Talmud sur Oktzim 2:10

כְּלֵי גְלָלִים וּכְלֵי אֲדָמָה, שֶׁהַשָּׁרָשִׁים יְכוֹלִין לָצֵאת בָּהֶן, אֵינָם מַכְשִׁירִים אֶת הַזְּרָעִים. עָצִיץ נָקוּב אֵינוֹ מַכְשִׁיר אֶת הַזְּרָעִים. וְשֶׁאֵינוֹ נָקוּב, מַכְשִׁיר אֶת הַזְּרָעִים. כַּמָּה הוּא שִׁעוּרוֹ שֶׁל נֶקֶב, כְּדֵי שֶׁיֵּצֵא בוֹ שֹׁרֶשׁ קָטָן. מִלְאָהוּ עָפָר עַד שְׂפָתוֹ, הֲרֵי הוּא כְטַבְלָא שֶׁאֵין לָהּ לִזְבֵּז:

Les récipients faits de fumier ou de terre à travers lesquels les racines peuvent émerger vers l'extérieur n'amorcent pas les graines [à l'intérieur de celles-ci pour être susceptibles d'être rendues impures]. Un pot perforé n'amorce pas les graines [à l'intérieur pour être susceptibles d'être rendues impures]. Mais ce qui n'est pas perforé amorce les graines. Quelle est la mesure d'une perforation? Ce par quoi une petite racine peut émerger. Si on le remplit à ras bord de poussière, c'est comme un plateau sans rebord [qui ne peut pas être rendu impur, car ce n'est plus un vase].

Jerusalem Talmud Shabbat

Isaac bar Orion said, where do they disagree⁷⁴The disagreement between the rabbis and Rebbi Simeon about harvesting from flower pots on the Sabbath; cf. Notes 17,18. The main part of the paragraph is from Kilaim 7:6, Notes 80–83.? If he did not pluck it off over the hole. But if he plucked it off over the hole also Rebbi Simeon will agree. Rebbi Jeremiah asked: If everything was in the Land but the hole outside the Land⁷⁵This has nothing to do with the rules of the Sabbath but with agricultural laws, such as heave, tithes, and the Sabbatical year, which are intrinsically restricted to growth of the Holy Land. If the rabbis consider a flower pot agricultural land, what is the status of such a pot standing in the Land but drawing its moisture from outside the Land? For Isaac bar Orion obviously the pot belongs to the outside.? It turns out that you may say what was questionable for Rebbi Jeremiah was obvious for Isaac bar Orion. These are it⁷⁶This is a shortened reference to the text in Kilaim which has become unintelligible. The text referred to reads in full: It was stated: “the only difference between a flower pot without a hole and one with a hole regards preparation for impurity.” That is for Rebbi Simeon, but for the rabbis there are others. (Babli 95a/b,). But there are others! “A flower pot with a hole sanctifies in a vineyard, one without a hole does not sanctify⁷⁷A part of Mishnah Kilaim 7:8 in the independent Mishnah mss., not in the Mishnah of the Yerushalmi. Growth of produce other than vines in a vineyard makes everything forbidden for usufruct; Deut. 22:9..” “A flower pot with a hole cannot prepare plants, one without a hole prepares.⁷⁸Mishnah Uqeṣin 2:10. Food can become impure only after the harvest and only after having been wetted, cf. Demay Chapter 2, Note 141. A plant in a pot with hole is a plant in the earth and nothing can make it prepared for impurity at this stage. A plant in a pot without hole is already harvested since it can be plucked on the Sabbath without fear of prosecution; if it is watered, it becomes subject to possible impurity.” “He who plucks from a flower pot with a hole is liable, from one without a hole he is not liable.¹⁷Because it is connected to the ground by the hole at the bottom, plucking from the flower pot is harvesting. If there is no hole at the bottom, plucking is harvesting only rabbinically, not creating liability.” Rebbi Yose referred to it as anonymous statement, Rebbi Ḥanania quoted it in the name of Rebbi Samuel bar Rav Isaac⁷⁹In another quote of this sentence, in Maˋserot 5:2 (Note 46): Rebbi La.: The Torah extended the purity of growing plants⁸⁰Lev. 11:37. This explains why R. Simeon agrees with the rabbis that a flower pot with hole is immune from impurity and is not comparable to a pot with hole: The verse insists that anything sown in any way acceptable in agriculture is pure. The main point of the argument is lost in the quote here (which again shows that its origin is in Kilaim). The “etc.” hides the final statement of the verse: it is pure. The quote of the verse also is truncated in the Babli, 95b.: If any of their cadavers falls on any sown seed apt to be sown, etc.

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