Bava Batra 160

דתנן כוורת דבורים ר"א אומר הרי היא כקרקע וכותבין עליה פרוזבול

nbsp; For we learnt: As to beehive, R. Eliezer said: It is regarded as landed property,<span class="x" onmousemove="('comment',' Since beehives were attached to the ground, they were regarded as the ground itself and were subject to the same laws. Hence the honey, being part of the beehive, is treated as real estate and cannot, therefore, be designated 'food' or 'drink'. ');">¹</span>

ואינה מקבלת טומאה במקומה והרודה ממנה בשבת חייב חטאת

a <i>prosbul</i><span class="x" onmousemove="('comment',' Prosbul, [H] or [H] perhaps from [G] or [G] or an abbreviation of [G]. It is a form of declaration introduced by Hillel in connection with the Sabbatical year. A creditor making the declaration in writing before the judges in a court at the proper time and in the proper manner, becomes thereby exempt from the laws of release (cf. Deut. XV, 2) and retains his rights to the collection of his debts. ');">²</span> may be written on the basis of it,<span class="x" onmousemove="('comment',' A prosbul is granted by the court only when the borrower possesses some landed estate. Ownership of a beehive is regarded as ownership of landed, or immovable property. ');">³</span>

וחכמים אומרים אין כותבין עליה פרוזבול ואינה כקרקע ומקבלת טומאה במקומה והרודה ממנה בשבת פטור

and it is not subject to the laws of Levitical defilement, while in situ,<span class="x" onmousemove="('comment',' In accordance with the principle that whatever is attached to the ground [H] (in opposition to [H] detached') is not susceptible to the laws of levitical uncleanliness. ');">⁴</span> and he who takes [honey] out of it on the Sabbath is under the obligation of [bringing] a sin-offering. But the Sages say: A <i>prosbul</i> may not be written on the basis of it, it is not regarded as landed property, it is subject to the laws of Levitical defilement in situ, and he who takes [honey] out of it on the Sabbath is absolved.<span class="x" onmousemove="('comment',' V. supra 656. ');">⁵</span>

א"ר אלעזר מאי טעמא דרבי אליעזר דכתיב (שמואל א יד, כז) ויטבול אותה ביערת הדבש וכי מה ענין יער אצל דבש אלא לומר לך מה יער התולש ממנו בשבת חייב חטאת אף דבש הרודה ממנו בשבת חייב חטאת

R. Eleazar said: What is the reason of R. Eliezer? For it is written: <i>And he dipped it in the honeycomb [Ya'rath]</i>;<span class="x" onmousemove="('comment',' I Sam. XIV, 27, [H] is midrashically compared to [H] 'forest'. ');">⁶</span> what is therein common between a forest and honey? But [the verse] tells you that, as [in the case of a] forest he who plucks from it on the Sabbath incurs the obligation of a sin-offering so, [in the case of] honey, he who takes some of it [from the beehive] on the Sabbath incurs the obligation of a sin offering.

מיתיבי דבש הזב מכוורתו אינו לא אוכל ולא משקה בשלמא לאביי ניחא

An objection was raised:<span class="x" onmousemove="('comment',' To R. Kahana's statement. ');">⁷</span> [It has been taught:] Honey that flows from one's beehive is [as regards Levitical defilement] neither food nor drink. This is quite correct according to Abaye;<span class="x" onmousemove="('comment',' For the present Baraitha may also be said to speak of the two combs left for the bees in the winter. Cf. p. 324, n. 5. ');">⁸</span>

אלא לרבא קשיא אמר רב זביד כגון שזב ע"ג כלי מאוס רב אחא בר יעקב אמר כגון שזב על גבי קשקשין

but according to Raba there is a difficulty!<span class="x" onmousemove="('comment',' Even if honey in the beehive is, according to R. Eliezer, regarded as earth (neither food nor drink), honey that flowed out of the hive cannot surely be so regarded. ');">⁹</span> — R. Zebid replied: [The Baraitha may speak of a case such as] for instance, when the [honey] flowed into an objectionable vessel.<span class="x" onmousemove="('comment',' Since the honey, through its contact with the loathsome vessel, becomes unsuitable for human consumption, it cannot, according to R. Eliezer, be designated food or drink, even though it flowed out of the hive. ');">¹⁰</span>

מיתיבי דבש בכוורתו אינו לא אוכל ולא משקה חישב עליו לאכילה מטמא טומאת אוכלין למשקין מטמא טומאת משקין בשלמא לאביי ניחא

R. Aha b. Jacob said: [It may deal with such a case] as when [the honey] flowed upon chips.<span class="x" onmousemove="('comment',' From which the honey cannot be easily gathered, and if gathered would not be suitable for human consumption. Cf. previous note. ');">¹¹</span> An objection was raised:<span class="x" onmousemove="('comment',' Cf. supra n. 2. ');">¹²</span>

אלא לרבא קשיא

[It has been taught]: Honey in one's beehive is neither food nor drink.<span class="x" onmousemove="('comment',' Cf. p. 324. n. 2. ');">¹³</span> [If, however, the owner] intended [to use] it as food, it is subject to [the laws of the Levitical] defilement of food; [if] as drink, it is subject to [the laws of Levitical] defilement of drink. This is quite correct according to Abaye.<span class="x" onmousemove="('comment',' Cf. supra n. 2. ');">¹⁴</span>

אמר לך רבא תריץ הכי חישב עליו לאכילה אינו מטמא טומאת אוכלין למשקין אינו מטמא טומאת משקין תניא כוותיה דרב כהנא דבש בכוורתו מטמא טומאת אוכלין שלא במחשבה:

but according to Raba there is a difficulty!<span class="x" onmousemove="('comment',' This Baraitha states that the owner's intention brings the honey into the category of food or drink; but according to R. Eliezer, how could the mere thought of the owner make food or drink 'attached' to the ground (cf. p. 295, n. 7) to be regarded as if it were 'detached'? ');">¹⁵</span> — Raba can tell you: Explain thus: [If] he intended [to use it] as food it does not become subject to [the laws of Levitical] defilement of food [and if] as drink, it does not become subject to [the laws of Levitical] defilement of drink.<span class="x" onmousemove="('comment',' By this explanation, Raba does not alter the text of the Baraitha, but interprets it thus: Honey in a beehive is regarded neither as food nor as drink (with reference to the question whether) if intended to be used as food, it (should) be subject to the defilement of food (and whether), if intended for drink, it (should) be subject to the defilement of drink. (Cf. Tosaf. s.v. [H]). ');">¹⁶</span>

זיתים לקוץ מניח שתי גרופיות: תנו רבנן הלוקח אילן מחבירו לקוץ מגביה מן הקרקע טפח וקוצץ בתולת השקמה ג' טפחים סדן השקמה ב' טפחים בקנים ובגפנים מן הפקק ולמעלה בדקלים ובארזים חופר ומשרש לפי שאין גזען מחליף

The following Baraitha is in agreement with R. Kahana's opinion: Honey in a beehive is subject to [the laws of Levitical] defilement [even if] there was no intention [to use it for human consumption].<span class="x" onmousemove="('comment',' Ta'an. 25b. ');">¹⁷</span> [IF HE BUYS] OLIVE TREES FOR FELLING, HE MUST LEAVE TWO SHOOTS. Our Rabbis have taught: He who buys a tree from his friend for felling, shall leave the height of a handbreadth from the ground,<span class="x" onmousemove="('comment',' So that there remains a stump from which a new tree can grow. ');">¹⁸</span>

ובתולת השקמה ג' טפחים בעינן ורמינהי אין קוצצין בתולת השקמה בשביעית מפני שהיא עבודה

and cut it. [If] a virgin<span class="x" onmousemove="('comment',' I.e., uncut, untrimmed. ');">¹⁹</span> sycamore [the cut must be made at no less a height than] three handbreadths. If a sycamore trunk,<span class="x" onmousemove="('comment',' I.e., if the sycamore has been cut before and grew up again. ');">²⁰</span>

ר' יהודה אומר כדרכו אסור אלא מגביה י' טפחים וקוצץ או גומם מעם הארץ מעם הארץ הוא דקשי הא אידך מעלי לה

two handbreadths. In [the case of] reeds and vines, [the cut is to be made] from the knot and above it. In [the case of] palm trees and cedars he may dig and take them out with the roots, because their stumps do not grow afresh.<span class="x" onmousemove="('comment',' Bek. 7b. ');">²¹</span> Does a virgin sycamore require [as high a stump as] three handbreadths? What about the contradiction [from the following]: A virgin sycamore must not be cut in the Sabbatical year, because [cutting] is work.<span class="x" onmousemove="('comment',' The cutting causes new growth which is forbidden. (Cf. Lev. XXV, 4.) ');">²²</span>

אמר אביי ג' טפחים מעלי לה מעם הארץ ודאי קשי לה מכאן ואילך לא מקשי קשי לה ולאו עלויי מעלי לה גבי שביעית עבדינן מידי דודאי קשי לה גבי מקח וממכר עבדינן מידי דודאי מעלי לה

R. Judah says: [To cut] in the usual manner is prohibited, but one may [either] leave a height of ten handbreadths and cut<span class="x" onmousemove="('comment',' Above a height of ten handbreadths the cut is injurious. ');">²³</span> or raze [the tree] at ground level.<span class="x" onmousemove="('comment',' Sheb. IV, 5. ');">²⁴</span>

בדקלים ובארזים חופר ומשרש לפי שאין גזען מחליף וארז אין גזעו מחליף והא דריש ר' חייא בר לולייני מאי דכתיב (תהלים צב, יג) צדיק כתמר יפרח כארז בלבנון ישגה אם נאמר תמר למה נאמר ארז ואם נאמר ארז למה נאמר תמר

[From this it follows that] only at ground level is [the cut] injurious, but at any other [point]<span class="x" onmousemove="('comment',' Between the ground and a height of three handbreadths from the ground. ');">²⁵</span> it is beneficial!<span class="x" onmousemove="('comment',' Why, then, must the buyer of a tree leave a stump of three handbreadths? ');">²⁶</span>

אילו נאמר ארז ולא נאמר תמר הייתי אומר מה ארז אין עושה פירות אף צדיק אין עושה פירות לכך נאמר תמר

— Abaye replied: [At a height of] three handbreadths [the cut] is beneficial; at ground level it is certainly injurious; at any other point<span class="x" onmousemove="('comment',' Between the ground and a height of three handbreadths, and between the latter point and a height of ten handbreadths. ');">²⁷</span> it is neither [definitely] injurious nor [definitely] beneficial. [Consequently] in the case of the Sabbatical year. [the cut made] must be one that is unquestionably injurious;<span class="x" onmousemove="('comment',' Since the prohibitions of the Sabbatical year are Pentateuchal, the strictest restrictions must be adopted, so as to avoid doing any work tending to benefit the tree. ');">²⁸</span>

ואם נאמר תמר ולא נאמר ארז הייתי אומר מה תמר אין גזעו מחליף אף צדיק אין גזעו מחליף לכך נאמר ארז

in the case of commercial transactions [the cut made] must be one that is unquestionably beneficial.<span class="x" onmousemove="('comment',' The seller must have the benefit of the doubt so that the life of his tree may not in any way be endangered. ');">²⁹</span> [It has been said that] 'in the case of] palm trees and cedars he may dig and take them out with the roots, because their stumps do not grow afresh again.' Does not the stump of a cedar grow afresh? Surely R. Hiyya b. Lulyani gave the following exposition: It is written: The righteous shall flourish like a palm-tree; he shall grow like a cedar in Lebanon;<span class="x" onmousemove="('comment',' Ps. XCII, 13. ');">³⁰</span>

אלא הכא במאי עסקינן בשאר מיני ארזים כדרבה בר רב הונא דאמר רבה בר רב הונא אמרי בי רב י' מיני ארזים הן שנאמר (ישעיהו מא, יט) אתן במדבר ארז שיטה והדס ועץ שמן אשים וגו' ארז ארזא שיטה תורניתא הדס אסא עץ שמן אפרסמא ברוש ברתי תדהר שאגא ותאשור שורבינא

if palm-tree has been mentioned, why mention [also] the cedar, and if cedar has been mentioned, why mention [also] palm-tree? If cedar [only], had been mentioned and not palm-tree, it might have been implied that as the cedar produces no [edible] fruit, so will the righteous produce no fruit, therefore palm-tree has been mentioned. And if palm-tree had been mentioned but not cedar, it would have been implied that as the stump of the palm-tree does not grow afresh<span class="x" onmousemove="('comment',' After the main portion of the tree had been cut. ');">³¹</span> so the shoot<span class="x" onmousemove="('comment',' I.e., his seed, or if he falls he will not rise again (Rashb.). ');">³²</span>

הני ז' הוי כי אתא רב דימי אמר הוסיפו עליהן אלונים אלמונים אלמוגים אלונים בוטני אלמונים בלוטי אלמוגים

of the righteous will not grow, therefore cedar is also mentioned!<span class="x" onmousemove="('comment',' Does not this then prove that the stump of a cedar does grow afresh? ');">³³</span> — The fact is that other kinds of cedar trees are spoken of; in accordance with [a statement made by] Rabah son of R. Huna who reported<span class="x" onmousemove="('comment',' Ta'an. 25b. ');">³⁴</span> that at the college of Rab it had been stated [as follows]: There are ten kinds of cedar trees; for it is said: I will plant in the wilderness the cedar, the acacia tree and the myrtle. and the oil tree,' I will set etc.<span class="x" onmousemove="('comment',' Isa. XLI, 19. ');">³⁵</span> Erez<span class="x" onmousemove="('comment',' The Hebrew words in lsa. are translated here by the Gemara. ');">³⁶</span> means cedar, Shittah<span class="x" onmousemove="('comment',' The Hebrew words in lsa. are translated here by the Gemara. ');">³⁶</span> means pine, Hadas<span class="x" onmousemove="('comment',' The Hebrew words in lsa. are translated here by the Gemara. ');">³⁶</span> means myrtle, 'Ez Shemen<span class="x" onmousemove="('comment',' The Hebrew words in lsa. are translated here by the Gemara. ');">³⁶</span> means balsam tree, Berosh<span class="x" onmousemove="('comment',' The Hebrew words in lsa. are translated here by the Gemara. ');">³⁶</span> means cypress, Tidhar<span class="x" onmousemove="('comment',' The Hebrew words in lsa. are translated here by the Gemara. ');">³⁶</span> means teak, Uthe' ashur<span class="x" onmousemove="('comment',' The Hebrew words in lsa. are translated here by the Gemara. ');">³⁶</span> means shurbina.<span class="x" onmousemove="('comment',' Shurbina, one of the species of cedar. ');">³⁷</span> Are not these [only] seven [kinds of cedar]? — When R. Dimi came<span class="x" onmousemove="('comment',' I.e., from Palestine. ');">³⁸</span> he said: The following were added to them: Alonim, Almonim, Almogim. Alonim are pistachio trees, Almonim are oaks, Almogim