משנה: וּמִי הָאִישׁ אֲשֶׁר נָטַע כֶּרֶם וְלֹא חִילְּלוֹ וגו׳ אֶחָד הַנּוֹטֵעַ אֶת הַכֶּרֶם וְאֶחָד הַנּוֹטֵעַ חֲמִשָּׁה אִילָנֵי מַאֲכָל אֲפִילוּ מֵחֲמֵשֶׁת הַמִּינִין. אֶחָד הַנּוֹטֵעַ וְאֶחָד הַמַּבְרִיךְ וְאֶחָד הַמַּרְכִּיב וְאֶחָד הַלּוֹקֵחַ וְאֶחָד הַיּוֹרֵשׁ וְאֶחָד שֶׁנִּיתַּן לוֹ בְמַתָּנָה. MISHNAH: “And who is the man who planted a vineyard and did not redeem it,152Deuteronomy.20.6">Deut. 20:6. The fruit of a newly planted vineyard or orchard cannot be used unless it was redeemed in his fourth year, Leviticus.19.23-24">Lev. 19:23–24.” etc. Not only one who planted a vineyard but also one who planted five fruit trees153An orchard, whose rules of redemption are identical to those of a vineyard; cf. Ma‘aser Šeni 5:4., even from five different kinds. Not only one who planted but also one who sank154He produces a new tree by covering a branch of an existing tree with earth; cf. Kilayim 7:1:1" href="/Jerusalem_Talmud_Kilayim.7.1.1">Kilaim 7:1, Note 1. or grafted, also one who buys, or inherits, or who received as a gift.
הלכה: אֲשֶׁר נָטַע. אֵין לִי אֶלָּא אֲשֶׁר נָטַע. לָקַח יָרַשׁ נִיתַּן לוֹ בְמַתָּנָה מְנַיִין. תַּלְמוּד לוֹמַר הָאִישׁ מִי הָאִישׁ. מְנַיִין הַנּוֹטֵעַ חֲמִשָּׁה אִילָנֵי מַאֲכָל אֲפִילוּ מֵחֲמֵשֶׁת הַמִּינִין. תַּלְמוּד לוֹמַר אֲשֶׁר נָטַע. מִכָּל־מָקוֹם. יָכוֹל הַנּוֹטֵעַ אַרְבָּעָה אִילָנֵי מַאֲכָל אוֹ חֲמִשָּׁה אִילָנֵי סְרָק יְהֵא חוֹזֵר. תַּלְמוּד לוֹמַר כֶּרֶם. מַה כֶרֶם מְיוּחָד שֶׁהוּא שֶׁלְּחָמֵשׁ גְּפָנִים. יָצָא זֶהּ שֶׁאֵינוֹ שֶׁלְּחָמֵשׁ גְּפָנִים. HALAKHAH: “Who planted”. Not only who planted; if he bought, inherited, or it was given to him as a gift, from where? The verse says, “the man,” “who is the man”155The same argument as in Sotah 8:4:2" href="/Jerusalem_Talmud_Sotah.8.4.2">Note 133, applied to v. 6, not v. 5. Parallels in Sotah.43b">Babli 43b; Sifry Deut. 195.. From where about him who planted a vineyard but also who planted five fruit trees153An orchard, whose rules of redemption are identical to those of a vineyard; cf. Ma‘aser Šeni 5:4., even from five different kinds? The verse says, “who planted”, in any circumstance. I could think that one who planted four fruit trees or five futile trees156The definition of a futile tree is in dispute (Kilayim 6:3:1" href="/Jerusalem_Talmud_Kilayim.6.3.1">Mishnah Kilaim 6:6); the majority opinion holds that a tree is futile if and only if its fruits are not edible. may return? The verse says, “a vineyard.” Since a vineyard is special in that it is composed of five vines157The minimal size of a legal vineyard, cf. Kilayim 4:1:7" href="/Jerusalem_Talmud_Kilayim.4.1.7">Kilaim 4:3, Note 38. The vineyard must be planted in orderly rows; in an orchard, the trees must grow at least four and at most √250 (= 15.8) cubits apart; cf. Ševi‘it 1:2, Notes 18,22., this excludes the case where there are not five vines158Or fruit trees..
שֶׁהַיַּיִן מִגִּיתּוֹ. שֶׁהַיַּיִן קוֹסֵס. [דְּתַנֵּי. יַיִן קוֹסְס]. מְעָֽרְבִין בּוֹ וּמִשְׁתַּתְּפִין בּוֹ וּמְבָֽרְכִין עָלָיו וּמְזַמְּנִין עָלָיו וּמְקַדְּשִׁין בּוֹ אֶת הַכַּלָּה וּמְנָחֲמִין בּוֹ אֶת הָאָבֵל וְנִמְכָּר בֶּחָנוּת לְֹשֶם יַיִן. וְהַמּוֹכֵר לַחֲבֵירוֹ יַיִן סְתָם לֹא מָכַר לוֹ יַיִן קוֹסֵס. וְאָסוּר בְּהוֹרָייָה וּבְהֵיתֵר נְדָרִים. וְעַל בִּיאַת הַמִּקְדָּשׁ. לֵית לָךְ אֶלָּא שֶׁהוּא אָסוּר עַל גַּבֵּי הַמִּזְבֵּחַ. וְהָהֵן בֶּן סוֹרֵר וּמוֹרֶה צְרִיכָה. If the wine160In the Rome ms. שְׁתָיוֹ “if he drank it as …” Since this paragraph is not connected with the preceding or the following ones, it is difficult to decide between the readings. is freshly pressed, if the wine160In the Rome ms. שְׁתָיוֹ “if he drank it as …” Since this paragraph is not connected with the preceding or the following ones, it is difficult to decide between the readings. is sour161This is wine for which it is a matter of opinion whether it is sour wine or sweet vinegar. It still must contain some alcohol. The first hand of the Leiden ms. wrote יַיִן תּוֹסֵס “wine fermenting”. This may be an intrusion from a similar Babylonian baraita, Sanhedrin 70a.? As it was stated: Sour wine may be used to make an eruv162If several houses share a common courtyard, the latter can be turned into common property to be available to all dwellers for use on the Sabbath by everyone donating food for a common meal, This is called eruv, “mixing”. If the inhabitants of a dead-end stret decide to turn their street into common property for Sabbath purposes, they have to install a symbolic door at the entrance to the street and prepare common food by “participating”. Cf. Demay 1:4, Notes 192, 193. and participating, one makes a benediction for it163Before one drinks sour wine, one has to recite the benediction for wine, not vinegar (Berakhot 6:1:1" href="/Jerusalem_Talmud_Berakhot.6.1.1">Mishnaiot Berakhot 6:1,Berakhot 6:3:1" href="/Jerusalem_Talmud_Berakhot.6.3.1">3)., and one may use it for the preliminary marriage of a bride164Cf. Demay 4:2, Note 19; Peah 6:2:6" href="/Jerusalem_Talmud_Peah.6.2.6">Peah 6:2, Note 46; Yevamot 1:1:15" href="/Jerusalem_Talmud_Yevamot.1.1.15">Yebamot 1:1, Note 63., for consoling the mourner165The first meal of a mourner after the burial of a close relative must be given to him by others and it includes wine; cf. Berakhot 3:1, Notes 48,49,54; Ketubot.8b">Babli Ketubot 8b, Sanhedrin.90a">Sanhedrin 90a., and it may be sold in a store as wine. If somebody made an unqualified contract for wine, he did not sell sour wine166On the wholesale level, sour wine has to be labelled as such. However, if an entire inventory was sold, the buyer must expect 10% of the barrels to contain sour wine (Bava Batra 6:1:1" href="/Jerusalem_Talmud_Bava_Batra.6.1.1">Mishnah Baba batra 6:1).. One is prohibited from delivering a decision, or to dissolve a vow, or to enter the Temple167Leviticus.10.8-11">Lev. 10:8–11 forbids entering the Temple, officiating, and delivering any religious instruction to anybody who is still under the influence of any alcoholic beverage. Since sour wine contains alcohol, it disables as wine.. Only it is forbidden on the altar168Malachi.1.8">Mal. 1:8 declares sinful any offering on the altar which would not be received by the Pasha as a bribe.. And about the rebellious son it is problematic169The rebellious son (Deuteronomy.21.18-21">Deut. 21:18–21) is not guilty unless he eats and drinks immoderately, including half a log of wine (2.7 dl) in one sip. It is undecided whether drinking almost-vinegar is drinking wine in this case. The Babli (Baba batra 96a) discusses whether smell or taste decide between wine and vinegar. It is obvious (Sanhedrin.70a">Sanhedrin 70a) that grape juice does not qualify as wine in this respect..
יָכוֹל הַנּוֹטֵעַ כֶּרֶם בְּחוּצָה לָאָרֶץ יְהֵא חוֹזֵר. תַּלְמוּד לוֹמַר וְלֹא חִלְלוֹ. אֵת שֶׁמִּצְוָה לְחַלְלוֹ. יָצָא זֶה שֶׁאֵין מִצְוָה לְחַלְלוֹ. תַּנֵּי. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. אֵין מַשְׁמַע אֶלָּא כֶרֶם. וְדִכְװָתָהּ. אֵין מַשְׁמַע אֶלָּא נָטַע. תַּנֵּי. וְלֹא חִלְלוֹ. פְּרָט לַמַּבְרִיךְ וְלַמַּרְכִּיב. אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא. אָמַר רַב חִסְדָּא. דִּבְרֵי הַכֹּל הִיא. כְּשֶׁהִרְכִּיב פֵּירוֹת עֲבֵירָה. מָה אֲנָן קַייָמִין. אִם בְּשֶׁהִרְכִּיב אִילָן מַאֲכָל עַל גַּבֵּי אִילָן מַאֲכָל. מִין בְּשֶׁאֵינוֹ מִינוֹ. פֵּירוֹת עֲבֵירָה הֵן. וְאִם בְּשֶׁהִרְכִּיב אִילָן מַאֲכָל עַל גַּבֵּי אִילָן סְרָק. מִין בְּמִינוֹ. נוֹטֵעַ כְּבַתְּחִילָּה הֵן. אֶלָּא כֵן אֲנָן קַייָמִין. בְּשֶׁהִרְכִּיב תְּאֵינָה שְׁחוֹרָה עַל גַּבֵּי תְאֵינָה לְבָנָה. I could think that somebody who redeems a vineyard outside the Land would return, the verse says170Deuteronomy.20.6">Deut. 20:6.: “And he did not redeem it”. In case one is commanded to redeem it171In Leviticus.19.23">Lev. 19:23, the duty of redemption is clearly restricted to the Promised Land.; this excludes where there is no commandment to redeem. It was stated172Also quoted in the Sotah.43b">Babli, 43b. R. Eliezer ben Jacob rejects the extension of the exemption from combat duty given in the Mishnah.: Rebbi Eliezer ben Jacob says, one only understands “vineyard”. And similarly, one only understands “planted”. It was stated: “And he did not redeem it170Deuteronomy.20.6">Deut. 20:6.”, that excludes him who sinks or grafts. Rebbi Joḥanan said, this follows Rebbi Eliezer ben Jacob. Rav Ḥisda said, this is everybody’s opinion if he grafted fruits of sin173Since reciting a benediction over any forbidden fruit is blasphemy (Ḥallah 1:9, 58a line 53; Babli Baba qama 94a), it is obvious that since an orchard of kilaim cannot be redeemed, the person who planted it cannot be exempted.. Where do we hold?174What kind of grafting entitles a man to leave the war zone following the Mishnah but not R. Eliezer ben Jacob? If he grafted a fruit tree on another fruit tree of a different kind; these are fruits of sin175These are unquestionably forbidden kilaim.. But if he grafted a fruit tree on a futile tree, as if it were its own kind, he is planting anew176The stump of the futile tree is simply considered as earth; according to everybody grafting on such a stem is the same as planting in the earth.. But we hold if he grafted a black fig tree on a white one177This is permitted; the owner returns following the Mishnah but not R. Eliezer ben Jacob. A “black” fig is a purple one; a “white” fig is green..
אֵימָתַי הוּא מְחַלְלוֹ. בָּרְבִיעִית וּבַחֲמִישִּׁית. מִסְתַּבְּרָא בַחֲמִישִּׁית. אֲבָל בָּרְבִיעִית דָּמִים הוּא חַייָב לוֹ. וְרַבָּנִין דְּקַיְסָרִין אָֽמְרִין. לֹא מִסְתַּבְּרָא אֶלָּא בָּרְבִיעִית. דִּכְתִיב וּבַשָּׁנָה הָרְבִיעִית יִהְיֶה כָּל־פִּרְיוֹ קוֹדֶשׁ הִילּוּלִים לַיי֨. When does he redeem it178In Leviticus.19.24">Lev. 19, v. 24 states that in the fourth year after planting, “all fruit shall be holy” as quoted in this paragraph. This is considered a burden rather than a joy. V. 25 permits the fruits of the fifth and later years without any restriction.? In the fourth or the fifth [year]? It seems reasonable in the fifth, since in the fourth it costs him money. But the rabbis of Caesarea say, it is only reasonable in the fourth, since it is written179Leviticus.19.24">Lev. 19:24. Because of the disappearence of gutturals, the word הילולים is interpreted as חילולים, cf. Peah 7:5:4" href="/Jerusalem_Talmud_Peah.7.5.4">Peah 7:6, Notes 112–113; Berakhot.35a">Babli Berakhot 35a.: “And in the fourth year, all its fruit shall be holy for praise to the Eternal.”