reaping

And they of Bethshemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it.

Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:

And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:

And to his mother Rebecca also four times a year, between the times of the months, between ploughing and reaping, and between autumn and the rain (season) and between winter and spring, to the tower of Abraham.

BUT when Adam and Eve went down to the land of black mud, and came near to the wheat God had showed them, and saw it ripe and ready for reaping, as they had no sickle to reap it withal--they girt themselves, and began to pull up the wheat, until it was all done.

And in those days there was neither sowing nor reaping in the earth; and there was no food for the sons of men and the famine was very great in those days.

And the Lord was exceedingly wroth against them, and the Lord continued to destroy the seed in those days, so that there was neither sowing nor reaping in the earth.

But the king took him by the hand; and, "O young man," says he, "for my servant bears witness that thou art at present the best and most skillful person I can consult with; vouchsafe me the same favors which thou bestowedst on this servant of mine, and tell me what events they are which the visions of my dreams foreshow; and I desire thee to suppress nothing out of fear, nor to flatter me with lying words, or with what may please me, although the truth should be of a melancholy nature. For it seemed to me that, as I walked by the river, I saw kine fat and very large, seven in number, going from the river to the marshes; and other kine of the same number like them, met them out of the marshes, exceeding lean and ill-favored, which ate up the fat and the large kine, and yet were no better than before, and not less miserably pinched with famine. After I had seen this vision, I awaked out of my sleep; and being in disorder, and considering with myself what this appearance should be, I fell asleep again, and saw another dream, much more wonderful than the foregoing, which still did more affright and disturb me:—I saw seven ears of corn growing out of one root, having their heads borne down by the weight of the grains, and bending down with the fruit, which was now ripe and fit for reaping; and near these I saw seven other ears of corn, meager and weak, for want of rain, which fell to eating and consuming those that were fit for reaping, and put me into great astonishment."

But the king took him by the hand; and, "O young man," says he, "for my servant bears witness that thou art at present the best and most skillful person I can consult with; vouchsafe me the same favors which thou bestowedst on this servant of mine, and tell me what events they are which the visions of my dreams foreshow; and I desire thee to suppress nothing out of fear, nor to flatter me with lying words, or with what may please me, although the truth should be of a melancholy nature. For it seemed to me that, as I walked by the river, I saw kine fat and very large, seven in number, going from the river to the marshes; and other kine of the same number like them, met them out of the marshes, exceeding lean and ill-favored, which ate up the fat and the large kine, and yet were no better than before, and not less miserably pinched with famine. After I had seen this vision, I awaked out of my sleep; and being in disorder, and considering with myself what this appearance should be, I fell asleep again, and saw another dream, much more wonderful than the foregoing, which still did more affright and disturb me:—I saw seven ears of corn growing out of one root, having their heads borne down by the weight of the grains, and bending down with the fruit, which was now ripe and fit for reaping; and near these I saw seven other ears of corn, meager and weak, for want of rain, which fell to eating and consuming those that were fit for reaping, and put me into great astonishment."

At this injurious treatment Samson was so provoked, that he resolved to punish all the Philistines, as well as her: so it being then summer-time, and the fruits of the land being almost ripe enough for reaping, he caught three hundred foxes, and joining lighted torches to their tails, he sent them into the fields of the Philistines, by which means the fruits of the fields perished. Now when the Philistines knew that this was Samson's doing, and knew also for what cause he did it, they sent their rulers to Timhath, and burnt his former wife, and her relations, who had been the occasion of their misfortunes.

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.

They may give peah at either at the beginning of the [reaping of the] field or at the middle of it. Rabbi Shimon says: as long as he gives at the end according to the set amount. Rabbi Judah says: if he leaves one stalk, he can rely on this as [fulfilling the law of] peah; and if he did not, then he only gives as ownerless property.

One who harvests by night and binds sheaves [by night] or one who is blind [that which he leaves] is subject to the law of the “forgotten.” If he intends to remove large leaves first, then the law of “forgotten” does not apply. If he said: “Behold, I am reaping on the condition that I take afterwards that which I have forgotten,” the law of “forgotten” still applies.

Five species [of grains] are subject to [the law of] hallah: wheat, barley, spelt, oats and rye. These are subject to hallah, and [dough made from different types of these grains] are accounted together one with another [as one quantity]. And their “new” [harvest] is prohibited prior to Pesah, and [they are subject] to [the prohibition of] reaping prior to the Omer. If they took root prior to the Omer, the omer permits them. If not, they are prohibited until the next Omer has come.

The primary labors are forty less one: sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, baking, shearing wool, bleaching, hackling, dyeing, spinning, weaving, the making of two loops, weaving two threads, dividing two threads, tying and untying, sewing two stitches, tearing in order to sew two stitches, capturing a deer, slaughtering, or flaying, or salting it, curing its hide, scraping it [of its hair], cutting it up, writing two letters, erasing in order to write two letters [over the erasure], building, tearing down, extinguishing, kindling, striking with a hammer, [and] carrying out from one domain to another, These are the forty primary labors less one.

The whole night is valid for reaping the Omer and for burning fat and limbs [on the altar]. This is the general principle: any matter whose commandment is during the day, is valid all day and any matter whose commandment is at night is valid all night.

[If he says,] “Until the summer,” or, “Until the summer shall be,” [he is forbidden] until people begin to bring [the figs] home in baskets. “Until the summer [harvest] is past,” [he is forbidden] until the knives are folded up [and put away]. [If he vows,] “Until the harvest,” [he is forbidden] until the people begin reaping the wheat harvest, but not the barley harvest. It all depends on the place where he vowed: if in hill-country, the hill-country [harvest]; if in the valley, the valley harvest.

If one leased a field from his fellow and the custom of the place was to cut the crops, he must cut them; If the custom was to uproot them, he must uproot them; If the custom was to plough after reaping, he must plough. Everything should follow local custom. Just as they share the grain, so too they share the chopped straw and the stubble. Just as they share the wine, so too they share the [dead] branches and the reeds [used to prop the vines]. And both parties must [at the outset] provide [their share of] the reeds.

How would they do it [reap the omer]? The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival.

HALAKHAH: (Lev. 19:9) “And at your reaping,”not only reaping; from where do we add plucking? The verse says “to harvest.” From where do we add uprooting? The verse says “your harvest.” Not only grain, from where do we add legumes? The verse says “in your land.” From where do we add trees, the verse says “your field.”

HALAKHAH: (Lev. 19:9) “And at your reaping,”not only reaping; from where do we add plucking? The verse says “to harvest.” From where do we add uprooting? The verse says “your harvest.” Not only grain, from where do we add legumes? The verse says “in your land.” From where do we add trees, the verse says “your field.”

Rebbi Ḥiyya bar Gamda asked: What was the gatherer’s guilt? Because of tearing off or because of reaping? Let us hear from the following: The Children of Israel were in the desert when they found … This teaches that he was tearing wood off the ground.

The whole night is valid for reaping the Omer and for burning fat and limbs [on the altar]. This is the general principle: any matter whose commandment is during the day, is valid all day and any matter whose commandment is at night is valid all night.

A member of the house of R. Eliezer ben Jacob taught thus, Holy Writ says, "And ye shall make proclamation," "and when ye reap" (Lev. xxiii. 21, 22). What is this Feast in which thou makest proclamation and reapest? Thou must reply, This is the Feast of Pentecost. When is it? If I am to say, On the high holiday, how is reaping lawful on a high holiday? But dost thou not think that it means as well on the subsequent days? And although this has been said already by R. El'azar quoting R. Oshaia, nevertheless what R. Eliezer ben Jacob said was necessary. If I had only the words of R. El'azar quoting R. Oshaia, I should say, As on the subsequent days of the Feast of Unleavened Bread the doing of work is prohibited, so on the subsequent days of the Feast of Pentecost also the doing of work is prohibited.

And Resh Lakish said, "And the feast of the harvest" (Exod. xxiii. 16),—what is this Feast on which thou feastest and reapest? Thou must reply, This is the Pentecost. When is it? If I am to say, On the high holiday, how is reaping lawful on a high holiday? But dost thou not think that it means as well on the subsequent days? R. Jochanan said, But regard it thus. The Feast of Ingathering—what is this Feast in which there is an ingathering? Thou must say, This is the Feast of Tabernacles. When is it? If I am to say, On the high holiday, how is work lawful on a high holiday? But if I am to say, On one of the ordinary middle holidays, how is work lawful on one of the ordinary middle holidays? But it means the Feast which comes at the season of ingathering; and so in this case also the Feast which comes at the season of harvest. Consequently both are of opinion that on the ordinary middle holidays the doing of work is forbidden. Whence do we obtain these statements? Because our Rabbis have taught, "The feast of unleavened bread shalt thou keep seven days" (Exod. xxiii. 15). This teaches us that on the middle holidays it is forbidden to do work. These are the words of R. Jeshaiah. R. Jonathan says, The above proof is not necessary. I can prove it by an argument a fortiori. For if on the first and seventh days of the Feast which have not got a holiday before them and after them, the doing of work is prohibited, then on ordinary middle holidays, which have a holiday before them and after them, is it not just that the doing of work should be prohibited? But, it is replied, Let the six days of Creation bear witness against this interpretation, which have a holiday before them and after them, and yet the doing of work is permitted. Nay, it is rejoined, how are the six days of Creation a parallel case? For they have no additional sacrifice as the middle holidays have. Thou mayest say in reply, In the case of an ordinary middle holiday, as it has an additional sacrifice, let the first day of the month bear testimony, for on it there is an additional sacrifice, yet the doing of work is permitted. Nay, it is rejoined, how is the first day of the month a parallel case? For it is not called a holy convocation. Thou mayest say in conclusion, In the case of an ordinary middle holiday which is called a holy convocation, seeing that it is called a holy convocation, it is only just that the doing of work should be prohibited. There is another Baraitha, "Ye shall do no servile work" (Lev. xxiii. 8), that is to say, that on an ordinary middle holiday the doing of work is forbidden. The following are the words of R. Jose the Galilaean. R. Akiba says, It was not necessary, for lo, He says, "These are the set feasts of the Lord, etc." (Lev. xxiii. 4) With reference to what is the Scripture speaking? If to the first day, Behold, it has been already called a sabbath-day; if to the seventh day, Behold, it has been already called a sabbath-day; behold, the Scripture can be speaking only of an ordinary middle holiday, to teach thee that the doing of work is forbidden thereon.

There are those that teach this on the following (Rava's statement, instead of being related to inadvertent killing will now be compared to laws of shemitah). "From the reaping and the plowing you shall rest" (Exodus 34:21). Rabbi Akiva says the text did not need to speak of reaping and plowing of the seventh year as it already said, "your field, do not plant and your vineyard do not prune" (Leviticus 25:4). Rather, it is teaching (the first verse) that even the plowing of the year before shemitah (is forbidden as its produce) will go into the 7th year and the (sanctity of shemitah is applied) for the reaping of the 7th year that will go out (continue to grow) after the 7th year.

There are those that teach this on the following (Rava's statement, instead of being related to inadvertent killing will now be compared to laws of shemitah). "From the reaping and the plowing you shall rest" (Exodus 34:21). Rabbi Akiva says the text did not need to speak of reaping and plowing of the seventh year as it already said, "your field, do not plant and your vineyard do not prune" (Leviticus 25:4). Rather, it is teaching (the first verse) that even the plowing of the year before shemitah (is forbidden as its produce) will go into the 7th year and the (sanctity of shemitah is applied) for the reaping of the 7th year that will go out (continue to grow) after the 7th year.

There are those that teach this on the following (Rava's statement, instead of being related to inadvertent killing will now be compared to laws of shemitah). "From the reaping and the plowing you shall rest" (Exodus 34:21). Rabbi Akiva says the text did not need to speak of reaping and plowing of the seventh year as it already said, "your field, do not plant and your vineyard do not prune" (Leviticus 25:4). Rather, it is teaching (the first verse) that even the plowing of the year before shemitah (is forbidden as its produce) will go into the 7th year and the (sanctity of shemitah is applied) for the reaping of the 7th year that will go out (continue to grow) after the 7th year.

Rabbi Yishmael says (his response because he sees the verse as referring to Shabbat): Just as plowing is optional (not a Mitzvah) so too reaping is optional (i.e. these acts are only forbidden on Shabbat if they are done voluntarily as opposed to for Mitzvah reasons). It excludes the reaping for the omer (offering) as it is a Mitzvah.

Rabbi Yishmael says (his response because he sees the verse as referring to Shabbat): Just as plowing is optional (not a Mitzvah) so too reaping is optional (i.e. these acts are only forbidden on Shabbat if they are done voluntarily as opposed to for Mitzvah reasons). It excludes the reaping for the omer (offering) as it is a Mitzvah.

He returned and said: That which I said before is not a thing (I could have given a better answer). Reaping is similar to plowing. Just as with plowing, if one found already plowed material, he does not have to plow another, so too with reaping, if he found it reaped, he does not have to reap again. And if you should think (that reaping, as brought by the verse) is a Mitzvah, if he found grain, (would he) not have to still reap? (Rather), it is a Mitzvah to reap and bring (new grain).

He returned and said: That which I said before is not a thing (I could have given a better answer). Reaping is similar to plowing. Just as with plowing, if one found already plowed material, he does not have to plow another, so too with reaping, if he found it reaped, he does not have to reap again. And if you should think (that reaping, as brought by the verse) is a Mitzvah, if he found grain, (would he) not have to still reap? (Rather), it is a Mitzvah to reap and bring (new grain).

He returned and said: That which I said before is not a thing (I could have given a better answer). Reaping is similar to plowing. Just as with plowing, if one found already plowed material, he does not have to plow another, so too with reaping, if he found it reaped, he does not have to reap again. And if you should think (that reaping, as brought by the verse) is a Mitzvah, if he found grain, (would he) not have to still reap? (Rather), it is a Mitzvah to reap and bring (new grain).