rebbi

Rebbi Yose ben Ḥanina said, rue separates for peah. Rav Ḥisda investigated whether they were used by Joshua to divide the Land. Rebbi Ḥanina asserted in the name of Rav Ḥisda: they were used by Joshua to fix the boundaries of the Land.

Rebbi Yose ben Ḥanina said, rue separates for peah. Rav Ḥisda investigated whether they were used by Joshua to divide the Land. Rebbi Ḥanina asserted in the name of Rav Ḥisda: they were used by Joshua to fix the boundaries of the Land.

Rav said: Fallow land and ploughed land of a bet rova‘, other produce even the tiniest amount. Rebbi Joḥanan said: Fallow land, ploughed land, and other produce at three preliminary furrows. Do they disagree? What Rav said refers to produce subject to peah, what Rebbi Joḥanan said refers to produce not subject to peah. But did we not state that fallow or ploughed land is subject to peah? What Rav said refers to an average field, what Rebbi Joḥanan said refers to a plot 50 by 2.

Rav said: Fallow land and ploughed land of a bet rova‘, other produce even the tiniest amount. Rebbi Joḥanan said: Fallow land, ploughed land, and other produce at three preliminary furrows. Do they disagree? What Rav said refers to produce subject to peah, what Rebbi Joḥanan said refers to produce not subject to peah. But did we not state that fallow or ploughed land is subject to peah? What Rav said refers to an average field, what Rebbi Joḥanan said refers to a plot 50 by 2.

Rav said: Fallow land and ploughed land of a bet rova‘, other produce even the tiniest amount. Rebbi Joḥanan said: Fallow land, ploughed land, and other produce at three preliminary furrows. Do they disagree? What Rav said refers to produce subject to peah, what Rebbi Joḥanan said refers to produce not subject to peah. But did we not state that fallow or ploughed land is subject to peah? What Rav said refers to an average field, what Rebbi Joḥanan said refers to a plot 50 by 2.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra in the name of Rebbi Eleazar: Both Rebbi Meïr and Rebbi Jehudah said the same. Just as Rebbi Meïr said that he who cuts for fodder separates, so Rebbi Jehudah will say that he who cuts for fodder separates. Just as Rebbi Jehudah said that an obligation for peah separates, so Rebbi Meïr will say that an obligation for peah separates. But we find that Rebbi Meïr says that an obligation for peah separates since we have stated: “If locusts ate it, ants undermined it, or a storm or animals broke it, it is free; everybody agrees that if he ploughed it separates, if he did not plough it does not interrupt.” Who is “everybody”? Does not Rebbi Meïr say, if it is free from peah, but if it were obligated it would interrupt even if he did not plough. Parallel to what we stated there: “Rebbi Jehudah said, when? If he started before it was one-third ripe, but if it is one-third ripe one is forbidden to cut.” If he cuts he is obligated for peah. And anything that is obligated for peah separates.

Rebbi Zeïra questioned: Just as Rebbi Jehudah said, if he started before it was one-third ripe, even if he continued after it was one-third ripe he will be freed from collecting, forgotten sheaves, and peah, would Rebbi Meïr say that if he started before it was one-third ripe, even if he continued after it is one-third ripe he will be freed from collecting, forgotten sheaves, and peah?

Rebbi Zeïra questioned: Just as Rebbi Jehudah said, if he started before it was one-third ripe, even if he continued after it was one-third ripe he will be freed from collecting, forgotten sheaves, and peah, would Rebbi Meïr say that if he started before it was one-third ripe, even if he continued after it is one-third ripe he will be freed from collecting, forgotten sheaves, and peah?

Rebbi Zeïra questioned: Just as Rebbi Jehudah said, if he started before it was one-third ripe, even if he continued after it was one-third ripe he will be freed from collecting, forgotten sheaves, and peah, would Rebbi Meïr say that if he started before it was one-third ripe, even if he continued after it is one-third ripe he will be freed from collecting, forgotten sheaves, and peah?

MISHNAH: An irrigation canal that cannot be harvested together, Rebbi Jehudah says it separates. For all hills subject to weeding, even if cattle can not pass by with their implements, he gives one peah for everything.

They wanted to say: What Rebbi Jehudah talks about is one who stands on one bank and cannot cut on the other bank, but if he stands in the middle and cuts on both banks it does not separate. It was found stated in disagreement: “If he was standing in the middle and harvesting on both banks, it separates; on one bank it does not separate.”

Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish: If there was a rock along the length of his entire field, if he has to lift the plough from one side and transport it to the other side, it separates, from the other side it does not separate. But did we not state: “For terraces which are each ten hand-breadths higher than the other, he must give peah for each one separately. Less than that he gives one peah for all of them.” But for less than that, does he not have to lift the plough from one (terrace) and transport it to the other? Even for less than that he has to lift it. We had to state “ten” only because of the concluding statement: “If the heads of the terraces are connected, he gives one peah for all.”

MISHNAH: Everything separates for seeds but only a fence separates for trees. But if hair was pressing down it does not separate and he gives one peah for all. : But for carob trees all that see one another. Rabban Gamliel said, in my father’s house they used to give one peah for the olive trees they had in every direction and for all carobs that saw one another. Rebbi Eleazar ben Rebbi Ẓadoq said in the former’s name: also for all carob trees they had in the entire town.

MISHNAH: Everything separates for seeds but only a fence separates for trees. But if hair was pressing down it does not separate and he gives one peah for all. : But for carob trees all that see one another. Rabban Gamliel said, in my father’s house they used to give one peah for the olive trees they had in every direction and for all carobs that saw one another. Rebbi Eleazar ben Rebbi Ẓadoq said in the former’s name: also for all carob trees they had in the entire town.

Rebbi Mana said: Sometimes they need to be inside four cubits and sometimes they need to be inside ten handbreadths if they are planted ten to a bet se‘ah. How do you understand this? They need to be within four cubits of the fence; the crowns have to be within ten handbreadths of one another if they are planted ten to a bet se‘ah.

“But for carob trees all that see.” What defines the directions for them? The town defines the directions for them. Rebbi Yose ben Rebbi Abun said, the family of Rebbi had four oil presses in the four directions of the town and their used to give for each oil press according to its direction.

“But for carob trees all that see.” What defines the directions for them? The town defines the directions for them. Rebbi Yose ben Rebbi Abun said, the family of Rebbi had four oil presses in the four directions of the town and their used to give for each oil press according to its direction.

“But for carob trees all that see.” What defines the directions for them? The town defines the directions for them. Rebbi Yose ben Rebbi Abun said, the family of Rebbi had four oil presses in the four directions of the town and their used to give for each oil press according to its direction.

MISHNAH: He who sows one species on his field gives one peah even though he works at two different threshing floors. If he sows two species, he gives two peot even though he threshes them together. He who sows two different kinds of wheat on his field gives one peah if he processes them together, two peot if he threshes them separately. It happened that Rebbi Simeon from Miẓpah sowed before Rabban Gamliel; they ascended to the stone hall and asked. Naḥum the scribe said: I have the tradition from Rebbi Miasha, who received it from my father, who received it from the pairs, who received if from the prophets, a practice going back to Moses on Sinai, that he who sows two different kinds of wheat on his field gives one peah if he stores them together, two peot if he stores them separately.

MISHNAH: He who sows one species on his field gives one peah even though he works at two different threshing floors. If he sows two species, he gives two peot even though he threshes them together. He who sows two different kinds of wheat on his field gives one peah if he processes them together, two peot if he threshes them separately. It happened that Rebbi Simeon from Miẓpah sowed before Rabban Gamliel; they ascended to the stone hall and asked. Naḥum the scribe said: I have the tradition from Rebbi Miasha, who received it from my father, who received it from the pairs, who received if from the prophets, a practice going back to Moses on Sinai, that he who sows two different kinds of wheat on his field gives one peah if he stores them together, two peot if he stores them separately.

Rebbi Zeïra said in the name of Rebbi Joḥanan: If you come to notice a practice of which you do not know the reason, do not push it aside as something alien since many practices were shown to Moses on Sinai and all of them were absorbed into the Mishnah. Rebbi Abin said, that is correct! If Naḥum had not come and explained it to us about the two kinds of wheat, could we have known?

Rebbi Zeïra said in the name of Rebbi Joḥanan: If you come to notice a practice of which you do not know the reason, do not push it aside as something alien since many practices were shown to Moses on Sinai and all of them were absorbed into the Mishnah. Rebbi Abin said, that is correct! If Naḥum had not come and explained it to us about the two kinds of wheat, could we have known?

Rebbi Zeïra said in the name of Rebbi Joḥanan: If you come to notice a practice of which you do not know the reason, do not push it aside as something alien since many practices were shown to Moses on Sinai and all of them were absorbed into the Mishnah. Rebbi Abin said, that is correct! If Naḥum had not come and explained it to us about the two kinds of wheat, could we have known?

Rebbi Zeïra in the name of Rebbi Eleazar: (Hos. 8:12) “I wrote down for him most of My teaching.” But was most of the Torah written down? Rather, more things are derived from what is written than what is (only) oral tradition. Is that so? But so it is: Things derived from what is transmitted orally are preferred over those written.

Rebbi Zeïra in the name of Rebbi Eleazar: (Hos. 8:12) “I wrote down for him most of My teaching.” But was most of the Torah written down? Rather, more things are derived from what is written than what is (only) oral tradition. Is that so? But so it is: Things derived from what is transmitted orally are preferred over those written.

Rebbi Judah ben Pazi says: “I wrote down for him most of My teaching,” these are the admonitions. Nevertheless, is it not that (Hos. 8:12) “they were considered foreign”.

Rebbi Avin said: If I had written down for you most of my teaching, would it not be considered Gentile? What is the difference between us and the Gentiles? These produce their books and those produce their books. These produce their parchments and those produce their parchments.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥmani: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written (Ex. 34:27): “By the mouth of these words I concluded a covenant with you and Israel;” it follows that the oral traditions are preferred.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥmani: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written (Ex. 34:27): “By the mouth of these words I concluded a covenant with you and Israel;” it follows that the oral traditions are preferred.

Rebbi Joḥanan and Rebbi Yudan bar Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward.

Rebbi Joḥanan and Rebbi Yudan bar Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward.

Rebbi Joḥanan and Rebbi Yudan bar Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward.

Rebbi Joshua ben Levi said: On them, and on them; all, like all; words, the words; Bible, Mishnah, Talmud, and Aggadah. Even what a competent student will discover before his teacher was said to Moses on Sinai. What is the reason? (Eccl. 1:10) “There is something about which one would say, look, this is new!” His colleague will answer, “it already has been forever.”

Rebbi Zeïra in the name of Samuel: One makes inferences neither from practices, nor from homiletics, nor from extraneous sources, but only from study. Rebbi Ḥalaphta ben Shaul stated: The case of two kinds of wheat is the same as the case of two kinds of barley. Rebbi Zeïra said, that was part of the original practice and it was forgotten: The case of two kinds of wheat is the same as the case of two kinds of barley. But did we not state (Mishnah 3:3): “He who strips moist onions for the market and stores dry ones;” can you say about market and storage that this was of the original practice and was forgotten?

Rebbi Zeïra in the name of Samuel: One makes inferences neither from practices, nor from homiletics, nor from extraneous sources, but only from study. Rebbi Ḥalaphta ben Shaul stated: The case of two kinds of wheat is the same as the case of two kinds of barley. Rebbi Zeïra said, that was part of the original practice and it was forgotten: The case of two kinds of wheat is the same as the case of two kinds of barley. But did we not state (Mishnah 3:3): “He who strips moist onions for the market and stores dry ones;” can you say about market and storage that this was of the original practice and was forgotten?

Rebbi Zeïra in the name of Samuel: One makes inferences neither from practices, nor from homiletics, nor from extraneous sources, but only from study. Rebbi Ḥalaphta ben Shaul stated: The case of two kinds of wheat is the same as the case of two kinds of barley. Rebbi Zeïra said, that was part of the original practice and it was forgotten: The case of two kinds of wheat is the same as the case of two kinds of barley. But did we not state (Mishnah 3:3): “He who strips moist onions for the market and stores dry ones;” can you say about market and storage that this was of the original practice and was forgotten?

Rebbi Ḥananiah in the name of Samuel: One makes no inferences from a ruling. Everybody agrees that one makes no inferences from an action. Rebbi Mana said to him, that means somebody who does not understand, but he who understands may act. He said to him, whether one understands or one does not understand, if there is a disagreement. But if there is no disagreement, whether one understands or one does not understand.

Rebbi Ḥananiah in the name of Samuel: One makes no inferences from a ruling. Everybody agrees that one makes no inferences from an action. Rebbi Mana said to him, that means somebody who does not understand, but he who understands may act. He said to him, whether one understands or one does not understand, if there is a disagreement. But if there is no disagreement, whether one understands or one does not understand.

The Mishnah, if they cut to destroy it. But if they do not cut to destroy it, it is obligated. Rebbi Hoshaia ben Shammai said, even if you say that they do not cut to destroy it, it is free since peah is given from standing produce and real estate cannot be robbed.

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.

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.

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.

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.

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.

Rebbi Phineas asked: Can a harvest outside of the Land become subject to peah? Could you not say that a dedicated crop is exempt and (a crop) outside the Land is exempt; just as a dedicated crop may become obligated, so from outside the Land it may become obligated? He found it stated: (Lev. 19:9, 23:22) “When you harvest the harvest of your Land,” and not the harvest outside of the Land.

MISHNAH: Rectangles of grain between olive trees: The House of Shammai say, peah from each single one, the House of Hillel say, from one for all of them. They agree that one gives one peah for all of them if the edges of the rows are touching. If someone harvests his field in spots and leaves moist stalks, Rebbi Aqiba says, peah from each spot, but the Sages say, from one for all of them. The Sages agree with Rebbi Aqiba that he who sows dill or mustard at three different places gives peah from each spot.

MISHNAH: Rectangles of grain between olive trees: The House of Shammai say, peah from each single one, the House of Hillel say, from one for all of them. They agree that one gives one peah for all of them if the edges of the rows are touching. If someone harvests his field in spots and leaves moist stalks, Rebbi Aqiba says, peah from each spot, but the Sages say, from one for all of them. The Sages agree with Rebbi Aqiba that he who sows dill or mustard at three different places gives peah from each spot.

HALAKHAH: We have stated: “between olive trees.” In the House of Rebbi they stated “between fruit trees.” Our Mishnah needs the one of the House of Rebbi and that of the House of Rebbi needs our Mishnah. If we had stated, but not the House of Rebbi, we would say that it said only “between olive trees”, which in themselves are subject to peah, but for those which are free from the obligation of peah even the House of Shammai will agree that he gives one peah for all of them. Hence, our Mishnah needs that of Rebbi. Or if there were the declaration of the House of Rebbi but we had not stated ours, we would say that it refers only to those which are between trees free from the obligation of peah, but for trees which in themselves are subject to peah even the House of Hillel will agree that he gives peah from each single one. Hence, both our Mishnah and the baraita of the House of Rebbi are needed.

HALAKHAH: We have stated: “between olive trees.” In the House of Rebbi they stated “between fruit trees.” Our Mishnah needs the one of the House of Rebbi and that of the House of Rebbi needs our Mishnah. If we had stated, but not the House of Rebbi, we would say that it said only “between olive trees”, which in themselves are subject to peah, but for those which are free from the obligation of peah even the House of Shammai will agree that he gives one peah for all of them. Hence, our Mishnah needs that of Rebbi. Or if there were the declaration of the House of Rebbi but we had not stated ours, we would say that it refers only to those which are between trees free from the obligation of peah, but for trees which in themselves are subject to peah even the House of Hillel will agree that he gives peah from each single one. Hence, both our Mishnah and the baraita of the House of Rebbi are needed.

HALAKHAH: We have stated: “between olive trees.” In the House of Rebbi they stated “between fruit trees.” Our Mishnah needs the one of the House of Rebbi and that of the House of Rebbi needs our Mishnah. If we had stated, but not the House of Rebbi, we would say that it said only “between olive trees”, which in themselves are subject to peah, but for those which are free from the obligation of peah even the House of Shammai will agree that he gives one peah for all of them. Hence, our Mishnah needs that of Rebbi. Or if there were the declaration of the House of Rebbi but we had not stated ours, we would say that it refers only to those which are between trees free from the obligation of peah, but for trees which in themselves are subject to peah even the House of Hillel will agree that he gives peah from each single one. Hence, both our Mishnah and the baraita of the House of Rebbi are needed.

HALAKHAH: We have stated: “between olive trees.” In the House of Rebbi they stated “between fruit trees.” Our Mishnah needs the one of the House of Rebbi and that of the House of Rebbi needs our Mishnah. If we had stated, but not the House of Rebbi, we would say that it said only “between olive trees”, which in themselves are subject to peah, but for those which are free from the obligation of peah even the House of Shammai will agree that he gives one peah for all of them. Hence, our Mishnah needs that of Rebbi. Or if there were the declaration of the House of Rebbi but we had not stated ours, we would say that it refers only to those which are between trees free from the obligation of peah, but for trees which in themselves are subject to peah even the House of Hillel will agree that he gives peah from each single one. Hence, both our Mishnah and the baraita of the House of Rebbi are needed.

HALAKHAH: We have stated: “between olive trees.” In the House of Rebbi they stated “between fruit trees.” Our Mishnah needs the one of the House of Rebbi and that of the House of Rebbi needs our Mishnah. If we had stated, but not the House of Rebbi, we would say that it said only “between olive trees”, which in themselves are subject to peah, but for those which are free from the obligation of peah even the House of Shammai will agree that he gives one peah for all of them. Hence, our Mishnah needs that of Rebbi. Or if there were the declaration of the House of Rebbi but we had not stated ours, we would say that it refers only to those which are between trees free from the obligation of peah, but for trees which in themselves are subject to peah even the House of Hillel will agree that he gives peah from each single one. Hence, both our Mishnah and the baraita of the House of Rebbi are needed.

HALAKHAH: We have stated: “between olive trees.” In the House of Rebbi they stated “between fruit trees.” Our Mishnah needs the one of the House of Rebbi and that of the House of Rebbi needs our Mishnah. If we had stated, but not the House of Rebbi, we would say that it said only “between olive trees”, which in themselves are subject to peah, but for those which are free from the obligation of peah even the House of Shammai will agree that he gives one peah for all of them. Hence, our Mishnah needs that of Rebbi. Or if there were the declaration of the House of Rebbi but we had not stated ours, we would say that it refers only to those which are between trees free from the obligation of peah, but for trees which in themselves are subject to peah even the House of Hillel will agree that he gives peah from each single one. Hence, both our Mishnah and the baraita of the House of Rebbi are needed.

HALAKHAH: We have stated: “between olive trees.” In the House of Rebbi they stated “between fruit trees.” Our Mishnah needs the one of the House of Rebbi and that of the House of Rebbi needs our Mishnah. If we had stated, but not the House of Rebbi, we would say that it said only “between olive trees”, which in themselves are subject to peah, but for those which are free from the obligation of peah even the House of Shammai will agree that he gives one peah for all of them. Hence, our Mishnah needs that of Rebbi. Or if there were the declaration of the House of Rebbi but we had not stated ours, we would say that it refers only to those which are between trees free from the obligation of peah, but for trees which in themselves are subject to peah even the House of Hillel will agree that he gives peah from each single one. Hence, both our Mishnah and the baraita of the House of Rebbi are needed.

What is the reason of the House of Shammai? People do not usually introduce seeds between trees. Does it turn out that the House of Shammai are like Rebbi Yose? Just as Rebbi Yose said that people do not usually introduce onions between vegetables, so the House of Shammai say that people do not usually introduce seeds between trees! It is reasonable to say that the House of Shammai will agree with Rebbi Yose but Rebbi Yose will not agree with the House of Shammai. The House of Shammai will agree with Rebbi Yose that people do not usually introduce onions between vegetables. Rebbi Yose will not agree with the House of Shammai because people usually introduce seeds between trees.

What is the reason of the House of Shammai? People do not usually introduce seeds between trees. Does it turn out that the House of Shammai are like Rebbi Yose? Just as Rebbi Yose said that people do not usually introduce onions between vegetables, so the House of Shammai say that people do not usually introduce seeds between trees! It is reasonable to say that the House of Shammai will agree with Rebbi Yose but Rebbi Yose will not agree with the House of Shammai. The House of Shammai will agree with Rebbi Yose that people do not usually introduce onions between vegetables. Rebbi Yose will not agree with the House of Shammai because people usually introduce seeds between trees.

What is the reason of the House of Shammai? People do not usually introduce seeds between trees. Does it turn out that the House of Shammai are like Rebbi Yose? Just as Rebbi Yose said that people do not usually introduce onions between vegetables, so the House of Shammai say that people do not usually introduce seeds between trees! It is reasonable to say that the House of Shammai will agree with Rebbi Yose but Rebbi Yose will not agree with the House of Shammai. The House of Shammai will agree with Rebbi Yose that people do not usually introduce onions between vegetables. Rebbi Yose will not agree with the House of Shammai because people usually introduce seeds between trees.

What is the reason of the House of Shammai? People do not usually introduce seeds between trees. Does it turn out that the House of Shammai are like Rebbi Yose? Just as Rebbi Yose said that people do not usually introduce onions between vegetables, so the House of Shammai say that people do not usually introduce seeds between trees! It is reasonable to say that the House of Shammai will agree with Rebbi Yose but Rebbi Yose will not agree with the House of Shammai. The House of Shammai will agree with Rebbi Yose that people do not usually introduce onions between vegetables. Rebbi Yose will not agree with the House of Shammai because people usually introduce seeds between trees.

What is the reason of the House of Shammai? People do not usually introduce seeds between trees. Does it turn out that the House of Shammai are like Rebbi Yose? Just as Rebbi Yose said that people do not usually introduce onions between vegetables, so the House of Shammai say that people do not usually introduce seeds between trees! It is reasonable to say that the House of Shammai will agree with Rebbi Yose but Rebbi Yose will not agree with the House of Shammai. The House of Shammai will agree with Rebbi Yose that people do not usually introduce onions between vegetables. Rebbi Yose will not agree with the House of Shammai because people usually introduce seeds between trees.

What is the reason of the House of Shammai? People do not usually introduce seeds between trees. Does it turn out that the House of Shammai are like Rebbi Yose? Just as Rebbi Yose said that people do not usually introduce onions between vegetables, so the House of Shammai say that people do not usually introduce seeds between trees! It is reasonable to say that the House of Shammai will agree with Rebbi Yose but Rebbi Yose will not agree with the House of Shammai. The House of Shammai will agree with Rebbi Yose that people do not usually introduce onions between vegetables. Rebbi Yose will not agree with the House of Shammai because people usually introduce seeds between trees.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: “Rebbi Meïr follows the argument of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says that moist and dry are two different kinds, so Rebbi Meïr says that moist and dry are two different kinds.” The colleagues said before Rebbi Yose: Why should he argue like Rebbi Aqiba? He could argue even like the Rabbis since we have stated there (Mishnah 3:3): “He who rips out moist onions for the market and keeps dry ones for storage!” Rebbi Yose answered: We understand that market and storage make two kinds, are moist and dry two kinds?

Two kinds, half moist and half dry, even Rebbi Aqiba will agree. But did we not state: “The Sages agree with Rebbi Aqiba that he who sows dill and mustard at three different places …” It is so: Either dill at three places or mustard at three places. Samuel says, because the first one does not wait for the last one. Rebbi Yasa in the name of Rebbi Joḥanan: Because they usually are being sown bed by bed. According to Samuel, he has to give from each stalk; according to Rebbi Joḥanan he has to give from each bed.

Two kinds, half moist and half dry, even Rebbi Aqiba will agree. But did we not state: “The Sages agree with Rebbi Aqiba that he who sows dill and mustard at three different places …” It is so: Either dill at three places or mustard at three places. Samuel says, because the first one does not wait for the last one. Rebbi Yasa in the name of Rebbi Joḥanan: Because they usually are being sown bed by bed. According to Samuel, he has to give from each stalk; according to Rebbi Joḥanan he has to give from each bed.

Two kinds, half moist and half dry, even Rebbi Aqiba will agree. But did we not state: “The Sages agree with Rebbi Aqiba that he who sows dill and mustard at three different places …” It is so: Either dill at three places or mustard at three places. Samuel says, because the first one does not wait for the last one. Rebbi Yasa in the name of Rebbi Joḥanan: Because they usually are being sown bed by bed. According to Samuel, he has to give from each stalk; according to Rebbi Joḥanan he has to give from each bed.

Two kinds, half moist and half dry, even Rebbi Aqiba will agree. But did we not state: “The Sages agree with Rebbi Aqiba that he who sows dill and mustard at three different places …” It is so: Either dill at three places or mustard at three places. Samuel says, because the first one does not wait for the last one. Rebbi Yasa in the name of Rebbi Joḥanan: Because they usually are being sown bed by bed. According to Samuel, he has to give from each stalk; according to Rebbi Joḥanan he has to give from each bed.

Two kinds, half moist and half dry, even Rebbi Aqiba will agree. But did we not state: “The Sages agree with Rebbi Aqiba that he who sows dill and mustard at three different places …” It is so: Either dill at three places or mustard at three places. Samuel says, because the first one does not wait for the last one. Rebbi Yasa in the name of Rebbi Joḥanan: Because they usually are being sown bed by bed. According to Samuel, he has to give from each stalk; according to Rebbi Joḥanan he has to give from each bed.

HALAKHAH: It is stated: “In patches it is obligated at the beginning and at the end.” What is “in patches?” Rebbi Jeremiah said, just as we have stated: “He who rips out moist onions for the market and keeps dry ones for storage.” Rebbi Yose said, for example nigella: If one sows it, it produces thin bulbs; if one plants seedlings, it produces large bulbs. For if it were not so, we would say because it is for sowing it should be freed from peah. But are wheat grains not also for sowing? Wheat is mostly for eating, that one is mostly for sowing. According to Rebbi Jeremiah, are vegetables subject to peah? Its kind is collected for storage. How does Rebbi Yose deal with it? It is finished and needs only to dry out.

HALAKHAH: It is stated: “In patches it is obligated at the beginning and at the end.” What is “in patches?” Rebbi Jeremiah said, just as we have stated: “He who rips out moist onions for the market and keeps dry ones for storage.” Rebbi Yose said, for example nigella: If one sows it, it produces thin bulbs; if one plants seedlings, it produces large bulbs. For if it were not so, we would say because it is for sowing it should be freed from peah. But are wheat grains not also for sowing? Wheat is mostly for eating, that one is mostly for sowing. According to Rebbi Jeremiah, are vegetables subject to peah? Its kind is collected for storage. How does Rebbi Yose deal with it? It is finished and needs only to dry out.

HALAKHAH: It is stated: “In patches it is obligated at the beginning and at the end.” What is “in patches?” Rebbi Jeremiah said, just as we have stated: “He who rips out moist onions for the market and keeps dry ones for storage.” Rebbi Yose said, for example nigella: If one sows it, it produces thin bulbs; if one plants seedlings, it produces large bulbs. For if it were not so, we would say because it is for sowing it should be freed from peah. But are wheat grains not also for sowing? Wheat is mostly for eating, that one is mostly for sowing. According to Rebbi Jeremiah, are vegetables subject to peah? Its kind is collected for storage. How does Rebbi Yose deal with it? It is finished and needs only to dry out.

HALAKHAH: It is stated: “In patches it is obligated at the beginning and at the end.” What is “in patches?” Rebbi Jeremiah said, just as we have stated: “He who rips out moist onions for the market and keeps dry ones for storage.” Rebbi Yose said, for example nigella: If one sows it, it produces thin bulbs; if one plants seedlings, it produces large bulbs. For if it were not so, we would say because it is for sowing it should be freed from peah. But are wheat grains not also for sowing? Wheat is mostly for eating, that one is mostly for sowing. According to Rebbi Jeremiah, are vegetables subject to peah? Its kind is collected for storage. How does Rebbi Yose deal with it? It is finished and needs only to dry out.

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.

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.

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.

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.

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.

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.

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.

“He who thins out gives peah for what is left.” It was stated (Tosephta Peah 1:10): Rebbi Jehudah said: When has this been said? If he thins for sale, but if he thins for his own use he gives from the remnant for everything. Rebbi Zeïra said, that means, if he sowed thickly in order to thin later. But if he sowed thickly without intention to thin later, not only if he uses it for himself but even for the market he gives from the remnant for everything.

“He who thins out gives peah for what is left.” It was stated (Tosephta Peah 1:10): Rebbi Jehudah said: When has this been said? If he thins for sale, but if he thins for his own use he gives from the remnant for everything. Rebbi Zeïra said, that means, if he sowed thickly in order to thin later. But if he sowed thickly without intention to thin later, not only if he uses it for himself but even for the market he gives from the remnant for everything.

MISHNAH: Mother onions are subject to peah, Rebbi Yose frees. Rectangles of onions among vegetables, Rebbi Yose says peah from each single one, but the Sages say from one for everything.

MISHNAH: Mother onions are subject to peah, Rebbi Yose frees. Rectangles of onions among vegetables, Rebbi Yose says peah from each single one, but the Sages say from one for everything.