Halacha
הלכה א
כָּל שֶׁתּוֹצִיא הָאָרֶץ בְּשָׁנָה שְׁבִיעִית. בֵּין מִן הַזֶּרַע שֶׁנָּפַל בָּהּ מִקֹּדֶם שְׁבִיעִית. בֵּין מִן הָעִקָּרִים שֶׁנִּקְצְרוּ מִקֹּדֶם וְחָזְרוּ וְעָשׂוּ וּשְׁנֵיהֶם נִקְרְאוּ סָפִיחַ. בֵּין מִן הָעֲשָׂבִים וְהַיְרָקוֹת שֶׁעָלוּ מֵאֲלֵיהֶן וְאֵין לָהֶן זֶרַע. הַכּל מֻתָּר לְאָכְלוֹ מִן הַתּוֹרָה שֶׁנֶּאֱמַר (ויקרא כה ו) "וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה". וַאֲפִלּוּ שָׂדֶה שֶׁנִּטַּיְבָּה בַּשְּׁבִיעִית וְצָמְחָה פֵּרוֹתֶיהָ מֻתָּרִין בַּאֲכִילָה. וְזֶה שֶׁנֶּאֱמַר (ויקרא כה ה) "אֵת סְפִיחַ קְצִירְךָ לֹא תִקְצוֹר" שֶׁלֹּא יִקְצֹר כְּדֶרֶךְ שֶׁקּוֹצֵר בְּכָל שָׁנָה. וְאִם קָצַר כְּדֶרֶךְ הַקּוֹצְרִין לוֹקֶה. כְּגוֹן שֶׁקָּצַר כָּל הַשָּׂדֶה וְהֶעֱמִיד כְּרִי וְדָשׁ בַּבָּקָר. אוֹ שֶׁקָּצַר לַעֲבוֹדַת הָאָרֶץ כְּמוֹ שֶּׁבֵּאַרְנוּ. אֶלָּא קוֹצֵר מְעַט מְעַט וְחוֹבֵט וְאוֹכֵל:
כסף משנה
1.
All produce that grows from the earth1As opposed to fruit; see Halachah 3. in the Sabbatical year:2As indicated by Halachah 9, this refers to produce that reached the stage of growth that obligates the separation of tithes - i.e., one third of its growth - after Rosh HaShanah of the Sabbatical year. If the produce reached this stage of growth beforehand, it is permitted to be harvested in the Sabbatical year. whether it grew from seeds that fell into the earth before the Sabbatical year, it grew from roots whose plants were harvested previously, but nevertheless grew again - in both instances [such produce] is referred to with the term safiach3This term is generally translated as "aftergrowth." - or grasses and vegetables that grew on their own accord [in the Sabbatical year], is permitted to be eaten according to Scriptural Law,4There is an opinion that such produce is forbidden according to Scriptural Law, but the Rambam's view follows the opinion of Menachot 5b. as [Leviticus 25:6] states: "And [the produce that grows] while the land is resting shall be yours to eat." Even when a field was plowed thoroughly5Our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 4:2, based on the Jerusalem Talmud). in the Sabbatical year, and produce grew in it, that produce is permitted to be eaten. The statement [ibid.:] "Do not reap the aftergrowth of your harvest" means that one should not reap it in the same manner as one does every year.6Sefer HaMitzvot (negative commandment 222) and Sefer HaChinuch (mitzvah 328) includes this commandment among the 613 mitzvot of the Torah. If one reaps it according to the ordinary manner, he is worthy of lashes. For example, he harvested the entire field, set up a grain heap, and threshed it with cattle or harvested it for the sake of tilling the land as we explained.7I.e., harvesting produce will enable the land to generate better produce in the future. This apparently is the intent of Chapter 1, Halachah 1. Instead, he should reap it little by little, beat it,8To separate the grain from the chaff. and partake of it.הלכה ב
וּמִדִּבְרֵי סוֹפְרִים שֶׁיִּהְיוּ כָּל הַסְּפִיחִים אֲסוּרִין בַּאֲכִילָה. וְלָמָּה גָּזְרוּ עֲלֵיהֶם מִפְּנֵי עוֹבְרֵי עֲבֵרָה. שֶׁלֹּא יֵלֵךְ וְיִזְרַע תְּבוּאָה וְקִטְנִיּוֹת וְזֵרְעוֹנֵי גִּנָּה בְּתוֹךְ שָׂדֵהוּ בַּסֵּתֶר. וּכְשֶׁיִּצְמַח יֹאכַל מֵהֶם וְיֹאמַר סְפִיחִים הֵן. לְפִיכָךְ אָסְרוּ כָּל הַסְּפִיחִים הַצּוֹמְחִים בַּשְּׁבִיעִית:
כסף משנה
2.
According to Rabbinic decree, all the sifichim are forbidden to be eaten. Why was a decree established concerning them? Because of the transgressors, so that they could not go and sow grain, beans, and garden vegetables in one's field discretely and when they grow, partake of them, saying that they are sifichim. Therefore the Sages prohibited all the sifichim that grow in the Sabbatical year.הלכה ג
הָא לָמַדְתָּ שֶׁאֵין אוֹכְלִין מִפֵּרוֹת שְׁבִיעִית אֶלָּא פֵּרוֹת הָאִילָנוֹת וְהָעֲשָׂבִים שֶׁאֵין זוֹרְעִין אוֹתָם רֹב הָאָדָם כְּגוֹן הַפֵּיגַם וְהַיַּרְבּוּזִין הַשּׁוֹטִים וְכָל כַּיּוֹצֵא בָּהֶן. אֲבָל הַיְרָקוֹת שֶׁדֶּרֶךְ רֹב הָאָדָם לְזָרְעָם בַּגִּנּוֹת וּמִינֵי תְּבוּאָה וְקִטְנִיּוֹת כָּל הַצּוֹמֵחַ מֵהֶן אָסוּר מִדִּבְרֵיהֶם. וְהַמְלַקְּטָן מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:
כסף משנה
3.
Thus we have learned that the only produce of the Sabbatical year of which one may partake are fruit from trees9For fruit will grow from trees without any effort on man's part. and herbs that are not sown by most people,10Since they are not sown by most people, there is no reason to forbid them from being reaped in the Sabbatical year, for it is unlikely that anyone would plant them. e.g., rue, amaranth,11Both of these are fragrant herbs. Our translation is taken from Rav Kappach's notes to the Rambam's Commentary to the Mishnah (Sh'vi'it 9:1). and the like. With regard to vegetables that most people sow in their gardens and species of grains and beans, by contrast, anything that grows from these species is forbidden according to Rabbinic decree. One who gathers them12The Radbaz questions the Rambam's statement, for seemingly, the Rabbinic decree was against eating, not gathering. He, however, states that from the Jerusalem Talmud (Sh'vi'it 9:1), it would appear that the decree also included gathering the aftergrowth. is liable for stripes for rebellious conduct.הלכה ד
סְפִיחִים הָעוֹלִים בִּשְׂדֵה בּוּר וּבִשְׂדֵה נִיר וּבִשְׂדֵה כֶּרֶם וּבִשְׂדֵה זֶרַע מֻתָּרִין בַּאֲכִילָה. וּמִפְּנֵי מָה לֹא גָּזְרוּ עֲלֵיהֶם לְפִי שֶׁאֵין אָדָם זוֹרֵעַ מְקוֹמוֹת אֵלּוּ. שְׂדֵה בּוּר אֵין אָדָם נִפְנֶה לְשָׁם. וּשְׂדֵה נִיר רוֹצֶה הוּא בְּתִקּוּנָהּ. וּשְׂדֵה כֶּרֶם אֵינוֹ אוֹסֵר כַּרְמוֹ. וּשְׂדֵה זֶרַע הַסְּפִיחִין מַפְסִידִין אוֹתָהּ. וְכֵן הַתֶּבֶן שֶׁל שְׁבִיעִית מֻתָּר בְּכָל מָקוֹם וְלֹא גָּזְרוּ עָלָיו:
כסף משנה
4.
When sifichim grow in an underdeveloped field,13In his Commentary to the Mishnah (Pe'ah 2:1), the Rambam defines this term as a field left desolate and untilled. a field that was plowed, a vineyard, and a field where crops had been sown,14Apparently, this refers to a field where crops had been sown in the sixth year and they reached more than a third of their growth in that year. Hence, it is permitted to harvest them in the Sabbatical year. they are permitted to be eaten.Why was the above decree not applied to these places? Because a person will not sow these fields. [He will not sow] an underdeveloped field, because no one pays attention to it. When a field has been plowed, [the owner] desires that it remain lying fallow. With regard to a vineyard, no person will cause his vineyard to become forbidden.15For that would bring about the violation of the prohibition of kilayim, mixed species in a vineyard, and cause the vineyard to become forbidden. See Hilchot Kilayim 6:1. And when a field has been sown, the aftergrowth will spoil it. Similarly, straw that grows in the Sabbatical year is permitted in all places; no decree was issued against its use.16Although it is not forbidden, it must be treated with the holiness of the Sabbatical year (Ra'avad; see Chapter 5, Halachah 19-20, 23).
הלכה ה
סְפִיחִין שֶׁל שְׁבִיעִית שֶׁיָּצְאוּ לְמוֹצָאֵי שְׁבִיעִית אֲסוּרִין בַּאֲכִילָה וְאֵין תּוֹלְשִׁין אוֹתָן בַּיָּד אֶלָּא חוֹרֵשׁ כְּדַרְכּוֹ. וּבְהֵמָה רוֹעָה כְּדַרְכָּהּ:
כסף משנה
5.
When sifichin from the Sabbatical year17I.e., that attained one third of their growth in the Sabbatical year. enter the following year, they are forbidden to be eaten.18If the aftergrowth of the Sabbatical year was allowed, it is possible that transgressors would sow their fields at the end of the Sabbatical year and then say that the crops that are growing are merely an aftergrowth. We may not uproot them by hand. Instead, one should plow [the land] in its ordinary fashion or [let] an animal pasture in its ordinary fashion.19And in that way, destroy the crops. We are not concerned with the fact that they will fertilize the field or serve as food for his animals, for there is no prohibition against benefiting from the aftergrowth.הלכה ו
וְעַד מָתַי אֲסוּרִין סְפִיחֵי שְׁבִיעִית בְּמוֹצָאֵי שְׁבִיעִית מֵרֹאשׁ הַשָּׁנָה וְעַד חֲנֻכָּה וּמֵחֲנֻכָּה וְאֵילָךְ הֵן מֻתָּרִין. וְהַזּוֹרֵעַ סְפִיחֵי שְׁבִיעִית אַחַר שְׁבִיעִית הַגִּדּוּלִין מֻתָּרִין:
כסף משנה
6.
Until when are the sifichin of the Sabbatical year forbidden in the eighth year? From Rosh HaShanah until Chanukah. From Chanukah and onward, they are permitted.20For by that time, the majority of the produce will have grown in the eighth year. The Ra'avad questions the Rambam's source. The commentaries maintain that it follows the wording of the version of the Jerusalem Talmud, Demai 2:1, possessed by the Rambam. When a person sows the sifichin of the Sabbatical year after the Sabbatical year, the produce that grows from this is permitted.21The rationale is that this produce is brought about by a combination of two factors: one (the earth) which is permitted and one (the aftergrowth) which is forbidden. In such situations, the produce is permitted. See Hilchot Ma'aser Sheni 10:21.הלכה ז
בְּצָלִים שֶׁיָּצְאוּ מִשְּׁבִיעִית לְמוֹצָאֵי שְׁבִיעִית אִם עָשׂוּ כַּיּוֹצֵא בָּהֶן מֻתָּרִין וְאִם לָאו אֲסוּרִין. וְכֵן שְׁאָר הַפֵּרוֹת אֵין לוֹקְחִים אוֹתָם בְּמוֹצָאֵי שְׁבִיעִית אֶלָּא מִשֶּׁיֵּעָשׂוּ כַּיּוֹצֵא בָּהֶן מִפֵּרוֹת מוֹצָאֵי שְׁבִיעִית. עָשָׂה הַבַּכִּיר הֻתָּר הָאֲפִיל וּמֻתָּר לִקַּח יָרָק בְּמוֹצָאֵי שְׁבִיעִית מִיָּד:
כסף משנה
7.
When onions of the Sabbatical year enter the eighth year, they are permitted when there is enough time for produce of that size to have grown [in the eighth year].22For it is possible that these are onions of the eighth year. And if they are from the Sabbatical year, it is possible that they increased their size to the extent that the majority of their growth took place in the eighth year (Radbaz). If not, they are forbidden.23Lest one be partaking of an onion that grew in the Sabbatical year.Similar concepts apply with regard to other produce. They should not be purchased in the eighth year24From a person who is suspect of violating the prohibitions of the Sabbatical year. until produce of that size could have grown in the eighth year. When, in the eighth year, the produce which grows rapidly reaches [the size of the produce which grew in the Sabbatical year], the prohibition is lifted from the produce that remains.25Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 6:4). It is permitted to purchase garden vegetables in the eighth year immediately.26See Halachot 12-13.
הלכה ח
מֵאֵימָתַי מוֹתָר אָדָם לִיקַח לוּף בְּמוֹצָאֵי שְׁבִיעִית מְשֶׁיִּרְבֶּה הֶחָדָשׁ:
כסף משנה
8.
When is a person permitted to purchase wild onions in the eighth year? When the new produce exceeds [the old].27The Radbaz quotes the Jerusalem Talmud (Sh'vi'it 5:5) as explaining that this refers to after the Pesach festival.הלכה ט
בְּאֶחָד בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לִשְׁמִטִּין וּלְיוֹבְלוֹת. פֵּרוֹת שִׁשִּׁית שֶׁנִּכְנְסוּ לַשְּׁבִיעִית אִם הָיוּ תְּבוּאָה אוֹ קִטְנִיּוֹת אוֹ פֵּרוֹת הָאִילָן וְהִגִּיעוּ לְעוֹנַת הַמַּעַשְׂרוֹת קֹדֶם רֹאשׁ הַשָּׁנָה הֲרֵי אֵלּוּ מֻתָּרִין. וְאַף עַל פִּי שֶׁאוֹסֵף אוֹתָם בַּשְּׁבִיעִית הֲרֵי הֵן כְּפֵרוֹת שִׁשִּׁית לְכָל דָּבָר. וְאִם לֹא בָּאוּ לְעוֹנַת הַמַּעַשְׂרוֹת אֶלָּא אַחַר רֹאשׁ הַשָּׁנָה הֲרֵי הֵן כְּפֵרוֹת שְׁבִיעִית:
כסף משנה
9.
The first of Tishrei is Rosh HaShanah with regard to the Sabbatical and Jubilee years.28The year is considered to begin from that date. See also Chapter 10, Halachah 4. [The following rules apply with regard to] produce of the sixth year that enters the Sabbatical year. Grain, legumes, or fruit29The mention of fruit is somewhat problematic, because, as stated in Hilchot Ma'aser Sheni 1:2, the fifteenth of Shvat is "the New Year of the Trees." The Radbaz, however, explains that there is no contradiction. Each "new year" is considered in its own context. With regard to the calculation of the cycle of the tithes and the laws of orlah, the fifteenth of Shvat is "the New Year of the Trees." With regard to the prohibitions of the Sabbatical year, by contrast, the new year begins on Rosh HaShanah.The Shelah, however, states that even with regard to the Sabbatical year, the fifteenth of Shvat is the Rosh HaShanah of the Trees and wit regard to them, the laws of the Sabbatical year begin from that date. This is the present practice in Eretz Yisrael. that reached the stage when tithes are required to be separated30I.e., one third of its growth. before Rosh HaShanah [of the Sabbatical year] are permitted [to be reaped]. Even though they are gathered in the Sabbatical year, they are considered like produce of the sixth year in all regards.31It is permitted to harvest them and partake of them without any restrictions. Nor are they endowed with the holiness of the crops of the Sabbatical year. Similar laws apply with regard to the separation of tithes (ibid.). If they did not reach the stage when tithes are required to be separated until after Rosh HaShanah, they are considered as produce of the Sabbatical year.32As explained in the following halachah.
הלכה י
הַתְּבוּאָה וְהַקִּטְנִיּוֹת אֲסוּרִין בַּאֲכִילָה מִשּׁוּם סְפִיחִים. וּפֵרוֹת הָאִילָן אוֹכְלִין אוֹתָן בִּקְדֻשַּׁת שְׁבִיעִית:
כסף משנה
10.
Grain and legumes are forbidden to be eaten33And harvested. as sifichin and the fruit of trees must be eaten with consideration for the holiness of the Sabbatical year.34See Chapters 5-6.הלכה יא
הָאֹרֶז וְהַדֹּחַן וְהַפְּרָגִים וְהַשֻּׁמְשְׁמִין וּפוֹל הַמִּצְרִי שֶׁזְּרָעוֹ לְזֶרַע הוֹלְכִין בָּהֶן אַחַר גְּמַר פְּרִי. אִם נִגְמַר פִּרְיָם קֹדֶם רֹאשׁ הַשָּׁנָה הֲרֵי אֵלּוּ מֻתָּרִין בַּשְּׁבִיעִית כְּפֵרוֹת שִׁשִּׁית. וְאִם נִגְמְרוּ אַחַר רֹאשׁ הַשָּׁנָה אַף עַל פִּי שֶׁהִשְׁרִישׁוּ קֹדֶם רֹאשׁ הַשָּׁנָה הֲרֵי אֵלּוּ אֲסוּרִים מִשּׁוּם סְפִיחִים:
כסף משנה
11.
When rice, millet, poppy seeds, sesame seeds, and Egyptian beans are sown to produce seed,35From Rav Kappach's translation of the Rambam's Commentary to the Mishnah (Sh'vi'it 2:8), it appears that the intent is that his purpose is to use the kernels as seed and not to partake of them. Others, however, interpret the Rambam's Commentary as meaning that he desires to eat the seeds and not the pods. Were the person concerned with eating the pods - or even the kernels according to the first interpretation - the plants would be considered like vegetables; see Halachah 14. [the ruling depends on] when the produce completes its growth.36I.e., they are not considered like vegetables, in which the time when they are gathered determines the ruling (Halachah 12), because they are not gathered immediately after their growth is completed, but rather left growing in the earth so that they dry. Nor are they considered like grain or beans in which instance, the time when they reach one third of their growth determines the ruling (Halachah 9), because they complete their growth at different times. See also Hilchot Ma'aser Sheni 1:8 which sets these species aside from others. If its growth is completed before Rosh HaShanah, these [seeds] are permitted [to be harvested] in the Sabbatical year like the produce of the sixth year. If their growth is completed after Rosh HaShanah, even though [the plants] took root before Rosh HaShanah, they are forbidden as sifichin.הלכה יב
הַיָּרָק בִּשְׁעַת לְקִיטָתוֹ. וְהָאֶתְרוֹג אֲפִלּוּ הָיָה כְּפוֹל קֹדֶם רֹאשׁ הַשָּׁנָה וְנַעֲשָׂה כְּכִכָּר בַּשְּׁבִיעִית חַיָּב בְּמַעַשְׂרוֹת כְּפֵרוֹת שִׁשִּׁית. וַאֲפִלּוּ הָיָה כְּכִכָּר בַּשִּׁשִּׁית הוֹאִיל וְנִלְקַט בַּשְּׁבִיעִית הֲרֵי הוּא כְּפֵרוֹת שְׁבִיעִית. וּמִתְעַשֵּׂר כְּפֵרוֹת שִׁשִּׁית לְהַחֲמִיר:
כסף משנה
12.
[The ruling regarding] vegetables [depends] on the time they were harvested.37It is bound by the agricultural laws governing the year in which it was reaped (ibid.:4).With regard to an esrog, even if it was the size of a bean before Rosh HaShanah [of the Sabbatical year] and grew to the size of a loaf of bread in the Sabbatical year, it is obligated to be tithed like the produce of the sixth year.38The produce of the Sabbatical year need not be tithed. Nevertheless, as a stringency, the ruling governing an esrog is dependent on when the fruit first budded (Rosh HaShanah 15b). Hence, it is necessary to tithe such an esrog. Compare to ibid. 1:6. [Conversely,] even if it had reached the size of a loaf of bread in the sixth year, since it was reaped in the Sabbatical year, it is considered as the produce of the Sabbatical year.39And must be eaten with consideration shown for the special holiness of that year (Radbaz). As a stringency, the tithes are separated like the produce of the sixth year.
הלכה יג
וְכֵן פֵּרוֹת שְׁבִיעִית שֶׁיָּצְאוּ לְמוֹצָאֵי שְׁבִיעִית בִּתְבוּאָה וְקִטְנִיּוֹת וְאִילָנוֹת הוֹלְכִין אַחַר עוֹנַת הַמַּעַשְׂרוֹת. והַפְּרָגִין וְהַשֻּׁמְשְׁמִין וְהָאֹרֶז וְהַדֹּחַן וּפוֹל הַמִּצְרִי שֶׁזְּרָעוֹ לְזֶרַע אַחַר גְּמַר הַפְּרִי. וְהַיָּרָק אַחַר לְקִיטָתוֹ:
כסף משנה
13.
Similarly, when the produce of the Sabbatical year is reaped in the eighth year: With regard to grain, legumes, and the fruit of the trees, [the ruling depends on when the produce reached] the stage when tithes are required to be separated.40As in Halachah 9. Thus if they complete one third of their growth before the advent of the eighth year, they are considered as produce of the Sabbatical year. When rice, millet, poppy seeds, sesame seeds, and Egyptian beans are sown to produce seed, [the ruling depends on] when the produce completes its growth.41As in Halachah 11. I.e., whether in the Sabbatical year or in the eighth year. [The ruling regarding] vegetables [depends] on the time they were harvested.42As in Halachah 12. The Rambam does not mention the laws pertaining to an esrog, because since it is reaped in the eighth year, it is considered entirely as the produce of the eighth year. None of the restrictions of the Sabbatical year apply and tithes must be separated.הלכה יד
פּוֹל הַמִּצְרִי שֶׁזְּרָעוֹ לְזֶרַע בַּשִּׁשִּׁית וְנִגְמַר פִּרְיוֹ קֹדֶם רֹאשׁ הַשָּׁנָה שֶׁל שְׁבִיעִית. בֵּין יָרָק שֶׁלּוֹ בֵּין זֶרַע שֶׁלּוֹ מֻתָּר בַּשְּׁבִיעִית. וְאִם זָרַע לְיָרָק וְנִכְנְסָה עָלָיו שְׁבִיעִית בֵּין יְרָקוֹ בֵּין זַרְעוֹ אָסוּר כִּסְפִיחֵי שְׁבִיעִית. וְכֵן אִם זְרָעוֹ לְזֶרַע וּלְיָרָק אָסוּר:
כסף משנה
14.
When one sowed Egyptian beans for seed in the sixth year and the produce was completed before Rosh HaShanah of the Sabbatical year, both its vegetables and its seed are permitted in the Sabbatical year.43Since it was sowed for seed, that intent determines the ruling, and the laws stated in Halachah 11 apply. Since as a whole, the plant is considered as the produce of the sixth year, even if part of the plant is harvested as a vegetable, we are not concerned about when it was harvested and it is still considered as produce of the sixth year. If one sowed it to use as a vegetable44The ruling is governed by that intent and the laws mentioned in Halachah 12 apply, even to the seeds. and it entered the Sabbatical year, both its vegetables and its seed are forbidden like the sifichin of the Sabbatical year. Similarly, if he sowed it both for its seed and to use as a vegetable, it is forbidden.45Because of the impression that might be created. With regard to this question, the standard published text of the Jerusalem Talmud (Sh'vi'it 5:5) states that the seed is permitted and the vegetable is forbidden. The Radbaz maintains that the Rambam's ruling should be interpreted in the same manner (as might be understood from the conclusion of the following halachah). The Kessef Mishneh suggests that perhaps the Rambam had a different version of the Jerusalem Talmud.הלכה טו
עָבַר וּזְרָעוֹ בַּשְּׁבִיעִית וְיָצָא לַשְּׁמִינִית אִם זְרָעוֹ לְזֶרַע בֵּין זַרְעוֹ בֵּין יְרָקוֹ אָסוּר בְּמוֹצָאֵי שְׁבִיעִית כִּשְׁאָר הַסְּפִיחִים. וְאִם זְרָעוֹ לְיָרָק הוֹאִיל וְנִלְקַט בַּשְּׁמִינִית בֵּין יְרָקוֹ בֵּין זַרְעוֹ מֻתָּר. זְרָעוֹ לְזֶרַע וּלְיָרָק זַרְעוֹ אָסוּר מִשּׁוּם סְפִיחִים וִירָקוֹ מֻתָּר:
כסף משנה
15.
[The following rules apply if] one transgressed and sowed [such beans] in the Sabbatical year, [their growth was completed in the Sabbatical year,] but they remained [in the ground] until the eighth year: If they were sown for seed,46The ruling is determined by when the growth of the produce was completed, in this instance, the Sabbatical year. Hence, it is forbidden as are the other sifichin of that year (Halachah 5). both the seed and the vegetables are forbidden in the eighth year like other sifichin. If one sowed it to use as a vegetable, since it was harvested in the eighth year, both its vegetables and its seed are permitted.47For the ruling concerning vegetables depends on when they were harvested.The Ra'avad differs with the Rambam's ruling, maintaining that there is no room for leniency with regard to produce that was sown in the Sabbatical year. The Radbaz justifies the Rambam's ruling, maintaining that it is based on a passage from the Jerusalem Talmud. Rav Yosef Corcus explains that even though sowing the land involves a transgression and in the Sabbatical year, the crops should be uprooted, if that did not happen, the vegetables are not forbidden. If he sowed it both for its seed and to use as a vegetable, its seed is forbidden as sifichin and its vegetables are permitted.
הלכה טז
בְּנוֹת שׁוּחַ הוֹאִיל וְהֵן נִגְמָרוֹת לְאַחַר שָׁלֹשׁ שָׁנִים אִם בָּאוּ לְעוֹנַת הַמַּעַשְׂרוֹת קֹדֶם רֹאשׁ הַשָּׁנָה שֶׁל שְׁמִינִית הֲרֵי הֵן נֶאֱכָלוֹת בְּשָׁנָה שְׁנִיָּה מִן הַשָּׁבוּעַ בְּתוֹרַת שְׁבִיעִית:
כסף משנה
16.
Since white figs48Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 5:1). take three years before their growth is completed, if they reach the stage when tithes are required to be separated before Rosh HaShanah of the eighth year,49As stated in Halachah 9, this is the determining factor with regard to fruit from trees. Hence they are considered as fruit of the Sabbatical year. they should be eaten in the second year of the seven year cycle according to the restrictions50I.e., in a manner which acknowledges their holiness. governing fruit of the Sabbatical year.הלכה יז
הַבְּצָלִים הַסָּרִיסִים וּפוֹל הַמִּצְרִי שֶׁמָּנַע מֵהֶם מַיִם שְׁלֹשִׁים יוֹם קֹדֶם רֹאשׁ הַשָּׁנָה. וְשֶׁל בַּעַל שֶׁמָּנַע מֵהֶם שָׁלֹשׁ עוֹנוֹת לִפְנֵי רֹאשׁ הַשָּׁנָה הֲרֵי אֵלּוּ מִפֵּרוֹת שִׁשִּׁית. פָּחוֹת מִכֵּן הֲרֵי הֵם כִּסְפִיחֵי שְׁבִיעִית:
כסף משנה
17.
Onions that will not produce scallions51Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 2:9). The term seris means "eunuch." It is used in this instance because generally, onions produce scallions if they are left in a moist place after being uprooted from the earth. Just as a eunuch cannot produce seed, this species does not produce scallions. and Egyptian beans from which water was withheld for 30 days before Rosh HaShanah and onions that do produce scallions52Here too our translation is based on the above source. from which water was withheld for three irrigation periods53In that age, when water pumps and piping did not exist, irrigation was a much more complicated matter and plants would be irrigated at specific periods. When a farmer would like to harvest his produce, he begins withholding water from it beforehand, so that it will begin to dry. before Rosh HaShanah are considered as the produce of the sixth year.54Even if they are harvested in the Sabbatical year, for it is considered as if their growth was completed in the sixth year. If water was withheld from them for a shorter period, they are considered as sefichin from the Sabbatical year.55For it is considered as if they were still growing at the end of the sixth year.הלכה יח
הַדְּלוּעִין שֶׁקִּיְּמָן לְזֶרַע אִם הֻקְשׁוּ לִפְנֵי רֹאשׁ הַשָּׁנָה וְנִפְסְלוּ מִלֶּאֱכל אָדָם מֻתָּר לְקַיְּמָן בַּשְּׁבִיעִית שֶׁהֵן מִפֵּרוֹת שִׁשִּׁית. וְאִם לָאו אֲסוּרִין כִּסְפִיחֵי שְׁבִיעִית. וְכֵן הַיְרָקוֹת כֻּלָּן שֶׁהֻקְשׁוּ לִפְנֵי רֹאשׁ הַשָּׁנָה מֻתָּר לְקַיְּמָן בַּשְּׁבִיעִית וְאִם הָיוּ רַכִּים אָסוּר לְקַיְּמָן מִשּׁוּם סְפִיחִים. אֵין מְחַיְּבִין אוֹתוֹ לְשָׁרֵשׁ אֶת הַלּוּף אֶלָּא מַנִּיחוֹ בָּאָרֶץ כְּמוֹת שֶׁהוּא. אִם צָמַח לְמוֹצָאֵי שְׁבִיעִית מֻתָּר. וְאֵין מְחַיְּבִין אוֹתוֹ לְשָׁרֵשׁ אֶת הַקֻּנְדָּס אֶלָּא גּוֹזֵז בֶּעָלִין וְאִם צָמַח לְמוֹצָאֵי שְׁבִיעִית מֻתָּר:
כסף משנה
18.
[The following laws apply with regard to] gourd plants which were maintained [in the ground] to produce seed. If they became hard56They dried out [the Rambam's Commentary to the Mishnah (Sh'vi'it 2:10)]. before Rosh HaShanah and thus were unfit for human consumption, it is permitted to maintain them in the Sabbatical year, for they are from the produce of the sixth year.57For they did not grow in the Sabbatical year. If not,58And thus they grew in the Sabbatical year. they are considered as sefichin from the Sabbatical year.59And they must be destroyed, for it is forbidden to take produce of the Sabbatical year and set it aside to be used for seed in future years (ibid.).Similar [laws apply with regard to] vegetables. Any ones that become hard before Rosh HaShanah are permitted to be maintained in the Sabbatical year.60For they did not grow in the Sabbatical year. If they were soft,61And thus they grew in the Sabbatical year. it is forbidden to maintain them, as [is the law regarding] sefichin.62The Tosefta, Sh'vi'it 2:11 explains that the prohibition stems from the impression that might be created. An onlooker might think that they were planted in the Sabbatical year (Kessef Mishneh).
We do not require a person to uproot wild onions. Instead, we allow him to leave them in the ground as they are.63Wild onions grow in the ground for up to three years. Hence, there is no question about what an onlooker might say, for the majority of the produce will have grown at a time when it is permitted. If they grow in the eighth year, they are permitted. Similarly, we do not require him to uproot an artichoke plant.64Our translation is taken from Rav Kappach's notes to the Rambam's Commentary to the Mishnah (Uktzin 1:6). Our text follows the version of the Mishneh Torah published by Rav Shabse Frankel. The standard printed text offers a slightly different version. Since the artichoke plant grows primarily in the ground and that portion is not visible, it need not be uprooted. All that is necessary is to cut off its leaves.65This is necessary. Because the leaves are soft and edible, we are concerned with the impression an observer might receive. If it grows again in the eighth year, it is permitted.
הלכה יט
לוּף שֶׁל עֶרֶב שְׁבִיעִית וְכֵן בְּצָלִים שֶׁל עֶרֶב שְׁבִיעִית הַקִּיצוֹנִים וּפוּאָה שֶׁנִּגְמְרוּ לִפְנֵי שְׁבִיעִית מֻתָּר לְעָקְרָן בַּשְּׁבִיעִית בְּקַרְדֻּמּוֹת שֶׁל מַתֶּכֶת. וְאֵין בָּזֶה מִשּׁוּם עֲבוֹדַת הָאָרֶץ:
כסף משנה
19.
Wild onions [grown]66The Rambam's Commentary to the Mishnah (Sh'vi'it 5:4) states that we are speaking about onions that have reached the stage that all that is necessary is to dig them out and uproot them. in the sixth year, summer onions,67Which become dried out (ibid.). and madder68A plant which produces a powerful red dye. which completed their growth before the Sabbatical year may be uprooted in the Sabbatical year with metal hatchets. This is not considered as tilling the land.69Although using the metal hatchets would overturn the earth, this is not considered as tilling the land, because one's intent is obviously to harvest the produce (Radbaz).הלכה כ
הַבְּצָלִים שֶׁיָּרְדוּ עֲלֵיהֶם גְּשָׁמִים בַּשְּׁבִיעִית וְצָמְחוּ כָּל זְמַן שֶׁהֶעָלִין שֶׁלָּהֶן יְרֻקִּין הֲרֵי אֵלּוּ מֻתָּרִין. וְאִם הִשְׁחִירוּ הֲרֵי הֵן כִּנְטוּעִין בָּאָרֶץ וְאוֹתָן הֶעָלִין אֲסוּרִין מִשּׁוּם סְפִיחִין. וּבֵין כָּךְ וּבֵין כָּךְ הַבְּצָלִים עַצְמָן בְּהֶתֵּרָן עוֹמְדִין:
כסף משנה
20.
When, in the Sabbatical year, rain descended upon onions70We are speaking about onions that had completed their growth before the Sabbatical year, but had been left in the ground. and they sprouted leaves, the leaves are permitted as long as they are light green.71As long as the leaves are green, they are considered as if they come from the onion itself [the Rambam's Commentary to the Mishnah (Sh'vi'it 6:2)]. If they have turned dark,72As the leaves grew, the onion produces roots. As the roots grow, the leaves turn dark green. it is considered as if the plants were planted in the earth and those leaves are forbidden as sefichin. In both situations, the onions themselves remain permitted.73For their growth was completed before the advent of the Sabbatical year.הלכה כא
בָּצָל שֶׁעֲקָרוֹ בַּשְּׁבִיעִית וּנְטָעוֹ בַּשְּׁמִינִית וְרַבּוּ גִּדּוּלָיו עַל עִקָּרוֹ הֶעֱלוּ גִּדּוּלָיו אֶת עִקָּרוֹ וְהֻתַּר הַכּל הוֹאִיל וּשְׁבִיעִית אֲסוּרָה עַל יְדֵי קַרְקַע כָּךְ נְטִילָתָהּ עַל יְדֵי קַרְקַע:
כסף משנה
21.
When an onion was uprooted in the Sabbatical year and replanted in the eighth year and its growth exceeded its original size, the additional growth elevates the original mass74The onion becomes permitted when the majority of its mass is permitted. The new growth nullifies the forbidden matter. and the entire [onion] is permitted. [The rationale is that] since the prohibition of the Sabbatical year comes about via the earth,75I.e., growing in the earth in the Sabbatical year. it can be removed via the earth.76Increasing its size in the eighth year.The Ra'avad objects to the Rambam's ruling, noting that the Jerusalem Talmud (Sh'vi'it 6:3) appears to imply that the leniency is granted only when the leaves of the onions were bent over. Otherwise, the onions remain forbidden. The Radbaz and the Kessef Mishneh justify the Rambam's ruling, stating that it reflects the treatment of the subject in the Babylonian Talmud (Nedarim 59b). Moreover, even the Jerusalem Talmud can be interpreted in this manner.
הלכה כב
הַפֵּרוֹת שֶׁיּוֹצִיא הָאִילָן בַּשְּׁבִיעִית לֹא יַאַסְפֵם כְּדֶרֶךְ שֶׁאוֹסֵף בְּכָל שָׁנָה שֶׁנֶּאֱמַר (ויקרא כה ה) "וְאֶת עִנְּבֵי נְזִירֶךָ לֹא תִבְצֹר". וְאִם בָּצַר לַעֲבוֹדַת הָאִילָן אוֹ שֶׁבָּצַר כְּדֶרֶךְ הַבּוֹצְרִים לוֹקֶה:
כסף משנה
22.
Fruits produced by a tree in the Sabbatical year should not be reaped in the same manner as they are reaped every year,77The prohibition does not prevent us from reaping the fruits of the trees during the Sabbatical year. On the contrary, the fruits are ownerless and are meant to be eaten by people at large, as Leviticus 11:39 states, "[The fruit produced as] the land rests shall be yours to eat." The point of the mitzvah is that one may not reap in the same manner that he usually does [the Rambam's Commentary to the Mishnah (Sh'vi'it 8:6)]. as [Leviticus 25:5] states: "The grapes you had designated you shall not gather."78Sefer HaMitzvot (negative commandment 223) and Sefer HaChinuch (mitzvah 329) include this commandment among the 613 mitzvot of the Torah. One who reaps grapes to improve the vine or in the ordinary manner of reaping is liable for lashes.הלכה כג
וְכֵיצַד עוֹשֶׂה. תְּאֵנִים שֶׁל שְׁבִיעִית אֵין קוֹצִין אוֹתָן בְּמֻקְצֶה אֲבָל מְיַבְּשָׁן בֶּחָרָבָה. וְלֹא יִדְרֹךְ עֲנָבִים בַּגַּת אֲבָל דּוֹרֵךְ הוּא בַּעֲרֵבָה. וְלֹא יַעֲשֶׂה זֵיתִים בְּבַיִת הַבַּד. אֲבָל כּוֹתֵשׁ הוּא וּמַכְנִיס לְתוֹךְ בַּד קָטָן בְּיוֹתֵר וְטוֹחֵן בְּבֵית הַבַּד וּבַקֹּטֶב וּמַכְנִיס לְבַד קְטַנָּה. וְכֵן בִּשְׁאָר הַדְּבָרִים כָּל שֶׁיָּכוֹל לְשַׁנּוֹת מְשַׁנֶּה:
כסף משנה
23.
How should one conduct himself?79I.e., what changes should be made to the usual manner of reaping. Figs of the Sabbatical year should not be set out to dry in the place where they are usually set out to dry. They can, however, be left to dry in a ruin.80Our translation of this halachah is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 8:6). We may not crush grapes81To produce wine. in a vat, but they may be crushed in a kneading trough. Olives should not be crushed82To extract their oil. in a press, but they may be squeezed and placed in a very small press. One may grind them83After olives were pressed once and the higher quality of oil extracted, the olives would be ground and pressed again to produce more oil. Compare to Hilchot Issurei Mizbeiach 7:8. in the oil press and place them in a small press. Similarly, with regard to other matters, [the fundamental rule is]: One should deviate from the norm in whatever way possible.הלכה כד
מִצְוַת עֲשֵׂה לְהַשְׁמִיט כָּל מַה שֶּׁתּוֹצִיא הָאָרֶץ בַּשְּׁבִיעִית שֶׁנֶּאֱמַר (שמות כג יא) "וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ". וְכָל הַנּוֹעֵל כַּרְמוֹ אוֹ סָג שָׂדֵהוּ בַּשְּׁבִיעִית בִּטֵּל מִצְוַת עֲשֵׂה. וְכֵן אִם אָסַף כָּל פֵּרוֹתָיו לְתוֹךְ בֵּיתוֹ. אֶלָּא יַפְקִיר הַכּל וְיַד הַכּל שָׁוִין בְּכָל מָקוֹם שֶׁנֶּאֱמַר (שמות כג יא) "וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ". וְיֵשׁ לוֹ לְהָבִיא לְתוֹךְ בֵּיתוֹ מְעַט כְּדֶרֶךְ שֶׁמְּבִיאִין מִן הַהֶפְקֵר. חָמֵשׁ כַּדֵּי שֶׁמֶן חֲמִשָּׁה עָשָׂר כַּדֵּי יַיִן. וְאִם הֵבִיא יֶתֶר מִזֶּה מֻתָּר:
כסף משנה
24.
It is a positive commandment84Sefer HaMitzvot (positive commandment 134) and Sefer HaChinuch (mitzvah 84) includes this commandment among the 613 mitzvot of the Torah.The Rambam's wording implies that the commandment is incumbent on the person; he must consider his property ownerless. Other commentaries note that Bava Metzia 39a speaks of "the land being declared ownerless by the King," i.e., that automatically, the person's right to his produce is removed from him by Divine order. See Likkutei Sichot, Vol. XVII, p. 287ff., which clarifies the difference between these perspectives. to divest oneself from everything that the land produces in the Sabbatical year, as [Exodus 23:11] states: "In the seventh [year], you shall leave it untended and unharvested."
Anyone who locks his vineyard or fences off his field in the Sabbatical year has nullified a positive commandment.85The Kessef Mishneh quotes the Mechilta which explains that according to Scriptural Law, it would appear that one should rip down the fences around his fields. Our Sages did not require that. They did, however, forbid erecting new fences. This also holds true if he gathered all his produce into his home. Instead, he should leave everything ownerless. Thus everyone86The rich as well as the poor. has equal rights in every place, as [ibid.] states: "And the poor of your people shall partake of it." One may bring a small amount into one's home, just as one brings from ownerless property,87I.e., although the owner of the land does not have greater privileges than others, he does not have lesser privileges either and may take some of the produce. e.g., five jugs of oil, fifteen jugs of wine.88For this is an ordinary amount which a person would store for immediate use. To set aside produce for long term storage is forbidden in the Sabbatical year. If he takes more than that, it is permitted.89For ultimately, he has not treated the field as his own, but has left it ownerless.
הלכה כה
אֵין שְׁבִיעִית נוֹהֶגֶת אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל בִּלְבַד שֶׁנֶּאֱמַר (ויקרא כה ב) "כִּי תָבֹאוּ אֶל הָאָרֶץ" וְגוֹ'. וְנוֹהֶגֶת בֵּין בִּפְנֵי הַבַּיִת בֵּין שֶׁלֹּא בִּפְנֵי הַבַּיִת:
כסף משנה
25.
[The laws of] the Sabbatical year are observed only in Eretz Yisrael alone, as [Leviticus 25:2] states: "When you will come to the land...."90Implying that these mitzvot are observed only in that land. It is observed while the Temple is standing and when the Temple is not standing.91For this reason, the laws of the Sabbatical year were observed even before the Temple was constructed (Radbaz).Although the laws of the Sabbatical year are not dependent on whether or not the Temple is standing, they are dependent on the presence of the majority of the Jewish people in Eretz Yisrael, as stated in Chapter 10, Halachah 9. As stated in Halachah 8 of that chapter, after the exile of the tribe of Reuven and Gad, slightly more than a hundred years before the destruction of the First Temple, this criterion was not met and the Sabbatical year and many other mitzvot are observed only because of Rabbinic decree.
(As will be explained in the notes to that source, there is some difference of the opinion concerning both the actual ruling and the Rambam's stance on that issue.)
הלכה כו
כָּל שֶׁהֶחְזִיקוּ בּוֹ עוֹלֵי בָּבֶל עַד כְּזִיב אָסוּר בַּעֲבוֹדָה וְכָל הַסְּפִיחִין שֶׁצּוֹמְחִין בּוֹ אֲסוּרִין בַּאֲכִילָה. וְכָל שֶׁלֹּא הֶחֱזִיקוּ בּוֹ אֶלָּא עוֹלֵי מִצְרַיִם בִּלְבַד שֶׁהוּא מִכְּזִיב וְעַד הַנָּהָר וְעַד אָמְנָה. אַף עַל פִּי שֶׁהוּא אָסוּר בָּעֲבוֹדָה בַּשְּׁבִיעִית. הַסְּפִיחִין שֶׁצּוֹמְחִין בּוֹ מֻתָּרִים בַּאֲכִילָה. וּמֵהַנָּהָר וּמֵאֲמָנָה וָהָלְאָה מֻתָּר בָּעֲבוֹדָה בַּשְּׁבִיעִית:
כסף משנה
26.
In the entire area taken possession of by the Jews who ascended from Babylonia until Kziv,92As the Rambam explains in Hilchot Terumah, ch. 1, and Hilchot Beis HaBechirah, ch. 6, when the Jews conquered Eretz Yisrael after the exodus from Egypt, the land became holy and all the agricultural laws incumbent on it took effect. After the exile of the tribes of Reuven and Gad, these laws no longer applied according to Scriptural Law. When Ezra led the people back from the Babylonian exile, he sanctified the land a second time according to Rabbinic decree. At this time, however, the people settled in a much smaller area than they had originally lived. Kziv was the northern boundary of that area and is considered outside the area. See the maps accompanying Hilchot Terumah, loc. cit. See also the Rambam's Commentary to the Mishnah (Sh'vi'it 6:1). it is forbidden to work the land and the sifichin that grow there are forbidden to be eaten. In the entire area that was taken possession of only by the Jews that ascended from Egypt, i.e., from Kziv to the River [of Egypt]93According to the Radbaz (Hilchot Terumah 1:9), this refers to Wadi el Arish and not the Nile. There are, however, other sources which identify "the River of Egypt" as the Nile. and to the Umanum Mountains,94A mountain range in Northern Lebanon. This represents the boundaries of the land conquered by the Jews after the Exodus from Egypt. As the Rambam explains, our Sages imposed certain restrictions on this land as well. even though it is forbidden to till [the land] in the Sabbatical year, the sifichin that grow there are permitted to be eaten. From the River [of Egypt] and from the Umanum Mountains [onward], one may till [the land] in the Sabbatical year.95This area is considered as part of the Diaspora and none of the agricultural laws relating to Eretz Yisrael apply there. The Umanum Mountains themselves are part of the Diaspora.הלכה כז
סוּרְיָא אַף עַל פִּי שֶׁאֵין שְׁבִיעִית נוֹהֶגֶת בָּהּ מִן הַתּוֹרָה גָּזְרוּ עָלֶיהָ שֶׁתִּהְיֶה אֲסוּרָה בַּעֲבוֹדָה בַּשְּׁבִיעִית כְּאֶרֶץ יִשְׂרָאֵל. כְּדֵי שֶׁלֹּא יָנִיחוּ אֶרֶץ יִשְׂרָאֵל וְיֵלְכוּ וְיִשְׁתַּקְּעוּ שָׁם. אֲבָל עַמּוֹן וּמוֹאָב וּמִצְרַיִם וְשִׁנְעָר אַף עַל פִּי שֶׁהֵם חַיָּבוֹת בְּמַעַשְׂרוֹת מִדִּבְרֵיהֶם אֵין שְׁבִיעִית נוֹהֶגֶת בָּהֶן:
כסף משנה
27.
Although the Sabbatical year is not observed in Syria96"The lands which [King] David conquered outside of the Land of Canaan, e.g., Aram Naharaim, Aram Tzovah, Achlab [which are located slightly north of Eretz Yisrael]... before he conquered Eretz Yisrael entirely." See Hilchot Terumah 1:3 and the Rambam's Commentary to the Mishnah (Demai 6:11). according to Scriptural Law, [our Sages] decreed that it would be forbidden to till it in the Sabbatical year like Eretz Yisrael, so that [the Jewish people] would not abandon Eretz Yisrael and go and settle permanently there. In Ammon, Moab,97Countries to the southeast of Eretz Yisrael. Egypt, and Babylonia, by contrast, though the tithes must be separated according to Rabbinic Law,98See Hilchot Terumah 1:6. the Sabbatical year is not observed.הלכה כח
עֵבֶר הַיַּרְדֵּן שְׁבִיעִית נוֹהֶגֶת בָּהּ מִדִּבְרֵיהֶם. וּסְפִיחֵי סוּרְיָא וְעֵבֶר הַיַּרְדֵּן מֻתָּרִין בַּאֲכִילָה. לֹא יִהְיוּ אֲרָצוֹת אֵלּוּ חֲמוּרִין מֵאֶרֶץ יִשְׂרָאֵל שֶׁהֶחְזִיקוּ בָּהּ עוֹלֵי מִצְרַיִם:
כסף משנה
28.
The Sabbatical year is observed in Transjordan by Rabbinic decree.99Transjordan refers to the area extending outward from the eastern bank of the Jordan. The tribes of Reuven, Gad, and half the tribe of Menasheh settled there. Rav Yosef Corcus maintains that according to Scriptural Law, the Sabbatical year never had to be observed there (see Sifra, the beginning of Behar), because it is not part of Eretz Yisrael in certain contexts. Others maintain that according to Scriptural Law, in the era of the First Temple, the Sabbatical year was to be observed there. All agree that our Sages required its partial observance. The sifichin of Syria and Transjordan are permitted to be eaten.100The Radbaz explains that this applies even if the Jews returning from Babylon had settled in a portion of this territory, the sificihin are not forbidden. [The restrictions in] these lands need not be more stringent than those in [the portions of] Eretz Yisrael that were inhabited by the people ascending from Egypt.הלכה כט
עַכּוּ''ם שֶׁקָּנָה קַרְקַע בָּאָרֶץ יִשְׂרָאֵל וּזְרָעָהּ בַּשְּׁבִיעִית פֵּרוֹתֶיהָ מֻתָּרִין. שֶׁלֹּא גָּזְרוּ עַל הַסְּפִיחִין אֶלָּא מִפְּנֵי עוֹבְרֵי עֲבֵרָה. וְהָעַכּוּ''ם אֵינָן מְצֻוִּין עַל הַשְּׁבִיעִית כְּדֵי שֶׁנִּגְזֹר עֲלֵיהֶם:
כסף משנה
29.
When a gentile purchases land in Eretz Yisrael and sows it in the Sabbatical year, the produce is permitted.101I.e., we are allowed to purchase this produce and partake of it. This applies even in the portion of the land where the Sabbatical year is observed according to Rabbinic decree.The Radbaz and the Kessef Mishneh refer to the Kaftor VePerach who states that seemingly, although produce grown by a gentile in Eretz Yisrael in the Sabbatical year is permitted, it would have to eaten with respect to its holiness, as described in the following chapter. For as the Rambam states in Hilchot Terumah 1:10: "When a gentile purchases land in Eretz Yisrael, he does not cause it to be absolved from [the observance of] the mitzvot. Instead, its holiness is still intact." Thus although there is no reason to forbid one from partaking of the produce grown by a gentile, seemingly, it should be considered "holy."
They note that in their time this was not the common practice, (nor is it the practice in Eretz Yisrael today). They justify this conduct on the grounds that, according to certain views (see Chapter 10, Halachah 9, where this subject is discussed) that in the present era, the observance of the Sabbatical year is a Rabbinic ordinance (and not of Scriptural authority). And our Sages did not impose any restrictions on produce grown by gentiles. For our Sages decreed that sifichin should be forbidden only as a safeguard against transgressors and the gentiles are not commanded to observe the Sabbatical year. Thus there is no need to institute a safeguard for them.
הלכה ל
עֲיָרוֹת אֶרֶץ יִשְׂרָאֵל הַסְּמוּכוֹת לַסְּפָר מוֹשִׁיבִים עֲלֵיהֶם נֶאֱמָן כְּדֵי שֶׁלֹּא יָפוּצוּ עַכּוּ''ם וְיָבֹזּוּ פֵּרוֹת שְׁבִיעִית:
כסף משנה