Talmud for Nedarim 4:6

הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ, לֹא יַשְׁאִילֶנּוּ וְלֹא יִשְׁאַל מִמֶּנּוּ, לֹא יַלְוֶנּוּ וְלֹא יִלְוֶה מִמֶּנּוּ, וְלֹא יִמְכֹּר לוֹ וְלֹא יִקַּח מִמֶּנּוּ. אָמַר לוֹ, הַשְׁאִילֵנִי פָרָתֶךָ. אָמַר לוֹ, אֵינָהּ פְּנוּיָה. אָמַר קוֹנָם שָׂדִי שֶׁאֲנִי חוֹרֵשׁ בָּהּ לְעוֹלָם, אִם הָיָה דַרְכּוֹ לַחֲרֹשׁ, הוּא אָסוּר וְכָל אָדָם מֻתָּרִין. אִם אֵין דַּרְכּוֹ לַחֲרֹשׁ, הוּא וְכָל אָדָם אֲסוּרִין:

If one bevows benefit from his neighbor, he may not lend him (objects) and he may not borrow from him; he may not lend him (money) and he may not borrow from him. [("He may not lend him (objects)": a decree lest he borrow from him after having bevowed benefitting from him. Likewise, he may not lend (money) to him, a decree lest he borrow from him.] He may not sell to him and he may not buy from him. [He may not sell to him below cost, a decree lest he buy from him below cost and thereby benefit from him.] If a man said (to his neighbor): "Lend me your bullock," and the other said: "It is not free now," and the first: "Konam, if I ever plow my field with it (your bullock)!" If it were his practice to plow it, he is forbidden (to use the) bullock, and all others permitted. (For he intended only that he not plow it, as was his wont, but others may do so.)] If it were not his practice to plow it, he and all others are forbidden. [His intent was that neither he nor others plow it.]

Jerusalem Talmud Peah

Rebbi Zeïra¹⁶⁸This paragraph explains the action of the Sabbatical year on Temple property. The text follows the parallel in Pesaḥim 4:9 (fol. 31b). in the name of Rebbi Joḥanan (Lev. 25:2): “The land shall observe a Sabbath for the Eternal.” The sanctity of the Sabbatical year falls¹⁶⁹Hence, the status of ownership has no influence on the duties of the Sabbatical year. on anything that is the Eternal’s. Rebbi Ḥiyya bar Abba asked before Rebbi Mana: It is impossible¹⁷⁰In Mishnaic Hebrew, אפשר means “it is possible,” but איפשר is a contraction of אֵי אפשר and means “it is impossible.” to eat it¹⁷¹Any produce from Temple property collected in the Sabbatical year. without redemption since Temple property cannot exit¹⁷²Its sacred status without the sanctity being transmitted to the money that goes into the Temple treasury. without redemption. If one redeems and eats it, it would be as if one bought an axe with money from the Sabbatical¹⁷³Since it is written (Lev. 25:6): “The rest of the Land should be for you to eat,” we infer that the spontaneous growth is there to be eaten, not to be traded. It is possible to trade produce of the Sabbatical year as long as the final use is for food. The Temple has no need for money for food since the public sacrifices must be paid from the Temple tax of half a šeqel and private sacrifices are paid by the donors. Valuables donated to the Temple are used for building upkeep, vessels, and implements. Any monetary gain from Sabbatical produce for these purposes is forbidden; how can the Temple accept illegal money?! He said to him, the treasurer¹⁷⁴The Temple treasurer. He has the right and the obligation to sell all Temple property which is not directly used for sacrifices in order to raise money for the upkeep of the Temple. The Sabbatical produce is not sold but directly exchanged for vessels or implements needed by the Temple. This exchange is permitted; it removes the holiness of Temple property but has no influence on the Sabbatical status of the produce. Then the third party may sell the produce as Sabbatical food (Explanation by R. Z. Frankel.) The third party probably is chosen before any harvest of the Sabbatical year to avoid leading ignorant people into sin. exchanges it through a third person. Rebbi Mattaniah¹⁷⁵He belongs to the last generation of Galilean Amoraïm, later than R. Ḥiyya bar Abba. said, why do we not explain it¹⁷⁶That the laws of the Sabbatical year apply to Temple property. according to everybody, as Rebbi Joḥanan said¹⁷⁷This refers to Mishnah Nedarim4:10: “If they were on the road (a person A and another B who had made a vow not to use anything belonging to A). If B has nothing to eat, A gives food to a third person as a gift and B may use it. If no third person is with them, A puts the food up on a fence or a rock and says: This is abandoned to anybody who wants it. B may take and eat it, but Rebbi Yose forbids it.” On this, R. Joḥanan notes in Halakha 4:10 that R. Yose forbids only because the food was forbidden to B before it was declared abandoned; the abandonment is invalid relative to B. But if something was abandoned before any vow was made, R. Yose agrees that the vow cannot retroactively influence the status of abandoned property. Cf. Chapter 6, Note 17.: The words of Rebbi Yose: because his vow precedes his declaration of abandonment. And here¹⁷⁸In the case of the vineyard, the abandonment of the gleanings is written in the Torah and certainly precedes any dedication., because his vow of abandonment precedes his dedication¹⁷⁹The abandonment of the Sabbatical year is not invalidated by the dedication. Hence, the produce of the Sabbatical year should not need redemption..

Ask RabbiBookmarkShareCopy

Previous Verse Full Chapter Next Verse