1. Hebrew Bible, Hosea, 14.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 210| 14.6. "אֶהְיֶה כַטַּל לְיִשְׂרָאֵל יִפְרַח כַּשּׁוֹשַׁנָּה וְיַךְ שָׁרָשָׁיו כַּלְּבָנוֹן׃", | 14.6. "I will be as the dew unto Israel; He shall blossom as the lily, And cast forth his roots as Lebanon.", |
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2. Hebrew Bible, Jeremiah, 11.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 210| 11.16. "זַיִת רַעֲנָן יְפֵה פְרִי־תֹאַר קָרָא יְהוָה שְׁמֵךְ לְקוֹל הֲמוּלָּה גְדֹלָה הִצִּית אֵשׁ עָלֶיהָ וְרָעוּ דָּלִיּוֹתָיו׃", | 11.16. "The LORD called thy name A leafy olive-tree, fair with goodly fruit; With the noise of a great tumult He hath kindled fire upon it, And the branches of it are broken.", |
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3. Hebrew Bible, Haggai, 2.10-2.13 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 218| 2.11. "כֹּה אָמַר יְהוָה צְבָאוֹת שְׁאַל־נָא אֶת־הַכֹּהֲנִים תּוֹרָה לֵאמֹר׃", 2.12. "הֵן יִשָּׂא־אִישׁ בְּשַׂר־קֹדֶשׁ בִּכְנַף בִּגְדוֹ וְנָגַע בִּכְנָפוֹ אֶל־הַלֶּחֶם וְאֶל־הַנָּזִיד וְאֶל־הַיַּיִן וְאֶל־שֶׁמֶן וְאֶל־כָּל־מַאֲכָל הֲיִקְדָּשׁ וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹא׃", 2.13. "וַיֹּאמֶר חַגַּי אִם־יִגַּע טְמֵא־נֶפֶשׁ בְּכָל־אֵלֶּה הֲיִטְמָא וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ יִטְמָא׃", | 2.10. "In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying:", 2.11. "’Thus saith the LORD of hosts: Ask now the priests for instruction, saying:", 2.12. "If one bear hallowed flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any food, shall it be holy?’ And the priests answered and said: ‘No.’", 2.13. "Then said Haggai: ‘If one that is unclean by a dead body touch any of these, shall it be unclean?’ And the priests answered and said: ‘It shall be unclean.’", |
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4. Anon., Jubilees, 1.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 210 | 1.16. And I will send witnesses unto them, that I may witness against them, but they will not hear, and will slay the witnesses also, |
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5. Septuagint, Judith, 6.13 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 213 | 6.13. However, they got under the shelter of the hill and they bound Achior and left him lying at the foot of the hill, and returned to their master. |
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6. Mishnah, Temurah, 7.1-7.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 210, 211| 7.1. "יֵשׁ בְּקָדְשֵׁי מִזְבֵּחַ מַה שֶׁאֵין בְּקָדְשֵׁי בֶדֶק הַבַּיִת. וְיֵשׁ בְּקָדְשֵׁי בֶדֶק הַבַּיִת מַה שֶּׁאֵין בְּקָדְשֵׁי מִזְבֵּחַ. שֶׁקָּדְשֵׁי מִזְבֵּחַ עוֹשִׂים תְּמוּרָה, וְחַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, נוֹתָר, וְטָמֵא, וְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָם, וְהַשׁוֹחֲטָם בַּחוּץ חַיָּב, וְאֵין נוֹתְנִין מֵהֶם לָאֻמָּנִים בִּשְׂכָרָן, מַה שֶּׁאֵין כֵּן בְּקָדְשֵׁי בֶדֶק הַבָּיִת: \n", 7.2. "יֵשׁ בְּקָדְשֵׁי בֶדֶק הַבַּיִת מַה שֶּׁאֵין בְּקָדְשֵׁי מִזְבֵּחַ, שֶׁסְּתָם הֶקְדֵּשׁוֹת לְבֶדֶק הַבָּיִת. הֶקְדֵּשׁ בֶּדֶק הַבַּיִת חָל עַל הַכֹּל, וּמוֹעֲלִין בְּגִדּוּלֵיהֶן, וְאֵין בָּהֶם הֲנָאָה לְכֹהֲנִים: \n", 7.3. "אֶחָד קָדְשֵׁי מִזְבֵּחַ וְאֶחָד קָדְשֵׁי בֶדֶק הַבַּיִת, אֵין מְשַׁנִּין אוֹתָן מִקְּדֻשָּׁה לִקְדֻשָּׁה, וּמַקְדִּישִׁין אוֹתָן הֶקְדֵּשׁ עִלּוּי, וּמַחֲרִימִין אוֹתָן. וְאִם מֵתוּ, יִקָּבְרוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, קָדְשֵׁי בֶדֶק הַבַּיִת, אִם מֵתוּ, יִפָּדוּ: \n", | 7.1. "There are [laws] which apply to dedications for the altar which do not apply to dedications for repairs of the Temple, and there are [laws] which apply to dedications for the repairs of the Temple which do not apply to dedications for the altar.Dedications for the altar effect a substitute; They are subject to the laws of piggul, remt and ritual uncleanness; Their offspring and milk are forbidden [even] after their redemption; If one kills them outside [the Temple] he is guilty; And wages are not paid from them to artisans, Which is not the case with dedications for temple repairs.", 7.2. "There are [laws] which apply to dedications for the repairs of the Temple which don’t apply to dedications to the altar.Unspecified dedications go to the repairs of the Temple. Dedication for the repairs of the temple can have an effect on all things, The law of sacrilege applies to things that grow from them. And there is no benefit to be derived from them for the priest.", 7.3. "Both dedications for the altar and dedications for the repairs of the Temple may not be changed from one holiness to another. One may dedicate them with a value-dedication, and one may conscribe them. If they die, they are buried. Rabbi Shimon says: dedications for the repairs of the temple, if they died, they are redeemed.", |
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7. New Testament, Acts, 22.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 218| 22.3. Ἐγώ εἰμι ἀνὴρ Ἰουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ παρὰ τοὺς πόδας Γαμαλιήλ, πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστὲ σήμερον, | 22.3. "I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. |
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8. New Testament, 1 Timothy, 6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 213| 6.10. ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς. | 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. |
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9. Mishnah, Sukkah, 4.5, 4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 215, 216| 4.5. "מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: \n", 4.9. "נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: \n", | 4.5. "The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”", 4.9. "How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs.", |
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10. Josephus Flavius, Jewish War, 5.35-5.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 216 | 5.35. They, moreover, were still inventing somewhat or other that was pernicious against themselves; and when they had resolved upon anything, they executed it without mercy, and omitted no method of torment or of barbarity. 5.36. Nay, John abused the sacred materials, and employed them in the construction of his engines of war; for the people and the priests had formerly determined to support the temple, and raise the holy house twenty cubits higher; for king Agrippa had at a very great expense, and with very great pains, brought thither such materials as were proper for that purpose, being pieces of timber very well worth seeing, both for their straightness and their largeness; |
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11. New Testament, Romans, 11.16-11.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 206, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219| 11.16. εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. 11.17. Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων· 11.18. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ. 11.19. ἐρεῖς οὖν Ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐνκεντρισθῶ. καλῶς· 11.20. τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. 11.21. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ· εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται. ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· 11.22. ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ. 11.23. κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσι τῇ ἀπιστίᾳ, ἐνκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐνκεντρίσαι αὐτούς. 11.24. εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ. | 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in." 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? |
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12. New Testament, Hebrews, 12.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 213| 12.15. ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ θεοῦ,μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇκαὶ διʼ αὐτῆς μιανθῶσιν οἱ πολλοί, | 12.15. looking carefully lest there be any man who falls short of the grace of God; lest any root of bitterness springing up trouble you, and thereby the many be defiled; |
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13. Tosefta, Temurah, 1.6, 4.12-4.13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 210, 211| 1.6. "המקדיש בעל מום למזבח עובר בחמשה לאוין בל תקדיש בל תשחט בל תזרוק את הדם ובל תקטיר חלבו ובל תקטיר מקצתו שנאמר (ויקרא כ״ב:כ״א) תמים יהיה לרצון כל מום וגו' רבי יוסי בר' יהודה אומר אף משום בל תקבל את דמו. הקדישו ולא שחטו אינו חייב אלא אחת הקדישו ושחטו וזרק את דמו חייב על כל אחת ואחת המקדיש רובע ונרבע מוקצה ונעבד אתנן ומחיר שרוע וקלוט עובר משום שמות הללו והרי הן כבעלי מומין שקדם הקדשם את מומם ואין יוצאין לחולין אלא על מום קבוע בלבד. המקדיש תמימים לבדק הבית חייב בעשה ולא תעשה דברי ר' יהודה וחכמים אומרים אין חייב אלא משם אחד בלבד. המקדיש תמימים לבדק הבית. אין פודין אותו אלא למזבח בלבד. המקדיש בעל מום למזבח. רצה לפדותו להקדש בדק הבית הרשות בידו. הולד אין עושה תמורה ואין צריך לומר ולד הולד ר' יהודה אומר הולד עושה תמורה הצבור אין עושה תמורה בהמת צבור אין עושין תמורה השותפין אין עושין תמורה ובהמת השותפין אין עושין תמורה. בהמה שחציה קודש וחציה חול לא עושה ולא נעשית ולא הזבח הבא מחמת תמורה עושה תמורה.", | |
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14. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 215| 26b. עד דאמרי ליה הא דאמר רב יהודה מצר שהחזיקו בו רבים אסור לקלקלו לבתר דנפק אמר אמאי לא אמרי ליה כאן בתוך שש עשרה אמה כאן חוץ לשש עשרה אמה:,היה חופר בור שיח ומערה קוצץ ויורד והעצים שלו (וכו'): בעא מיניה יעקב הדייבא מרב חסדא עצים של מי,אמר ליה תניתוה שרשי אילן של הדיוט הבאין בשל הקדש לא נהנין ולא מועלין,אי אמרת בשלמא בתר אילן אזלינן משום הכי לא מועלין אלא אי אמרת בתר קרקע אזלינן אמאי לא מועלין,אלא מאי בתר אילן אזלינן אימא סיפא של הקדש הבאים בשל הדיוט לא נהנין ולא מועלין ואי בתר אילן אזלינן אמאי לא מועלין,מידי איריא בגידולין הבאין לאחר מכאן עסקינן וקא סבר אין מעילה בגידולין,רבינא אמר לא קשיא כאן בתוך שש עשרה אמה כאן חוץ לשש עשרה אמה:,אמר עולא אילן הסמוך למצר בתוך שש עשרה אמה גזלן הוא ואין מביאין ממנו בכורים,מנא ליה לעולא הא אילימא מדתנן עשר נטיעות המפוזרות בתוך בית סאה חורשין כל בית סאה בשבילן עד ראש השנה,כמה הוו להו תרי אלפין וחמש מאה גרמידי לכל חד וחד כמה מטי ליה מאתן וחמשין הא לא הוי דעולא,ואלא מדתנן שלשה אילנות של ג' בני אדם הרי אלו מצטרפין וחורשין כל | 26b. b until I told him that /b which b Rav Yehuda says: /b With regard to b a strip /b of land over b which the public has an acquired privilege /b of use, one b may not destroy it. /b Here too, since I have an acquired privilege of use of this land, you are not permitted to destroy that which I possess. b After /b Rav Pappa b left, /b Rav Huna, son of Rav Yehoshua, b said: Why did I not say to him /b that b there, /b an acquired privilege of use is effective when it is b within sixteen cubits, /b as within that area the roots are considered part of the tree, whereas b here /b I cut the roots of the palm trees b beyond sixteen cubits. /b ,§ The mishna teaches that if b he was digging a cistern, a ditch, or a cave, he may cut downward and the wood is his. /b The Sage b Ya’akov of Hadeyyav raised a dilemma before Rav Ḥisda: To whom does the wood belong? /b The mishna says that the wood is his, without specifying to which of the two individuals this refers, the owner of the tree or the owner of the land.,Rav Ḥisda b said to him: You learned /b the answer in a mishna in tractate i Me’ila /i (13b). If b roots of a tree /b belonging b to an ordinary person [ i hedyot /i ] extend into /b a field belonging b to the Temple /b treasury, b one may not derive benefit /b from them, but if one derived benefit from them he is b not /b liable for b misuse /b of consecrated property. That is, even if one does transgress the prohibition and benefit from them, it is not considered misuse and he is not liable to bring an offering., b Granted, if you say /b that b we follow the tree, /b and the roots are considered part of it, it is b due to that /b reason that b one is not /b liable for b misuse, /b as the tree is not consecrated. b But if you say we follow the land, /b i.e., the roots belong to the land’s owner, b why /b is he b not /b liable for b misuse /b of consecrated property?,The Gemara asks: b Rather, what /b will you say, that b we follow the tree? /b If so, b say the last clause /b of that mishna: If roots of a tree belonging b to the Temple /b treasury b extend into /b a field b of an ordinary person, one may not derive benefit /b from them, but if one derived benefit from them he is b not /b liable for b misuse /b of consecrated property. b But if we follow the tree, why /b is he b not /b liable for b misuse /b of consecrated property?,The Gemara responds: b Are the cases comparable? /b In both clauses of the mishna b we are dealing with growths that came thereafter, /b i.e., after the tree was consecrated, b and /b the i tanna /i of that mishna b holds /b that b with regard to growths /b that grew from a consecrated plant or tree, they are b not /b subject to the i halakhot /i of b misuse /b of consecrated property. Only the original plant is. Consequently, there is no connection between that mishna and the question of whether roots are considered part of the tree or part of the land., b Ravina said /b that it is b not difficult: Here, /b in the first clause of the mishna in i Me’ila /i , it is referring to b within sixteen cubits /b of the tree. In this case the roots are considered part of the tree. b There, /b in the second clause, it is referring to roots b beyond sixteen cubits, /b in which case the roots are considered part of the ground where they are found., b Ulla said: /b An individual who maintains b a tree that is within sixteen cubits of a boundary is a robber, /b as it draws nourishment from the neighbor’s land, b and one does not bring first fruits from it, /b since that would be a mitzva that is fulfilled by means of a transgression.,The Gemara asks: b From where does Ulla /b derive b that /b measurement? b If we say /b it is b from /b that b which we learned /b in a mishna ( i Shevi’it /i 1:6), this is problematic. That mishna teaches: If there were b ten saplings scattered in a i beit se’a /i , one may plow the entire i beit se’a /i for their /b sake b until Rosh HaShana /b of the Sabbatical Year. Although it is prohibited to plow other land in the time leading into the Sabbatical Year, to avoid the appearance of preparing to work the ground in that year, it is permitted to do so for the purpose of sustaining these young trees.,The Gemara calculates: b How much is /b the area of a i beit se’a /i ? It is b 2,500 /b square b cubits. And how much /b area is allocated b for each and every one /b of the ten trees? It is b 250 /b square cubits. b This is not /b the distance b that Ulla /b taught. An area of sixteen cubits to each side of the tree is a square of thirty-two by thirty-two cubits, or 1,024 square cubits, which is much larger than 250., b But rather, /b Ulla derived this measurement b from /b that b which we learned /b in the following mishna ( i Shevi’it /i 1:5): If there were b three /b large b trees /b belonging b to three /b different b people /b in one i beit se’a /i , b these /b trees b combine, and one may plow the entire /b |
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| 16. Mishnah, MeʿIlah, 3.5-3.8, 5.1 Tagged with subjects: •rabbis, and the protection of derivatives of agricultural consecrations Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 206, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219 |
| 18. Babylonian Talmud, MeʿIlah, None Tagged with subjects: •nan Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 216 |
