משנה: עֵת שֶׁבָּאוּ אֲבוֹתֵינוּ לָאָרֶץ וּמָֽצְאוּ נָטוּעַ פָּטוּר. נָֽטְעוּ אַף עַל פִּי שֶׁלֹּא כִיבְּישׁוּ חַייָב. הַנּוֹטֵעַ לָרַבִּים חַייָב. רִבִּי יוּדָה פוֹטֵר. הַנּוֹטֵעַ בִּרְשׁוּת הָרַבִּים וְהַנָּכְרִי שֶׁנָּטַע וְהַגַּזְלָן שֶׁנָּטַע וְהַנּוֹטֵעַ בִּסְפִינָה וְהָעוֹלֶה מֵאֵילָיו חַייָב בְּעָרְלָה. MISHNAH: When our forefathers came into the Land, what they found planted was exempt. If they planted even though they had not yet conquered, it was obligated. If somebody plants for the benefit of the public49But on his private property., it is obligated; Rebbi Jehudah exempts50This is not discussed in the Yerushalmi. The Pesachim.23a">Babli (Pesaḥim 23a) explains that R. Jehudah concludes from Leviticus.19.21">Lev. 19:21, “it shall be like ‘foreskin’ for you (plural)” that the commandment is addressed to the individual; a communal obligation would require the collective.. If somebody plants on public property, the Non-Jew who planted51If he planted a tree in the Holy Land, its fruits are forbidden for Jews during the first three years. The other cases of the Mishnah are discussed in the Halakhah., the robber who planted, and he who plants on a ship, are obligated for ‘orlah.
הלכה: וּנְטַעתֶּם פְּרָט לְשֶׁנָּֽטְעוּ גוֹיִם עַד שֶלֹּא בָאוּ יִשְׂרָאֵל לָאָרֶץ. רִבִּי הוּנָא בְשֵׁם רִבִּי אַבָּא הָדָא אָֽמְרָה שׁוֹרֶשׁ פָּטוּר פּוֹטֵר. HALAKHAH: (Leviticus.19.21">Lev. 19:21) “When you plant,” this excludes what Gentiles planted before Israel came to the Land54Sifra Qedošim Parašah 3(2).. Rebbi Huna in the name of Rebbi Abba, this implies that an exempt root exempts55Since a tree planted a day before Israel crossed the Jordan is permanently exempt..
נָֽטְעוּ אַף עַל פִּי שֶׁלֹּא כִיבְּשׁוּ חַייָב. וּכְרִבִּי יִשְׁמָעֵאל דְּאָמַר כָּל־בִּיאוֹת הָאֲמוּרוֹת בַּתּוֹרָה לְאַחַר אַרְבַּע עֶשְׂרֵה שָׁנָה נֶאֱמָרוּ. שֶׁבַע שֶׁכִּיבְּשׁוּ וְשֶׁבַע שֶׁחִילְּקוּ. רִבִּי הִילָא בְשֵׁם רִבִּי לָֽעְזָר מוֹדֵי רִבִּי יִשְׁמָעֵאל בְּחַלָּה וּבְעָרְלָה. וְתַנֵּי כֵן כְּבוֹאֲכֶם לְפִי שֶׁשִּׁינֶּה הַכָּתוּב מַשְׁמָעוֹ שִׁינּוּ חֲכָמִים חִיּוּבוֹ. רִבִּי יוֹנָה בָּעֵי מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יִשְׁמָעֵאל תַּמָּן הוּא אָמַר הִיא הֲוָייָה הִיא הֲקָמָה הִיא שְׁבִירָה הִיא נְפִיצָה הִיא גְּאוּלָה הִיא פְדִייָה. וְהָכָא הוּא מְשַׁנֶּה בֵּין לִישָׁן לְלִישָׁן. “If they planted even though they had not yet conquered, it was obligated.” Following Rebbi Ismael who said all “comings”56Any command introduced by the words “it shall be when you come into the Land” applies only after the distribution of the Land to the tribes which by rabbinic tradition was 14 years after the crossing of the Jordan, cf. Seder Olam Chap. 11 (in the author’s edition, Northvale NJ 1998, Notes 3–5). Cf. Sheviit 6:1:3" href="/Jerusalem_Talmud_Sheviit.6.1.3">Ševi‘it 6, Note 10, Ḥallah 2:1, Note 12. The statement of R. Ismael is discussed at length in Kiddushin.37a-38a">Babli Qiddušin 37a–38a; it is also quoted in Sotah 7:4:2-9" href="/Jerusalem_Talmud_Sotah.7.4.2-9">Yerushalmi Soṭah 7:4 (fol. 21c), 9:1 (fol. 23c). said in the Torah refer to after 14 years, seven when they conquered and seven when they distributed? Rebbi Hila in the name of Rebbi Eleazar: Rebbi Ismael agrees in the cases of ḥallah and ‘orlah. It was also stated thus: (Numbers.15.18">Num. 15:18)57This argument, directly attributed to R. Ismael in Sifry Šelaḥ #110, applies only to ḥallah where the usual form כבאכם is used. The rules for ‘orlah start: וכי תבאו אל הארץ but it does not say וירשתם וישבתם בה “after you inherited and settled there.” This kind of argument is applicable only to the Babylonian version which insists not on “coming” but on “settling”. In Sifra (loc. cit. N. 53), the immediate obligation of ‘orlah after the crossing of the Jordan, whether planting was done by Jew or Gentile, is deduced from Leviticus.19.23">Lev. 19:23: “When you come into the Land and plant any food-tree.” “At your coming,” because the verse changed its language, the Sages changed58This seems to imply that Sadducee interpretation was different. the terms of obligation.” Rebbi Jonah asked: Rebbi Ismael is inconsistent. There, he says “being” and “getting” is the same59In the chapter on dedications, Leviticus.27.9">Lev. 27:9 ff., the redemption of a house is described by והיה לו “it shall be his”, whereas the redemption of a field is וקם לו “it shall be confirmed for him”. The rules are identical even though the expressions are different. The corresponding baraitot in Sifra Beḥuqqotai Pereq 10 are anonymous., “breaking” and “smashing” is the same60Two parallel synonymous expressions in Deuteronomy.12.3">Deut. 12:3. In this case, Sifry Deut. #61 disagrees and notes that “smashing” is more than “breaking”., “redemption” and “deliverance” is the same61Leviticus.27.28">Lev. 27:28,Leviticus.27.29">29; two parallel verses., and here he takes note of a change in expression!
נְטָעוֹ לָרַבִּים חַייָב. רִבִּי יוּדָה פוֹטֵר. מִחְלְפָה שִׁיטָּתִין דְּרַבָּנִין. תַּמָּן אִינּוּן אָֽמְרִין יְרוּשָׁלֵם וְחוּץ לָאָרֶץ אֵין מִיטָּמִין בִּנְגָעִין. וְהָכָא אִינּוּן אָֽמְרִין הָכֵין. תַּמָּן וּבָא אֲשֶׁר לוֹ הַבָּיִת. פְּרָט לִירוּשָׁלֵם שֶׁהִיא לְכָל־הַשְּׁבָטִים. בְּרַם הָכָא וּנְטַעְתֵּם מִכָּל־מָקוֹם. “If he planted for the public benefit, it is obligated; Rebbi Jehudah exempts”. The rabbis seem inconsistent. There62Mishnah Nega‘im 12:4; cf. Yoma.12a">Babli Yoma 12a., they say: “Jerusalem and outside the Land cannot become impure by skin disease,” but here, they say so63As explained in the next Note, Jerusalem is public property and any tree planted there should be exempt as planted for public use.! There (Leviticus.14.35">Lev. 14:35) “the owner of the house comes”64The actual verse referred to is Leviticus.14.34">Lev. 14:34: “I shall put skin disease on a house on the Land of your inheritance.” This excludes all houses in territory not distributed to the tribes; Jerusalem was conquered by David as capital not belonging to any particular tribe. Sifra Meẓora‘ Parašah 5 proves from the verse that (a) the rules did not apply before the distribution of the Land, (b) a house built on poles, not being a “house on the Land” is also not subject to the rules, (c) houses in Jerusalem (and certainly outside the Land) are excluded., excluding Jerusalem which was not distributed among the tribes. But here, (Leviticus.19.21">Lev. 19:21) “when you plant,” in any way.
מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. תַּמָּן הוּא אוֹמֵר אֲנִי לֹא שָׁמַעְתִּי אֶלָּא בֵּית הַמִּקְדָּשׁ. וְהָכָא הוּא אָמַר הָכֵין. תַּמָּן הוּא אָמַר אֲנִי לֹא שָׁמַעְתִּי אֶלָּא בֵּית הַמִּקְדָּשׁ שְׁמוּעָה אָֽמְרָהּ. בְּרַם הָכָא גַּרְמֵיהּ אָמַר. Rebbi Judah seems inconsistent. There65Sifra Meẓora‘ Parašah 5(5), Tosephta Nega‘im 6:1, Yoma.12a">Babli Yoma 12a, Megillah.26a">Megillah 26a, Baba Qama 82b; referring to the exemption from the laws of skin disease. he says, “I heard only the Temple,66Since Jerusalem itself is clearly part of the domain of the tribe of Benjamin (Joshua.18.16">Jos. 18:16), but the Temple Mount was bought by David with tax money (2S. 24:24, 1Chr. 21:25) and therefore became the property of the entire people.” and here he says so! There, he says “I heard only the Temple” as a tradition, here in his own name.
אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן תִּיפְתָּר כְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. דְּתַנֵּי רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשְּׁמוֹ הַנּוֹטֵעַ לָרַבִּים חַייָב בְּעָרְלָה. עָלָה מֵאֵילָיו פָּטוּר מִן הָעָרְלָה. הַנּוֹטֵעַ לָרַבִּים חַייָב בִּרְשׁוּת הָרַבִּים פָּטוּר. הַנּוֹטֵעַ לָרַבִּים חַייָב כְּנוֹטֵעַ בְּתוֹךְ שֶׁלּוֹ. לִרְשׁוּת הָרַבִּים פָּטוּר בְּשֶׁגָּזַל קַרְקַע. וְיֵשׁ קַרְקַע נִגְזָל. אָמַר רִבִּי הִילָא אַף עַל פִּי שׁאֵין קַרְקַע נִגְזָל יֵשׁ יִיאוּשׁ לְקַרְקַע. Rebbi Yose ben Rebbi Abun said, explain it following Rebbi Simeon ben Eleazar, as it was stated67Tosephta 1:2.: “Rebbi Simeon ben Eleazar says in his68R. Jehudah’s. R. Simeon ben Eleazar holds that the Mishnah misrepresents R. Jehudah’s position. name, if somebody plants for the public, it is obligated for ‘orlah. If it grew by itself69In the Tosephta: “If it grew by itself in the public domain.” it is exempt from ‘orlah.” 70This sentence, which has no parallel in the Tosephta, is probably part of R. Simeon ben Eleazar's baraita.If somebody plants for the public, it is obligated, in the public domain it is exempt. If somebody plants for the public, it is obligated as if he planted on his own property. In the public domain it is exempt, if he robbed real estate71If somebody took possession of real estate by force and the original owners gave up hope of recovery, the real estate is no longer in the possession of the original owners. It cannot be legally in the possession of the robber since real estate “cannot be robbed.” Therefore, the legal status of the parcel is that of public property.
Movables are acquired by a robber or thief; the robber or thief is required to pay (eventually with a fine added) for what he took. But real estate is not mentioned in the biblical laws of restitution. There also is no rabbinic provision of monetary restitution for real estate illegally taken since it is assumed that times of lawlessness in which real estate can be taken by force are relatively short and that with the return of civilized society, genuine claims of title can be regained in court.. Can real estate be robbed? Rebbi Hila said, even though real estate cannot be robbed, hope for recovery of real estate can be given up.
רִבִּי יֹאשִׁיָּה מַייְתֵי נְטִיעוֹת מֵחוּץ לָאָרֶץ בְּגוּשֵׁיהֶן וּנְצִיב לוֹן בָּאָרֶץ. רִבִּי יוֹנָה לְשָׂכְרוֹ שָׁנִים. רִבִּי יוֹסֵי לְשָׂכְרוֹ רְבָעִי. Rebbi Joshia brought saplings from outside the Land in their earth and planted them in the Land. Rebbi Jona, to gain the years72Since ‘orlah applies also outside the Land by tradition (Mishnah 3:9), by bringing the saplings in their earth he did not interrupt the years of ‘orlah.. Rebbi Yose, to gain the fourth year73The saplings were already three years old; R. Joshia brought them in their earth so they should not be subject to the requirement of redemption in the fourth year (Leviticus.19.24">Lev. 19:24, cf. Peah 7:5:1" href="/Jerusalem_Talmud_Peah.7.5.1">Peah 7, Note 99) which does never, even rabbinically, apply to trees planted outside the Land except vines..
תַּנֵּי גּוֹי שֶׁהִרְכִּיב אִילַן מַאֲכָל עַל גַּבֵּי אִילַן סְרָק אַף עַל פִּי שֶׁאֵין יִשְׂרָאֵל רַשַּׁאי לַעֲשׂוֹת כֵּן חַייָב בְּעָרְלָה. עָרְלָה מֵאֵימָתַי הוּא מוֹנֶה לוֹ מִשְׁעַת נְטִיעָתוֹ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר בִּלְבַד דְּבָרִים שֶׁהֵן בָּאִין בְּמַחֲשָׁבָה כְּגוֹן חָרוּבֵי צַלְמוֹנָה וְחָרוּבֵי גִידוֹדָה. אֲבָל עֲרָבָה כִּנְטוּעַ בָּאָרֶץ. רִבִּי יוֹחָנָן אָמַר אֲפִילוּ עֲרָבָה. וְהָתַנִּינָן אֵין נוֹטְעִין וְאֵין מַבְרִיכִין וְאֵין מַרְכִּיבִין עֶרֶב שְׁבִיעִית פָּחוֹת מִשְּׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה וְאִם נָטַע אוֹ הִבְרִיךְ אוֹ הִרְכִּיב יֵיעָקֵר. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דּוּ פָתַר לָהּ בָּעֲרָבָה נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן דּוּ אָמַר אֲפִילוּ עֲרָבָה לָמָּה לִי ייֵעָקֵר. שַׁנְייָא הִיא שֶׁהֵן מִתְאָחִין בַּשְּׁבִיעִית. וְהֵיי דָא אָמַר דָּא הַנּוֹטֵעַ וְהַמַּבְרִיךְ וְהַמַּרְכִּיב שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה עָֽלְתָה לוֹ שָׁנָה שְׁלֵימָה וּמוּתָּר לְקַייְמָהּ בִּשְׁבִיעִית פָּחוֹת מִשְּׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה לֹא עָֽלְתָה לוֹ שָׁנָה שְׁלֵימָה וְאָסוּר לְקַייְמוֹ בִשְׁבִיעִית. אֲבָל אָֽמְרוּ פֵּירוֹת נְטִיעָה זוֹ אֲסוּרִין עַד חֲמִשָּׁה עָשָׂר בִּשְׁבָט. תַּנֵּי רִבִּי יְהוֹשֻׁעַ אוֹנָיָא לֵית כָּאן מַרְכִּיב. אָמַר רִבִּי אַבָּא מָרִי אֲפִילוּ כְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לֵית כָּאן מַרְכִּיב לְשֶׁעָבַר הָא בַתְּחִילָּה לֹא. It was stated74In Tosephta 5: “If a Gentile grafted a food tree on a futile tree, one counts from the moment it was planted.” In this version, it is clear that the count starts with the planting of the futile tree, not the grafting of the fruit tree. The Tosephta was not known to the editors of the Yerushalmi.: “If a Gentile grafted a food-tree on a futile75A tree either without edible fruits or whose fruits are not generally objects of trade; cf. Kilayim 6:3:1" href="/Jerusalem_Talmud_Kilayim.6.3.1">Mishnah Kilaim6:6. tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it76The futile stem. is planted. Rebbi Simeon ben Laqish said, only those for which intent is important77Trees whose fruits are usually considered animal feed and only the intent of the grower can give them the status of human food.; for example carob trees from Ẓalmon or Gidud78These places and the kinds of carob referred to have not been identified.; but on a willow79“Willow” is taken as example of a tree whose fruits are neither human food nor animal feed. it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state80Mishnah Ševi‘it 2:6; Note 42. “Sinking” is bending a branch down to the soil to have it grow roots.: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable81The forbidden graft is graft of a fruit tree on a willow.. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year82אחה is usually used for “invisible mending”. The two trees unite; this is forbidden agricultural activity in the Sabbatical. It has nothing to do with the rules of ‘orlah.. And that is what has been said, 83Tosephta Ševi‘it 2:3, Rosh Hashanah 1:6:3" href="/Jerusalem_Talmud_Rosh_Hashanah.1.6.3">Roš Haššanah 1:8; Sheviit 2:4:5" href="/Jerusalem_Talmud_Sheviit.2.4.5">Ševi‘it 2:6 (Notes 50–52), Rosh Hashanah 1:2:2-6" href="/Jerusalem_Talmud_Rosh_Hashanah.1.2.2-6">Roš Haššanah 1:2 (fol. 57a); Babli Roš Haššanah 9b. The Tosephta adds: “If it is ‘orlah it remains ‘orlah, fourth year remains fourth year [until the 15th of Ševaṭ.]”“If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono84An early Amora acting as “Tanna”, memorizing baraitot. stated: There is no “grafted” here85According to R. Joḥanan, grafting never creates a problem of ‘orlah.. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with86Since grafting a fruit tree on a fruitless tree is forbidden, the Tosephta cannot speak only about somebody coming to ask whether he might graft on a fruit tree before Roš Haššanah. But in that case, R. Simeon ben Laqish agrees that orlah is counted for the root tree. R. Simeon ben Laqish has not stated how he would rule if somebody grafted on a willow and only afterwards came to ask..
רִבִּי יִצְחָק בַּר חֲקוֹלָה בְּשֵׁם חִזְקִיָּה הַנּוֹטֵעַ בֶּעָצִיץ שֶׁאֵינוֹ נָקוּב חַייָב בְּעָרְלָה. רִבִּי יוֹסֵי אָמַר מִפְּנֵי שֶׁהַשָּׁרָשִׁין מְפַעְפְּעִין אוֹתוֹ. רִבִּי יוֹנָה מַפִּיק לִשְׁנָה כְּלֵי חֶרֶשׂ עוֹמֵד בִּפְנֵי שָׁרָשִׁין. רִבִּי יִרְמְיָה בָּעֵי נָטַע בּוֹ דְּלַעַת מֵאַחַר שֶׁהוּא כְּנָקוּב אֵצֶל הָאִילָן כְּנָקוּב הוּא אֵצֶל זְרָעִין. Rebbi Isaac bar Ḥaqola in the name of Ḥizqia: If somebody plants in a flower pot without a hole87In the Mishnah, “planting in a ship.” Since the ship in question must be in the Land, it is a small river boat, sometimes made of clay. Cf. Ḥallah2:2, that the ship is under the agricultural laws of the Land only if it touches the ground. The Tosephta (2–3) in ms. Erfurt has “exempt” for ship and pot without hole; the passage is missing in ms. Vienna., it is subject to ‘orlah. Rebbi Yose said, because the roots break through it88Tree roots cause clay pots to burst.. Rebbi Jonah uses the expression: Clay vessels withstand roots89Rebbi Jonah, a generation after R. Jeremiah, gives a negative answer to the latter’s question. Clay vessels withstand all roots except tree roots.. Rebbi Jeremiah asked: If he planted a gourd in it, since it is as if there were a hole for trees, is it like as if with a hole for vegetables?
רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי אִילָן שֶׁנְּטָעוֹ בְּתוֹךְ הַבָּיִת חַייָב בְּעָרְלָה וּפָטוּר מִן הַמַּעְשְׂרוֹת דִּכְתִיב עַשֵּׂר תְּעַשֵּׂר אֵת כָּל־תְּבוּאַת זַרְעֶךָ הַיּוֹצֵא הַשָּׂדֶה. וּבַשְּׁבִיעִית צְרִיכָה דִּכְתִיב וְשָֽׁבְתָה הָאָרֶץ שַׁבָּת לַיי֨. וּכְתִיב שָֽׂדְךָ לֹא תִזְרַע וְכַרְמְךָ לֹא תִזְמוֹר. Rebbi Joḥanan in the name of Rebbi Yannai: A tree planted inside a house is obligated for ‘orlah90Nowhere is “field” mentioned in the verses defining ‘orlah. but free from tithes since it is written (Deuteronomy.14.22">Deut. 14:22): “You shall certainly tithe all yield of your seeds which comes from the field.” For the Sabbatical it is problematic91Whether the Sabbatical restrictions apply to fruit-bearing house plants. since it is written (Leviticus.25.5">Lev. 25:5): “The Land shall celebrate a Sabbath for the Eternal.” And it is written (Leviticus.25.6">Lev. 25:6): “You shall not sow your field nor prune your vineyard.”