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Today's Daf Yomi

August 15, 2021 | 讝壮 讘讗诇讜诇 转砖驻状讗

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).

A month of shiurim are sponsored by Terri Krivosha for a refuah shleima for her beloved husband Rabbi Hayim Herring.

And for a refuah shleima for Pesha Etel bat Sarah.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Sukkah 39

This week’s learning is sponsored in memory of Fred Hochstadter, Ephraim Ben Baruch (yahrzeit on 8 Elul). “Dear Dad: We miss you very much and especially cherish our summer memories of spending time in Cape Cod. We are continuing the tradition and thinking of you. With lots of love, Adam, Carolyn, Michal, Josh, Benny, Izzy, Shim, Zoe and Yehuda.”

There were various customs regarding which verses were doubled in Hallel. Abaye says that the blessing in Hallel that depended on the local custom of the place was the one recited at the end as the one at the beginning is obligatory as all in mitzvot the blessing is recited before performing the mitzva. According to the Mishnah, if one buys the four species in a shemita year, it is not possible to buy the etrog but the seller has to give it to the buyer as a gift. If the seller does not want to, one can buy it by absorbing the price in the price of the lulav, havla鈥檃h. What is the problem with buying etrog in a shmita year? Apparently, this halakha only refers to a buyer that is an am haaretz, because even in the ways that it is permitted to buy shmita produce, the sages forbade buying from an am haaretz. What is the reason? And why is it only an issue for the etrog and not the lulav?

诪砖讛 砖驻讬专 拽讗诪专转 讗诇讗 讛转诐 讜讛讻讗 讗住讜拽讬 诪讬诇转讗 讛讬讗 讜诇讬转 诇谉 讘讛) 讗诪专 专讘讗 诇讗 诇讬诪讗 讗讬谞讬砖 讬讛讗 砖诪讬讛 专讘讗 讜讛讚专 诪讘专讱 讗诇讗 讬讛讗 砖诪讬讛 专讘讗 诪讘专讱 讘讛讚讚讬 讗诪专 诇讬讛 专讘 住驻专讗 诪砖讛 砖驻讬专 拽讗诪专转 讗诇讗 讛转诐 讜讛讻讗 讗住讜拽讬 诪讬诇转讗 讛讜讗 讜诇讬转 诇谉 讘讛

You, who are as great in this generation as Moses, did you speak well? It is not so; rather, both there and here, whether he recites it with or without pause, the latter part of the verse is the conclusion of the matter, and we have no problem with it, as it is clear that his intention is to recite the entire verse: 鈥淏lessed is one who comes in the name of the Lord.鈥 Rava said: Let a person not recite in the kaddish prayer: May His great name, and then, after pausing, recite: Be blessed. Rather, let him recite without pause: May His great name be blessed. Rav Safra said to Rava: You, who are as great in this generation as Moses, did you speak well? It is not so, rather, both there and here, whether he recites it with or without pause, the latter part of the verse is the conclusion of the matter, and we have no problem with it.

诪拽讜诐 砖谞讛讙讜 诇讻驻讜诇 转谞讗 专讘讬 讻讜驻诇 讘讛 讚讘专讬诐 专讘讬 讗诇注讝专 讘谉 驻专讟讗 诪讜住讬祝 讘讛 讚讘专讬诐 诪讗讬 诪讜住讬祝 讗诪专 讗讘讬讬 诪讜住讬祝 诇讻驻讜诇 诪讗讜讚讱 讜诇诪讟讛

搂 The mishna continues: In a place where they were accustomed to repeat certain verses he too should repeat them. It was taught in the Tosefta: Rabbi Yehuda HaNasi repeats certain matters in hallel. Rabbi Elazar ben Perata adds certain matters in hallel. The Gemara asks: What does he add? Abaye said: He continues repeating additional verses in hallel, those from: I will thank You, and onward until the end of the psalm, as is the custom even today.

诇讘专讱 讬讘专讱 讗诪专 讗讘讬讬 诇讗 砖谞讜 讗诇讗 诇讗讞专讬讜 讗讘诇 诇驻谞讬讜 诪爪讜讛 诇讘专讱 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻诇 讛诪爪讜转 讻讜诇谉 诪讘专讱 注诇讬讛谉 注讜讘专 诇注砖讬讬转谉 讜诪讗讬 诪砖诪注 讚讛讗讬 注讜讘专 诇讬砖谞讗 讚讗拽讚讜诪讬 讛讜讗 讚讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讚讻转讬讘 讜讬专抓 讗讞讬诪注抓 讚专讱 讛讻讻专 讜讬注讘讜专 讗转 讛讻讜砖讬 讗讘讬讬 讗诪专 诪讛讻讗 讜讛讜讗 注讘专 诇驻谞讬讛诐 讜讗讬讘注讬转 讗讬诪讗 诪讛讻讗 讜讬注讘讜专 诪诇讻诐 诇驻谞讬讛诐 讜讛壮 讘专讗砖诐

搂 The mishna continues: In a place where the custom is to recite a blessing when reciting hallel, he should recite a blessing. Abaye said: The Sages taught that the obligation to recite a blessing is dependent on custom only with regard to the blessing recited after hallel. However, before hallel, there is a mitzva to recite a blessing, as Rav Yehuda said that Shmuel said: With regard to all the mitzvot, one recites a blessing over them prior to [over] their performance. The Gemara asks: From where may it be inferred that the word over is the language of priority? It is as Rav Na岣an bar Yitz岣k said that it is written: 鈥淎nd Ahimaaz ran by the way of the plain and overtook [vaya鈥檃vor] the Cushite鈥 (II Samuel 18:23). Abaye said: It is derived from here: 鈥淎nd he passed [avar] before them鈥 (Genesis 33:3). And if you wish, say instead that the proof is from here: 鈥淎nd their king passed [vaya鈥檃vor] before them and the Lord at their head鈥 (Micah 2:13).

诪转谞讬壮 讛诇讜拽讞 诇讜诇讘 诪讞讘讬专讜 讘砖讘讬注讬转 谞讜转谉 诇讜 讗转专讜讙 讘诪转谞讛 诇驻讬 砖讗讬谉 专砖讗讬 诇诇讜拽讞讜 讘砖讘讬注讬转

MISHNA: In the case of one who purchases a lulav from another who is an am ha鈥檃retz during the Sabbatical Year, the seller gives him an etrog along with it as a gift, as he is not permitted to purchase the etrog during the Sabbatical Year because it is prohibited to engage in commerce with Sabbatical-Year produce.

讙诪壮 诇讗 专爪讛 诇讬转谉 诇讜 讘诪转谞讛 诪讛讜 讗诪专 专讘 讛讜谞讗 诪讘诇讬注 诇讬讛 讚诪讬 讗转专讜讙 讘诇讜诇讘 讜诇讬转讬讘 诇讬讛 讘讛讚讬讗

GEMARA: The Gemara asks: If, the seller did not want to give him the etrog as a gift, what is the halakha? How should the buyer purchase the etrog? Rav Huna said: He incorporates the cost of the etrog into the price of the lulav. He should purchase the lulav at an inflated price to cover the cost of the etrog as well. The Gemara asks: And let the buyer give the seller the money for the etrog directly; why employ artifice in the transaction?

诇驻讬 砖讗讬谉 诪讜住专讬谉 讚诪讬 驻讬专讜转 砖讘讬注讬转 诇注诐 讛讗专抓 讚转谞讬讗 讗讬谉 诪讜住专讬谉 讚诪讬 驻讬专讜转 砖讘讬注讬转 诇注诐 讛讗专抓 讬讜转专 诪诪讝讜谉 砖诇砖 住注讜讚讜转 讜讗诐 诪住专 讬讗诪专 讛专讬 诪注讜转 讛诇诇讜 讬讛讜 诪讞讜诇诇讬谉 注诇 驻讬专讜转 砖讬砖 诇讬 讘转讜讱 讘讬转讬

The Gemara answers: That is necessary because one may not transfer money used to purchase Sabbatical-Year produce to an am ha鈥檃retz, lest he make improper use of money that has sanctity of the Sabbatical Year. As it is taught in a baraita: One may not transfer to an am ha鈥檃retz money used to purchase Sabbatical-Year produce that is worth more than the value of food sufficient for three meals. One may use money that has sanctity of the Sabbatical Year to purchase food for his personal use. If the money is sufficient for three meals, presumably the seller will use it in a permitted manner. And if the buyer transferred more money than that, he should say: This money is deconsecrated by my redeeming it in exchange for non-Sabbatical-Year produce that I have in my house.

讜讘讗 讜讗讜讻诇谉 讘拽讚讜砖转 砖讘讬注讬转

And then he comes home and eats the produce in the appropriate manner and at the appropriate time, due to the sanctity of Sabbatical-Year produce.

讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘诇讜拽讞 诪谉 讛诪讜驻拽专 讗讘诇 讘诇讜拽讞 诪谉 讛诪砖讜诪专 讗驻讬诇讜 讘讻讞爪讬 讗讬住专 讗住讜专

The baraita continues: In what case is this statement said that it is permitted to transfer money used to purchase Sabbatical-Year produce to an am ha鈥檃retz as long as it does not exceed the value of three meals? It is specifically in a case where one purchases produce that came from a field that was declared ownerless as required during the Sabbatical Year. In that case, the am ha鈥檃retz who gathered the produce is paid only for the act of harvesting and not for the produce. However, if he buys produce that came from a field that was safeguarded for its owner in the manner that it is during the other years of the Sabbatical-Year cycle and was not declared ownerless, then even if one purchased produce worth half an issar, it is prohibited to transfer the money to him, as it is prohibited to utilize fruits that were safeguarded during the Sabbatical Year.

诪转讬讘 专讘 砖砖转 讜诪谉 讛诪讜驻拽专 砖诇砖 住注讜讚讜转 讜转讜 诇讗 讜专诪讬谞讛讬 讛驻讬讙诐 讜讛讬专讘讜讝讬谉 讜讛砖讬讟讬诐 讜讞诇讙诇讜讙讜转 讜讛讻讜住讘专 砖讘讛专讬诐 讜讛讻专驻住 砖讘谞讛专讜转 讜讛讙专讙讬专 砖诇 讗驻专 驻讟讜专讬谉 诪谉 讛诪注砖专 讜谞讬拽讞讬谉 诪讻诇 讗讚诐 讘砖讘讬注讬转 诇驻讬 砖讗讬谉 讻讬讜爪讗 讘讛谉 谞砖诪专

Rav Sheshet raised an objection: And is it permitted to purchase produce from an ownerless field worth only the value of three meals and no more? He raised a contradiction from a mishna (Shevi鈥檌t 9:1): Rue and sorrel, two types of herbs, and vegetables such as asparagus, purslane, coriander that is found in the mountains, water parsley of the rivers, and garden-eruca are all exempt from the requirement of tithes in all years, and they may be purchased from any person during the Sabbatical Year because there is no plant of their species that is safeguarded. These plants are not cultivated but grow wild, rendering them ownerless. Apparently, these plants that grow wild may be purchased in any quantity, even from an am ha鈥檃retz, with no three-meal limit.

讛讜讗 诪讜转讬讘 诇讛 讜讛讜讗 诪驻专拽 诇讛 讘讻讚讬 诪谉 砖谞讜 讜讻谉 讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讘讻讚讬 诪谉 砖谞讜 诪讗讬 诪砖诪注 讚讛讗讬 诪谉 诇讬砖谞讗 讚诪讝讜谞讬 讛讜讗 讚讻转讬讘 讜讬诪谉 诇讛诐 讛诪诇讱 讜讙讜壮

The Gemara continues. Rav Sheshet raised the objection, and he also resolved it: The Sages taught this halakha in the mishna with regard to food in the amount sufficient for his sustenance [man]. These plants that the mishna excludes from the prohibition against purchase from an am ha鈥檃retz are still subject to the three-meal limit. And likewise, Rabba bar bar 岣na said that Rabbi Yo岣nan said: The Sages taught this halakha in the amount sufficient for his sustenance [man]. From where may it be inferred that man is a term meaning sustenance? It is as it is written: 鈥淎nd the king appointed [vayman] for them a daily portion of the king鈥檚 food鈥 (Daniel 1:5).

讗讬 讛讻讬 诇讜诇讘 谞诪讬 诇讜诇讘 讘专 砖砖讬转 讛谞讻谞住 诇砖讘讬注讬转 讛讜讗 讗讬 讛讻讬 讗转专讜讙 谞诪讬 讘转 砖砖讬转 讛谞讻谞住转 诇砖讘讬注讬转 讛讬讗 讗转专讜讙 讘转专 诇拽讬讟讛 讗讝诇讬谞谉

搂 The Gemara asks: If so, if one may not purchase produce from an am ha鈥檃retz lest he misuse the money, it should also be prohibited to give him money and purchase a lulav from him during the Sabbatical Year. The Gemara answers: The mishna is dealing with a case where the lulav is of the sixth year that is entering the seventh year. As it grew during the sixth year, it is permitted, even though it was removed from the tree during the seventh year. The fact that it remained on the tree between Rosh HaShana and Sukkot does not render it Sabbatical-Year produce. The Gemara objects: If so, the etrog, too, is an object of the sixth year that is entering the seventh year and should have the same status. The Gemara answers: With regard to an etrog, as opposed to a lulav, in determining its status we go according to its picking and not when it grew. Therefore, in that case, the etrog is considered to be Sabbatical-Year produce.

讜讛讗 讘讬谉 专讘谉 讙诪诇讬讗诇 讜讘讬谉 专讘讬 讗诇讬注讝专 诇注谞讬谉 砖讘讬注讬转 讗转专讜讙 讘转专 讞谞讟讛 讗讝诇讬谞谉 讚转谞谉 讗转专讜讙 砖讜讛 诇讗讬诇谉 讘砖诇砖讛 讚专讻讬诐 讜诇讬专拽 讘讚专讱 讗讞讚

The Gemara objects: But both Rabban Gamliel and Rabbi Eliezer, who disagree about the status of an etrog that grew in one year and was picked in the following year in terms of determining its year for the halakhot of tithing, agree with regard to the halakhot of the Sabbatical Year that with regard to an etrog we go according to its ripening, as we learned in a mishna (Bikkurim 2:6): The halakhic status of the fruit of an etrog tree is like that of a typical fruit tree in three manners and like that of a vegetable in one manner.

砖讜讛 诇讗讬诇谉 讘砖诇砖讛 讚专讻讬诐 诇注专诇讛 讜诇专讘注讬 讜诇砖讘讬注讬转 讜诇讬专拽 讘讚专讱 讗讞讚

The mishna elaborates: Its halakhic status is like that of a tree in three manners: With regard to orla, i.e., it is prohibited to eat of its fruit during the first three years after its planting; with regard to fourth-year produce, i.e., fruits that grow during the fourth year after the tree鈥檚 planting, which may not be used outside of Jerusalem unless they are deconsecrated by means of redemption; and with regard to the Sabbatical Year. With regard to all those halakhot, the year to which the fruit is ascribed is determined by when it ripens. And its halakhic status is like that of a vegetable in one manner:

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).
  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Sukkah 39

诪砖讛 砖驻讬专 拽讗诪专转 讗诇讗 讛转诐 讜讛讻讗 讗住讜拽讬 诪讬诇转讗 讛讬讗 讜诇讬转 诇谉 讘讛) 讗诪专 专讘讗 诇讗 诇讬诪讗 讗讬谞讬砖 讬讛讗 砖诪讬讛 专讘讗 讜讛讚专 诪讘专讱 讗诇讗 讬讛讗 砖诪讬讛 专讘讗 诪讘专讱 讘讛讚讚讬 讗诪专 诇讬讛 专讘 住驻专讗 诪砖讛 砖驻讬专 拽讗诪专转 讗诇讗 讛转诐 讜讛讻讗 讗住讜拽讬 诪讬诇转讗 讛讜讗 讜诇讬转 诇谉 讘讛

You, who are as great in this generation as Moses, did you speak well? It is not so; rather, both there and here, whether he recites it with or without pause, the latter part of the verse is the conclusion of the matter, and we have no problem with it, as it is clear that his intention is to recite the entire verse: 鈥淏lessed is one who comes in the name of the Lord.鈥 Rava said: Let a person not recite in the kaddish prayer: May His great name, and then, after pausing, recite: Be blessed. Rather, let him recite without pause: May His great name be blessed. Rav Safra said to Rava: You, who are as great in this generation as Moses, did you speak well? It is not so, rather, both there and here, whether he recites it with or without pause, the latter part of the verse is the conclusion of the matter, and we have no problem with it.

诪拽讜诐 砖谞讛讙讜 诇讻驻讜诇 转谞讗 专讘讬 讻讜驻诇 讘讛 讚讘专讬诐 专讘讬 讗诇注讝专 讘谉 驻专讟讗 诪讜住讬祝 讘讛 讚讘专讬诐 诪讗讬 诪讜住讬祝 讗诪专 讗讘讬讬 诪讜住讬祝 诇讻驻讜诇 诪讗讜讚讱 讜诇诪讟讛

搂 The mishna continues: In a place where they were accustomed to repeat certain verses he too should repeat them. It was taught in the Tosefta: Rabbi Yehuda HaNasi repeats certain matters in hallel. Rabbi Elazar ben Perata adds certain matters in hallel. The Gemara asks: What does he add? Abaye said: He continues repeating additional verses in hallel, those from: I will thank You, and onward until the end of the psalm, as is the custom even today.

诇讘专讱 讬讘专讱 讗诪专 讗讘讬讬 诇讗 砖谞讜 讗诇讗 诇讗讞专讬讜 讗讘诇 诇驻谞讬讜 诪爪讜讛 诇讘专讱 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻诇 讛诪爪讜转 讻讜诇谉 诪讘专讱 注诇讬讛谉 注讜讘专 诇注砖讬讬转谉 讜诪讗讬 诪砖诪注 讚讛讗讬 注讜讘专 诇讬砖谞讗 讚讗拽讚讜诪讬 讛讜讗 讚讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讚讻转讬讘 讜讬专抓 讗讞讬诪注抓 讚专讱 讛讻讻专 讜讬注讘讜专 讗转 讛讻讜砖讬 讗讘讬讬 讗诪专 诪讛讻讗 讜讛讜讗 注讘专 诇驻谞讬讛诐 讜讗讬讘注讬转 讗讬诪讗 诪讛讻讗 讜讬注讘讜专 诪诇讻诐 诇驻谞讬讛诐 讜讛壮 讘专讗砖诐

搂 The mishna continues: In a place where the custom is to recite a blessing when reciting hallel, he should recite a blessing. Abaye said: The Sages taught that the obligation to recite a blessing is dependent on custom only with regard to the blessing recited after hallel. However, before hallel, there is a mitzva to recite a blessing, as Rav Yehuda said that Shmuel said: With regard to all the mitzvot, one recites a blessing over them prior to [over] their performance. The Gemara asks: From where may it be inferred that the word over is the language of priority? It is as Rav Na岣an bar Yitz岣k said that it is written: 鈥淎nd Ahimaaz ran by the way of the plain and overtook [vaya鈥檃vor] the Cushite鈥 (II Samuel 18:23). Abaye said: It is derived from here: 鈥淎nd he passed [avar] before them鈥 (Genesis 33:3). And if you wish, say instead that the proof is from here: 鈥淎nd their king passed [vaya鈥檃vor] before them and the Lord at their head鈥 (Micah 2:13).

诪转谞讬壮 讛诇讜拽讞 诇讜诇讘 诪讞讘讬专讜 讘砖讘讬注讬转 谞讜转谉 诇讜 讗转专讜讙 讘诪转谞讛 诇驻讬 砖讗讬谉 专砖讗讬 诇诇讜拽讞讜 讘砖讘讬注讬转

MISHNA: In the case of one who purchases a lulav from another who is an am ha鈥檃retz during the Sabbatical Year, the seller gives him an etrog along with it as a gift, as he is not permitted to purchase the etrog during the Sabbatical Year because it is prohibited to engage in commerce with Sabbatical-Year produce.

讙诪壮 诇讗 专爪讛 诇讬转谉 诇讜 讘诪转谞讛 诪讛讜 讗诪专 专讘 讛讜谞讗 诪讘诇讬注 诇讬讛 讚诪讬 讗转专讜讙 讘诇讜诇讘 讜诇讬转讬讘 诇讬讛 讘讛讚讬讗

GEMARA: The Gemara asks: If, the seller did not want to give him the etrog as a gift, what is the halakha? How should the buyer purchase the etrog? Rav Huna said: He incorporates the cost of the etrog into the price of the lulav. He should purchase the lulav at an inflated price to cover the cost of the etrog as well. The Gemara asks: And let the buyer give the seller the money for the etrog directly; why employ artifice in the transaction?

诇驻讬 砖讗讬谉 诪讜住专讬谉 讚诪讬 驻讬专讜转 砖讘讬注讬转 诇注诐 讛讗专抓 讚转谞讬讗 讗讬谉 诪讜住专讬谉 讚诪讬 驻讬专讜转 砖讘讬注讬转 诇注诐 讛讗专抓 讬讜转专 诪诪讝讜谉 砖诇砖 住注讜讚讜转 讜讗诐 诪住专 讬讗诪专 讛专讬 诪注讜转 讛诇诇讜 讬讛讜 诪讞讜诇诇讬谉 注诇 驻讬专讜转 砖讬砖 诇讬 讘转讜讱 讘讬转讬

The Gemara answers: That is necessary because one may not transfer money used to purchase Sabbatical-Year produce to an am ha鈥檃retz, lest he make improper use of money that has sanctity of the Sabbatical Year. As it is taught in a baraita: One may not transfer to an am ha鈥檃retz money used to purchase Sabbatical-Year produce that is worth more than the value of food sufficient for three meals. One may use money that has sanctity of the Sabbatical Year to purchase food for his personal use. If the money is sufficient for three meals, presumably the seller will use it in a permitted manner. And if the buyer transferred more money than that, he should say: This money is deconsecrated by my redeeming it in exchange for non-Sabbatical-Year produce that I have in my house.

讜讘讗 讜讗讜讻诇谉 讘拽讚讜砖转 砖讘讬注讬转

And then he comes home and eats the produce in the appropriate manner and at the appropriate time, due to the sanctity of Sabbatical-Year produce.

讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘诇讜拽讞 诪谉 讛诪讜驻拽专 讗讘诇 讘诇讜拽讞 诪谉 讛诪砖讜诪专 讗驻讬诇讜 讘讻讞爪讬 讗讬住专 讗住讜专

The baraita continues: In what case is this statement said that it is permitted to transfer money used to purchase Sabbatical-Year produce to an am ha鈥檃retz as long as it does not exceed the value of three meals? It is specifically in a case where one purchases produce that came from a field that was declared ownerless as required during the Sabbatical Year. In that case, the am ha鈥檃retz who gathered the produce is paid only for the act of harvesting and not for the produce. However, if he buys produce that came from a field that was safeguarded for its owner in the manner that it is during the other years of the Sabbatical-Year cycle and was not declared ownerless, then even if one purchased produce worth half an issar, it is prohibited to transfer the money to him, as it is prohibited to utilize fruits that were safeguarded during the Sabbatical Year.

诪转讬讘 专讘 砖砖转 讜诪谉 讛诪讜驻拽专 砖诇砖 住注讜讚讜转 讜转讜 诇讗 讜专诪讬谞讛讬 讛驻讬讙诐 讜讛讬专讘讜讝讬谉 讜讛砖讬讟讬诐 讜讞诇讙诇讜讙讜转 讜讛讻讜住讘专 砖讘讛专讬诐 讜讛讻专驻住 砖讘谞讛专讜转 讜讛讙专讙讬专 砖诇 讗驻专 驻讟讜专讬谉 诪谉 讛诪注砖专 讜谞讬拽讞讬谉 诪讻诇 讗讚诐 讘砖讘讬注讬转 诇驻讬 砖讗讬谉 讻讬讜爪讗 讘讛谉 谞砖诪专

Rav Sheshet raised an objection: And is it permitted to purchase produce from an ownerless field worth only the value of three meals and no more? He raised a contradiction from a mishna (Shevi鈥檌t 9:1): Rue and sorrel, two types of herbs, and vegetables such as asparagus, purslane, coriander that is found in the mountains, water parsley of the rivers, and garden-eruca are all exempt from the requirement of tithes in all years, and they may be purchased from any person during the Sabbatical Year because there is no plant of their species that is safeguarded. These plants are not cultivated but grow wild, rendering them ownerless. Apparently, these plants that grow wild may be purchased in any quantity, even from an am ha鈥檃retz, with no three-meal limit.

讛讜讗 诪讜转讬讘 诇讛 讜讛讜讗 诪驻专拽 诇讛 讘讻讚讬 诪谉 砖谞讜 讜讻谉 讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讘讻讚讬 诪谉 砖谞讜 诪讗讬 诪砖诪注 讚讛讗讬 诪谉 诇讬砖谞讗 讚诪讝讜谞讬 讛讜讗 讚讻转讬讘 讜讬诪谉 诇讛诐 讛诪诇讱 讜讙讜壮

The Gemara continues. Rav Sheshet raised the objection, and he also resolved it: The Sages taught this halakha in the mishna with regard to food in the amount sufficient for his sustenance [man]. These plants that the mishna excludes from the prohibition against purchase from an am ha鈥檃retz are still subject to the three-meal limit. And likewise, Rabba bar bar 岣na said that Rabbi Yo岣nan said: The Sages taught this halakha in the amount sufficient for his sustenance [man]. From where may it be inferred that man is a term meaning sustenance? It is as it is written: 鈥淎nd the king appointed [vayman] for them a daily portion of the king鈥檚 food鈥 (Daniel 1:5).

讗讬 讛讻讬 诇讜诇讘 谞诪讬 诇讜诇讘 讘专 砖砖讬转 讛谞讻谞住 诇砖讘讬注讬转 讛讜讗 讗讬 讛讻讬 讗转专讜讙 谞诪讬 讘转 砖砖讬转 讛谞讻谞住转 诇砖讘讬注讬转 讛讬讗 讗转专讜讙 讘转专 诇拽讬讟讛 讗讝诇讬谞谉

搂 The Gemara asks: If so, if one may not purchase produce from an am ha鈥檃retz lest he misuse the money, it should also be prohibited to give him money and purchase a lulav from him during the Sabbatical Year. The Gemara answers: The mishna is dealing with a case where the lulav is of the sixth year that is entering the seventh year. As it grew during the sixth year, it is permitted, even though it was removed from the tree during the seventh year. The fact that it remained on the tree between Rosh HaShana and Sukkot does not render it Sabbatical-Year produce. The Gemara objects: If so, the etrog, too, is an object of the sixth year that is entering the seventh year and should have the same status. The Gemara answers: With regard to an etrog, as opposed to a lulav, in determining its status we go according to its picking and not when it grew. Therefore, in that case, the etrog is considered to be Sabbatical-Year produce.

讜讛讗 讘讬谉 专讘谉 讙诪诇讬讗诇 讜讘讬谉 专讘讬 讗诇讬注讝专 诇注谞讬谉 砖讘讬注讬转 讗转专讜讙 讘转专 讞谞讟讛 讗讝诇讬谞谉 讚转谞谉 讗转专讜讙 砖讜讛 诇讗讬诇谉 讘砖诇砖讛 讚专讻讬诐 讜诇讬专拽 讘讚专讱 讗讞讚

The Gemara objects: But both Rabban Gamliel and Rabbi Eliezer, who disagree about the status of an etrog that grew in one year and was picked in the following year in terms of determining its year for the halakhot of tithing, agree with regard to the halakhot of the Sabbatical Year that with regard to an etrog we go according to its ripening, as we learned in a mishna (Bikkurim 2:6): The halakhic status of the fruit of an etrog tree is like that of a typical fruit tree in three manners and like that of a vegetable in one manner.

砖讜讛 诇讗讬诇谉 讘砖诇砖讛 讚专讻讬诐 诇注专诇讛 讜诇专讘注讬 讜诇砖讘讬注讬转 讜诇讬专拽 讘讚专讱 讗讞讚

The mishna elaborates: Its halakhic status is like that of a tree in three manners: With regard to orla, i.e., it is prohibited to eat of its fruit during the first three years after its planting; with regard to fourth-year produce, i.e., fruits that grow during the fourth year after the tree鈥檚 planting, which may not be used outside of Jerusalem unless they are deconsecrated by means of redemption; and with regard to the Sabbatical Year. With regard to all those halakhot, the year to which the fruit is ascribed is determined by when it ripens. And its halakhic status is like that of a vegetable in one manner:

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