(Exodus 23:6) "You shall not incline the judgment of your needy one in his quarrel": What is the intent of this? From (Ibid. 3) "You shall not honor a poor man in his quarrel," I would know only of a poor man. Whence do I derive (the same for) a needy pauper? (i.e., one who fell from his estate of wealth and now is in dire need [of almost everything])? From "You shall not incline the judgment of your needy one."
Do not say: Since he is an evildoer I will incline the judgment against him. This is the intent of "You shall not incline the judgment of your needy one in his quarrel" — one who is "needy" in mitzvoth.
(Exodus 23:7) "and a clean one and a righteous one you shall not kill": If one testified against another that he worshipped the sun, and another, that he worshipped the moon, I might think that they combine (to constitute the necessary two witnesses) to incriminate him. It is, therefore, written "and a righteous one (i.e., 'technically' righteous) you shall not kill."
If they saw him pursuing another to kill him, the knife in his hand, and they said to him: Be it known to you that he is a son of the covenant, and the Torah writes "and a clean one and a righteous one you shall not kill," and (Genesis 9:6) "The spiller of the blood of a man, by man shall his blood be spilled," and he said "I know, and even so!" And the witnesses averted their eyes (for a moment and afterwards they found him (the victim) in the death throes, the knife dripping blood in the hand of the murderer — I might think that he is liable (to execution); it is, therefore, written "and a clean one and a righteous one you shall not kill."
Once Shimon b. Shetach had a (single) scheming witness (zomem) executed, whereupon Yehudah b. Tabbai said to him "May I (not) see the consolation if you did not spill innocent blood! For the Torah writes "Kill by witnesses, "Kill scheming witnesses" — Just as witnesses — two, so, scheming witnesses — two (must be killed)!
Once Yehudah b. Tabbai entered a ruin, where he found a man in his death throes, the knife dripping blood in the hand of the murderer — to whom he said "May '—' come upon me if neither I nor you killed him; but what can I do (to you) when the Torah has written (Devarim 20:15) 'By word of two witnesses shall a thing be established!' But the Omniscient One will exact punishment of that man (i.e., 'you')." He had hardly finished speaking before a snake bit him and he died.
Variantly: "and a clean one and a righteous one you shall not kill": If one left beth-din incriminated, and afterwards some defense were found for him, I might think that he remains incriminated; it is, therefore, written "and a clean one and a righteous one do not kill."
Variantly: If one left beth-din vindicated and afterwards some incrimination were found against him, I might think that he is returned for incrimination; it is, therefore, written "and a clean one you shall not kill."
(I might think that in such an instance) just as he left your beth-din vindicated, so, he will leave My beth-din (vindicated); it is, therefore, written (Ibid.) "for I will not vindicate the evildoer."
Now does this not follow a fortiori, viz.: If re the (lesser) measure (of the Holy One), that of punishment, it is written "for I will not vindicate the evildoer," how much more so in (implementation of) the greater measure, that of good, (will He bestow it to its outermost limits!)
(Exodus 23:8) "And a bribe you shall not take": Lest you say: I will take a bribe and not pervert judgment; it is, therefore, written (Ibid.) "for a bribe blinds the (eyes of) the wise"
— in Torah. You say, the wise in Torah, but perhaps (the meaning is) "the wise," literally; it is, therefore, written "blinds pikchim" — the bright of mind, who rule clean or unclean by the power of their intellect. From here they said: Whoever takes money and perverts judgment does not leave the world until the light of his eyes dims. R. Nosson says: until one of these three things befalls him: failure of his mind in Torah, ruling clean what is unclean, or unclean what is clean; becoming beholden to men; dimming of the light of his eyes.
(Exodus 23:10) "Six years shall you sow your land": R. Eliezer says: When Israel does the L–rd's will, they observe one shemitah (fallow year) in a seven-year period, as it is written "And six years shall you sow your land." And when they do not do His will, they observe four shemitoth in one seven-year period. How so? (The land is left) fallow one year and sown the next year, etc., so that they are found to observe four shemitoth in one seven-year period.
"and you shall gather in its produce (11) and the seventh year, etc.": to include (as forbidden) the fruits of the sixth year which enter the seventh year. This tells me only of the above. Whence do I derive (the same for) the fruits of the seventh year which enter the eighth year? It is written (Ibid. 11) "Thus shall you (also) do with your vineyard and with your olive grove." You reason from both as one, viz.: Olive grove is not like vineyard, and vineyard is not like olive grove. What is common to both is that they grow on the waters of the seventh year and are (forbidden) as are the fruits of the seventh year. So, all that grows on the waters of the seventh year are (forbidden) as the fruits of the seventh year. These are the words of R. Yoshiyah. R. Yonathan says: This (derivation) is not needed. Is it not already written (Ibid.) "and what they leave shall be eaten by the animals of the field" — to include (as forbidden) the fruits of the seventh year which enter the eighth year. And what is the intent of "Thus shall you do with your vineyard and with your olive grove"? Scripture comes to institute removal (of seventh-year growths) for olive grove in itself and for vineyard in itself.
Variantly: "And the seventh … and you shall leave it": So that you not say: Why did the Torah institute this? Is it not so that the poor shall eat it? I shall gather it in and distribute it to the poor! It is, therefore, written "And the seventh … and you shall leave it," whereby we are taught that he (must "leave it" even to the extent of) allowing breaches in the fence; but the sages allowed repairs to be made for the general good.
"and the poor of your people shall eat it." And elsewhere it is written (Leviticus 25:6) "for you and your man-servant and your maid-servant." How are these verses to be reconciled? When the fruits are many, all eat. When they are few, "for you and your man-servant and your maid-servant," (your life taking precedence).
R. Yehudah b. Betheira says: Before the time of removal arrived, all ate of it, the poor and the rich. Once the time of removal arrived only the poor ate of it and not the rich.
"and what they leave shall be eaten by the animals of the field": What is the intent of this? From (Devarim 14:22) "Tithe shall you tithe," I would understand even the fruits of shevi'ith, (but) (Leviticus 25:6) "for you and your man-servant and your maid-servant … (7) and for your beast" likens man to beast. Just as a beast eats what is fit for it, untithed, on shevi'ith, so, a man.
It is, therefore, written "and what they leave shall be eaten by the animals of the field." Just as an animal eats what is fit for it, untithed, on shevi'ith, so, a man.
(Exodus 23:12) "Six days shall you do your work": The Sabbath of creation is juxtaposed with shevi'ith (to teach that on shevi'ith — a year of Sabbath) the (observance of the) Sabbath of creation is not superseded.
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"לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ", הוֹסִיף לוֹ הַכָּתוּב נְיָח אֶחָד,*נְיָח: דבר טוב ונוח. שֶׁיְּהֵי תוֹלֵשׁ מִן הַקַּרְקַע וְאוֹכֵל.
"so that there rest your ox and your ass": Scripture adds an additional "resting," so that (a beast be permitted) to tear (grass) from the ground and eat it.
You say this, but perhaps the intent is that it be confined within the house, (even such tearing being forbidden, and not only labors for the sake of man)? Would you say that? That would not be "resting" (for the animal), but pain!
"and there be refreshed the son of your maid-servant": This refers to an uncircumcised (Canaanite) servant. You say this, but perhaps it refers to a circumcised servant? — (This cannot be, for Ibid. 20:10) "your man-servant and your maid-servant" already refers to a circumcised man-servant. What, then, is the intent of "and there be refreshed your man-servant and your maid-servant"? An uncircumcised man-servant.
"and the stranger": This refers to a ger toshav (a "sojourning stranger [one who shuns idolatry and observes the seven Noachide laws]). But perhaps it refers to a ger tzedek (a "righteous convert" [one who embraces Judaism])? (This cannot be, for) (Ibid. 20:10) "and your stranger within your gates already refers to a ger tzedek. What, then, is the intent of "and the stranger"? A ger toshav. He is on the Sabbath as a Jew on a festival. If one buys uncircumcised servants from the gentiles, they are on the Sabbath as a Jew on chol hamoed (the intermediate days of a festival). These are the words of R. Yoshiyah.
R. Akiva interchanges (the halachah). When do they (sojourning strangers) render wine forbidden (to Jews [yayin nesech])? When they utter the names of their idolatries. And when do they do so? When they vow by them.
(שמות כג,ו) "לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ בְּרִיבוֹ." לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר (שמות כג,ג) "וְדָל לֹא תֶהְדַּר בְּרִיבוֹ", אֵין לִי אֶלָּא דַּל, עָנִי תָּאֵב, מְנַיִן?*עָנִי תָּאֵב, מפרש אביון מלשון תאבה, שהיה עשיר וירד מנכסיו ותאב לכול. תִּלְמֹד לוֹמַר "לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ בְּרִיבוֹ."
(Exodus 23:6) "You shall not incline the judgment of your needy one in his quarrel": What is the intent of this? From (Ibid. 3) "You shall not honor a poor man in his quarrel," I would know only of a poor man. Whence do I derive (the same for) a needy pauper? (i.e., one who fell from his estate of wealth and now is in dire need [of almost everything])? From "You shall not incline the judgment of your needy one."
אַבָּא חֲנִין אוֹמֵר מִשֵּׁם רַבִּי אֱלִיעֶזֶר: בְּלֶּקֶט שִׁכְחָה וּפֵאָה הַכָּתוּב מְדַבֵּר.
Abba Channan says in the name of R. Eliezer: Scripture (here) speaks of an evildoer.
רָשָׁע וְכָשֵׁר עוֹמְדִין לְפָנֶיךָ בַּדִּין. שֶׁלֹּא תֹּאמַר: הוֹאִיל וְהוּא רָשָׁע, הֲרֵי אֲנִי מַטֶּה עָלָיו אֶת הַדִּין. לְכָךְ נֶאֱמַר: "לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ בְּרִיבוֹ." אֶבְיוֹן הוּא בַּמִּצְווֹת.
Do not say: Since he is an evildoer I will incline the judgment against him. This is the intent of "You shall not incline the judgment of your needy one in his quarrel" — one who is "needy" in mitzvoth.
(שמות כג,ז) ["מִדְּבַר שֶׁקֶר תִּרְחָק, וְנָקִי וְצַדִּיק אַל תַּהֲרֹג, כִּי לֹא אַצְדִּיק רָשָׁע."] "מִדְּבַר שֶׁקֶר תִּרְחָק". הֲרֵי זוֹ אַזְהָרָה לַמְּדַבֵּר לָשׁוֹן הָרָע עַל חֲבֵרוֹ.
דָּבָר אַחֵר: הֲרֵי זוֹ אַזְהָרָה לַדַּיָּן, שֶׁלֹּא יוֹשִׁיב אֶצְלוֹ דַּיָּן בּוּר. דָּבָר אַחֵר: שֶׁלֹּא יַעֲמִיד אֶצְלוֹ סָנֵיגוֹרִין, שֶׁנֶּאֱמַר: (שמות כב,ח)*סָנֵיגוֹר. sunēgoros: עורך דין, מייצג, טוען. "עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם".
רַבִּי נָתָן אוֹמֵר: "מִדְּבַר שֶׁקֶר תִּרְחָק", הֲרֵי זוֹ אַזְהָרָה לִפְרֹשׁ מִן הַמִּינוּת.*הַמִּינוּת: סטיה מדת האמת. לרוב אצל חכמינו, הנצרות.
וְכֵן הוּא אוֹמֵר: (קהלת ז,כו) "וּמוֹצֶא אֲנִי מַר מִמָּוֶת אֶת הָאִשָּׁה, אֲשֶׁר הִיא מְצוֹדִים וַחֲרָמִים לִבָּהּ אֲסוּרִים יָדֶיהָ;*מְצוֹדִים וַחֲרָמִים: מלכודות ורשתות. טוֹב לִפְנֵי הָאֱלֹהִים יִמָּלֵט מִמֶּנָּה, וְחוֹטֵא יִלָּכֶד בָּהּ." וְאוֹמֵר: (תהלים סג,יב) "וְהַמֶּלֶךְ יִשְׂמַח בֵּאלֹהִים, יִתְהַלֵּל כָּל הַנִּשְׁבָּע בּוֹ, כִּי יִסָּכֵר פִּי דוֹבְרֵי שָׁקֶר." דָּבָר אַחֵר: "מִדְּבַר שֶׁקֶר תִּרְחָק". הָיָה חָבֵר יוֹשֵׁב וּמְדַבֵּר הֲלָכָה כָּרָאוּי, וְשָׁמַע חֲבֵרוֹ וְאָמַר, הֲרֵי אֲנִי סוֹתֵר, הֲרֵי אֲנִי פוֹרְכָהּ וְסוֹתְרָהּ מִיָּדוֹ, וְחוֹזֵר וּבוֹנֶה אוֹתָהּ, בִּשְׁבִיל שֶׁיִּקָּרֵא חָכָם, לְכָךְ נֶאֱמַר "מִדְּבַר שֶׁקֶר תִּרְחָק". דּוֹבֵר שְׁקָרִים הוּא זֶה.
"וְנָקִי וְצַדִּיק אַל תַּהֲרֹג". הָיָה אֶחָד מְעִידוֹ שֶׁהוּא עוֹבֵד לַחַמָּה, וְאֶחָד מְעִידוֹ שֶׁהוּא עוֹבֵד לַלְּבָנָה. שׁוֹמֵעַ אֲנִי, יִצְטָרְפוּ זֶה עִם זֶה וִיהֵי חַיָּב! תִּלְמֹד לוֹמַר "וְנָקִי וְצַדִּיק אַל תַּהֲרֹג".
(Exodus 23:7) "and a clean one and a righteous one you shall not kill": If one testified against another that he worshipped the sun, and another, that he worshipped the moon, I might think that they combine (to constitute the necessary two witnesses) to incriminate him. It is, therefore, written "and a righteous one (i.e., 'technically' righteous) you shall not kill."
רָאוּהוּ רוֹדֵף אַחַר חֲבֵרוֹ לְהָרְגוֹ, וְהַסַּיִף בְּיָדוֹ, אָמְרוּ לוֹ: הֱוֵי יוֹדֵעַ שֶׁהוּא בֶּן בְּרִית, וְהַתּוֹרָה אָמְרָה: (בראשית ט,ו) "שֹׁפֵךְ דַּם הָאָדָם, בָּאָדָם דָּמוֹ יִשָּׁפֵךְ", אָמַר לָהֶן: יוֹדֵעַ אֲנִי, עַל מְנָת כֵּן! הֶעְלִימוּ הָעֵדִין אֶת עֵינֵיהֶן, לְאַחַר זְמַן מָצְאוּ הָרוּג מְפַרְפֵּר, וְהַסַּיִף הָיָה מְנַטֵּף דָּם מִיַּד הָהוֹרֵג. שׁוֹמֵעַ אֲנִי, יְהֵי חַיָּב! תִּלְמֹד לוֹמַר "וְנָקִי וְצַדִּיק אַל תַּהֲרֹג!"
If they saw him pursuing another to kill him, the knife in his hand, and they said to him: Be it known to you that he is a son of the covenant, and the Torah writes "and a clean one and a righteous one you shall not kill," and (Genesis 9:6) "The spiller of the blood of a man, by man shall his blood be spilled," and he said "I know, and even so!" And the witnesses averted their eyes (for a moment and afterwards they found him (the victim) in the death throes, the knife dripping blood in the hand of the murderer — I might think that he is liable (to execution); it is, therefore, written "and a clean one and a righteous one you shall not kill."
כְּבַר הָרַג שִׁמְעוֹן בֶּן שָׁטָח עֵד זוֹמֵם. אָמַר לוֹ יְהוּדָה בֶּן טַבַּי: אֶרְאֶה בַטּוֹבָה, אִם לֹא שָׁפַכְתָּ דָּם נָקִי! וְאָמְרָה תוֹרָה: הֲרֹג עַל פִּי עֵדִים! הֲרֹג עַל פִּי זוֹמְמִים! מָה עֵדִים, שְׁנַיִם, אַף זוֹמְמִים שְׁנַיִם.
Once Shimon b. Shetach had a (single) scheming witness (zomem) executed, whereupon Yehudah b. Tabbai said to him "May I (not) see the consolation if you did not spill innocent blood! For the Torah writes "Kill by witnesses, "Kill scheming witnesses" — Just as witnesses — two, so, scheming witnesses — two (must be killed)!
כְּבַר נִכְנַס יְהוּדָה בֶן טַבַּי לְחָרְבָה, וּמָצָא שָׁם הָרוּג מְפַרְפֵּר, וְהַסַּיִף מְנַטֵּף דָּם מִיָּד הָהוֹרֵג. אָמַר לוֹ יְהוּדָה בֶּן טַבַּי: תָּבֹא עָלַי, אִם לֹא אֲנִי אוֹ אַתָּה הֲרַגְנוּהוּ! אֲבָל מָה אֶעֱשֶׂה, שֶׁהֲרֵי אָמְרָה תוֹרָה: (דברים יט,טו) "עַל פִּי שְׁנַיִם עֵדִים יָקוּם דָּבָר." אֲבָל הַיּוֹדֵעַ וּבַעַל מַחֲשָׁבוֹת, הוּא יִפָּרַע מֵאוֹתוֹ הָאִישׁ! לֹא הִסְפִּיק לָצֵאת מִשָּׁם עַד שֶׁהִכִּישׁוֹ נָחָשׁ, וָמֵת.
Once Yehudah b. Tabbai entered a ruin, where he found a man in his death throes, the knife dripping blood in the hand of the murderer — to whom he said "May '—' come upon me if neither I nor you killed him; but what can I do (to you) when the Torah has written (Devarim 20:15) 'By word of two witnesses shall a thing be established!' But the Omniscient One will exact punishment of that man (i.e., 'you')." He had hardly finished speaking before a snake bit him and he died.
"וְנָקִי וְצַדִּיק אַל תַּהֲרֹג!" וַהֲרֵי שֶׁיָּצָא מִבֵּית דִּין חַיָּב, וְאַחַר כָּךְ מָצְאוּ לוֹ זְכוּת, שׁוֹמֵעַ אֲנִי, יְהֵי חַיָּב! תִּלְמֹד לוֹמַר "וְנָקִי וְצַדִּיק אַל תַּהֲרֹג!"
Variantly: "and a clean one and a righteous one you shall not kill": If one left beth-din incriminated, and afterwards some defense were found for him, I might think that he remains incriminated; it is, therefore, written "and a clean one and a righteous one do not kill."
כַּשֵּׁם שֶׁיָּצָא מִבֵּית דִּינָךְ, כָּךְ יֵצֵא מִבֵּית דִּינִי? תִּלְמֹד לוֹמַר "כִּי לֹא אַצְדִּיק רָשָׁע."
"וְצַדִּיק אַל תַּהֲרֹג", וַהֲרֵי שֶׁיָּצָא מִבֵּית דִּין זַכַּי, וְאַחַר כָּךְ מָצְאוּ לוֹ חוֹבָה, שׁוֹמֵעַ אֲנִי, יַחְזִירוּהוּ! תִּלְמֹד לוֹמַר "וְצַדִּיק אַל תַּהֲרֹג".
Variantly: If one left beth-din vindicated and afterwards some incrimination were found against him, I might think that he is returned for incrimination; it is, therefore, written "and a clean one you shall not kill."
כַּשֵּׁם שֶׁיָּצָא מִבֵּית דִּינָךְ, כָּךְ יֵצֵא מִבֵּית דִּינִי! תִּלְמֹד לוֹמַר "כִּי לֹא אַצְדִּיק רָשָׁע."
(I might think that in such an instance) just as he left your beth-din vindicated, so, he will leave My beth-din (vindicated); it is, therefore, written (Ibid.) "for I will not vindicate the evildoer."
וַהֲרֵי דְבָרִים קוֹל וָחֹמֶר: מָה, אִם מִדַּת הַפֻּרְעָנוּת הַמְעוּטָה, אָמְרָה תוֹרָה "כִּי לֹא אַצְדִּיק רָשָׁע", קוֹל וָחֹמֶר מִדַּת הַטּוֹבָה הַמְרֻבָּה!
Now does this not follow a fortiori, viz.: If re the (lesser) measure (of the Holy One), that of punishment, it is written "for I will not vindicate the evildoer," how much more so in (implementation of) the greater measure, that of good, (will He bestow it to its outermost limits!)
(שמות כג,ח) ["וְשֹׁחַד לֹא תִקָּח, כִּי הַשֹּׁחַד יְעַוֵּר פִּקְחִים, וִיסַלֵּף דִּבְרֵי צַדִּיקִים."] "וְשֹׁחַד לֹא תִקָּח". שֶׁלֹּא תֹּאמַר, הֲרֵי אֲנִי נוֹטֵל מָמוֹן וְאֵינִי מַטֶּה אֶת הַדִּין. תִּלְמֹד לוֹמַר: (דברים טז,יט) "כִּי הַשֹּׁחַד יְעַוֵּר עֵינֵי חֲכָמִים". וַהֲרֵי הַדְּבָרִים קוֹל וָחֹמֶר: מָה, אִם הַנּוֹטֵל שֹׁחַד עַל מְנָת שֶׁלֹּא לְהַטּוֹת, אָמְרָה תוֹרָה "כִּי הַשֹּׁחַד יְעַוֵּר פִּקְחִים", קַל וָחֹמֶר הַנּוֹטֵל עַל מְנָת לְהַטּוֹת!
(Exodus 23:8) "And a bribe you shall not take": Lest you say: I will take a bribe and not pervert judgment; it is, therefore, written (Ibid.) "for a bribe blinds the (eyes of) the wise"
"כִּי הַשֹּׁחַד יְעַוֵּר עֵינֵי חֲכָמִים", בַּתּוֹרָה. אַתָּה אוֹמֵר בַּתּוֹרָה, אוֹ עֵינֵי חֲכָמִים כִּשְׁמוּעוֹ? תִּלְמֹד לוֹמַר "כִּי הַשֹּׁחַד יְעַוֵּר פִּקְחִים", אֵלּוּ פִּקְחֵי הַדַּעַת, שֶׁהֵן מְטַהֲרִין וּמְטַמְּאִין מִדַּעַת עַצְמָן. מִכָּן אָמָרוּ: כָּל הַנּוֹטֵל מָמוֹן וּמַטֶּה אֶת הַדִּין, אֵינוֹ יוֹצֵא מִן הָעוֹלָם עַד שֶׁיֶּחְסַר מְאוֹר עֵינָיו. רַבִּי נָתָן אוֹמֵר: עַד שֶׁיְּהֵי בוֹ אֶחָד מִשְּׁלֹשָׁה דְּבָרִים: אוֹ שֶׁדַּעְתּוֹ מְטֹרֶפֶת בַּתּוֹרָה, וּמְטַמֵּא אֶת הַטָּהוֹר וּמְטַהֵר אֶת הַטָּמֵא, אוֹ יִצְטָרֵךְ לַבִּרְיוֹת, אוֹ שֶׁחָסֵר מְאוֹר עֵינָיו.
— in Torah. You say, the wise in Torah, but perhaps (the meaning is) "the wise," literally; it is, therefore, written "blinds pikchim" — the bright of mind, who rule clean or unclean by the power of their intellect. From here they said: Whoever takes money and perverts judgment does not leave the world until the light of his eyes dims. R. Nosson says: until one of these three things befalls him: failure of his mind in Torah, ruling clean what is unclean, or unclean what is clean; becoming beholden to men; dimming of the light of his eyes.
"וִיסַלֵּף דִּבְרֵי צַדִּיקִים." מְשַׁנֶּה דְּבָרִין הַמְּצֻדָּקִין שֶׁנֶּאֶמְרוּ בְסִינַי.
R. Nathan says: (Ibid.) "and perverts the words of the righteous": He distorts the righteous words pronounced at Sinai.
(שמות כג,י) ["וְשֵׁשׁ שָׁנִים תִּזְרַע אֶת אַרְצֶךָ, וְאָסַפְתָּ אֶת תְּבוּאָתָהּ."] "וְשֵׁשׁ שָׁנִים תִּזְרַע אֶת אַרְצֶךָ". רַבִּי אֱלִיעֶזֶר אוֹמֵר: כְּשֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁלַּמָּקוֹם, הֵן עוֹשִׂין שְׁמִטָּה אַחַת בְּשָׁבוּעַ אֶחָד, שֶׁנֶּאֱמַר: (שמות כה,ג) "שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ". וּכְשֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁלַּמָּקוֹם, הֵן עוֹשִׂין אַרְבַּע שְׁמִטִּין בְּשָׁבוּעַ אֶחָד. כֵּיצַד? נָרָהּ שָׁנָה, זוֹרְעָהּ שָׁנָה, נָרָהּ שָׁנָה, זוֹרְעָהּ שָׁנָה, נִמְצְאוּ עוֹשִׂין אַרְבַּע שְׁמִטִּין בְּשָׁבוּעַ אֶחָד.
(Exodus 23:10) "Six years shall you sow your land": R. Eliezer says: When Israel does the L–rd's will, they observe one shemitah (fallow year) in a seven-year period, as it is written "And six years shall you sow your land." And when they do not do His will, they observe four shemitoth in one seven-year period. How so? (The land is left) fallow one year and sown the next year, etc., so that they are found to observe four shemitoth in one seven-year period.
"וְאָסַפְתָּ אֶת תְּבוּאָתָהּ. וְהַשְּׁבִיעִת", לְהָבִיא פֵרוֹת עֶרֶב שְׁבִיעִית שֶׁנִּכְנְסוּ לַשְּׁבִיעִית, שֶׁהֵן כְּפֵרוֹת עֶרֶב שְׁבִיעִית. אֵין לִי אֶלָּא פֵּרוֹת עֶרֶב שְׁבִיעִית שֶׁנִּכְנְסוּ לַשְּׁבִיעִית, שֶׁהֵן כְּפֵרוֹת עֶרֶב שְׁבִיעִית. וּמְנַיִן לְפֵרוֹת שְׁבִיעִית שֶׁיָּצְאוּ לְמוֹצָאֵי שְׁבִיעִית, שֶׁהֵן כְּפֵרוֹת שְׁבִיעִית? תִּלְמֹד לוֹמַר (שמות כג,יא) "כֵּן תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ." הֲרֵי אַתְּ דָּן בִּנְיַן אָב מִבֵּין שְׁנֵיהֶם: לֹא הֲרֵי כֶרֶם כַּהֲרֵי זַיִת, וְלֹא הֲרֵי זַיִת כַּהֲרֵי כֶרֶם. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁגָּדֵל עַל מֵי שְׁבִיעִית, הֲרֵי זֶה כְפֵרוֹת שְׁבִיעִית. דִּבְרֵי רַבִּי יֹאשִׁיָּה. רַבִּי יוֹנָתָן אוֹמֵר: אֵינוֹ צָרִיךְ! וַהֲלֹא כְבָר נֶאֱמַר (שמות כג,יא) "וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה"? לְהָבִיא פֵרוֹת שְׁבִיעִית שֶׁיָּצְאוּ לְמוֹצָאֵי שְׁבִיעִית, שֶׁהֵן כְּפֵרוֹת שְׁבִיעִית. וּמַה תִּלְמֹד לוֹמַר "כֵּן תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ"? לְתַלְמוּדוֹ בָא, לִתֵּן בֵּעוּר לַכֶּרֶם בִּפְנֵי עַצְמוֹ, וְלַזַּיִת בִּפְנֵי עַצְמוֹ.
"and you shall gather in its produce (11) and the seventh year, etc.": to include (as forbidden) the fruits of the sixth year which enter the seventh year. This tells me only of the above. Whence do I derive (the same for) the fruits of the seventh year which enter the eighth year? It is written (Ibid. 11) "Thus shall you (also) do with your vineyard and with your olive grove." You reason from both as one, viz.: Olive grove is not like vineyard, and vineyard is not like olive grove. What is common to both is that they grow on the waters of the seventh year and are (forbidden) as are the fruits of the seventh year. So, all that grows on the waters of the seventh year are (forbidden) as the fruits of the seventh year. These are the words of R. Yoshiyah. R. Yonathan says: This (derivation) is not needed. Is it not already written (Ibid.) "and what they leave shall be eaten by the animals of the field" — to include (as forbidden) the fruits of the seventh year which enter the eighth year. And what is the intent of "Thus shall you do with your vineyard and with your olive grove"? Scripture comes to institute removal (of seventh-year growths) for olive grove in itself and for vineyard in itself.
(שמות כג,יא) ["וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ, וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ, וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה, כֵּן תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ."] "וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ". "תִּשְׁמְטֶנָּה", בַּעֲבוֹדָתָהּ; "וּנְטַשְׁתָּהּ", בַּאֲכִילָתָהּ.
(Exodus 23:11) "And the seventh year it shall lie fallow" — with respect to working it; "and you shall leave it" — with respect to eating from it.
אֵין לִי אֶלָּא פֵרוֹת, עֲשָׂבִים מְנַיִן? תִּלְמֹד לוֹמַר "וּנְטַשְׁתָּהּ", מִכָּל מָקוֹם.
This tells me only of fruits. Whence do I derive the same for herbs? From "and you shall leave it" — in all respects.
דָּבָר אַחֵר: "וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ, וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ", מַגִּיד שֶׁפּוֹרֵץ בָּהּ פְּרָצוֹת! אֶלָּא שֶׁגָּדְרוּ חֲכָמִין, מִפְּנֵי תִּקּוּן הָעוֹלָם.
Variantly: "And the seventh … and you shall leave it": So that you not say: Why did the Torah institute this? Is it not so that the poor shall eat it? I shall gather it in and distribute it to the poor! It is, therefore, written "And the seventh … and you shall leave it," whereby we are taught that he (must "leave it" even to the extent of) allowing breaches in the fence; but the sages allowed repairs to be made for the general good.
"וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ". כָּתוּב אֶחָד אוֹמֵר "וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ", וְכָתוּב אֶחָד אוֹמֵר (ויקרא כה,ו) "לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ". כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְתוּבִין? כְּשֶׁהַפֵּרוֹת מְרֻבִּין, הַכֹּל אוֹכְלִין; כְּשֶׁהַפֵּרוֹת מְמֻעָטִין, "לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ".
"and the poor of your people shall eat it." And elsewhere it is written (Leviticus 25:6) "for you and your man-servant and your maid-servant." How are these verses to be reconciled? When the fruits are many, all eat. When they are few, "for you and your man-servant and your maid-servant," (your life taking precedence).
רַבִּי יְהוּדָה בֶּן בְּתֵירָה אוֹמֵר: כָּתוּב אֶחָד אוֹמֵר "וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ", וְכָתוּב אֶחָד אוֹמֵר (ויקרא כה,ו) "לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ". כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְתוּבִין? עַד שֶׁלֹּא הִגִּיעַ שָׁעַת בֵּעוּר, מְבַעֲרִין אוֹתָהּ עֲנִיִּין וַעֲשִׁירִין; מִשֶּׁתַּגִּיעַ שָׁעַת בֵּעוּר, מְבַעֲרִין אוֹתָהּ עֲנִיִּין וְאֵין מְבַעֲרִין אוֹתָהּ עֲשִׁירִין.
R. Yehudah b. Betheira says: Before the time of removal arrived, all ate of it, the poor and the rich. Once the time of removal arrived only the poor ate of it and not the rich.
"וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר (דברים יד,כב) "עַשֵּׂר תְּעַשֵּׂר אֵת כָּל תְּבוּאַת זַרְעֶךָ, הַיֹּצֵא הַשָּׂדֶה שָׁנָה שָׁנָה", שׁוֹמֵעַ אֲנִי, אַף פֵּרוֹת שְׁבִיעִית בְּמַשְׁמָע! כְּשֶׁהוּא אוֹמֵר: (ויקרא כה,ו-ז) "לְךָ", "וְלִבְהֶמְתְּךָ", הִקִּישׁ אָדָם לַבְּהֵמָה: מַה בְּהֵמָה, אוֹכֶלֶת בַּשְּׁבִיעִית מִן הָרָאוּי לָהּ שֶׁלֹּא מְעֻשָּׂר, אַף אָדָם אוֹכֵל מִן הָרָאוּי לוֹ בַשְּׁבִיעִית שֶׁלֹּא מְעֻשָּׂר.
"and what they leave shall be eaten by the animals of the field": What is the intent of this? From (Devarim 14:22) "Tithe shall you tithe," I would understand even the fruits of shevi'ith, (but) (Leviticus 25:6) "for you and your man-servant and your maid-servant … (7) and for your beast" likens man to beast. Just as a beast eats what is fit for it, untithed, on shevi'ith, so, a man.
אַתָּה אוֹמֵר, לְכָךְ בָּא, אוֹ לֹא בָא אֶלָּא לְהַקִּישׁ בְּהֵמָה לָאָדָם: מָה אָדָם אֵינוֹ אוֹכֵל אֶלָּא מִן הַמְּעֻשָּׂר, כָּךְ בְּהֵמָה לֹא תֹּאכַל אֶלָּא מִן הַמְּעֻשָּׂר?
You say it comes to tell us this; but perhaps it comes to liken beast to man, viz.: Just as a man eats only of what is tithed, so, a beast!
תִּלְמֹד לוֹמַר: "וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה". אַחַר שֶׁלָּמַדְתָּ, שֶׁהַחַיָּה אוֹכֶלֶת מִן הָרָאוּי לָהּ בַּשְּׁבִיעִית שֶׁאֵינוֹ מְעֻשָּׂר, הָא לְהַקִּישׁ בְּהֵמָה לָאָדָם אֵין אַתְּ יָכֹל, אֶלָּא אָדָם לַבְּהֵמָה: מַה בְּהֵמָה, אוֹכֶלֶת מִן הָרָאוּי לָהּ בַּשְּׁבִיעִית שֶׁלֹּא מְעֻשָּׂר, אַף אָדָם אוֹכֵל מִן הָרָאוּי לוֹ בַּשְּׁבִיעִית שֶׁלֹּא מְעֻשָּׂר. הָא מַה תִּלְמֹד לוֹמַר "כֵּן תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ"? לָעִנְיָן שֶׁאֲמַרְנוּ.
It is, therefore, written "and what they leave shall be eaten by the animals of the field." Just as an animal eats what is fit for it, untithed, on shevi'ith, so, a man.
(שמות כג,יב) ["שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ, וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת, לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ, וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר."] "שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ". נֶאֱמַר כָּן שַׁבַּת בְּרֵאשִׁית לְעִנְיַן שְׁבִיעִית, שֶׁלֹּא תִסְתָרֵס שַׁבַּת בְּרֵאשִׁית מִמְּקוֹמָהּ.*תִסְתָרֵס. בגניזה תסתכס.
(Exodus 23:12) "Six days shall you do your work": The Sabbath of creation is juxtaposed with shevi'ith (to teach that on shevi'ith — a year of Sabbath) the (observance of the) Sabbath of creation is not superseded.
"לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ", הוֹסִיף לוֹ הַכָּתוּב נְיָח אֶחָד,*נְיָח: דבר טוב ונוח. שֶׁיְּהֵי תוֹלֵשׁ מִן הַקַּרְקַע וְאוֹכֵל.
"so that there rest your ox and your ass": Scripture adds an additional "resting," so that (a beast be permitted) to tear (grass) from the ground and eat it.
אַתָּה אוֹמֵר, לְכָךְ בָּא, אוֹ יִחְבְּשֶׁנּוּ בְּתוֹךְ בֵּיתוֹ? אָמַרְתָּ, אֵין זֶה נְיָח אֶלָּא צַעַר רֶגֶל! תִּלְמֹד לוֹמַר "לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ", הוֹסִיף לוֹ הַכָּתוּב נְיָח אֶחָד, לִהְיוֹת תּוֹלֵשׁ מִן הַקַּרְקַע וְאוֹכֵל.
You say this, but perhaps the intent is that it be confined within the house, (even such tearing being forbidden, and not only labors for the sake of man)? Would you say that? That would not be "resting" (for the animal), but pain!
"וְיִנָּפֵשׁ בֶּן אֲמָתְךָ", זֶה עֶבֶד עָרֵל. אַתָּה אוֹמֵר זֶה עֶבֶד עָרֵל, אוֹ אֵינוֹ אֶלָּא בֶּן בְּרִית? כְּשֶׁהוּא אוֹמֵר (שמות כ,י) "עַבְדְּךָ וַאֲמָתְךָ", הֲרֵי בֶּן בְּרִית אָמוּר; הָא מַה תִּלְמֹד לוֹמַר "וְיִנָּפֵשׁ בֶּן אֲמָתְךָ"? זֶה עֶבֶד עָרֵל.
"and there be refreshed the son of your maid-servant": This refers to an uncircumcised (Canaanite) servant. You say this, but perhaps it refers to a circumcised servant? — (This cannot be, for Ibid. 20:10) "your man-servant and your maid-servant" already refers to a circumcised man-servant. What, then, is the intent of "and there be refreshed your man-servant and your maid-servant"? An uncircumcised man-servant.
"וְהַגֵּר." זֶה גֵּר תּוֹשָׁב. אַתָּה אוֹמֵר זֶה גֵּר תּוֹשָׁב, אוֹ אֵינוֹ אֶלָּא גֵּר צֶדֶק? כְּשֶׁהוּא אוֹמֵר: (שמות כ,י) "וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ", הֲרֵי גֵּר צֶדֶק אָמוּר; הָא מַה תִּלְמֹד לוֹמַר "וְהַגֵּר"? זֶה גֵּר תּוֹשָׁב. הֲרֵי הֵן בַּשַּׁבָּת כְּיִשְׂרָאֵל בְּיוֹם טוֹב. הַלּוֹקֵחַ עֲבָדִים עֲרֵלִים מִן הַגּוֹיִם, הֲרֵי הֵן בַּשַּׁבָּת כְּיִשְׂרָאֵל בְּחֻלּוֹ שֶׁלַּמּוֹעֵד. דִּבְרֵי רַבִּי יוֹסֵי הַגָּלִילִי.
"and the stranger": This refers to a ger toshav (a "sojourning stranger [one who shuns idolatry and observes the seven Noachide laws]). But perhaps it refers to a ger tzedek (a "righteous convert" [one who embraces Judaism])? (This cannot be, for) (Ibid. 20:10) "and your stranger within your gates already refers to a ger tzedek. What, then, is the intent of "and the stranger"? A ger toshav. He is on the Sabbath as a Jew on a festival. If one buys uncircumcised servants from the gentiles, they are on the Sabbath as a Jew on chol hamoed (the intermediate days of a festival). These are the words of R. Yoshiyah.
רַבִּי עֲקִיבָה מַחְלִיף: אֵימָתַי עוֹשִׂין יַיִן נֶסֶךְ? בְּשָׁעָה שֶׁמַּזְכִּירִים עֲבוֹדָה זָרָה עַל פִּיהֶם. וְאֵימָתַי מַזְכִּירִין עֲבוֹדָה זָרָה עַל פִּיהֶם? בְּשָׁעָה שֶׁנּוֹדְרִין בָּהֶן.
R. Akiva interchanges (the halachah). When do they (sojourning strangers) render wine forbidden (to Jews [yayin nesech])? When they utter the names of their idolatries. And when do they do so? When they vow by them.