Mishneh Torah — Gifts to the Poor הלכות מתנות עניים, Chapter 5

הָעֹמֶר שֶׁשְּׁכָחוּהוּ פּוֹעֲלִים וְלֹא שְׁכָחוֹ בַּעַל הַשָּׂדֶה. שְׁכָחוֹ בַּעַל הַשָּׂדֶה וְלֹא שְׁכָחוּהוּ פּוֹעֲלִים. שְׁכָחוּהוּ אֵלּוּ וְאֵלּוּ וְהָיוּ שָׁם אֲחֵרִים עוֹבְרִין וְרוֹאִין אוֹתָן בְּעֵת שֶׁשְּׁכָחוּהוּ. אֵינָהּ שִׁכְחָה עַד שֶׁיִּשְׁכְּחוּהוּ כָּל אָדָם. וַאֲפִלּוּ עֹמֶר הַטָּמוּן אִם נִשְׁכָּח הֲרֵי זֶה שִׁכְחָה:

In none [of the following situations] is a [forgotten] sheaf [of grain] considered as shichichah. It was forgotten by workers and not forgotten by the owner of the field; it was forgotten by the owner of the field, but not the workers; or both these individuals forgot it, but there were others passing by who observed them at the time they forgot it. [To be shichichah] it must be forgotten by all people. Even a sheaf that was hidden away [purposely], if it is forgotten, it is shichichah.

הָיָה בַּעַל הַשָּׂדֶה בָּעִיר וְאָמַר יוֹדֵעַ אֲנִי שֶׁהַפּוֹעֲלִים שָׁכְחוּ עֹמֶר שֶׁבְּמָקוֹם פְּלוֹנִי וּשְׁכָחוּהוּ הֲרֵי זֶה שִׁכְחָה. וְאִם הָיָה בַּשָּׂדֶה וְאָמַר כֵּן וּשְׁכָחוּהוּ אֵינָהּ שִׁכְחָה שֶׁהַשָּׁכוּחַ מֵעִקָּרוֹ בַּשָּׂדֶה הוּא הַשִּׁכְחָה. אֲבָל בָּעִיר אֲפִלּוּ זָכוּר וּלְבַסּוֹף שָׁכוּחַ הֲרֵי זוֹ שִׁכְחָה שֶׁנֶּאֱמַר (דברים כד יט) "וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה" וְלֹא בָּעִיר:

When the owner of the field was in the city and he said: "I know that the workers forgot a sheaf in this-and-this place," [but afterwards, the owner]. The Radbaz offers an alternate explanation. forgot it, it is shichichah. If he was in the field and made such statements, but then forgot [the sheaf], it is not shichichah. [The rationale is that,] in a field, [only a sheaf] that was forgotten at the outset is shichichah. even if it was forgotten afterwards. The rationale is that the owner retains possession of it, because it was located in his field with his knowledge. Hence, to release it from his possession, he would have to consciously absolve himself from ownership. Forgetting it is not sufficient. In a city, by contrast, even if one remembered it and afterwards forgot it, it is shichichah, as [indicated by Deuteronomy 24:19]: "If you forget a sheaf in the field," [i.e., in the field,] but not in a city. 11a derives this from the exegesis of the verse cited above. The Kessef Mishneh explains that since the owner is not near his field, his field cannot acquire it on his behalf.

עָמְדוּ הָעֲנִיִּים בְּפָנָיו אוֹ חִפּוּהוּ בְּקַשׁ וְהוּא זוֹכֵר אֶת הַקַּשׁ אוֹ שֶׁהֶחֱזִיק בּוֹ לְהוֹלִיכוֹ לָעִיר וְהִנִּיחוֹ בַּשָּׂדֶה וּשְׁכָחוֹ אֵינוֹ שִׁכְחָה. אֲבָל אִם נְטָלוֹ מִמָּקוֹם לְמָקוֹם אַף עַל פִּי שֶׁהִנִּיחוֹ סָמוּךְ לַגַּפָּה אוֹ לַגָּדִישׁ אוֹ לַבָּקָר אוֹ לַכֵּלִים וּשְׁכָחוֹ הֲרֵי זֶה שִׁכְחָה:

If the poor stood in front of [the sheaf] or covered it with straw and he remembered the straw,. or he took hold of it to bring it to the city, but left it in the field and forgot it, it is not shichichah. If, however, he moved it from place to place, 6:3. The School of Shammai maintain that as soon as the person picks it up, he acquires it and the fact that he forgets it afterwards does not cause it to become shichichah. The School of Hillel maintain that as long as he did not have the intent of removing it from the field, it is shichichah. even if he left it next to a gate,). a grainheap, cattle, or utensils,). and he forgot it, it is shichichah.

נָטַל עֹמֶר לְהוֹלִיכוֹ לָעִיר וְהִנִּיחוֹ עַל גַּבֵּי חֲבֵרוֹ וְשָׁכַח אֶת שְׁנֵיהֶן. אִם זָכַר הָעֶלְיוֹן קֹדֶם שֶׁיִּפְגַּע בּוֹ אֵין הַתַּחְתּוֹן שִׁכְחָה וְאִם לָאו הַתַּחְתּוֹן שִׁכְחָה:

[The following rules apply if] he took a sheaf with the intent of bringing it to the city, as stated in the previous halachah. put it down on another [sheaf], and then forgot both of them. If he remembered the top sheaf before he sees it, the bottom one is not shichichah..The Ra'avad differs with the Rambam's ruling. The Radbaz and the Kessef Mishneh justify the Rambam's view. If not, the bottom one is shichichah.

עָפוּ עֳמָרָיו בְּרוּחַ חֲזָקָה לְתוֹךְ שְׂדֵה חֲבֵרוֹ וְשָׁכַח שָׁם עֹמֶר אֵינוֹ שִׁכְחָה שֶׁנֶּאֱמַר (דברים כד יט) "קְצִירְךָ בְשָׂדֶךָ". אֲבָל אִם פִּזֵּר הָעֳמָרִים בְּתוֹךְ שָׂדֵהוּ וְשָׁכַח הֲרֵי זוֹ שִׁכְחָה:

If a person's sheaves flew into a field belonging to a colleague because of a strong wind and he forgot a sheaf there, it is not shichichah, for [Deuteronomy 24:19] states: "[If you reap] your harvest in your field.", speaks only of "your field," and not a field belonging to a colleague. If, however, the wind scattered the sheaves within his own field and he forgot them, it is shichichah.

הַנּוֹטֵל עֹמֶר רִאשׁוֹן וְשֵׁנִי וּשְׁלִישִׁי וְשָׁכַח הָרְבִיעִי. אִם הָיָה שָׁם שִׁשִּׁי אֵין הָרְבִיעִי שִׁכְחָה עַד שֶׁיִּטּל הַחֲמִישִׁי. וְאִם הָיוּ חֲמִשָּׁה בִּלְבַד מִשֶּׁיִּשְׁהֶא כְּדֵי לִטּל הַחֲמִישִׁי הֲרֵי הָרְבִיעִי שִׁכְחָה:

[The following rules apply when a person] takes the first, second, and third sheaves, but leaves the fourth. If there was a sixth sheaf, the fourth sheaf is not shichichah until he takes the fifth sheaf.. If, however, there are only five sheaves, when he bends down to take the fifth sheaf, the fourth is shichichah.

שְׁנֵי עֳמָרִים מְעֻרְבָּבִין וְשָׁכַח אֶחָד מֵהֶן אֵינָהּ שִׁכְחָה עַד שֶׁיִּטּל אֶת כָּל סְבִיבוֹתָיו:

When the sheaves in a field are mixed together, and also conforms to the wording of the Tosefta, Pe'ah, ch. 3, which is the Rambam's source. The standard published text has a slightly different version. The intent is that rather than have the sheaves placed neatly at the end of the field's rows, they are placed irregularly throughout the field. he forgot one of them, it is not shichichah to the Jerusalem Talmud, Pe'ah 6:3, explains that the laws of shichichah do not apply because the irregular pattern in which the sheaves were left caused him to forget the sheaf. It did not slip his mind without cause. unless he takes everything around it.

הַלּוּף וְהַשּׁוּם וְהַבְּצָלִים וְכַיּוֹצֵא בָּהּ אַף עַל פִּי שֶׁהֵן טְמוּנִין בָּאָרֶץ יֵשׁ לָהֶן שִׁכְחָה. הַקּוֹצֵר בַּלַּיְלָה וְשָׁכַח קָמָה אוֹ שֶׁעִמֵּר בַּלַּיְלָה וְשָׁכַח עֹמֶר וְכֵן הַסּוּמָא שֶׁשָּׁכַח יֵשׁ לָהֶן שִׁכְחָה. וְאִם הָיָה הַסּוּמָא אוֹ הַקּוֹצֵר בַּלַּיְלָה מִתְכַּוֵּן לִטּל אֶת הַגַּס אֵין לוֹ שִׁכְחָה. וְכָל הָאוֹמֵר הֲרֵינִי קוֹצֵר עַל מְנָת מַה שֶּׁאֲנִי שׁוֹכֵחַ אֲנִי אֶטּל יֵשׁ לוֹ שִׁכְחָה שֶׁכָּל הַמַּתְנֶה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה תְּנָאוֹ בָּטֵל:

Although wild onions, garlic, onions, and the like are buried in the earth, the laws of shichichah apply to them. When a person harvests his field at night and forgets standing grain or he binds the grain into sheaves at night and forgets a sheaf and similarly, a blind man who forgets sheaves, the laws of shichichah apply. are not suspended. The darkness or the person's inability to see are not considered an external cause - like those mentioned in Halachah 3 - for since he decided to harvest in this circumstance, it is his responsibility to search harder for the produce. If, however, the blind person or the one harvesting at night only intended to take bulky [sheaves], the laws of shichichah do not apply.Whenever a person says: "I am harvesting the field on the condition that I may take what I forget," [his statement is of no consequence and] the laws of shichichah apply. [The rationale is that] whenever a person establishes a condition that contradicts the Torah, the condition is nullified.

תְּבוּאָה שֶׁקְּצָרָהּ עַד שֶׁלֹּא נִגְמְרָה לְהַאֲכִילָהּ לִבְהֵמָה. וְכֵן אִם קְצָרָהּ אֲגֻדּוֹת קְטַנּוֹת וְלֹא עֲשָׂאָהּ עֳמָרִים. וְכֵן הַשּׁוּמִים וְהַבְּצָלִים שֶׁתְּלָשָׁן אֲגֻדּוֹת קְטַנּוֹת לְהִמָּכֵר לַשּׁוּק וְלֹא עֲשָׂאָן עֳמָרִים לְהַעֲמִיד מֵהֶן גֹּרֶן אֵין לָהֶם שִׁכְחָה:

When grain was harvested before it fully matured with the intent that it be fed to animals, the laws of shichichah do not apply. does not apply. Similarly, if a person [binds the grain into] small bundles [as] he harvests without binding them into sheaves or he uprooted garlic or onions and made them into small bundles to sell in the marketplace instead of binding them into larger sheaves to store in a storehouse, [the laws of shichichah do not apply].

הַקּוֹצֵר שֶׁהִתְחִיל לִקְצֹר מֵרֹאשׁ הַשּׁוּרָה וְשָׁכַח לְפָנָיו וּלְאַחֲרָיו. שֶׁל אַחֲרָיו שִׁכְחָה וְשֶׁלְּפָנָיו אֵינוֹ שִׁכְחָה שֶׁנֶּאֱמַר (דברים כד יט) "לֹא תָשׁוּב לְקַחְתּוֹ" אֵינוֹ שִׁכְחָה עַד שֶׁיַּעֲבֹר מִמֶּנּוּ וְיַנִּיחֶנּוּ לְאַחֲרָיו. זֶה הַכְּלָל כָּל שֶׁהוּא בְּבַל תָּשׁוּב שִׁכְחָה וְכָל שֶׁאֵינוֹ בְּבַל תָּשׁוּב אֵינוֹ שִׁכְחָה:

When a person began harvesting from the beginning of a row [of grain] and forgot grain both in front of him and behind him, [the grain] behind him is shichichah, [the grain] in front of him is not shichichah, as [implied by Deuteronomy, loc. cit.,]: "Do not go back to take it." [Grain is] not shichichah unless [the harvester] passes it and leaves it behind him. This is the general principle: Whenever the adjuration "Do not return" applies, [the laws of] shichichah apply. Whenever the adjuration "Do not return" does not apply, [the laws of] shichichah do not apply.

שְׁנַיִם שֶׁהִתְחִילוּ לִקְצֹר מֵאֶמְצַע הַשּׁוּרָה זֶה פָּנָיו לְצָפוֹן וְזֶה פָּנָיו לְדָרוֹם וְשָׁכְחוּ לִפְנֵיהֶם וּלְאַחֲרֵיהֶן. שֶׁלִּפְנֵיהֶם שִׁכְחָה. מִפְּנֵי שֶׁכָּל אֶחָד מֵהֶן זֶה שֶׁלְּפָנָיו הוּא לַאֲחוֹרָיו שֶׁל חֲבֵרוֹ. וְהָעֹמֶר שֶׁשְּׁכָחוּהוּ לַאֲחוֹרֵיהֶן בְּמָקוֹם שֶׁהִתְחִילוּ מִמֶּנּוּ אֵינוֹ שִׁכְחָה. מִפְּנֵי שֶׁהוּא מְעֹרָב עִם הַשּׁוּרוֹת שֶׁמִּן הַמִּזְרָח לְמַעֲרָב וְהֵן מוֹכִיחִין עָלָיו שֶׁאֵינוֹ שָׁכוּחַ. וְכֵן הַשּׁוּרוֹת שֶׁל עֳמָרִים שֶׁפִּינוּ אוֹתָן לְגֹרֶן וְהִתְחִילוּ שְׁנַיִם מֵאֶמְצַע שׁוּרָה וְשָׁכְחוּ עֹמֶר בָּאֶמְצַע בֵּין אֲחוֹרֵיהֶן אֵינוֹ שִׁכְחָה מִפְּנֵי שֶׁהוּא בְּאֶמְצַע הַשּׁוּרָה שֶׁמִּן מַעֲרָב לַמִּזְרָח שֶׁעֲדַיִן לֹא הִתְחִילוּ בָּהּ וְהִיא מוֹכָחַת עָלָיו שֶׁאֵינוֹ שָׁכוּחַ:

[The following laws apply when] two people began to harvest from the middle of the field, one facing north and the other facing south and they both forgot [sheaves] in front of them and behind them. [The sheaves] in front of them are shichichah, because what is in front of one is behind the other.). A sheaf 6:3, the source for this halachah, and offers an alternate understanding. The Radbaz and the Kessef Mishneh substantiate the Rambam's position. that was forgotten behind them in the place from which they began harvesting is not shichichah, because it is combined with the rows that run from east to west and they indicate that this is not shichichah.Similar [concepts apply with regard to] the rows of sheaves that were being moved to the threshing floor and two people began [collecting] them from the middle of the field and forgot a sheaf in the middle, between their backs, [the laws of] shichichah do not apply. [The rationale is that] it is in the midst of the row between the west and the east where they have not begun [collecting]. Its position indicates that it was not forgotten.

הַקּוֹצֵר וְאִלֵּם אֲלֻמּוֹת אֲלֻמּוֹת. וּפִנָּה הָאֲלֻמּוֹת וְהֵן הַנִּקְרָאִין עֳמָרִים מִמָּקוֹם זֶה לְמָקוֹם אַחֵר. וּמִמָּקוֹם הַשֵּׁנִי לַמָּקוֹם הַשְּׁלִישִׁי. וּמִמָּקוֹם הַשְּׁלִישִׁי לַגֹּרֶן וְשָׁכַח הָעֹמֶר בְּשָׁעָה שֶׁפִּנָּה מִמָּקוֹם לְמָקוֹם. אִם פִּנָּה הָעֳמָרִים לְמָקוֹם שֶׁהוּא גְּמַר מְלָאכָה וּשְׁכָחָהּ יֵשׁ לוֹ שִׁכְחָה וּכְשֶׁיְּפַנֶּה מִמָּקוֹם שֶׁהוּא גְּמַר מְלָאכָה לַגֹּרֶן אֵין לוֹ שִׁכְחָה. וְאִם פִּנָּה הָעֳמָרִים לְמָקוֹם שֶׁאֵינוֹ גְּמַר מְלָאכָה וְשָׁכַח אֵינוֹ שִׁכְחָה וּכְשֶׁיְּפַנֶּה מִמָּקוֹם שֶׁאֵינוֹ גְּמַר מְלָאכָה לַגֹּרֶן יֵשׁ לוֹ שִׁכְחָה:

[The following rules apply when a person] harvests, binds [the grain] into sheaves, and then moves these sheaves - which are called omerim - from one place to another, and then from the second place to a third, 5:8), it was common for people to store grain in several types of intermediate storing areas until it was bound into larger sheaves and taken to the threshing floor. and then from the third to the threshing floor. Should he forget a sheaf when he is moving it from one place to another, if he forgot it when he was moving to a place where work is completed, [the laws of] shichichah apply. Afterwards, when he moves it from the place where the work is completed to the threshing floor, [the laws of] shichichah do not apply. If he moved the sheaves to a place where work is not completed and forgot [them], [the laws of] shichichah do not apply. Afterwards, when he moves it from the place where the work is not completed to the threshing floor, [the laws of] shichichah do apply. 5:8), the Rambam explains that just as with regard to harvesting, the obligation of shichichah applies only when one is completing the harvest, so too, with regard to moving sheaves, the obligation of shichichah applies when one is completing the task.

אֵי זֶהוּ מָקוֹם שֶׁהוּא גְּמַר מְלָאכָה. זֶה מָקוֹם שֶׁדַּעְתּוֹ לְקַבֵּץ כָּל הָעֳמָרִין שָׁם וְלָדוּשׁ אוֹתָן שָׁם אוֹ לְהוֹלִיכָן שָׁם לִמְקוֹם גָּדִישׁ שֶׁהוּא הַגֹּרֶן. וּמָקוֹם שֶׁאֵינוֹ גְּמַר מְלָאכָה הוּא הַמָּקוֹם שֶׁמְּקַבְּצִין בּוֹ הָעֳמָרִים כְּדֵי לַעֲשׂוֹת מֵהֶן אֲלֻמּוֹת גְּדוֹלוֹת כְּדֵי לְהוֹלִיכָן לְמָקוֹם אַחֵר:

What constitutes a place "where work is completed"? A place where one intends to collect all the sheaves and thresh them there or take them to the threshing floor. What constitutes a place "where work is not completed"? A place where sheaves are collected to bind them into larger sheaves to bring them to another place.

שְׁתֵּי כְּרִיכוֹת הַמֻּבְדָּלוֹת זוֹ מִזּוֹ שִׁכְחָה. וְשָׁלֹשׁ אֵינָן שִׁכְחָה. שְׁנֵי עֳמָרִים הַמֻּבְדָּלִין זֶה מִזֶּה שִׁכְחָה. וּשְׁלֹשָׁה אֵינָן שִׁכְחָה:

When two bundles [of grain] are separate from each other, [the laws of] shichichah apply. [If there are] three, [the laws of] shichichah do not apply. do apply. There are, however, other opinions that do not follow this understanding. When two sheaves are separate from each other, [the laws of] shichichah apply. [If there are] three, [the laws of] shichichah do not apply.

שְׁנֵי צִבּוּרֵי זֵיתִים וְחָרוּבִין הַמֻּבְדָּלִין זֶה מִזֶּה שִׁכְחָה. וּשְׁלֹשָׁה אֵינָם שִׁכְחָה. שְׁנֵי הוּצְנֵי פִּשְׁתָּן שִׁכְחָה וּשְׁלֹשָׁה אֵינָם שִׁכְחָה:

When two mounds of olives or carobs are separate from each other, [the laws of] shichichah apply. [If there are] three, [the laws of] shichichah do not apply. When two bundles of flax states that we are speaking about an instance where the flax is being grown for its seeds which are to be eaten. If it is being grown to be used for making fabrics, the laws of shichichah do not apply. are separate from each other, [the laws of] shichichah apply. [If there are] three, [the laws of] shichichah do not apply.

שְׁתֵּי גְּפָנִים וְכֵן בִּשְׁאָר הָאִילָנוֹת שְׁנַיִם הַמֻּבְדָּלִין זֶה מִזֶּה שִׁכְחָה. וּשְׁלֹשָׁה אֵינָן שִׁכְחָה שֶׁנֶּאֱמַר (ויקרא יט י) (ויקרא כג כב) "לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם" אֲפִלּוּ הָיוּ שְׁנַיִם אֶחָד לְעָנִי וְאֶחָד לַגֵּר:

When there are two vines - or two of any other tree - are separate from each other, [the laws of] shichichah apply. apply even if the two trees have a substantial amount of fruit and thus could be likened to the sheaf containing two se'ah mentioned in Halachah 18. [If there are] three, [the laws of] shichichah do not apply. [This is derived from Leviticus 19:10] and olelot and not shichichah, our Sages understand that these mitzvot are interrelated. "Leave them for the poor and the stranger." [Implied is that] even if there are two, one should be given to the poor and one to the stranger.

הָיוּ כָּל הָעֳמָרִים שֶׁל קַב קַב וְאֶחָד שֶׁל אַרְבָּעָה קַבִּין וּשְׁכָחוֹ הֲרֵי זֶה שִׁכְחָה. יֶתֶר עַל הָאַרְבָּעָה אֵינוֹ שִׁכְחָה. וְכֵן אִם הָיוּ שֶׁל שְׁנֵי שְׁנֵי קַבִּין וְאֶחָד יֶתֶר עַל שְׁמוֹנָה קַבִּין אֵינוֹ שִׁכְחָה:

If all the sheaves contain a kab is approximately 1382 cc according to Shiurei Torah and 2400 cc according to Chazon Ish. and one contains four kabbim, and it was forgotten, [the laws of] shichichah apply. If it contained more than four kabbim, [the laws of] shichichah do not apply. Similarly, if [the sheaves] all contain two kabbim and there is one which contains more than eight kabbim, [the laws of] shichichah do not apply.

הָעֹמֶר שֶׁיֵּשׁ בּוֹ סָאתַיִם וּשְׁכָחוֹ אֵינוֹ שִׁכְחָה שֶׁנֶּאֱמַר (דברים כד יט) "וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה" וְלֹא גָּדִישׁ אַף עַל פִּי שֶׁכֻּלָּן סָאתַיִם סָאתַיִם. שָׁכַח שְׁנֵי עֳמָרִים אַף עַל פִּי שֶׁיֵּשׁ מִשְּׁנֵיהֶן סָאתַיִם הֲרֵי אֵלּוּ שִׁכְחָה. וְכֵן יֵרָאֶה לִי שֶׁהֵן שִׁכְחָה אֲפִלּוּ הָיָה בִּשְׁנֵיהֶן יוֹתֵר מִסָּאתַיִם:

[When one] forgets a sheaf that contains two se'ah is six kabbim. [of grain, the laws of] shichichah do not apply, as [implied by Deuteronomy 24:19]: "When you forget a sheaf in the field," i.e., [a sheaf], but not a grainheap. [This applies] even if [one collects all the grain into] sheaves containing two se'ah.When a person forgets two sheaves, [the laws of] shichichah apply even though together they contain two se'ah since each of them individually is less than two se'ah. It thus appears to me that [the laws of] shichichah apply even though together they contain more than two se'ah.

קָמָה שֶׁיֵּשׁ בָּהּ סָאתַיִם וּשְׁכָחָהּ אֵינָהּ שִׁכְחָה. אֵין בָּהּ סָאתַיִם רוֹאִין אֶת הַשִּׁבֳּלִים הַדַּקּוֹת כְּאִלּוּ הֵן בְּרִיאוֹת וַאֲרֻכּוֹת וְאֶת הַשְּׁדוּפוֹת כְּאִלּוּ הֵן מְלֵאוֹת. וְאִם הָיְתָה רְאוּיָה (לִהְיוֹת) הַקָּמָה אַחַר אֻמְדָּן זֶה לַעֲשׂוֹת סָאתַיִם וּשְׁכָחָהּ אֵינָהּ שִׁכְחָה:

When there are more than two se'ah of standing grain [left unharvested], [the laws of] shichichah do not apply. If less than two se'ah [were left], we consider the thin stalks as if they were healthy and long and those with few kernels as if they were full. If, while such considerations were to be made, [the grain] would be sufficient to produce two se'ah. The standard printed text follows a slightly different version. and he forgot it, [the laws of] shichichah do not apply.

שָׁכַח סְאָה תְּבוּאָה עֲקוּרָה וּסְאָה שֶׁאֵינָהּ עֲקוּרָה אֵינָן מִצְטָרְפִים. וּשְׁנֵיהֶם שִׁכְחָה. וְכֵן בְּשׁוּם וּבִבְצָלִים וּבְפֵרוֹת הָאִילָן אִם שָׁכַח מִקְצָתָן בַּקַּרְקַע וּמִקְצָתָן תָּלוּשׁ וּבִשְׁנֵיהֶם סָאתַיִם אֵינָן מִצְטָרְפִין אֶלָּא שְׁנֵיהֶם שִׁכְחָה

When a person forgets a se'ah of grain that has been cut down and a se'ah which has not been cut down, they are not combined. and [the laws of] shichichah apply to each of them. Similarly, with regard to garlic, onions, and fruit from trees. If a person forgot a portion of them in [- or attached to -] the ground and a portion of them detached, they cannot be combined [to form a single quantity]. Instead, [even though] together there are two se'ah, [the laws of] shichichah apply to each of them.

הַשּׁוֹכֵחַ עֹמֶר בְּצַד הַקָּמָה שֶׁאֵינָהּ שְׁכוּחָה אֵינָהּ שִׁכְחָה. שֶׁנֶּאֱמַר (דברים כד יט) "כִּי תִקְצֹר וְשָׁכַחְתָּ עֹמֶר". עֹמֶר שֶׁסְּבִיבוֹתָיו קָצִיר שִׁכְחָה אֲבָל עֹמֶר שֶׁסְּבִיבוֹתָיו קָמָה אֵינָהּ שִׁכְחָה. וְכֵן אִם שָׁכַח קָמָה בְּצַד קָמָה שֶׁאֵינָהּ שְׁכוּחָה אֲפִלּוּ קֶלַח אֶחָד הֲרֵי זוֹ מַצֶּלֶת אֶת הַשְּׁכוּחָה וְיִהְיֶה מֻתָּר לְקַחְתָּהּ. אֲבָל אִם שָׁכַח עֹמֶר אוֹ קָמָה בְּצַד עֹמֶר שֶׁאֵינוֹ שָׁכוּחַ אֲפִלּוּ הָיָה בּוֹ סָאתַיִם אֵינוֹ מַצִּיל אוֹתָהּ וַהֲרֵי הַשָּׁכוּחַ לָעֲנִיִּים. אֵין קָמַת חֲבֵרוֹ מַצֶּלֶת עַל עֹמֶר שֶׁלּוֹ וְאֵין קָמַת שְׂעוֹרִים מַצֶּלֶת עַל עֹמֶר חִטִּים עַד שֶׁתִּהְיֶה הַקָּמָה מִמִּין הָעֹמֶר:

When a person forgets a sheaf at the side of standing grain that was not forgotten, [the laws of] shichichah do not apply. [This is implied by Deuteronomy, loc. cit.]: "When you harvest... and you forget a sheaf...." [Implied is that when] a sheaf [is located] in an area that has been harvested, [the laws of] shichichah apply. When a sheaf [is located] in an area where there is standing grain, [the laws of] shichichah do not apply.Similarly, if he forgot standing grain that was located next to 6:8), the Rambam explains that the two areas of standing grain must be close enough to each other that if one is bent over, it will reach the other. standing grain that was not forgotten, even one stem, it rescues the forgotten [grain] and [the owner] is permitted to come and take it. If, however, he forgot a sheaf or standing grain at the side of a sheaf that was not forgotten, even if the sheaf contains two se'ah, do not apply to it, as stated in Halachah 18. Even so, it cannot rescue the other sheaves. it does not rescue the forgotten grain and that grain belongs to the poor.Standing grain belonging to a colleague does not rescue one's own sheaves, nor does standing barley rescue a sheaf of wheat. [Instead,] the standing grain must be of the same species as the sheaf.

הַשּׁוֹכֵחַ אִילָן בֵּין הָאִילָנוֹת אֲפִלּוּ הָיָה בּוֹ כַּמָּה סְאִין פֵּרוֹת אוֹ שֶׁשָּׁכַח שְׁנֵי אִילָנוֹת הֲרֵי הֵן שִׁכְחָה. שְׁלֹשָׁה אֵינָן שִׁכְחָה:

When a person forgets a tree among others - even if it carries many se'ah of fruit explains that the reason for the distinction is that a sheaf of two se'ah of grain or that amount of standing grain is considered significant, but one tree - even if it contains a large quantity of fruit - is not significant in an entire orchard. In other words, the issue is relative: "When one has already begun focusing on a particular tree, two se'ah is considered a significant amount, but when one is considered one tree as part of an entire orchard, its significance pales.The Radbaz supports this differentiation, noting that Pe'ah 7:1 (quoted in Halachah 23) speaks of an olive tree with a specific name or distinction, but not one that is set apart by the fact that it produces a specific quantity of fruit. See also Halachah 24. - or if he forgot two trees, [the laws of] shichichah apply. [If he forgot] three, [the laws of] shichichah do not apply.

בַּמֶּה דְּבָרִים אֲמוּרִים בְּאִילָן שֶׁאֵינוֹ יָדוּעַ וּמְפֻרְסָם בַּמָּקוֹם כְּגוֹן שֶׁהָיָה עוֹמֵד בְּצַד הַגַּת אוֹ בְּצַד הַפִּרְצָה. אוֹ בְּמַעֲשָׂיו כְּגוֹן שֶׁהָיָה עוֹשֶׂה זֵיתִים הַרְבֵּה. אוֹ בִּשְׁמוֹ כְּגוֹן שֶׁהָיָה לוֹ שֵׁם יָדוּעַ כְּגוֹן זַיִת הַנְּטוּפָה בֵּין הַזֵּיתִים שֶׁהוּא נוֹטֵף שֶׁמֶן הַרְבֵּה אוֹ הַשַּׁפְכָנִי אוֹ הַבֵּיְשָׁנִי. אֲבָל אִם הָיָה בּוֹ אֶחָד מִשְּׁלֹשָׁה דְּבָרִים אֵלּוּ אֵינוֹ שִׁכְחָה. שֶׁנֶּאֱמַר (דברים כד יט) "וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה" עֹמֶר שֶׁאַתָּה שׁוֹכְחוֹ לְעוֹלָם וְאֵין אַתָּה יוֹדֵעַ בּוֹ אֶלָּא אִם תָּשׁוּב וְתִרְאֵהוּ. יָצָא זֶה שֶׁאַתָּה זוֹכְרוֹ לְאַחַר זְמַן וְאַף עַל פִּי שֶׁלֹּא תִּפְגַּע בּוֹ מִפְּנֵי שֶׁהוּא יָדוּעַ וּמְפֻרְסָם:

When does the above apply? With regard to a tree 7:1. Although the mishnah speaks of olives. The same principles apply with regard to other trees as well. that is not well known and distinguished by its place, e.g., it was located at the side of the olive-press or an open portion [of a fence], by its yield, e.g., it produced many olives, or its name: e.g., the flowing olive. The standard printed text has a slightly different version. The Rambam follows the understanding of the mishnah cited above found in the Jerusalem Talmud. In his Commentary to the Mishnah, however, he defines Netufah as being the name of a place. among the olive trees, i.e., that it produces much oil, the outpouring olive, the shameful olive. If, however, it was distinguished in any of these three ways, [the laws of] shichichah do not apply. [This is derived from Deuteronomy, loc. cit.]: "And you shall forget a sheaf in the field." [Implied is that this command applies to] a sheaf that could be forgotten forever which you will not bring to mind unless you return and see it. It excludes this tree that you will remember afterwards even if you do not encounter it, because it is well known and distinguished.

הָיָה מְסֻיָּם בְּדַעְתּוֹ הֲרֵי זֶה כִּמְפֻרְסָם וְיָדוּעַ. הָיָה עוֹמֵד בְּצַד הַדֶּקֶל הַדֶּקֶל מְסַיְּמוֹ. הָיוּ שְׁנֵיהֶן זַיִת נְטוּפָה זֶה מְסַיֵּם אֶת זֶה. הָיְתָה כָּל שָׂדֵהוּ זַיִת נְטוּפָה וְשָׁכַח אַחַת מֵהֶן אוֹ שְׁתַּיִם יֵשׁ לוֹ שִׁכְחָה. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁלֹּא הִתְחִיל בְּאִילָן זֶה הַמְפֻרְסָם. אֲבָל אִם הִתְחִיל בּוֹ וְשָׁכַח מִקְצָתוֹ הֲרֵי זֶה שִׁכְחָה. וְאַף עַל פִּי שֶׁהוּא מְפֻרְסָם. וְהוּא שֶׁיִּהְיֶה הַנִּשְׁאָר בּוֹ פָּחוֹת מִסָּאתַיִם. אֲבָל סָאתַיִם אֵינָהּ שִׁכְחָה אֶלָּא אִם כֵּן שָׁכַח כָּל הָאִילָן כְּמוֹ שֶׁבֵּאַרְנוּ:

If [a tree] is distinguished in the mind of [the owner], it is as if it is well known and distinguished. If an [olive tree] was located next to a palm tree, the palm causes it to be distinguished. If two trees are "flowing olives," each one causes the other to be distinguished. If, however, one's entire field consists of "flowing olives" and one forgets one or two trees, [the laws of] shichichah apply. When is [the concept that the laws of shichichah do not apply to a tree that is distinguished] relevant? When one has not begun harvesting this distinguished tree. If, however, one began harvesting it and then forgot a portion of it, [the laws of] shichichah apply, apply to it. even though it is distinguished, provided less than two se'ah [of fruit] remain upon it. If, however, two se'ah [of fruit] remain upon it, 7:2, the Ra'avad maintains that this principle should apply to all trees, even those that are not distinguished by a particular quality. When one ceased harvesting their produce in the middle, if two se'ah of produce remain, it is significant and the laws of shichichah do not apply. The Radbaz and the Kessef Mishneh, however, provide explanations that indicate that this concept applies only with regard to a distinguished tree. [the laws of] shichichah do not apply unless he forgets the entire tree as we explained.

זַיִת הָעוֹמֵד בְּאֶמְצַע הַשּׁוּרוֹת לְבַדּוֹ וְשָׁלֹשׁ שׁוּרוֹת שֶׁל זֵיתִים מַקִּיפִין אוֹתוֹ מִשְּׁלֹשׁ רוּחוֹתָיו אַף עַל פִּי שֶׁאֵין בְּכָל שׁוּרָה מֵהֶן אֶלָּא שְׁנֵי זֵיתִים שָׁכַח אֶת הָאֶמְצָעִי אֵינוֹ שִׁכְחָה. שֶׁהֲרֵי הַשּׁוּרוֹת הִסְתִּירוּהוּ. וְלָמָּה אָמְרוּ זַיִת בִּלְבַד מִפְּנֵי שֶׁהָיָה חָשׁוּב בְּאֶרֶץ יִשְׂרָאֵל בְּאוֹתוֹ הַזְּמַן:

[The following law applies with regard to] an olive tree standing alone in the middle of rows [of olive trees, i.e.,] there are three rows of olive trees surrounding it on three sides, even though each of these rows contains only two olive trees. If [the owner] forgot the olive tree in the middle, [the laws of] shichichah do not [apply], because the rows [of trees] hid it. Why was [this law] stated only with regard to an olive tree? For they were important in Eretz Yisrael at that time. destroyed and hence, all those that remained were important. For this reason, in many instances, the laws of shichichah were suspended. See the Rambam's Commentary to the Mishnah (Pe'ah 7:1).The Ra'avad protests, stating that the importance of olive trees was mentioned by Rabbi Yossi and the other Sages did not accept his opinion. The Kessef Mishneh explains that the Rambam is not following Rabbi Yossi's view, but merely borrowing his rationale to deal with another issue.

אֵיזֶהוּ שִׁכְחָה בְּעָרִיס. כָּל שֶׁאֵינוֹ יָכוֹל לִפְשֹׁט אֶת יָדוֹ וְלִטְּלָהּ. וּבְכֶרֶם מִשֶּׁיַּעֲבֹר מִן הַגֶּפֶן (אוֹ) וּמִן הַגְּפָנִים וְיִשְׁכַּח אוֹתָהּ. בְּדָלִית וּבְדֶקֶל מִשֶּׁיֵּרֵד הֵימֶנּוּ. וּשְׁאָר כָּל הָאִילָנוֹת מִשֶּׁיִּפְנֶה וְיֵלֵךְ לוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁלֹּא הִתְחִיל בּוֹ. אֲבָל אִם הִתְחִיל בּוֹ וּשְׁכָחוֹ אֵינָהּ שִׁכְחָה עַד שֶׁיִּבְצֹר אֶת כָּל סְבִיבָיו:

When do the laws of shichichah apply with regard to [vines lifted on] a trellis? Whenever [the owner has passed the grapes] to the extent that he cannot extend his hand and take them.[When do they apply] in a vineyard? When he passes the vine or the vines and forgets them.[When do they apply] with regard to a vine draped over a high support or a palm tree? When he descends from it. And with regard to other trees? When he turns and walks away from it.When does the above apply? When he did not begin [harvesting its fruit]. mentions a view that maintains that there is a printing error and the text should read: "When does the above apply? When he began [harvesting its fruit]. If, however, he did not begin harvesting its fruit...." According to that version, the Rambam's words can be understood with more ease. If, however, he began harvesting its fruit and forgot it, [the laws of shichichah] do not apply until he harvests all [the fruit in] the surrounding area.

הַמַּפְקִיר אֶת כַּרְמוֹ וְהִשְׁכִּים בַּבֹּקֶר וְזָכָה בּוֹ לְעַצְמוֹ וּבְצָרוֹ חַיָּב בְּפֶרֶט וּבְעוֹלֵלוֹת וּבְשִׁכְחָה וּבְפֵאָה שֶׁהֲרֵי שָׂדְךָ וְכַרְמְךָ אֲנִי קוֹרֵא בּוֹ מִפְּנֵי שֶׁהָיָה שֶׁלּוֹ וַהֲרֵי הוּא שֶׁלּוֹ. אֲבָל אִם זָכָה מִן הַהֶפְקֵר בְּשָׂדֶה שֶׁל אֲחֵרִים הֲרֵי זֶה פָּטוּר מִן הַכּל. וּבֵין כָּךְ וּבֵין כָּךְ פָּטוּר מִן הַמַּעַשְׂרוֹת כְּמוֹ שֶׁיִּתְבָּאֵר:

When a person declares his vineyard ownerless and gets up early in the morning acquires it for himself and harvests it, he is bound by [the laws of] peret, ollelot, shichichah, and peah, for this can rightfully be called "your field" and "your vineyard." 51a) and other traditional sources. It was his and now it is his. If, however, he acquired a field that had previously belonged to another person that was declared ownerless, he is exempt from all of these obligations. In all instances, he is exempt from [the obligation of] the tithes, as will be explained. 2:9, 11-12.