משנה: הָאוֹמֵר לַחֲבֵירוֹ הֵילָךְ אִיסָּר זֶה בְּעֶשְׂרִים תְּאֵינִים שֶׁאָבוֹר לִי בּוֹרֵר וְאוֹכֵל. בְּאֶשְׁכּוֹל שֶׁאָבוֹר לִי מְגַרְגֵּר וְאוֹכֵל. בְּרִימּוֹן שֶׁאָבוֹר לִי פּוֹרֵט וְאוֹכֵל. בַּאֲבַטִּיחַ שֶׁאָבוֹר לִי סוֹפֵת וְאוֹכֵל. אֲבָל אִם אֲמַר לוֹ בְּעֶשְׂרִים תְּאֵינִים אֵילּוּ בִּשְׁנֵי אֶשְׁכּוֹלוֹת אֶילּוּ בִּשְׁנֵי רִימּוֹנִים אֵילּוּ בִּשְׁנֵי אֲבַטִּיחִים אֵילּוּ אוֹכֵל כְּדַרְכּוֹ וּפָטוּר מִפְּנֵי שֶׁקָּנָה בִּמְחוּבָּר לַקַּרְקַע. הַשּׂוֹכֵר אֶת הַפּוֹעֵל לִקְצוֹת בִּתְאֵינִים אָמַר לוֹ עַל מְנָת שֶׁאוֹכַל תְּאֵינִים הוּא אוֹכֵל וּפָטוּר. עַל מְנָת שֶׁאוֹכַל אֲנִי וּבְנִי אוֹ שֶׁיֹּאכַל בְּנִי בִשְׂכָרִי הוּא אוֹכֵל וּפָטוּר וּבְנוֹ אוֹכֵל וְחַייָב. עַל מְנָת שֶׁאוֹכַל בִּשְׁעַת הַקְּצִיעָה וּלְאַחַר הַקְּצִיעָה. בִּשְׁעַת הַקְּצִיעָה אוֹכֵל וּפָטוּר לְאַחַר הַקְּצִיעָה אוֹכֵל וְחַייָב שֶׁאֵינוֹ אוֹכֵל מִן הַתּוֹרָה. זֶה הַכְּלָל הָאוֹכֵל מִן הַתּוֹרָה פָּטוּר וּשְׁאֵינוֹ אוֹכֵל מִן הַתּוֹרָה חַייָב. הָיָה עוֹשֶׂה בַּלְּבָסִים לֹא יֹאכַל בִּבְנוֹת שֶׁבַע. בִּבְנוֹת שֶׁבַע לֹא יֹאכַל בַּלְּבָסִים. אֲבָל מוֹנֵעַ הוּא אֶת עַצְמוֹ עַד שֶׁהוּא מַגִּיעַ לִמְקוֹם הַיָּפוֹת וְאוֹכֵל. הַמַּחֲלִיף עִם חֲבֵירוֹ זֶה לוֹכַל וְזֶה לוֹכַל. זֶה לִקְצוֹת וְזֶה לִקְצוֹת. זֶה לוֹכַל וְזֶה לִקְצוֹת חַייָב. רִבִּי יְהוּדָה אוֹמֵר הַמַּחֲלִיף לוֹכַל חַייָב וְלִקְצוֹת פָּטוּר. MISHNAH: If somebody says to another person, here take this as for twenty figs that I shall choose109In this entire Mishnah, the fruits are still on the tree or, in the case of the watermelon, on the ground connected to their roots. In the first scenario, the fruits are chosen after the deal is closed; they are bought and, since buying induces ṭevel, when harvested are subject to heave and tithes. In order to avoid the heave, it is necessary that they not be harvested. This means that only single berries may be plucked, not the entire bunch, not even two grapes together; small slices must be cut off the watermelon and be eaten when the watermelon still sits on the ground connected to its root; the entire watermelon will be eaten. In most cases, this means that heave and tithes cannot be avoided if the fruit is not specified at the time of the sale.
In the second case the sale was concluded when there was no possibility of an obligation of heave and tithes; it is as if somebody buys an entire field of standing grain; when he harvests he is in the place of the original farmer and his produce will become subject to heave and tithes only when it is brought to storage after full processing., he chooses and eats; for the bunch of grapes that I shall choose, he selects single grape berries and eats; for the pomegranate that I shall choose, he picks single kernels and eats; for the watermelon that I shall choose, he bites off and eats. But if he said, for these twenty figs, for these two bunches, for these two pomegranates, for these two watermelon, he eats as he is used to and he is free since he bought when it was still connected to the ground.
If somebody hires a worker to slice figs; if that one told him, on condition that I may eat from the figs, he eats and is free; on condition that I and my son will eat, or that my son may eat in lieu of my wages, he may eat and is free, and his son may eat but is obligated; on condition that I may eat while cutting and after cutting, while cutting he eats and is free, after cutting he eats and is obligated since he does not eat because of the Torah. That is the principle: He who eats because of the Torah is free113The agricultural worker is always permitted to eat from the produce he is harvesting or processing, Deuteronomy.23.25">Deut. 23:25,Deuteronomy.23.26">26. But after he is finished working he has no right to eat, nor has his son, unless he pays for the produce. But then he eats because of a commercial transaction and is obligated for heave and tithes.; if he does not eat because of the Torah he is obligated.
If he was working with lĕbāsîm134The Mishnah mss. have לבסים, .לובסים, לכסים, בלוסים, כלופסין These are cooking quality figs irrespective of the strain, cf. Arabic بَلَس balas “cooking dates”. he should not eat benôt ševa‘135Light green delicacy figs. Since these two qualities are distinct for commercial purposes, they are distinct for the laborer. and vice-versa. But he may hold back until he reaches the place of good ones and eat there. If somebody switches with another person136Two tree owners; their barter is a commercial transaction and induces ṭevel. so that each one eats directly, or each one cuts137He prepares the figs to be dried into fig cakes. R. Jehudah holds that in this case the processing is not completed and a commercial transaction does not induce ṭevel, cf. Note 80., or one eats and one cuts, he is obligated. Rebbi Jehudah says, he who exchanges to eat is obligated, to cut is free.
הלכה: רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן מְגַרְגֵּר אַחַת אַחַת וְהוֹלֵךְ וְאוֹכֵל. אָמַר לֵיהּ רִבִּי חִייָה בַר װָא וְכֵן רִבִּי עֲבִיד. תַּנֵּי בְשֵׁם רִבִּי יוֹסֵי אֲבַטִּיחַ שֶׁסָּפַת בּוֹ אֲפִילוּ כָּל־שֶׁהוּא קְנָייוֹ. רִבִּי יוֹנָה בָּעֵי אַף בְּרִימּוֹן כֵּן. HALAKHAH: ‘110In the Leyden ms. and Venice print, this is the end of Halakhah 5. Rebbi Yose in the name of Rebbi Joḥanan: He plucks single berries111But never two together. and eats. Rebbi Ḥiyya bar Abba said, that is what my teacher did. It was stated in the name of Rebbi Yose: If he bit off the minutest amount from a watermelon, he acquired it. Rebbi Jonah asked, does this also hold for a pomegranate112The positive answer is too obvious to be noted since otherwise the fruit is lost.?
לָמָּה לִי עַל מְנָת אֲפִילוּ שֶׁלֹּא עַל מְנָת. רִבִּי אָבִין בְּשֵׁם רִבִּי שַׁמַּיי לָכֵן צְרִיכָה אֲפִילוּ אָמַר לוֹ עַל מְנָת. Why do I need “on condition”? Even without “on condition”114Since he eats by biblical decree, there is no need to stipulate.! Rebbi Avin in the name of Rebbi Shammai: It is necessary, even if he says “on condition”115The Mishnah does not state a condition, that the worker may only eat if he stipulates so, but a leniency: Even if the worker stipulates and it looks like a commercial transaction, that stipulation, being unnecessary, is being disregarded and he eats by biblical decree, not by buying. This naturally means that the worker must stay within the bounds of the biblical decree, whose details are explained in the following paragraphs, in order to remain free from heave and tithes.!
תַּמָּן תַּנִּינָן הָיָה עוֹשֶׂה בְּיָדָיו אֲבָל לֹא בְּרַגְלָיו. בְּרַגְלָיו אֲבָל לֹא בְּיָדָיו אֲפִילוּ עַל כְּתֵיפוֹ הֲרֵי זֶה יֹאכַל. וְתַנֵּי כֵן בְּיָדָו אוֹגֵד בְּרַגְלָיו מְקַמֵּץ. אֲפִילוּ עַל כְּתֵיפוֹ טוֹעֵן. רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה אוֹמֵר עַד שֶׁיַּעֲשֶׂה בְּיָדָיו וּבְרַגְלָיו וּבְגוּפוֹ כְּדַייִשׁ מַה דַייִשׁ שֶׁהוּא עוֹשֶׂה בְּיָדָיו וּבְרַגְלָיו וּבְגוּפוֹ אַף כָּל־דָּבָר שֶׁהוּא עוֹשֶׂה בְּיָדָיו וּבְרַגְלָיו וּבְגוּפוֹ. דַּייִשׁ מַה דַייִשׁ מְיוּחָד שֶׁהוּא בְּתָלוּשׁ אַף כָּל־שֶׁהוּא בְּתָלוּשׁ. יָצָא הַמְנַכֵּשׁ בְּשׁוּם וּבִבְצָלִים וְהַמְסַמֵּךְ בִּגְפָנִים וְהָעוֹדֵר תַּחַת הַזֵּתִים. דַּייִשׁ מַה דַייִשׁ מְיוּחָד שֶׁגִּידּוּלָיו מִן הָאָרֶץ אַף כָּל־דָּבָר שֶׁגִּידּוּלָיו מִן הָאָרֶץ. יָצָא הַחוֹלֵב וְהַמְגַבֵּן וְהַמְחַבֵּץ. דַּייַשׁ מַה דַייִשׁ מְיוּחָד דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ אַף כָּל־דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ. יָצָא הַבָּדֵיל בִּתְמָרִים וְהַמְפָרֵד בִּגְרוֹגְרוֹת וְהַיַּיִן מִשֶׁיִּקְפֶּה וְהַשֶּׁמֶן מִשֶּׁיֵּרֵד לְעוּקָה. דַּייִשׁ מַה דַייִשׁ מְיוּחָד שֶׁלֹּא בָּא לְזִיקַת הַמַּעְשְׂרוֹת. אַף כָּל־דָּבָר שֶׁלֹּא בָּא לְזִיקַת הַמַּעְשְׂרוֹת. יָצָא הַלָּשׁ וְהַמְקַטֵּף וְהָאוֹפֶה. There117Mishnah Baba Meẓiʻa 7:4., we have stated: “If he worked with his hands but not with his feet, with his feet but not with his hands, even on his shoulder, he eats.” We have stated about this, with his hands he makes bundles, with his feet he creates support, even on his shoulder he carries. “Rebbi Yose ben Rebbi Jehudah says, only if he works with his hands, feet, and body,” as in threshing where he works with his hands, feet, and body, so for anything he works with his hands, feet, and body. 118Threshing refers to Deuteronomy.25.4">Deut. 25:4: “You may not muzzle an ox while he is threshing.” This is discussed in the Yerushalmi (here and Baba Meẓiʻa 7:2, fol. 11b), the Babli Baba Meẓiʻa 89a, Sifry Deut. 287, and the Tosephta Baba Meẓiʻa 8:7. The Yerushalmi sources (Yerushalmi, Sifry, and part of the Tosephta) take “threshing” as the catch word; Babylonian sources (Babli and part of the Tosephta) refer to “an ox”. The Yerushalmi part of the Tosephta, a text lacking the rethorical formulas, is reproduced in Yerushalmi Baba Meẓi‘a7:2. The list of exclusions, without its justification, is Mishnah Baba Meẓi‘a7:2.
Tosephta 2:16 allows the workers to eat the onion or garlic plants which they remove for thinning. Threshing, just as threshing is particular in that it applies to plucked [grain], so for anything plucked. This excludes him who thins among garlic and onions, makes supports for vines, and weeds under an olive tree. Threshing, just as threshing is particular in that it applies to growth from the earth, so for anything growing from the earth. This excludes him who milks, makes cheese, or churns milk. Threshing, just as threshing is particular in that it does not apply after processing, so for anything not after processing. This excludes him who separates dates or dried figs119According to Rashi (Baba Meẓi‘a 89a) using an instrument., wine after it is fermented and olive oil when it descends into the vat. Threshing, just as threshing is particular in that it applies before the obligation of tithes, so for anything before the obligation of tithes120Babylonian sources add “the obligation of ḥallah”, referring to countries outside the Land. Since flour is not under the obligation of ḥallah as long as it is not kneaded as dough, the expression “before the obligation of” is shorthand for “anything not under the obligation at the start of work.” This applies also to the Yerushalmi version since the farmhand who turns threshed and winnowed grain into an orderly heap may eat from the grain even though at the end of his work the heap is subject to heave and tithes.. This excludes him who kneads dough, separates121Separates the dough into smaller loaves for baking., or bakes.
כְּתִיב כִּי תָבוֹא בְּקָמַת רֵעֶךָ. יָכוֹל בִּשְׁאָר כָּל־אָדָם הַכָּתוּב מְדַבֵּר. תַּלְמוּד לוֹמַר וְחֶרְמֵשׁ לֹא תָנִיף עַל קָמַת רֵעֶךָ. אֶת שֶׁיֵּשׁ לוֹ רְשׁוּת לְהָנִיף וְאֵי זֶה זֶה זֶה הַפּוֹעֵל. אִיסִּי בֶּן עֲקַבְיָה אוֹמֵר בִּשְׁאָר כָּל־אָדָם הַכָּתוּב מְדַבֵּר מַה תַלְמוּד לוֹמַר וְחֶרְמֵשׁ לֹא תָנִיף מִכָּאן שֶׁאֵין לוֹ רְשׁוּת לֶאֱכוֹל אֶלָּא בִּשְׁעַת הַנָּפַת מַגָּל. תַּנִּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר עַד אֵיכָן דִּיקְדְּקָה הַתּוֹרָה בְגֶזֶל שֶׁצְּרִיכָה לָדוּן בֵּין אָדָם לַחֲבֵירוֹ עַד כְּדֵי הַנָּפַת מַגָּל בְּתוֹךְ כֵּן גְּדוֹלָה מְלָאכָה שֶׁלֹּא חָרַב דּוֹר הַמַּבּוּל אֶלָּא מִפְּנֵי הַגֶּזֶל. וּפוֹעֵל עוֹשֶׂה בִּמְלַאכְתּוֹ וְאוֹכֵל וּפָטוּר מִן הַגֶּזֶל. 122Similar texts in Sifry Deut. 266, 267; Babli Baba Meẓi‘a 87b. It is written (Deuteronomy.23.26">Deut. 23:26): “If you come into your neighbor’s standing grain.” I could think that this means everybody; the verse says “do not swing a sickle over your neighbor’s standing grain,” he who has permission to swing a sickle, that means the laborer. Issy ben Aqabiah says, the verse speaks about everybody. Why does the verse say, “do not swing a sickle over your neighbor’s standing grain?” He has no right except at the time of swinging the sickle123It seems that Issy ben Aqabiah’s text is corrupt. The Rome text reads: אִיסִּי בֶּן עֲקַבְיָה אוֹמֵר בִּשְׁאָר כָּל־אָדָם הַכָּתוּב מְדַבֵּר מַה פּוֹעֵל יֵשׁ לוֹ רְשׁוּת לְהָנִיף אַתְּ אָמוּר וּשְׁאָר כָּל־בְּנֵי אָדָן שֶׁאֵין לָהֶם רְשׁוּת לְהָנִיף לֹא כָּל־שֶׁכֵּן מַה תַלְמוּד לוֹמַר וְחֶרְמֵשׁ לֹא תָנִיף מִכָּאן שֶׁאֵין לוֹ רְשׁוּת לֶאֱכוֹל אֶלָּא בִּשְׁעַת הַנָּפַת מַגָּל … “Issy ben Aqabiah says, the verse speaks about everybody. Since you speak about the laborer who has the right to swing the sickle, so much more other people who have no right to swing the sickle. The verse says ‘do not swing a sickle over your neighbor’s standing grain,’ he has no right except at the time of swinging the sickle.”
In this version, Issy ben Aqabiah agrees that only the laborer has the right to eat from the farmer’s harvest and only at harvest time; this is the position of Aqabiah ben Mehalalel, Midrash Haggadol Deut., ed. S. Fish (Jerusalem 1975) p. 533 = Midrash Tannaïm, ed. Hoffmann, p. 153.. It was stated124This baraita is not found in any other source.: Rebbi Simeon ben Ioḥai says, how far was the Torah careful about robbery that it judged between a human and his neighbor about a swing of the sickle! How great is labor, since the generation of the Flood was destroyed only because of robbery, but the laborer does his work, eats, and is free of any robbery!
כְּתִיב לֹא תַחְסוֹם שׁוֹר בְּדִישׁוֹ. אֵין לִי אֶלָּא שׁוֹר בְּתָלוּשׁ וְאָדָם בִּמְחוּבָּר אָדָם מַהוּ שֶׁיֹּאכַל בְּתָלוּשׁ. מַה אִם הַשּׁוֹר שֶׁאֵינוֹ אוֹכֵל בִּמְחוּבָּר הֲרֵי הוּא אוֹכֵל בְּתָלוּשׁ. אָדָם שֶׁהוּא אוֹכֵל בִּמְחוּבָּר אֵינוֹ דִין שֶׁיֹּאכַל בְּתָלוּשׁ. תַּלְמוּד לוֹמַר לֹא תַחְסוֹם שׁוֹר בְּדִישׁוֹ. שׁוֹר בְּלֹא תַחְסוֹם וְאֵין אָדָם בְּלֹא תַחְסוֹם. שׁוֹר מַהוּ שֶׁיֹּאכַל בִּמְחוּבָּר. מַה אָדָם שֶׁאֵינוֹ אוֹכֵל בְּתָלוּשׁ אוֹכֵל בִּמְחוּבָּר שׁוֹר שֶׁהוּא אוֹכֵל בְּתָלוּשׁ אֵינוֹ דִין שֶׁיֹּאכַל בִּמְחוּבָּר. אוֹ מַה כָּאן בְּלֹא תַחְסוֹם אַף כָּאן בְּלֹא תַחְסוֹם. תַּלְמוּד לוֹמַר לֹא תַחְסוֹם שׁוֹר בְּדִישׁוֹ. בְּדִישׁוֹ אֵין אַתְּ חוֹסְמוֹ. אֲבָל חוֹסְמוֹ אַתְּ בִּמְחוּבָּר לְקַרְקַע. 125A similar argument is in Babli Baba Meẓi‘a 88b. It is written (Deuteronomy.25.4">Deut. 25:4): “Do not muzzle an ox while he is threshing.” Is there only an ox in the cut and a human in the standing126Only cut grain can be threshed, so the ox certainly eats from cut grain when threshing. Since it was established that the laborer may eat during the harvest, there is no reason to require that he eat only from the ears already cut. Therefore, he certainly may eat from cut grain on condition that some be still standing; Bava Metzia 7:2:1" href="/Jerusalem_Talmud_Bava_Metzia.7.2.1">Mishnah Baba Meẓi‘a7:2.? May a human eat from the cut127After the harvest has been completed.? If an ox which does not eat from the standing may eat from the cut, a human who may eat from the standing should a fortiori be able to eat from the cut. The verse says, “do not muzzle an ox while he is threshing.” To an ox applies “do not muzzle”; to a human “do not muzzle” does not apply. May an ox eat from the standing128May an ox be muzzled working the field?? If a human who does not eat from the cut may eat from the standing, an ox which may eat from the cut should a fortiori be able to eat from the standing. This means, if “do not muzzle” applies to one case, it also should apply to the other. The verse says, “do not muzzle an ox while he is threshing.” You may not muzzle him when he is threshing but you may muzzle him for what is standing on the ground.
מִיכָּן אָֽמְרוּ קוֹצֵץ הוּא אָדָם עַל יְדֵי עַצְמוֹ עַל יְדֵי בְנוֹ וּבִתּוֹ הַגְּדוֹלִים וְעַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הַגְּדוֹלִים וְעַל יְדֵי אִשְׁתּוֹ מִפְּנֵי שֶׁיֵּשׁ בָּהֶן דַּעַת. אֲבָל אֵינוֹ קוֹצֵץ לֹא עַל יְדֵי בְנוֹ וּבִתּוֹ הַקְּטָנִים וְלֹא עַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הַקְּטָנִים וְלֹא עַל יְדֵי בְהֶמְתּוֹ מִפְּנֵי שֶׁאֵין בָּהֶם דַּעַת. From here129The Mishnah which states that a laborer can sign away his right to eat from the harvest for a financial consideration. Then he can also hire out his adult children or slaves without right to eat for additional payment. If he would sell himself as a Hebrew slave (assuming that the Jubilee laws are in effect, cf. Ševiït 1:1, Note 7), he could stipulate in exchange for a lump sum payment that his wife would not be supported by his master. they said, 130Mishnah Baba Meẓi‘a 7:6. That Mishnah is not discussed in either Talmud.“a person may renounce for himself, his adult son or daughter, or his adult male or female slave, or his wife, because they have a mind. But he may not renounce for his minor son or daughter, or his minor male or female slave, or his animal131He cannot rent out his animal for threshing and stipulate that it may be muzzled., because they have no mind.”
לֹא צְרִיכָא הָאוֹכֵל מִן הַתּוֹרָה יְהֵא חַייָב. אָמַר רִבִּי יוֹנָה הַתּוֹרָה פָֽטְרָה אוֹתוֹ. He who eats by biblical decree, should he not be obligated132Since the laborer may not from the harvest as the result of a contract between himself and the farmer, did he not acquire the right to eat by executing the contract (even if oral) and should he not be treated as buyer of the fruit he is eating and be obligated for heave and tithes?? Rebbi Jonah said, the Torah freed him133Since the verses treat his eating as integral part of the harvest, the (rabbinic) obligation of a buyer cannot be applied here..
תַּמָּן תַּנִּינָן הָיָה עוֹשֶׂה בִּתְאֵנִים לֹא יֹאכַל בַּעֲנָבִים. בַּעֲנָבִים לֹא יֹאכַל בִּתְאֵנִים. וְתַנֵּי עֲלָהּ הָיָה עוֹשֶׂה בְּיִיחוּר זֶה לֹא יֹאכַל בְּיִיחוּר אַחֵר. וְתַנִּינָן הָיָה עוֹשֶׂה בִּכְלוֹסִין לֹא יֹאכַל בִּבְנוֹת שֶׁבַע. בִּבְנוֹת שֶׁבַע לֹא יֹאכַל בִּכְלוֹסִין לֹא כֵן צְרִיכָה אֲפִילוּ שְׁתֵּיהֶן בְּיִיחוּר אֶחָד. There138Bava Metzia 7:2:1" href="/Jerusalem_Talmud_Bava_Metzia.7.2.1">Mishnah Baba Meẓi‘a 7:4., we have stated: “When he is working on figs he should not eat grapes, on grapes he should not eat figs.” On that, we stated: If he is working on one branch, he should not eat from another branch139The Babli, Baba Meẓi‘a 91b, only notes that if he is working on one vine, he should not eat from another vine.. Also, we have stated: “When he is working with lĕbāsîm he should not eat benôt ševa‘ and vice-versa.” This is needed, even if both are on the same branch.
כְּתִיב כִּי תָבֹא בְּכֶרֶם רֵעֶךָ. יָכוֹל בִּשְׁאָר כָּל־הָאָדָם הַכָּתוּב מְדַבֵּר תַּלמוּד לוֹמַר וְאֶל כֶּלְיְיךָ לֹא תִתֵּן. אֲבָל נוֹתֵן אַתְּ לְכֵילָיו שֶׁל חֲבֵירָךְ. וְאֵי זֶה זֶה זֶה הַפּוֹעֵל. וְאָכַלְתָּ עֲנָבִים. וְכִי אֵין אָנוּ יוֹדְעִין שֶׁאֵין בְּכֶרֶם לוֹכַל אֶלָּא עֲנָבִים. מַה תַּלמוּד לוֹמַר וְאָכַלְתָּ עֲנָבִים. אֶלָּא מִיכָּן שֶׁאִם הָיָה עוֹשֶׂה בִּתְאֵנִים לֹא יֹאכַל בַּעֲנָבִים. בַּעֲנָבִים לֹא יֹאכַל בִּתְאֵנִים. כְּנַפְשְׁךָ. כָּל־דָּבָר שֶׁהַיֶּצֶר תָּאֵב. כְּנַפְשְׁךָ כָּל־דָּבָר שֶׁהוּא פָטוּר מִן הַמַּעְשְׂרוֹת. מַה אַתְּ אוֹכֵל וּפָטוּר אַף פּוֹעֵל אוֹכֵל וּפָטוּר. כְּנַפְשְׁךָ מִיכָּן שֶׁלֹּא יֹאכַל הַפּוֹעֵל יוֹתֵר עַל שְׂכָרוֹ. מִיכָּן הָיָה רִבִּי אֶלְעָזָר חִסְמָא אוֹמֵר לֹא יֹאכַל הַפּוֹעֵל יוֹתֵר עַל שְׂכָרוֹ וַחֲכָמִים מַתִּירִין. מְנַיִין שֶׁנַּפְשׁוֹ קְרוּיָה שְׂכָרוֹ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה נֶאֱמַר כָּאן נַפְשׁוֹ וְנֶאֱמַר לְהַלָּן נַפְשׁוֹ דִּכְתִיב וְאֵלָיו הוּא נוֹשֵׂא אֵת נַפְשׁוֹ. מַה נַפְשׁוֹ הָאֲמוּרָה לְהַלָּן שְׂכָרוֹ אָף כָּאן שְׂכָרוֹ. שָׂבְעֶךָ. שֶׁלֹּא יְהֵא אוֹכֵל וּמֵקִיא. שָׂבְעֶךָ שֶׁלֹּא יְהֵא מְקַלֵּף בִּתְאֵנִים וּמְצַמֵּץ בָּעֲנָבִים. 142A different text with similar meaning in Sifry Deut. 266; a different baraita Babli Baba Meẓi‘a 87b. It is written (Deuteronomy.23.25">Deut. 23:25): “If you come into your neighbor’s vineyard143The verse reads: If you come into your neighbor’s vineyard you may eat grapes to all your soul’s desire until you are satiated, but do not put anything into your own vessel..” I could think that this means everybody; the verse says: “Do not put into your own vessel,” but you may put into somebody else’s vessel. Who is this? This is the laborer144Who harvests into the farmer’s vessel.. “You may eat grapes.” Do we not know that in a vineyard there is nothing to eat but grapes? Why does the verse say, you may eat grapes145What is the practical difference between “you may eat in the vineyard” and “you may eat grapes in the vineyard”? The same argument Yerushalmi Bava Metzia 7:3:2" href="/Jerusalem_Talmud_Bava_Metzia.7.3.2">Baba Meẓi‘a 7:5.? From here [it follows] that if he works fig trees he cannot eat grapes, vines he cannot eat figs. “All your soul’s desire,” all that your inclination may be. “All your soul’s desire,” anything that is free from tithes. What you eat without obligation also the laborer may eat without obligation146This and the following parallel argument refer כנפשך to the employer’s soul and desire, not the laborer’s. This interpretation is also in all parallel sources.. “All your soul’s desire,” from here that the laborer should not eat more than the value of his wages. From here did Rebbi Eleazar Ḥisma147A Tanna of the third generation, student of R. Joshua in the Academy of Jabneh. His statement is in Bava Metzia 7:2:1" href="/Jerusalem_Talmud_Bava_Metzia.7.2.1">Mishnah Baba Meẓi‘a 7:4, Tosephta Baba Meẓi‘a8:8. deduce that the laborer should not eat more than the value of his wages, but the Sages permit it. From where that his wages are called his soul? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina, it says here “his soul” and it says at another place “his soul” as it is written (Deuteronomy.24.15">Deut. 24:15): “For that he carries his soul.” Just as “his soul” there means his wages, so here “his soul” means his wages. “Until you are satiated,” that he should not eat and vomit148He should not induce vomiting to free his stomach for more food.. “Until you are satiated,” that he should not peel figs or suck out grapes149Tosephta Baba Meẓi‘a 8:8. The laborer has to eat all that is edible..
רַַשַּׁאִין הַפּוֹעֲלִין לְטַבֵּל פִּתָּן בְּצִיר בִּשְׁבִיל שֶׁיֹּאכְלוּ עֲנָבִים הַרְבֶּה. רַשַּׁאי בַּעַל הַבַּיִת לְהַשְׁקוֹתָן יַיִן בִּשְׁבִיל שֶׁלֹּא יֹאכְלוּ עֲנָבִים הַרְבֶּה. רַשַּׁאי בַּעַל הַפָּרָה לְהַרְעִיבָהּ בַּלַּיְלָה בִּשְׁבִיל שֶׁתֹּאכַל הַרְבֶּה בְּשָׁעָה שֶׁהִיא דָשָׁה. רַשַּׁאי בַּעַל הַבַּיִת לְהַאֲכִילָהּ פְּקִיעֵי עָמִיר בִּשְׁבִיל שֶׁלֹּא תֹאכַל הַרְבֶּה בְּשָׁעָה שֶׁהִיא דָשָׁה. רִבִּי אַבָּהוּ אָמַר הַתְרִיגוּ לַבְּהֵמִין. רִבִּי חֲנַנְיָה מֵייכְלוֹן דְּבֵילָה. רִבִּי מָנָא מֵיכְלוֹן אִיסְטָפֻנִינֵי. 151Tosephta Baba Meẓi‘a 8:3,4; Babli Baba Meẓi‘a 89a, 90b.“The laborers are permitted to dip their bread in sauce so they should eat more grapes. The employer is permitted to give them wine to drink so they should eat less grapes. The owner of a cow is permitted to starve her through the night so she should eat much while threshing. The employer is permitted to feed her bundles of straw so she should not eat much while threshing.” Rebbi Abbahu said, give citrus to the animals! Rebbi Ḥanania fed them fig cake. Rebbi Mana fed them carrots152Cf. Demay 2, Note 63..
תַּנֵּי רִבִּי חִייָה אוֹכֵל פּוֹעֵל אֶשְׁכּוֹל רִאשׁוֹן. תַּנֵּי אֶשְׁכּוֹל אַחֲרוֹן. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי הִילָא נְתָנוֹ לְסַל אָסוּר. אָמַר רִבִּי יוֹסֵי לֹא כֵן צְרִיכָה בְּשֶׁהָיָה הוּא בוֹצֵר וְאַחֵר מוֹלִִיךְ. אֲבָל אִם הָיָה הוּא בוֹצֵר הוּא מוֹלִיךְ בִּתְחִילָּה אוֹכֵל מִשּׁוּם הִילְכוֹת מְדִינָה. וְלִבְסוֹף אוֹכֵל מִשּׁוּם הַפּוֹעֲלִין אוֹכְלִין בַּהֲלִיכָתָן מֵאוּמָן לְאוּמָן. וּבַחֲזִירָתָן לְגַת וּבַחֲמוֹר שֶׁתְּהֵא פוֹרֶקֶת. Rebbi Ḥiyya stated: The laborer may eat the first bunch of grapes153Even before he harvested one bunch for his employer. A similar text in Tosephta Baba Meẓi‘a 8:8. Therefore, R. Ḥiyya is R. Ḥiyya the elder.. It was stated, the last bunch. Rebbi Samuel in the name of Rebbi Hila: If he put it in the basket it is forbidden. Rebbi Yose said, that needs to be said if he harvests and another transports154In that case, his work on the bunch is finished the moment it is put into the basket; it no longer is his harvest.. But if he harvests and transports originally155From one vine to the next or to the winepress. he eats because of local usage156Not by biblical decree. Therefore, this rule is valid only where it is included in the standard labor contract by local custom.. At the end he eats because of “157Bava Metzia 7:3:1" href="/Jerusalem_Talmud_Bava_Metzia.7.3.1">Mishnah Baba Meẓi‘a 7:5. This rule is justified in the Babli (Baba Meẓi‘a 91b) as being in the employer’s interest, so that the laborers are free to work when they arrive at the next row. This means that this rule also may be modified according to local custom. the laborers eat when they go from one row to the next and when they return to the winepress, and the donkey158If an animal carries food and if it can turn its head and eat from it, one is forbidden by biblical law to prevent it from eating. until it is unloaded.”
תַּנֵּי מַעֲרִים אָדָם עַל פּוֹעֲלָיו לִהְיוֹת אוֹכְלִין תֵּשַׁע וְקוֹצִין אַחַת. אִית תַּנָּיֵי תַנֵּי קוֹצִין תֵּשַׁע וְאוֹכְלִין אַחַת. נִיחָא אוֹכְלִין תֵּשַׁע וְקוֹצִין אַחַת. קוֹצִין תֵּשַׁע וְאוֹכְלִין אַחַת. אָמַר רִבִּי אָבִין שֶׁלֹּא תֹאמַר יֵעָשֶׂה כִּלְאַחַר גְּמַר מְלָאכָה וִיהֵא חַייָב. It was stated: A person may use a trick so his workers will eat ten and cut one159Explanation of R. Eliahu Fulda: If somebody wants to give figs to another person he employs him pro forma. Then the other may eat as much as he likes without tithing as long as he cuts a fig from the tree, i. e., harvests something for the giver.. Some Tannaïm stated: That they will cut ten and eat one. We understand “that they will eat ten and cut one.” But “that they will cut ten and eat one”160If the recipients perform real work, what is the trick?? Rebbi Abin said, that you should not say it is as if done after the end of their work, and it should be obligated161Since the other person is not a real laborer, without the trick it would be a gift which is subject to heave and tithes..
נִיחָא לֶאֱכֹל חַייָב לִקְצוֹת חַייָב. אָמַר רִבִּי לָֽעְזָר דְּרִבִּי מֵאִיר הִיא דְּרִבִּי מֵאִיר אָמַר מִקַּח טוֹבֵל בְּפֵירוֹת שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן. אָמַר רִבִּי לָֽעְזָר רִבִּי מֵאִיר וְרִבִּי לִיעֶזֶר שְׁנֵיהֶן אָֽמְרוּ דָבָר אֶחָד. כְּמָה דְּרִבִּי לִיעֶזֶר אָמַר תְּרוּמָה טוֹבֶלֶת בְּפֵירוֹת שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן. כֵּן רִבִּי מֵאִיר אָמַר מִקַּח טוֹבֵל בְּפֵירוֹת שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן. We understand that eating may be obligated, but should cutting be obligated? Rebbi Eleazar said, this is Rebbi Meïr’s since Rebbi Meïr says trade induces ṭevel in produce not completely processed162This paragraph refers back to the Mishnah which states that if people exchange their harvests they are obligated for tithes according to the Sages.. Rebbi Eleazar said, Rebbi Meïr and Rebbi Eliezer both said the same163It is not really the same. R. Eleazar proclaims that R. Eliezer and R. Meïr will rule the same way in both cases.. As Rebbi Eliezer said, heave induces ṭevel in produce not completely processed so Rebbi Meïr said trade induces ṭevel in produce not completely processed.