Halacha
הלכה א
כָּל אִסּוּרִין שֶׁאָמַרְנוּ הֵן בְּמִינֵי נֶפֶשׁ חַיָּה. וְיֵשׁ אִסּוּרִין אֲחֵרִים שֶׁל תּוֹרָה בְּזֶרַע הָאָרֶץ וְהֵן הֶחָדָשׁ וְכִלְאֵי הַכֶּרֶם וְהַטֶּבֶל וְהָעָרְלָה:
כסף משנה
1.
All the prohibitions we mentioned involve living beings. There are also other Scriptural prohibitions that involve the produce of the earth. They include: chadash, kilai hakerem, tevel, and orlah.1The Rambam proceeds to define each of these terms in the subsequent halachot. The prohibitions the Rambam mentions in this chapter apply universally. There are other prohibitions involving the consumption of agricultural products that apply with regard to non-priests, e.g., terumah, as explained in Sefer Zeraim and others involving the sacrifices as explained in Sefer HaAvodah (Radbaz).הלכה ב
הֶחָדָשׁ כֵּיצַד. כָּל אֶחָד מֵחֲמִשָּׁה מִינֵי תְּבוּאָה בִּלְבַד אָסוּר לֶאֱכל מֵהֶחָדָשׁ שֶׁלּוֹ קֹדֶם שֶׁיִּקָּרֵב הָעֹמֶר בְּט''ז בְּנִיסָן שֶׁנֶּאֱמַר (ויקרא כג יד) "וְלֶחֶם וְקָלִי וְכַרְמֶל לֹא תֹאכְלוּ". וְכָל הָאוֹכֵל כְּזַיִת חָדָשׁ קֹדֶם הַקְרָבַת הָעֹמֶר לוֹקֶה מִן הַתּוֹרָה בְּכָל מָקוֹם וּבְכָל זְמַן בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ בֵּין בִּפְנֵי הַבַּיִת בֵּין שֶׁלֹּא בִּפְנֵי הַבַּיִת. אֶלָּא שֶׁבִּזְמַן שֶׁיֵּשׁ מִקְדָּשׁ מִשֶּׁיִּקָּרֵב הָעֹמֶר הֻתַּר הֶחָדָשׁ בִּירוּשָׁלַיִם. וְהַמְּקוֹמוֹת הָרְחוֹקִין מֻתָּרִין אַחַר חֲצוֹת שֶׁאֵין בֵּית דִּין מִתְעַצְּלִין בּוֹ עַד אַחַר חֲצוֹת. וּבִזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ כָּל הַיּוֹם כֻּלּוֹ אָסוּר מִן הַתּוֹרָה. וּבַזְּמַן הַזֶּה בִּמְקוֹמוֹת שֶׁעוֹשִׂין שְׁנֵי יָמִים טוֹבִים הֶחָדָשׁ אָסוּר כָּל יוֹם י''ז בְּנִיסָן עַד לָעֶרֶב מִדִּבְרֵי סוֹפְרִים:
כסף משנה
2.
What is meant by chadash?2The term chadash literally means "new." It refers to new grain, i.e., grain that is harvested before the sixteenth of Nisan, as the Rambam proceeds to explain. It is forbidden to partake of any of the five species of grain3These five species are commonly identified as wheat, barley, rye, oats, and spelt. As mentioned in the notes to Hilchot Berachot 3:1, there is some discussion whether these are in fact the species of which the Talmud and the Rambam speak. alone4I.e., other species commonly identified as grain, e.g., corn, rice, and millet, are not included in this ban. before the omer5A measure of barley that is offered on the sixteenth of Nisan, as explained in Leviticus 23:9-15; Hilchot Temidim UMusafim, ch. 7. is offered on the sixteenth of Nisan, as [Leviticus 23:14] states: "You may not partake of bread, roasted kernels, or fresh kernels."6Sefer HaMitzvot (negative commandments 189-191) and Sefer HaChinuch (mitzvot 303-305) include these prohibitions among the 613 mitzvot of the Torah. The Radbaz states that the Rambam mentions chadash before the other prohibitions, because it occurs most frequently, recurring every year.Anyone who partakes of an olive-sized portion of fresh grain before the offering of the omer is liable for lashes. [This applies] in every place and at all times, whether in Eretz [Yisrael] or in the Diaspora,7In the Diaspora, where crops of grain are sometimes planted after Pesach, this prohibition could present a problem. For all grain planted after Pesach, will not be permitted until the following year. In resolution, the Rama writes that unless we know otherwise, all grain is permitted after Pesach, based on the concept of sefek-sefekah - multiple doubt. It is possible it is from the previous year's crop. Even if it is from this year's crop, perhaps it took root before Pesach and is thus permitted.
The Bayit Chadash in his gloss to the Tur (Yoreh De'ah 293) elaborates on the concept that the prohibition against chadash applies only to grain belonging to a Jew. Grain belonging to a non-Jew is not bound by this prohibition. The Turei Zahav 293:2 differs and maintains that it applies also to grain grown by a gentile. Most of the authorities respect the Bayit Chadash for his attempt to absolve most of the Jewish people from the prohibition (since by and large, the grain available in the Diaspora is grown by non-Jews) but accept the logic of the Turei Zahav. In practice, however, it is customary to rely on the leniency of the Rama. whether at the time of the Temple or when the Temple is no longer standing.8I.e., the prohibition is not dependent on the offering of the omer, but instead applies even when no sacrifices are offered.
[The only difference in observance is that] while the Temple is standing, once the omer has been offered, it is permitted [to partake of] new grain in Jerusalem. Distant places9I.e., places that will not be able to hear a report when the omer was actually offered before noon because they are far removed from Jerusalem. are permitted [to partake of new grain] after midday. For the court will not be indolent with regard to [the offering of omer] beyond midday.10I.e., by midday, one can be certain that the omer had been sacrificed. [Now] when the Temple is no longer standing, the entire day is forbidden according to Scriptural Law. In the present age, in the places where the festivals are observed for two days,11See Hilchot Kiddush HaChodesh, ch. 5, which explains that in places where messengers from Jerusalem would not inform the Jewish community when the new month had been sanctified, the festivals are observed for two days, for perhaps the day considered as the fifteenth of Nisan was really the fourteenth. chadash is forbidden on the entire day of the seventeenth of Nisan until the evening according to Rabbinic Law.12Since the observance of the second day was instituted because there was a doubt concerning the day on which the festival should be observed, our Sages ordained that the prohibition concerning chadash should be observed by Rabbinical decree until the conclusion of the seventeenth so as not to minimize the importance of the festival. Even though there is no longer any doubt concerning the day on which the festival should be observed, we heed this prohibition to maintain our Sages' original decree (Radbaz).
הלכה ג
הָאוֹכֵל לֶחֶם וְקָלִי וְכַרְמֶל כְּזַיִת מִכָּל אֶחָד וְאֶחָד לוֹקֶה שָׁלֹשׁ מַלְקִיּוֹת שֶׁנֶּאֱמַר (ויקרא כג יד) "וְלֶחֶם וְקָלִי וְכַרְמֶל לֹא תֹאכְלוּ". מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁשְּׁלָשְׁתָּן בַּלָּאוִין חֲלוּקִין זֶה מִזֶּה:
כסף משנה
3.
When a person partakes of an olive-sized portion of bread from each of roasted kernels, or fresh kernels [from chadash], he is liable for three sets of lashes,13Provided he is given a separate warning for each one (Radbaz). as [implied by the verse]: "You may not partake of bread, roasted kernels, or fresh kernels." According to the Oral Tradition, we learned that all three involve separate prohibitions.14All three are mentioned in one verse. Thus one might think that we are speaking of a prohibition of a general nature and we follow the principle (see Hilchot Sanhedrin 18:2-3) that lashes are not given for a prohibition of a general nature. Nevertheless, Keritot 5a explains why this instance is an exception.הלכה ד
כָּל תְּבוּאָה שֶׁהִשְׁרִישָׁה קֹדֶם הַקְרָבַת הָעֹמֶר אַף עַל פִּי שֶׁלֹּא נִגְמְרָה אֶלָּא אַחַר שֶׁקָּרַב מֻתֶּרֶת בַּאֲכִילָה מִשֶּׁקָּרַב הָעֹמֶר. וּתְבוּאָה שֶׁהִשְׁרִישָׁה אַחַר שֶׁקָּרַב הָעֹמֶר אַף עַל פִּי שֶׁהָיְתָה זְרוּעָה קֹדֶם שֶׁקָּרַב הָעֹמֶר הֲרֵי זוֹ אֲסוּרָה עַד שֶׁיִּקָּרֵב הָעֹמֶר שֶׁל שָׁנָה הַבָּאָה. וְדִין זֶה בְּכָל מָקוֹם וּבְכָל זְמַן מִן הַתּוֹרָה:
כסף משנה
4.
Whenever grain took root before the offering of the omer, it is permitted to be eaten after the offering of the omer despite the fact that it did not reach maturity until after that offering. Grain that took root after the offering of the omer is forbidden until the offering of that sacrifice the following year even though it was planted before that offering was brought. This law applies in every place15I.e., even in places that follow a different agricultural cycle than Eretz Yisrael. and in every era according to Scriptural Law.הלכה ה
תְּבוּאָה שֶׁהִשְׁרִישָׁה אַחַר הָעֹמֶר וּקְצָרָה וְזָרַע מִן הַחִטִּים בַּקַּרְקַע. וְאַחַר כָּךְ קָרַב הָעֹמֶר הַבָּא וַעֲדַיִן הַחִטִּים בַּקַּרְקַע. הֲרֵי אֵלּוּ סָפֵק אִם הִתִּירָן הָעֹמֶר כְּאִלּוּ הָיוּ מֻנָּחִין בְּכַד. אוֹ לֹא יַתִּיר אוֹתָן מִפְּנֵי שֶׁבָּטְלוּ בַּקַּרְקַע. לְפִיכָךְ אִם לִקֵּט מֵהֶם וְאָכַל אֵינוֹ לוֹקֶה. וּמַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וְכֵן שִׁבּלֶת שֶׁהֵבִיאָה שְׁלִישׁ מִלִּפְנֵי הָעֹמֶר וַעֲקָרָהּ וּשְׁתָלָהּ אַחַר שֶׁקָּרַב הָעֹמֶר וְהוֹסִיפָה הֲרֵי זוֹ סָפֵק אִם תִּהְיֶה אֲסוּרָה מִפְּנֵי הַתּוֹסֶפֶת עַד שֶׁיָּבוֹא הָעֹמֶר הַבָּא אוֹ לֹא תִּהְיֶה אֲסוּרָה שֶׁהֲרֵי הִשְׁרִישָׁה קֹדֶם הָעֹמֶר:
כסף משנה
5.
[There is an unresolved halachic difficulty in the following situations:] Grain took root after the omer. One harvested it and sowed this wheat in the ground. Afterwards, the omer of the following year was offered, while these kernels of wheat were still in the ground.16And had not sprouted (Shulchan Aruch (Yoreh De'ah 293:4). There is a doubt whether [the offering of] the omer caused [these kernels] to be permitted as if they had been stored in a jar or it did not cause them to be permitted, because they have been nullified in the ground.17And thus they would not be permitted until the following year. Therefore if a person collected them and partook of them, he is not liable for lashes, but [instead] is given stripes for rebellious conduct.Similarly, when a stalk reached a third of its growth before the offering of the omer,18Thus had one left it in the ground, it would have been permitted. one uprooted it and then replanted it after the offering of the omer, and it increased in size. There is a doubt whether it is forbidden because of the increase in size until the offering of the omer the following year or it is not forbidden because it took root before the offering of the omer.19The Shulchan Aruch (Yoreh De'ah 293:5) rules that such grain is forbidden because of the doubt.
הלכה ו
כִּלְאֵי הַכֶּרֶם כֵּיצַד. מִין מִמִּינֵי תְּבוּאָה אוֹ מִינֵי יְרָקוֹת שֶׁנִּזְרְעוּ עִם הַגֶּפֶן. בֵּין שֶׁזָּרַע יִשְׂרָאֵל בֵּין שֶׁזָּרַע נָכְרִי. בֵּין שֶׁעָלוּ מֵאֲלֵיהֶן. בֵּין שֶׁנָּטַע הַגֶּפֶן בְּתוֹךְ הָיָּרָק. שְׁנֵיהֶם אֲסוּרִין בַּאֲכִילָה וּבַהֲנָיָה שֶׁנֶּאֱמַר (דברים כב ט) "פֶּן תִּקְדַּשׁ הַמְּלֵאָה הַזֶּרַע אֲשֶׁר תִּזְרָע וּתְבוּאַת הַכָּרֶם". כְּלוֹמַר פֶּן תִּתְרַחֵק וְתֶאֱסֹר שְׁנֵיהֶם:
כסף משנה
6.
What is meant by kilai hakerem?20The Hebrew term literally means "mixed species in a vineyard." Sowing a species of grain or a type of vegetable together with a vine.21The Rambam's statements have attracted the attention of the commentaries, for they represent a contradiction to his statements in Hilchot Kelayim 8:1: "One is not liable for sowing kilai hakerem unless he sows wheat, barley, and grape seeds together." The Radbaz explains that the laws governing sowing mixed species are different than those regarding partaking of them. [This applies] whether they were sown by a Jew or a non-Jew,22For as above, the prohibition against sowing mixed species and partaking of them are distinct. whether they grew on their own, or whether one planted a vine among vegetables, we are prohibited against partaking and benefiting from both of them, as [Deuteronomy 22:9] states: "Lest the fullness of the seed which you sowed and the produce of the vineyard become hallowed."23Sefer HaMitzvot (negative commandment 193) and Sefer HaChinuch (mitzvah 549) include this prohibition among the 613 mitzvot of the Torah. ["Becom[ing] hallowed"] means being set apart and forbidden.הלכה ז
וְהָאוֹכֵל כְּזַיִת מִכִּלְאֵי הַכֶּרֶם בֵּין מִן הַיָּרָק בֵּין מִן הָעֲנָבִים לוֹקֶה מִן הַתּוֹרָה. וּשְׁנֵיהֶם מִצְטָרְפִין זֶה עִם זֶה:
כסף משנה
7.
One who eats24The Torah does not specifically mention that it is forbidden to partake of the mixed species. Nevertheless, it states that it is forbidden to derive benefit from them. There is no greater derivation of benefit than eating (Radbaz). From the Rambam's wording, one would surmise that one is not liable for lashes from merely benefiting from kilai hakerem. an olive-sized portion from kilai hakerem, whether from the vegetables or from the grapes is liable for lashes according to Scriptural Law. The two can be combined to reach this measure.25I.e., when one eats some of the grapes and some of the vegetables, if the combined volume is the size of an olive, he is liable.הלכה ח
בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁנִּזְרְעוּ בְּאֶרֶץ יִשְׂרָאֵל. אֲבָל בְּחוּצָה לָאָרֶץ כִּלְאֵי הַכֶּרֶם מִדִּבְרֵי סוֹפְרִים. וּבְהִלְכוֹת כִּלְאַיִם יִתְבָּאֵר אֵי זֶה מִין אָסוּר בְּכִלְאֵי הַכֶּרֶם וְאֵי זֶה מִין אֵינוֹ אָסוּר וְהֵיאַךְ יֶאֱסֹר וּמָתַי יֵאָסֵר וְאֵי זֶה דָּבָר מְקַדֵּשׁ וְאֵי זֶה אֵינוֹ מְקַדֵּשׁ:
כסף משנה
8.
When does the above26Liability for lashes. apply? When they were sown in Eretz Yisrael.27In his Commentary to the Mishnah (Orlah 3:10), the Rambam writes that this concept is derived from Deuteronomy 22:9: "Do not sow kilayom in your vineyard." For the only vineyard that can truly be considered as "yours," i.e., belonging to a Jew, is one in Eretz Yisrael.The Mishneh LiMelech writes that in the present era, when the observance of the agricultural laws in Eretz Yisrael is only a matter of Rabbinic Law (see Hilchot Terumah 1:26), the prohibition against kilai hakerem is also of Rabbinic origin. In the Diaspora, by contrast, kilai hakerem are forbidden by Rabbinic decree.
In Hilchot Kelayim,28One of the Halachot in Sefer Zeraim. it will be explained which species are forbidden as kilai hakerem and which are not forbidden, how they become forbidden, when they become forbidden, in which situations, produce causes vines to become "hallowed," and when they do not cause them to become "hallowed."
הלכה ט
הָעָרְלָה כֵּיצַד. כָּל הַנּוֹטֵעַ אִילַן מַאֲכָל כָּל פֵּרוֹת שֶׁעוֹשֶׂה אוֹתוֹ אִילָן שָׁלֹשׁ שָׁנִים מִשֶּׁנָּטַע הֲרֵי הֵן אֲסוּרִין בַּאֲכִילָה וּבַהֲנָאָה שֶׁנֶּאֱמַר (ויקרא יט כג) "שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל". וְכָל הָאוֹכֵל מֵהֶם כְּזַיִת לוֹקֶה מִן הַתּוֹרָה:
כסף משנה
9.
What is meant by orlah?29The term literally means "covered." Thus the Jerusalem Talmud (Ma'aserot 4:4) speaks of "something which covers (oral) its fruit." For that reason, a foreskin is described as an orlah, because it covers the male organ. Here also this fruit is "covered" by a forbidden quality. Whenever anyone plants30I.e., replants an existing seedling or plants a seed and grows the tree from the outset (Radbaz). a fruit tree, it is forbidden to partake of or benefit from all of the fruit the tree produces for three years after being planted, as [Leviticus 19:23] states: "For three years, they shall be closed off for you, they may not be eaten."31Sefer HaMitzvot (negative commandment 192) and Sefer HaChinuch (mitzvah 246) include this prohibition among the 613 mitzvot of the Torah. Whoever eats an olive-sized portion of such fruit is liable for lashes according to Scriptural Law.הלכה י
בַּמֶּה דְּבָרִים אֲמוּרִים בְּנוֹטֵעַ בְּאֶרֶץ יִשְׂרָאֵל שֶׁנֶּאֱמַר (ויקרא יט כג) "כִּי תָבֹאוּ אֶל הָאָרֶץ" וְגוֹ'. אֲבָל אִסּוּר עָרְלָה בְּחוּצָה לָאָרֶץ הֲלָכָה לְמשֶׁה מִסִּינַי שֶׁוַּדַּאי הָעָרְלָה בְּחוּצָה לָאָרֶץ אֲסוּרָה וּסְפֵקָהּ מֻתָּר. וּבְהִלְכוֹת מַעֲשֵׂר שֵׁנִי יִתְבָּאֵר דְּבָרִים הָאֲסוּרִין מִשּׁוּם עָרְלָה וּדְבָרִים הַמֻּתָּרִין:
כסף משנה
10.
When does this apply? When one plants in Eretz Yisrael, as [the above] verse states: "When you enter the land...." With regard to the prohibition against orlah in the Diaspora, it is a halachah transmitted to Moses at Sinai32I.e., an element of the Oral Tradition that has no explicit source in the Written Law. that fruit that is definitely orlah is forbidden. If there is a doubt regarding the matter, it is permitted. In Hilchot Ma'aaser Sheni,33One of the Halachot in Sefer Zeraim. it will be explained which [growths] are forbidden as orlah and which are permitted.34I.e., which type of planting or replanting incurs the prohibition against orlah and which does not.הלכה יא
סְפֵק עָרְלָה וְכִלְאֵי הַכֶּרֶם בְּאֶרֶץ יִשְׂרָאֵל אָסוּר. בְּסוּרְיָא וְהִיא אֲרָצוֹת שֶׁכָּבַשׁ דָּוִד מֻתָּר. כֵּיצַד. הָיָה כֶּרֶם וְעָרְלָה וַעֲנָבִים נִמְכָּרוֹת חוּצָה לוֹ. הָיָה יָרָק זָרוּעַ בְּתוֹכוֹ וְיָרָק נִמְכָּר חוּצָה לוֹ. שֶׁמָּא מִמֶּנּוּ הוּא זֶה שֶׁמָּא מֵאַחֵר. בְּסוּרְיָא מֻתָּר. וּבְחוּץ לָאָרֶץ אֲפִלּוּ רָאָה הָעֲנָבִים יוֹצְאוֹת מִכֶּרֶם עָרְלָה אוֹ יָרָק יוֹצֵא מִן הַכֶּרֶם לוֹקֵחַ מֵהֶן. וְהוּא שֶׁלֹּא יִרְאֶה אוֹתוֹ בּוֹצֵר מִן הָעָרְלָה אוֹ לוֹקֵט הַיָּרָק בְּיָדוֹ:
כסף משנה
11.
When there is a doubt whether produce is orlah or kilai hakerem in Eretz Yisrael, it is forbidden.35A Scriptural prohibition is involved. Hence we follow the principle: Whenever a Scriptural prohibition is involved, we rule stringently. In Syria, i.e., the lands that David conquered,36As explained in Hilchot Terumah 1:3, King David conquered parts of Syria before he completed the conquest of Eretz Yisrael. Hence, these lands were not considered as part of Eretz Yisrael proper. Nevertheless, certain laws concerning the produce of Eretz Yisrael were applied there by Rabbinic decree. it is permitted.What is implied? If there was a vineyard [containing] orlah and grapes were being sold outside it, or there were vegetables sown inside it37Thus violating the prohibition against kilai hakerem. and vegetables were being sold outside it, [in which instance,] there is a doubt whether [the grapes or the vegetables] came from it or from another place, in Syria, they are permitted.38I.e., permission is granted even in an instance were it is highly likely that the produce is prohibited. In the Diaspora, even if one sees grapes being taken out from a vineyard that is orlah or vegetables being taken out from a vineyard, one may purchase them provided one does not actually see orlah being reaped or the vegetables being harvested [from the vineyard].
הלכה יב
כֶּרֶם שֶׁהוּא סְפֵק עָרְלָה אוֹ סְפֵק כִּלְאַיִם בְּאֶרֶץ יִשְׂרָאֵל אָסוּר וּבְסוּרְיָא מֻתָּר. וְאֵין צָרִיךְ לוֹמַר בְּחוּצָה לָאָרֶץ:
כסף משנה
12.
When there is a doubt whether a vineyard [contains] orlah or kilai hakerem, in Eretz Yisrael, it is forbidden. In Syria, it is permitted.39I.e., one may purchase the produce even if one is certain it comes from the vineyard in question. Indeed, one may even pick the produce from that vineyard by oneself (Radbaz; Hilchot Ma'aser Sheni 10:11). Needless to say, that ruling prevails in the Diaspora.הלכה יג
חָבִית יַיִן הַנִּמְצֵאת טְמוּנָה בְּפַרְדֵּס שֶׁל עָרְלָה אֲסוּרָה בִּשְׁתִיָּה וּמֻתֶּרֶת בַּהֲנָיָה שֶׁאֵין הַגַּנָּב גּוֹנֵב מִמָּקוֹם וְטוֹמֵן בּוֹ. אֲבָל עֲנָבִים הַנִּמְצָאִין טְמוּנִים שָׁם אֲסוּרִים שֶׁמָּא מִשָּׁם נִלְקְטוּ וְהִצְנִיעָן שָׁם:
כסף משנה
13.
It is forbidden40This represents the Rambam's interpretation of Bava Batra 24a. Others interpret that passage as stating that we are even permitted to partake of the wine. This is the view quoted by the Shulchan Aruch (Yoreh De'ah 294:11).Tosafot questions: Why isn't the wine forbidden as yayin nesech, wine touched by a gentile? They reply that we assume that the thieves were Jewish. Thus if there is reason to think that the thieves are gentile, the wine is forbidden (Siftei Cohen 294:22). to drink a jug of wine that is found hidden in an orchard [whose produce is] orlah. It is permitted to benefit from it. [The rationale is] that a thief will not steal from a place and hide [what he stole] there. Grapes that are hidden there are forbidden, lest they have been harvested from there and stored away there.
הלכה יד
נָכְרִי וְיִשְׂרָאֵל שֶׁהָיוּ שֻׁתָּפִין בִּנְטִיעָה אִם הִתְנוּ מִתְּחִלַּת הַשֻּׁתָּפוּת שֶׁיִּהְיֶה הַנָּכְרִי אוֹכֵל שְׁנֵי עָרְלָה וְיִשְׂרָאֵל אוֹכֵל שָׁלֹשׁ שָׁנִים מִשְּׁנֵי הֶתֵּר כְּנֶגֶד שְׁנֵי הָעָרְלָה הֲרֵי זֶה מֻתָּר. וְאִם לֹא הִתְנוּ מִתְּחִלָּה אָסוּר וּבִלְבַד שֶׁלֹּא יָבֹאוּ לְחֶשְׁבּוֹן. כֵּיצַד. כְּגוֹן שֶׁיַּחְשֹׁב כַּמָּה פֵּרוֹת אָכַל הַנָּכְרִי בִּשְׁנֵי עָרְלָה עַד שֶׁיֹּאכַל יִשְׂרָאֵל כְּנֶגֶד אוֹתָן הַפֵּרוֹת. אִם הִתְנוּ כָּזֶה אָסוּר שֶׁהֲרֵי זֶה כְּמַחֲלִיף פֵּרוֹת עָרְלָה:
כסף משנה
14.
[The following laws apply when] a gentile and a Jew are partners in planting [an orchard]. If at the beginning of the partnership, they agreed that the gentile would benefit from the produce during the years of orlah and the Jew would benefit from it for three years when the produce is permitted afterwards, it is permitted.41I.e., the gentile takes care of the orchard in the orlah years, and the Jew in the subsequent years. He is not considered as benefiting from the produce that is orlah, because it never belonged to him. If they did not make such an agreement at the outset, it is forbidden [to make one afterwards].42For the crops that are orlah are considered to have become the Jew's property and he is bartering them. Rashi and Rabbenu Asher (Avodah Zarah 22a) differ and permit such an arrangement to be made. They explain that although if such an arrangement is not made at the outset, it is forbidden to make it with regard to the Sabbath, different rules apply here. On the Sabbath, it is forbidden for the gentile to perform work on behalf of the Jew. In this instance, no such prohibition exists (Siftei Cohen 294:28). The Shulchan Aruch (Yoreh De'ah 294:13) follows the Rambam's approach, while the Rama follows that of Rabbenu Asher. [Even when the agreement was made at the outset,] they may not make a reckoning.What is meant [by making a reckoning]? I.e., to calculate the quantity of produce from which the gentile benefited in the years of orlah so that the Jew will benefit from exactly that amount. If they made such an agreement, it is forbidden, for this is exchanging the produce which is orlah.43Here also, the authorities who rule leniently as mentioned in the previous note would rule leniently (Siftei Cohen 294:29).
הלכה טו
יֵרָאֶה לִי שֶׁאֵין דִּין נֶטַע רְבָעִי נוֹהֵג בְּחוּצָה לָאָרֶץ אֶלָּא אוֹכֵל פֵּרוֹת שָׁנָה רְבִיעִית בְּלֹא פִּדְיוֹן כְּלָל שֶׁלֹּא אָמְרוּ אֶלָּא הָעָרְלָה. וְקַל וָחֹמֶר הַדְּבָרִים וּמַה סּוּרְיָא שֶׁהִיא חַיֶּבֶת בְּמַעַשְׂרוֹת וּבִשְׁבִיעִית מִדִּבְרֵיהֶם אֵינָהּ חַיֶּבֶת בְּנֶטַע רְבָעִי כְּמוֹ שֶׁיִּתְבָּאֵר בְּהִלְכוֹת מַעֲשֵׂר שֵׁנִי. חוּצָה לָאָרֶץ לֹא כָּל שֶׁכֵּן שֶׁלֹּא יִהְיֶה נֶטַע רְבָעִי נוֹהֵג בָּהּ. אֲבָל בְּאֶרֶץ יִשְׂרָאֵל נוֹהֵג בָּהּ בֵּין בִּפְנֵי הַבַּיִת בֵּין שֶׁלֹּא בִּפְנֵי הַבַּיִת. וְהוֹרוּ מִקְצָת גְּאוֹנִים שֶׁכֶּרֶם רְבָעִי לְבַדּוֹ פּוֹדִין אוֹתוֹ בְּחוּצָה לָאָרֶץ וְאַחַר כָּךְ יִהְיֶה מֻתָּר בַּאֲכִילָה. וְאֵין לְדָבָר זֶה עִקָּר:
כסף משנה
15.
It appears to me that the laws of neta reva'i44This term refers to the produce of the fourth year of a tree's growth. This produce must be taken to Jerusalem and eaten in a state of ritual purity or redeemed and the money taken to Jerusalem to be used for food to be eaten there. do not apply in the Diaspora. Instead, one may eat the produce of the fourth year without redeeming it at all. Our Sages mentioned only orlah.An extrapolation can be made from a more stringent instance to [this one] which is less stringent. In Syria, the laws governing the tithes and the Sabbatical year apply by Rabbinic decree,45See Hilchot Terumot 1:4; Hilchot Shemitah 4:27. nevertheless, the laws governing neta reva'i do not apply, as will be explained in Hilchot Ma'aser Sheni.46Hilchot Ma'aser Sheni 9:1. Thus, in the Diaspoa,47Where the laws of the tithes and the Sabbatical year do not apply at all. how much more so should [we conclude] that the laws governing neta reva'i do not apply.
In Eretz Yisrael, however, these laws apply whether or not the Temple is standing.48The Rambam's wording is somewhat misleading. The laws of neta reva'i are not dependent on the existence of the Temple. Even if the Temple is not standing, this mitzvah applies. Nevertheless, according to Scriptural Law, they apply only when the sanctity of Eretz Yisrael is intact. And according to Scriptural Law, that sanctity was nullified after the conquest of the land by the Assyrians and Babylonians. According to Rabbinic Law, however, these laws do apply in Eretz Yisrael in the present age. Some of the Geonim ruled that kerem reva'i49The harvest of a vineyard must be redeemed, but not that of any other type of tree. alone must be redeemed in the Diaspora before it is permitted to be eaten. There is no basis for this [ruling].50The Shulchan Aruch (Yoreh De'ah 294:7) quotes opinions that state that the laws applying to neta reva'i also apply in the Diaspora, as well as the Rambam's view that they do not apply. The Tur and the Rama quote the opinion of the Geonim who maintain that these laws apply with regard to a vineyard, but not with regard to any other types of produce.
הלכה טז
פֵּרוֹת שָׁנָה רְבִיעִית כֻּלָּהּ אָסוּר לֶאֱכל מֵהֶן בְּאֶרֶץ יִשְׂרָאֵל עַד שֶׁיִּפָּדוּ. וּבְהִלְכוֹת מַעֲשֵׂר שֵׁנִי יִתְבָּאֵר מִשְׁפְּטֵי פִּדְיוֹנָן וְדִין אֲכִילָתָן וּמֵאֵימָתַי מוֹנִין לְעָרְלָה וְלִרְבָעִי:
כסף משנה
16.
In Eretz Yisrael, it is forbidden to eat any of the produce of the fourth year51The Radbaz emphasizes that even if the fourth year passes, fruit which grew during that year is forbidden in the fifth year until it is redeemed. This is also included as one of the 613 mitzvot. The Rambam, however, lists that mitzvah in Hilchot Ma'aser Sheni. until it is redeemed.52I.e., in the present era. See the following note. In Hilchot Ma'aser Sheni, we will explain the laws governing the redemption [of the produce], how it should be eaten, and when we begin calculating the growth of a tree with regard to orlah and [netah] reva'i.הלכה יז
כֵּיצַד פּוֹדִין פֵּרוֹת נֶטַע רְבָעִי בַּזְּמַן הַזֶּה. אַחַר שֶׁאוֹסֵף אוֹתָן מְבָרֵךְ. בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל פִּדְיוֹן נֶטַע רְבָעִי. וְאַחַר כָּךְ פּוֹדֶה אֶת כֻּלָּן וַאֲפִלּוּ בִּפְרוּטָה אַחַת וְאוֹמֵר הֲרֵי אֵלּוּ פְּדוּיִין בִּפְרוּטָה זוֹ וּמַשְׁלִיךְ אוֹתָהּ פְּרוּטָה לְיָם הַמֶּלַח אוֹ מְחַלְּלָן עַל שְׁוֵה פְּרוּטָה מִפֵּרוֹת אֲחֵרוֹת. וְאוֹמֵר הֲרֵי כָּל הַפֵּרוֹת הָאֵלּוּ מְחֻלָּלִין עַל חִטִּים אֵלּוּ אוֹ עַל שְׂעוֹרִים אֵלּוּ וְכַיּוֹצֵא בָּהֶן. וְשׂוֹרֵף אוֹתָן כְּדֵי שֶׁלֹּא יִהְיוּ תַּקָּלָה לַאֲחֵרִים. וְאוֹכֵל כָּל הַפֵּרוֹת:
כסף משנה
17.
How is produce which is neta reva'i redeemed in the present age?53In Hilchot Ma'aser Sheni, the Rambam explains that in the era of the Temple, the produce would be taken to be eaten in Jerusalem in a state of ritual purity (or redeemed for its value and that money taken to Jerusalem to be used to purchase food to be eaten there in a state of ritual purity). Since that is not possible in the present era, different laws apply. After [the produce] is collected, one recites the blessing: Blessed are You, God, our Lord, King of the earth, who has sanctified us with His commandments and commanded us to redeem neta reva'i. Afterwards, one redeems the entire crop even with one p'rutah.54A copper coin of minimal value. In the era of the Temple, it was necessary to redeem the produce for its value and add a fifth (Hilchot Ma'aser Sheni 4:1,9). In the present era, since there is no opportunity to use the money as required, a p'rutah is sufficient for one's entire harvest (Arachin 29a). This p'rutah is then cast into the Dead Sea.55I.e., a place where no one will benefit from it. In Hilchot Ma'aser Sheni 2:2, the Rambam states that the p'rutah should be cast into the Mediterranean Sea. At times, the term Yam HaMelech which is commonly translated as the Dead Sea is used to refer to the Mediterranean. The Shulchan Aruch (Yoreh De'ah 294:6) mentions the Mediterranean. It also states that one may grind the coin into dust.Alternatively, one may transfer the holiness to other produce that is worth a p'rutah by saying:56Seemingly, the wording of the blessing should also be altered as indicated by Hilchot Ma'aser Sheni 4:3. "The holiness of all of this produce is transferred to this wheat," "...to this barley," or the like.57This is also a leniency granted in the present age. In the era of the Temple, at the outset, one should not transfer the holiness from one species of produce to another (Hilchot Ma'aser Sheni 4:2). Afterwards, one burns the [latter quantity of produce] so that they will not cause difficulty to others.58These kernels of grain must also be eaten in Jerusalem in a state of ritual purity. Since this is impossible, they should be destroyed, lest another person transgress by eating them elsewhere. He may then partake of all the produce [he harvested].
הלכה יח
הוֹרוּ מִקְצָת הַגְּאוֹנִים שֶׁאַף עַל פִּי שֶׁפָּדָה פֵּרוֹת שָׁנָה רְבִיעִית אוֹ חִלְּלָן אָסוּר לְאָכְלָן עַד שֶׁתִּכָּנֵס שָׁנָה חֲמִישִׁית. וְדָבָר זֶה אֵין לוֹ עִקָּר. וְיֵרָאֶה לִי שֶׁזּוֹ שִׁגְגַת הוֹרָאָה וְהַטַּעַם לְפִי שֶׁכָּתוּב (ויקרא יט כה) "וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת פִּרְיוֹ" וְאֵין עִנְיָן הַכָּתוּב אֶלָּא שֶׁבַּשָּׁנָה הַחֲמִישִׁית תֹּאכְלוּ פִּרְיוֹ בְּלֹא פִּדְיוֹן כְּכָל חֻלִּין שֶׁבָּעוֹלָם. וְאֵין רָאוּי לָחוּשׁ לְהוֹרָאָה זוֹ:
כסף משנה
18.
Some of the Geonim ruled that even though one redeemed the produce of the fourth year or transferred its holiness, it is forbidden to partake of it until the entrance of the fifth year. This ruling has no foundation. It appears to me that it is in error. [Although Leviticus 19:25] states: "And in the fifth year, you shall partake of its produce," the intent of the verse is that in the fifth year you will partake of its produce without redeeming it like any ordinary produce in the world. One should not heed the above ruling.הלכה יט
הַטֶּבֶל כֵּיצַד. כָּל אֹכֶל שֶׁהוּא חַיָּב לְהַפְרִישׁ מִמֶּנּוּ תְּרוּמָה וּמַעַשְׂרוֹת קֹדֶם שֶׁיַּפְרִישׁ מִמֶּנּוּ נִקְרָא טֶבֶל וְאָסוּר לֶאֱכל מִמֶּנּוּ שֶׁנֶּאֱמַר (ויקרא כב טו) "וְלֹא יְחַלְּלוּ אֶת קָדְשֵׁי בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יָרִימוּ לַה'". כְּלוֹמַר לֹא יִנְהֲגוּ בָּהֶן מִנְהַג חֻלִּין וַעֲדַיִן קָדָשִׁים שֶׁעֲתִידִין לְהִתָּרֵם לֹא הוּרְמוּ. וְהָאוֹכֵל כְּזַיִת מִן הַטֶּבֶל קֹדֶם שֶׁיַּפְרִישׁ מִמֶּנּוּ תְּרוּמָה גְּדוֹלָה וּתְרוּמַת מַעֲשֵׂר חַיָּב מִיתָה בִּידֵי שָׁמַיִם שֶׁנֶּאֱמַר וְלֹא יְחַלְּלוּ אֶת קָדְשֵׁי בְּנֵי יִשְׂרָאֵל וְגוֹ' וְהִשִּׂיאוּ אוֹתָם עֲוֹן אַשְׁמָה:
כסף משנה
19.
What is meant by tevel? Any produce from which one is obligated to separate terumah and tithes is called tevel before one separates these portions.59Before produce may be eaten, a person must separate bikkurim (the first fruits), terumah gedolah (a small portion - 1/40 to 1/60 of the produce) which is given to the priests, ma'aser (tithes, which is given to the Levites), and ma'aser sheni (the second tithe, which is eaten in a state of purity in Jerusalem) or ma'aser oni (the tithe given to the poor). From the tithe which the Levites receive, they must give a tithe to the priests as terumat ma'aser. [In that state,] it is forbidden to partake of it,60Sefer HaMitzvot (negative commandment 153) and Sefer HaChinuch (mitzvah 284) include this prohibition among the 613 mitzvot of the Torah. as [Leviticus 22:16] states: "And they shall not desecrate the sacraments of the children of Israel which they will dedicate to God," i.e., one should not treat them in an ordinary manner while the sacred elements that will be separated in the future have not yet been separated.When a person61There is a question if this prohibition applies even to a priest who would later be permitted to partake of terumah. To explain: There is a discussion among the Achronim if tevel is considered as an independent prohibition or if it is forbidden because of terumah that has not been separated (see Tzaphnat Paneach; Atvan D'Oraita). According to the former view, even a priest is liable, while according to the second view, there is room for leniency. partakes of an olive-sized portion of tevel before he separates terumah gedolah and terumat ma'aser, he is liable for death by the hand of heaven,62I.e., he will die before his time. as [Leviticus 22:15-16] states: "And they shall not desecrate the sacraments of the children of Israel... And they will bear the sin of guilt."
הלכה כ
אֲבָל הָאוֹכֵל מִדָּבָר שֶׁנִּטְּלָה מִמֶּנּוּ תְּרוּמָה גְּדוֹלָה וּתְרוּמַת מַעֲשֵׂר וַעֲדַיִן לֹא הִפְרִישׁ מִמֶּנּוּ מַעַשְׂרוֹת וַאֲפִלּוּ לֹא נִשְׁאַר בּוֹ אֶלָּא מַעֲשַׂר עָנִי הֲרֵי זֶה לוֹקֶה מִשּׁוּם אוֹכֵל טֶבֶל. וְאֵין בּוֹ מִיתָה שֶׁאֵין עֲוֹן מִיתָה אֶלָּא בִּתְרוּמָה גְּדוֹלָה וּתְרוּמַת מַעֲשֵׂר:
כסף משנה
20.
When, however, one partakes of food from which terumah gedolah and terumat ma'aser63Terumat Ma'aser should be separated after the tithes are separated. Nevertheless, after the fact, if one separated it beforehand, the separation is valid. have been separated, but from which tithes - even the tithes of the poor have not been separated - he is worthy of lashes for partaking of tevel. He is not worthy of death. For only with regard to terumah gedolah and terumat ma'aser is the sin worthy of death.64The Ra'avad explains the Rambam's ruling on the basis of the prooftext cited in the previous halachah which puts an emphasis on "the sacraments of the children of Israel." That term refers to terumah. The Kessef Mishneh, however, notes that the second tithe is also referred to as "a sacrament." The Lechem Mishneh, however, offers a resolution.הלכה כא
אַזְהָרָה לָאוֹכֵל טֶבֶל שֶׁלֹּא הוּרְמוּ מִמֶּנּוּ מַעַשְׂרוֹת בִּכְלָל שֶׁנֶּאֱמַר (דברים יב יז) "לֹא תוּכַל לֶאֱכל בִּשְׁעָרֶיךָ מַעֲשַׂר דְּגָנְךָ" וְגוֹ'. וּבְהִלְכוֹת תְּרוּמוֹת וּמַעַשְׂרוֹת יִתְבָּאֵר אֵיזֶה דָּבָר חַיָּב בִּתְרוּמָה וּבְמַעַשְׂרוֹת וְאֵי זֶה דָּבָר פָּטוּר. וְאֵי זֶה דָּבָר הוּא חַיָּב מִן הַתּוֹרָה וְאֵי זֶהוּ הַחַיָּב מִדִּבְרֵי סוֹפְרִים. וְהָאוֹכֵל כְּזַיִת מִטֶּבֶל שֶׁל דִּבְרֵיהֶם אוֹ מִכִּלְאֵי הַכֶּרֶם וְעָרְלָה שֶׁל חוּצָה לָאָרֶץ מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:
כסף משנה
21.
The warning against partaking of tevel from which tithes were not separated is included in [Deuteronomy 12:17 which] states: "You may not eat the tithes of grain... in your gates."65Although that prohibition forbids eating the second tithe outside of Jerusalem, it also has this intent.In Hilchot Terumot and Hilchot Ma'aserot, it will be explained which produce is obligated to have terumah and the tithes [separated from it] and which is not, when does the obligation stem from Scriptural Law and when is it Rabbinic. When a person partakes of an olive-sized portion of produce that is tevel according to Rabbinic Law66E.g., produce that grows in a flower pot without a hole on the bottom. or kilai hakerem or orlah from the Diaspora,67See Halachah 8 and 10. he is liable for stripes for rebellious conduct.
הלכה כב
הַטֶּבֶל וְהֶחָדָשׁ וְהַהֶקְדֵּשׁ וּסְפִיחֵי שְׁבִיעִית וְהַכִּלְאַיִם וְהָעָרְלָה מַשְׁקִין הַיּוֹצְאִין מִפֵּרוֹתֵיהֶן אֲסוּרִים כְּמוֹתָן וְאֵין לוֹקִין עֲלֵיהֶן. חוּץ מִיַּיִן וְשֶׁמֶן שֶׁל עָרְלָה וְיַיִן שֶׁל כִּלְאֵי הַכֶּרֶם שֶׁלּוֹקִין עֲלֵיהֶן כְּדֶרֶךְ שֶׁלּוֹקִין עַל הַזֵּיתִים וְעַל הָעֲנָבִים שֶׁלָּהֶן:
כסף משנה
22.
The juices that come from produce that is tevel, chadash, consecrated to the Temple, growths of the Sabbatical year, kilayim, and orlah are forbidden as they are. One is not, however, liable for lashes for partaking of them.68The Maggid Mishneh (in his gloss to Chapter 8, Halachah 16) states that this is not the ordinary way which one benefits from such produce. The Lechem Mishneh explains that other juices, in contrast to wine and oil, are not considered to have the substance of the fruit. Exceptions are wine and oil that are orlah and wine that is kilai hakerem. One is liable for lashes for them just as one is liable for lashes for the olives and grapes,הלכה כג
וְיֵשׁ בְּקָדָשִׁים אִסּוּרִין אֲחֵרִים בְּמַאֲכָלוֹת וְכֻלָּן שֶׁל תּוֹרָה הֵן. כְּגוֹן אִסּוּרִין שֶׁיֵּשׁ בַּאֲכִילַת תְּרוּמוֹת וּבִכּוּרִים וְחַלָּה וּמַעֲשֵׂר שֵׁנִי. וְאִסּוּרִין שֶׁיֵּשׁ בְּקָדְשֵׁי מִזְבֵּחַ כְּגוֹן פִּגּוּל וְנוֹתָר וְטָמֵא. וְכָל אֶחָד מֵהֶן יִתְבָּאֵר בִּמְקוֹמוֹ:
כסף משנה
23.
There are other prohibitions involving foods applicable to consecrated entities. They are all of Scriptural origin, e.g., there are prohibitions against partaking of terumot, the first fruits, challah, and the second tithe. And there are prohibitions involving sacrifices consecrated [to be offered] on the altar, e.g., piggul, sacrificial meat that remains past its time, and sacrifices that have become impure.69See Chapter 18 of Hilchot Pesulei HaMekedashim for a definition of these prohibitions. All of these [prohibitions] will be explained in the appropriate place.הלכה כד
וְשִׁעוּר כָּל אֲכִילָה מֵהֶן כְּזַיִת בֵּין לְמַלְקוֹת בֵּין לְכָרֵת. וּכְבָר בֵּאַרְנוּ אִסּוּר חָמֵץ בְּפֶסַח וְדִינָיו בְּהִלְכוֹת חָמֵץ וּמַצָּה. אֲבָל אִסּוּר אֲכִילָה בְּיוֹם הַכִּפּוּרִים אִסּוּר מִין בִּפְנֵי עַצְמוֹ. וְכֵן אִסּוּר יוֹצֵא מִגֶּפֶן עַל הַנָּזִיר אֵינוֹ שָׁוֶה בַּכּל. וּלְפִיכָךְ יִתְבָּאֵר אִסּוּר כָּל אֶחָד מֵהֶן וְשִׁעוּרוֹ וְדִינָיו בִּמְקוֹמוֹ הָרָאוּי לוֹ:
כסף משנה