משנה: הַמְּלַקֵּט עֲשָׂבִים לַחִים עַד שֶׁיָּבֵשׁ הַמָּתוֹק. וְהַמְגַּבֵּב בְּיָבֵשׁ עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִייָה. עֲלֵי קָנִים וַעֲלֵי גְפָנִים עַד שֶׁיִישְּׁרוּ מֵאֲבִיהֶן. וְהַמְגַּבֵּב יָבֵשׁ עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִייָה. וְרִבִּי עֲקִיבָה אוֹמֵר בְּכוּלָּם עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִייָה. כְּיוֹצֵא בוֹ הַמַּשְׂכִּיר בַּיִת לַחֲבֵירוֹ עַד הַגְּשָׁמִים עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִייָה. הַמּוֹדֵר הֲנָייָה מֵחֲבֵירוֹ עַד הַגְּשָׁמִים עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִייָה. עַד אֵימָתַי נִכְנָסִין עֲנִייִם לְפַרְדֵיסוֹת עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִייָה. עַד אֵימָתַי נֶהֱנִין וְשׂוֹרְפִין בַּתֶּבֶן וּבְקַשׁ שֶׁל שְׁבִיעִית עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִייָה. MISHNAH: One may pluck green grasses until the colocynth90Cf. Mishnah 3:1. dries up, and collect dry ones until the second rainfall91Cf. Peah 8:1" href="/Mishnah_Peah.8.1">Peah Mishnah 8:1, Note 3., leaves of reeds and vines until they fall off from their stems, and collect dry ones until the second rainfall. But Rebbi Aqiba says, all until the second rainfall.
Similarly, if one rents out a house until the rains, that is until the second rainfall. If somebody makes a vow not to have any profit from another person until the rains, that is until the second rainfall93This sentence is also in Nedarim 8:4:1" href="/Jerusalem_Talmud_Nedarim.8.4.1">Mishnah Nedarim 8:5; there Rabban Simeon ben Gamliel disagrees and lets the vow expire not at the actual onset of the rains but at the expected time of the second rainfall, the 23rd of Marḥeshwan.. Until when may the poor enter orchards? Until the second rainfall. Until when may one use and burn Sabbatical straw and chaff? Until the second rainfall.
הלכה: רִבִּי אָבִין בְּשֵׁם רִבִּי יוֹחָנָן לֵית כָּאן עֲלֵי קָנִים אֶלָּא עֲלֵי גְפָנִים. עֲלֵי קָנִים אֵין לָהֶן בִּיעוּר. וְתַנֵּי כֵן עֲלֵי קָנִים וְעֲלֵי הָאוֹג וַעֲלֵי חָרוּבִין אֵין לָהֶן בִּיעוּר מִפּנֵי שֶׁאֵין מִינָן כָּלָה. HALAKHAH: Rebbi Abin in the name of Rebbi Joḥanan: One does not have here leaves of reeds, only leaves of vines. Leaves of reeds do not have to be removed. We have stated thus92A different formulation is in Tosephta 5:6: “The stems of carob tree, thistles, sumac, laurel, and rice are not subject to removal, neither is money received for them.” It is necessary to state this since reeds, sumac, and carob are subject to peah.: Leaves of reeds, sumac, and carob tree have no removal because their kinds never disappear.
רִבִּי זְעִירָא בָּעֵי אָמַר עַד הַגֶּשֶׁם עַד שֶׁיֵּרֵד הַגֶּשֶׁם אֶחָד. Rebbi Zeïra investigated: If somebody said “until the rain”, until the first rain94In Nedarim.62b">Babli Nedarim 62b, R. Zeira declares that, while there is disagreement about the meaning of “until the rains”, “until the rain” in a vow means until the expected time of the first rainfall, the 7th of Marḥeshwan. This paragraph and the next are also in Nedarim 8:6 (fol. 41a). There, the language is: Rebbi Zeïra investigated: If somebody said “until the rain”, is he forbidden until the rain comes down a second time??
תַּמָּן תַּנִּינָן הָאוֹמֵר הֲרֵי עָלַי עֵצִים לֹא יִפְחוֹת מִשְּׁנֵי גִיזִירִין. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן אָמַר רִבִי בָּא בַר מָמָל בָּעֵי אָמַר הֲרֵי עָלַי עֵץ מֵבִיא גִיזֶר אֶחָד. אָמַר רִבִּי לִיעֶזֶר מַתְנִיתָא אָמַר כֵּן שֶׁזֶּה קָרְבָּן בִּפְנֵי עַצְמוֹ וְזֶה קָרְבָּן בִּפְנֵי עַצְמוֹ. דְּתַנִּינָן שְׁנַיִם בְּיָדָן שְׁנִֵי גִיזִירֵי עֵצִים. There95Mishnah Šeqalim 6:8, Menaḥot13:2. The paragraph is also in Šeqalim6:6 (fol. 50b). It seems that the argument is inserted here because “rain” means second rainfall, and “logs” means at least two logs., we have stated: “If somebody says, I am taking upon me [to offer] logs, he should not bring less than two.” Rebbi Yose ben Rebbi Abun said, Rebbi Abba bar Mamal asked: If he said, I am taking upon me [to offer] a log, does he bring one log? Rebbi Eleazar96While all mss. have “Eliezer” both here and in Šeqalim, the name must be Eleazar since there is no known Galilean Amora called Eliezer. said, a Mishnah says that each one is a separate sacrifice, as we have stated97Yoma 2:4:1-4" href="/Jerusalem_Talmud_Yoma.2.4.1-4">Mishnah Yoma 2:5, noting that the daily afternoon sacrifice was brought to the altar by 11 Cohanim, 9 for the parts of the sheep and two holding the logs for burning. Each Cohen is reponsible for a separate sacrifice since it is written (Leviticus.1.8">Lev. 1:8): “The sons of Aaron, the Cohanim, should put the pieces, the head and the innards, on the logs that are burning on the altar.” However, for the morning sacrifice, it says (Leviticus.6.5">Lev. 6:5): “The Cohen should burn logs on [the altar] every morning;” this indicates that in the morning two logs together form one obligation. Without that difference between morning and afternoon service there never would have been a question whether one log alone could be a sacrifice.: “Two, holding in their hands two wooden logs.”
תַּנֵּי רִבִּי יוֹסֵי אוֹמֵר כָּל־דָּבָר שֶׁהוּא תָלוּי בִּרְבִיעָה עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִייָה וּשֶׁאֵינוֹ תָלוּי בִּרְבִיעָה עַד שֶׁיַּגִּיעַ זְמַנָּהּ שֶׁל רְבִיעָה. תַּנֵּי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר שִׁבְעַת יָמִים שֶׁיָּֽרְדוּ בָּהֶן גְּשָׁמִים וְלֹא פָֽסְקוּ יֵשׁ בָּהֶן כְּדֵי רְבִיעָה שְׁנִייָה. תַּנֵּי רִבִּי חִייָא בְשֵׁם רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְלָמָּה נִקְרָא שְׁמָהּ רְבִיעָה שֶׁהִיא רוֹבַעַת אֶת הָאָרֶץ. It was stated98In Tosephta Ta‘aniot 1:4, the language is the opposite: “Rebbi Yose says, everything that depends on fertility extends until the expected time of the second rainfall, if it is not dependent on fertility, until the second rainfall.” This version seems to be corrupted.: Rebbi Yose says, everything that depends on fertility99In matters of agriculture, only the rain counts. If the rains are mentioned only as a sign, as in a vow, they are mentioned according to the expected schedule. extends until the second rainfall, if it is not dependent on fertility, until the expected time of the second rainfall. It was stated100Tosephta Ševi‘it 7:19, Ta‘aniot1:4. This is also quoted in Taanit.6b">Babli Ta‘anit6b.: Rabban Simeon ben Gamliel says, if rains came for seven uninterrupted days, they include the second rainfall. Rebbi Ḥiyya stated in the name of Rabban Simeon ben Gamliel101In the Taanit.6b">Babli, Ta‘anit 6b, this is an Amoraic statement of R. Abbahu.: Why is it called רביעה? Because it fertilizes the land.
אָמַר רִבִּי חֲנִינָה מִכֵּיוָן שֶׁתִּסְרַח מַה שֶׁבְּשָׂדֶה הוּתָּר מַה שֶׁבַּבַּיִת. תַּנֵי רִבִּי הוֹשַׁעְיָה אֲפִילוּ לְאַחַר שָׁלֹשׁ שָׁנִים אָסוּר עַד שֶׁיִּסְרַח. Rebbi Ḥanina said, when [produce] on the field starts to rot, that in the house is permitted102Here starts the discussion of Sabbatical straw and chaff. The reading of our Mishnah, “Until when may one use and burn Sabbatical straw and chaff,” is only found in the Leyden ms. of the Yerushalmi; in all other ms. sources the reading is “From when may one start to use and burn …” It seems that there were two competing versions; one “until when may one use Sabbatical straw and chaff”, until the second rains, and a second one, מאימתי “from when may one start to use and burn Sabbatical straw and chaff.” The first version deals with straw as fodder; this is permitted only as long as straw is fodder for wildlife. The second version deals with straw as industrial raw material; this is permitted only after straw is no longer fodder for wildlife (cf. R. Asher ben Yeḥiel on the Mishnah). The discussion here refers to the second version, not the Mishnah text. (See the discussion in The Mishnah with Variant Readings, Jerusalem 1975, vol. ii, p. 86, Sheviit 9:2:1" href="/Jerusalem_Talmud_Sheviit.9.2.1">Note 63.). Rebbi Hoshaia stated: Even after three years it is forbidden until it starts to rot103R. Hoshaia disagrees with the Mishnah (second version) and rules out the use of rain periods as criterion; he requires that Sabbatical straw on the field be decayed before any industrial use is permitted..
תֶּבֶן שֶׁל שְׁבִיעִית אֵין שׁוֹרִין אוֹתוֹ בְּטִיט. שָׁרִייָן בְּטִיט בָּטֵל וְהוּא שֶׁגְּבָלוֹ. תֶּבֶן שֶׁל שְׁבִיעִית אֵין נוֹתְנִין אוֹתוֹ בְכָר. נְתָנוֹ בְכָר בָּטֵל וְהוּא שֶׁיָּשַׁן עָלָיו. One does not steep Sabbatical straw in mud. If one steeped it in mud it would lose its character, on condition that he kneaded it105Professional use by builders.. One does not fill a pillow with Sabbatical straw. If he put it in a pillow it would lose its character, on condition that he slept on it.
תֶּבֶן שֶׁל שְׁבִיעִית מַהוּ שֶׁיְּהֵא אָסוּר מִשּׁוּם סְפִחִין. רִבִּי לֵוִי צֶנַּבָּרָיָא שְׁאַל לְרִבִּי בָּא בַּר זַבְדָּא וְשָׁרָא. אָמַר רִבִּי זְעִירָא וַאֲנָא דְלָא סָֽמְכִית עָלַי אִשְׁתְּאֵלִת לְאִילֵּין דְּבֵית כַּרְסָנָה וְאָֽמְרִין נָהֲגִין הֲוֵינָא כְּנַשִּׁין תֶּבֵן מִן עֲרוּבָת שְׁמִיטְּתָא. וְכַד מְחַסְּרִין מַייתֵי מִן שׁוּרַיָּא. אָמַר רִבִּי יִרְמְיָה מִתְנִיתָא אָמַר שֶׁהוּא מוּתָּר. דְּתַנֵּי הַצַּבָּעִין וְהַפַּטָּמִין לוֹקְחִין מוּרְסָן מִכֵּל מָקוֹם וְאֵינָן חוֹשְׁשִׁין. רִבִּי יִרְמְיָה סָבַר מֵימוֹר אֲפִילוּ מִן הֶחָשׁוּד. אָמַר לֵיהּ רִבִּי יוֹסֵי לֹא אָֽמְרוּ אֶלָּא בְּשֶׁאֵינוֹ יוֹדֵעַ אִם חָשׁוּד הוּא. אִם אֵינוֹ חָשׁוּד הָא דָבָר בָּרִיא שֶׁהוּא חָשׁוּד אָסוּר. אָמַר רִבִּי שַׁמַּי מַתְנִיתָא אָמְרָה שֶׁהוּא אָסוּר. דְּתַנִּינָן תַּמָּן וּבַשְּׁבִיעִית וּבְכִלְאֵי הַכֶּרֶם וְהֶקְדֵּשׁ אִם יֵשׁ בַּזֶּרַע וּבָעֵץ כְּדֵי לִיתֵּן טַעַם. Is Sabbatical straw forbidden as aftergrowth? Rebbi Levi from Sennabaris asked Rebbi Abba bar Zavda and he permitted it. Rebbi Zeïra said, since I did not want to rely on myself106In the Rome ms. “on him”, i. e., R. Abba bar Zavda. It is also possible that the reading of the text is correct and that R. Zeïra, as a native Babylonian, did not want to decide in matters of Galilean agriculture. I asked those from Beit Barsana107The location of this place is unknown. and they said, we used to collect straw before the start of the Sabbatical and when we are running out, we bring it from the walls108It is not clear whether this means from grain growing on a stone wall, not on the ground, and exempt from the laws of the Sabbatical, or from close to the wall, from grain not harvested and not subject to the Sabbatical. In any case, the people rejected the permission given by R. Abba bar Zavda.. Rebbi Jeremiah said, a baraita states that it is permitted, as it was stated109Tosephta 5:8. Coarse bran is animal feed, not human food.: “Dyers and cattle feeders may buy coarse bran from everywhere without worry.” Rebbi Jeremiah wanted to say, even from one who is suspect. Rebbi Yose said to him, they said that only if he does not know whether he is suspect110If one might buy grain-based animal feed from everybody, it would prove that there is no rabbinic decree against using grain by-products as animal feed; straw from spontaneous growth would be permitted. But if it is forbidden to buy from people reputed to deal in Sabbatical produce then the Tosephta only proves that most people dealing in Sabbatical produce concentrate on more expensive human food; it has no implication for our question of spontaneous growth.. Only if he might not be suspect; therefore if it is clear that he is suspect, it is forbidden. Rebbi Shammai said, a Mishnah says that it is forbidden, as we have stated there111Mishnah Terumot 10:5: “Fenugreek that fell into a cistern, regarding heave or Second Tithe if the seeds give taste, regarding Sabbatical, kilaim in a vineyard, or dedicated things, if there is enough in both seed and wood to give taste.” If heave or Second Tithe fenugreek fell into a cistern, it induces the holiness of heave or Second Tithe in the water if the seeds in themselves impart the taste of fenugreek to the water. But if the fenugreek was Sabbatical, “sanctified” kilaim, or Temple property, it induces the holiness already if the seeds together with the branches impart the taste. That means that for the Sabbatical, the holiness of the produce (e. g., grain) extends to the wood (e. g., straw).: “In matters of Sabbatical, kilaim in a vineyard, or dedicated things, if there is enough in both seed and wood to give taste.”
לֹא נִמְצָא מְאַבֵּד אוֹכְלֵי בְהֵמָה. תִּיפְתָּר בְּאוֹכְלֵי בְהֵמָה לָאָדָם. אָמַר רִבִּי מָנָא תִּיפְתָּר בִּקְדוּשַׁת שְׁבִיעִית בְּבִיעוּר וְלֵית שְׁמַע מִינָּהּ כְּלוּם. Does one not destry animal feed112This refers to the statement at the beginning of the Halakhah, that after the second rains one may use Sabbatical straw as building material. The answer is that for human use (e. g., medicinal concoctions), animal fodder may be denatured.? Explain it that animal feed is used for humans. Rebbi Mana said, explain it about the sanctity by removal of the Sabbatical113Straw taken before the second rains is Sabbatical, taken after the second rains it is profane., and it does not imply anything.