משנה: כָּל־מִצְוָה שֶׁאֵינָהּ תְּלוּיָה בָאָרֶץ נוֹהֶגֶת בֵּין בָאָרֶץ בֵּין בְּחוּצָה לָאָרץ. וְכָל־שֶׁהִיא תְלוּיָה בָאָרֶץ אֵינָהּ נוֹהֶגֶת אֶלָּא בָאָרֶץ חוּץ מִן הָעָרְלָה וְהַכִּלְאַיִם. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַף הֶחָדָשׁ. MISHNAH: Any commandment which does not refer to the Land is obligatory both in the Land and outside the Land. But any commandment which does refer to the Land is obligatory only in the Land, except ‘orlah638Even though the commandment is formulated with a reference to the Land (Leviticus.19.23">Lev. 19:23), it has to be applied in a modified form outside the Land; cf. Mishnah ‘Orlah 3:9. and kilaim639The prohibitions of cross-breeding of animals and wearing a mixture of wool and linen (a prerogative of the priests serving in the Sanctuary) do not refer to the Land. The prohibition of kilaim in agriculture outside the Land is rabbinic in character.. Rebbi Eliezer says, also new grain640The prohibition of grain of the new harvest before the ‘Omer sacrifice, while referring to the Land, is written in the holiday catalogue of Leviticus.23">Lev. 23 which is presumed not to be bound to the Land. In Mishnah ‘Orlah 3:8, the obligation of ‘orlah outside the Land is tradition, not Holy Writ..
הלכה: כָּל־מִצְוָה שֶׁאֵינָהּ תְּלוּיָה בָאָרֶץ כול׳. כְּתִיב אֵלֶּה הַחוּקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תִּשְׁמְרוּן לַעֲשׂוֹת בָּאָרֶץ. בָּאָרֶץ אַתֶּם חַייָבִין לַעֲשׂוֹת. אֵין אַתֶּם חַייָבִין בְּחוּצָה לָאָרֶץ. אַדַּייִן אָנוּ אוֹמְרִים. מִצְוֹת הַתְּלוּיוֹת בָּאָרֶץ אֵינָן נוֹהֲגוֹת אֶלָּא בָאָרֶץ. יָכוֹל אֲפִילוּ מִצְוֹת שֶׁאֵינָן תְּלוּיוֹת בָּאָרֶץ לֹא יְהוּ נוֹהֲגוֹת אֶלָּא בָאָרֶץ. תַּלְמוּד לוֹמַר הִשָֽׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְחָרָה אַף י֙י וגו׳. וְשַׂמְתֶּם אֶת דְּבָרַיי אֵלֶּה. אֲפִילוּ גוֹלִים. וְשַׂמְתֶּם אֶת דְּבָרַיי אֵלֶּה עַל לְבַבְכֶם וְעַל נַפְשְׁכֶם. מָה אִית לֶָךְ. כְּגוֹן תְּפִילִּין וְתַלְמוּד תּוֹרָה. מַה תְּפִילִּין וְתַלְמוּד תּוֹרָה שֶׁאֵינָן תְּלוּיִין בָּאָרֶץ נוֹהֲגִין בָּאָרֶץ וּבְחוּצָה לָאָרֶץ. אַף כָּל־דָּבָר שֶׁאֵינוֹ תָלוּי בָאָרֶץ יְהֵא נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ. HALAKHAH: “Any commandment which does not refer to the Land,” etc.641This entire Halakhah except the last paragraph is from Sheviit 6:1:2-5" href="/Jerusalem_Talmud_Sheviit.6.1.2-5">Ševi‘it 6:1 (Notes 4–20); readings given by שׁ. The Genizah text is again indicated by G. It is written (Deuteronomy.12.1">Deut. 12:1): “These are the statutes and the rules of law which you will be required to follow in the Land.” In the Land you are required to follow them but not outside the Land. Still we say obligations depending on the Land only apply in the Land, but we might think that obligations not depending on the Land also should only apply in the Land. The verse says (Deuteronomy.11.16-18">Deut. 11:16–18) “Be careful, lest your heart be seduced … and the Eternal’s rage be inflamed against you, etc. Put these words on your hearts,”. Even if you are exiled. (Deuteronomy.11.18">Deut. 11:18) “Put these words on your hearts and your persons.” You have to say, for example tefillin and the study of Torah. Just as tefillin and the study of Torah do not depend on the Land and apply both in the Land and outside the Land, so everything not depending on the Land applies both in the Land and outside the Land.
מֵעַתָּה מִשֶּׁנִּגְאֲלוּ יְהוּ פְּטוּרִין. כְּתִיב וַיַּעֲשׂוּ כָּל־הַקָּהָל הַשָּׁבִים בִימֵי יְשׁוּעַ. וְלָמָּה יְשׁוּעַ. הִילֵּל בְּרֵיהּ דְּרִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר. פָּגַם הַכָּתוּב כְּבוֹד צַדִּיק בַּקֶּבֶר מִפְּנֵי כְּבוֹד צַדִּיק בְּשַׁעְתּוֹ. הִקִּישׁ בִּיאָתָן בִּימֵי עֶזְרָא לְבִיאָתָן בִּימֵי יְהוֹשֻׁעַ. מַה בִּיאָתָן בִּימֵי יְהוֹשֻׁעַ פְּטוּרִין הָיוּ וְנִתְחַייְבוּ. אַף בִּיאָתָן בִּימֵי עֶזְרָא פְּטוּרִין הָיוּ וְנִתְחַייְבוּ. מִמַּה נִתְחַייְבוּ. רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה אָמַר. מִדְּבַר תּוֹרָה נִתְחַייְבוּ. הָדָא הִיא דִכְתִיב וְהֶבִיאֲךָ י֙י אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָֽרְשׁוּ אֲבוֹתֶיךָ וִירִשְׁתָּהּ. הִקִּישׁ יְרוּשָֽׁתְךָ לִירוּשַׁת אֲבוֹתֶיךָ. מַה יְרוּשַׁת אֲבֹתֶיךָ מִדְּבַר תּוֹרָה. אַף יְרוּשָֽׁתְךָ מִדְּבַר תּוֹרָה. וְהֵטִיבְךָ וְהִרְבְּךָ מֵאֲבוֹתֶיךָ. פְּטוּרִין הָיוּ וְנִתְחַייְבוּ. וְאַתֶּם פְּטוּרִין הָייִתֶם וְנִתְחַייַבְתֶּם. אֲבוֹתֶיךָ לֹא הָיָה עֲלֵיהֶם עוֹל מַלְכוּת. וְאַתֶּם אַף עַל פִּי שֶׁיֵּשׁ עֲלֵיכֶם עוֹל מַלְכוּת. אֲבוֹתֶיךָ לֹא נִתְחַייְבוּ אֶלָּא לְאַחַר אַרְבַּע עֶשְׂרֵה שָׁנָה. שֶׁבַע שֶׁכִּיבְּשׁוּ וְשֶׁבַע שְׁחִילְּקוּ. אֲבָל אַתֶּם רִאשׁוֹן רִאשׁוֹן קוֹנֵה וּמִתְחַייֵב. If it is so, they should have been freed once they were redeemed. It is written (Nehemiah.8.17">Neh. 8:17): “All the congregation coming from captivity … since the days of Joshua bin Nun.” Why Joshua? Rebbi Hillel, the son of Samuel ben Naḥmani: The verse damaged the reputation of the just person in his grave for the reputation of the just person in his time; it compares their coming in the days of Ezra to the coming in the days of Joshua. As at the coming in the days of Joshua they had been free and became obligated, also at the coming in the days of Ezra they had been free and became obligated. How did they become obligated? Rebbi Yose ben Ḥanina said, they became obligated by the words of the Torah; that is what is written (Deuteronomy.30.5">Deut. 30:5): “The Eternal, your God, will bring you to the Land that your fathers inherited and you will inherit it.” Just as the inheritance of your fathers was by the words of the Torah, so your inheritance is by the words of the Torah. “He will be good to you and give increase to you more than to your forefathers.” Your fathers had been free and became obligated, also you had been free and became obligated. On your fathers there was no yoke of government, but you [are obligated] even though there is on you the yoke of government. Your fathers did become obligated only after fourteen years, seven they conquered and seven they distributed, but you became obligated [immediately when you entered. Your fathers did become obligated only after they had acquired all, but you become obligated]642The Genizah text shows that this argument from Ševi‘it belongs to the text here also. The text here is an abbreviation of the original from Ševi‘it. for every single piece at the moment you acquire it.
אָמַר רִבִּי אֶלְעָזָר. מֵאֵילֵיהֶן קִיבְּלוּ עֲלֵיהֶן אֶת הַמַּעְשְׂרוֹת. מַה טַעַם וּבְכָל־זֹאת אֲנַחְנוּ כוֹרְתִים אֲמָנָה וְחוֹתְמִים. מַה מְקַייֵם רִבִּי לָֽעְזָר וְאֶת בְּכוֹרוֹת בְּקָרֵינוּ וְצֹאנֵינוּ. מִכֵּיוָן שִׁקִּיבְּלוּ עֲלֵיהֶן דְּבָרִים שֶׁלֹּא הָיוּ חַייָבִין עֲלֵיהֶם אֲפִילוּ דְּבָרִים שֶׁהֵן חַייָבִין הֶעֱלָה עֲלֵיהֶם הַמָּקוֹם כְּאִילּוּ מֵאֵילֵיהֶם קִיבְּלוּ עֲלֵיהֶם. Rebbi Eleazar said, they accepted the tithes voluntarily. What is the reason? (Nehemiah.10.1">Neh. 10:1) “In view of all this, we execute a contract and sign.” How does Rebbi Eleazar uphold (10:37): “The first-born of our cattle and flock”? Since they accepted upon themselves matters they were not obligated for, even matters they were obligated for the Omnipresent credited to them as if they were accepted voluntarily.
מַה מְקַייֵם רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה וּבְכָל־זֹאת אֲנַחְנוּ כוֹרְתִים אֲמָנָה וְחוֹתְמִים. מִכֵּיוָן שִׁקִּיבְּלוּ עֲלֵיהֶן בְּסֵבֶר פָּנִים יָפוֹת הֶעֱלָה עֲלֵיהֶן הַמָּקוֹם כְּאִילּוּ מֵאֵילֵיהֶן קִיבְּלוּ עֲלֵיהֶן אֶת הַמַּעְשְׂרוֹת. מַה מְקַייֵם רִבִּי לָֽעְזָר מֵאֲבוֹתֶיךָ. פָּתַר לָהּ לְעָתִיד לָבוֹא. דְּאָמַר רִבִּי חֶלְבּוֹ שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. אֲבוֹתֶיךָ יָֽרְשׁוּ אֶרֶץ שִׁבְעָה עַמְמִים. וְאַתֶּם עֲתִידִין לִירֵשׁ אֶרֶץ שֶׁלְּעֶשֶׂר עַמְמִים. תְּלָתֵי אֲחַרָנִייָתָא אִילֵּין אִינּוּן אֶת הַקֵּינִי וְאֶת הַקְּנִיזִי וְאֶת הַקַּדְמוֹנִי. רִבִּי יוּדָה אָמַר. שַׁלְמַאָה שַׁכְייָה נַבָּטַייָה. רִבִּי שִׁמְעוֹן אָמַר אַסִּיָּא וְאִסְטטיָּה וְדַרְמֶשֶׂק. רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר אַסִּייָא וְקַרְתִּיגֵנִה וְתוֹרְקִי. רִבִּי אוֹמֵר אֱדוֹם וּמוֹאַב וְרֵאשִׁית בְּנֵי עַמּוֹן. מֵאֲבוֹתֶיךָ. אֲבוֹתֶיךָ אַף עַל פִּי שֶׁנִּגְאֲלוּ חָֽזְרוּ וְנִשְׁתַּעְבְּדוּ. אֲבָל אַתֶּם מִשֶּׁאַתֶּם נִגְאָלִין עוֹד אֵין אַתֶּם מִשְׁתַּעְבְּדִין. מַה טַעֲמָא. שַׁאֲלוּ נָא וּרְאוּ אִם יוֹלֵד זָכָר. כְּשֵׁם שֶׁאֵין זָכָר יוֹלֵד כָּךְ אַתֶּם מִשֶּׁאַתֶּם נִגְאָלִין אֵין אַתֶּם מִשְׁתַּעְבְּדִין. How does Rebbi Yose bar Ḥanina explain “In view of all this, we execute a contract and sign”? Since they accepted [the obligations] with good grace, the verse credits it to them as if they had accepted it voluntarily. How does Rebbi Eleazar explain “more than your forefathers?” He explains it for the future since Rebbi Ḥelbo, Simeon bar Abba said in the name of Rebbi Joḥanan: Your forefathers inherited the land of seven peoples, but you will in the future inherit the land of ten peoples. The three others are (Genesis.15.19">Gen. 15:19) “the Qenites, the Qenizites and the Qadmonites.” Rebbi Jehudah said, [these are] Arabia, Salmaia and Nabataea. Rebbi Simeon says, Asia, Spain, and Damascus. Rebbi Eliezer ben Jacob says, Asia, Cartagena, and Thrace. Rebbi says, Edom, Moab, and the best of Ammon. “More than your forefathers”: Your forefathers, even though they were redeemed, were later subjugated again. But you when you are redeemed will not be subjugated again. What is the reason? (Jeremiah.30.6">Jer. 30:6) “Inquire and see whether a male gives birth.” Just as a male cannot give birth so you, after you are redeemed, will not be subjugated again.
חוּץ מִן הָעָרְלָה וּמִן הַכִּלְאַיִם. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַף הֶחָדָשׁ. מָה טַעֲמָא דְּרִבִּי אֱלִיעֶזֶר. בְּכָל־מוֹשְׁבוֹתֵיכֶם. בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ. מָה מְקַייְמִין רַבָּנִן בְּכָל־מוּשְׁבוֹתֵיכֶם. בֶּחָדָשׁ שֶׁבּוֹ שֶׁיָּצָא לְחוּצָה לָאָרֶץ. רִבִּי יוֹנָה בְעָה. וְלָמָּה לֹא תַנִּינָן. אַף הַחַלָּה. אָמַר לֵיהּ רִבִּי יוֹסֵי. לֹא תִנִּינָן אֶלָּא דְבָרִים שֶׁנּוֹהֲגִין בְּיִשְׂרָאֵל וְנוֹהֲגִין בַּגּוֹיִם. וְחַלָּה נוֹהֶגֶת בְּיִשְׂרָאֵל וְאֵינָהּ נוֹהֶגֶת בַּגּוֹיִם. מַה טַעַם. רֵאשִׁית עֲרִיסוֹתֵיכֶם. וְלֹא שֶׁלְגּוֹיִם. 643This text is from ‘Orlah 3:8 (62b, line 37) (ל); Notes 158–160.“Rebbi Eliezer says, also new grain.” What is the reason of Rebbi Eliezer? (Leviticus.23.14">Lev. 23:14) “In all your dwelling places,” both inside and outside the Land. How do the rabbis explain the reason of Rebbi Eliezer, “in all your dwelling places”? New grain from here which was exported. Rebbi Jonah asked: Why did we not state ḥallah with these? Rebbi Yose said to him, our Mishnah only deals with something which applies to Israel and the Gentiles. But ḥallah only applies to Israel, not to Gentiles. What is the reason? (Numbers.15.20">Num. 15:20): The first of your dough,” not of Gentiles.