Mishneh Torah — Shemittah & Yovel הלכות שמיטה ויובל, Chapter 6

אֵין עוֹשִׂין סְחוֹרָה בְּפֵרוֹת שְׁבִיעִית. וְאִם רָצָה לִמְכֹּר מְעַט מִפֵּרוֹת שְׁבִיעִית מוֹכֵר. וְאוֹתָן הַדָּמִים הֲרֵי הֵן כְּפֵרוֹת שְׁבִיעִית וְיִלָּקַח בָּהֶן מַאֲכָל וְיֵאָכֵל בִּקְדֻשַּׁת שְׁבִיעִית. וְאוֹתוֹ הַפְּרִי הַנִּמְכָּר הֲרֵי הוּא בִּקְדֻשָּׁתוֹ כְּשֶׁהָיָה:

We may not use the produce of the Sabbatical year for commercial activity. 62a derives this insight from the exegesis of Leviticus 25:6. The fact that the Rambam does not mention that prooftext here has raised a question among the commentaries: Does he consider the prohibition against using the produce of the Sabbatical year as merchandise as Scriptural or Rabbinic in origin? If one desires to sell a small amount). of the produce of the Sabbatical year, he may. The money he receives [in return] has the same status as the produce of the Sabbatical year. He should use it to purchase food and eat that food according to the restrictions of the holiness of the Sabbatical year. 40b derives this from the exegesis of Leviticus 25:12: "It shall be holy for you." Just as the sanctity of articles that are "holy," consecrated to the Temple, is transferred to the money received for them, so too, the holiness of the produce of the Sabbatical year is transferred to the money received for it. The produce that was sold retains the holiness it possessed previously.

לֹא יִהְיֶה לוֹקֵחַ יַרְקוֹת שָׂדֶה וּמוֹכֵר. וְלֹא יִצְבַּע מִקְּלִפֵּי שְׁבִיעִית בְּשָׂכָר. מִפְּנֵי שֶׁזֶּה עוֹשֶׂה סְחוֹרָה בְּפֵרוֹת שְׁבִיעִית. לָקַח יְרָקוֹת לֶאֱכל וְהוֹתִיר מֻתָּר לִמְכֹּר הַמּוֹתָר וְהַדָּמִים שְׁבִיעִית. וְכֵן אִם לִקֵּט יְרָקוֹת לְעַצְמוֹ וְלָקַח מֵהֶן בְּנוֹ אוֹ בֶּן בִּתּוֹ וּמָכַר הֲרֵי זֶה מֻתָּר וְהַדָּמִים דְּמֵי שְׁבִיעִית:

[In the Sabbatical year,] one should not reap vegetables from a field. See the gloss of the Kessef Mishneh to Halachah 12. and sell them, nor should one charge a fee for dyeing with shells [from produce] of the Sabbatical year, because this is using the produce of the Sabbatical year for commercial activity. 7:3)]. If one reaped vegetables to partake of them and some were left over, he may sell the remainder. The proceeds are considered as the produce of the Sabbatical year. Similarly, if a person reaped vegetables for himself and his son or grandson took some of them and sold them, [the sale] is permitted and the proceeds are considered as the produce of the Sabbatical year.

כְּשֶׁמּוֹכְרִין פֵּרוֹת שְׁבִיעִית אֵין מוֹכְרִין אוֹתָן לֹא בְּמִדָּה וְלֹא בְּמִשְׁקָל וְלֹא בְּמִנְיָן. כְּדֵי שֶׁלֹּא יִהְיֶה כְּסוֹחֵר פֵּרוֹת בַּשְּׁבִיעִית. אֶלָּא מוֹכֵר הַמְעַט שֶׁמּוֹכֵר אַכְסָרָה לְהוֹדִיעַ שֶׁהוּא הֶפְקֵר וְלוֹקֵחַ הַדָּמִים לִקְנוֹת בָּהֶן אֹכֶל אַחֵר:

When the produce of the Sabbatical year is sold, it should not be sold by measure, nor by weight, nor by number, so that it will not appear that one is selling produce in the Sabbatical year. Instead, one should sell a small amount by estimation to make it known that [the produce] is ownerless. And the proceeds of the sale should be used to purchase other food.

וְאוֹגֵד דְּבָרִים שֶׁדַּרְכָּן לְהֵאָגֵד לַבַּיִת לִמְכֹּר בַּשּׁוּק אַכְסָרָה כְּדֶרֶךְ שֶׁאוֹגְדִין לְהָבִיא לַבַּיִת לֹא כְּדֶרֶךְ שֶׁאוֹגְדִין לַשּׁוּק. כְּדֵי שֶׁלֹּא יִהְיֶה כְּמוֹכֵר בְּצִמְצוּם. וּדְבָרִים שֶׁאֵין דַּרְכָּן לְהֵאָגֵד אֶלָּא לַשּׁוּק לֹא יֶאֱגֹד אוֹתָן:

One may package those entities that are usually packaged to bring home to sell in the market by estimation in the manner that one packages produce to bring home, not like one packages it for the market support the Rambam's interpretation, explaining that when produce is packaged for sale, it is possible for an onlooker to appreciate that this is the intent from the way that it is packaged. so that one will not sell in a constrained manner. Produce that is packaged only for the marketplace should not be packaged.

פֵּרוֹת חוּצָה לָאָרֶץ שֶׁנִּכְנְסוּ לָאָרֶץ לֹא יִהְיוּ נִמְכָּרִים בְּמִדָּה אוֹ בְּמִשְׁקָל אוֹ בְּמִנְיָן. אֶלָּא כְּפֵרוֹת הָאָרֶץ אַכְסָרָה. וְאִם הָיוּ נִכָּרִין שֶׁהֵם מִחוּצָה לָאָרֶץ מֻתָּר:

Produce from the Diaspora which were brought into Eretz Yisrael should not be sold by measure, nor by weight, nor by number. Instead, they should be sold by estimation like the produce of Eretz Yisrael. If it was obvious that it was produce from the Diaspora, it is permitted [to sell it in the ordinary manner].

חֹמֶר בִּשְׁבִיעִית מִבְּהֶקְדֵּשׁ. שֶׁהַפּוֹדֶה אֶת הַהֶקְדֵּשׁ יָצָא הֶקְדֵּשׁ לְחֻלִּין וְיִתָּפְשׂוּ הַדָּמִים תַּחְתָּיו. וְהַשְּׁבִיעִית אֵינָהּ כֵּן. אֶלָּא הַמּוֹכֵר פֵּרוֹת שְׁבִיעִית יִתָּפְשׂוּ הַדָּמִים וְיֵעָשׂוּ כְּפֵרוֹת שְׁבִיעִית. וְהַפֵּרוֹת עַצְמָן לֹא נִתְחַלְּלוּ וְנַעֲשׂוּ כְּפֵרוֹת שְׁאָר שָׁנִים. שֶׁנֶּאֱמַר בָּהּ (ויקרא כה ז) "תִּהְיֶה" בַּהֲוָיָתָהּ תְּהֵא לְעוֹלָם. וּלְפִי שֶׁנִּקְרֵאת (ויקרא כה יב) "קֹדֶשׁ" תּוֹפֶשֶׂת דָּמֶיהָ. נִמְצֵאתָ אוֹמֵר הָאַחֲרוֹן נִתְפָּשׂ בַּשְּׁבִיעִית וְהַפְּרִי עַצְמוֹ הוּא כְּמוֹ שֶׁהָיָה:

There is a stringency that applies to the produce of the Sabbatical year and not to articles consecrated [to the Temple]. When one redeems consecrated articles, the consecrated article loses its sacred status and that status is conveyed to the money. 6:4. This is not so with regard to the produce of the Sabbatical year. When one sells the produce of the Sabbatical year, the status of the produce is conveyed to the money. The produce itself, however, does not lose its status and it is not considered as produce of the other years. [This is derived from] the use of the word tihiyeh to this verse. [in the command regarding the produce of the Sabbatical year. That term implies that the produce] will be in its state at all times. And since the produce of the Sabbatical year is described to this verse. as "holy," its status is conveyed to the money paid for it. Thus the final [object purchased] receives the status of the Sabbatical year and [the status of] the produce itself remains as before.

כֵּיצַד. לָקַח בְּפֵרוֹת שְׁבִיעִית אוֹ בִּדְמֵיהֶן בָּשָׂר נַעֲשָׂה הַבָּשָׂר כְּאוֹתָן הַפֵּרוֹת וְאוֹכְלוֹ כְּפֵרוֹת שְׁבִיעִית. וְצָרִיךְ לְבַעֵר אוֹתָן בִּשְׁעַת בִּעוּר הַשְּׁבִיעִית. לָקַח בְּאוֹתוֹ בָּשָׂר אוֹ בְּדָמָיו דָּגִים יָצָא הַבָּשָׂר וְנִתְפְּשׂוּ הַדָּגִים. לָקַח בַּדָּגִים אוֹ בִּדְמֵיהֶן שֶׁמֶן יָצְאוּ דָּגִים וְנִתְפַּשׂ שֶׁמֶן. לָקַח בַּשֶּׁמֶן אוֹ בְּדָמָיו דְּבַשׁ יָצָא שֶׁמֶן וְנִתְפַּשׂ דְּבַשׁ. וְצָרִיךְ לְבַעֵר הַפֵּרוֹת הָרִאשׁוֹנוֹת עִם הַדְּבַשׁ הָאַחֲרוֹן כְּדֶרֶךְ שֶׁמְּבַעֲרִין פֵּרוֹת שְׁבִיעִית. וְאֵין עוֹשִׂין מִשְּׁנֵיהֶם מְלוּגְמָא וְלֹא מַפְסִידִין אוֹתָן, כִּשְׁאָר פֵּרוֹת שְׁבִיעִית:

What is implied? A person purchased meat with the produce of the Sabbatical year or the proceeds from its sale. The meat is given the status of that produce and must be eaten [as befits the holiness of] the produce of the Sabbatical year. And one must rid oneself of it when one one must rid oneself of that produce. If one used that meat or the proceeds from its sale to purchase fish, the meat is considered as ordinary food and [the holiness of the Sabbatical year] is conveyed upon the fish. If one used that fish or the proceeds from its sale to purchase oil, the fish is considered as ordinary food and [the holiness of the Sabbatical year] is conveyed upon the oil. If one used that oil or the proceeds from its sale to purchase honey, the oil is considered as ordinary food and [the holiness of the Sabbatical year] is conveyed to the honey. One must rid oneself of the original fruit and the honey as one must rid oneself of the produce of the Sabbatical year. Neither of them may be used to make a compress, nor may they be ruined, as is the rule with regard to the produce of the Sabbatical year.

אֵין שְׁבִיעִית מִתְחַלֶּלֶת אֶלָּא עַל דֶּרֶךְ מִקָּח. בַּמֶּה דְּבָרִים אֲמוּרִים בִּפְרִי רִאשׁוֹן. אֲבָל בִּפְרִי שֵׁנִי מִתְחַלֵּל בֵּין דֶּרֶךְ מִקָּח בֵּין דֶּרֶךְ חִלּוּל:

The holiness of the produce of the Sababtical year may be transferred only through a sale. When does this apply? With regard to the original produce. With regard to the produce received [in exchange for that produce], its holiness can be transferred through a sale or through a process of transfer.

וּכְשֶׁמְּחַלְּלִין פְּרִי הַנִּלְקָח שֵׁנִית אֵין מְחַלְּלִין אוֹתוֹ עַל בְּהֵמָה חַיָּה וְעוֹף חַיִּים. שֶׁמָּא יַנִּיחֵם וִיגַדֵּל מֵהֶם עֲדָרִים. וְאֵין צָרִיךְ לוֹמַר שְׁבִיעִית עַצְמָהּ. אֲבָל מְחַלְּלִין אוֹתָן הַפֵּרוֹת עַל הַשְּׁחוּטִים:

When one is transferring the holiness of produce that was exchanged [for produce of the Sabbatical year], one may not transfer it to a domesticated animal, fowl, or beast, that is alive, 4:6. There it is stated that if one makes such a transfer, it is not effective. The commentaries state that the same law applies in the present instance. lest they be left alive and one raise herds [of animals imbued with the holiness of the Sabbatical year]. Needless to say, this applies with the produce of the Sabbatical year itself. One may, however, transfer the holiness of this produce to animals that have been slaughtered.

דְּמֵי שְׁבִיעִית אֵין פּוֹרְעִין מֵהֶם אֶת הַחוֹב. וְאֵין עוֹשִׂין בָּהֶן שׁוֹשְׁבִינוּת. וְאֵין מְשַׁלְּמִין מֵהֶן תַּגְמוּלִין. וְאֵין פּוֹסְקִין מֵהֶן צְדָקָה לַעֲנִיִּים בְּבַיִת הַכְּנֶסֶת. אֲבָל מְשַׁלְּחִין מֵהֶן דְּבָרִים שֶׁל גְּמִילוּת חֲסָדִים וְצָרִיךְ לְהוֹדִיעַ. וְכֵן אֵין לוֹקְחִין מֵהֶם עֲבָדִים וְקַרְקָעוֹת וּבְהֵמָה טְמֵאָה וְאִם לָקַח יֹאכַל כְּנֶגְדָּן כְּדֶרֶךְ שֶׁעוֹשֶׂה בְּמַעֲשֵׂר שֵׁנִי. וְאֵין מְבִיאִין מֵהֶן קִנֵּי זָבִים וְזָבוֹת וְיוֹלְדוֹת וְחַטָּאוֹת וַאֲשָׁמוֹת. וְאִם הֵבִיא יֹאכַל כְּנֶגְדָּן. וְאֵין סָכִים כֵּלִים וְעוֹרוֹת בְּשֶׁמֶן שֶׁל שְׁבִיעִית. וְאִם סָךְ יֹאכַל כְּנֶגְדָּן:

Money received for produce of the Sabbatical year may not be used to pay a debt. Nor may one use it to repay shushbinut refers to a custom where a person sends money to a friend as a present at the time of the friend's wedding. Afterwards, when the person himself marries, his friend is expected to send a similar sum to him as a present. The money is considered as a debt and if he fails to so, he can be sued in court. See Hilchot Zechiyah UMatanah, ch. 7. or return a favor. 6:17). One should not use it to pay a pledge of charity for the poor in the synagogue. One may, however, send it for purposes associated with the acts of kindness,). but one must notify the recipients.Similarly, it may not be used to purchase servants, landed property, or a non-kosher animal. If it was used for those purposes, one should purchase ordinary food with a commensurate sum and partake of it [as befits the holiness of the Sabbatical year], 8:8). as was explained with regard to the second tithes. 7:17. One may not purchase pairs of doves for [the sacrifices of] zavim, zavot, or women after childbirth,, ch. 1, these individuals are required to bring pairs of doves as part of their sacrifices to emerge from impurity. or sin-offerings or guilt offerings. 1:7), the Rambam explains that money from the second tithes - and thus by extension, money from the Sabbatical year - may not be used for these sacrifices, for they are not eaten by their owners. If he purchased [these offerings with these funds], he should purchase food with a commensurate sum and partake of it [as befits the holiness of the Sabbatical year]. One should not apply oil from the Sabbatical year to utensils or hides. If one did so, one should purchase food with a commensurate sum and partake of it [as befits the holiness of the Sabbatical year].

אֵין נוֹתְנִין מֵהֶן לֹא לְבַלָּן וְלֹא לְסַפָּר וְלֹא לְסַפָּן וְלֹא לִשְׁאָר הַאֻמָּנִין. אֲבָל נוֹתֵן הוּא לְמִי שֶׁדּוֹלֶה מַיִם מִן הַבּוֹר לְהַשְׁקוֹתוֹ מַיִם. וּמֻתָּר לִתֵּן מִפֵּרוֹת שְׁבִיעִית אוֹ מִדְּמֵיהֶן לַאֻמָּנִין מַתְּנַת חִנָּם:

[This money] should not be given to a bathhouse attendant, a blood-letter, 9:3). a person who sails a boat, or another craftsman. He may, however, give them to a person who draws water from a well to provide him with drinking water. 8:5)]. He may not, however, give it to him to draw water for other purposes (Radbaz). It is permitted to give the produce of the Sabbatical year or money received in return for it to a craftsman as a present.

הָאוֹמֵר לְפוֹעֵל הֵא לְךָ אִיסָר זֶה וְלַקֵּט לִי יָרָק הַיּוֹם שְׂכָרוֹ מֻתָּר וְאֵינוֹ כִּדְמֵי שְׁבִיעִית. אֶלָּא מוֹצִיאוֹ בְּכָל מַה שֶּׁיִּרְצֶה. וְלֹא קָנְסוּ הַפּוֹעֵל לִהְיוֹת שְׂכָרוֹ כִּדְמֵי שְׁבִיעִית. וְאִם אָמַר לוֹ לַקֵּט לִי בּוֹ הַיּוֹם יָרָק הֲרֵי זֶה כִּדְמֵי שְׁבִיעִית וְאֵינוֹ מוֹצִיאוֹ אֶלָּא בַּאֲכִילָה וּשְׁתִיָּה כְּפֵרוֹת שְׁבִיעִית:

When a person tells a worker: "Here is an isar. 8:4), the Rambam states that this was the cost of inexpensive vegetables in the Talmudic era. Gather vegetables). for me today," his wage is permitted. It is not considered as money received in return for produce of the Sabbatical year. Instead, he may use it for whatever he desires. The worker was not penalized in that his wage would be considered as money received for the produce of the Sabbatical year. If he told him: "Gather a vegetable for me today for it," [his wage] is considered as money received in return for produce of the Sabbatical year. He may use it only for eating and drinking like the produce of the Sabbatical year.

הַחַמָּרִים הָעוֹשִׂים בְּפֵרוֹת שְׁבִיעִית מְלֶאכֶת שְׁבִיעִית הָאֲסוּרָה. כְּגוֹן שֶׁהֵבִיאוּ יוֹתֵר מִדַּאי. הֲרֵי שְׂכָרָן כִּדְמֵי שְׁבִיעִית. וְדָבָר זֶה קְנָס לָהֶם. וּמִפְּנֵי מָה קָנְסוּ בִּשְׂכַר הַחַמָּרִים וְלֹא קָנְסוּ בִּשְׂכַר הַפּוֹעֵל. מִפְּנֵי שֶׁשְּׂכָרוֹ מְעַט לֹא קָנְסוּ בּוֹ מִשּׁוּם כְּדֵי חַיָּיו:

When donkey-drivers perform work with the produce of the Sabbatical year that is forbidden - e.g., they bring more than the [minimal amount] of produce - their wages are considered as money received in return for produce of the Sabbatical year. This is a penalty imposed upon them.Why was a penalty imposed on the wages of a donkey-driver and not on the wages of a hired worker? Because the latter receives a minimal wage. Hence, he was not penalized so that [he could earn] his livelihood.

הַלּוֹקֵחַ מִן הַנַּחְתּוֹם כִּכָּר בְּפוּנְדְיוֹן וְאָמַר לוֹ בִּשְׁעַת לְקִיחָה כְּשֶׁאֲלַקֵּט יְרָקוֹת שָׂדֶה אָבִיא לְךָ בּוֹ הֲרֵי זֶה מֻתָּר. וְאוֹתוֹ הַכִּכָּר הֲרֵי הוּא כְּפֵרוֹת שְׁבִיעִית. וְאִם לָקַח מִמֶּנּוּ סְתָם לֹא יְשַׁלֵּם לוֹ מִדְּמֵי שְׁבִיעִית. שֶׁאֵין פּוֹרְעִין חוֹב מֵהֶן:

When a person purchases a loaf of bread from a baker for a pundiyon,. and tells him: "When I harvest vegetables [grown in the Sabbatical year] from the field, I will bring them to you for it." this is permitted. 8:4)].The commentaries explain that this concept is alluded to by the Rambam's addition of the word bo, meaning "for it." This implies that the purchaser is clearly stipulating that he is making an exchange. The loaf of bread is considered as the produce of the Sabbatical year. If he purchases the loaf without making any qualifications, he should not pay him with money received for the produce of the Sabbatical year, because one should not use that money to pay debts.

אוֹכְלִין פֵּרוֹת שְׁבִיעִית בְּטוֹבָה וְשֶׁלֹּא בְּטוֹבָה. בְּטוֹבָה כֵּיצַד. שֶׁיִּתֵּן לוֹ פֵּרוֹת שְׁבִיעִית כְּמוֹ שֶׁעָשָׂה עִמּוֹ טוֹבָה שֶׁנָּתַן לוֹ. אוֹ שֶׁיַּכְנִיסוֹ לְגִנָּתוֹ לֶאֱכל כְּמִי שֶׁעָשָׂה לוֹ טוֹבָה. ומִי שֶׁנָּתְנוּ לוֹ פֵּרוֹת שְׁבִיעִית בְּמַתָּנָה אוֹ שֶׁנָּפְלוּ לוֹ בִּירֻשָּׁה הֲרֵי זֶה אוֹכְלָם כְּדֶרֶךְ שֶׁאוֹכֵל פֵּרוֹת שֶׁאוֹסֵף אוֹתָן הוּא בְּעַצְמוֹ מִן הַשָּׂדֶה:

One may partake of the produce of the Sabbatical year [in expectation that the recipient will return] the favor and when there are no such expectations. 5:1). Rabbi Yehudah's rationale is that it is not desirable for any person to have free access to a colleague's field and enter it at all times. What is implied [by the idea of eating in expectation of the return of the favor]? One may give a colleague the produce of the Sabbatical year as if he had already performed a favor for him 4:1), the Rambam explains that the person tells a colleague: "Reap in my field and then I will reap in your field." or invite him into his garden to eat as one who performed a favor for him.When a person was given the produce of the Sabbatical year as a present or he inherited it, he should partake of it in the same manner as if he gathered this produce from the field himself. 9:9 and the Rambam's ruling does not follow either of the views mentioned there. Nevertheless, it can be explained that the mishnah is speaking according to Rabbi Eliezer's perspective and Rabbi Eliezer follows the opinion of the School of Shammai. The Rambam's ruling reflects the position that would be given by the School of Hillel, whose opinion is accepted as halachah.