Talmud sur Kil'ayim 2:15

MISHNAH: They established a comprehensive principle¹A discussion of the notion “comprehensive principle” is in Šabbat7:1 (Babli Šabbat 68a). for the Sabbatical: Everything that is food for humans or animals or material for dye and cannot be preserved in the ground²Roots that stay edible in the ground until after the Sabbatical are not subject to removal since they are always available to wild animals. is subject to the Sabbatical and its proceeds are subject to the Sabbatical³If Sabbatical produce is sold, its proceeds become Sabbatical and must be used to buy other produce that has to be eaten in the Land under the rules of the Sabbatical.; it is subject to removal and its proceeds are subject to removal⁴If nothing of the kind for which the money was obtained is left on the fields for wild animals, the money must be spent for food that has to be distributed to the poor. In the unlikely case that there are no poor, the money has to be thrown into the Dead Sea..
What are these? This is the leaf of wild arum¹¹Cf. Kilaim 2:5, Note 69., mint¹²Definition of Maimonides and Arukh (אלנענע). All sources except the Leyden ms. read הדנדנה., endives¹³Cf. Kilaim 1:2, Note 41., leeks¹⁴Cf. Kilaim 1:2, Note 42., purslain¹⁵Definition of Maimonides and Arukh, Arabic דגלה. and milk bud¹⁶. Definition of Maimonides in the majority of mss.: “parsley”. Some Maimonides mss.: “Mahaleb.” Arukh: White flowers, some say a grass producing wolf’s milk. The Gaonic commentary to Uqeẓin: Arabic ח̇דשף “artichoke; anything rough and hard”. Since artichokes for human food are קינרס, the thistles referred to here are animal feed.. Animal feed, thistles and thorns. Dyestuffs, the wild growth of isatis and safflower¹⁷Maimonides notes that “some commentators explain קוצה as safflower;” he expresses no opinion. Arukh defines as “madder”, but madder appears in Mishnah 4 as פואה under a different legal category.. These are subject to the Sabbatical and their proceeds are subject to the Sabbatical; both they and their proceeds are subject to removal.
They established another principle for the Sabbatical: Everything that is⁵⁵This is the reading of the Leyden ms., many of the best Mishnah mss., and R. Simson but not of Maimonides, the Mishnah mss. in the Maimonides tradition, and the Rome ms. These all read: Everything that is not …; cf. The Mishnah with variant readings, vol. Zeraïm II (Jerusalem 1975) p. 57, Note 14. food for humans or animals or dyestuff and is preserved in the ground is subject to the Sabbatical; its proceeds are subject to the Sabbatical; it is not subject to removal⁵⁶It cannot be subject to removal since there always remains something in the ground. nor are its proceeds subject to removal.
What are these? These are the root of wild arum, the root of mint¹²Definition of Maimonides and Arukh (אלנענע). All sources except the Leyden ms. read הדנדנה., ceterach⁵⁷In all manuscript sources except the Leyden ms., the name is עקרבלין or עקרבנין. This corresponds to Arabic עֻקרֻבַּאן., ḥalbiẓin⁵⁴These are mentioned in Mishnah 4. Maimonides declares the word to be unexplained. Arukh explains: “Egg shaped seeds developing like ferula(Italian, meaning ‘gigantic fennel’). Some people say, eggs of milk buds and that is a white flower.” In Syriac, the word means “Bethlehem star” (a flower). Arukh’s note, “some people say”, indicates that he had two Yerushalmi versions: the one before us from the Leyden ms./Venice print, and the reading of the Rome ms. in Halakhah 4: חלבנין, Arabic חֻלבּוּן “mercury” (Mercurialis, a plant); in Löw’s opinion Euphorbia tinctoria, a close relative of mercury., and wild nard⁵⁸Latin baccar,baccaris, Greek βάκχαρις, an aromatic root also called nardum rusticum (Pliny), used against evil spells. Arukh: Arabic בנגר “beet”. Maimonides: Meaning unclear.. Kinds of dyestuffs: madder and campeachy-wood⁵⁹Reseda luteola, definition of Maimonides, Arabic בקם. Definition of Arukh: Arabic שגרה̇ מרים “Miriam’s tree”, a tree, known to Arabic writers, used for dye.. These and their proceeds are subject to the Sabbatical; these and their proceeds are not subject to removal.
Rebbi Meïr says, their⁶⁰The plants mentioned in the preceding Mishnah. proceeds have to be removed before New Year’s Day. They said to him, they do not have to be removed, a fortiori their proceeds.
Pomegranate skins⁶⁸Tanning material and dyestuff. and its peduncles, nut shells⁶⁸Tanning material and dyestuff., and pits are subject to the Sabbatical and so are their proceeds. The dyer dyes for himself; he should not dye for payment⁶⁹He may work for wages if he has vegetable dyes from the preceding year. because one does not treat the produce of the Sabbatical as merchandise, nor firstlings or heaves, carcasses, torn animals, abominations⁷⁰E. g., seafood and reptiles., and crawling things⁷¹Invertebrates.. One may not buy vegetables to sell them on the market but he may collect and his son sells for him. If he bought for himself and has leftovers, it is permitted to sell them.
If somebody bought a first-born animal⁸⁵A first-born calf or lamb becomes the property of the Cohen. If the first-born develops a defect it may be eaten by everybody (Deut. 15:21); it may be sold by the Cohen to a layman. But since the first-born is a sacrifice from birth, it must be treated with respect and cannot become an object of trade. However, an occasional private sale is permitted under special circumstances. for his son’s wedding or for a holiday and now does not need it, he may sell it. Catchers of wild animals, birds, or fish who accidentally caught impure species may sell them. Rebbi Jehudah says, even one who incidentally has such an opportunity⁸⁶He is not a professional bird catcher or fisherman. An impure animal or fish crosses his way and he has the opportunity to grab it with the intent to sell it to Gentiles. For professionals it is clear that they may take impure species only if they accidentally catch them in their nets. may take and sell them on condition that this not be his profession, but the Sages prohibit it.

MISHNAH: And the following are removed on Passover: Babylonian kutah¹Cf. Chapter 2, Note 290., and Median beer²Made from barley., and Edomite vinegar³Made with barley: cf. Chapter 2, Note 286., and Egyptian zythum⁴Greek ζῦθος, ὁ, a kind of beer., and dyers’ gravy⁵Greek ζύμη, ἡ., and cooks’ starch, and scribes’ glue⁶Greek κόλλα, -ης, ἡ, “flour paste”.; Rebbi Eliezer says, also women’s make-up⁷If the base contains flour. This is the principle: Anything made from grain one removes on Passover; these are included in the warning⁸They are biblically forbidden. but they are not cause for extirpation⁹If edible, the grain is no longer visible. If not edible, consumption is not punishable..

“In truth;¹⁶Quote from the Mishnah. This statement is also in Kilaim Chapter 2, cf. Note 36.” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai.

Rav said³⁰Here starts the discussion of how large the interruption between two crops of the same kind must be so that two separate peot are due.: Fallow land and ploughed land of a bet rova‘³¹In general, surface area measurements are given in the Talmudim by the amount of seed grain needed for the area in cultivation. The measurements are standardized by the tradition that the courtyard of the Tabernacle, which was 50 by 100 cubits (Ex. 27:18), defined the area covered by two seah. One seah are six qab. Hence, the area covered by a quarter qab, the bet rova‘, is an area of 5000:48 = 104 1/6 square cubits. A cubit was at least 45 and at most 61 cm, probably 54.6 cm., other produce³²For example, if two fields of wheat are separated by a strip of barley. even the tiniest amount. Rebbi Joḥanan said: Fallow land, ploughed land, and other produce at three preliminary furrows³³Three wide parallel furrows. According to Rashi (Is. 28:24), in ploughing an uncultivated field one first ploughs wide and coarse “starter” furrows; for sowing one then ploughs narrow ones adapted to the particular seed. According to Maimonides (Kilaim 3:2), the coarse furrows serve to cover breaks in the soil which developed during the heat of summer. There is no practical difference between the two explanations. In any case, the total width of the three furrows cannot be larger than two cubits.. Do they disagree³⁴Is it necessary to assume that Rav and R. Joḥanan present different traditions? One tries to avoid disagreements over basic measurements as much as possible.? What Rav said³⁵In matters of the separating produce only. refers to produce subject to peah, what Rebbi Joḥanan said refers to produce not subject to peah³⁶In the next paragraph it will be explained that, at least for Rebbis Meïr and Jehudah, plots subject to the obligation of peah are more powerful to interrupt between fields of the same kind than those not subject to it.. But did we not state that fallow or ploughed land is subject to peah³⁷At least for the Sages who disagree with R. Meïr in the Mishnah. Since here Rav and R. Joḥanan give different measurements for identical situations, they seem to disagree.? What Rav said refers to an average field, what Rebbi Joḥanan said refers to a plot 50 by 2³⁸If the entire field, in this example 100 square cubits, is smaller than a bet rova‘, the rule of Rav becomes inapplicable and must be replaced by a smaller limit..

“One may plant melon”, etc. It was stated⁸⁸Tosephta Kilaim 2:9. There, the text reads “four kinds,” somewhat more explicit and less restrictive than the wording given here.: “One may make a small hole in one’s field, one hand-breadth deep, sow in it four seeds, and turn them to the four directions of the compass.” Rebbi Abba bar Cahana, Simeon of Nerash in the name of Rebbi Simeon ben Laqish: That was taught regarding those which lean towards a dry spot⁸⁹See above, Halakhah 1. One can turn each growing plant away from the others only if outside there is space, not in a field. Hence, the Mishnah, if interpreted according to this statement, disagrees with the Tosephta.. Rebbi Mana asked, if we deal with those that lean towards a dry spot, should we not state “eight,” two on each of the edges⁹⁰The hole is square. An “edge” of the square is a semi-open interval which contains one of its endpoints but not the other. Then one may plant one seed at the endpoint and one at the midpoint of the edge, let the seed in the corner grow in the opposite direction of the diagonal, and the one planted in the middle of the edge perpendicular to the edge towards the outside. The question is not answered, but for broad-leaved plants the scenario is impossible.?