sheaf

For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.

For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.

Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:

And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it.

And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD.

And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:

When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands.

They cause him to go naked without clothing, and they take away the sheaf from the hungry;

In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem.

At that time he dreamed a dream, and he came unto his brothers and told them his dream, and he said unto them, I dreamed a dream, and behold we were all binding sheaves in the field, and my sheaf rose and placed itself upon the ground and your sheaves surrounded it and bowed down to it.

When they were in the middle of harvest, and Joseph was sent by his father, with his brethren, to gather the fruits of the earth, he saw a vision in a dream, but greatly exceeding the customary appearances that come when we are asleep; which, when he was got up, he told his brethren, that they might judge what it portended. He said, he saw the last night, that his wheat-sheaf stood still in the place where he set it, but that their sheaves ran to bow down to it, as servants bow down to their masters. But as soon as they perceived the vision foretold that he should obtain power and great wealth, and that his power should be in opposition to them, they gave no interpretation of it to Joseph, as if the dream were not by them understood: but they prayed that no part of what they suspected to be its meaning might come to pass; and they bare a still greater hatred to him on that account.

Who is he concerning whom the discourse is both in the first and second instance (in this passage)? Assuredly, he who uncovereth that Yod; et cavet, ne Yod istud introducat in potestatem adversam; so that he may have part in the world to come, and that he may be bound together in the sheaf of life.

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

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

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

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

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

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

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

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

A sheaf which the workers forgot but not the land owner, or which the land owner forgot but not the workers; or [a sheaf] which the poor stood in front of [and blocked its view], or they covered it up with stubble, it is not considered a forgotten sheaf.

A sheaf which the workers forgot but not the land owner, or which the land owner forgot but not the workers; or [a sheaf] which the poor stood in front of [and blocked its view], or they covered it up with stubble, it is not considered a forgotten sheaf.

A sheaf which the workers forgot but not the land owner, or which the land owner forgot but not the workers; or [a sheaf] which the poor stood in front of [and blocked its view], or they covered it up with stubble, it is not considered a forgotten sheaf.

One who binds sheaves into stack covers, stack bases, round stacks or regular stacks, he is not subject to the law of the forgotten sheaf [while binding]. [When bringing them afterwards] to the threshing-floor, he is subject to the law of the forgotten sheaf. One who piles up the sheaves to make a stack, he is subject to the law of the forgotten sheaf. [When bringing them afterwards] to the threshing-floor, he is not subject to the law of the forgotten sheaf. This is the general rule: whoever makes the sheaves at the place which is the end of the work is subject to the law of the forgotten sheaf, [and afterwards when he takes] them to the threshing-floor, he is not subject to the law of the forgotten sheaf. However, [one who piles up the sheaves] at a place which is not the end of the work, is not subject to the law of the forgotten sheaf; [and afterwards when he takes] them to the threshing-floor, he is subject to the law of the forgotten sheaf.

One who binds sheaves into stack covers, stack bases, round stacks or regular stacks, he is not subject to the law of the forgotten sheaf [while binding]. [When bringing them afterwards] to the threshing-floor, he is subject to the law of the forgotten sheaf. One who piles up the sheaves to make a stack, he is subject to the law of the forgotten sheaf. [When bringing them afterwards] to the threshing-floor, he is not subject to the law of the forgotten sheaf. This is the general rule: whoever makes the sheaves at the place which is the end of the work is subject to the law of the forgotten sheaf, [and afterwards when he takes] them to the threshing-floor, he is not subject to the law of the forgotten sheaf. However, [one who piles up the sheaves] at a place which is not the end of the work, is not subject to the law of the forgotten sheaf; [and afterwards when he takes] them to the threshing-floor, he is subject to the law of the forgotten sheaf.

One who binds sheaves into stack covers, stack bases, round stacks or regular stacks, he is not subject to the law of the forgotten sheaf [while binding]. [When bringing them afterwards] to the threshing-floor, he is subject to the law of the forgotten sheaf. One who piles up the sheaves to make a stack, he is subject to the law of the forgotten sheaf. [When bringing them afterwards] to the threshing-floor, he is not subject to the law of the forgotten sheaf. This is the general rule: whoever makes the sheaves at the place which is the end of the work is subject to the law of the forgotten sheaf, [and afterwards when he takes] them to the threshing-floor, he is not subject to the law of the forgotten sheaf. However, [one who piles up the sheaves] at a place which is not the end of the work, is not subject to the law of the forgotten sheaf; [and afterwards when he takes] them to the threshing-floor, he is subject to the law of the forgotten sheaf.

One who binds sheaves into stack covers, stack bases, round stacks or regular stacks, he is not subject to the law of the forgotten sheaf [while binding]. [When bringing them afterwards] to the threshing-floor, he is subject to the law of the forgotten sheaf. One who piles up the sheaves to make a stack, he is subject to the law of the forgotten sheaf. [When bringing them afterwards] to the threshing-floor, he is not subject to the law of the forgotten sheaf. This is the general rule: whoever makes the sheaves at the place which is the end of the work is subject to the law of the forgotten sheaf, [and afterwards when he takes] them to the threshing-floor, he is not subject to the law of the forgotten sheaf. However, [one who piles up the sheaves] at a place which is not the end of the work, is not subject to the law of the forgotten sheaf; [and afterwards when he takes] them to the threshing-floor, he is subject to the law of the forgotten sheaf.

One who binds sheaves into stack covers, stack bases, round stacks or regular stacks, he is not subject to the law of the forgotten sheaf [while binding]. [When bringing them afterwards] to the threshing-floor, he is subject to the law of the forgotten sheaf. One who piles up the sheaves to make a stack, he is subject to the law of the forgotten sheaf. [When bringing them afterwards] to the threshing-floor, he is not subject to the law of the forgotten sheaf. This is the general rule: whoever makes the sheaves at the place which is the end of the work is subject to the law of the forgotten sheaf, [and afterwards when he takes] them to the threshing-floor, he is not subject to the law of the forgotten sheaf. However, [one who piles up the sheaves] at a place which is not the end of the work, is not subject to the law of the forgotten sheaf; [and afterwards when he takes] them to the threshing-floor, he is subject to the law of the forgotten sheaf.

One who binds sheaves into stack covers, stack bases, round stacks or regular stacks, he is not subject to the law of the forgotten sheaf [while binding]. [When bringing them afterwards] to the threshing-floor, he is subject to the law of the forgotten sheaf. One who piles up the sheaves to make a stack, he is subject to the law of the forgotten sheaf. [When bringing them afterwards] to the threshing-floor, he is not subject to the law of the forgotten sheaf. This is the general rule: whoever makes the sheaves at the place which is the end of the work is subject to the law of the forgotten sheaf, [and afterwards when he takes] them to the threshing-floor, he is not subject to the law of the forgotten sheaf. However, [one who piles up the sheaves] at a place which is not the end of the work, is not subject to the law of the forgotten sheaf; [and afterwards when he takes] them to the threshing-floor, he is subject to the law of the forgotten sheaf.

One who binds sheaves into stack covers, stack bases, round stacks or regular stacks, he is not subject to the law of the forgotten sheaf [while binding]. [When bringing them afterwards] to the threshing-floor, he is subject to the law of the forgotten sheaf. One who piles up the sheaves to make a stack, he is subject to the law of the forgotten sheaf. [When bringing them afterwards] to the threshing-floor, he is not subject to the law of the forgotten sheaf. This is the general rule: whoever makes the sheaves at the place which is the end of the work is subject to the law of the forgotten sheaf, [and afterwards when he takes] them to the threshing-floor, he is not subject to the law of the forgotten sheaf. However, [one who piles up the sheaves] at a place which is not the end of the work, is not subject to the law of the forgotten sheaf; [and afterwards when he takes] them to the threshing-floor, he is subject to the law of the forgotten sheaf.

One who binds sheaves into stack covers, stack bases, round stacks or regular stacks, he is not subject to the law of the forgotten sheaf [while binding]. [When bringing them afterwards] to the threshing-floor, he is subject to the law of the forgotten sheaf. One who piles up the sheaves to make a stack, he is subject to the law of the forgotten sheaf. [When bringing them afterwards] to the threshing-floor, he is not subject to the law of the forgotten sheaf. This is the general rule: whoever makes the sheaves at the place which is the end of the work is subject to the law of the forgotten sheaf, [and afterwards when he takes] them to the threshing-floor, he is not subject to the law of the forgotten sheaf. However, [one who piles up the sheaves] at a place which is not the end of the work, is not subject to the law of the forgotten sheaf; [and afterwards when he takes] them to the threshing-floor, he is subject to the law of the forgotten sheaf.

A sheaf left near a stone fence, or near a stack [of grain] or near oxen, or near equipment: Bet Shammai says: it is not considered “forgotten”; Bet Hillel says: it is considered “forgotten.”

[With regard to sheaves forgotten] at the end of the row, the sheaf lying across from it proves [that the first sheaf has not been forgotten.] [As for] a sheaf that [the owner] took to bring it to the city and forgot it, all agree that it is not considered a “forgotten sheaf.”

[With regard to sheaves forgotten] at the end of the row, the sheaf lying across from it proves [that the first sheaf has not been forgotten.] [As for] a sheaf that [the owner] took to bring it to the city and forgot it, all agree that it is not considered a “forgotten sheaf.”

[With regard to sheaves forgotten] at the end of the row, the sheaf lying across from it proves [that the first sheaf has not been forgotten.] [As for] a sheaf that [the owner] took to bring it to the city and forgot it, all agree that it is not considered a “forgotten sheaf.”

[With regard to sheaves forgotten] at the end of the row, the sheaf lying across from it proves [that the first sheaf has not been forgotten.] [As for] a sheaf that [the owner] took to bring it to the city and forgot it, all agree that it is not considered a “forgotten sheaf.”

A sheaf that has two seahs and he forgot it it is not considered “forgotten.” Two sheaves that together comprise two seahs: Rabban Gamaliel says: they belong to the owner; But the sages say: they belong to the poor. Rabban Gamaliel said: “Are the rights of the owner strengthened or weakened according to the greater number of the sheaves?” They replied, “His rights are strengthened.” He said to them: “If in a case of one sheaf of two seahs it is not deemed “forgotten,” then how much more should be the case of two sheaves that together contain two seahs?” They replied: “No. If you argue in the case of one sheaf it is because it is large enough to be considered a stack. Are you going to argue likewise in the case of two sheaves which are like bundles?”

A sheaf that has two seahs and he forgot it it is not considered “forgotten.” Two sheaves that together comprise two seahs: Rabban Gamaliel says: they belong to the owner; But the sages say: they belong to the poor. Rabban Gamaliel said: “Are the rights of the owner strengthened or weakened according to the greater number of the sheaves?” They replied, “His rights are strengthened.” He said to them: “If in a case of one sheaf of two seahs it is not deemed “forgotten,” then how much more should be the case of two sheaves that together contain two seahs?” They replied: “No. If you argue in the case of one sheaf it is because it is large enough to be considered a stack. Are you going to argue likewise in the case of two sheaves which are like bundles?”

A sheaf that has two seahs and he forgot it it is not considered “forgotten.” Two sheaves that together comprise two seahs: Rabban Gamaliel says: they belong to the owner; But the sages say: they belong to the poor. Rabban Gamaliel said: “Are the rights of the owner strengthened or weakened according to the greater number of the sheaves?” They replied, “His rights are strengthened.” He said to them: “If in a case of one sheaf of two seahs it is not deemed “forgotten,” then how much more should be the case of two sheaves that together contain two seahs?” They replied: “No. If you argue in the case of one sheaf it is because it is large enough to be considered a stack. Are you going to argue likewise in the case of two sheaves which are like bundles?”

A standing stalk of grain can save a sheaf and another standing stalk [from being regarded as “forgotten”]. A sheaf cannot save either another sheaf or a standing stalk. What is the standing stalk of grain that can save a sheaf? Anything which has not been forgotten, even though it is a single stalk.

A standing stalk of grain can save a sheaf and another standing stalk [from being regarded as “forgotten”]. A sheaf cannot save either another sheaf or a standing stalk. What is the standing stalk of grain that can save a sheaf? Anything which has not been forgotten, even though it is a single stalk.

A standing stalk of grain can save a sheaf and another standing stalk [from being regarded as “forgotten”]. A sheaf cannot save either another sheaf or a standing stalk. What is the standing stalk of grain that can save a sheaf? Anything which has not been forgotten, even though it is a single stalk.

A standing stalk of grain can save a sheaf and another standing stalk [from being regarded as “forgotten”]. A sheaf cannot save either another sheaf or a standing stalk. What is the standing stalk of grain that can save a sheaf? Anything which has not been forgotten, even though it is a single stalk.

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

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

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

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

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

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

A sheaf which was close to a wall or to a stack or to the herd or to [field] utensils, and was forgotten, Beth Shammai says: it does not count as forgotten, And Beth Hillel says: it counts as forgotten.

HALAKHAH: What is the reason of Rebbi Eliezer? It says here “your field” and it says about kilaim “your field”. Just as “your field” mentioned there means a bet rova‘, so here it means bet rova‘. What is the reason of Rebbi Joshua? It says here “your field” and it says further on (Deut. 24:19): “You might forget a sheaf on the field.” Just as the field mentioned there means two, so here also two. What is the reason of Rebbi Ṭarphon? Six by six from a vegetable patch. “Rebbi Joshua ben Bathyra says, if it is enough to cut and cut a second time, and practice follows his words.” Does “harvesting” mean following the technique of harvesters, or is it any amount? Since it is written (Ps. 129:7): “The harvester did not fill his palm with it, nor the binder of sheaves his bosom,” that means that one follows the technique of harvesters.

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

Rebbi Jacob bar Idi objected before Rebbi Simeon ben Laqish. Did we not state: (Mishnah Baba Meẓi‘a 1:4) “If somebody saw a find and fell on it, when another person came and grabbed it, he who grabbed it had the rights to it?” He answered him: Explain it if the first one did not say that his four cubits should acquire it for him. But did we not state: “If he fell on it or spread his talith on it, one removes him from it?” He said to him, that is the same, if he did not say that his four cubits should acquire it for him. But did not Rebbi Ḥiyya state: (Tosephta Peah 2:2) “If two were pushing one another because of a sheaf and another poor person came and grabbed it from before them, he is entitled to it. He said to him, it is the same, he did not say that his four cubits should acquire it for him.

HALAKHAH: Rebbi Jehudah said it well, what is the reason of the Rabbis? Rebbi Yose in the name of Rav, Rebbi Ḥizqiah, Rav Jehudah in the name of Samuel: It is written (Deut. 24:19): “If you forget a sheaf on the field.” If you forget the standing grain. What applies to forgetting while it is standing also applies to forgetting sheaves, but what does not apply to forgetting while it is standing, does not apply to forgetting sheaves.

MISHNAH: A sheaf forgotten by the workers but not by the owner, by the owner but not by the workers, or the poor stood before it or covered it with straw, is not a forgotten sheaf.

MISHNAH: A sheaf forgotten by the workers but not by the owner, by the owner but not by the workers, or the poor stood before it or covered it with straw, is not a forgotten sheaf.

HALAKHAH: A sheaf forgotten by the workers but not by the owner is not a forgotten sheaf since it is written (Deut. 24:19): “When you harvest and you forget.” If the owner forgot but the workers did not, it is not a forgotten sheaf since it is written: “When you are harvesting and you forget.” Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon: Even if donkey drivers passing by on the road saw a sheaf forgotten by the workers but not by the owner, it is not a forgotten sheaf unless everybody forgot it.

HALAKHAH: A sheaf forgotten by the workers but not by the owner is not a forgotten sheaf since it is written (Deut. 24:19): “When you harvest and you forget.” If the owner forgot but the workers did not, it is not a forgotten sheaf since it is written: “When you are harvesting and you forget.” Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon: Even if donkey drivers passing by on the road saw a sheaf forgotten by the workers but not by the owner, it is not a forgotten sheaf unless everybody forgot it.

HALAKHAH: A sheaf forgotten by the workers but not by the owner is not a forgotten sheaf since it is written (Deut. 24:19): “When you harvest and you forget.” If the owner forgot but the workers did not, it is not a forgotten sheaf since it is written: “When you are harvesting and you forget.” Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon: Even if donkey drivers passing by on the road saw a sheaf forgotten by the workers but not by the owner, it is not a forgotten sheaf unless everybody forgot it.

HALAKHAH: A sheaf forgotten by the workers but not by the owner is not a forgotten sheaf since it is written (Deut. 24:19): “When you harvest and you forget.” If the owner forgot but the workers did not, it is not a forgotten sheaf since it is written: “When you are harvesting and you forget.” Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon: Even if donkey drivers passing by on the road saw a sheaf forgotten by the workers but not by the owner, it is not a forgotten sheaf unless everybody forgot it.

HALAKHAH: A sheaf forgotten by the workers but not by the owner is not a forgotten sheaf since it is written (Deut. 24:19): “When you harvest and you forget.” If the owner forgot but the workers did not, it is not a forgotten sheaf since it is written: “When you are harvesting and you forget.” Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon: Even if donkey drivers passing by on the road saw a sheaf forgotten by the workers but not by the owner, it is not a forgotten sheaf unless everybody forgot it.

If he stood in town and said: I know that the workers are forgetting sheaves at place X; if they forgot it is not a forgotten sheaf. If he stood on the field and said: I know that the workers are forgetting sheaves at place X; [if they forgot] it is a forgotten sheaf, since it says (Deut. 24:19): “On your field and you forget a sheaf.” On the field you forget, but in town you do not forget. Rebbi Zeïra in the name of Samuel: The same holds in regard to found objects. Where are we holding? If he may touch it, in the city, even inside his field. Rebbi Abba bar Cahana, Rebbi Yasa in the name of Rebbi Joḥanan: Only if he can touch them, even inside his field.

If he stood in town and said: I know that the workers are forgetting sheaves at place X; if they forgot it is not a forgotten sheaf. If he stood on the field and said: I know that the workers are forgetting sheaves at place X; [if they forgot] it is a forgotten sheaf, since it says (Deut. 24:19): “On your field and you forget a sheaf.” On the field you forget, but in town you do not forget. Rebbi Zeïra in the name of Samuel: The same holds in regard to found objects. Where are we holding? If he may touch it, in the city, even inside his field. Rebbi Abba bar Cahana, Rebbi Yasa in the name of Rebbi Joḥanan: Only if he can touch them, even inside his field.

If he stood in town and said: I know that the workers are forgetting sheaves at place X; if they forgot it is not a forgotten sheaf. If he stood on the field and said: I know that the workers are forgetting sheaves at place X; [if they forgot] it is a forgotten sheaf, since it says (Deut. 24:19): “On your field and you forget a sheaf.” On the field you forget, but in town you do not forget. Rebbi Zeïra in the name of Samuel: The same holds in regard to found objects. Where are we holding? If he may touch it, in the city, even inside his field. Rebbi Abba bar Cahana, Rebbi Yasa in the name of Rebbi Joḥanan: Only if he can touch them, even inside his field.

If it was completely covered by straw? Let us hear from the following: “The blind who forgot makes a forgotten sheaf.” Is a blind person not like a sheaf completely covered by straw? Rebbi Jonah said, if he remembered the straw. Rebbi Jonah’s position is parallel to Rebbi Zeïra’s; just as Rebbi Zeïra said, if he remembers the upper one, so Rebbi Jonah said, if he remembered the straw.

If it was completely covered by straw? Let us hear from the following: “The blind who forgot makes a forgotten sheaf.” Is a blind person not like a sheaf completely covered by straw? Rebbi Jonah said, if he remembered the straw. Rebbi Jonah’s position is parallel to Rebbi Zeïra’s; just as Rebbi Zeïra said, if he remembers the upper one, so Rebbi Jonah said, if he remembered the straw.

HALAKHAH: Rebbi Jonah says, from the top, as you say (1Sam. 17:5): “A brass helmet on his head.” Round bundles, Rebbi Avinah said, from the bottom, as you say (Deut. 32:34): “It is hidden with me.” חֲרָרָה a wheel. Small sheaves, Rebbi Joḥanan said (Deut. 24:19): “When you will be harvesting the harvest of your field and you forget a sheaf on the field,” just as harvest has no other harvest after it, so too a sheaf, which has no other sheaf-making after it.

HALAKHAH: Rebbi Jonah says, from the top, as you say (1Sam. 17:5): “A brass helmet on his head.” Round bundles, Rebbi Avinah said, from the bottom, as you say (Deut. 32:34): “It is hidden with me.” חֲרָרָה a wheel. Small sheaves, Rebbi Joḥanan said (Deut. 24:19): “When you will be harvesting the harvest of your field and you forget a sheaf on the field,” just as harvest has no other harvest after it, so too a sheaf, which has no other sheaf-making after it.

HALAKHAH: Rebbi Jonah says, from the top, as you say (1Sam. 17:5): “A brass helmet on his head.” Round bundles, Rebbi Avinah said, from the bottom, as you say (Deut. 32:34): “It is hidden with me.” חֲרָרָה a wheel. Small sheaves, Rebbi Joḥanan said (Deut. 24:19): “When you will be harvesting the harvest of your field and you forget a sheaf on the field,” just as harvest has no other harvest after it, so too a sheaf, which has no other sheaf-making after it.

MISHNAH: The House of Shammai say, property abandoned to the poor is abandoned, but the House of Hillel say, it is not abandoned unless it is abandoned also to the rich, as in a Sabbatical year. If all sheaves of a field are of one qab each, except one which is of four qab and they forgot about that one, the House of Shammai say, it cannot be a forgotten sheaf, but the House of Hillel say, it can be a forgotten sheaf.

MISHNAH: The House of Shammai say, property abandoned to the poor is abandoned, but the House of Hillel say, it is not abandoned unless it is abandoned also to the rich, as in a Sabbatical year. If all sheaves of a field are of one qab each, except one which is of four qab and they forgot about that one, the House of Shammai say, it cannot be a forgotten sheaf, but the House of Hillel say, it can be a forgotten sheaf.

MISHNAH: A sheaf that was near a closure, a stack, cattle, or vessels, if it was forgotten, the House of Shammai say, it is not a forgotten sheaf, but the House of Hillel say, it is a forgotten sheaf.

MISHNAH: A sheaf that was near a closure, a stack, cattle, or vessels, if it was forgotten, the House of Shammai say, it is not a forgotten sheaf, but the House of Hillel say, it is a forgotten sheaf.

MISHNAH: A sheaf that was near a closure, a stack, cattle, or vessels, if it was forgotten, the House of Shammai say, it is not a forgotten sheaf, but the House of Hillel say, it is a forgotten sheaf.

HALAKHAH: It is difficult about the House of Shammai; closure and stack are definite things, and they say it is not a forgotten sheaf. It is difficult about the House of Hillel; cattle and vessels are not definite things, and they say it is a forgotten sheaf.

HALAKHAH: It is difficult about the House of Shammai; closure and stack are definite things, and they say it is not a forgotten sheaf. It is difficult about the House of Hillel; cattle and vessels are not definite things, and they say it is a forgotten sheaf.

“By its place, if it was standing beside the wine press or beside a breach in the fence.” This Mishnah follows the House of Shammai, since the House of Shammai say, it is not a forgotten sheaf. Rebbi Yose said, it is everybody’s opinion. There a stationary object is beside a stationary one, but here a movable object is beside a stationary one.

Rebbi Ilaï said: I asked Rebbi Joshua, about which sheaves do the Houses of Shammai and Hillel disagree? He said to me, this is the teaching: The sheaf which was near a closure, a stack, cattle, or vessels, if it was forgotten, the House of Shammai say it is a forgotten sheaf, but the House of Hillel say it is not a forgotten sheaf. But when I came to Rebbi Eliezer, he told me that the Houses of Shammai and Hillel did not disagree that a sheaf near a closure, a stack, cattle, or vessels, if it was forgotten, was a forgotten sheaf. What did they disagree about? About a sheaf he took up and put beside a closure, beside a stack, beside cattle, beside vessels, and forgot about it; in that case the House of Shammai say it is not a forgotten sheaf because he already acquired rights to it. But the House of Hillel say it is a forgotten sheaf. And when I came and lectured about these things before Rebbi Eleazar ben Azariah, he said to me, by the Covenant, these are the words that had been spoken to Moses on Horeb.

Rebbi Ilaï said: I asked Rebbi Joshua, about which sheaves do the Houses of Shammai and Hillel disagree? He said to me, this is the teaching: The sheaf which was near a closure, a stack, cattle, or vessels, if it was forgotten, the House of Shammai say it is a forgotten sheaf, but the House of Hillel say it is not a forgotten sheaf. But when I came to Rebbi Eliezer, he told me that the Houses of Shammai and Hillel did not disagree that a sheaf near a closure, a stack, cattle, or vessels, if it was forgotten, was a forgotten sheaf. What did they disagree about? About a sheaf he took up and put beside a closure, beside a stack, beside cattle, beside vessels, and forgot about it; in that case the House of Shammai say it is not a forgotten sheaf because he already acquired rights to it. But the House of Hillel say it is a forgotten sheaf. And when I came and lectured about these things before Rebbi Eleazar ben Azariah, he said to me, by the Covenant, these are the words that had been spoken to Moses on Horeb.

Rebbi Ilaï said: I asked Rebbi Joshua, about which sheaves do the Houses of Shammai and Hillel disagree? He said to me, this is the teaching: The sheaf which was near a closure, a stack, cattle, or vessels, if it was forgotten, the House of Shammai say it is a forgotten sheaf, but the House of Hillel say it is not a forgotten sheaf. But when I came to Rebbi Eliezer, he told me that the Houses of Shammai and Hillel did not disagree that a sheaf near a closure, a stack, cattle, or vessels, if it was forgotten, was a forgotten sheaf. What did they disagree about? About a sheaf he took up and put beside a closure, beside a stack, beside cattle, beside vessels, and forgot about it; in that case the House of Shammai say it is not a forgotten sheaf because he already acquired rights to it. But the House of Hillel say it is a forgotten sheaf. And when I came and lectured about these things before Rebbi Eleazar ben Azariah, he said to me, by the Covenant, these are the words that had been spoken to Moses on Horeb.

Rebbi Ilaï said: I asked Rebbi Joshua, about which sheaves do the Houses of Shammai and Hillel disagree? He said to me, this is the teaching: The sheaf which was near a closure, a stack, cattle, or vessels, if it was forgotten, the House of Shammai say it is a forgotten sheaf, but the House of Hillel say it is not a forgotten sheaf. But when I came to Rebbi Eliezer, he told me that the Houses of Shammai and Hillel did not disagree that a sheaf near a closure, a stack, cattle, or vessels, if it was forgotten, was a forgotten sheaf. What did they disagree about? About a sheaf he took up and put beside a closure, beside a stack, beside cattle, beside vessels, and forgot about it; in that case the House of Shammai say it is not a forgotten sheaf because he already acquired rights to it. But the House of Hillel say it is a forgotten sheaf. And when I came and lectured about these things before Rebbi Eleazar ben Azariah, he said to me, by the Covenant, these are the words that had been spoken to Moses on Horeb.

Rebbi Ilaï said: I asked Rebbi Joshua, about which sheaves do the Houses of Shammai and Hillel disagree? He said to me, this is the teaching: The sheaf which was near a closure, a stack, cattle, or vessels, if it was forgotten, the House of Shammai say it is a forgotten sheaf, but the House of Hillel say it is not a forgotten sheaf. But when I came to Rebbi Eliezer, he told me that the Houses of Shammai and Hillel did not disagree that a sheaf near a closure, a stack, cattle, or vessels, if it was forgotten, was a forgotten sheaf. What did they disagree about? About a sheaf he took up and put beside a closure, beside a stack, beside cattle, beside vessels, and forgot about it; in that case the House of Shammai say it is not a forgotten sheaf because he already acquired rights to it. But the House of Hillel say it is a forgotten sheaf. And when I came and lectured about these things before Rebbi Eleazar ben Azariah, he said to me, by the Covenant, these are the words that had been spoken to Moses on Horeb.

Rebbi Ilaï said: I asked Rebbi Joshua, about which sheaves do the Houses of Shammai and Hillel disagree? He said to me, this is the teaching: The sheaf which was near a closure, a stack, cattle, or vessels, if it was forgotten, the House of Shammai say it is a forgotten sheaf, but the House of Hillel say it is not a forgotten sheaf. But when I came to Rebbi Eliezer, he told me that the Houses of Shammai and Hillel did not disagree that a sheaf near a closure, a stack, cattle, or vessels, if it was forgotten, was a forgotten sheaf. What did they disagree about? About a sheaf he took up and put beside a closure, beside a stack, beside cattle, beside vessels, and forgot about it; in that case the House of Shammai say it is not a forgotten sheaf because he already acquired rights to it. But the House of Hillel say it is a forgotten sheaf. And when I came and lectured about these things before Rebbi Eleazar ben Azariah, he said to me, by the Covenant, these are the words that had been spoken to Moses on Horeb.

Rebbi Ilaï said: I asked Rebbi Joshua, about which sheaves do the Houses of Shammai and Hillel disagree? He said to me, this is the teaching: The sheaf which was near a closure, a stack, cattle, or vessels, if it was forgotten, the House of Shammai say it is a forgotten sheaf, but the House of Hillel say it is not a forgotten sheaf. But when I came to Rebbi Eliezer, he told me that the Houses of Shammai and Hillel did not disagree that a sheaf near a closure, a stack, cattle, or vessels, if it was forgotten, was a forgotten sheaf. What did they disagree about? About a sheaf he took up and put beside a closure, beside a stack, beside cattle, beside vessels, and forgot about it; in that case the House of Shammai say it is not a forgotten sheaf because he already acquired rights to it. But the House of Hillel say it is a forgotten sheaf. And when I came and lectured about these things before Rebbi Eleazar ben Azariah, he said to me, by the Covenant, these are the words that had been spoken to Moses on Horeb.

Rebbi Ilaï said: I asked Rebbi Joshua, about which sheaves do the Houses of Shammai and Hillel disagree? He said to me, this is the teaching: The sheaf which was near a closure, a stack, cattle, or vessels, if it was forgotten, the House of Shammai say it is a forgotten sheaf, but the House of Hillel say it is not a forgotten sheaf. But when I came to Rebbi Eliezer, he told me that the Houses of Shammai and Hillel did not disagree that a sheaf near a closure, a stack, cattle, or vessels, if it was forgotten, was a forgotten sheaf. What did they disagree about? About a sheaf he took up and put beside a closure, beside a stack, beside cattle, beside vessels, and forgot about it; in that case the House of Shammai say it is not a forgotten sheaf because he already acquired rights to it. But the House of Hillel say it is a forgotten sheaf. And when I came and lectured about these things before Rebbi Eleazar ben Azariah, he said to me, by the Covenant, these are the words that had been spoken to Moses on Horeb.

There we have stated: “A woman who inherited property before she was betrothed, the Houses of Shammai and Hillel both are of the opinion that she may sell or give away and her actions are valid. If she inherited after she was betrothed, the House of Shammai say, she may sell, but the House of Hillel say, she may not sell.” Rebbi Phineas asked before Rebbi Yose, why did we not state it with the leniencies of the House of Shammai and the stringencies of the House of Hillel? He said to him, the Mishnaiot come only for circumstances that are either stringent on both sides or lenient on both sides. But here it is a stringency on one side and a leniency on the other side. But did we not state: “The House of Shammai say, property abandoned to the poor is abandoned?” Is this not lenient for the poor and stringent for the householder, and it was stated! It is lenient for the poor and not stringent for the householder, since it was abandoned by his intent. He said to him, did we not state: “The sheaf that was near a closure, a stack, cattle, or vessels, if it was forgotten,” is this not lenient for the householder and stringent for the poor, and it was stated! He said to him, it is lenient for the householder but not stringent for the poor, because they did not acquire it yet. You may also say here, it is lenient for the woman and not stringent for the husband since he did not yet acquire property rights to it. He said to him, since he became betrothed to her, the inheritance fell to both of them.

MISHNAH: Heads of rows, the sheaf next to it proves, and a sheaf that was taken up to be brought to town and then was forgotten, they all agree that they never are forgotten sheaves. The following describe heads of rows: Two who started in the middle of the row, one turned North and the other turned South, and they forgot before them or after them. The one before them is a forgotten sheaf, the one after them is not a forgotten sheaf. A single person who started at the head of a row and forgot before and after himself. The one before him is not a forgotten sheaf, but the one after him is a forgotten sheaf because it falls under (Deut. 24:19) “do not return to take it.” This is the principle: Anything that falls under “do not return to take it,” is a forgotten sheaf, but anything that does not fall under “do not return to take it,” is not a forgotten sheaf.

MISHNAH: Heads of rows, the sheaf next to it proves, and a sheaf that was taken up to be brought to town and then was forgotten, they all agree that they never are forgotten sheaves. The following describe heads of rows: Two who started in the middle of the row, one turned North and the other turned South, and they forgot before them or after them. The one before them is a forgotten sheaf, the one after them is not a forgotten sheaf. A single person who started at the head of a row and forgot before and after himself. The one before him is not a forgotten sheaf, but the one after him is a forgotten sheaf because it falls under (Deut. 24:19) “do not return to take it.” This is the principle: Anything that falls under “do not return to take it,” is a forgotten sheaf, but anything that does not fall under “do not return to take it,” is not a forgotten sheaf.

MISHNAH: Heads of rows, the sheaf next to it proves, and a sheaf that was taken up to be brought to town and then was forgotten, they all agree that they never are forgotten sheaves. The following describe heads of rows: Two who started in the middle of the row, one turned North and the other turned South, and they forgot before them or after them. The one before them is a forgotten sheaf, the one after them is not a forgotten sheaf. A single person who started at the head of a row and forgot before and after himself. The one before him is not a forgotten sheaf, but the one after him is a forgotten sheaf because it falls under (Deut. 24:19) “do not return to take it.” This is the principle: Anything that falls under “do not return to take it,” is a forgotten sheaf, but anything that does not fall under “do not return to take it,” is not a forgotten sheaf.

MISHNAH: Heads of rows, the sheaf next to it proves, and a sheaf that was taken up to be brought to town and then was forgotten, they all agree that they never are forgotten sheaves. The following describe heads of rows: Two who started in the middle of the row, one turned North and the other turned South, and they forgot before them or after them. The one before them is a forgotten sheaf, the one after them is not a forgotten sheaf. A single person who started at the head of a row and forgot before and after himself. The one before him is not a forgotten sheaf, but the one after him is a forgotten sheaf because it falls under (Deut. 24:19) “do not return to take it.” This is the principle: Anything that falls under “do not return to take it,” is a forgotten sheaf, but anything that does not fall under “do not return to take it,” is not a forgotten sheaf.

MISHNAH: Heads of rows, the sheaf next to it proves, and a sheaf that was taken up to be brought to town and then was forgotten, they all agree that they never are forgotten sheaves. The following describe heads of rows: Two who started in the middle of the row, one turned North and the other turned South, and they forgot before them or after them. The one before them is a forgotten sheaf, the one after them is not a forgotten sheaf. A single person who started at the head of a row and forgot before and after himself. The one before him is not a forgotten sheaf, but the one after him is a forgotten sheaf because it falls under (Deut. 24:19) “do not return to take it.” This is the principle: Anything that falls under “do not return to take it,” is a forgotten sheaf, but anything that does not fall under “do not return to take it,” is not a forgotten sheaf.

MISHNAH: Heads of rows, the sheaf next to it proves, and a sheaf that was taken up to be brought to town and then was forgotten, they all agree that they never are forgotten sheaves. The following describe heads of rows: Two who started in the middle of the row, one turned North and the other turned South, and they forgot before them or after them. The one before them is a forgotten sheaf, the one after them is not a forgotten sheaf. A single person who started at the head of a row and forgot before and after himself. The one before him is not a forgotten sheaf, but the one after him is a forgotten sheaf because it falls under (Deut. 24:19) “do not return to take it.” This is the principle: Anything that falls under “do not return to take it,” is a forgotten sheaf, but anything that does not fall under “do not return to take it,” is not a forgotten sheaf.

MISHNAH: Heads of rows, the sheaf next to it proves, and a sheaf that was taken up to be brought to town and then was forgotten, they all agree that they never are forgotten sheaves. The following describe heads of rows: Two who started in the middle of the row, one turned North and the other turned South, and they forgot before them or after them. The one before them is a forgotten sheaf, the one after them is not a forgotten sheaf. A single person who started at the head of a row and forgot before and after himself. The one before him is not a forgotten sheaf, but the one after him is a forgotten sheaf because it falls under (Deut. 24:19) “do not return to take it.” This is the principle: Anything that falls under “do not return to take it,” is a forgotten sheaf, but anything that does not fall under “do not return to take it,” is not a forgotten sheaf.

MISHNAH: Heads of rows, the sheaf next to it proves, and a sheaf that was taken up to be brought to town and then was forgotten, they all agree that they never are forgotten sheaves. The following describe heads of rows: Two who started in the middle of the row, one turned North and the other turned South, and they forgot before them or after them. The one before them is a forgotten sheaf, the one after them is not a forgotten sheaf. A single person who started at the head of a row and forgot before and after himself. The one before him is not a forgotten sheaf, but the one after him is a forgotten sheaf because it falls under (Deut. 24:19) “do not return to take it.” This is the principle: Anything that falls under “do not return to take it,” is a forgotten sheaf, but anything that does not fall under “do not return to take it,” is not a forgotten sheaf.

“The sheaf next to it proves.” How is that? (Tosephta Peah 3:4): “If he had ten rows of ten sheaves each and he removed one row of them in a North-South direction; when he forgot one of them it is not forgotten because it is considered East-West.” When he then removed the sheaves East-West and forgot one of them, let us hear from the following: When he removed the first, second, and third sheaves but forgot the fourth, some state: If he removed the fifth, it becomes legally forgotten, but some state: If he waited long enough that he could have removed the fifth, it becomes legally forgotten. Rebbi Avin bar Ḥiyya said, he who says, “if he removed the fifth” if there is a sixth, but he who says, “if he waited long enough that he could have removed the fifth” if there is no sixth. Before he took away the fifth, would not the fourth be apt to be considered starting a row? If this is named “forgotten,” then also in our case it is “forgotten.”

If there was an oversize sheaf and he removed a sheaf from the outside next to the inside, it is considered a row. If he removed from the inside next to the outside, may it be considered a row? If he removed from the top beside the bottom it is considered a row. If he removed from the bottom beside the top, is it considered a row?

If there was an oversize sheaf and he removed a sheaf from the outside next to the inside, it is considered a row. If he removed from the inside next to the outside, may it be considered a row? If he removed from the top beside the bottom it is considered a row. If he removed from the bottom beside the top, is it considered a row?

“ A sheaf he took to bring to town, put it on another one, and forgot about both, the lower one is a forgotten sheaf but the upper one is not a forgotten sheaf. Rebbi Simeon said, neither of them is a forgotten sheaf; not the lower one because it is covered and not the upper one because he already had acquired it.” Rebbi Zeïra said, if he remembers. Rebbi Zeïra parallels Rebbi Jonah, just as Rebbi Jonah said, if he remembers the straws, so Rebbi Zeïra said, if he remembers the upper one.

“ A sheaf he took to bring to town, put it on another one, and forgot about both, the lower one is a forgotten sheaf but the upper one is not a forgotten sheaf. Rebbi Simeon said, neither of them is a forgotten sheaf; not the lower one because it is covered and not the upper one because he already had acquired it.” Rebbi Zeïra said, if he remembers. Rebbi Zeïra parallels Rebbi Jonah, just as Rebbi Jonah said, if he remembers the straws, so Rebbi Zeïra said, if he remembers the upper one.

“ A sheaf he took to bring to town, put it on another one, and forgot about both, the lower one is a forgotten sheaf but the upper one is not a forgotten sheaf. Rebbi Simeon said, neither of them is a forgotten sheaf; not the lower one because it is covered and not the upper one because he already had acquired it.” Rebbi Zeïra said, if he remembers. Rebbi Zeïra parallels Rebbi Jonah, just as Rebbi Jonah said, if he remembers the straws, so Rebbi Zeïra said, if he remembers the upper one.