gleanings

And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.

Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some handfuls for those that are in want of the necessaries of life, that it may be a support and a supply to them, in order to their subsistence. In like manner when they gather their grapes, let them leave some smaller bunches for the poor, and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them to be partaken of by those that have none of their own; for the advantage arising from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of others also. Nor are you to muzzle the mouths of the oxen when they tread the ears of corn in the thrashing-floor; for it is not just to restrain our fellow-laboring animals, and those that work in order to its production, of this fruit of their labors. Nor are you to prohibit those that pass by at the time when your fruits are ripe to touch them, but to give them leave to fill themselves full of what you have; and this whether they be of your own country or strangers,—as being glad of the opportunity of giving them some part of your fruits when they are ripe; but let it not be esteemed lawful for them to carry any away. Nor let those that gather the grapes, and carry them to the wine-presses, restrain those whom they meet from eating of them; for it is unjust, out of envy, to hinder those that desire it, to partake of the good things that come into the world according to God's will, and this while the season is at the height, and is hastening away as it pleases God. Nay, if some, out of bashfulness, are unwilling to touch these fruits, let them be encouraged to take of them [I mean, those that are Israelites] as if they were themselves the owners and lords, on account of the kindred there is between them. Nay, let them desire men that come from other countries, to partake of these tokens of friendship which God has given in their proper season; for that is not to be deemed as idly spent, which any one out of kindness communicates to another, since God bestows plenty of good things on men, not only for themselves to reap the advantage, but also to give to others in a way of generosity; and he is desirous, by this means, to make known to others his peculiar kindness to the people of Israel, and how freely he communicates happiness to them, while they abundantly communicate out of their great superfluities to even these foreigners also. But for him that acts contrary to this law, let him be beaten with forty stripes save one by the public executioner; let him undergo this punishment, which is a most ignominious one for a free-man, and this because he was such a slave to gain as to lay a blot upon his dignity; for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances; and while you have now obtained plenty yourselves, through the mercy and providence of God, to distribute of the same plenty, by the like sympathy, to such as stand in need of it.

When Ruth was come with her mother-in-law to Bethlehem, Booz, who was near of kin to Elimelech, entertained her; and when Naomi was so called by her fellow citizens, according to her true name, she said, "You might more truly call me Mara." Now Naomi signifies in the Hebrew tongue happiness, and Mara, sorrow. It was now reaping time; and Ruth, by the leave of her mother-in-law, went out to glean, that they might get a stock of corn for their food. Now it happened that she came into Booz's field; and after some time Booz came thither, and when he saw the damsel, he inquired of his servant that was set over the reapers concerning the girl. The servant had a little before inquired about all her circumstances, and told them to his master, who kindly embraced her, both on account of her affection to her mother-in-law, and her remembrance of that son of hers to whom she had been married, and wished that she might experience a prosperous condition; so he desired her not to glean, but to reap what she was able, and gave her leave to carry it home. He also gave it in charge to that servant who was over the reapers, not to hinder her when she took it away, and bade him give her her dinner, and make her drink when he did the like to the reapers. Now what corn Ruth received of him she kept for her mother-in-law, and came to her in the evening, and brought the ears of corn with her; and Naomi had kept for her a part of such food as her neighbors had plentifully bestowed upon her. Ruth also told her mother-in-law what Booz had said to her; and when the other had informed her that he was near of kin to them, and perhaps was so pious a man as to make some provision for them, she went out again on the days following, to gather the gleanings with Booz's maidservants.

Afterwards he says: “If it were possible,” implying at the same time that he thought it most desirable, “that all the inhabitants of Asia, Europe, and Libya, Greeks and barbarians, all to the uttermost ends of the earth, were to come under one law;” but judging this quite impossible, he adds, “Any one who thinks this possible, knows nothing.” It would require careful consideration and lengthened argument to prove that it is not only possible, but that it will surely come to pass, that all who are endowed with reason shall come under one law. However, if we must refer to this subject, it will be with great brevity. The Stoics, indeed, hold that, when the strongest of the elements prevails, all things shall be turned into fire. But our belief is, that the Word shall prevail over the entire rational creation, and change every soul into His own perfection; in which state every one, by the mere exercise of his power, will choose what he desires, and obtain what he chooses. For although, in the diseases and wounds of the body, there are some which no medical skill can cure, yet we hold that in the mind there is no evil so strong that it may not be overcome by the Supreme Word and God. For stronger than all the evils in the soul is the Word, and the healing power that dwells in Him; and this healing He applies, according to the will of God, to every man. The consummation of all things is the destruction of evil, although as to the question whether it shall be so destroyed that it can never anywhere arise again, it is beyond our present purpose to say. Many things are said obscurely in the prophecies on the total destruction of evil, and the restoration to righteousness of every soul; but it will be enough for our present purpose to quote the following passage from Zephaniah: “Prepare and rise early; all the gleanings of their vineyards are destroyed. Therefore wait ye upon me, saith the Lord, on the day that I rise up for a testimony; for my determination is to gather the nations, that I may assemble the kings, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve Him with one consent. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring my offering. In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride; and thou shalt no more be haughty because of my holy mountain. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.” I leave it to those who are able, after a careful study of the whole subject, to unfold the meaning of this prophecy, and especially to inquire into the signification of the words, “When the whole earth is destroyed, there will be turned upon the peoples a language according to their race,” as things were before the confusion of tongues. Let them also carefully consider the promise, that all shall call upon the name of the Lord, and serve Him with one consent; also that all contemptuous reproach shall be taken away, and there shall be no longer any injustice, or vain speech, or a deceitful tongue. And thus much it seemed needful for me to say briefly, and without entering into elaborate details, in answer to the remark of Celsus, that he considered any agreement between the inhabitants of Asia, Europe, and Libya, as well Greeks as barbarians, was impossible. And perhaps such a result would indeed be impossible to those who are still in the body, but not to those who are released from it.

Here ends the first part of the book of gleanings called ‘ the Bee.’

Again, by the Divine power, we write the second part of the book of gleanings called ‘ the Bee,’ regarding the Divine dispensation which was wrought in the new (covenant).

If [a poor man] took some of the peah [already collected] and threw it onto the remainder [not yet collected], he gets none of it. If he fell down upon it, or spread his cloak over it, they take the peah away from him. The same applies to gleanings and the forgotten sheaf.

A non-Jew who harvested his field and then converted, he is exempt from [leaving] gleanings, the forgotten sheaf and peah. Rabbi Judah makes him liable to leave the forgotten sheaf, since he becomes liable for the forgotten sheaf at the time of their binding.

One who collected peah and said, “This is for so-and-so a poor man:” Rabbi Eliezer says: he has thus acquired it for him. The sages say: he must give it to the first poor man he finds. Gleanings, the forgotten sheaf and the peah of non-Jews are subject to tithes, unless he [the non-Jew] had declared them ownerless.

What are gleanings? That which falls down at the time of harvesting. If while he was harvesting, he harvested a handful, or plucked a fistful, and then a thorn pricked him, and what he had in his hand fell to the ground, it still belongs to the owner. [That which drops from] inside the hand or the sickle [belongs] to the poor, but [that which falls from] the back of the hand or the sickle [belongs] to the owner. [That which falls from] the top of the hand or sickle: Rabbi Ishmael says: to the poor; But Rabbi Akiva says: to the owner.

[Grain found in] ant holes where the stalks are still standing, behold it still belongs to the owner. After the harvesters [had passed over them], those found in the top parts [of the ant holes belong] to the poor, but [those found] on the bottom parts [belong] to the owner. Rabbi Meir says: it all belongs to the poor, for gleanings about which there is any doubt are regarded as gleanings.

[Grain found in] ant holes where the stalks are still standing, behold it still belongs to the owner. After the harvesters [had passed over them], those found in the top parts [of the ant holes belong] to the poor, but [those found] on the bottom parts [belong] to the owner. Rabbi Meir says: it all belongs to the poor, for gleanings about which there is any doubt are regarded as gleanings.

If a pile of grain was stacked [on part of a field] from which gleanings had not yet been collected, whatever touches the ground belongs to the poor. If the wind scattered the sheaves, they estimate the amount of gleanings the field would have yielded and they give that to the poor. Rabban Shimon ben Gamaliel says: he must give to the poor the amount that would fall.

If a pile of grain was stacked [on part of a field] from which gleanings had not yet been collected, whatever touches the ground belongs to the poor. If the wind scattered the sheaves, they estimate the amount of gleanings the field would have yielded and they give that to the poor. Rabban Shimon ben Gamaliel says: he must give to the poor the amount that would fall.

The top of a single ear of grain [that remained] after the harvesting and its top touches the standing stalk: If it can be cut with the stalk, it belongs to the owner; But if not, it belongs to the poor. If an ear of grain of gleanings that became mixed up with a stack of grain, [the owner] must tithe one ear of grain and give it to him [the poor]. Rabbi Eliezer says: how can this poor man give in exchange something that had not yet become his? Rather, [the owner] must transfer to the poor man the ownership of the whole stack and then tithe one ear of grain and give it to him.

They should not [irrigate a field] with a water wheel, the words of Rabbi Meir. The sages permit it, because it is still possible [for the poor to get their gleanings].

A property owner who was passing from place to place and need to take gleanings, the forgotten sheaf, peah or the poor man’s tithe, he may take them, and when he returns home, he must pay [for the amount gathered], the words of Rabbi Eliezer. The sages say: he was a poor man at that time [and so he need not make restitution].

One who exchanges with the poor, [what they give in exchange] for his is exempt [from tithes] but what [he gives in exchange] for that of the poor is subject [to tithes]. Two who received a field as sharecroppers, this one may give to the other his share of the poor man’s tithe and this one may give to the other his share of the poor man’s tithe. One who receives a field in order to harvest it, he is forbidden to take gleanings, the forgotten sheaf, peah or the poor man’s tithe. Rabbi Judah said: When is this so? When he receives it [in order to pay the owner] a half, third or quarter [of the crop]. But [if the owner] had said to him: “A third of that which you harvest belongs to you,” then he may take gleanings, the forgotten sheaf and peah, but not the poor man’s tithe.

One who exchanges with the poor, [what they give in exchange] for his is exempt [from tithes] but what [he gives in exchange] for that of the poor is subject [to tithes]. Two who received a field as sharecroppers, this one may give to the other his share of the poor man’s tithe and this one may give to the other his share of the poor man’s tithe. One who receives a field in order to harvest it, he is forbidden to take gleanings, the forgotten sheaf, peah or the poor man’s tithe. Rabbi Judah said: When is this so? When he receives it [in order to pay the owner] a half, third or quarter [of the crop]. But [if the owner] had said to him: “A third of that which you harvest belongs to you,” then he may take gleanings, the forgotten sheaf and peah, but not the poor man’s tithe.

One who sells, the seller is permitted [to take the agricultural gifts] and the purchaser is forbidden. One may not hire a worker on the condition that the son [of the worker] should gather the gleanings after him. One who does not allow the poor to gather, or one who allows one but not another, or one who helps one of them [to gather] behold he is a robber of the poor. Concerning him it is said: “Do not remove the landmark of those that come up (olim)” (Proverbs 22:28).

Two sheaves [left lying together] are “forgotten,” but three are not “forgotten.” Two bundles of olives or carobs are “forgotten” but three are not “forgotten.” Two flax-stalks are “forgotten”, but three are not “forgotten”. Two grapes are considered “grape gleanings,” but three are not “grape gleanings.” Two ears of grain are deemed “gleanings,” but three are not gleanings.” All these [rulings] are according to Bet Hillel. And concerning them all Bet Shammai says that three [that are left] belong to the poor, and four belong to the owner.

Two sheaves [left lying together] are “forgotten,” but three are not “forgotten.” Two bundles of olives or carobs are “forgotten” but three are not “forgotten.” Two flax-stalks are “forgotten”, but three are not “forgotten”. Two grapes are considered “grape gleanings,” but three are not “grape gleanings.” Two ears of grain are deemed “gleanings,” but three are not gleanings.” All these [rulings] are according to Bet Hillel. And concerning them all Bet Shammai says that three [that are left] belong to the poor, and four belong to the owner.

Two sheaves [left lying together] are “forgotten,” but three are not “forgotten.” Two bundles of olives or carobs are “forgotten” but three are not “forgotten.” Two flax-stalks are “forgotten”, but three are not “forgotten”. Two grapes are considered “grape gleanings,” but three are not “grape gleanings.” Two ears of grain are deemed “gleanings,” but three are not gleanings.” All these [rulings] are according to Bet Hillel. And concerning them all Bet Shammai says that three [that are left] belong to the poor, and four belong to the owner.

Two sheaves [left lying together] are “forgotten,” but three are not “forgotten.” Two bundles of olives or carobs are “forgotten” but three are not “forgotten.” Two flax-stalks are “forgotten”, but three are not “forgotten”. Two grapes are considered “grape gleanings,” but three are not “grape gleanings.” Two ears of grain are deemed “gleanings,” but three are not gleanings.” All these [rulings] are according to Bet Hillel. And concerning them all Bet Shammai says that three [that are left] belong to the poor, and four belong to the owner.

From when are all people permitted to take gleanings, [forgotten sheaves and peah]? After the old ones of the poor have gone. And in the case of peret and defective clusters? After the poor have gone into the vineyard and come back again. And in the case of the olive trees? After the descent of the second rainfall. Rabbi Judah said: But aren’t there those who do not harvest their olives until after the second rainfall?” Rather, once the poor man has gone out [to gather the agricultural gifts taken from olive trees] and cannot bring back with him [more than the value of] four issars.

They [amei haaretz] are to be believed concerning gleanings, the forgotten sheaf and peah during their [harvest] season, and concerning the poor man’s tithe during its whole year. A Levite is always to be trusted. They are only believed in those things which men are accustomed to give them.

One who possesses two hundred zuz, may not take gleanings” the forgotten sheaf, peah or the poor man’s tithe. If he possesses two hundred minus one denar, then even if a thousand [men] each give him at the same time, he may accept. If he had [two hundred zuz] mortgaged to a creditor or to his wife’s ketubah, he may take. They do not force him to sell his house or his tools.

They do not take terumah from ‘gleanings’, from ‘the forgotten sheaf’, from peah or from ownerless produce. [Neither is it taken] from first tithe from which terumah had already been taken, nor from second tithe and dedicated produce that had been redeemed. [Nor is it taken] from that which is subject [to terumah] for that which is exempt [from terumah], nor from that which is exempt for that which is subject. Nor from produce already plucked [from the soil] for that attached to it, nor from that attached [to the soil] for that already plucked. Nor from new produce for old, nor from old for new. Nor from produce from the land of Israel for produce grown outside the land, nor from that grown out of the land for that grown in the land. [In all these cases] if they did take terumah, their terumah is not terumah.

They may not make repayment from gleanings, from forgotten sheaf, from peah or ownerless property. Nor from first tithe from which terumah has been taken, nor from second tithe or dedicated produce which have been redeemed, because one dedicated thing (kadosh) cannot be used to redeem another dedicated thing (kadosh), the words of Rabbi Meir. But the sages permit [payment] with these.

And it is subject to gleanings, the forgotten sheaf and peah. Poor Israelites and poor priests may glean them, but the poor Israelites must sell theirs to priests for the price of terumah and the money becomes theirs. Rabbi Tarfon says: only poor priests may glean them, lest [the others] forget and put it into their mouths. Rabbi Akiva said to him: if that be so, then only those who are clean should be allowed to glean.

At minhah on the last festival day they would make the confession. How was the confession made? “I have cleared out the holy portion from the house” this refers to maaser sheni and the fruit of plants in their fourth year. “I have given them to the Levite” this refers to the tithe of the levites. “And also I have given them” this refers to terumah and the terumah of tithe. “To the stranger, to the orphans, and to the widow” this refers to the tithe of the poor, gleanings, forgotten sheaves, and the corners of the field, even though these do not prevent [one from making] the confession. “Out of the house” this refers to hallah.

The following are subject to hallah, but exempt from tithes: gleanings, from the forgotten sheaf, from peah or from ownerless produce and the first tithe from which terumah has been removed, second tithe and consecrated [produce] which has been redeemed, and that which remains over from the omer, and grain which has not grown one-third [ripe]. Rabbi Eliezer says: grain which has not grown one-third [ripe] is exempt [also] from hallah.

[If she vows], “Konam, that which I benefit from mankind,” he cannot annul, and she can benefit from gleanings, forgotten sheaves, and the corners of the field. [If one says], “Konam be the benefit which priests and Levites have from me”, they can take [from him] against his will. [But if he vows,] “Konam be the benefit these priests and Levites have from me,” other [priests and Levites] should take.

These were the rules they laid down because of the ways of peace: A priest is called up first to read the Torah and after him a Levite and then an Israelite, because of the ways of peace. An “eruv” is placed in the room where it has always been placed, because of the ways of peace. The cistern which is nearest to the channel is filled first, because of the ways of peace. [Taking of] beasts, birds and fishes from traps [set by others] is robbery, because of the ways of peace. Rabbi Yose says that it is actual robbery. [Taking away] anything found by a deaf-mute, an idiot or a minor is robbery, because of the ways of peace. Rabbi Yose says that it is actual robbery. If a poor man strikes [down olives] on top of an olive tree, [taking the fruit] that is beneath him is robbery. Rabbi Yose says that it is actual robbery. Poor Gentiles are not prevented from gathering gleanings, forgotten sheaves, and the corners of the field, because of the ways of peace.

A vineyard of the fourth year Beth Shammai says: it is not subject to the law of the fifth nor to the law of removal. And Beth Hillel says: it is subject to the law of the fifth and to the law of removal. Beth Shammai says: it is subject to the law of fallen grapes and to the law of gleanings, and the poor redeem them for themselves. And Beth Hillel says: all of it goes to the winepress.

The words of Rebbi Ḥiyya bar Abba disagree, for Rebbi Ḥiyya bar Abba said that Rebbi Yudan, son of Rebbi Simeon bar Ioḥai’s daughter, stated that Rebbi Simeon bar Ioḥai stated: Honoring father and mother is great because the Holy One, praise to Him, preferred it over His own honor. It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” When do you start to honor Him? When He was gracious to you! One gives gleanings, forgotten sheaves, and peah, one gives terumah, the First and Second Tithes and the tithe for the poor, ḥallah, one makes a sukkah,lulav, and shofar,tefillin and ẓiẓit, one feeds the poor and hungry and gives to drink to the thirsty. If you have the wherewhithal, you are obliged for all of these; if you have nothing, you are not obliged even for one of them. But when it comes to honoring father and mother, whether you own property or you do not own property, you must honor father and mother, even if you are a beggar at people’s doors.

HALAKHAH: The Mishnah, if they cut for themselves, but if they cut for a Jew it is obligated. And we have formulated regarding this: One does not hire Gentile workers because they do not know about gleanings.

May the seller get the peah which permits the sheaves? Let us hear it from the following (Mishnah 5:4): “ Rebbi Jehudah said: When is this, if he received it for a half, a third, or a quarter.” What is the difference between this and the first case? It must be, “if you cut it, a third will be yours.” Rebbi Abin bar Ḥiyya said, this implies that the seller may get the peah which permits the sheaves. Rebbi Yose said, there the obligation of the field did not come during his ownership, but here the obligation of the field started during his ownership. It is correct that if he cut half of the field and sold what he cut, the buyer is allowed gleanings, forgotten sheaves, and peah. May the buyer get the peah which permits the sheaves of the seller? That is the disagreement of Rebbi and Rebbi Jehudah the Prince.

It was stated: (Lev. 19:9) “The gathering of your harvest,” not the gathering of your plucking. Rebbi Zeïra, Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who collects ears for his dough in any quantity is free from peah. Rebbi Eleazar says, even with a sickle. Rebbi Yose said, only if he left some standing. Did we not state (Tosephta Peah 1:10): “If he had five vines and he harvested them and brought them into his house, he is free from fallen berries, from orlah, from the fourth year, but he is obligated for gleanings. Rebbi Yudan said, one for those which are fully ripe, one for those which are not fully ripe. Rebbi Yose said, you may even say that both deal with the case that they are fully ripe, or both deal with the case that they are not fully ripe. There if he wanted to eat them as grapes, here if he wanted to make them into wine, he may do so. This is informed from that and that is informed from this. This is informed from that, if he wants to eat them as rubbed ears [he may do so] even if he did not leave a remainder. That is informed from this, if he wants to drink them as wine [he may do so] only if he left a remainder.

MISHNAH: If he took some of the peah and threw it on the rest, he has nothing of it. If he fell on it or spread his talith on it, one removes him from it. The same is valid for gleanings and the forgotten sheaf.

MISHNAH: A Non-Jew who harvested his field and later converted is free from gleanings, forgotten sheaves, and peah. Rebbi Jehudah obligates him for forgotten sheaves because that applies only at the time of binding the sheaves.

MISHNAH: He who collected peah and said: “This is for X, the poor man,” Rebbi Eliezer says, he made him acquire it; but the Sages say, he should give it to the first poor person he meets. Gleanings, forgotten sheaves, and peah of a Non-Jew are obligated for tithes, except if the Non-Jew declared it to be abandoned property.

Rebbi Ḥizqiah, Rebbi Jeremiah, in the name of Rebbi Joḥanan: According to him who says that a Gentile may acquire real estate in the Land of Israel to free it from tithes. But according to him who says that a Gentile may not acquire real estate in the Land of Israel to free it from tithes, even if he declared it abandoned property it is obligated. Rebbi Yose in the name of Rebbi Joḥanan: According to him who says that a Gentile may not acquire real estate in the Land of Israel to free it from tithes. But according to him who says that a Gentile may acquire real estate in the Land of Israel to free it from tithes, the Sages decreed special leniency for gleanings.

MISHNAH: : What are gleanings? That which falls down at harvest time. If in harvesting he cut what his hands grabbed, or he uprooted a handful, when he was stung by a thorn and it fell to the ground, this belongs to the owner. From inside the hand and/or inside the sickle it belongs to the poor. From the back of his hand or the back of the sickle, it belongs to the owner. From fingertips and the tip of the sickle, Rebbi Ismael says, to the poor, Rebby Aqiba says, to the owner. Antholes inside the standing produce belong to the owner. In those appearing after the harvesters left, the tops are for the poor and the bottoms for the owner. Rebbi Meïr says, everything is for the poor because gleanings in doubt are gleanings.

MISHNAH: : What are gleanings? That which falls down at harvest time. If in harvesting he cut what his hands grabbed, or he uprooted a handful, when he was stung by a thorn and it fell to the ground, this belongs to the owner. From inside the hand and/or inside the sickle it belongs to the poor. From the back of his hand or the back of the sickle, it belongs to the owner. From fingertips and the tip of the sickle, Rebbi Ismael says, to the poor, Rebby Aqiba says, to the owner. Antholes inside the standing produce belong to the owner. In those appearing after the harvesters left, the tops are for the poor and the bottoms for the owner. Rebbi Meïr says, everything is for the poor because gleanings in doubt are gleanings.

MISHNAH: : What are gleanings? That which falls down at harvest time. If in harvesting he cut what his hands grabbed, or he uprooted a handful, when he was stung by a thorn and it fell to the ground, this belongs to the owner. From inside the hand and/or inside the sickle it belongs to the poor. From the back of his hand or the back of the sickle, it belongs to the owner. From fingertips and the tip of the sickle, Rebbi Ismael says, to the poor, Rebby Aqiba says, to the owner. Antholes inside the standing produce belong to the owner. In those appearing after the harvesters left, the tops are for the poor and the bottoms for the owner. Rebbi Meïr says, everything is for the poor because gleanings in doubt are gleanings.

HALAKHAH: It was stated: The gleanings of your harvest, not what anybody harvests with his bare hands. And equally, the dropped berries of your vineyard, and not what drops from hand-picking.

Rebbi Jehudah in the name of Rebbi Samuel: The tops are for the poor, viz., white ones. The bottom ones are for the owner, viz., green ones. Rebbi Meïr says, everything is for the poor because gleanings in doubt are gleanings, since no threshing will end without some green ones.

Rebbi Jehudah in the name of Rebbi Samuel: The tops are for the poor, viz., white ones. The bottom ones are for the owner, viz., green ones. Rebbi Meïr says, everything is for the poor because gleanings in doubt are gleanings, since no threshing will end without some green ones.

Rebbi Joḥanan said: It is by Rebbi Jehudah ben Ḥagra, as it was stated: “A Gentile who converted but had cut grain before he converted is free; after he converted, he is obligated. If it is in doubt, he is free. Rebbi Jehudah ben Ḥagra obligates him.” Rebbi Simeon ben Laqish said, it agrees with everybody: A Jew, who is obligated in principle, is also obligated in doubtful cases; a Gentile, who is not obligated in principle, is not obligated in doubt. Rebbi Joḥanan said: So did Rebbi Meïr argue with Rebbi Jehudah ben Ḥagra, do you not agree with me that gleanings in doubt are gleanings? Rebbi Simeon ben Laqish: So did Rebbi Meïr argue with the Sages, do you not agree with me that gleanings in doubt are gleanings?

Rebbi Joḥanan said: It is by Rebbi Jehudah ben Ḥagra, as it was stated: “A Gentile who converted but had cut grain before he converted is free; after he converted, he is obligated. If it is in doubt, he is free. Rebbi Jehudah ben Ḥagra obligates him.” Rebbi Simeon ben Laqish said, it agrees with everybody: A Jew, who is obligated in principle, is also obligated in doubtful cases; a Gentile, who is not obligated in principle, is not obligated in doubt. Rebbi Joḥanan said: So did Rebbi Meïr argue with Rebbi Jehudah ben Ḥagra, do you not agree with me that gleanings in doubt are gleanings? Rebbi Simeon ben Laqish: So did Rebbi Meïr argue with the Sages, do you not agree with me that gleanings in doubt are gleanings?

Rebbi Joḥanan said: It is by Rebbi Jehudah ben Ḥagra, as it was stated: “A Gentile who converted but had cut grain before he converted is free; after he converted, he is obligated. If it is in doubt, he is free. Rebbi Jehudah ben Ḥagra obligates him.” Rebbi Simeon ben Laqish said, it agrees with everybody: A Jew, who is obligated in principle, is also obligated in doubtful cases; a Gentile, who is not obligated in principle, is not obligated in doubt. Rebbi Joḥanan said: So did Rebbi Meïr argue with Rebbi Jehudah ben Ḥagra, do you not agree with me that gleanings in doubt are gleanings? Rebbi Simeon ben Laqish: So did Rebbi Meïr argue with the Sages, do you not agree with me that gleanings in doubt are gleanings?

Rebbi Joḥanan said: It is by Rebbi Jehudah ben Ḥagra, as it was stated: “A Gentile who converted but had cut grain before he converted is free; after he converted, he is obligated. If it is in doubt, he is free. Rebbi Jehudah ben Ḥagra obligates him.” Rebbi Simeon ben Laqish said, it agrees with everybody: A Jew, who is obligated in principle, is also obligated in doubtful cases; a Gentile, who is not obligated in principle, is not obligated in doubt. Rebbi Joḥanan said: So did Rebbi Meïr argue with Rebbi Jehudah ben Ḥagra, do you not agree with me that gleanings in doubt are gleanings? Rebbi Simeon ben Laqish: So did Rebbi Meïr argue with the Sages, do you not agree with me that gleanings in doubt are gleanings?

From where that gleanings in doubt are gleanings? Rebbi Samuel ben Naḥman in the name of Rebbi Jonathan: “Poor and rich, justify him” in his gifts. Rebbi Simeon ben Laqish in the name of Bar Qappara: (Ex. 23:6) “Do not bend the lawsuit of your destitute.” In his lawsuit, you may not bend, but you may bend for him in his gifts. Rebbi Joḥanan said, he acquires in this case, as Rebbi instructed us (Lev. 19:10, 23:22): “abandon,” put something before him of your own. Rebbi La said, it is written (Deut. 24:19–21): “It shall be the sojourner’s, the orphan’s, and the widow’s;” give him both from yours and from his!

From where that gleanings in doubt are gleanings? Rebbi Samuel ben Naḥman in the name of Rebbi Jonathan: “Poor and rich, justify him” in his gifts. Rebbi Simeon ben Laqish in the name of Bar Qappara: (Ex. 23:6) “Do not bend the lawsuit of your destitute.” In his lawsuit, you may not bend, but you may bend for him in his gifts. Rebbi Joḥanan said, he acquires in this case, as Rebbi instructed us (Lev. 19:10, 23:22): “abandon,” put something before him of your own. Rebbi La said, it is written (Deut. 24:19–21): “It shall be the sojourner’s, the orphan’s, and the widow’s;” give him both from yours and from his!

MISHNAH: For a grain stack under which gleanings were not collected, all ears that touch the ground are for the poor. If the wind dispersed any sheaves, one estimates what amount of gleanings that would have yielded, and he gives that to the poor. Rabban Simeon ben Gamliel says, he gives to the poor the average fall.

MISHNAH: For a grain stack under which gleanings were not collected, all ears that touch the ground are for the poor. If the wind dispersed any sheaves, one estimates what amount of gleanings that would have yielded, and he gives that to the poor. Rabban Simeon ben Gamliel says, he gives to the poor the average fall.

HALAKHAH: Here you say that “one estimates what amount of gleanings that would have yielded, and he gives that to the poor.” But there, you say “all ears that touch the ground are for the poor.” Rebbi Abbahu in the name of Rebbi Joḥanan: They fined him because he put the stack on the gleanings of the poor. That is for intentional transgression; it is also for unintentional error, for sheaves, for a wheat stack on top of barley, even if it was stacked by others without his knowledge, even if he called the poor and they did not come.

HALAKHAH: Here you say that “one estimates what amount of gleanings that would have yielded, and he gives that to the poor.” But there, you say “all ears that touch the ground are for the poor.” Rebbi Abbahu in the name of Rebbi Joḥanan: They fined him because he put the stack on the gleanings of the poor. That is for intentional transgression; it is also for unintentional error, for sheaves, for a wheat stack on top of barley, even if it was stacked by others without his knowledge, even if he called the poor and they did not come.

What text implies this? “For a grain stack under which gleanings were not collected, …” Rebbi Mana in the name of Rebbi Simeon ben Laqish: This is from the House of Shammai. Rebbi Yasa said to him: We understand that according to everybody, this is a fine. Following the House of Hillel, the poor give tithes and eat.

MISHNAH: : A single ear on the field to be harvested and its head reaches to the grain that is still standing, if it can be cut together with standing grain, it belongs to the owner, otherwise it is for the poor. An ear of gleanings that was mixed up in a stack of grain, he gives tithes for one ear and gives it to him. Rebbi Eliezer said, how can the poor man exchange something that never was in his possession? But he has to give the poor rights to the entire stack; then he gives tithes for one ear and gives it to him.

How does he do it? He brings two ears and says: If this one is gleanings, all is fine; but if not, then its tithes are contained in the other one, and he gives him the first one. Do we not have to worry that the one used to contain tithes in it was gleanings? Rebbi Jonah said, he brings two ears and says: If this one is gleanings, all is fine; but if not, then its tithes are contained in the other one, and he gives him one of them.

How does he do it? He brings two ears and says: If this one is gleanings, all is fine; but if not, then its tithes are contained in the other one, and he gives him the first one. Do we not have to worry that the one used to contain tithes in it was gleanings? Rebbi Jonah said, he brings two ears and says: If this one is gleanings, all is fine; but if not, then its tithes are contained in the other one, and he gives him one of them.

How does he do it? He brings two ears and says: If this one is gleanings, all is fine; but if not, then its tithes are contained in the other one, and he gives him the first one. Do we not have to worry that the one used to contain tithes in it was gleanings? Rebbi Jonah said, he brings two ears and says: If this one is gleanings, all is fine; but if not, then its tithes are contained in the other one, and he gives him one of them.

MISHNAH: One does not use a waterwheel with buckets, the words of Rebbi Meïr. But the Sages do permit it, because it is impossible. A householder wandering from one place to another who was in need of taking gleanings, forgotten sheaves, peah, and tithes of the poor should repay them once he comes home, the words of Rebbi Eliezer. But the Sages say, he was poor at that moment.

MISHNAH: If he switches with the poor, what he receives is exempt but what the poor get is obligated. If two persons received a field as sharecroppers, one gives his part and his tithes of the poor to the other one, and vice-versa. He who receives a field to harvest is barred from its gleanings, forgotten sheaves, and peah. Rebbi Jehudah said, when is this so? When he received it for one-half, one third, or one quarter; but if he told him, one third of what you will harvest will be yours, he may take gleanings, forgotten sheaves, and peah but not the tithes of the poor.

MISHNAH: If he switches with the poor, what he receives is exempt but what the poor get is obligated. If two persons received a field as sharecroppers, one gives his part and his tithes of the poor to the other one, and vice-versa. He who receives a field to harvest is barred from its gleanings, forgotten sheaves, and peah. Rebbi Jehudah said, when is this so? When he received it for one-half, one third, or one quarter; but if he told him, one third of what you will harvest will be yours, he may take gleanings, forgotten sheaves, and peah but not the tithes of the poor.

Rebbi Abbahu bar Naggari said, there is a difference for gleanings, forgotten sheaves, and peah because they have to be abandoned.

MISHNAH: If someone sells his field, the seller is permitted but the buyer is barred. Nobody should hire a worker on condition that his son may collect gleanings after him. He who does not let the poor collect gleanings, or who lets one person collect but not the other, or helps one of them, robs the poor. On him it was said (Prov. 22:28, 23:10): “Do not displace an eternal boundary.”

MISHNAH: If someone sells his field, the seller is permitted but the buyer is barred. Nobody should hire a worker on condition that his son may collect gleanings after him. He who does not let the poor collect gleanings, or who lets one person collect but not the other, or helps one of them, robs the poor. On him it was said (Prov. 22:28, 23:10): “Do not displace an eternal boundary.”

MISHNAH: Two sheaves may qualify as forgotten sheaves, three may not. Two heaps of olives or carob may qualify as “forgotten sheaves”, three may not. Two plants of hemp may qualify as “forgotten sheaves”, three may not. Two berries may qualify as dropped berries, three may not. Two stalks may be gleanings, three may not, following the House of Hillel. About all of these, the House of Shammai say three are for the poor and four for the proprietor.

HALAKHAH: This means that dropped berries become sanctified in the act of falling down. Does this not simply answer Hilfai’s question, since Hilfai asked: Do gleanings become sanctified in the act of falling down? Rebbi Samuel ben Eudaimon said: There is a difference, because he prevented them from reaching the ground.

(Tosephta Peah 3:11): “What are gleanings? Anything that has no shoulder and no dropping. If it has shoulder but no dropping, dropping but no shoulder, it belongs to the proprietor, if it is doubtful it belongs to the poor. What is a shoulder? Spread out one on top of the other. What is a dropping? They hand downward on the spine.”

A Levite who received unprepared tithes and found in them gleanings may use them for the heave of the tithes even on other places. But do not gleanings belong to the poor? Rebbi Avin in the name of the rabbis from there: I say that they are gleanings cut with the bunches.

A Levite who received unprepared tithes and found in them gleanings may use them for the heave of the tithes even on other places. But do not gleanings belong to the poor? Rebbi Avin in the name of the rabbis from there: I say that they are gleanings cut with the bunches.

A Levite who received unprepared tithes and found in them gleanings may use them for the heave of the tithes even on other places. But do not gleanings belong to the poor? Rebbi Avin in the name of the rabbis from there: I say that they are gleanings cut with the bunches.

Rebbi Simon said, the reason of Rebbi Jehudah (Is. 17:6): “There will remain in it gleanings as when one plucks olives, two or three kernels.” More than that is a grape.

MISHNAH: A vineyard in its fourth year, the House of Shammai say, it is not subject to a fifth and is not subject to removal; but the House of Hillel say, it is. The House of Shammai say, it is subject to single berries and gleanings and the poor redeem for themselves, but the House of Hillel say, all goes to the winepress.

MISHNAH: A vineyard that produces only gleanings, Rebbi Eliezer says, they are for the proprietor, Rebbi Aqiba says, for the poor. Rebbi Eliezer said (Deut. 24:21): “When you gather your grapes … do not take the gleanings after it.” If there is no vintage, where are the gleanings? Rebbi Aqiba told him (Lev. 19:10): “Do not take gleanings from your vineyard,” even if it is all gleanings. If that is so, why does it say “when you gather your grapes … do not take the gleanings after it;” the poor have no right to the gleanings before the vintage.

MISHNAH: A vineyard that produces only gleanings, Rebbi Eliezer says, they are for the proprietor, Rebbi Aqiba says, for the poor. Rebbi Eliezer said (Deut. 24:21): “When you gather your grapes … do not take the gleanings after it.” If there is no vintage, where are the gleanings? Rebbi Aqiba told him (Lev. 19:10): “Do not take gleanings from your vineyard,” even if it is all gleanings. If that is so, why does it say “when you gather your grapes … do not take the gleanings after it;” the poor have no right to the gleanings before the vintage.

MISHNAH: A vineyard that produces only gleanings, Rebbi Eliezer says, they are for the proprietor, Rebbi Aqiba says, for the poor. Rebbi Eliezer said (Deut. 24:21): “When you gather your grapes … do not take the gleanings after it.” If there is no vintage, where are the gleanings? Rebbi Aqiba told him (Lev. 19:10): “Do not take gleanings from your vineyard,” even if it is all gleanings. If that is so, why does it say “when you gather your grapes … do not take the gleanings after it;” the poor have no right to the gleanings before the vintage.

MISHNAH: A vineyard that produces only gleanings, Rebbi Eliezer says, they are for the proprietor, Rebbi Aqiba says, for the poor. Rebbi Eliezer said (Deut. 24:21): “When you gather your grapes … do not take the gleanings after it.” If there is no vintage, where are the gleanings? Rebbi Aqiba told him (Lev. 19:10): “Do not take gleanings from your vineyard,” even if it is all gleanings. If that is so, why does it say “when you gather your grapes … do not take the gleanings after it;” the poor have no right to the gleanings before the vintage.

MISHNAH: A vineyard that produces only gleanings, Rebbi Eliezer says, they are for the proprietor, Rebbi Aqiba says, for the poor. Rebbi Eliezer said (Deut. 24:21): “When you gather your grapes … do not take the gleanings after it.” If there is no vintage, where are the gleanings? Rebbi Aqiba told him (Lev. 19:10): “Do not take gleanings from your vineyard,” even if it is all gleanings. If that is so, why does it say “when you gather your grapes … do not take the gleanings after it;” the poor have no right to the gleanings before the vintage.

MISHNAH: A vineyard that produces only gleanings, Rebbi Eliezer says, they are for the proprietor, Rebbi Aqiba says, for the poor. Rebbi Eliezer said (Deut. 24:21): “When you gather your grapes … do not take the gleanings after it.” If there is no vintage, where are the gleanings? Rebbi Aqiba told him (Lev. 19:10): “Do not take gleanings from your vineyard,” even if it is all gleanings. If that is so, why does it say “when you gather your grapes … do not take the gleanings after it;” the poor have no right to the gleanings before the vintage.

MISHNAH: A vineyard that produces only gleanings, Rebbi Eliezer says, they are for the proprietor, Rebbi Aqiba says, for the poor. Rebbi Eliezer said (Deut. 24:21): “When you gather your grapes … do not take the gleanings after it.” If there is no vintage, where are the gleanings? Rebbi Aqiba told him (Lev. 19:10): “Do not take gleanings from your vineyard,” even if it is all gleanings. If that is so, why does it say “when you gather your grapes … do not take the gleanings after it;” the poor have no right to the gleanings before the vintage.

Rebbi Aqiba certainly explains both verses. How does Rebbi Eliezer explain “do not take gleanings from your vineyard”? So you should not say that, since the poor have no rights before harvest time, the proprietor acquired rights to them, it is necessary to say “do not take gleanings from your vineyard.”

Rebbi Aqiba certainly explains both verses. How does Rebbi Eliezer explain “do not take gleanings from your vineyard”? So you should not say that, since the poor have no rights before harvest time, the proprietor acquired rights to them, it is necessary to say “do not take gleanings from your vineyard.”

MISHNAH: If someone dedicates his vineyard before gleanings are recognizable, the gleanings do not belong to the poor. But after the gleanings are recognizable, the gleanings belong to the poor. Rebbi Yose said, they should give the value of their growth to the Temple. What are forgotten grapes? On a trellis, anything he cannot stretch out his hands and take. On a single growing vine, once he is done with it.

MISHNAH: If someone dedicates his vineyard before gleanings are recognizable, the gleanings do not belong to the poor. But after the gleanings are recognizable, the gleanings belong to the poor. Rebbi Yose said, they should give the value of their growth to the Temple. What are forgotten grapes? On a trellis, anything he cannot stretch out his hands and take. On a single growing vine, once he is done with it.

MISHNAH: If someone dedicates his vineyard before gleanings are recognizable, the gleanings do not belong to the poor. But after the gleanings are recognizable, the gleanings belong to the poor. Rebbi Yose said, they should give the value of their growth to the Temple. What are forgotten grapes? On a trellis, anything he cannot stretch out his hands and take. On a single growing vine, once he is done with it.

MISHNAH: If someone dedicates his vineyard before gleanings are recognizable, the gleanings do not belong to the poor. But after the gleanings are recognizable, the gleanings belong to the poor. Rebbi Yose said, they should give the value of their growth to the Temple. What are forgotten grapes? On a trellis, anything he cannot stretch out his hands and take. On a single growing vine, once he is done with it.

HALAKHAH: There we have stated: “They permitted the use of sycamore figs from Temple trees. The Sages told them: Do you not agree with us that fruits from Temple property are forbidden? They said to them, when our forefathers dedicated them, they dedicated only the tree stems because of strong men who came and took them by force.” Do the rabbis mean to say that they dedicated tree stems and their fruits? Even if you say that they dedicated only the stems but not the fruits, the rabbis wonder whether if somebody dedicates an orchard, he may reserve the growth for himself. Let us hear from the following: “After the gleanings are recognizable, they belong to the poor.” That is different because nobody may dedicate anything that is not his own. Does that not mean that even if the gleanings were not yet recognizable, they should belong to the poor? That is different, because it is a vineyard for the Temple, as it was stated: “If somebody plants a vineyard for the Temple it is exempt from orlah, from the fourth year, and from gleanings, but it is subject to the Sabbatical year.”

HALAKHAH: There we have stated: “They permitted the use of sycamore figs from Temple trees. The Sages told them: Do you not agree with us that fruits from Temple property are forbidden? They said to them, when our forefathers dedicated them, they dedicated only the tree stems because of strong men who came and took them by force.” Do the rabbis mean to say that they dedicated tree stems and their fruits? Even if you say that they dedicated only the stems but not the fruits, the rabbis wonder whether if somebody dedicates an orchard, he may reserve the growth for himself. Let us hear from the following: “After the gleanings are recognizable, they belong to the poor.” That is different because nobody may dedicate anything that is not his own. Does that not mean that even if the gleanings were not yet recognizable, they should belong to the poor? That is different, because it is a vineyard for the Temple, as it was stated: “If somebody plants a vineyard for the Temple it is exempt from orlah, from the fourth year, and from gleanings, but it is subject to the Sabbatical year.”

HALAKHAH: There we have stated: “They permitted the use of sycamore figs from Temple trees. The Sages told them: Do you not agree with us that fruits from Temple property are forbidden? They said to them, when our forefathers dedicated them, they dedicated only the tree stems because of strong men who came and took them by force.” Do the rabbis mean to say that they dedicated tree stems and their fruits? Even if you say that they dedicated only the stems but not the fruits, the rabbis wonder whether if somebody dedicates an orchard, he may reserve the growth for himself. Let us hear from the following: “After the gleanings are recognizable, they belong to the poor.” That is different because nobody may dedicate anything that is not his own. Does that not mean that even if the gleanings were not yet recognizable, they should belong to the poor? That is different, because it is a vineyard for the Temple, as it was stated: “If somebody plants a vineyard for the Temple it is exempt from orlah, from the fourth year, and from gleanings, but it is subject to the Sabbatical year.”

MISHNAH: When is everybody permitted to take gleanings of grain? After the second wave of seekers is gone. Single grapes and gleanings of grapes, after the poor have come to the vineyard and gone. Olives after the second wave of rainfall. Rebbi Jehudah said, are there not people who do not harvest their olives until after the second wave of rainfall? Rather when a poor man goes out and does not collect more than the value of four assarii.

MISHNAH: When is everybody permitted to take gleanings of grain? After the second wave of seekers is gone. Single grapes and gleanings of grapes, after the poor have come to the vineyard and gone. Olives after the second wave of rainfall. Rebbi Jehudah said, are there not people who do not harvest their olives until after the second wave of rainfall? Rather when a poor man goes out and does not collect more than the value of four assarii.

“Single grapes and gleanings of grapes, after the poor have come to the vineyard and gone.” We did not state “the second wave of seekers;” since these are so desirable they all come immediately.

MISHNAH: They can be trusted about gleanings, forgotten sheaves, and peah at harvest time, and about the tithe of the poor its entire year; the Levite can always be trusted. But they can be trusted only about things that people are in the habit of doing.

HALAKHAH: Should the poor be trustworthy if they say: It was given me as grain and I turned it into flour, it was given me as grain and I turned it into bread? It is clear to him that he is trustworthy. Even if everybody knew that most people store gleanings, he is not trustworthy. It was stated: “Rebbi Jehudah says, at a place where one presses gleanings of grapes, the poor shall be trusted when they say, this wine is from gleanings of grapes.” Similarly, at a place where one presses picked olives, the poor should be trusted when they say, this oil is from picked olives.

HALAKHAH: Should the poor be trustworthy if they say: It was given me as grain and I turned it into flour, it was given me as grain and I turned it into bread? It is clear to him that he is trustworthy. Even if everybody knew that most people store gleanings, he is not trustworthy. It was stated: “Rebbi Jehudah says, at a place where one presses gleanings of grapes, the poor shall be trusted when they say, this wine is from gleanings of grapes.” Similarly, at a place where one presses picked olives, the poor should be trusted when they say, this oil is from picked olives.