gleanings

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.

MISHNAH: He who owns 200 zuz should not take gleanings, forgotten sheaves, peah, and tithes of the poor. If he had 199, even if a thousand people gave him at the same time, he should take. If they were mortgaged for his wife’s ketubah or for a creditor, he may take. One does not require him to sell his house or the vessels of daily use.

HALAKHAH: : There, we have stated: “They can be trusted about gleanings, forgotten sheaves, and peah at harvest time.” And here you say so? There, his assertion is for exemption, but here his assertion is for obligation. And we have stated so: “If his assertion is for exemption, he may be trusted in restrictions.” But here, he can be trusted even if his explanation is to make it easier.

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

MISHNAH: One may not give heave from gleanings, abandoned sheaves, peah, and ownerless property; not from First Tithe of which its heave was taken; not from Second Tithe and dedicated produce which were redeemed; not from what is obligated on what is free from obligation or from what is free on what is obligated; not from harvested produce for what is standing or from what is standing for what was harvested; not from new produce for old or from old for new; not from produce of the Land for that of foreign countries or from foreign countries for produce of the Land. If heave was given, it is not heave.

Gleanings, forgotten sheaves, peah, and ownerless property all have the same rule. Did one not already state everything? Thus you have to understand the Mishnah: [One may] not [give] from produce one third ripe for produce not yet one third ripe, and when he gave heave, it is not heave. For Ḥizqiah it is a point of contention, for Rebbi Joḥanan it is everybody’s opinion.

How is this? Rebbi Zeïra in the name of Rebbi Ḥanina: The replacements of heave are like heave in every respect except that what grows from them is profane. The growth from heave is like profane in every respect except that it is forbidden for outsiders. Rebbi Yose said, we have stated all three: The replacements of heave are like heave in every respect as we have stated, “he does not pay in heave but in totally profane food which is turned into heave.” Except that what grows from them is profane as we have stated, “the growth from heave,” which implies that what grows from replacement is profane. The growth from heave is like profane in all respects, as we have stated, “ it is subject to gleanings, forgotten sheaves, and peah; Israel poor and Cohanim poor collect it,” except that it is forbidden to outsiders as we have stated, “Israel poor sell theirs to Cohanim for the price of heave but the money is theirs.”

MISHNAH: If one serves heave to his workers or his guests, he pays the principal and they pay the fifth, the word of Rebbi Meïr. But the Sages say, they pay principal and fifth and he pays them the price of their meal. He who steals heave but does not eat it pays double restitution for the value of heave. If he ate it, he pays twice the principal and a fifth. The principal and the fifth from profane food and a principal the value of heave. If he stole heave of the Sanctuary and ate it, he pays two fifths and the principal since double restitution does not apply to the Sanctuary. One does not pay with gleanings, forgotten sheaves, peah, and abandoned property, nor with First Tithe whose heave was taken, nor with Second Tithe, nor with dedicated food that was redeemed, for dedicated food cannot redeem dedicated food, the words of Rebbi Meïr. But the Sages permit the latter.

Rebbi Simeon ben Laqish said, it refers to the last two. Why? Because these have affinity to heave and tithes. Do gleanings and forgotten sheaves never have affinity to heave and tithes? But we deal with growth of peah and standing peah. Does this not simply answer Hilfai’s question, since Hilfai asked: Do gleanings become sanctified in the act of falling down? Rebbi Joḥanan said to him, but did we not state “gleanings”? How can you have peah from gleanings? Rebbi Joḥanan said to him, about everything.

Rebbi Simeon ben Laqish said, it refers to the last two. Why? Because these have affinity to heave and tithes. Do gleanings and forgotten sheaves never have affinity to heave and tithes? But we deal with growth of peah and standing peah. Does this not simply answer Hilfai’s question, since Hilfai asked: Do gleanings become sanctified in the act of falling down? Rebbi Joḥanan said to him, but did we not state “gleanings”? How can you have peah from gleanings? Rebbi Joḥanan said to him, about everything.

Rebbi Simeon ben Laqish said, it refers to the last two. Why? Because these have affinity to heave and tithes. Do gleanings and forgotten sheaves never have affinity to heave and tithes? But we deal with growth of peah and standing peah. Does this not simply answer Hilfai’s question, since Hilfai asked: Do gleanings become sanctified in the act of falling down? Rebbi Joḥanan said to him, but did we not state “gleanings”? How can you have peah from gleanings? Rebbi Joḥanan said to him, about everything.

Rebbi Simeon ben Laqish said, it refers to the last two. Why? Because these have affinity to heave and tithes. Do gleanings and forgotten sheaves never have affinity to heave and tithes? But we deal with growth of peah and standing peah. Does this not simply answer Hilfai’s question, since Hilfai asked: Do gleanings become sanctified in the act of falling down? Rebbi Joḥanan said to him, but did we not state “gleanings”? How can you have peah from gleanings? Rebbi Joḥanan said to him, about everything.

MISHNAH: If somebody sows heave in error it should be ploughed under; if intentionally it must be kept. If it is one third ripe it must be kept, whether in error or intentionally. But flax must be ploughed under when [sown] intentionally. But it is subject to gleanings, forgotten sheaves, and peah. Israel poor and poor Cohanim collect; the Israel poor must sell to the Cohanim poor for the value of heave but the proceeds are theirs. Rebbi Ṭarphon says, only Cohanim poor may collect; maybe they would forget and put some in their mouths. Rebbi Aqiba said to him, if that is so, then only pure persons should collect. Also, it is subject to tithe and the tithe of the poor. Poor Israel and poor Cohanim may take; the poor Israel must sell to Cohanim for the value of heave but the proceeds are theirs. He who flails is praiseworthy; he who threshes, what shall he do? He hangs baskets over the neck of the animal and fills it from the same kind. In that way, he will not muzzle the animal or feed it heave.

Rav Ḥisda said, if somebody declared his standing grain ownerless, came back and retook possession, and illegally gave heave, that is heave. What is the difference between standing grain and ears of grain? Standing grain, if he illegally gave heave before he declared it ownerless, that is not heave. Ears, if he illegally gave heave before he declared them ownerless, that is heave. Rav Ḥinena in the name of Rav Ḥisda, the same applies to a dedicated crop. The words of the rabbis disagree, since Rebbi Joḥanan said in the name of Rebbi Yannai: (Deut. 14:29) “The Levite shall come, because he has neither part nor inheritance with you.” You are obliged to give him from what you have but he has not. This excludes gleanings for which your and his hands are equal. Gleanings, forgotten sheaves, peah, and abandoned property are all equal. Rebbi Joḥanan said, the company did ask: But dedications, where your and his hands are not equal, are treated as if your and his hands were equal. Said Rebbi Ila, what are we talking about? If the heap was made when it was ownerless or dedicated, the Torah said (Deut. 18:4) “the first of your grain”, not the ownerless, “the first of your grain”, not Temple property. But we must be talking about ears that he declared ownerless and of which he retook possession. If they were ownerless, he would be free, if dedicated, he would be obligated. If they were ownerless, he would be free, since Rebbi Joḥanan said in the name of Rebbi Yannai: (Deut. 14:29) “The Levite shall come, because he has neither part nor inheritance with you.” You are obligated to give him from what you have but he has not. This excludes gleanings for which your and his hands are equal. If dedicated, he would be obligated, from the following: “If somebody dedicated standing produce and redeemed it standing, it is obligated.” What is the difference between ownerless and dedicated? Ownerless [property] is outside the power of everybody, dedicated [property] is not outside the power of the Temple treasurer. Rebbi Abin said, it did not even go outside the power of its owners since he must say to him you redeem first.

Rav Ḥisda said, if somebody declared his standing grain ownerless, came back and retook possession, and illegally gave heave, that is heave. What is the difference between standing grain and ears of grain? Standing grain, if he illegally gave heave before he declared it ownerless, that is not heave. Ears, if he illegally gave heave before he declared them ownerless, that is heave. Rav Ḥinena in the name of Rav Ḥisda, the same applies to a dedicated crop. The words of the rabbis disagree, since Rebbi Joḥanan said in the name of Rebbi Yannai: (Deut. 14:29) “The Levite shall come, because he has neither part nor inheritance with you.” You are obliged to give him from what you have but he has not. This excludes gleanings for which your and his hands are equal. Gleanings, forgotten sheaves, peah, and abandoned property are all equal. Rebbi Joḥanan said, the company did ask: But dedications, where your and his hands are not equal, are treated as if your and his hands were equal. Said Rebbi Ila, what are we talking about? If the heap was made when it was ownerless or dedicated, the Torah said (Deut. 18:4) “the first of your grain”, not the ownerless, “the first of your grain”, not Temple property. But we must be talking about ears that he declared ownerless and of which he retook possession. If they were ownerless, he would be free, if dedicated, he would be obligated. If they were ownerless, he would be free, since Rebbi Joḥanan said in the name of Rebbi Yannai: (Deut. 14:29) “The Levite shall come, because he has neither part nor inheritance with you.” You are obligated to give him from what you have but he has not. This excludes gleanings for which your and his hands are equal. If dedicated, he would be obligated, from the following: “If somebody dedicated standing produce and redeemed it standing, it is obligated.” What is the difference between ownerless and dedicated? Ownerless [property] is outside the power of everybody, dedicated [property] is not outside the power of the Temple treasurer. Rebbi Abin said, it did not even go outside the power of its owners since he must say to him you redeem first.

Rav Ḥisda said, if somebody declared his standing grain ownerless, came back and retook possession, and illegally gave heave, that is heave. What is the difference between standing grain and ears of grain? Standing grain, if he illegally gave heave before he declared it ownerless, that is not heave. Ears, if he illegally gave heave before he declared them ownerless, that is heave. Rav Ḥinena in the name of Rav Ḥisda, the same applies to a dedicated crop. The words of the rabbis disagree, since Rebbi Joḥanan said in the name of Rebbi Yannai: (Deut. 14:29) “The Levite shall come, because he has neither part nor inheritance with you.” You are obliged to give him from what you have but he has not. This excludes gleanings for which your and his hands are equal. Gleanings, forgotten sheaves, peah, and abandoned property are all equal. Rebbi Joḥanan said, the company did ask: But dedications, where your and his hands are not equal, are treated as if your and his hands were equal. Said Rebbi Ila, what are we talking about? If the heap was made when it was ownerless or dedicated, the Torah said (Deut. 18:4) “the first of your grain”, not the ownerless, “the first of your grain”, not Temple property. But we must be talking about ears that he declared ownerless and of which he retook possession. If they were ownerless, he would be free, if dedicated, he would be obligated. If they were ownerless, he would be free, since Rebbi Joḥanan said in the name of Rebbi Yannai: (Deut. 14:29) “The Levite shall come, because he has neither part nor inheritance with you.” You are obligated to give him from what you have but he has not. This excludes gleanings for which your and his hands are equal. If dedicated, he would be obligated, from the following: “If somebody dedicated standing produce and redeemed it standing, it is obligated.” What is the difference between ownerless and dedicated? Ownerless [property] is outside the power of everybody, dedicated [property] is not outside the power of the Temple treasurer. Rebbi Abin said, it did not even go outside the power of its owners since he must say to him you redeem first.

According to Rebbi Simeon ben Laqish who said, ṭevel becomes voided by plurality, it is intelligible. According to Rebbi Joḥanan who said, ṭevel does not become voided by plurality, he should wait until it is fully grown and tithe for everything. Or might we say that Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree about ṭevel which has this status by a word of the Torah but for ṭevel which has this status by their word everybody agrees that ṭevel becomes voided by plurality. Rebbi Abba bar Cohen objected: Did we not state: “Similarly, olives for pressing which were mixed with picked olives, harvest grapes with grapes of gleanings”? Is that not ṭevel by their words? Rebbi Mana said, I upheld this: Oil from olives for pressing which was mixed with oil from picked olives.

MISHNAH: [Grapes from] a fourth-year vineyard have to be brought to Jerusalem from a distance up to a day’s march. What is this? Eilat from the South, Aqrabeh from the North, Lydda from the West, the Jordan from the East. When the fruits increased they decreed that they might be redeemed [even] close to the city wall. There was a condition made that anytime they decided, they could return to the previous situation. Rebbi Yose says, this condition was introduced when the Temple was destroyed, viz., that one would return to the previous situation if the Temple would be rebuilt soon, in our days. A fourth-year vineyard, the House of Shammai say, 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: The following are subject to ḥallah but exempt from tithes: Gleanings, forgotten sheaves, and peah, as well as abandoned property, First tithe of which its heave had been taken, second tithe and dedicated [grain] that were redeemed, the excess of the ‘omer, and grain not yet one-third ripe. Rebbi Eleazar said, grain not yet one-third ripe is exempt from ḥallah. The following are obligated for tithes but free from ḥallah: Rice, millet, poppies, sesame, legumes, and less than five quarter [qab] of grain. Bismarcks, honey cakes, roasted cakes, pancakes, and dema‘ are free from ḥallah.

Rebbi Joḥanan in the name of Rebbi Yannai: This is one of three well-explained verses in the Torah (Deut. 14:27): “The Levite shall come, for he has neither part nor inheritance with you.” You must give him from what you have but he has not. This excludes ownerless property where your and his hands are equal. There is no difference between gleanings, forgotten sheaves, peah, and abandoned property.

Ten commandments does a person fulfill before he eats a piece of bread: Do not plough, do now sow, do not muzzle, gleanings, forgotten sheaves, and peah, heave, first tithe, second tithe, and ḥallah. Before Rebbi Isaac went to dinner, he spread out his ten fingers and said, I kept ten commandments.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

Rebbi Abba said: Rebbi Joḥanan and Rebbi Simeon ben Laqish differ about ṭevel by biblical standards. But for ṭevel which is ṭevel only by rabbinic decree, everybody agrees that ṭevel disappears in a plurality. Rebbi Abba bar Cahana objected before Rebbi Yose: Did we not state: “Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings,” is that not ṭevel only by rabbinic standards? Rebbi Mana said, I confirmed it: If oil from harvested olives was mixed with oil from plucked olives!

It was stated in the name of Rebbi Simeon: The only kinds admitting an intention of exemption are three: [buckthorn], sycamore, and caper bush. Are these obligated for tithes? This is a dispute between Rebbi Abba bar Mamal and Rebbi Hila. They differed: If somebody kept his fruit trees for wood, Rebbi Abba bar Mamal said he is obligated, Rebbi Hila said he is exempted. Rebbi Abba bar Mamal said he is obligated, from the following: (Deut. 14:29) “The Levite shall come, because he has neither part nor inheritance with you.” You are obliged to give him from what you have but he has not. This excludes abandoned property for which your and his hands are equal. Gleanings, forgotten sheaves, peah, and abandoned property are all equal.

“How did they permit sycamore figs of dedicated trees? The Sages said to them, do you not agree with us that growth of dedicated [plants] is forbidden? They told them, when our forefathers dedicated them, they dedicated only the tree stems because of the strong men who came and took them by force.” Do the rabbis mean to say that they dedicated tree stems and fruits? Even if you say that they dedicated the tree stems but not the fruits, the rabbis wonder if somebody dedicates an orchard, may he reserve the growth for himself? Let us hear from the following: “After the gleanings are recognizable, the gleanings 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? This is different, because it is a vineyard for the Temple, as it was stated: “It somebody plants a vineyard for the Temple, it is exempt from single berries, and from ˋoriah, and from the Fourth Year, but it is subject to the Sabbatical year.” Rebbi Zeˋira in the name of Rebbi Joḥanan: The land shall observe a Sabbath for the Eternal. The sanctity of the Sabbatical falls even on anything that is the Eternal’s.

“How did they permit sycamore figs of dedicated trees? The Sages said to them, do you not agree with us that growth of dedicated [plants] is forbidden? They told them, when our forefathers dedicated them, they dedicated only the tree stems because of the strong men who came and took them by force.” Do the rabbis mean to say that they dedicated tree stems and fruits? Even if you say that they dedicated the tree stems but not the fruits, the rabbis wonder if somebody dedicates an orchard, may he reserve the growth for himself? Let us hear from the following: “After the gleanings are recognizable, the gleanings 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? This is different, because it is a vineyard for the Temple, as it was stated: “It somebody plants a vineyard for the Temple, it is exempt from single berries, and from ˋoriah, and from the Fourth Year, but it is subject to the Sabbatical year.” Rebbi Zeˋira in the name of Rebbi Joḥanan: The land shall observe a Sabbath for the Eternal. The sanctity of the Sabbatical falls even on anything that is the Eternal’s.

“How did they permit sycamore figs of dedicated trees? The Sages said to them, do you not agree with us that growth of dedicated [plants] is forbidden? They told them, when our forefathers dedicated them, they dedicated only the tree stems because of the strong men who came and took them by force.” Do the rabbis mean to say that they dedicated tree stems and fruits? Even if you say that they dedicated the tree stems but not the fruits, the rabbis wonder if somebody dedicates an orchard, may he reserve the growth for himself? Let us hear from the following: “After the gleanings are recognizable, the gleanings 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? This is different, because it is a vineyard for the Temple, as it was stated: “It somebody plants a vineyard for the Temple, it is exempt from single berries, and from ˋoriah, and from the Fourth Year, but it is subject to the Sabbatical year.” Rebbi Zeˋira in the name of Rebbi Joḥanan: The land shall observe a Sabbath for the Eternal. The sanctity of the Sabbatical falls even on anything that is the Eternal’s.

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

HALAKHAH: It was stated: Rebbi Meïr says that as soon as a person abandons anything from his property, it is no longer in his possession. Rebbi Yose says, nothing may leave the hands of its owners except if it is taken up by another person. Rebbi Jeremiah, Rebbi Abba bar Ḥiyya, both say, Rebbi Joḥanan in the name of Rebbi Yannai: The words of Rebbi Yose [deal with the case] that a person gave a gift to ten people and this one was one of them. If somebody abandoned his field, some Tannaïm say, he can retract, but some Tannaïm say, he cannot retract. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The one who says that he can retract follows Rebbi Yose. But the one who says that he cannot retract follows Rebbi Meïr. Does this mean that abandoned property in the sense of Rebbi Yose is subject to tithes? What did he say? Abandoned property, not gift! Rebbi Jacob bar Aḥa came in the name of Rebbi Simeon ben Laqish: Abandoned property in the sense of Rebbi Yose is subject to tithes. There, they say that abandoned property in the sense of Rebbi Yose is not subject to tithes, since Rebbi Joḥanan said in the name of Rebbi Yannai: “The Levite shall come,” etc. You are obliged to give him from what you have but he has not. This excludes abandoned property for which your and his hands are equal. Gleanings, forgotten sheaves, peah, and abandoned property are all equal.

MISHNAH: ‘A qônām that I shall not have benefit from people’ he cannot dissolve, and she may benefit from gleanings, forgotten sheaves, and peah. ‘A qônām that priests and Levites can have no benefit from me’; they may take forcibly. ‘These priests and these Levites can have no benefit from me;’ others may take.

HALAKHAH: “ ‘A qônām that I shall not have benefit from people,’ etc. Rebbi Yoḥanan said, so is the Mishnah: “And she may benefit from gleanings, forgotten sheaves, and peah.”. It was stated: “And the tithe of the poor.” The tithe of the poor is not listed here. The tithe of the poor is given as acquisition; these by abandoning.

MISHNAH: The following was said for communal peace: A Cohen reads first, after him a Levite, after him an Israel, for communal peace. One puts an eruv in an old house, for communal peace. A cistern which is close to a water canal is filled first, for communal peace. Finds of a deaf-mute, or an insane person, or a minor fall under the category of robbery, for communal peace; Rebbi Yose says, complete robbery. Traps for wild animals, birds, or fish fall under the category of robbery, for communal peace; Rebbi Yose says, complete robbery. If one knocks off [olives] from high up in the olive tree, it falls under the category of robbery, for communal peace; Rebbi Yose says, complete robbery. One does not hinder poor Gentiles [from taking] gleanings, forgotten sheaves, or peah, for communal peace.

“One does not hinder poor Gentiles [from taking] gleanings, forgotten sheaves, or peah, for communal peace.” It was stated: “In a town where Gentiles and Jews live together, one appoints overseers of charity from Gentiles and Jews; one provides for the Gentile and Jewish poor, visits Gentile and Jewish sick, buries Gentile and Jewish dead, and consoles Gentile and Jewish mourners. Also, one washes Gentile and Jewish clothes for the sake of peaceful coexistence.”

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.” How do you honor Him? From your property! 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, and lulav,shofar, and tefillin, and ẓiẓit, one feeds the 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, you must honor father and mother, even if you are a beggar at people’s doors.

But it is possible to object : Why [is a benediction required with the fruit of] the vineyard ? Because there is the obligation of the gleanings.

With a case where he has arranged them for storage; for R. Isaac stated that R. Johanan said in the name of R. Eliezer b. Jacob : Gleanings, forgotten sheaves, and the produce of the corner of the field, if he arranged them for storage, they become subject to the tithe.

in a Mishnah (Nedarim, 62b): If one sets the rainfall as the time limit to a vow, he must keep his vow until the appearance of the second rainfall. R. Zebid said: It is of importance with reference to olives, for we read (Peah, 8.1): From what time on is everybody free to take the gleanings, the forgotten sheaves, and the corners of the field? From the time the Gropers have gone. Fallen single grapes and small bunches of grapes may be taken from the time the poor have searched the place more than once. Olives may be taken after the second rainfall.