משנה: הַטּוֹמֵן אֶת הַלּוּף בַּשְּׁבִיעִית רִבִּי מֵאִיר אוֹמֵר לֹא יִפְחוֹת מִסְּאָתַיִם עַד גּוֹבַהּ שְׁלֹשָׁה טְפָחִים וְטֶפַח עָפָר עַל גַּבָּיו. וַחֲכָמִים אוֹמְרִים לֹא יִפְחוֹת מֵאַרְבָּעַת קַבִּין עַד גּוֹבַהּ טֶפַח וְטֶפַח עָפָר עַל גַּבָּיו וְטוֹמְנוֹ בִּמְקוֹם דְּרִיסַת הָאָדָם. לוּף שֶׁעָֽבְרָה עָלָיו שְׁבִיעִית רִבִּי לִיעֶזֶר אוֹמֵר אִם לָֽקְטוּ הָעֲנִייִם אֶת עָלָיו לָֽקְטוּ וְאִם לָאו יַעֲשֶׂה חֶשְׁבּוֹן עִם הָעֲנִייִם. רִבִּי יְהוֹשֻׁעַ אוֹמֵר אִם לָֽקְטוּ הָעֲנִייִם אֶת עָלָיו לָֽקְטוּ וְאִם לָאו אֵין לָעֲנִייִם עִמּוֹ חֶשְׁבּוֹן. לוּף שֶׁל עֶרֶב שְׁבִיעִית שֶׁנִּכְנַס לַשְּׁבִיעִית. וְכֵן בְּצָלִים הַקַּיְצוֹנִים וְכֵן פּוּאָה שֶׁל עִידִית בֵּית שַׁמַּאי אוֹמְרִים עוֹקְרִין אוֹתָן בְּמַאֲרוּפוֹת שֶׁל עֵץ. וּבֵית הִלֵּל אוֹמְרִים בְּקַרְדּוּמוֹת שֶׁל מַתֶּכֶת. וּמוֹדִין בְּפוּאָה שֶׁל צְלָעוֹת שֶׁעוֹקְרִין אוֹתָן בְּקַרְדּוּמוֹת שֶׁל מַתֶּכֶת. מֵּאֵימָתַי מוּתָּר אָדָם לִיקַּח לוּף בְּמוֹצָאֵי שְׁבִיעִית רִבִּי יְהוּדָה אוֹמֵר מִיַּד. וַחֲכָמִים אוֹמְרִים מִשֶּׁיִּרְבֶּה הֶחָדָשׁ. MISHNAH: If somebody stores arum25See Mishnah Peah 6:9. “Storing” is done in a hole in the ground covered with earth. Since arum is planted, not sown, one has to store it in a way that is clearly different from planting. in the Sabbatical year, Rebbi Meїr says it should not be less than two seah2612 qab, cf. Berakhot Chapter 3, Note 164. and [in a hole] three hand-breadths deep, with a hand-breadth of earth on top. But the Sages say, it should not be less than four qab, one hand-breadth deep, with a hand-breadth of earth on top, and should be stored where people step on it27So nothing will grow there..
Arum after the Sabbatical. Rebbi Eliezer says, if the poor collected the leaves, they collected; otherwise, he should settle with the poor. Rebbi Joshua says, if the poor collected the leaves, they collected; otherwise, the poor have nothing to settle with him30This Mishnah is explained in the first paragraph of the Halakhah..
Arum of the year before the Sabbatical entering the Sabbatical45Since it stopped growing during the dry season, it is legitimate to harvest it commercially even during the Sabbatical. The House of Shammai require that in the Sabbatical the harvest not be done in a professional way., as well as summer onions and madder growing on choice land46Maimonides explains “madder of best quality”, but this does not fit the usual meaning of עידית. Also, in the next sentence, the problem is not the quality of madder but the difficulty of access to the land., the House of Shammai say, one takes them out with wooden shovels but the House of Hillel say with iron spades. They agree that one takes out madder growing on slopes with iron spades.
When may a person buy arum after the end of the Sabbatical? Rebbi Jehudah says, immediately. But the Sages say, after the new [crop] is dominant.
הלכה: הַטּוֹמֵן אֶת הַלּוּף. עַד כְּדוֹן לוּף בְּצָלִים. אָמַר רִבִּי יוֹנָה הִיא לוּף הִיא בְּצָלִים. אָמַר רִבִּי יוֹסֵה מִסְתַּבְּרָא בִבְצָלִים אֲפִילוּ פָּחוֹת מִיכֵּן מוּתָּר דְּאִינִין שָׁפִין. HALAKHAH: “If somebody stores arum”. This takes care of arum. Onions? Rebbi Jonah said, arum and onions follow the same rules28The commentators from Maimonides to Lieberman, except Arukh and R. Isaac Simponti, take this sentence to mean that arum is onion. This does violence to the style of the Yerushalmi, cf. the text at Note 12. {Hebrew לוּף denotes a different plant than Arabic لُوف “dishcloth gourd”.}. Rebbi Yose said, it is reasonable that a lesser quantity be permitted for onions for they are smoothed29The roots are removed before storage. There is no danger that the stored onions could grow out of the earth..
לוּף שֶׁעָֽבְרָה עָלָיו שְׁבִיעִית כו׳. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן אַתְיָא דְּרִבִּי יוּדָה כְרִבִּי לִעֶזֶר וּדְרִבִּי [יוֹסֵי] כְרִבִּי יְהוֹשֻׁעַ. דְּתַנִּינָן תַּמָּן הָעֲנִייִם אוֹכְלִין אַחַר הַבִּיעוּר אֲבָל לֹא עֲשִׁירִים דִּבְרֵי רִבִּי יוּדָה. רִבִּי יוֹסֵה אוֹמֵר אֶחָד עֲנִייִם וְאֶחָד עֲשִׁירִים אוֹכְלִין אַחַר הַבִּיעוּר. “Arum after the Sabbatical”, etc. Rebbi Abbahu in the name of Rebbi Joḥanan: It turns out that Rebbi Jehudah follows Rebbi Eliezer and Rebbi Yose follows Rebbi Joshua. As we have stated there31Mishnah 9:8. Lev. 25:6–7 reads: “The Sabbatical of the Land shall be food for you, for you, your male and female slaves, your employees and the non-citizens who dwell with you. All its yield shall be eaten by your domesticated animals as well as the wild animals of your land.” As explained in Mishnah 7:1, this is taken to mean that people may eat Sabbatical produce only as long as wild animals can find that particular produce on the fields. When nothing more is left for the wild animals, the produce may no longer be stored; all produce harvested and stored has to be distributed for immediate consumption; this is called removal.: “Poor persons eat after the removal but not rich ones, the words of Rebbi Jehudah32Since R. Jehudah’s father, R. Illaï, was one of the few known students of R. Eliezer, it is reasonable to assume that R. Eliezer’s opinion here underlies the later statement of R. Jehudah. It will be stated in Mishnah 7:1 that only the leaves of arum are subject to removal; the roots are hidden from the wild animals and not subject to removal. Since the poor have the right to harvest the leaves (as vegetables) after the time of removal, any leaves remaining after the Sabbatical are the property of the poor. If the leaves grow again in the following rainy season, the farmer who harvests the leaves as vegetable during that year has to compute the share of the poor and separate it from his harvest.. Rebbi Yose says poor and rich persons may eat after the removal.33Since everybody may take the leaves after the time of removal, the poor have no claim to anything the next year. Cf. also Chapter 9, Note 116. One has to assume that the Mishnah deals with minute amounts since there would be no removal if considerable amounts were available on the fields.”
רִבִּי אִימִּי בָּעָא קוֹמֵי רִבִּי יוֹחָנָן מַתְנִיתָא עַד שֶׁלֹּא גָֽזְרוּ עַל הַסְּפִחִין. אָמַר לֵיהּ וְכִי בָּעֲלִייָה הָייִת. סָבַר רִבִּי אִימִּי [מֵימַר] אִיסּוּר סְפִחִין תּוֹרָה. Rebbi Ammi asked before Rebbi Joḥanan: Does our Mishnah go back to the time before they decreed about spontaneous growth34Lev. 25:5 reads: “The spontaneous growth of your grain you should not harvest …” On this, Sifra Behar1(3) comments: From here the Sages found support to forbid spontaneous growth in the Sabbatical. The verse forbids only commercial harvest of grain. R. Ammi notes that the leaves of Arum whose roots were in the earth long before the Sabbatical must have the status of spontaneous growth of vegetable.? He said to him, where you there on the upper floor35In all cases where details of the enactment of rabbinical prohibitions have come down to us, the vote was taken on the upper floor of some house. R. Joḥanan notes that no record of such a vote is available.? Rebbi Ammi inferred that the prohibition of spontaneous growth is from the Torah36The different positions in this matter will be described in Chapter Nine..
אָמַר רִבִּי יִרְמְיָה בְּעָלֵי לוּף שׁוֹטֶה הִיא מַתְנִיתָא. אַייתִי רַב הוֹשַׁעְיָה מַתְנִיתָא דְּבַר קַפָּרָא מִן דְּרוֹמָא וְתַנֵּי עָלֵי לוֹף וְעָלֵי בְצָלִים. אִית לָךְ מֵימַר עָלֵי בְצָלִים הַשּׁוֹטִין. מִילְתֵיהּ דְּרִבִּי יִרְמְיָה אָֽמְרָה דָּבָר שֶׁיֵּשׁ לוֹ בִּיעוּר שֶׁנִּמְצָא בְּתוֹךְ דָּבָר שֶׁאֵין לוֹ בִּיעוּר יֵשׁ לוֹ בִּיעוּר. מַה עָבַד לָהּ רִבִּי יִרְמְיָה פָּתַר לָהּ בְשֶׁשִּׁיקֵּף בֶּעָלִין. Rebbi Jeremiah said, the Mishnah deals with the leaves of false arum37A plant looking like arum but without a bulb. Its leaves are pure vegetable (if they are young and not bitter, Mishnah Uqeẓin 3:4).. Rav Hoshaiah brought a baraita of Bar Qappara from the South and stated38Bar Qappara’s version of the Mishnah supports R. Jonah, that arum and onion follow the same rules. False onions do not exist.: “The leaves of arum or of onions.” Can you speak of leaves of false onions? The word of Rebbi Jeremiah implies that anything subject to removal found inside something not subject to removal is subject to removal39R. Jeremiah does not want to apply the rules of the Mishnah to genuine arum; he must be of the opinion that the entire arum plant is subject to removal since its leaves, being sold as leaf vegetables, are subject to removal. This would contradict the statement of the Mishnah which explicitly excludes the roots and speaks only of the leaves.. How does Rebbi Jeremiah deal with this? He explains it if he trampled on the leaves40Since no non-bulbous plant has leaves like onions, he must explain that the onion leaves in the baraita of Bar Qappara had been trampled down before the start of the Sabbatical and, therefore, do not grow any longer from the bulb..
רִבִּי יוֹסֵה פָּתַר לָהּ מַתְנִיתָא לִפְנֵי רֹאשׁ הַשָּׁנָה הַשְּׁבִיעִית. נְטָעוֹ לִפְנֵי רֹאשׁ הַשָּׁנָה שְׁבִיעִית עָשָׂה בֵיצִים לִפְנֵי שְׁבִיעִית וְדִיכְּנוֹ בַּשְּׁבִיעִית עָֽקְרוֹ בְמוֹצָאֵי שְׁבִיעִית. אִין תֵּימַר דִּיכּוּן כְּעִיקּוּר כּוּלּוֹ לָעֲנִייִם. אִין תֵּימַר אֵין דִּיכּוּן כְּעִיקֻּר אֵין כּוּלּוֹ לָעֲנִייִם. מִסָּפֵק יַעֲשֶׂה חֶשְׁבּוֹן עִם הָעֲנִייִם. Rebbi Yose explains the Mishnah before the New Year of the Sabbatical: If one planted before the New Year of the Sabbatical, it formed a bulb before the Sabbatical; he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out41Since breaking petioles of the leaves in bending them will stop the growth. R. Yose explains only the position of R. Eliezer. It is implied that R. Joshua is sure that pressing down is not like tearing out., everything is for the poor. If you say that pressing down is not like tearing out, not everything is for the poor. Because of this doubt, he should settle with the poor.
רִבִּי חִזְקִיָּה פָּתַר מַתְנִיתָא עֶרֶב רֹאשׁ הַשָּׁנָה שְּׁבִיעִית. נָטְעוּ עֶרֶב רֹאשׁ הַשָּׁנָה שְּׁבִיעִית וְעָשָׂה בֵּיצָה בִּתְחִילַּת שְׁבִיעִית וְדִיכְּנוֹ בַּשְּׁבִיעִית וְעָֽקְרוֹ בְסוֹף שְּׁבִיעִית. אִין תֵּימַר דִּיכּוּן כְּעִיקּוּר כּוּלּוֹ לְבַעַל הַבַּיִת. אִין תֵּימַר אֵין דִּיכּוּן כְּעִיקּוּר אֵין כּוּלּוֹ לְבַעַל הַבַּיִת לְפִיכָךְ אֵין לָעֲנִייִם עִמּוֹ חֶשְׁבּוֹן. Rebbi Ḥizqiah explains the Mishnah as referring to the eve of New Year’s Day of the Sabbatical. If he planted on the eve of New Year’s Day of the Sabbatical, it grew a bulb at the start of the Sabbatical; then he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything belongs to the farmer42Since there will be no more growth, the farmer is under no obligation.. If you say that pressing down is not like tearing out, not everything belongs to the farmer43That means, nothing is for the farmer; the poor take all without computation, even that which grew in the sixth year of the Sabbatical cycle.; therefore, the poor have no settlement with the farmer.
עָשָׂה בָאָרֶץ שָׁלֹשׁ שָׁנִים נוֹתֵן לָעֲנִייִם רוֹבַע. שְׁתֵּי שָׁנִים נוֹתֵן לָעֲנִייִם שְׁלִישׁ שָׁנָה אַחַת נוֹתֵן לָעֲנִייִם מֶחֱצָה. רִבִּי יוֹסֵה פָּתַר מַתְנִיתָא לִפְנֵי רֹאשׁ הַשָּׁנָה שְּׁבִיעִית. רִבִּי חִזְקִיָּה פָּתַר מַתְנִיתָא עֶרֶב רֹאשׁ הַשָּׁנָה שְּׁבִיעִית. “If it was in the ground three years, he gives one quarter to the poor. Two years, he gives one half to the poor.44Tosephta 4:3, explaining the position of R. Eliezer. He assumes that the growth rate is constant from year to year. Hence, the poor’s part in a plant that started growing at the beginning of the Sabbatical and grew n full years after the Sabbatical is 1/n+1.” Rebbi Yose explains the baraita before New Year’s Day of the Sabbatical, Rebbi Ḥizqiah explains the Mishnah [as dealing with] the eve of New Year’s Day of the Sabbatical.
לוּף שֶׁל עֶרֶב שְׁבִיעִית כו׳. רִבִּי בּוּן בַּר חִייָה בְּעָא קוֹמֵי רִבִּי זְעִירָא אַף בִּשְׁאָר שְׁנֵי שָׁבוּעַ כֵּן. וְהָא תַנֵּי הָֽיְתָה שְׁנִייָה נִכְנֶסֶת לַשְּׁלִישִׁית אֵינוֹ מְרַכְּנוֹ וְאֵינוֹ מוֹנֵעַ מִמֶּנּוּ מַיִם בִּשְׁבִיל שֶׁיְּהֵא מַעֲשֵׂר שֵׁנִי. הָֽיְתָה שְׁלִישִׁית נִכְנֶסֶת לָרְבִיעִית מְרַכְּנוֹ וּמוֹנֵעַ מִמֶּנּוּ מַיִם בִּשְׁבִיל שֶׁיְּהֵא מַעֲשֵׂר עָנִי. הָדָא אָֽמְרָה שֶׁדִּיכּוּן כְּעִיקּוּר. רִבִּי יוֹסֵי בְשֵׁם רִבִּי לָא תִּיפְתָּר שֶׁעֲקָרָן עַד שֶׁלֹּא צִימְיחוּ. “Arum of the year before the Sabbatical” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Is it not so also in the other years of the cycle48The argument seems to refer not to our Mishnah here but to the explanations of Rebbis Yose and Hoshaiah of the difference between R. Eliezer and R. Joshua in Mishnah 3, cf. Note 41. since we have stated49Tosephta 2:10.: “If it was the second year entering the third, he may not bend it or withhold water from it so it should be Second Tithe50If it does not grow any more after New Year’s Day, the Second Tithe is all the farmer’s and the poor have no claim whatsoever. Years 3 and 6 are years of the tithe of the poor; in these years the farmer has no part in the second tithe.; if it was the third year entering the fourth, he may bend it and withhold water from it so it should be tithe of the poor”? This implies that bending down is like tearing out!51This contradicts the prior statement that the question is unsettled. Rebbi Yose in the name of Rebbi La: Explain that he tore them out before they started to grow.
וְכֵן בְּצָלִים הַקַּיְצוֹנִים. קַטִינָאֵי. מוֹדִין בְּפוּאָה שֶׁל צְילָעוֹת פֵּיטְרָא. וְתַנֵּי עֲלָהּ מָקוֹם שֶׁנָהֲגוּ לַחֲרוֹשׁ יַחֲרוֹשׁ לְנַכֵּשׁ יְנַכֵּשׁ. “Summer onions”, summer ones53The Aramaic trade name for the kind described in Hebrew in the Mishnah.. “They agree that one takes out madder growing on rocky slopes54Greek πέτρα “rock”.. We have stated on that55A similar statement is in Tosephta 5:23: “On does not tear out spontaneous growth of the Sabbatical with his hand but one ploughs as usual, as animals graze as usual.”: “At a place where one is used to plough, he may plough, to harrow, he may harrow56Under a regime of crop rotation, ploughing under the remains of the previous crop is only a preliminary step; it is not yet ploughing for a new crop and not under the prohibition of the Sabbatical. If it is a usual procedure, no bad impression will be created..”
מֵאֵימָתַי מוּתָּר אָדָם לִיקַּח לוּף כו׳. מַה טַעֲמָא דְּרִבִּי יוּדָה גָּֽזְרוּ עַל הַלּוּף וְלֹא גָֽזְרוּ עַל הַיֶּרֶק מֵעַתָּה אֲפִילוּ בַשְּׁבִיעִית יְהֵא מוּתָּר. בְּטָמוּן אֲנָן קַייָמִין שֶׁלֹּא יֵלֵךְ וְיָבִיא מִן הָאָסוּר וְיֹאמַר מִן הַטָּמוּן הֵבֵאתִי. “When may a person buy” etc. What is the reason of Rebbi Jehudah? They made a decree regarding arum but not regarding vegetables57Mishnah 4 requires that arum be harvested during the Sabbatical with indequate tools. This rabbinic decree does not extend to vegetables. Therefore one may assume that vegetables offered for sale during the Sabbatical or immediately after its end are grown during the Sabbatical but one may assume that arum offered for sale is from the stored produce of the sixth year.. Then it should be permitted even during the Sabbatical! We deal with what was stored, that one should not go and bring from the forbidden crop and say, I brought from storage58This is the reason for the Sages who require that one wait until there is a new crop..
תַּנֵּי אָמַר רִבִּי יוּדָה מַעֲשֶׂה שֶׁהָיִינוּ בְעֵין כּוּשִׁין וְאָכַלְנוּ לוּף עַל פִּי רִבִּי טַרְפוֹן בְּמוֹצָאֵי הַחַג שֶׁל מוֹצָאֵי שְׁבִיעִית. אָמַר לוֹ רִבִּי יוֹסֵה עִמָּךְ הָיִיתִי וְלֹא הָיָה אֶלָּא מוֹצָאֵי הַפֶּסַח. It was stated59Tosephta 4:4, with slightly different wording.: “Rebbi Jehudah said, it happened that we were at Ein Kushin60A place which according to the Yerushalmi [Avodah Zarah 5:4 (fol. 44d)] is near Kefar Shalem and according to the Babli (Avodah Zarah 31a) near Birat Sareqa (fortification of the Saracens). None of these places has been convincingly identified. and ate arum at the end of the holiday at the end of the Sabbatical61The 23rd of Tishre, soon after the end the Sabbatical. Am instruction given by a major authority must represent practice. following instructions by Rebbi Tarphon. Rebbi Yose told him, I was with you but it was only the end of Passover.”