Kiddushin 73

חוץ מן הערלה וכלאים ר"א אומר אף החדש

EXCEPT 'ORLAH<span class="x" onmousemove="('comment',' V. Glos.');">¹</span> AND KILAYIM.<span class="x" onmousemove="('comment',' V. Glos. Though dependent on the land, these are binding in the diaspora too.');">²</span>

<big><strong>גמ׳</strong></big> מאי תלויה ומאי שאינה תלויה אילימא תלויה דכתיב בה ביאה ושאינה תלויה דלא כתיב בה ביאה והרי תפילין ופטר חמור דכתיב בהן ביאה ונוהגין בין בארץ בין בח"ל

R'ELEAZAR SAID: HADASH<span class="x" onmousemove="('comment',' V. Glos.');">³</span> TOO.<span class="x" onmousemove="('comment',' It may not he eaten before the bringing of the 'omer (q.v. Glos) ; v. Lev. XXIII, 10-14.');">⁴</span>

אמר רב יהודה ה"ק כל מצוה שהיא חובת הגוף נוהגת בין בארץ בין בח"ל חובת קרקע אינה נוהגת אלא בארץ

<big><b>GEMARA: </b></big>What is the meaning of 'DEPENDENT' and 'NOT DEPENDENT'? Shall we say: 'DEPENDENT' refers to those [precepts] where 'coming' is written, and 'NOT DEPENDENT' to those where 'coming' is not stated?<span class="x" onmousemove="('comment',' I.e., 'dependent' means that Scripture made the performance of the particular precept conditional upon entering Palestine; e.g., Lev. XIX, 23: And when ye shall come into the land, and shall have planted etc.');">⁵</span>

מנה"מ דת"ר (דברים יב, א) אלה החוקים אלו המדרשות והמשפטים אלו הדינים אשר תשמרון זו משנה לעשות זו מעשה

But phylacteries and the [redemption of] the firstling of an ass are practised both within and without the land, though 'coming' is written in connection with them?<span class="x" onmousemove="('comment',' Ex. XIII, 11ff.: And . . when the Lord shall bring thee (in Heb. 'bring' is the causative form of 'come' - 'make thee come') into the land . . then every firstling of an ass thou shalt redeem with a lamb . . and it shall be for a sign upon thine hand, and for frontlets between thine eyes');">⁶</span> - Said Rab Judah: This is its meaning: every precept which is a personal obligation<span class="x" onmousemove="('comment',' I.e., which throws no obligation upon the soil or its produce, but on the person himself.');">⁷</span>

בארץ יכול כל המצות כולן לא יהו נוהגים אלא בארץ ת"ל (דברים יב, א) כל הימים אשר אתם חיים על האדמה אי כל הימים יכול יהו נוהגים בין בארץ בין בח"ל ת"ל בארץ

is practised both within and without the Land; but what is an obligation of the soil<span class="x" onmousemove="('comment',' Arising out of land produce, e.g., tithes.');">⁸</span> has force only within the Land.

אחר שריבה הכתוב ומיעט צא ולמד ממה שאמור בענין (דברים יב, ב) אבד תאבדון את כל המקומות אשר עבדו שם וגו' מה עבודת כוכבים מיוחדת שהיא חובת הגוף ונוהגת בין בארץ בין בחוץ לארץ אף כל שהיא חובת הגוף נוהגת בין בארץ בין בח"ל

How do we know these things? - For our Rabbis taught: These are the statutes<span class="x" onmousemove="('comment',' Deut. XII, 1.');">⁹</span> - this refers to the [Rabbinic] interpretations;<span class="x" onmousemove="('comment',' I.e., laws not explicitly stated in the Bible but derived by Rabbinic exegesis.');">¹⁰</span>

חוץ מן הערלה והכלאים איבעיא להו ר"א לקולא פליג או לחומרא פליג

and the judgments - to civil law; which ye shall observe - to [the study of the] Mishnah; to do - to actual practice; in the land: I might think that all precepts are binding in the Land only - therefore it is stated, all the days that ye live upon the earth. If 'all the days', I might think that [ precepts] must be practised both within and without the Land - therefore it is taught: 'in the land'.

לחומרא פליג וה"ק ת"ק חוץ מן הערלה ומן הכלאים דהלכתא גמירי לה אע"ג דאיכא למימר חובת קרקע היא אבל חדש בארץ אין בח"ל לא

Now, since the Writ extends and limits [the duration of the precepts], go forth and learn from what is stated in that passage: Ye shall utterly destroy all the places, wherein the nations served their God:<span class="x" onmousemove="('comment',' Ibid. 2.');">¹¹</span> just as [the destruction of] idolatry is singled out as being a personal duty, and is obligatory both within and without the land,<span class="x" onmousemove="('comment',' Since 'all the days etc.,' immediately precedes this,');">¹²</span>

מ"ט מושב לאחר ירושה וישיבה משמע

so everything which is a personal duty is incumbent both within and without the land. EXCEPTING ORLAH AND KIL'AYIM [etc.].

ואתא ר"א למימר אף חדש נוהג בין בארץ בין בח"ל מ"ט מושב בכל מקום שאתם יושבים

The scholars propounded: Does R'Eleazar disagree in the direction of leniency or [greater] stringency? 'In the direction of stringency,' the first Tanna stating thus: EXCEPTING 'ORLAH AND KIL' AYIM, concerning which there is a traditional law, though one might argue that it is a duty connected with the soil, but hadash is practised only in the Land, but not without. What is the reason? 'Dwelling' implies after taking possession and settling down.<span class="x" onmousemove="('comment',' The section on hadash is concluded with the passage: it shall be a statute for ever throughout your generations in all your dwellings (Lev. XXIII, 14) . Now, it might be held that 'in all your dwellings' implies that hadash is binding even without Palestine. This Tanna, however, on the present hypothesis, maintains that on the contrary it teaches that even in Palestine it came into force only after the Israelites had conquered the land and settled down in dwellings, but not while they were fighting and dividing up the country.');">¹³</span>

או דלמא לקולא פליג וה"ק ת"ק חוץ מן הערלה והכלאים דהלכתא גמירי לה וכ"ש חדש דמושב כ"מ שאתם יושבים משמע

Whereon R'Eleazar comes to say that hadash too applies both within and without the Land: What is the reason? 'Dwelling' implies wherever you may be living.<span class="x" onmousemove="('comment',' V. preceding note.');">¹⁴</span> Or perhaps, he differs in the direction of leniency, the first Tanna stating thus: EXCEPTING 'ORLAH AND KIL'AYIM, concerning which there is a traditional law,<span class="x" onmousemove="('comment',' But no Biblical intimation.');">¹⁵</span>

ואתא ר"א למימר חדש אינו נוהג אלא בארץ דמושב לאחר ירושה וישיבה משמע ומאי אף אקמייתא

and all the more so hadash, for 'dwelling' implies wherever you are living.<span class="x" onmousemove="('comment',' So that its exception is intimated in the Bible,');">¹⁶</span> Whereon R'Eleazar comes to say that hadash is practised only in the land, for 'dwelling' implies after taking possession and settling down.

ת"ש דאמר אביי מאן תנא דפליג עליה דר"א ר' ישמעאל היא דתניא ללמדך שכל מקום שנאמר בו מושב אינו אלא לאחר ירושה וישיבה דברי רבי ישמעאל

While to what does TOO refer? To the first [clause].<span class="x" onmousemove="('comment',' I.e., R. Eleazar said that hadash too is included in the general principle that all precepts dependent etc.');">¹⁷</span>

אמר לו ר"ע הרי שבת שנאמר בו מושבות ונוהגת בין בארץ בין בח"ל א"ל שבת ק"ו אתיא מה מצות קלות נוהגות בין בארץ בין בח"ל שבת חמירא לא כ"ש

Come and hear: For Abaye said: which Tanna disagrees with R'Eleazar [in our Mishnah]? R'Ishmael.

מדאמר אביי מאן תנא דפליג עליה דר"א רבי ישמעאל ש"מ רבי אליעזר לחומרא פליג שמע מינה

For it was taught: This is to teach you that wherever 'dwelling' is stated, it means only after taking possession and settling down:<span class="x" onmousemove="('comment',' The reference is to Num. XV, 2ff.: When ye come into the land of your dwellings, which I give unto you (lakem, plural) , and will make an offering burnt by fire unto the Lord . . then shall he that offereth ... offer a meal-offering . . and wine for the drink-offering (libations) . Before t erection of the Temple, sacrifices might be offered at either private or public bamoth (high places) , one of which was at Gilgal. Now, R. Ishmael deduces from the phrase 'unto you', which is in the plural, that the reference is to a public bamah (sing. of bamoth) , and only there were libations required. Consequently, 'dwellings' cannot mean wherever you dwell, since the public bamah was in one place only, but as stated in the text, and it teaches that though there was a public bamah at Gilgal during the fourteen years of conquest and division, libations were to be brought only after that, when all had settled down in dwellings.');">¹⁸</span> this is R'Ishmael's opinion.

מכדי רבי ישמעאל אהיכא קאי אנסכים בנסכים

Said R'Akiba to him: But the Sabbath, in connection with which 'dwellings' is stated,<span class="x" onmousemove="('comment',' Rashi: Ye shall kindle no fire throughout your habitations on the Sabbath day - Ex. XXXV, 3. Tosaf.: it is the Sabbath of the Lord in all your dwellings. - Lev. XXIII, 3. (Heb. moshaboth is variously translated dwellings or habitations in the E.V.)');">¹⁹</span> is yet binding both within and without the land?<span class="x" onmousemove="('comment',' Hence dwellings implies extension, in all places. The same holds good of libations, which are accordingly to be offered at private bamoth too. Hence the passage is thus interpreted: Now that you are in the wilderness and have a tabernacle, private bamoth are altogether forbidden. But when ye come unto the land of your habitations, before a tabernacle is erected (as it was subsequently at Shiloah) , private bamoth for sacrifice will be permitted, and there too libations will be required.');">²⁰</span> The Sabbath, replied he to him, is inferred a minori: if light precepts must be practised both within and without the land, surely the Sabbath, which is more stringent! Since Abaye said: 'Which Tanna disagrees with R'Eleazar? R'Ishmael,' it follows that R'Eleazar differs in the direction of [greater] stringency.<span class="x" onmousemove="('comment',' For the first suggested meaning of the Mishnah must be the correct one.');">²¹</span> This proves it. Now consider: to what does R'Ishmael refer? To libations. But in the case of libations