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 שֶׁנָּֽפְלוּ לוֹ לִירוּשָּׁה אוֹ שֶׁנִּיתְּנוּ לוֹ מַתָּנָה. רִבִּי לִיעֶזֶר אוֹמֵר יִינָֽתְנוּ לְאוֹכְלֵיהֶן. וַחֲכָמִים אוֹמְרִים אֵין הַחוֹטֵא נִשְׂכָּר אֶלָּא יִמָּֽכְרוּ לְאוֹכְלֵיהֶן וּדְמֵיהֶן יִתְחַלְּקוּ לְכָל־אָדָם. הָאוֹכֵל מֵעִיסַּת שְׁבִיעִית עַד שֶׁלֹּא הוּרְמָה חַלָּתָהּ חַייָב מִיתָה. MISHNAH: If somebody had Sabbatical produce when the time of removal came, he distributes food for three meals114Enough food for one Sabbath. to everybody. The poor may eat115Sabbatical produce. after removal but not rich persons, the words of Rebbi Jehudah. Rebbi Yose says, both poor and rich persons may eat116In the autograph Mishnah of Maimonides and many mss. of the Maimonides tradition: “may not 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 anybody120This Mishnah will be explained in the Halakhah.. He who eats from Sabbatical dough of which ḥallah was not taken commits a deadly sin121Since Sabbatical produce is exempt from heave and tithes, one could think that dough made from Sabbatical grain was exempt from ḥallah 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)..
הלכה: מַה טַעֲמָא דְרִבִּי יוּדָה וְאָֽכְלוּ אֶבְיוֹנֵי עַמֶּךָ וְיִתְרָם. מַה טַעֲמָא דְרִבִּי יוֹסֵי וְאָֽכְלוּ אֶבְיוֹנֵי עַמֶּךָ וְיִתְרָם. תַּנֵי רִבִּי שִׁמְעוֹן אוֹמֵר עֲשִׁירִין אוֹכְלִין מִן הָאוֹצָר אַחַר הַבִּיעוּר. מַה טַעֲמָא דְרִבִּי שִׁמְעוֹן וְאָֽכְלוּ אֶבְיוֹנֵי עַמֶּךָ עַד יִתְרָם. HALAKHAH: What is the reason of Rebbi Jehudah: (Ex. 23:11) “The destitute of your people should eat including the remainder117“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.”.” What is the reason of Rebbi Yose: (Ex. 23:11) “The destitute of your people should eat with the remainder.” It was stated118Tosephta 8:2.: 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 remainder119The “remainder” are the people who are not poor..”
רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר בְּפֵירוֹת עֲבֵירָה הִיא מַתְנִיתִין וְהָתַנֵּי הַמּוֹצֵא פֵּירוֹת עֲבֵירָה אָסוּר לִיגַּע בָּהֶן. שַׁנְייָה הִיא מְצִיאָה שַׁנְייָא הִיא שֶׁנָּֽפְלוּ לוֹ עַל כָּרְחוֹ. 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 automatically122In 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..
רִבִּי יוֹחָנָן אָמַר בְּפֵירוֹת הֵיתֵר הִיא מַתְנִיתִין. כְּהָדָא תַּנִּינָן רִבִּי לִיעֶזֶר אוֹמֵר יִנָֽתְנוּ 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 יִנָּֽתְנוּ לְאוֹכְלֵיהֶן שֶׁאֵין הַחוֹטֵא נִשְׂכָּר. Rebbi Joḥanan said, the Mishnah deals with permitted produce. For that we stated: Rebbi Eliezer said, it should be given to those who eat it123The recipient of the inheritance or gift, and his family.. Since Rebbi Eliezer is a Shammaiite, did we state: One does eat Sabbatical produce in reciprocity and without reciprocity, following the House of Shammai124But 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.? For that, the rabbis answer him that the sinner should not be rewarded125Since 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.? 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 rewarded126The 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..
אָמַר רִבִּי בִּיבִי הוֹרֵי רִבִּי יָסָא בְּאִילֵּין קונדסיא שֶׁיֵּלְכוּ מָעוֹתֵיהֶן לְיַם הַמֶּלַח. רִבִּי מָנָא שְׁאַל לְרִבִּי חִזְקִיָּה מַהוּ מֵייכְלָא כְּפוּנִייָן 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 יָֽלְדָת בַּר. Rebbi Vivian said, Rebbi Assi instructed regarding qwndsy’127Most 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. 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 forbidden128Since 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.. 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 son129R. Ḥizqiah did all that was expected of him.!
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 אִשְׁתְּװֵיי לְחַבְרָךְ. Rebbi Joshua ben Levi commanded his student: Do not buy me vegetables except from Sisera’s garden130This paragraph is from Demay 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 friend131The better reading is in Demay: אישתרי “permit it”..
חַד בַּר נַשׁ הֲוָה חָשִׁיד עַל שְׁמִיטְתָא אֲמַר לְאִיתְּתֵיהּ אַפְקִין חַלָּתָה. אָֽמְרָה לֵיהּ הַהוּא גַבְרָא חָשִׁיד עַל שְׁמִיטְתָא וְאַתְּ אֲמַר אַפְקוּן חַלָּה. אָמַר לָהּ חַלָּה מִדְּבַר תּוֹרָה שְׁבִיעִית מִדְּרַבָּן גַּמְלִיאֵל וַחֲבֵירָיו. A man was suspected of [trading in] Sabbatical [produce]132This paragraph shows that “suspected of Sabbatical trading” really means “known to be a Sabbatical trader.”. 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 Torah133In the Babli (Ketubot 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.