one should not ask why rue, etc., are exempt in the courtyard while calamint, etc., are subject to tithes and Sabbatical, since in Mishnah 8:1 calamint, etc., raised in a garden plot as food are also subject to tithes and Sabbatical. But the exemption of rue, etc., is general and unconditional.
¹⁶ The exemption stated in the Mishnah extends to commercially grown crops of the kinds enumerated.


###### Jerusalem Talmud Sheviit 9:1:5
[Jerusalem Talmud Sheviit 9:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:5)

מַהוּ שֶׁיְּהוּ אֲסוּרִין מִשּׁוּם סְפִחִין נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי יְהוּדָה אוֹמֵר סְפִחֵי חַרְדָּל מוּתָּרִין שֶׁלֹּא נֶחְשְׁדוּ עֲלֵיהֶן עוֹבְרֵי עֲבֵירָה. לֹא אָמְרוּ אֶלָּא שֶׁלֹּא נֶחְשְׁדוּ עֲלֵיהֶן עוֹבְרֵי עֲבֵירָה וְאֵלּוּ הוֹאִיל וְלֹא נֶחְשְׁדוּ עֲלֵיהֶן עוֹבְרֵי עֲבֵירָה יְהוּ מוּתָּרִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Are these¹⁷ 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.

footnotes:
¹⁷ This plants enumerated in the Mishnah. Since the plants mentioned in the first part of the Mishnah are exempt according to everybody, their status cannot be worse than that of mustard. Since R. Jehudah does not apply the decree about spontaneous growth to mustard, nobody can apply it to the plants enumerated.


###### Jerusalem Talmud Sheviit 9:1:6
[Jerusalem Talmud Sheviit 9:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:6)

עַד כְּדוֹן יַרְקוֹ זַרְעוֹ אֵיפְשַׁר מֵימַר זַרְעוֹ מוּתָּר יַרְקוֹ לֹא כָּל שֶׁכֵּן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
So far its greens; its seeds¹⁸? Is it impossible to say that if its seeds are permitted, its greens not so much more?

footnotes:
¹⁸ Probably one has to read: “So far its seeds, what about its greens?” However, there is no manuscript evidence for this. The question is about mustard that is collected, in general, only for its seeds. It should be obvious that R. Jehudah will permit Sabbatical mustard plants as vegetable without any restriction. Since the final decision will go against R. Jehudah, the problem does not have to be discussed in detail.


###### Jerusalem Talmud Sheviit 9:1:7
[Jerusalem Talmud Sheviit 9:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:7)

רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֲוָה בְחִיקוֹק חָמְתוֹן מְגַלְגְּלִין בְּהָדֵין חַרְדְּלָא נְפַל מִינֵיהּ וְהוּא לָא נְסַב לֵיהּ. אֲמַר מָאן דְּמַיְיתֵי לִי חַרְדְּלָא אֲנָא מוֹרֵי כְרִבִּי יוּדָה. אָמַר רִבִּי בָּא בַּר זַבְדָּא הוֹרֵי רִבִּי חוֹנִיָּא דְמִן חַוְורָן בְּבֵית חַוְורָן כְּהָדָה דְרִבִּי יוּדָה. עָאַל רִבִּי יוֹחָנָן וְדָרַשׁ לוֹן כְּרַבָּנִין דְהָכָא וּכְרַבָּנִין דְּתַמָּן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Simeon ben Laqish was in Ḥiqoq²⁰. He saw them dealing with mustard plants. One of these fell down and he [a townsman] did not take it up²¹. 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 there²² 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..

footnotes:
²⁰ This place has not be identified.
²¹ He considered it a kind of weed; therefore he was ruling following R. Jehudah.
²² It seems that a sentence is missing here, preserved in Beẓah


###### Jerusalem Talmud Sheviit 9:1:8
[Jerusalem Talmud Sheviit 9:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:8)

רִבִּי אַבָּא בַּר זְמִינָא בְשֵׁם רִבִּי יַצְחָק מִן קוֹמוֹי אִילֵּין תַּרְתֵּין מִילַּיָיא נְחַת לֵיהּ רִבִּי יוֹחָנָן מִצִּיפּוֹרִין לְטִיבֵּרִיָּא. אָמַר מַה אֲתִיתוֹן לִי הָדֵין דַּיָינָא סַבָּא דְּאִי אֲנָא שָׁרֵי וְהוּא אָסַר אֲנָא אָסַר וְהוּא שָׁרֵי. אָמַר רִבִּי וָוא אֲתָא עוֹבְדָּא קוֹמֵי רִבִּי יָסָא וּבְעָא מֵיעֲבָד כְּרִבִּי יוֹחָנָן כַּד שָמַע דְּרַב וְרִבִּי חֲנִינָא מִתְפַּלְּגִין שְׁרַע מִינֵּהּ. דְּאִיתְפַּלְּגוּן שְׁיֵרֵי פְתִילָה שְׁיֵרֵי מְדוּרָה שְׁיֵרֵי שֶׁמֶן שֶׁכָּבוּ בְשַׁבָּת מַהוּ לְהַדְלִיקָן בְּיוֹם טוֹב. רַב וְרִבִּי חֲנִינָה תְּרֵיהוֹן אָמְרִין אָסוּר. וְרִבִּי יוֹחָנָן אָמַר מוּתָּר. אָמַר רִבִּי יוּדָן קוֹמֵי רִבִּי מָנָא מַפְכָּא לָהּ גַּבֵּי בֵּיצָה אָמַר לֵיהּ מִן מָה דַאֲנָן חָמֵיי רַבָּנִין מְדַמֵּיי לָהּ הָדָא אָמְרָה הִיא הָדָא הִיא הָדָא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
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 forbid²³! 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 holiday²⁴. 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 egg²⁵ 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 identical²⁶ 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.”.

footnotes:
²³ The historicity of this remark is questionable since R. Joḥanan was R. Ḥanina’s student in Sepphoris (at least in matters of Aggadah.) It is reasonable to accept the fact that R. Joḥanan went to Tiberias because there he could be Chief Rabbi.
²⁴ If the holiday falls on a Sunday. It is forbidden to light fire on the Sabbath; therefore, the unburned oil or wood from a fire that was burning at the beginning of the Sabbath but later burned out or was extinguished by the wind are no longer usable during that Sabbath. For the Sabbath, it is a requirement that (Ex
²⁵ Mishnah Beẓah
²⁶ At least for the House of Hillel. Tosephta Yom Ṭob


###### Jerusalem Talmud Sheviit 9:1:9
[Jerusalem Talmud Sheviit 9:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:9)

מִשּׁוּם אַרְבָּעָה זְקֵינִים אָמְרוּ כָּל הַנֶּאֱכַל עִירוּבוֹ בָּרִאשׁוֹן הֲרֵי הוּא כִבְנֵי עִירוֹ בַשֵּׁינִי. רַב הוּנָא בְשֵׁם רַב הֲלָכָה כְאַרְבָּעָה זְקֵנִים. רַב חִסְדָּא בְּעֵי מִחְלְפָה שִׁיטָּתֵיהּ דְּרַב. תַּמָּן הוּא עֲבַד לָהּ שְׁתֵי קְדוּשׁוֹת. וָכָא הוּא עֲבַד לָהּ קְדוּשָׁה אַחַת. דְּאִיתְפַּלְּגוּן שְׁיֵרֵי פְּתִילָה שְׁיֵרֵי מְדוּרָה שְׁיֵרֵי שֶׁמֶן שֶׁכָּבוּ בְשַׁבָּת מַהוּ לְהַדְלִיקָן בְּיוֹם טוֹב. רַב וְרִבִּי חֲנִינָא תְּרֵיהוֹן אָמְרִין אָסוּר. וְרִבִּי יוֹחָנָן אָמַר מוּתָּר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוּדָן מַה אַפְּכָה לָהּ פְּתִילָה גַּבֵּי בֵּיצָה אָמַר לֵיהּ מִן מָה דַאֲנָן חָמֵיי רַבָּנִין מְדַמֵּיי לָהּ הָדָא אָמְרָה הִיא הָדָא הִיא הָדָא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
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]²⁷ 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 elders²⁸ 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 sanctity²⁹. “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 identical³⁰.

footnotes:
²⁷ The parallels are Beẓah
²⁸ In the Babli, Rav states that his ruling is based on the theory that any two consecutive holy days represent two distinct sanctities and, therefore, an eruv
²⁹ “There” is Eruvin
³⁰ The Babli gives several tentative explanations of Rav’s position. The one consistent with the Yerushalmi is that only weekdays can prepare for holidays (cf. Note 24) but the Sabbath cannot prepare for a holiday. Since the reason for Rav’s ruling in the case of fuel is not based on the number of sanctities involved, there is no inconsistency in his decisions. It is difficult to understand why the Yerushalmi has no answer to R. Ḥisda’s question.


###### Jerusalem Talmud Sheviit 9:1:10
[Jerusalem Talmud Sheviit 9:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:10)

שֶׁאֵין כְּיוֹצֵא בָהֶן בְּיַרְקוֹת הַשָּׂדֶה. וּמִפְּנֵי שֶׁאֵין כְּיוֹצֵא בָהֶן בְּיַרְקוֹת הַשָּׂדֶה יְהוּ אֲסוּרִין. רִבִּי חָמָא בַּר עוּקְבָּא בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָא מִפְנֵי שֶׁדַּרְכָּן לְגַדֵּל אִמָּהוֹת. וּמִפְנֵי שֶׁדַּרְכָּן לְגַדֵּל אִמָּהוֹת יְהוּ אֲסוּרִין. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק כָּל הַיֶּרֶק אַתְּ יָכוֹל לַעֲמוֹד עָלָיו אִם חָדָשׁ הוּא אִם יָשָׁן הוּא בְּרַם הָכָא שֶׁלֹּא יֵלֵךְ וְיָבִיא מִן הָאִיסּוּר וְיֹאמַר מִן הָאִמָּהוֹת הֵבֵאתִי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“Since nothing similar is growing wild on the fields.” And since nothing similar is growing wild on the fields should they be forbidden³¹? 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 layers³².

footnotes:
³¹ There seems to be no reason why R. Simeon should forbid cabbage.
³² This is growth from the original plant and not spontaneous growth, so it is not subject to the rules restricting the use of spontaneous growth.


###### Jerusalem Talmud Sheviit 9:1:11
[Jerusalem Talmud Sheviit 9:1:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:11)

אֵין מְחַיְיבִין אוֹתוֹ לַעֲקוֹר אֶת הַלּוּף בַּשְׁבִיעִית. אֲבָל מַנִּיחוֹ כְּמוֹת שֶׁהוּא אִם צִימַּח מוֹצָאֵי שְׁבִיעִית מוּתָּר. אֵין מְחַיְיבִין אוֹתוֹ לְשָׁרֵשׁ הַקִּינָּרִיס בַּשְׁבִיעִית. אֲבָל מְשַׁקֵּף בֶּעָלִים אִם צָמְחוּ מוֹצָאֵי שְׁבִיעִית מוּתָּר. וְלֹא נִמְצָא מְאַבֵּד אוֹכְלֵי בְהֵמָה. מֵאֵילֵיהֶן הֵן אֲבֵידִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“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.”³³ Does he not waste animal food? Automatically they are lost³⁴.

footnotes:
³³ Tosephta 2:11–12. The Tosephta starts: “Any vegetables irrigated before New Year’s Day may be kept during the Sabbatical. If they were thin, one may not keep them because of the bad impression. One does not oblige …” Arum and artichokes survive several years. For artichokes one has to knock off enough leaves to ruin them as produce for the current year.
³⁴ The removed artichoke leaves can be given to cattle; if they are left lying to rot and no animal comes to eat them, it is not the owner’s problem.


###### Jerusalem Talmud Sheviit 9:1:12
[Jerusalem Talmud Sheviit 9:1:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:12)

רִבִּי שִׁמְעוֹן בֶּן יוֹחַי הֲוָה עֲבַר בִּשְׁמִיטְּתָא וְחָמָא חַד מְלַקֵּט שְׁבִיעִית. אָמַר לֵיהּ וְלֵית אָסוּר וְלָאוּ סְפִחִין אִינּוּן. אֲמַר לֵיהּ וְלָא אַתְּ הוּא מַתִּירָן. אֲמַר לֵיהּ וְאֵין חֲבֵירַיי חֲלוּקִין עָלַי. קָרָא עָלָיו וּפוֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ וְכֵן הֲוָות לֵיהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Simeon ben Ioḥai was travelling in the Sabbatical when he saw somebody collecting Sabbatical [produce]³⁵1:2, 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 fence³⁶ will be bitten by a snake.” That is what happened to him.

footnotes:
³⁵ This is explained in Berakhot
³⁶ “Making a fence” is the usual metaphor for a rabbinic prohibition. Even if the Sabbatical is to be observed as biblical commandment, spontaneous growth is forbidden only by rabbinical decree.


###### Jerusalem Talmud Sheviit 9:1:13
[Jerusalem Talmud Sheviit 9:1:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:1:13)

רִבִּי שִׁמְעוֹן בֶּן יוֹחַי עֲבַד טְמִיר בִּמְעַרְתָּא תְּלַת עָשָׂר שְׁנִין בִּמְעָרַת חָרוּבִין. (דתרומה) עַד שֶׁהֶעֱלָה גוּפוֹ חֲלוּדָה לְסוֹף תְּלַת עָשָׂר שְׁנִין. אֲמַר לֵינָה נְפַק חָמִי מַה קָלָא בְּעָלְמָא נְפַק וְיָתָב לֵיהּ עַל פּוּמָא דִמְעַרְתָּא חָמָא חַד צַיָיד צְיַיד צִיפּוֹרִין פְּרַס מְצוּדָתֵיהּ שְׁמַע בְּרַת קָלָא אָמְרָה דִימִוס וְאִישְׁתֵּיזְבַת. אֲמַר צִיפּוֹר מִבַּלְעֲדֵי שְׁמַיָּא לָא יִבְדָּא. כָּל שֶׁכֵּן בַּר נַשָּׁא. כַּד חָמָא דְשַׁדְּכָן מִילַּיָיא אֲמַר נִיחוֹת נִיחֲמֵי בַּהָדֵין דֵימוֹסִין דְּטִיבֵּרִיָא אֲמַר צְרִיכִין אֲנָן לַעֲשׂוֹת תַּקָּנָה כְּמוֹ שֶׁעָשׂוֹ אֲבֹתֵינוּ הָרִאשׁוֹנִים וַיִּחַן אֶת פְּנֵי הָעִיר. שֶׁהָיוֹ עוֹשִׂין אִיטְלֵיסִן וּמוֹכְרִין בַּשּׁוּק. אֵמַר נִדְכֵי טִיבֵּרִיָּא וַהֲוָה נְסַב תּוּרְמוֹסִין וּמְקַצֵּץ וּמְקַלֵּיק וְכָל הֵן דַּהֲוָה מִיתָא הֲוָה טַיֵיף וּסְלַק לֵיהּ מִן לְעֵיל. חָמְתֵיהּ חַד כּוּתִי אֲמַר לֵינָה אֲזַל מַפְלֵי בְהוֹן סַבָּא דְיוּדָאֵי נְסַב חַד מִית אֲזַל וְאַטְמְרֵיהּ הֵן דְּדָכִי. אֲתָא לְגַבֵּיה רִבִּי שִׁמְעוֹן בֶּן יוֹחַי אֲמַר לֵיהּ לָא דְכִית אֲתַר פַּלָּן. אִיתָא וַאֲנָא מַפִּיק לָךְ מִן תַּמָּן. צִפָּה רִבִּי שִׁמְעוֹן בֶּן יוֹחַי בְרוּחַ הַקּוֹדֶשׁ שֶׁנְּתָנוֹ שָׁם. וְאָמַר גּוֹזֵר אֲנִי עַל הָעֶלְיוֹנִים שֶׁיֵּרְדוּ וְעַל הַתַּחְתוֹנִים שֶׁיַּעֲלוּ וְכֵן הֲוָות לֵיהּ. מִי עֲבַר קוֹמֵי מוּגְדָּלָא שְׁמַע קָלֵיהּ דְּסַפְרָא אֲמַר הָא בַּר יוֹחַי מַדְכֵּי טִיבֵּרִיָּא. אֲמַר לֵיהּ יָבוֹא עָלַי אִם לֹא שָׁמַעתִּי שֶׁטִּיבֵּרִיָּא עֲתִידָה לִיטָּהֵר. אֲפִילוּ כֵן לָא הֵימְנִין הָיִיתָ מִיַּד נַעֲשֶׂה גַּל שֶׁל עֲצָמוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
³⁷.*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.

footnotes:
³⁷ The parallels are in Midrash Gen


###### Jerusalem Talmud Sheviit 9:2:1
[Jerusalem Talmud Sheviit 9:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:2:1)

**משנה:** שָׁלֹשׁ אֲרָצוֹת לְבִיעוּר יְהוּדָה וְעֶבֶר הַיַּרְדֵּן וְגָלִיל. וְשָׁלֹשׁ שָׁלֹשׁ אֲרָצוֹת לְכָל אַחַת וְאַחַת. גָּלִיל הָעֶלְיוֹן וְגָלִיל הַתַּחְתּוֹן וְהָעֵמֶק. מִכְּפַר חֲנַנְיָה וּלְמַעֲלָן כָּל שֶׁאֵינָהּ מְגַדֵּל שִׁיקְמִין גָּלִיל הָעֶלְיוֹן. וּמִכְּפַר חֲנַנְיָה וּלְמַטָּן כָּל שֶׁהוּא מְגַדֵּל שִׁיקְמִין גָּלִיל הַתַּחְתּוֹן. וּתְחוּם טִבֵּרִיָּא וְהָעֵמֶק. וּבִיהוּדָה הָהָר הַשְּׁפֵלָה וְהַנֶּגֶב וּשְׁפֵילַת לוֹד כִשְׁפֵילַת הַדָּרוֹם וְהָהָר שֶׁלָּהּ כְּהַר הַמֶּלֶךְ. מִבֵּית חוֹרוֹן וְעַד הַיָּם מְדִינָה אַחַת. וְלָמָּה אָמְרוּ שָׁלֹשׁ אֲרָצוֹת שֶׁיְּהוּ אוֹכְלִין בְּכָל אַחַת וְאַחַת עַד שֶׁיִּכְלֶה הָאַחֲרוֹן שֶׁבָּהּ. רִבִּי שִׁמְעוֹן אוֹמֵר לֹא אָמְרוּ שָׁלֹשׁ אֲרָצוֹת אֶלָּא בִיהוּדָה וּשְׁאָר כָּל הָאֲרָצוֹת כְּהַר הַמֶּלֶךְ. וְכָל הָאֲרָצוֹת כְּאַחַת לַזֵּיתִים וְלַתְּמָרִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** There are three regions for removals³⁸, Judea, Transjordan³⁹, and Galilee. Each of them has three subregions: Upper Galilee, Lower Galilee, and the Valley. From Kefar Ḥananiah⁴⁰ 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 Valley⁴¹. In Jehudah the hills, the lowland, and the Southland. The lowlands of Lydda are like the Southern lowlands⁴², its hills are like King’s Mountain⁴³. From Bet Ḥoron to the Sea is one domain⁴⁴.
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 Mountain⁶³. All regions are one for olives and dates.

footnotes:
³⁸ The time when Sabbatical produce stored in one’s house must be removed (by being eaten or distributed to the poor) after nothing of the same kind is left on the fields for wildlife, is determined separately for each of the nine regions settled by Jews in the Holy Land. According to the Tosephta Chap. 8, the distribution is a communal action directed by the court and can be a drawn-out affair with nobody getting more than food for three meals at one time. However, it is stated in Halakhah 5 that in Amoraic times the obligation of removal was circumvented by formal abandonment of the produce.
³⁹ In the Pentateuch, עבר הירדן can mean either the West or the East bank of the Jordan. According to Maimonides, in this Mishnah “the side of the Jordan” denotes the region between Bet Ḥoron and the Sea. The Halakhah contradicts this determination; also it would call “side of the Jordan” only the parts of Southern Ephraim between the Jordan and the watershed. The Halakhah defines עבר הירדן as the Transjordan parts of Jewish Palestine, not included in Jehudah and Galilee; cf. Halakhah 6:1.
⁴⁰ The center of the pottery industry in Galilee. Its location has not been convincingly determined.
⁴¹ The Jordan valley South of the Sea of Galilee. The Jezreël valley is counted as part of Lower Galilee.
⁴² The entire lowland from Antipatris North of Lydda to the South has the same status even though it is not one domain.
⁴³ Cf. Demay Chapter 5, Note 115, and Note 63 below.
⁴⁴ The Halakhah will define this as an additional domain.
⁶³ In Tosephta 7:10: “Rebbi Simeon says, they mentioned three regions only for Judea; all other regions continue to eat their produce until it vanishes from Bet El and the periphery of Caesarion.” Since King’s Mountain is described as the hill region representing Judea, it cannot be the region between Bet El and Caesarion (Caesarea Philippi) as maintained by R. S. Klein and R. S. Lieberman. The farthest reach of King’s Mountain is the region extending N. of Jerusalem to the Northern border of Hasmonean Judea.


###### Jerusalem Talmud Sheviit 9:2:2
[Jerusalem Talmud Sheviit 9:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:2:2)

**הלכה:** וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְאַרְצֶךָ כו׳. כָּל זְמָן שֶחַיָּה אוֹכֶלֶת מִן הַשָּׂדֶה הַבְּהֵמָה אוֹכֶלֶת מִן הַבַּיִת. כָּלָה לַחַיָּה מִן הַשָּׂדֶה כָּלָה לִבְהֶמְתְּךָ מִן הַבַּיִת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** (*Lev*. 25:7): “For your domesticated animals and the wildlife in your land,⁴⁵ 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.

footnotes:
⁴⁵ “… shall all its yield be food.” The verse is interpreted to mean that wildlife and domesticated animals have equal rights to Sabbatical produce. [Sifra Behar Pereq


###### Jerusalem Talmud Sheviit 9:2:3
[Jerusalem Talmud Sheviit 9:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:2:3)

רִבִּי חָמָא בַּר עוּקְבָּא בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָא שִׁיעֲרוּ לוֹמַר אֵין הַחַיָּה שֶׁבְּהַר גְדֵילָה בָּעֵמֶק וְלֹא גְדֵילָה חַיָּה שֶׁבְּעֵמֶק בָּהַר. דִּיֹקְלֵיטִיָּאנוּס אָעִיק לִבְנֵי פַּנַּיָיס. אָמְרִין לֵיהּ אֲנָן אָזְלוּן. אֲמַר לֵיהּ סוֹפִיסְטָה לָא אָזְלִין לוֹן וְאִין אָזְלוּן לוֹן חָזְרוּן לוֹן. וְאִי בָּעִית מִיבְדְּקָה אַיְיתִי טַבְיָין וְשָׁלְחוֹן לְאַרְעָא דִרְחִיקָא וּבְסוֹף אִינּוּן חָזְרִין לְאַתְּרֵיהוֹן. עֲבַד כֵּן אַיְיתִי טַבְיָין וְחָפִי קַרְנָתְהוּן בִכְסָף וְשָׁלְחוֹן לְאַפְרִיקִי וּבְסוֹף תַּלְת עֶשְׂרֵה שְׁנִין חָזְרוּן לְאַתְּרֵיהוֹן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
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 mountains⁴⁶. Diocletian oppressed the people of Paneias⁴⁷; they told him: we are leaving. A Sophist⁴⁸ 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 places⁴⁹.

footnotes:
⁴⁶ If wild animals migrate one could eat at one place until all produce anywhere in the country is used up.
⁴⁷ Caesarea Philippi, at the Jordan source (today Banias).
⁴⁸ Greek σοφιστής “Sophist, expert”
⁴⁹ The story is impossible since deer grow new antlers every year. (“13 years” in the Leyden, “30 years” in the Venice texts.)


###### Jerusalem Talmud Sheviit 9:2:4
[Jerusalem Talmud Sheviit 9:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:2:4)

תַּנֵּי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר סִימָן לֶהָרִים מֵילִין. לָעֲמָקִים תְּמָרִים לַנְחָלִים קָנִים. לַשְּׂפֵלָה שִׁקְמִים. וְאַף עַל פִּי שֶׁאֵין רְאַיָיה לַדָּבָר זֶיכֶר לַדָּבָר וְאֶת הָאֲרָזִים נָתַן כַּשִּׁקְמִים אֲשֶׁר בַּשְּׁפֵלָה לָרוֹב. אִית דְּבָעֵי מֵימַר לְמִידַּת הַדִּין אִיתְמַר וְאִית דְּבָעֵי מֵימַר לְעֶגְלָה עֲרוּפָה אִיתְמַר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It was stated⁵⁰ 53a.: “Rabban Simeon ben Gamliel says, a sign for mountains are ash trees⁵¹ 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 said⁵². 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.

footnotes:
⁵⁰ Tosephta 7:11. The text is quoted Babli Pesaḥim
⁵¹ Greek μελία (Musaphia). Rashi and R. Ḥananel in Pesaḥim
⁵² The sign for brooks, which is not needed for the laws of the Sabbatical. The sign is needed either to standardize legal terms (that a contract for sale of a brook which has no reeds is invalid unless their absence is noted in the contract) or as definition of the “abandoned brook” at which an unsolved murder case must be atoned for (Deut


###### Jerusalem Talmud Sheviit 9:2:5
[Jerusalem Talmud Sheviit 9:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:2:5)

אֵי זֶהוּ עֵמֶק בַּגָּלִיל כְּגוֹן בִּקְעַת גִּינֹּיסַר וַחֲבֵירוֹתֶיהָ וְכֵן כְּיוֹצֵא בָּהֶן. אֵי זֶהוּ הַר שֶׁבִּיהוּדָה זֶה הַר הַמֶּלֶךְ. וּשְׁפֵלָתוֹ זוֹ שְׁפֵלַת דָּרוֹם. וְעֵמֶק שֶׁלּוֹ מֵעֵין גֶּדִי וְעַד יְרִיחוֹ. אֵי זֶהוּ הַר שֶׁבְּעֵבֶר הַיַּרְדֵּן. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר כְּגוֹן הָרֵי מַכְוָור וּגְדוֹר וְכֵן כְּיוֹצֵא בָּהֶן וּשְׁפֵלָתוֹ חֶשְׁבּוֹן וְכָל עָרֶיהָ אֲשֶׁר בַּמִּישׁוֹר דִּיבוֹן וּבָמוֹת בַּעַל וּבֵית בַּעַל מְעוֹן וְכֵן כְּיוֹצֵא בָּהֶן. וְעֵמֶק שֶׁלּוֹ בֵּית הָרָן וּבֵית נִמְרָה וְכֵן כְּיוֹצֵא בָּהֶן. וּבָעֵמֶק בֵּית הָרָן וּבֵית נִמְרָה וְסוּכּוֹת וְצָפוֹן יֶתֶר מַמְלְכֻת סִיחוֹן מֶלֶךְ הָאֱמוֹרִי אֲשֶׁר מָלַךְ בְּחֶשְׁבּוֹן. בֵּית הָרָם בֵּית רָמָתָה בֵּית נִמְרָה בֵּית נִמְרִין. סֻכּוֹת דִּרְעָלָה צָפוֹן עַמַתּוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“⁵³. What is the Valley in Galilee? For example, the valley of Genezareth⁵⁴ and its companions,” and all similar ones. What is the Mountain in Judea? King’s Mountain⁴³. 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 Haran⁵⁵, 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 Nimrin⁵⁶, Sukkot Tar‘ala⁵⁷, Ṣaphon Amato⁵⁸ XIII v 10), today Amatheh..

footnotes:
⁵³ All Tosephta texts are from 6:11, a rather badly preserved text. It may be assumed that all sentences starting with “what is” and the answers given come from a baraita
⁵⁴ Not the Jordan valley but the side valley pointing towards Safed. Similarly, all deep side valleys of the Jordan valley are “Valley”.
⁴³ Cf. Demay Chapter 5, Note 115, and Note 63 below.
⁵⁵ In Scripture, “Bet Haram”, possibly Tell Bet Haran, S. E. of Jericho.
⁵⁶ Today Nīmreïn.
⁵⁷ Eusebius and St. Jerome put Tarala due East of Bet Shean on the East bank of the Jordan. [Nelson Glueck (AASOR xxv-xxviii, 1945-1948) identifies Tar'ala with Deir 'Alia; added from Addenda and Corrigenda by Guggenehimer]
⁵⁸ Mentioned by Josephus (Antiquities


###### Jerusalem Talmud Sheviit 9:2:6
[Jerusalem Talmud Sheviit 9:2:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:2:6)

שְׁפֵלָה שֶׁבְּהַר כְּהַר וְשֶׁבִּשְׁפֵלָה כִּשְׁפֵלָה. מִן מַה דְתַנָּא הַר וְהָרָם עֵמֶק וְעִמְקוֹ שֶׁפֶל וּשְׁפֵלָתוֹ הָדָא אָמְרָה שְׁפֵלָה שֶׁבְּהַר כְּהַר וְהַר שֶׁבִּשְׁפֵלָה כִּשְׁפֵלָה. אָמַר רִבִּי יוֹסֵי מַתְנִיתִין אָמַר כֵּן וְהָהָר שֶׁלָּהּ כְּהַר הַמֶּלֶךְ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Is a depression in the mountains like the mountains, a hill in the lowlands like the lowlands? Since we stated⁵⁹: “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.”

footnotes:
⁵⁹ Tosephta 7:10: “Why were Mountain, Lowlands, and Valley mentioned? Because one does not eat on the mountain because of what is in the valley, and not in the valley because of what is on the mountain, but Mountain and its mountain, Valley and its valley, Lowland and its lowlands.”


###### Jerusalem Talmud Sheviit 9:2:7
[Jerusalem Talmud Sheviit 9:2:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:2:7)

מִבֵּית חוֹרוֹן וְעַד הַיָּם מְדִינָה אַחַת פָּרָא כוֹרִין. אָמַר רִבִּי יוֹחָנָן עוֹד הִיא יֵשׁ בָּהּ הַר וּשְׁפֵלָה וְעֵמֶק. מִבֵּית חוֹרוֹן וְעַד אֶמָּאוּס הַר מֵאֶמָּאוּס וְעַד לוֹד שְׁפֵלָה מִלּוֹד וְעַד הַיָּם עֵמֶק. נִיתְנוּ אַרְבַּע מְעוּרָבוֹת הֵן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“From Bet Ḥoron to the Sea is one domain.” Without regions⁶⁰ “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 stated⁶¹? They are adjacent.

footnotes:
⁶⁰ A word unrecognized by the dictionaries, Arabic كُورَة kurah
⁶¹ If there are four domains, four should have been stated. The answer is that the region between Bet Ḥoron and the sea is adjacent to Judea (i. e., it is part of Biblical Ephraim but Maccabean Judea.)


###### Jerusalem Talmud Sheviit 9:2:8
[Jerusalem Talmud Sheviit 9:2:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:2:8)

תַּנֵּי אֵין בְּסוּרִיָּא שָׁלֹשׁ אֲרָצוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It was stated⁶²: “There are not three regions in Syria.”

footnotes:
⁶² Tosephta 7:10: “In Syria, no three regions were declared but one eats from the first produce until the very last has disappeared.” Since the obligation of the Sabbatical in Syria was never biblical, one follows the most lenient interpretation.


###### Jerusalem Talmud Sheviit 9:2:9
[Jerusalem Talmud Sheviit 9:2:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:2:9)

אִיתָא חָמִי אִילֵּין עֵמֶק שֶׁבִּיהוּדָה אֵינוֹ אוֹכֵל עַד הַר יְהוּדָה וְעֵמֶק שֶׁבְּגָלִיל אוֹכֵל עַד הַר יְהוּדָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
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 Judea⁶⁴!

footnotes:
⁶⁴ The opinion of R. Simeon is paradoxical since he permits everywhere outside Judea to eat fruits still available at Bet El!


###### Jerusalem Talmud Sheviit 9:2:10
[Jerusalem Talmud Sheviit 9:2:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:2:10)

כָּל הָאֲרָצוֹת כְּאַחַת לַזֵּתִים וְלַתְּמָרִים. תַּנֵּי אַף לֶחָרוּבִין. תַּנֵּי אוֹכְלִין עַל הַתְּמָרִים עַד שֶׁיִּכְלוּ מִירִיחוֹ וְעַל הַזֵּיתִים עַד שֶׁיִּכְלוּ מִמֵּרוֹן וּמִגּוּשׁ חָלָב.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“All regions are one for olives and dates.” It was stated⁶⁵: “Also for carobs.” It was stated: “One eats dates until they disappear from Jericho⁶⁶, one eats olives until they disappear from Meron and Giscala⁶⁷ 9:3)..”

footnotes:
⁶⁵ In Tosephta 7:17: “Rebbi Simeon ben Eleazar says, [all trees are] like carob trees; one eats from them until the winter rains (when there are no fruits left on the trees).”
⁶⁶ In Tosephta 7:17: “Until the last ones disappear from Zoar.”
⁶⁷ In Tosephta 7:17: “Until the last ones disappear from Tekoa; R. Eliezer ben Jacob says, also at Giscala.” It is generally agreed that the best olive region in Palestine is the central upper Galilee, between Meron and Giscala. Tekoa is recognized as the best origin in Judea, but still much inferior to Galilee (Mishnah Menaḥot


###### Jerusalem Talmud Sheviit 9:3:1
[Jerusalem Talmud Sheviit 9:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:3:1)

**משנה:** אוֹכְלִין עַל הַמּוּבְקָר אֲבָל לֹא עַל הַשָּׁמוּר. רִבִּי יוֹסֵי אוֹמֵר אַף עַל הַשָׁמוּר. אוֹכְלִין עַל הַטְּפִחִין וְעַל הַדִּיפֳרָא אֲבַל לֹא עַל הַסִּתְוָונִיּוֹת. רִבִּי יְהוּדָה מַתִּיר כָּל זְמַן שֶׁבִּיכְרוּ עַד שֶׁיִּכְלֶה הַקַּיִץ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One eats based on what is abandoned but not on what is guarded⁷². Rebbi Yose says, also on what is guarded. One eats because of swollen fruit⁷³ and because of a second crop⁷⁴, but not on winter growth⁷⁵. Rebbi Jehudah permits it on condition that they brought first fruits before the end of the summer.

footnotes:
⁷² According to Maimonides, in his Commentary and in his Code, “guarded” is only what develops in a walled-in area. If it is not walled in, even if there is a watchman it is not considered “guarded”.
⁷³ Reading of R. Nathan Ab Hayyešibah, טיפוּחין. Because these are undesirable, they are left on the tree or the field for a long time; cf. Note 76. Following Maimonides, טפיחין are fruits or grain that for some reason either do not ripen or ripen extremely slowly; therefore they are on the tree or in the earth for most of the year because nobody takes them. {The explanation of Arukh, in the name of his brother, that טפיחים are kernels collected by birds nesting in a טפיח, a clay or wooden container, is accepted by the commentators from R. Simson to R. S. Lieberman, but is extremely unlikely.}
⁷⁴ Greek δίφορος, (adj.) “bearing fruit twice a year (E. G.). This produce never has to be removed.
⁷⁵ Fruits or produce ripening only in the winter following the Sabbatical.


###### Jerusalem Talmud Sheviit 9:3:2
[Jerusalem Talmud Sheviit 9:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:3:2)

**הלכה:** מַתְנִיתִין דְּרִבִּי שִׁמְעוֹן. כְּתִיב מִן הַשָּׂדֶה תֹּאכְלוּ אֶת תְּבוּאָתָהּ. כָּל זְמָן שֶׁאַתְּ אוֹכֵל מִן הַשָּׂדֶה אַתְּ אוֹכֵל מִן הַבַּיִת. כָּלָה מִן הַשָּׂדֶה כָּלָה מִן הַבַּיִת. מַה טַעְמָא דְרִבִּי שִׁמְעוֹן. אַתְּ הוּא שֶׁגָּרַמְתָּ לָךְ שֶׁלֹּא לוֹכַל.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Our Mishnah follows Rebbi Simeon⁶⁸. It is written⁶⁹ 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 eat⁷⁰.

footnotes:
⁶⁸ It seems that this refers to the next Mishnah, that one may no longer eat of any kind if all remaining produce is on guarded fields not abandoned to the public and guarded against intrusion of wildlife.
⁶⁹ Sifra Behar Pereq
⁷⁰ Since you did riot obey the injunction to abandon your crop to the public and to wildlife, you cannot use that crop as an excuse to continue eating Sabbatical produce.


###### Jerusalem Talmud Sheviit 9:3:3
[Jerusalem Talmud Sheviit 9:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:3:3)

מַתְנִיתִין דְּרִבִּי יוֹסֵי דְּתַנֵּי אֵין אוֹכְלִין עַל הַטְּפִחִין שֶׁבְּעַכּוֹ. רִבִּי יוֹסֵי אָמַר אוֹכְלִין עַל הַטְּפִחִין שֶׁבְּעַכּוֹ. אָמַר רִבִּי יוֹסֵי הֲוֵינָן סָבְרִין מֵימַר מַפְלִיגִין רִבִּי יוֹסֵי וְרַבָּנִין בְּסִיתְוָונִיּוֹת הָא בְּדִפֳרִין לֹא. אַשְׁכָּח תַּנֵי רִבִּי יוּדָה מַתִּיר בְּדִפֳרִים וְהֵם שֶׁבִּיכְירוּ עַד שֶׁלֹּא יִכְלֶה הַקַּיִץ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
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 Acco⁷⁶.” Rebbi Yose⁷⁷ 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 fruits⁷⁸ before the end of summer.

footnotes:
⁷⁶ Tosephta 7:15; there the reading is הרפיחין (“the swollen ones”) in the Vienna and הרחיפין (Arabic رخف רח̇פ “to be soft”) in the Erfurth mss. (printed edd. הספיחין). The ms. Tosephta readings probably are no corruptions since they support R. Nathan’s reading and explanation. It is difficult to understand what role Acco plays in the discussion unless it stands for all border regions.
⁷⁷ The Amora.
⁷⁸ Of the second crop.


###### Jerusalem Talmud Sheviit 9:4:1
[Jerusalem Talmud Sheviit 9:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:4:1)

**משנה:** הַכּוֹבֵשׁ שְׁלֹשָׁה כְבָשִׁים בְּחָבִית אַחַת. רִבִּי אֱלִיעֶזֶר אוֹמֵר אוֹכְלִין עַל הָרִאשׁוֹן. וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר אַף עַל הָאַחֲרוֹן. רַבָּן גַּמְלִיאֵל אוֹמֵר כָּל שֶׁכָּלָה מִינוֹ מִן הַשָּׂדֶה יְבָעֵר מִינוֹ מִן הַבַּיִת. רִבִּי שִׁמְעוֹן אוֹמֵר כָּל יֶרֶק אַחַת לְבִיעוּר. אוֹכְלִין בִּרְגִילָה עַד שֶׁיִּכְלוּ סִנְדִּיּוֹת מִבִּקְעַת בֵּית נְטוֹפָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** He who preserves three kinds⁷⁹ in one barrel, Rebbi Eliezer says one eats because of the first kind⁸⁰, 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 house⁸¹. Rebbi Simeon says, all vegetables are one kind for removal; one eats purslain until there are no more *sindiot*⁸² 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.

footnotes:
⁷⁹ Three different kinds of Sabbatical produce are preserved by pickling or cooking, and all three kinds are subject to removal.
⁸⁰ Only as long as all three kinds may be kept. According to R. Joshua, one may keep all three as long as one of them may be kept.
⁸¹ In most Mishnah mss., מן החבית “from the barrel”. But the reading of the Leyden ms. and Venice print is supported by מלאכת שלמה as the correct text. Also, most Mishnah mss. add: “and practice follows him.”
⁸² Maimonides declares not to be able to determine this kind of vegetable. The mss. in the Maimonides tradition read סנריות, explained by Arukh as “artichokes” (which, however, in talmudic sources is קינדא.) R. Abraham ben David reads סנדיות in Sifra Behar Pereq


###### Jerusalem Talmud Sheviit 9:4:2
[Jerusalem Talmud Sheviit 9:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:4:2)

**הלכה:** מַה טָעֲם דְּרִבִּי לִיעֶזֶר הָרִאשׁוֹן נוֹתֵן טַעַם בָּאַחֲרוֹן. מַה טָעֲם דְּרִבִּי יְהוֹשֻׁעַ הָאַחֲרוֹן נוֹתֵן טַעַם בָּרִאשׁוֹן. וְקַשְׁיָא עַל דְּרִבִּי יְהוֹשֻׁעַ אֵין הָרִאשׁוֹן נוֹתֵן טַעַם בָּאַחֲרוֹן. רַבָּן גַּמְלִיאֵל אוֹמֵר כָּל שֶׁכָּלָה מִינוֹ מִן הַשָּׂדֶה יְבָעֵר מִינוֹ מִן הַבַּיִת. תַּנֵי וַהֲלָכָה כִדְבָרָיו.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**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.”⁸³ It was stated: Practice follows his words⁸⁴.

footnotes:
⁸³ Rebbis Eliezer and Joshua consider taste an essential element for Sabbatical removal, R. Eliezer for restriction and R. Joshua for leniency. But Rabban Gamliel considers taste irrelevant; as long as the different kinds are recognizable, each one has its own time for removal.
⁸⁴ This confirms that the Galilean version of the Mishnah did not have this clause.


###### Jerusalem Talmud Sheviit 9:4:3
[Jerusalem Talmud Sheviit 9:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:4:3)

חִזְקִיָּה אָמַר מִכֵּיוָן שֶׁהִתְחִיל בָּאוֹצָר כִּמְבוּעָר הוּא. אָתָא עוּבְדָּא קוֹמֵי רִבִּי יָסָא וְהוֹרֵי כְּחִזְקִיָּה. אָמַר לָא דַאֲנָא סְבַר כְּוָותֵיהּ אֶלָּא מִן מַה דַאֲנָן חָמְיָין רַבָּנִין עָבְדִין עוּבְדָּא כְּוָותֵיהּ. רִבִּי יִצְחָק בַּר רְדִיפָה הֲוָה לֵיהּ עוּבְדָּא אֲתָא שְׁאַל לְרִבִּי יִרְמְיָה. אֲמַר לֵיהּ מַה אַרְיְוָותָא קָמָיךְ וְאַתְּ שְׁאַל לְתַעֲלָיָיא. אָתָא שָׁאַל לְרִבִּי יֹאשַׁיָּה. אֲמַר לֵיהּ חָמֵי לָךְ תְּלָתָא רְחִמִין וְאַבְקְרָהּ קוֹמֵיהוֹן. קַפּוֹדָקָאֵי דְצִיפּוֹרִין שְׁאָלוּן לְרִבִּי אִימִּי בְּגִין דְּלֵית לְאִילֵּין עַמָּא רְחִם וְלָא שְׁאַל שְׁלֵם אֵיךְ צוֹרְכָה מֵיעֲבַד. אֲמַר לוֹן כַּד תֶּחֱמוּן רַגְלָא צְלִילָא תַהֲווֹן מַפְקִין לָהּ לְשׁוּקָא וּמַבְקְרִין לָיהּ וְחָזְרִין וְזָכְיָין בָּהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Ḥizqiah said, once he started with his storage it is as if removed⁸⁵ 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 Redifah⁸⁶ 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 Kappadokians⁸⁷ 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.

footnotes:
⁸⁵ It is forbidden to eat one’s Sabbatical produce after the time of removal. It is permitted to eat Sabbatical produce after the removal (Mishnah 8) if it is not one’s property. Ḥizqiah, of the first generation of Amoraïm, notes that if Sabbatical produce is removed from storage, it might be considered removed and the owners then can acquire property rights again and continue eating the produce. The teachers of the following generations do agree that the economic situation of the times required a device by which to avoid the consequences of removal but they are opposed to the informality of Ḥizqiah’s approach and require a formal declaration of abandonment. They therefore counsel to abandon the property in such a way that no other person has the opportunity to take the produce before its previous owners could repossess it. Cf. Tosafot Pesaḥim
⁸⁶ A student of Rebbi Ammi, who must have known of R. Ammi’s hesitation in the matter. The question must have arisen after R. Ammi’s death.
⁸⁷ The Rome ms. has קפודאי “the amiss-takers”; this might be the better reading.


###### Jerusalem Talmud Sheviit 9:4:4
[Jerusalem Talmud Sheviit 9:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:4:4)

רִבִּי חַגַּיי מַפְלַג לָהּ צְלוּחִיִין צְלוּחִיִין. רִבִּי אֶלְעָזָר מַפְלַג לָיהּ צְלוּחִיִין צְלוּחִיִין. רִבִי חִזְקִיָּה סְלַק גַּבֵּי רִבִּי יִרְמְיָה אָמַר לֵיהּ זָכִיתִי בְּהֵן אוֹצָרָה. אָמַר לֵיהּ צוֹר לִי אִילֵּין פְּרִיטַיָיא גַּבֵּיךְ אָמַר לֵיהּ הֲרֵי מְקוֹמָן מוּשְׂכָּר לִי. אָמַר לֵיהּ לֹא כֵן אַפַּקְתָּךְ חֲזֹר וְזָכִיתָה בָהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ḥaggai distributed it pitcher by pitcher. Rebbi Eleazar distributed it pitcher by pitcher⁸⁸. 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 it⁸⁹!

footnotes:
⁸⁸ These two rabbis did not want to avail themselves of the subterfuge to avoid distributing their Sabbatical wine.
⁸⁹ R. Ḥizqiah asked R. Jeremiah to help him legally to keep the Sabbatical produce he had in his barn. R. Jeremiah took some coins, gave them to R. Ḥizqiah and told him to acquire them by tying them together, as rental payment of the barn. Then he told him, since he had already declared the produce as abandoned property, he could take it back without actually removing it since it was now stored in R. Jeremiah’s domain. It may be assumed that at the end of the transaction, R. Jeremiah got his coins back. {Explanation combined from the commentaries of R. Eliahu Fulda and R. J. I. Kanievski.}


###### Jerusalem Talmud Sheviit 9:5:1
[Jerusalem Talmud Sheviit 9:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:5:1)

**משנה:** הַמְּלַקֵּט עֲשָׂבִים לַחִים עַד שֶׁיָּבֵשׁ הַמָּתוֹק. וְהַמְגַּבֵּב בְּיָבֵשׁ עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָיה. עֲלֵי קָנִים וַעֲלֵי גְפָנִים עַד שֶׁיִישְּׁרוּ מֵאֲבִיהֶן. וְהַמְגַּבֵּב יָבֵשׁ עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָיה. וְרִבִּי עֲקִיבָה אוֹמֵר בְּכוּלָּם עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָיה. כְּיוֹצֵא בוֹ הַמַּשְׂכִּיר בַּיִת לַחֲבֵירוֹ עַד הַגְּשָׁמִים עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָיה. הַמּוֹדֵר הֲנָיָיה מֵחֲבֵירוֹ עַד הַגְּשָׁמִים עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָיה. עַד אֵימָתַי נִכְנָסִין עֲנִיִים לְפַרְדֵיסוֹת עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָיה. עַד אֵימָתַי נֶהֱנִין וְשׂוֹרְפִין בַּתֶּבֶן וּבְקַשׁ שֶׁל שְׁבִיעִית עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָיה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One may pluck green grasses until the colocynth⁹⁰ dries up, and collect dry ones until the second rainfall⁹¹ 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 rainfall⁹³ 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.

footnotes:
⁹⁰ Cf. Mishnah 3:1.
⁹¹ Cf. Peah
⁹³ This sentence is also in Mishnah Nedarim


###### Jerusalem Talmud Sheviit 9:5:2
[Jerusalem Talmud Sheviit 9:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:5:2)

**הלכה:** רִבִּי אָבִין בְּשֵׁם רִבִּי יוֹחָנָן לֵית כָּאן עֲלֵי קָנִים אֶלָּא עֲלֵי גְפָנִים. עֲלֵי קָנִים אֵין לָהֶן בִּיעוּר. וְתַנֵּי כֵן עֲלֵי קָנִים וְעֲלֵי הָאוֹג וַעֲלֵי חָרוּבִין אֵין לָהֶן בִּיעוּר מִפּנֵי שֶׁאֵין מִינָן כָּלָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**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 thus⁹².: Leaves of reeds, sumac, and carob tree have no removal because their kinds never disappear.

footnotes:
⁹² A different formulation is in Tosephta 5:6: “The stems of carob tree, thistles, sumac, laurel, and rice are not subject to removal, neither is money received for them.” It is necessary to state this since reeds, sumac, and carob are subject to peah


###### Jerusalem Talmud Sheviit 9:5:3
[Jerusalem Talmud Sheviit 9:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:5:3)

רִבִּי זְעִירָא בָּעֵי אָמַר עַד הַגֶּשֶׁם עַד שֶׁיֵּרֵד הַגֶּשֶׁם אֶחָד.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Zeïra investigated: If somebody said “until the rain”, until the first rain⁹⁴ 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??

footnotes:
⁹⁴ In Babli Nedarim


###### Jerusalem Talmud Sheviit 9:5:4
[Jerusalem Talmud Sheviit 9:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:5:4)

תַּמָּן תַּנִּינָן הָאוֹמֵר הֲרֵי עָלַי עֵצִים לֹא יִפְחוֹת מִשְּׁנֵי גִיזִירִין. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן אָמַר רִבִי בָּא בַר מָמָל בָּעֵי אָמַר הֲרֵי עָלַי עֵץ מֵבִיא גִיזֶר אֶחָד. אָמַר רִבִּי לִיעֶזֶר מַתְנִיתָא אָמַר כֵּן שֶׁזֶּה קָרְבָּן בִּפְנֵי עַצְמוֹ וְזֶה קָרְבָּן בִּפְנֵי עַצְמוֹ. דְּתַנִּינָן שְׁנַיִם בְּיָדָן שְׁנִֵי גִיזִירֵי עֵצִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
There⁹⁵ 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 Eleazar⁹⁶, 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 stated⁹⁷ 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.”

footnotes:
⁹⁵ Mishnah Šeqalim
⁹⁶ While all mss. have “Eliezer” both here and in Šeqalim
⁹⁷ Mishnah Yoma


###### Jerusalem Talmud Sheviit 9:5:5
[Jerusalem Talmud Sheviit 9:5:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:5:5)

תַּנֵּי רִבִּי יוֹסֵי אוֹמֵר כָּל דָּבָר שֶׁהוּא תָלוּי בִּרְבִיעָה עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָיה וּשֶׁאֵינוֹ תָלוּי בִּרְבִיעָה עַד שֶׁיַּגִּיעַ זְמַנָּהּ שֶׁל רְבִיעָה. תַּנֵּי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר שִׁבְעַת יָמִים שֶׁיָּרְדוּ בָּהֶן גְּשָׁמִים וְלֹא פָסְקוּ יֵשׁ בָּהֶן כְּדֵי רְבִיעָה שְׁנִיָיה. תַּנֵּי רִבִּי חִיָיא בְשֵׁם רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְלָמָּה נִקְרָא שְׁמָהּ רְבִיעָה שֶׁהִיא רוֹבַעַת אֶת הָאָרֶץ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It was stated⁹⁸ 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 fertility⁹⁹ extends until the second rainfall, if it is not dependent on fertility, until the expected time of the second rainfall. It was stated¹⁰⁰ 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 Gamliel¹⁰¹ 6b, this is an Amoraic statement of R. Abbahu.: Why is it called רביעה? Because it fertilizes the land.

footnotes:
⁹⁸ In Tosephta Ta‘aniot
⁹⁹ In matters of agriculture, only the rain counts. If the rains are mentioned only as a sign, as in a vow, they are mentioned according to the expected schedule.
¹⁰⁰ Tosephta Ševi‘it
¹⁰¹ In the Babli, Ta‘anit


###### Jerusalem Talmud Sheviit 9:5:6
[Jerusalem Talmud Sheviit 9:5:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:5:6)

אָמַר רִבִּי חֲנִינָה מִכֵּיוָן שֶׁתִּסְרַח מַה שֶׁבְּשָׂדֶה הוּתָּר מַה שֶׁבַּבַּיִת. תַּנֵי רִבִּי הוֹשַׁעְיָה אֲפִילוּ לְאַחַר שָׁלֹשׁ שָׁנִים אָסוּר עַד שֶׁיִּסְרַח.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ḥanina said, when [produce] on the field starts to rot, that in the house is permitted¹⁰², Jerusalem 1975, vol. ii, p. 86, Note 63.). Rebbi Hoshaia stated: Even after three years it is forbidden until it starts to rot¹⁰³.

footnotes:
¹⁰² Here starts the discussion of Sabbatical straw and chaff. The reading of our Mishnah, “Until when may one use and burn Sabbatical straw and chaff,” is only found in the Leyden ms. of the Yerushalmi; in all other ms. sources the reading is “From when may one start to use and burn …” It seems that there were two competing versions; one “until when may one use Sabbatical straw and chaff”, until the second rains, and a second one, מאימתי “from when may one start to use and burn Sabbatical straw and chaff.” The first version deals with straw as fodder; this is permitted only as long as straw is fodder for wildlife. The second version deals with straw as industrial raw material; this is permitted only after straw is no longer fodder for wildlife (cf. R. Asher ben Yeḥiel on the Mishnah). The discussion here refers to the second version, not the Mishnah text. (See the discussion in The Mishnah with Variant Readings
¹⁰³ R. Hoshaia disagrees with the Mishnah (second version) and rules out the use of rain periods as criterion; he requires that Sabbatical straw on the field be decayed before any industrial use is permitted.


###### Jerusalem Talmud Sheviit 9:5:7
[Jerusalem Talmud Sheviit 9:5:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:5:7)

תֶּבֶן שֶׁל שְׁבִיעִית אֵין שׁוֹרִין אוֹתוֹ בְּטִיט. שָׁרִיָין בְּטִיט בָּטֵל וְהוּא שֶׁגְּבָלוֹ. תֶּבֶן שֶׁל שְׁבִיעִית אֵין נוֹתְנִין אוֹתוֹ בְכָר. נְתָנוֹ בְכָר בָּטֵל וְהוּא שֶׁיָּשַׁן עָלָיו.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
One does not steep Sabbatical straw in mud. If one steeped it in mud it would lose its character, on condition that he kneaded it¹⁰⁵. 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.

footnotes:
¹⁰⁵ Professional use by builders.


###### Jerusalem Talmud Sheviit 9:5:8
[Jerusalem Talmud Sheviit 9:5:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:5:8)

תֶּבֶן שֶׁל שְׁבִיעִית מַהוּ שֶׁיְּהֵא אָסוּר מִשּׁוּם סְפִחִין. רִבִּי לֵוִי צֶנַּבָּרָיָא שְׁאַל לְרִבִּי בָּא בַּר זַבְדָּא וְשָׁרָא. אָמַר רִבִּי זְעִירָא וַאֲנָא דְלָא סָמְכִית עָלַי אִשְׁתְּאֵלִת לְאִילֵּין דְּבֵית כַּרְסָנָה וְאָמְרִין נָהֲגִין הֲוֵינָא כְּנַשִּׁין תֶּבֵן מִן עֲרוּבָת שְׁמִיטְּתָא. וְכַד מְחַסְּרִין מַייתֵי מִן שׁוּרַיָּא. אָמַר רִבִּי יִרְמְיָה מִתְנִיתָא אָמַר שֶׁהוּא מוּתָּר. דְּתַנֵּי הַצַּבָּעִין וְהַפַּטָּמִין לוֹקְחִין מוּרְסָן מִכֵּל מָקוֹם וְאֵינָן חוֹשְׁשִׁין. רִבִּי יִרְמְיָה סָבַר מֵימוֹר אֲפִילוּ מִן הֶחָשׁוּד. אָמַר לֵיהּ רִבִּי יוֹסֵי לֹא אָמְרוּ אֶלָּא בְּשֶׁאֵינוֹ יוֹדֵעַ אִם חָשׁוּד הוּא. אִם אֵינוֹ חָשׁוּד הָא דָבָר בָּרִיא שֶׁהוּא חָשׁוּד אָסוּר. אָמַר רִבִּי שַׁמַּי מַתְנִיתָא אָמְרָה שֶׁהוּא אָסוּר. דְּתַנִּינָן תַּמָּן וּבַשְּׁבִיעִית וּבְכִלְאֵי הַכֶּרֶם וְהֶקְדֵּשׁ אִם יֵשׁ בַּזֶּרַע וּבָעֵץ כְּדֵי לִיתֵּן טַעַם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
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 myself¹⁰⁶ I asked those from Beit Barsana¹⁰⁷ 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 walls¹⁰⁸. Rebbi Jeremiah said, a *baraita* states that it is permitted, as it was stated¹⁰⁹: “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 suspect¹¹⁰. 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 there¹¹¹ 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.”

footnotes:
¹⁰⁶ In the Rome ms. “on him”, i. e., R. Abba bar Zavda. It is also possible that the reading of the text is correct and that R. Zeïra, as a native Babylonian, did not want to decide in matters of Galilean agriculture.
¹⁰⁷ The location of this place is unknown.
¹⁰⁸ It is not clear whether this means from grain growing on a stone wall, not on the ground, and exempt from the laws of the Sabbatical, or from close to the wall, from grain not harvested and not subject to the Sabbatical. In any case, the people rejected the permission given by R. Abba bar Zavda.
¹⁰⁹ Tosephta 5:8. Coarse bran is animal feed, not human food.
¹¹⁰ If one might buy grain-based animal feed from everybody, it would prove that there is no rabbinic decree against using grain by-products as animal feed; straw from spontaneous growth would be permitted. But if it is forbidden to buy from people reputed to deal in Sabbatical produce then the Tosephta only proves that most people dealing in Sabbatical produce concentrate on more expensive human food; it has no implication for our question of spontaneous growth.
¹¹¹ Mishnah Terumot


###### Jerusalem Talmud Sheviit 9:5:9
[Jerusalem Talmud Sheviit 9:5:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:5:9)

לֹא נִמְצָא מְאַבֵּד אוֹכְלֵי בְהֵמָה. תִּיפְתָּר בְּאוֹכְלֵי בְהֵמָה לָאָדָם. אָמַר רִבִּי מָנָא תִּיפְתָּר בִּקְדוּשַׁת שְׁבִיעִית בְּבִיעוּר וְלֵית שְׁמַע מִינָּהּ כְּלוּם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Does one not destry animal feed¹¹²? Explain it that animal feed is used for humans. Rebbi Mana said, explain it about the sanctity by removal of the Sabbatical¹¹³, and it does not imply anything.

footnotes:
¹¹² This refers to the statement at the beginning of the Halakhah, that after the second rains one may use Sabbatical straw as building material. The answer is that for human use (e. g., medicinal concoctions), animal fodder may be denatured.
¹¹³ Straw taken before the second rains is Sabbatical, taken after the second rains it is profane.


###### Jerusalem Talmud Sheviit 9:6:1
[Jerusalem Talmud Sheviit 9:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:6:1)

**משנה:** מִי שֶׁהָיוּ לוֹ פֵּירוֹת שְׁבִיעִית וְהִגִּיעָה שְׁעַת הַבִּיעוּר מְחַלְּקָן מָזוֹן שָׁלֹשׁ סְעוּדוֹת לְכָל אֶחָד וְאֶחָד וְהָעֲנִיִים אוֹכְלִין אַחַר הַבִּיעוּר אֲבָל לֹא עֲשִׁירִים דִּבְרִי רִבִּי יְהוּדָה. רִבִּי יוֹסֵי אוֹמֵר אֶחָד עֲנִיִים וְאֶחָד עֲשִׁירִים אוֹכְלִין אַחַר הַבִּיעוּר. מִי שֶׁהָיוּ לוֹ פֵּירוֹת שְׁבִיעִית שֶׁנָּפְלוּ לוֹ לִירוּשָּׁה אוֹ שֶׁנִּיתְּנוּ לוֹ מַתָּנָה. רִבִּי לִיעֶזֶר אוֹמֵר יִינָתְנוּ לְאוֹכְלֵיהֶן. וַחֲכָמִים אוֹמְרִים אֵין הַחוֹטֵא נִשְׂכָּר אֶלָּא יִמָּכְרוּ לְאוֹכְלֵיהֶן וּדְמֵיהֶן יִתְחַלְּקוּ לְכָל אָדָם. הָאוֹכֵל מֵעִיסַּת שְׁבִיעִית עַד שֶׁלֹּא הוּרְמָה חַלָּתָהּ חַיָיב מִיתָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If somebody had Sabbatical produce when the time of removal came, he distributes food for three meals¹¹⁴ to everybody. The poor may eat¹¹⁵ after removal but not rich persons, the words of Rebbi Jehudah. Rebbi Yose says, both poor and rich persons may eat¹¹⁶ 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 anybody¹²⁰. He who eats from Sabbatical dough of which *ḥallah* was not taken commits a deadly sin¹²¹ 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)..

footnotes:
¹¹⁴ Enough food for one Sabbath.
¹¹⁵ Sabbatical produce.
¹¹⁶ In the autograph Mishnah of Maimonides and many mss. of the Maimonides tradition: “may not
¹²⁰ This Mishnah will be explained in the Halakhah.
¹²¹ Since Sabbatical produce is exempt from heave and tithes, one could think that dough made from Sabbatical grain was exempt from ḥallah


###### Jerusalem Talmud Sheviit 9:6:2
[Jerusalem Talmud Sheviit 9:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:6:2)

**הלכה:** מַה טַעֲמָא דְרִבִּי יוּדָה וְאָכְלוּ אֶבְיוֹנֵי עַמֶּךָ וְיִתְרָם. מַה טַעֲמָא דְרִבִּי יוֹסֵי וְאָכְלוּ אֶבְיוֹנֵי עַמֶּךָ וְיִתְרָם. תַּנֵי רִבִּי שִׁמְעוֹן אוֹמֵר עֲשִׁירִין אוֹכְלִין מִן הָאוֹצָר אַחַר הַבִּיעוּר. מַה טַעֲמָא דְרִבִּי שִׁמְעוֹן וְאָכְלוּ אֶבְיוֹנֵי עַמֶּךָ עַד יִתְרָם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** What is the reason of Rebbi Jehudah: (*Ex*. 23:11) “The destitute of your people should eat including the remainder¹¹⁷.” What is the reason of Rebbi Yose: (*Ex*. 23:11) “The destitute of your people should eat with the remainder.” It was stated¹¹⁸: 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 remainder¹¹⁹.”

footnotes:
¹¹⁷ “The Seventh year you must let rest and abandon it, so the destitute of your people may eat, the wildlife on the fields should eat the remainder.”
¹¹⁸ Tosephta 8:2.
¹¹⁹ The “remainder” are the people who are not poor.


###### Jerusalem Talmud Sheviit 9:6:3
[Jerusalem Talmud Sheviit 9:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:6:3)

רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר בְּפֵירוֹת עֲבֵירָה הִיא מַתְנִיתִין וְהָתַנֵּי הַמּוֹצֵא פֵּירוֹת עֲבֵירָה אָסוּר לִיגַּע בָּהֶן. שַׁנְיָיה הִיא מְצִיאָה שַׁנְיָיא הִיא שֶׁנָּפְלוּ לוֹ עַל כָּרְחוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
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 automatically¹²².

footnotes:
¹²² In this interpretation, R. Eliezer seems to hold that produce harvested unlawfully, i. e., from fields or orchards not abandoned to the public, is forbidden only to the person who harvests it or who actively acquired it, but not to any passive recipient.


###### Jerusalem Talmud Sheviit 9:6:4
[Jerusalem Talmud Sheviit 9:6:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:6:4)

רִבִּי יוֹחָנָן אָמַר בְּפֵירוֹת הֵיתֵר הִיא מַתְנִיתִין. כְּהָדָא תַּנִּינָן רִבִּי לִיעֶזֶר אוֹמֵר יִנָתְנוּ לָאוֹכֵל. רִבִּי לִיעֶזֶר דְּהוּא שַׁמּוּתִי. דְּתַנִּינָן אוֹכְלִין פֵּירוֹת שְׁבִיעִית בְּטוֹבָה וּשֶׁלֹּא בְּטוֹבָה כְדִבְרֵי בֵּית שַׁמַּי. כְּהָדָא רַבָּנִין מְתִיבִין לֵיהּ שֶׁאֵין הַחוֹטֵא נִשְׂכָּר. בְּשִׁיטָּתוֹ הֵשִׁיבוּהוּ בְּשִׁיטָּתָךְ שֶׁאַתְּ אוֹמֵר יִנָּתְנוּ לְאוֹכְלֵיהֶן שֶׁאֵין הַחוֹטֵא נִשְׂכָּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Joḥanan said, the Mishnah deals with permitted produce. For that we stated: Rebbi Eliezer said, it should be given to those who eat it¹²³. Since Rebbi Eliezer is a Shammaiite, did we state: One does eat Sabbatical produce in reciprocity and without reciprocity, following the House of Shammai¹²⁴? For that, the rabbis answer him that the sinner should not be rewarded¹²⁵? 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 rewarded¹²⁶.

footnotes:
¹²³ The recipient of the inheritance or gift, and his family.
¹²⁴ But Mishnah 4:2 states that the House of Shammai forbid to eat Sabbatical produce in reciprocity, if goodwill is extended to the giver. Since the giver of the gift can expect goodwill from the recipient, R. Eliezer would be expected to forbid accepting a gift of Sabbatical produce.
¹²⁵ Since they follow the House of Hillel, they permit the use of Sabbatical produce to create goodwill. It is incomprehensible how they could label the recipient of a gift a sinner.
¹²⁶ The rabbis hold that the recipient of an inheritance or gift may treat the produce as his own Sabbatical produce without restrictions. They only point out that R. Eliezer should have forbidden the produce to its recipient.


###### Jerusalem Talmud Sheviit 9:6:5
[Jerusalem Talmud Sheviit 9:6:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:6:5)

אָמַר רִבִּי בִּיבִי הוֹרֵי רִבִּי יָסָא בְּאִילֵּין קונדסיא שֶׁיֵּלְכוּ מָעוֹתֵיהֶן לְיַם הַמֶּלַח. רִבִּי מָנָא שְׁאַל לְרִבִּי חִזְקִיָּה מַהוּ מֵייכְלָא כְּפוּנִיָין לְאַשְׁקְלוֹן אָמַר לֵיהּ אָסוּר. רִבִּי חִזְקִיָּה הֲוָה קָאִים בְּשׁוּקָא דְקֵיסָרִין חָמָא חַד טְעִין עֲלָל מִן אִיסּוּרָא הָפַךְ אַפּוֹי דְּלָא מֵיחְמִינֵיהּ. תַּנֵי פְרַק כָּל כָּךְ לָמָּה כְּדֵי שֶׁיַּעֲשֶׂה מְקוֹמוֹ הוֹכִיחַ. שָׁמַע רִבִּי יַעֲקֹב בַּר אָחָא וְאָמַר אִמָּה דָּהֵן יָלְדָת בַּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Vivian said, Rebbi Assi instructed regarding *qwndsy*’¹²⁷ 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 forbidden¹²⁸. 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 son¹²⁹!

footnotes:
¹²⁷ Most commentators and dictionaries read קינרסי “artichokes”. Since artichokes usually are not abandoned to the public, they are forbidden. R. Assi’s ruling shows that practice follows R. Simeon ben Laqish in the interpretation of the Mishnah.
¹²⁸ Since Ascalon itself is not in the Land (Halakhah 6:1), this must be the trade name of a fruit not usually abandoned to the public in the Sabbatical.
¹²⁹ R. Ḥizqiah did all that was expected of him.


###### Jerusalem Talmud Sheviit 9:6:6
[Jerusalem Talmud Sheviit 9:6:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:6:6)

רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה מְפַקֵּד לְתַלְמִידֵיהּ לֹא תֵיזְבּוּן לִי יֶרֶק אֶלָּא מִן גִּינְתָא דְּסִיסְרָא. קָם עִמֵּיהּ זָכוּר לַטּוֹב אָמַר לֵיהּ אֵיזִיל אֱמוֹר לְרַבָּךְ לֵית הָדָא גִּינְתָא דְּסִיסְרָא דִיהוּדָיי הֲוָות וּקְטָלֵהּ וּנְסָבָהּ מִינֵיהּ אִין בְּעִיתָהּ מַחְמְרָא עַל נַפְשָׁךְ אִשְׁתְּוֵויי לְחַבְרָךְ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Joshua ben Levi commanded his student: Do not buy me vegetables except from Sisera’s garden¹³⁰ 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 friend¹³¹: אישתרי “permit it”..

footnotes:
¹³⁰ This paragraph is from Demay
¹³¹ The better reading is in Demay


###### Jerusalem Talmud Sheviit 9:6:7
[Jerusalem Talmud Sheviit 9:6:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sheviit/r/9:6:7)

חַד בַּר נַשׁ הֲוָה חָשִׁיד עַל שְׁמִיטְתָא אֲמַר לְאִיתְּתֵיהּ אַפְקִין חַלָּתָה. אָמְרָה לֵיהּ הַהוּא גַבְרָא חָשִׁיד עַל שְׁמִיטְתָא וְאַתְּ אֲמַר אַפְקוּן חַלָּה. אָמַר לָהּ חַלָּה מִדְּבַר תּוֹרָה שְׁבִיעִית מִדְּרַבָּן גַּמְלִיאֵל וַחֲבֵירָיו.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
A man was suspected of [trading in] Sabbatical [produce]¹³². 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 Torah¹³³ 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.

footnotes:
¹³² This paragraph shows that “suspected of Sabbatical trading” really means “known to be a Sabbatical trader.”
¹³³ In the Babli (Ketubot