משנה: שְׁבִיעִית נִיתְּנָה לַאֲכִילָה וְלִשְׁתִּייָה וּלְסִיכָה לוֹכַל דָּבָר שֶׁדַּרְכּוֹ לוֹכַל וְלָסוּךְ דָּבָר שֶׁדַּרְכּוֹ לָסוּךְ וְלֹא יִסּוֹךְ יַיִן וְחוֹמֶץ אֲבָל סָךְ אֶת הַשֶּׁמֶן. וְכֵן בִּתְרוּמָה וּמַעֲשֵׂר שֵׁנִי. קַל מֵהֶן שְׁבִיעִית שֶׁנִּיתְּנָה לְהַדְלָקַת הַנֵּר. MISHNAH: Sabbatical produce is to be used for food, drink, and anointing; to eat everything commonly eaten, to anoint with what commonly is used for anointing. One should not anoint with wine or vinegar, but with olive oil. The same rules apply for heave and second tithe18First heave of which the heave of the tithe has been taken is totally profane in the hand of the Levite., except that the Sabbatical admits the additional leniency that its [oil] may be used for lighting19Pure heave of olive oil must be used for a Cohen’s family’s food or for anointing on a pure member of a Cohen’s family. If the oil becomes impure it must be destroyed by burning; impure heave is used as fuel and for that reason is called “oil for burning”. Hence, “heave” in this Mishnah means “pure heave”..
הלכה: כֵּיצַד לוֹכַל דָּבָר שֶׁדַּרְכּוֹ לוֹכַל אֵין מְחַייְבִין אוֹתוֹ לוֹכַל לֹא פַּת שֶׁעִיפְּשָׁה וְלֹא קְנוּבַת יֶרֶק וְלֹא תַּבְשִׁיל שֶׁנִּתְקַלְקֵל צוּרָתוֹ. וְכֵן הוּא שֶׁבִּיקֵּשׁ לוֹכַל תַּרְדִּין חַייִן אוֹ לַכּוּס חִיטִּין חַיּוֹת אֵין שׁוֹמְעִין לוֹ. כֵּיצַד לִשְׁתּוֹת דָּבָר שֶׁדַּרְכּוֹ לִשְׁתּוֹת. אֵין מְחַייְבִין אוֹתוֹ לִשְׁתּוֹת אֱנַיֹגָרוֹן וְלֹא אֵיקְסֻגָורֹין וְלֹא יַיִן וּשְׁמָרִים. הַחוֹשֵׁשׁ בְּשִׁינָּיו לֹא יְהֵא מְגַמֵּא חוֹמֶץ וּפוֹלֵט אֲבָל מְגַמֵּא הוּא וּמַבְלִעַ וּמְטַבֵּל כָּל־צוֹרְכּוֹ וְאֵינוֹ חוֹשֵׁשׁ. הַחוֹשֵׁשׁ גְּרוֹנוֹ לֹא יְעַרְעֶרֶנּוּ בְשֶׁמֶן אֲבָל נוֹתֵן הוּא שֶׁמֶן הַרְבֶּה לְתוֹךְ אֱנַיֹגָורֹין וְגוֹמֵא. HALAKHAH: What means “to eat everything commonly eaten”? “One does not oblige anybody to eat mouldy bread, or discarded leaves of vegetables, or spoiled food20Tosephta 6:2, in different order of items..” On the other hand, if somebody wants to eat raw beets21Definition of the Gaonim, Arukh, and Maimonides. In modern Hebrew: spinach. or chew raw wheat kernels one does not listen to him.What means “to drink everything one commonly drinks”22This clause is in only a few Mishnah mss. It is in Tosephta 6:1.? “23Tosephta 6:3, in different order. One does not oblige anybody to drink oily fish sauce24I. Löw defines as ἐλαιόγαρον, “olive oil with fish sauce” with change of the liquids n - l, which fits the spelling better than οἰνόγαρον (“fish in wine sauce”) given by earlier authors., or sour fish sauce25Greek ὀξύγαρον “fish sauce with vinegar”. The Tosephta reads סניגרון both here and in Terumot 9:10’, or wine with yeast. He who has a toothache should not sip vinegar and spit out but he may sip and swallow. He may dip his food in as much [vinegar] as he wants without second thoughts26Even if healthy people would not eat their food with as much vinegar.. He who has a throat ache should not gargle with oil but he may load fish sauce with oil and sip it.”
לֹא יִסּוֹךְ יַיִן וְחוֹמֶץ אֲבָל סָךְ הוּא אֶת הַשֶּׁמֶן. הַחוֹשֵׁשׁ אֶת רֹאשׁוֹ אוֹ שֶׁעָלוּ בוֹ חַטָּטִין סָךְ שֶׁמֶן אֲבָל לֹא יִסּוֹךְ יַיִן וְחוֹמֶץ. אֵין מְפַטְּמִין שֶׁמֶן שֶׁל שְׁבִיעִית אֲבָל לוֹקֵחַ הוּא שֶׁמֶן עֶרֶב שְׁבִיעִית וְאֵינוֹ חוֹשֵׁשׁ. רִבִּי אִימִּי סָבַר מֵימַר אֲפִילוּ מִן הֶחָשׁוּד. אָמַר לֵיהּ רִבִּי יוֹסֵי לא אָֽמְרוּ אֶלָּא בְּשֶׁאֵינוֹ יוֹדֵעַ אִם חָשׁוּד אִם אֵינוֹ חָשׁוּד. הָא דָּבָר בָּרִיא שֶׁהוּא חָשׁוּד אָסוּר. “One should not anoint with wine or vinegar, but with olive oil.”27Quote from the Mishnah. “If somebody has a headache or he has a scab, he may rub with oil but not with wine or vinegar.”28Tosephta 6:4: “If somebody has a headache or a scab, he may rub with oil but not with wine or vinegar since oil is commonly used for rubbing but wine and oil are not.” One does not use Sabbatical oil as base for perfumes but one may buy sweet oil29Perfumed oil, cf. Berakhot 8:5:3" href="/Jerusalem_Talmud_Berakhot.8.5.3">Berakhot 8:5, Note 109. before the Sabbatical without worry30It does not need a rabbinic endorsement that it was prepared with non-Sabbatical oil since it is denatured and cannot become edible again.. Rebbi Ammi thought, even from one who is suspect31A person suspected of illegal trading with Sabbatical produce.. Rebbi Assi32Reading יוסה for יוסי for chronological reasons. told him, they said that only if one does not know whether he is suspect or not. But if it is clear that he is suspect, it is forbidden.
מַהוּ לְפַטֵּם יַיִן שֶׁל שְׁבִיעִית. נִישְׁמְעִינָהּ מִן הָדָא קַל מֵהֶן שְׁבִיעִית שֶׁנִּיתְּנָה לְהַדְלָקַת הַנֵּר. הָדָא אָֽמְרָה שֶׁהוּא מוּתָּר. וְהָתַנֵּי אָסוּר. אָמַר רִבִּי אֶלְעָזָר דְּרִבִּי יְהוּדָה הִיא. דְּרִבִּי יְהוּדָה מַתִּיר מִפְּנֵי שֶׁהוּא מַשְׁבִּיחוֹ. May one spice Sabbatical wine? Let us hear from the following: “The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted33Mishnah Ma‘aser Šeni 2:1: “One may not use second tithe oil as base for perfume, one may not buy perfumed oil with second tithe money, but one may spice [second tithe] wine.” Since the rules of the Sabbatical are declared to be more lenient that those of heave and second tithe, what is permitted for second tithe a fortiori is permitted for the Sabbatical.. But did we not state34In some baraita not otherwise preserved. that it is forbidden? Rebbi Eleazar said, it is Rebbi Jehudah’s, since Rebbi Jehudah permits it because it enhances its value35Mishnah Terumot 11:1: “One does not cook wine of heave because this reduces its volume. Rebbi Jehudah permits it because it improves it.” If one may thicken wine by boiling (while it then loses its alcohol), one also may make spice wine from heave and, a fortiori, from Sabbatical wine..
קַל מֵהֶן שְׁבִיעִית שֶׁנִּיתְּנָה לְהַדְלָקַת הַנֵּר. וּתְרוּמָה לֹא נִתְּנָה לְהַדְלָקַת הַנֵּר. תְּרוּמָה טְמֵיאָה נִיתְּנָה לְהַדְלָקַת הַנֵּר. שְׁבִיעִית אֲפִילוּ טְהוֹרָה נִיתְּנָה לְהַדְלָקַת הַנֵּר. רִבִּי חִזְקִיָּה עָל מִסְחֵי יְהַב צְלוּחִיתָא לְזוֹסִימִי אוֹרִיָּירָא. אָמַר לֵיהּ אַעִיל לָהּ לִי לָאֲשׁוּנָא. אָמַר לֵיהּ לֵית אָסוּר. אָתָא שָׁאַל לְרִבִּי יִרְמְיָה. אָמַר לֵיהּ אָתָא וְאָמַר לֵיהּ לִמַּדְתָּנוּ וְתַנֵּי כֵן אֵין סָכִין שֶׁמֶן שֶׁל שְׁבִיעִית בַּמֶּרְחָץ אֲבָל סָךְ הוּא מִבְּחוּץ וְנִכְנַס. “The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted” May heave not be used for lighting? Impure heave may be used for lighting; even pure Sabbatical oil may be used for lighting. Rebbi Ḥizqiah went to the bath. He gave a flask to Zosimos the bath attendant; he said to him: bring that to the inner room38The heated inner room where everybody is naked and no holy things are permitted; cf. Berakhot pp. 185–186. for me. He said to him, is that not forbidden? He went to ask Rebbi Jeremiah. He said to him39Either this is dittography (as assumed by most commentators) or it means “he” (the messenger urgently dispatched by R. Ḥizqiah) “reported to him” (R. Ḥizqiah) that R. Jeremiah came and said that R. Ḥizqiah himself had taught … (פמי משה). This explanation is too ingenious to be correct., he came and said to him, you yourself taught us, and we stated so: One does not rub in Sabbatical oil in the bath house but he may rub it in outside and enter.
וְלֹא שֶׁמֶן שְׂרֵיפָה לֹא בְבָתֵּי כְּנֵיסִיּוֹת וְלֹא בְבָתֵּי מִדְרָשׁוֹת מִפְּנֵי בִּיזָּיוֹן קֳדָשִׁים. And oil for burning neither in synagogues nor in houses of study because of degradation of sacred things40R. Simson’s text reads: “Impure heave cannot be used for lighting in synagogues and houses of study.” This sentence cannot mean that impure heave can never be used for lighting in synagogues and houses of study since Mishnah Terumot 11:10 states explicitly that impure heave is used to illuminate synagogues and houses of study with permission by a Cohen. The statement must mean that such use represents degradation of holy things if done without explicit permission by a Cohen. The sentence cannot belong to the previous paragraph dealing with anointing since one never may anoint himself in a holy place..