משנה: הַזּוֹרֵעַ תְּרוּמָה שׁוֹגֵג יוּפַּךְ וּמֵזִיד יְקַייֵם. וְאִם הֵבִיאָה שְׁלִישׁ בֵּין שׁוֹגֵג בֵּין מֵזִיד יְקַייֵם. וּבְפִשְׁתָּן מֵזִיד יוּפַּךְ. וְחַייֶבֶת בְּלֶקֶט וּבְשִׁכְחָה וּבְפֵיאָה וַעֲנִיֵי יִשְׂרָאֵל וַעֲנִיֵי כֹהֲנִים מְלַקְּטִין וַעֲנִיֵי יִשְׂרָאֵל מוֹכְרִין אֶת שֶׁלָּהֶן לָעֲנִיִים כֹּהֲנִים בִּדְמֵי תְרוּמָה וְהַדָּמִין שֶׁלָּהֶן. רִבִּי טַרְפוֹן אוֹמֵר אֵין מְלַקְּטִין אֶלָּא עֲנִיֵי כֹהֲנִים שֶׁמָּא יִשְׁכְּחוּ וְיִתְנוּ לְתוֹךְ פִּיהֶן. אָמַר לוֹ רִבִּי עֲקִיבָה אִם כֵּן לֹא יִלְקְטוּ אֶלָּא טְהוֹרִים. וְחַייֶבֶת בְּמַעֲשֵׂר וּבְמַעֲשֵׂר עָנִי וַעֲנִיֵי יִשְׂרָאֵל וַעֲנִיֵי כֹהֲנִים נוֹטְלִין. וַעֲנִיֵי יִשְׂרָאֵל מוֹכְרִין אֶת שֶׁלָּהֶן לַכֹּהֲנִים בִּדְמֵי תְרוּמָה וְהַדָּמִין שֶׁלָּהֶן. הַחוֹבֵט מְשׁוּבָּח וְהַדָּשׁ כֵּיצַד יַעֲשֶׂה תּוֹלֶה כְּפִיפוֹת בְּצַוְּארֵי בְהֵמָה וְנוֹתֵן לְתוֹכָן מֵאוֹתוֹ הַמִּין וְנִמְצָא לֹא זוֹמֵם אֶת הַבְּהֵמָה וְלֹא מַאֲכִיל אֶת הַתְּרוּמָה. MISHNAH: If somebody sows heave in error it should be ploughed under; if intentionally it must be kept1The entire harvest will be heave. In case of unintentional use of heave grain, if the error is discovered early enough, the farmer has a chance for a new crop. If it was intentional, the field cannot be used for commercial produce the entire growing season.. If it is one third ripe it must be kept, whether in error or intentionally2As explained earlier, “one third ripe” means that the grains are well formed and one third ripe, not that only one third of the entire growing season has passed. The grain is heave and may not be destroyed.. But flax must be ploughed under when [sown] intentionally3The reason is explained in the Halakhah: To avoid that the flax stalks (which are not food but the most valuable part of the plant) could be used..
But it is subject to gleanings, forgotten sheaves, and peah15Since the new crop grown from heave seed is heave only by rabbinic decree, it is not freed from the biblical obligations.. Israel poor and poor Cohanim collect; the Israel poor must sell to the Cohanim poor for the value of heave but the proceeds are theirs16What is collected must be treated as heave but since it is intrinsically profane, the proceeds are profane in the hand of the poor non-Cohen.. Rebbi Ṭarphon says, only Cohanim poor may collect; maybe they would forget and put some in their mouths17The poor non-Cohen will incur guilt eating what was declared to be heave.. Rebbi Aqiba said to him, if that is so, then only pure persons should collect18Since eating heave when impure is a deadly sin..
Also, it is subject to tithe and the tithe of the poor25Since the new crop grown from heave seed is heave only by rabbinic decree, it is not freed from the biblical obligations.. Poor Israel and poor Cohanim may take; the poor Israel must sell to Cohanim for the value of heave but the proceeds are theirs16What is collected must be treated as heave but since it is intrinsically profane, the proceeds are profane in the hand of the poor non-Cohen.. He who flails26He removes the grains from the ears by hitting with a flail. He is praiseworthy because he does not use an animal. Since grain is human food, its heave may not be used as animal feed. On the other hand, muzzling a threshing animal is forbidden (Deut. 25:4). is praiseworthy; he who threshes, what shall he do? He hangs baskets over the neck of the animal and fills it from the same kind27So that the animal may eat from the basket while threshing.. In that way, he will not muzzle the animal or feed it heave.
הלכה: הַזּוֹרֵעַ תְּרוּמָה שׁוֹגֵג יוּפַּךְ כו׳. לֹא מִסְתַּבְּרָא דְלָא חִילוּפִין קָֽנְסוּ בוֹ שֶׁתִּיבָּטֵל שָׂדֵהוּ עַל גַּב תְּרוּמָה. HALAKHAH: “If someone sows heave in error it should be ploughed under;” etc. Would it not be reasonable to switch4Should not the crop sown intentionally be ploughed under and the one sown unintentionally be left standing?? They fined him that his field should be worthless under the heave5Since the yield will be heave, the farmer sowing intentionally will be deprived of the use of his field for the entire growing season..
רִבִּי שְׁמוּאֵל בַּר אֶבוּדַימִי בָּעֵי. מַהוּ שֶׁיְּהֵא נֶאֱמָן לוֹמַר מֵזִיד הָיִיתִי. וְאָֽמְרוּ לוֹ אִם כְּשֶׁהָיוּ אֲחֵרִים מַכִּירִין לֹא כָּל־הִימֶּנּוּ וְאִם לָאו הַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. Rebbi Samuel bar Eudaimon asked: Can he be trusted if he says, I did it intentionally7If he prefers to have a field of heave to having to plough it under.? They said to him, if other people knew, it is not on his [word]; otherwise, the mouth which forbade is the mouth that permitted8A general legal principle that if somebody testifies to something, not known from other sources, which would put him at a disadvantage, he himself may offer additional information which explains away the pejorative aspects. This rule is accepted in both Talmudim..
רִבִּי בִּנְיָמִן בַּר גִּידּוּל בָּעֵי זָרַע תְּרוּמַת כַּרְשִׁינִין זָרַע תְּרוּמַת חוּצָּה לָאָרֶֶץ. וְאָֽמְרוּ לוֹ גְּזֵירָה הִיא וְאֵין גְּזֵירָה לִגְזֵירָה. Rebbi Benjamin ben Gidul asked: If he had sown vetch? If he had sown heave from outside the Land9Vetch is animal feed; it is subject to heave only by rabbinic usage. Produce from outside the Land is subject to heave only by rabbinic decree.? They said to him, it is a “fence”, and there is no “fence” for a “fence”10Reading גדירה for Babylonian גזירה; the rules of the Mishnah are rabbinic decrees promulgated as a “fence around the Law” to safegard the Biblical institution of heave. Rabbinic heave needs no “fence”..
הָדָא אָֽמְרָה שֶׁהַקְּדוּשָׁה חָלָה עָלֶיהָ כֶּשֶׁהוּא מְחוּבָּר. הָדָא אָֽמְרָה הִפְרִישׁ מִפֵּירוֹת שֶׁלֹּא הֵבִיאוּ שְׁלִישׁ לֹא קָֽדְשׁוּ. That means11This refers to the Mishnah stating that produce one third ripe should be left standing in any case. that sanctity falls on it when it is still standing12If the illegally grown produce would acquire the status of heave only after harvesting, there would be no difference before and after it is one third ripe.. That means, if he separated before it was one third ripe it did not become holy13If heave would be holy when taken from produce not one third ripe then it would always be forbidden to plough under any produce from heave since one may not destroy heave..
וּבְמֵזִיד יוּפַּךְ. קָֽנְסוּ בוֹ שֶׁלֹּא יֶיהֱנֶה בְקִיסְמִין. “[It] must be ploughed under when [sown] intentionally14Quote from the Mishnah, speaking of flax heave sown..” They fined him lest he profit from the wooden parts3The reason is explained in the Halakhah: To avoid that the flax stalks (which are not food but the most valuable part of the plant) could be used..
רִבִּי יוֹסֵי בָּעֵי הִפְרִישׁ עֳומָרִין שֶׁלּוֹ וְנִתְחַלְּפוּ לוֹ אֲפִילוּ כֵן עֲנִיֵי יִשְׂרָאֵל וַעֲנִיֵי כֹהֲנִים מְלַקְּטִין. Rebbi Yose asked: If he dedicated sheaves of his [harvest]19He dedicated some sheaves as heave even though the duty of heave starts only after threshing. It is implied by the preceding Halakhah that any heave dedicated from grain that was at least one third ripe is legal heave. Hence, the sheaves are legal heave. and they were switched20They were mixed up with profane sheaves. Gleanings from profane sheaves are for the poor. The question implies that practice follows R. Meїr in Mishnah Peah 4:8 that in cases of doubt, the gleanings belong to the poor. Nevertheless, grain falling from heave sheaves is heave; since the heave sheaves are no longer identifiable, all gleanings are potential heave and have to be sold to Cohanim as heave. Since there is no answer given, R. Yose’s hypotheses are accepted., do even so poor Israel and poor Cohanim collect?
תַּנֵּי אִשְׁתּוֹ שֶׁל עַם הָאָרֶץ טוֹחֶנֶת עִם אִשְׁתּוֹ שֶׁל חָבֵר בִּזְמָן שֶׁהִיא טְמֵאָה. אֲבָל בִּזְמָן שֶׁהִיא טְהוֹרָה לֹא תִטְחוֹן שֶׁהִיא מְחַזֶּקֶת עַצְמָהּ טְהוֹרָה מִמֶּנָּה. וּכְדִבְרֵי רִבִּי טַרְפוֹן אֲפִילוּ בִּזְמָן שֶׁהִיא טְמֵאָה לֹא תִטְחוֹן שֶׁמָּא תִשְׁכַּח וְתִתֵּן לְתוֹךְ פִּיהָ. It was stated21Tosephta Ṭahorot 8:4.: “The wife of a vulgar may grind with the wife of a Fellow when she is impure22The notions of “vulgar” and “fellow” are explained in the Introduction to Demay. The grain to be ground must be prepared to accept impurity, cf. Demay Chapter 2, Note 141. If the wife of the vulgar considers herself impure, she will refrain from touching the grain. If she holds herself to be pure she still is impure by Fellows’ standards but will not refrain from touching the grain and will make it impure by Fellows’ standards.
In the Tosephta, R. Simeon disagrees and forbids grinding together with the wife of a vulgar since the latter, while careful herself in the days of her impurity, will not care if her friends touch the grain.. But when she is pure she should not grind, for she will hold herself more pure that the other.” Following the words of Rebbi Ṭarphon she should not grind even when she is impure lest she forget and put some into her mouth23Since this is not mentioned in the Tosephta, the teaching of R. Ṭarphon cannot represent practice.!
כֵּן הִיא מַתְנִיתָה אִם כֵּן לֹא יִלְקְטוּ אֶלָּא טְהוֹרִים. So is the Mishnah: “If that is so, then only pure persons should collect.24In this version, both Cohanim and non-Cohanim may collect if they are pure. This text is in most Mishnah mss., except most of the Maimonides tradition. Cf. J. N. Epstein, מבוא לנוסח המשנה 2, p. 448; N. Sacks, ed., משנה עם שנויי נוסחאות, זרעים ב p. קעב.”
כֵּן הִיא מַתְנִיתָא חַייֶבֶת בִּתְרוּמָה וּבְמַעְשְׂרוֹת וּבְמַעֲשֵׂר עָנִי. So is the Mishnah: “It is subject to heaves28Great Heave and Heave of the Tithe., tithes29First tithe (always), second tithe (in years 1, 2, 4, 5 of the Sabbatical cycle) and the tithe of the poor (in years 3, 6 of the Sabbatical cycle.) The special mention of the tithe of the poor is needed only as introduction to the next sentence, that non-Cohanim are entitled to the tithe of the poor in case of doubt., and the tithe of the poor.”
לִיטְרָא בְצָלִים שֶׁל מַעֲשֵׂר רִאשׁוֹן שֶׁנָּטְעָה וַהֲרֵי בָהּ עֶשֶׂר לִיטְרִין הֲרֵי אֵלּוּ חַייָבוֹת בְּמַעְשְׂרוֹת. וְאוֹתוֹ מַעֲשֵׂר רִאשׁוֹן שֶׁלָּהֶן שֶׁהוּא מַפְרִישׁ עָלֶיהָ תְּרוּמַת מַעֲשֵׂר וְעַל מַה שֶׁנָּטַע. לִיטְרָא בְצָלִים שֶׁל מַעֲשֵׂר שֵׁנִי שֶׁנְּטָעָהּ הֲרֵי בָהּ עֶשֶׂר לִיטְרִין חַייֶבֶת בְּמַעְשְׂרוֹת וְחוֹזֵר וּפוֹדֶה אֶת מַעֲשֵׂר שֵׁנִי שֶׁנָּטַע. 30Tosephta 8:5–6. If he31The Levite planted the onions before he gave Heave of the Tithe; when all is still ṭevel. After Heave of the Tithe has been given, the tithe is totally profane in the hand of the Levite. planted one pound of onions of First Tithe and it became ten pounds, these are subject to tithes32In the Tosephta: “Subject to heave and First and Second Tithes.” Since onions do not disappear in the new growth, the entire harvest is ṭevel by biblical law.. Its First Tithe is given for the heave of the tithe and for what he planted33For the Heave of the Tithe that should have been given before the onions were planted.. If he34Any Jew who illegally planted Second Tithe that was not redeemed. Unredeemed Second Tithe may only be used as food inside the walls of Jerusalem. planted one pound of onions of Second Tithe and it became ten pounds, these are subject to tithes35In the Tosephta: “Subject to heave and First and Second Tithes.” and he still has to redeem the second tithe from what he planted.
הַחוֹבֵט מְשׁוּבָּח. מִן מִי מְשׁוּבָּח. מִן הַדָּשׁ. הַדָּשׁ כֵּיצַד הוּא עוֹשֶׂה. תַּנֵּי בְשֵׁם רִבִּי שִׁמְעוֹן תּוֹלֶה לָהּ כַּרְשִׁינִין וְהֵן יָפִין לָהּ מִן הַכֹּל. אָמַר רִבִּי יוֹסֵי זֹאת אוֹמֶרֶת עָשָׂה כֵן בְּחוּלִין אֵינוֹ עוֹבֵר עָלָיו מִשּׁוּם בַּל תַּחְסוֹם. “ “He who flails is praiseworthy.” Praiseworthy in relation to whom? To him who threshes. “He who threshes, what shall he do?” It was stated36Tosephta 8:3; quoted Babli Baba Meẓi‘a 90a. in the name of Rebbi Simeon: “He hangs vetch for her and she likes it better than anything.” Rebbi Yose said, this implies that if he did this with profane [grain]37Even if it is permitted to feed the animal from the grain to be threshed, vetch may be substituted for the grain (Deut. 25:4). he does not transgress “do not muzzle.”
הַמְּרַכֵּין בְּקִטְנִיּוֹת וּבְתִלְתָּן אֵינוֹ עוֹבֵר מִשּׁוּם בַּל תַּחְסוֹם שׁוֹר בְּדִישׁוֹ. אֲבָל אָסוּר מִפְּנֵי מַרְאִית הָעַיִן. אִית תַּנּוֹיֵי תַּנֵּי בְּדַיִישׁ שֶׁהוּא מוּתָּר לָךְ. אִית תַּנּוֹיֵי תַּנֵּי בְּדַיִישׁ שֶׁהוּא אָסוּר לָךְ. “38A different baraita is quoted in Babli Baba Meẓiʻa 89b: “Cows trampling on grain or threshing heave and tithes are not subject to ‘do not muzzle’ but because of the bad impression one brings some of the same kind and hangs it around their necks; R. Simeon says, he hangs vetch for her and she likes it better than anything.” The translation follows the interpretation of Maimonides. One does not transgress ‘do not muzzle’ while softening legumes or fenugreek39It is not clear how cattle were used in these cases., but it is forbidden because of the bad impression.” Some Tannaїm state: “Threshing which is permitted to you40Deut. 25:4 applies only to threshing profane grain. The opposing opinion applies the verse both to profane and sanctified food; this is the basis for the Mishnah..” But some Tannaїm state: “Threshing which is not permitted to you.”
אָמַר רִבִּי בָּא בַּר מָמָל מַתְנִיתָא בְּשֶׁנְּתָנוֹ מִשֶּׁהוֹצִיאוּ עֲדָשִׁים מֵימֵיהֶן. עֲדָשִׁין צוֹפְרוֹת אוֹתוֹ שֶׁלֹּא יִתֵּן. אֲבָל אִם נְתָנוֹ עַד שֶׁלֹּא הוֹצִיאוּ עֲדָשִׁין לֹא בְדָא. וּכְמָה דְאַתְּ אָמַר עֲדָשִׁים צוֹפְרוֹת אוֹתוֹ שֶׁלֹּא יִתֵּן. וְדִכְװָתָהּ עֲדָשִׁים צוֹפְרוֹת אוֹתוֹ שֶׁלֹּא יִבְלַע. הֵיךְ עֲבִידָה בָּצָל שֶׁל חוּלִין שֶׁנְּתָנוֹ לְתוֹךְ עֲדָשִׁים שֶׁל תְּרוּמָה אֲפִילוּ כֵן עֲדָשִׁים צוֹפְרוֹת אוֹתוֹ שֶׁלֹּא יִבְלַע. הָדָא דְְתֵימַר בְּיָבֵשׁ אֲבָל בְּלַח אָסוּר. בְּבָצָל וּבְקֵפַלּוֹט בֵּין לַח בֵּין יָבֵשׁ בֵּין שָׁלֵם בֵּין מְחוּתָּךְ אָסוּר. הֵעֱבִיר פִּטּוּמָתוֹ כִּמְחוּתָּךְ הוּא. הָיוּ שְׁנַיִם שְׁלֹשָׁה כִּמְחוּתָּכִין הֵן. 41This paragraph belongs to the discussion of Mishnah 10:1 and is partially repeated in Halakhah 10:1. Rebbi Abba bar Mamal said, our Mishnah4210:1, speaking of onions stored with lentils when one of the kinds is heave and the other profane. In that case the profane food will become legal heave if it has absorbed the taste of the heave. after the lentils lost their sap; [then] the lentils shrink43In Halakhah 10:1, the reading of both mss. is צופדות; this has been translated here (cf. Thr. 4:8). In Halakhah 9:4, both sources read צופרות “deflect”. it that it will not give [any taste]. But if he gave it before the lentils gave their sap; it does not deal with that case44If the lentils are moist, a dry outer skin of the onion will not be impermeable.. And just as you say, the lentils shrink it that it will not give45The taste of the onions into the lentils., so the lentils shrink that it will not absorb46The onion will not absorb the taste of the lentils.. How is that? If he put a profane onion into lentils of heave, the lentils shrink it that it will not absorb. That means, if it is dry, but if it47The onion. is moist it is forbidden. Onions and leeks are forbidden moist or dry, whole or cut up. If he removed the top it is as if cut up. If they are two or three they are as if cut up48Since Mishnah 10:1 mentions “onion” in the singular..
הָדָא דְּתֵימַר בְּשֶׁאֵין בִּקְלִיפָּה הַחִיצוֹנָה בְּנוֹתֵן טַעַם. אֲבָל אִם יֵשׁ לָהּ אִית תַּנָּיֵי תַּנֵּי בְּדַיִישׁ שֶׁהוּא מוּתָּר לָךְ. מַתְנִיתָא תַּמָּן דְּאָמַר אַף בְּדַיִישׁ שֶׁהוּא אָסוּר לָךְ דְּתַנִּינָן תּוֹלֶה כְּפִיפוֹת בְּצַוָּאר בְהֵמָה. This all is if the outer skin49Of the onion. The outer skin of a dry onion is not usually used as food. Therefore, it should not have the sanctity of heave. does not impart taste. But if it does, there are Tannaïm who state: “Threshing which is permitted to you.” The Mishnah there50This is the Mishnah here, 9:3. implies also threshing which is not permitted to you, since we have stated: “He hangs baskets over the neck of the animal.51Since the Mishnah forbids muzzling the animal, it considers the grain to be heave. Normally, the obligation of heave starts only after threshing. This means that the Mishnah considers growth from heave as heave in biblical law (negated by the Babli, Baba Meẓiʻa 90a). By analogy, since the outer skin of green onions is food, the dry outer skin of an onion of heave also retains its quality of heave. In addition, practice follows those who prohibit the muzzling of threshing animals under all circumstances.”
בְּדִישׁוֹ וְלֹא בְדוֹרְכוֹ. רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר אַף בְּדוֹרְכוֹ. “When it threshes,” not when it tramples on it. Rebbi Eliezer ben Jacob says, even if it tramples on it52It is not clear what “trampling” means. Maimonides (Śekhirut 12:6) seems to read it as “stepping on” and permits muzzling cattle when driven from one place to another. Here, “trampling” must refer to some agricultural work; a detailed definition of the conditions imposed by the biblical use of “threshing”, based on Sifry Deut. 287, is in Maʻserot 2:6 and its parallel Babli Baba Meẓiʻa 89a.
Most commentators refer the disagreement here to the earlier statement that there is no prohibition of muzzling if vegetables are crushed (Notes 38–39)..
אָמַר רִבִּי אָבוּן רִבִּי עֲקִיבָה שָׁאַל רִבִּי שִׁמְעוֹן בֶּן יוֹחַי מִיבְדְּקוּנֵיהּ. חָסַם מִבְּחוּץ וְהִכְנִיס מִבִּפְנִים. אָמַר לֵיהּ בְּבוֹאֲכֶם אֶל אוֹהֶל מוֹעֵד. מִבּוֹאֲכֶם אֶל אוֹהֶל מוֹעֵד. אָמַר רִבִּי עֶזְרָא לֹא תַחְסוֹם שׁוֹר בְּדִישׁוֹ. לֹא תָדוּשׁ בְּשׁוֹר חָסוּם. Rebbi Abun said: Rebbi Aqiba asked Rebbi Simeon ben Ioḥai53In the Babli, Baba Meẓiʻa 90b, R. Jonathan asked R. Simai. in order to examine him: If somebody muzzled outside and then brought [the animal] inside54Reading the verse as: “Do not muzzle an ox while he is threshing”, does this imply that one may use a muzzled ox for threshing when the act of muzzling was done away from the threshing floor?? He said to him (Lev. 10:9): “When you come to the tent of meeting;” from when you come to the tent of meeting55The Babli is more explicit: Since the paragraph forbids priests to serve in the Temple when they have alcohol in their system, it implies that it is forbidden for a priest, who had come to the Temple while sober, to drink alcohol during his service. Therefore, as a matter of biblical style, Deut. 25:4 has to be interpreted following R. Ezra.. Rebbi Ezra56He is R. Azariah. said, (Deut. 25:4) “Do not muzzle an ox at his threshing;” do not thresh using a muzzled ox.