Pesachim 112

מאן שמעת ליה דאמר מיחו ולא מיחו רבי יהודה וקתני קוצרין ברצון חכמים וליטעמיך הני ארבעה הוה אלא סמי מיכן קצירה:

Whom do you know to maintain [that] they forbade and did not forbid?<span class="x" onmousemove="('comment',' I.e., who makes this distinction, but not the distinction between with and without their consent.');">¹</span> R'Judah. Yet he teaches, They reaped with the consent of the Sages? - Then according to your reasoning, [surely] these are four! Rather, delete reaping from this.'

ומתירין גמזיות של הקדש של חרוב ושל שקמה אמרו אבותינו לא הקדישו אלא קורות ואנו נתיר גמזיות של הקדש של חרוב ושל שקמה ובגידולין הבאין לאחר מכאן עסקינן וסברי לה כמ"ד אין מעילה בגידולין ורבנן סברי נהי דמעילה ליכא איסורא מיהא איכא:

And they permitted the branches of carob and sycamore trees of hekdesh.' They said: Our fathers sanctified nought but tree trunks, hence we will permit [for use] the branches of hekdesh of carob and sycamore trees. Now we discuss the growth which came after that;<span class="x" onmousemove="('comment',' Sc. after the trees had been dedicated.');">²</span>

ופורצין פרצות: אמר עולא א"ר שמעון בן לקיש מחלוקת בשל מכבדות דרבנן סברי גזרינן שמא יעלה ויתלוש ואנשי יריחו סברי לא גזרינן שמא יעלה ויתלוש אבל בשל בין הכיפין דברי הכל מותר

so that while they held as he who rules, There is no trespass-offering [due] when [one benefits from] what grows, the Rabbis held, Granted that there is no trespass-offering [due], there is nevertheless a prohibition.' And they made breaches [etc.]' 'Ulla said in the name of R'Simeon B'Lakish: The controversy is in respect of [the dates of] the upper branches, for the Rabbis held, We forbid them preventively, lest he go up and cut them off, while the inhabitants of Jericho held, We do not forbid them preventively, lest he go up and cut them off. But as for the dates which are among the lower branches, all agree that it is permitted.<span class="x" onmousemove="('comment',' Mekabedoth are the upper branches on which dates grow; kipin are the lower branches where dates do not grow. Rashi: they differ in respect of the dates which fell on the Festival and were caught on these upper branches. Since they are high up, he must climb up to get them, and the Rabbis held that we fear that this will lead him to pull off some dates still on the branches, which is forbidden; while the inhabitants of Jericho held that there was no need to fear this. But all agree that he may take those which had been caught by the lower branches, for no dates grow there in any case, that we should fear that he will pull some off. Tosaf.: the reference is to dates which fell off before the Festival commenced, being caught either by the upper or the lower branches, and then they fell to the ground on the Festival. The Rabbis held that those which had been caught on the upper branches are forbidden, for since they were there at twilight, when the Festival was about to commence, and also there are dates growing on these upper branches, we fear that he might ascend and pluck some; while the inhabitants of Jericho did not thus forbid them, preventively, since they were already detached on the eve of the Festival. But all agree that those which had fallen on the lower branches in the first');">³</span>

א"ל רבא והא מוקצות נינהו וכי תימא הואיל דחזי לעורבין השתא מוכן לאדם לא הוי מוכן לכלבים דתנן ר' יהודה אומר אם לא היתה נבילה מע"ש אסורה לפי שאינה מן המוכן מוכן לעורבים הוי מוכן לאדם

Said Rabbah to him, But they are mukzeh?<span class="x" onmousemove="('comment',' v. Glos. Rashi: on the eve of the Sabbath or Festival at twilight they were mukzeh on account of the prohibition of cutting them off then from the tree, and consequently they remain so for the whole day, even after they fall. (Mukzeh is always determined by the status of an object at twilight of the Sabbath or Festival.) Tosaf.: they were mukzeh at twilight because one must not make use of a tree on the Sabbath or Festival, e.g., by climbing it, taking articles which had been suspended upon it, etc.');">⁴</span> And should you say, [that is] because they [the dates] were fit for [his] ravens,<span class="x" onmousemove="('comment',' If he has ravens at home, they could have eaten these dates on the Sabbath even while they were still on the tree; since they are fit for his birds, they are also regarded as fit for himself too.');">⁵</span> [I would rejoin], - seeing that that which is ready<span class="x" onmousemove="('comment',' Mukan, a technical term denoting the opposite of mukzeh.');">⁶</span>

א"ל אין מוכן לאדם לא הוי מוכן לכלבים דכל מידי דחזי לאיניש לא מקצה ליה מדעתיה מוכן לעורבים הוי מוכן לאדם כל מידי דחזי לאיניש דעתיה עלויה

for man is not ready for dogs, for we learned, R'Judah said, If it was not nebelah from the eve of the Sabbath, it is forbidden, because it is not of that which is ready,<span class="x" onmousemove="('comment',' If an animal dies on the Sabbath, the first Tanna holds that the carcass may be cut up for dogs. But R. Judah rules as stated. For while alive it could have been ritually killed and then permitted for human consumption; hence it was ready not for dogs but for human beings, and thus R. Judah holds that its readiness for human beings does not make it ready for dogs too.');">⁷</span> then shall what is ready for birds be [regarded as] ready for human beings?<span class="x" onmousemove="('comment',' Surely not!');">⁸</span> - Yes, he replied.

כי אתא רבין א"ר שמעון בן לקיש מחלוקת בשל בין כיפין דרבנן סברי מוכן לעורבים לא הוי מוכן לאדם ואנשי יריחו סברי מוכן לעורבים הוי מוכן לאדם אבל בשל מכבדות דברי הכל אסור גזרינן שמא יעלה ויתלוש:

That which is ready for human beings is not ready for dogs, for whatever is fit for a man, he does not put [it] out of his mind;<span class="x" onmousemove="('comment',' To think of giving it to dogs.');">⁹</span> [but] that which is ready for birds is [also] ready for human beings,<span class="x" onmousemove="('comment',' Even if it is fit for dogs.');">¹⁰</span> [for] his mind is [set] upon it.

ונותנין פיאה לירק: ולית להו לאנשי יריחו הא דתנן כלל אמרו בפיאה כל שהוא אוכל ונשמר וגידולו מן הארץ ולקיטתו כאחת ומכניסו לקיום חייב בפיאה

When Rabin came,<span class="x" onmousemove="('comment',' From Palestine to Babylonia.');">¹¹</span> he said in the name of R'Simeon B'Lakish: The controversy is in respect of [the fallen dates] among the lower branches, the Rabbis holding, That which is ready for birds is not ready for man, while the men of Jericho hold, That which is ready for birds is ready for man. But [the fallen dates] on the

כל שהוא אוכל פרט לספיחי סטיס וקוצה ונשמר פרט להפקר וגידולו מן הארץ פרט לכמהין ופטריות ולקיטתן כאחת פרט לתאנים ומכניסו לקיום פרט לירק

place are permitted now that they have fallen to earth, for since none grow there, there was never any fear that he might go up and cut off the growing dates. - Though this explanation removes several difficulties, Tosaf. observes that it raises a practical difficulty: how is one to distinguish between those which fell down before the Festival and those which fell on the Festival itself, and those which had fallen on the upper branches in the first place and those which had first fallen on the lower branches?

א"ר יהודה אמר רב הכא בראשי לפתות עסקינן ומכניסו לקיום ע"י דבר אחר קמיפלגי מר סבר מכניסו לקיום ע"י דבר אחר שמיה קיום ומר סבר לא שמיה קיום:

upper branches, all agree that they are forbidden; we forbid [them] preventively, lest he ascend and cut off [some dates]. AND THEY GAVE PE'AH FROM VEGETABLES. Yet did not the inhabitants agree with what we learned: They stated a general principle in respect to pe'ah: whatever is an eatable, and is guarded, and its growth is from the earth, and is [all] gathered simultaneously,<span class="x" onmousemove="('comment',' I.e., the whole of the crop ripens about the same time.');">¹²</span>

ת"ר בראשונה היו נותנין פיאה ללפת ולכרוב ר' יוסי אומר אף לקפלוט ותני' אידך היו נותנין פיאה ללפת ולקפלוט ר"ש אומר אף לכרוב

and is collected for storage,<span class="x" onmousemove="('comment',' Lit., 'he brings it in to keep'. This applies to cereals in general, which are stored in granaries for long periods.');">¹³</span> is subject to pe'ah.' Whatever is an eatable' excludes the aftergrowth of woad<span class="x" onmousemove="('comment',' GR. **, isatis tinctora, a plant producing a deep blue dye.');">¹⁴</span> and madder;<span class="x" onmousemove="('comment',' Both are used as dyes.');">¹⁵</span> 'and is guarded' excludes hefker;<span class="x" onmousemove="('comment',' V. Glos.');">¹⁶</span> 'and its growth is from the earth' excludes mushrooms and truffles;<span class="x" onmousemove="('comment',' Though these grow in the earth, they were held to draw their sustenance mainly from the air.');">¹⁷</span> 'and is [all] gathered simultaneously' excludes the fig tree;<span class="x" onmousemove="('comment',' Whose fruits are likewise excluded.');">¹⁸</span> 'and is collected for storage excludes vegetables!<span class="x" onmousemove="('comment',' Which must be eaten fresh.');">¹⁹</span> - Said Rab Judah in Rab's name: The reference is to turnip tops, and they differ [in respect to what] one collects for storing by means of something else:<span class="x" onmousemove="('comment',' R. Han.: i.e., by means of pickling.');">²⁰</span> one Master holds, If he takes it in for storage by means of something else it is designated storage; while the other Master holds, What he takes in for storage by means of something else is not designated storage.<span class="x" onmousemove="('comment',' It must be capable of storing in its natural state.');">²¹</span> Our Rabbis taught: At first they used to leave Pe'ah for turnips and cabbages. R'Jose said: Also for porret While another [Baraitha] taught: They used to give pe'ah for turnips and porret; R'Simeon said: For cabbage too.