## Kiddushin Daf 38b

###### Kiddushin 38b:1
[Kiddushin 38b:1](https://torahapp.org/share/book/Kiddushin/r/38b:1)

כׇּל מִצְוָה שֶׁנִּצְטַוּוּ יִשְׂרָאֵל קוֹדֶם כְּנִיסָתָן לָאָרֶץ – נוֹהֶגֶת בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ. לְאַחַר כְּנִיסָתָן לָאָרֶץ – אֵינָהּ נוֹהֶגֶת אֶלָּא בָּאָרֶץ, חוּץ מִן הַשְׁמָטַת כְּסָפִים וְשִׁילּוּחַ עֲבָדִים, שֶׁאַף עַל פִּי שֶׁנִּצְטַוּוּ עֲלֵיהֶם לְאַחַר כְּנִיסָתָן לָאָרֶץ – נוֹהֶגֶת בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ.

**William Davidson Edition - English:**
**Any mitzva that the Jewish people were commanded** to perform **before entering Eretz** Yisrael, i.e., it was not linked to entry into the land, **applies both in Eretz** Yisrael **and outside of Eretz** Yisrael. Conversely, any mitzva that they were commanded to perform **after they entered Eretz** Yisrael **applies only in Eretz** Yisrael, **except for** the **abrogation of monetary** debts in the Sabbatical Year (see Deuteronomy 15:1–2), **and** the **emancipation of slaves** in the Jubilee Year (see Leviticus 25:39–41). **Even though** the Jews **were commanded with regard to these** mitzvot that they were to perform them only **after their entry into Eretz** Yisrael, these mitzvot **apply both in Eretz** Yisrael **and outside of Eretz** Yisrael.


###### Kiddushin 38b:2
[Kiddushin 38b:2](https://torahapp.org/share/book/Kiddushin/r/38b:2)

הַשְׁמָטַת כְּסָפִים חוֹבַת הַגּוּף הִיא!

**William Davidson Edition - English:**
The Gemara questions the need for this ruling: **The abrogation of monetary** debts **is an obligation of the body.** Since this mitzva is not referring to the land, what is the novelty of the ruling that it applies even outside of Eretz Yisrael?


###### Kiddushin 38b:3
[Kiddushin 38b:3](https://torahapp.org/share/book/Kiddushin/r/38b:3)

לֹא נִצְרְכָא אֶלָּא לְכִדְתַנְיָא. דְּתַנְיָא, רַבִּי אוֹמֵר: ״וְזֶה דְּבַר הַשְּׁמִטָּה שָׁמוֹט״ – בִּשְׁתֵּי שְׁמִיטוֹת הַכָּתוּב מְדַבֵּר: אַחַת שְׁמִיטַּת קַרְקַע, וְאַחַת שְׁמִיטַּת כְּסָפִים. בִּזְמַן שֶׁאַתָּה מְשַׁמֵּט קַרְקַע – אַתָּה מְשַׁמֵּט כְּסָפִים, בִּזְמַן שֶׁאִי אַתָּה מְשַׁמֵּט קַרְקַע – אִי אַתָּה מְשַׁמֵּט כְּסָפִים.

**William Davidson Edition - English:**
The Gemara answers: **It is necessary** to mention the cancellation of debts **only for that which is taught** in a *baraita*. **As it is taught** in a *baraita* that **Rabbi** Yehuda HaNasi **says:** The verse states in the context of the cancellation of debts: **“And this is the manner of the abrogation: He shall abrogate”** (Deuteronomy 15:2). **The verse speaks of two** types of **abrogation: One** is **the release of land and one** is the **abrogation of monetary** debts. Since the two are juxtaposed, one can learn the following: **At a time when you release land,** when the Jubilee Year is practiced, **you abrogate monetary** debts; **at a time when you do not release land,** such as the present time, when the Jubilee Year is no longer practiced, **you** also **do not abrogate monetary** debts.


###### Kiddushin 38b:4
[Kiddushin 38b:4](https://torahapp.org/share/book/Kiddushin/r/38b:4)

וְאֵימָא: בִּמְקוֹם שֶׁאַתָּה מְשַׁמֵּט קַרְקַע – אַתָּה מְשַׁמֵּט כְּסָפִים, וּבִמְקוֹם שֶׁאֵין אַתָּה מְשַׁמֵּט קַרְקַע – אֵין אַתָּה מְשַׁמֵּט כְּסָפִים! תַּלְמוּד לוֹמַר: ״כִּי קָרָא שְׁמִטָּה לַה׳״ מִכׇּל מָקוֹם.

**William Davidson Edition - English:**
The Gemara asks: **But** why not **say** that one can learn the following from this juxtaposition: **In a place** where **you release land,** i.e., in Eretz Yisrael, **you abrogate monetary** debts, **and in a place** where **you do not release land, you do not abrogate monetary** debts. If so, the abrogation of debts would apply only in Eretz Yisrael, despite the fact that this obligation is not related to the land. Therefore, **the verse states: “Because the Lord’s abrogation has been proclaimed”** (Deuteronomy 15:2), to indicate that this obligation applies **in any case,** even outside of Eretz Yisrael. This is the novelty of the statement of Rabbi Elazar, son of Rabbi Shimon.


###### Kiddushin 38b:5
[Kiddushin 38b:5](https://torahapp.org/share/book/Kiddushin/r/38b:5)

שִׁילּוּחַ עֲבָדִים חוֹבַת הַגּוּף הִיא! סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וּכְתִיב ״וּקְרָאתֶם דְּרוֹר בָּאָרֶץ״, בָּאָרֶץ – אִין, בְּחוּצָה לָאָרֶץ – לָא, תַּלְמוּד לוֹמַר: ״יוֹבֵל הִיא״ – מִכׇּל מָקוֹם.

**William Davidson Edition - English:**
The Gemara questions the need for the second ruling of Rabbi Elazar, son of Rabbi Shimon: **The emancipation of slaves is** also **an obligation of the body,** not one that applies to the land. What is novel about this ruling? The Gemara answers that **it might enter your mind to say: Since it is written: “And proclaim liberty throughout the land** unto all the inhabitants thereof” (Leviticus 25:10), one could say: **“Throughout the land,” yes,** this mitzva applies, but **outside of Eretz** Yisrael, **no,** the emancipation does not take effect. Therefore **the** same **verse** also **states** the seemingly superfluous phrase: **“It shall be a Jubilee”** (Leviticus 25:10), to indicate that it applies **in any case,** in all places.


###### Kiddushin 38b:6
[Kiddushin 38b:6](https://torahapp.org/share/book/Kiddushin/r/38b:6)

אִם כֵּן מָה תַּלְמוּד לוֹמַר ״בָּאָרֶץ״? בִּזְמַן שֶׁהַדְּרוֹר נוֹהֵג בָּאָרֶץ – נוֹהֵג בְּחוּצָה לָאָרֶץ, אֵין דְּרוֹר נוֹהֵג בָּאָרֶץ – אֵינוֹ נוֹהֵג בְּחוּצָה לָאָרֶץ.

**William Davidson Edition - English:**
The Gemara asks: **If so, what** is the meaning when **the verse states: “Throughout the land”?** The Gemara answers that this phrase teaches: **When the liberty** of slaves **applies in Eretz** Yisrael, it also **applies outside of Eretz** Yisrael, and when **the liberty** of slaves **does not apply in Eretz** Yisrael, **it does not apply outside** of **Eretz** Yisrael. The mitzva depends on whether the Jubilee Year is in effect, not on the place in question.


###### Kiddushin 38b:7
[Kiddushin 38b:7](https://torahapp.org/share/book/Kiddushin/r/38b:7)

תְּנַן הָתָם: הֶחָדָשׁ אָסוּר מִן הַתּוֹרָה בְּכׇל מָקוֹם, עׇרְלָה הֲלָכָה, וְהַכִּלְאַיִם מִדִּבְרֵי סוֹפְרִים. מַאי הֲלָכָה? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הִלְכְתָא מְדִינָה. עוּלָּא אָמַר רַבִּי יוֹחָנָן: הֲלָכָה לְמֹשֶׁה מִסִּינַי.

**William Davidson Edition - English:**
**We learned** in a mishna **there** (*Orla* 3:9): **The new crop is forbidden by Torah law everywhere; *orla*** is forbidden outside of Eretz Yisrael according to **a *halakha*,** as the Gemara will immediately explain; **and diverse kinds** are forbidden outside the land **by rabbinic law.** The Gemara asks: **What** is this ***halakha*,** mentioned with regard to *orla*? **Rav Yehuda says** that **Shmuel says:** It is the **local *halakha*,** i.e., this was the practice of Jews in places where they settled. **Ulla** says that **Rabbi Yoḥanan says:** It is **a *halakha*** transmitted **to Moses from Sinai.**


###### Kiddushin 38b:8
[Kiddushin 38b:8](https://torahapp.org/share/book/Kiddushin/r/38b:8)

אֲמַר לֵיהּ עוּלָּא לְרַב יְהוּדָה: בִּשְׁלָמָא לְדִידִי, דְּאָמֵינָא הֲלָכָה לְמֹשֶׁה מִסִּינַי – הַיְינוּ דְּשָׁנֵי לַן בֵּין סְפֵק עׇרְלָה לִסְפֵק כִּלְאַיִם.

**William Davidson Edition - English:**
**Ulla said to Rav Yehuda: Granted, according to my** opinion, **as I say** in the name of Rabbi Yoḥanan that the mishna means that this is **a *halakha*** transmitted **to Moses from Sinai, this is** the reason **why we distinguish between** fruit whose status as ***orla*** is **uncertain,** which is forbidden outside of Eretz Yisrael according to the *halakha* transmitted to Moses from Sinai, **and** produce whose status as **diverse kinds** is **uncertain,** which is permitted outside of Eretz Yisrael, as the prohibition of diverse kinds applies outside of Eretz Yisrael only by rabbinic law.


###### Kiddushin 38b:9
[Kiddushin 38b:9](https://torahapp.org/share/book/Kiddushin/r/38b:9)

דִּתְנַן: סְפֵק עׇרְלָה, בָּאָרֶץ – אָסוּר, בְּסוּרְיָא – מוּתָּר. בְּחוּצָה לָאָרֶץ יוֹרֵד וְלוֹקֵחַ, וּבִלְבַד שֶׁלֹּא יִרְאֶנּוּ לוֹקֵט.

**William Davidson Edition - English:**
This is **as we learned** in a mishna (*Orla* 3:9): Fruit whose status as ***orla*** is **uncertain is forbidden in Eretz** Yisrael, and **it is permitted in Syria** with no concern about its uncertain status. **Outside of Eretz** Yisrael, a Jew may **go down** into the gentile’s field **and purchase** fruit that is *orla* from the gentile, **provided that** the Jew **does not see him gather** it.


###### Kiddushin 38b:10
[Kiddushin 38b:10](https://torahapp.org/share/book/Kiddushin/r/38b:10)

וְאִילּוּ גַּבֵּי כִלְאַיִם תְּנַן: כֶּרֶם הַנָּטוּעַ יָרָק, וְיָרָק נִמְכָּר חוּצָה לוֹ, בָּאָרֶץ – אָסוּר, בְּסוּרְיָא – מוּתָּר,

**William Davidson Edition - English:**
**Nevertheless, we learned** in a mishna **with regard to** the *halakhot* of **diverse kinds** (*Orla* 3:9): If **a vineyard has vegetables planted in it, and** there are **vegetables being sold outside** the vineyard, but there is no proof that these vegetables came from the vineyard, **in Eretz** Yisrael they are **forbidden.** The reason is that as it is possible that the vegetables came from the vineyard, the *halakha* is stringent in a case involving a prohibition by Torah law. **In Syria** these vegetables are **permitted.**


###### Kiddushin 38b:11
[Kiddushin 38b:11](https://torahapp.org/share/book/Kiddushin/r/38b:11)

בְּחוּצָה לָאָרֶץ – יוֹרֵד וְלוֹקֵט. וּבִלְבַד שֶׁלֹּא יִלְקוֹט בַּיָּד.

**William Davidson Edition - English:**
**Outside of Eretz** Yisrael, if the gentile owner of a field containing diverse kinds **goes down** into his field **and gathers** produce, then, **provided that** the Jew **does not gather** it **by hand,** he may purchase the produce from the gentile. This indicates that outside of Eretz Yisrael there is a difference between *orla* of uncertain status and diverse kinds of uncertain status. This is understandable if *orla* is forbidden by a *halakha* transmitted to Moses from Sinai, while diverse kinds are forbidden by rabbinic law.


###### Kiddushin 38b:12
[Kiddushin 38b:12](https://torahapp.org/share/book/Kiddushin/r/38b:12)

אֶלָּא לְדִידָךְ

**William Davidson Edition - English:**
**But according to your** opinion, that neither *orla* nor diverse kinds is forbidden by Torah law,