* Gem. 50a explains this as the ruling of R. Akiba (cf. end of paragraph). The following differing opinion is that of R. Jose. 3 Ps. 68.
* In the Benediction at the reading of the Law (Singer, p. 68) which does not change according to the number of those present. The name of God is used in the Benediction which needs the presence of no more than ten.
* To make up the number ten which renders it permissible to use the name of God.
<• See Pes. io\ and lays it on the table. And the School of Hillel say: [He lays it] on the cushion.
4. The School of Shammai say: They sweep up the room and then wash the hands. And the School of Hillel say: They wash the hands and then sweep up the room.
5. The School of Shammai say: [The order of saying the Benedictions at the outgoing of the Sabbath is] the lamp, the food, the spices and the Habdalah.1 And the School of Hillel say: The lamp, the spices, the food and the Habdalah. The School of Shammai say: [The Benediction over the lamp is, ‘Blessed art thou] who didst create the light of fire’. And the School of Hillel say: *...who createst the lights of fire*.
6. No Benediction may be said over the lamp or the spices of gentiles, or over a lamp or spices used for the dead, or over a lamp or spices used for idolatry. No Benediction may be said over a lamp until one can enjoy its light.
7. If a man ate and forgot to say the Benediction, the School of Shammai say: He must return to his place and say it. And the School of Hillel say: He may say it in the place where he remembers [his error]. Until what time may he say the Benediction? Until the food in his bowels is digested.
8. If wine is brought after the food and there is but that one cup, the School of Shammai say: The Benediction is said over the wine and then over the food. And the School of Hillel say: The Benediction is said over the food and then over the wine. They may answer ‘Amen’ after an Israelite who says a Benediction, but not after a Samaritan until they have heard the whole Benediction.
9. 1. If a man saw a place where miracles had been wrought for Israel he should say, ‘Blessed is he that wrought miracles for our fathers in this place’. [If he saw] a place from which idolatry had been rooted out he should say, ‘Blessed is he that rooted out idolatry from our land’.
2. [If he saw] shooting stars, earthquakes, lightnings, thunders and storms he should say, ‘Blessed is he whose power and might fill the world’. [If he saw] mountains, hills, seas, rivers and deserts he should say, ‘Blessed is the author of creation’. R. Judah says: If a naan saw the Great Sea2 he should say, ‘Blessed is he that made the Great Sea’, but only if he sees it at intervals of time. For rain and good tidings he should say, ‘Blessed is he, the good and the doer of good*. For bad tidings he should say, ‘Blessed is he, the true Judge’.
3. If a man built a house or bought new vessels he should say, ‘Blessed is he that hath given us life’.1 A man should say the Benediction for mis¬ fortune regardless of [any consequent] good, and for good fortune regard¬ less of [any consequent] evil. If a man cries out [to God] over what is past, his prayer is vain. Thus if his wife was with child and he said, ‘May it be thy will that my wife shall bear a male’, this prayer is vain. If he was returning from a journey and heard a sound of lamentation in the city and said, ‘May it be thy will that they [which make lamentation] be not of my house’, this prayer is vain.
4. He that enters into a town should pray twice: once on his coming in and once on his going forth. Ben Azzai says: Four times: twice on his 1 Sec App. I. 9. * The Mediterranean.
3 Some texts add: And hath preserved us and suffered us to come to this time.
IO FIRST DIVISION: ZERAIM coming in and twice* on his going forth, offering thanks for what is past and making supplication for what is still to come.
5. Man is bound to bless [God] for the evil even as he blesses [God] for the good,1 for it is written, And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might A With all thy heart ( lebab ) — with both1 thine impulses, thy good impulse and thine evil impulse; and with all thy soul — even if he take away thy soul; and with all thy might — with all thy wealth. Another explanation4 is: With all thy might (miodeka) — for whichever measure ( middah 0 middah) he measures out to thee, do thou give him thanks ( modeh ) exceedingly ( bimgod miod).
A man should not behave himself unseemly while opposite the Eastern Gates [of the Temple] since it faces toward the Holy of Holies. He may not enter into the Temple Mount with his staff or his sandal or his wallet, or with the dust upon his feet, nor may he make of it a short by-path; still less may he spit there.6 At the close of every Benediction in the Temple they used to say, ‘For everlasting’; but after the heretics7 had taught corruptly and said that there is but one world,8 it was ordained that they should say, ‘From everlasting to everlasting’. And it was ordained that a man should salute his fellow with [the use of] the Name [of God]; for it is written, And, behold, Boaz came from Bethlehem, and said unto the reapers. The Lord be with you. And they answered him, The Lord bless thee.9 And it is written, The Lord is with thee, thou mighty man of valour.19 And it is written, And despise not thy mother when she is old.11 And it is written, It is time to work for the Lord: they have made void thy Law.12 R. Nathan says: They have made void thy Law because it was a time to work for the Lord.21 1. 1. These are things for which no measure is prescribed:15 Peah,lb First- fruits,*7 the Festal Offering,28 deeds of loving-kindness and the study of the Law. These are things whose fruits a man enjoys in this world while the capital is laid up for him in the world to come: honouring father and J Because ‘heart’ is here written in Hebrew with two beths (lebab) instead of but one (leb).
4 An example of word-play characteristic of the rabbinical method of Midrash Haggadah (see App. I. 10). See Moore, ii. 253.
s See Midd. 2*. The Holy of Holies was visible from high ground on the slope of the Mount of Olives.
6 The Cambridge manuscript adds: If it is forbidden to enter with shodden feet which implies lack of respect, how much more is spitting forbidden which implies contempt.
* The Heb. oldm means both ‘world’ and ‘eternity’. * Ruth 2*. 10 Judg. 6”.
11 Prov. 23*’. An ancient custom (like using God’s name in greeting) may not lightly be set aside. 1* Ps. uq**4.
11 See Moore, i. 259. In times of emergency it may be right to set aside or amend the commandments of God enjoined in his Law: the Law may best be served by breaking it.
The tractate deals witn the biblical laws (Lev. 19’*; 23**; Deut. 24'*' *’) permitting the poor to glean in the fields and vineyards and from the olive trees; and also with ‘Poorman’s Tithe’ (Deut. I4,,f) which takes the place of Second Tithe (see p. 73, n. 6) in the third and sixth years of the seven-year cycle. '» In the written Law.
16 Lit. ‘corner’, sc. of die field, where the owner is required by Lev. 19’ and Lev. 23“ to leave part of his crop unreaped for the benefit of the poor. Though the Law has pre¬ scribed no limit, the Scribes have fixed a minimum. See 1*. 17 Deut. 261"11.
18 Heb. Reayon. Deut. i6u provides that all male Israelites shall appear thrice a year in the Temple (see App. I. 37) and that they ’shall not appear...empty’, i.e. without an offering for the Temple; but the nature and value of the offering is not prescribed. See Hag. i* 1. Reayon may equally well mean ‘appearing’, jc. in the Temple; i.e. the Israelite may enter the Temple as often as he pleases at the three Feasts.
II mother, deeds of loving-kindness, making peace between a man and his fellow; and the study of the Law is equal to them all.
2. Peah should be not less than one-sixtieth part [of the harvest]. And although they have said that no measure is prescribed for Peah, it should ever accord with the size of the field and the number of the poor and the yield [of the harvest].1 3. Peah may be left at the beginning of the field or at the middle thereof. R. Simeon says: Provided that the prescribed measure is left at the end. R. Judah says: If a man left behind [at the last] but a single stalk he can rely on that as fulfilling the law of Peah, and if he did not [leave aught at the end] what he leaves [at the beginning or the middle of the field] counts only as ownerless property.2 4. A general rule have they enjoined concerning Peah: whatsoever is used for food and is kept watch over3 and grows from the soil and is all reaped together and is brought in for storage is liable to the law of Peah. Grain and pulse come within this general rule.
5. Among trees, sumach, carob, walnut trees, almond trees, vines, pomegranate trees, olive trees, and palm trees are subject to the law of Peah.
6. A man may continue to grant Peah [even after the crop has been reaped] and be exempt from giving tithe from it until it is finally stacked. He may grant [part of his crop] as ownerless property and be exempt from giving tithe from it until it is finally stacked. He may feed cattle, wild animals or birds with it and be exempt from giving tithe from it until it is finally stacked. He may take it from the threshing-floor and use it for seed and be exempt from giving tithe from it until it is finally stacked. So R. Akiba. If a priest or a levite bought [the grain while it lay on] a threshing- floor they may keep the Tithe, unless it had been finally stacked. If a man dedicated [his harvest to the Temple] and redeemed it, he is still liable to give Tithe from it, unless the [Temple] treasurer had finally stacked it.
2. 1. These serve as bounds4 in what concerns Peah: a river-bed or pond, a private or a public road, a public path or a private path that is in regular use during both the summer and the rainy season, fallow land and land newly broken up, and a different kind of crop. If a man cut young com for fodder, [the part so reaped] acts as a bound. So R. Meir. But the. Sages say: It does not act as a bound unless he ploughed it up [afresh].
2. If a water-channel [is so wide that the corn on either side] cannot be cut together, R. Judah says: It acts as a bound. If any hill top can be hoed with a mattock, even though the oxen cannot pass over with the plough, a single Peah is granted for the whole [field on both sides of the hill].
3. [These] all serve as bounds for sown crops, but a fence alone serves as a bound for [the Peah that is granted from] trees. If the branches of the trees [on either side of the fence] were intertwined, the fence does not serve as a bound, and a single Peah is granted for all [the trees on either side].
4. For all carob trees that are within sight of each other [a single Peah is granted even if fences intervene]. Rabban Gamaliel said: In my father’s house they used to grant Peah separately for their olive trees in each quarter x Or ‘according to the poverty (of the people)’; i.e. where poverty is severe Peah should be abundant.
1 It does not fulfil the law of Peah, but is available for the rich as well as the poor.
1 Private property as distinct from ownerless produce. Cf. Maas. i*.
■* i.e. mark out certain areas as units, from each of which Peah must be given.
12 FIRST DIVISION: ZERA1M [of the city], and for all carob trees that were within sight of each other. R. Eliezer the son of R. Zadok says in his name: [A single Peak] was granted for their carob trees also throughout the whole city.
5. If a man sowed his field in one kind, even if he made up two threshing- floors he need grant but one Peah \ if he had sown it in two kinds, even if he made up but one threshing-floor he must grant two PeaJis. If he sowed his field in two kinds of wheat and made up one threshing-floor, he grants one Peah\ but if two threshing-floors, he must grant two Peahs.
6. It once happened that R. Simeon of Mizpah [thus] sowed [his field and came] before Rabban Gamaliel; and they went up to the Chamber of Hewn Stone1 to inquire. Nahum the Scrivener said: I have received a tradition from R. Measha, who received it from his father,2 who received it from the Zugoth,3 who received it from the Prophets as a Halakah given to Moses from Sinai,4 that if a man sowed his field in two kinds of wheat and made them up into one threshing-floor, he grants one Peak; but if two threshing-floors, he must grant two Peahs.
7. If a field was reaped by gentiles or by robbers, or if ants nibbled the crop, or if wind or cattle broke it down, it is exempt from Peah. If the owner reaped half and thieves reaped [the remaining] half, it is exempt, since his liability to Peah applied [only] to [the half of the crop that he had left as] standing corn.
8. If thieves reaped half and the owmer reaped [the remaining] half, he must grant Peah from what he has reaped. If he reaped half and sold [the remaining] half, the buyer must grant Peah for the whole. If he reaped half and dedicated [the remaining] half, he that redeems it from the [Temple] treasurer must grant Peck for the whole.
3. 1. If between olive trees there were plots sown with grain, the School of Shammai say: Peah must be granted from every plot. And the School of Hillel say: From one for all. But they agree that if the ends of the rows [of corn] were confused, Peah is granted from one [plot] for all.
2. If a man reaped his field in patches, leaving [unreaped] the unripe stems, R. Akiba says: He must grant Peah from every patch. But the Sages say: From one [patch] for all. The Sages agree with R. Akiba that if a man sowed dill or mustard seed in three separate places he must grant Peah from each.
3. If he uprooted fresh onions for the market and suffered others to remain and dry for the store-chamber, he must grant Peah from these by themselves and Peah from these by themselves; so, too, with peas and so, too, with a vineyard. If he thinned them out he need grant [Peah] from what is left [only] according to the quantity that he has suffered to remain; but if he uprooted them from one place only5 he must grant Peah from what is left for the whole.
4. Seed-onions are liable to Peah. But R. Jose declares them exempt.
2 Heb. Abba. This may be a proper name.
1 Cf. Ab. i*®. Lit. ‘pairs’ of leaders (‘President’ and ‘Father of the Court’) from the time of Jose b. Joezer, c. 100 b.c., to the time of Hillel and Shammai. See Hag. 2*.
♦ A formula (occurring again in Eduy. 8’; Yad. 4*) denoting an established, ageless tradi¬ tion not derived or derivable from the Written Law. Compare the formula used in the same sense, ‘Rightly have they said’ (Kil. 2*; Ter. 2l; Shab. 1*; io4; Naz. 7’).
5 So Maim. But Bert, renders: If he uprooted some for the selfsame purpose (for which he leaves the rest).
If plots of onions grew among vegetables, R. Jose says: Peak is granted from each. But the Sages say: From one for all.
5. If [two] brothers [who were jointholders] separate, they must grant two Peaks; but if they become again jointholders they need grant but one Peak. If two persons bought a tree they need grant but one Peak; but if one bought the northern half and the other the southern half, each must grant Peak separately. If a man sold only the stems of the plants in his field [and not their soil], the buyer must grant Peak from each plant. R. Judah said: This applies if the owner of the field had kept back naught for himself; but if the owner of the field had kept back aught for himself he must grant Peak for the whole.
6. R. Eliezer says: A quarter-&j£’r space1 of ground is subject to the law of Peak. R. Joshua says: [Ground] that will produce two seahs.2 R. Tarfon says: [Ground measuring] six handbreadths by six. R. Judah b. Bathyra says: [Ground large enough] to need two strokes of the sickle. And the Halakah is according to him. R. Akiba says: Any ground soever is subject to the laws of Peak and First-fruits; a prozbol3 can be written on its security, and in conjunction with it movable property4 can be acquired by money, by writ or by usucaption.5 7. If one that lay sick6 assigned his goods to others [as a gift] and kept back any land soever,7 [if he recovered] his gift remains valid; but if he had kept back no land soever8 his gift does not remain valid. If he assigned his goods to his children and assigned to his wife any land soever, she for¬ feits her Ketubah.’ R. Jose says: If she accepted [such an assignment] even though he did not indeed assign it to her,10 she forfeits her Ketubah.
8. If a man assigned his goods to his slave,1 1 he becomes a freedman. If he kept back any land soever,12 he does not become a freedman. R. Simeon says: In either case he becomes a freedman unless the master says, ‘Let all my goods be given to such-a-one, my slave, excepting one ten-thousandth part of them’.13 4. 1. Peak is granted from what is still joined to the ground. Fromtrellised vines and date palms the householder fetches down [the fruit] and distri¬ butes it to the poor. R. Simeon says: So, too, with walnut trees. If even ninety-nine were in favour of Peak being distributed and but one was in favour of helping themselves, they must listen to him since he has spoken according to Halakah.
2. But it is not so with trellised vines and date palms. If even ninety- nine were in favour of helping themselves and but one was in favour of Peak being distributed, they must listen to him since he has spoken according to Halakah.
* Sec App. II, E.; See App. II, D. J See App. I. 34.
4 Cf. Kidd. i*. Movable property by itself can only be acquired by the purchaser's ‘drawing’ it towards himself. See B.M. 41; B.B. 5’. 5 See B.B. 3ia.
6 Likely to die. See B.B. q*.
7 Showing that he had not assigned the rest in anticipation of death.
* Showing that he assigned the land only on the assumption that he was about to die.
* See App. I. 16. The presumption is that she accepted the assignment in lieu of her Ketubah.
10 It ia still to be presumed that she was willing to share with the sons in the inheritance and to forego her claim to her Ketubah.
11 The slave is himself ‘goods’ and he thus becomes his own possessor.
11 The slave is still in part enslaved to the owner who has still kept back for himself part of his ‘goods’ — including the slave.
13 By which he may have intended to leave the slave himself out of the assignment.
14 FIRST DIVISION: ZERAIM 3. If one [of the poor] took part of the Peak and threw it over the rest,1 naught of it belongs to him. If he fell down upon it or spread his cloak over it,' it must be taken away. And the same applies to Gleanings2 * and the Forgotten Sheaf. J 4. They may not cut the Peak with sickles or uproot it with spades, lest they strike one another.
5. [The poor may make] three searches during the day: in the morning, at midday, and at sunset. Rabban Gamaliel says: This is enjoined only lest they search less often. R. Akiba says: This is enjoined only lest they search more often. [The men] of Beth Namer4 used to reap their crops by the measuring-line and leave Peak from every furrow.
6. If a gentile reaped his field and afterward became a proselyte he is exempt from [the law of] Gleanings, the Forgotten Sheaf and Peak. R. Judah declares him liable to the law of the Forgotten Sheaf, since that applies at the time of sheaf-binding.
7. If a man dedicated his standing corn and redeemed it while [it was yet] standing corn, he is subject [to the law of the Forgotten Sheaf]. [If he dedicated it while it was] bound up in sheaves and redeemed it while [it was yet] bound up in sheaves, he is still subject [to the law of the Forgotten Sheaf]. [But if he dedicated it while it was yet] standing corn and redeemed it after it was bound up in sheaves, his crop is exempt, since at the time when it would have been liable it was exempt.5 8. In like manner if a man dedicated his produce before it had become liable to Tithes6 and then redeemed it, it is still liable [to Tithes]; if he dedicated it after it had become liable to Tithes and then redeemed it, it is still liable. But if he had dedicated it before it was ripe and it ripened in the charge of the [Temple] treasurer, and he afterward redeemed it, it is exempt [from Tithes], since at the time when it would have been liable it was exempt.
9. If a man gathered up Peak and said, ‘This is for the poor man such-a- one’, R. Eliezer says: It belongs rightfully to such-a-one. But the Sages say: He must give it to the poor man that is found first. The Gleanings, Forgotten Sheaf and Peah [that have been taken by the poor from the field] of a gentile are liable to Tithes, unless he had declared them ownerless property.
to. What counts as ‘Gleanings’? Whatsoever drops down at the moment of reaping. If a reaper reaped an armful or plucked a handful, and a thorn pricked him and [what he held] fell from his hand to the ground, this belongs to the householder. [What falls from] within the hand or the sickle [belongs] to the poor; [what falls from] the back of the hand or the sickle [belongs] to the householder. [What falls from] the top of the hand or the sickle, R. Ishmael says: [It belongs] to the poor. R. Akiba says: To the householder.
11. [What is found in] ant-holes while the corn is still standing, belongs to the householder; after the reapers [have passed over them], what lies 1 As an assertion that he claimed it. 1 See below, 419. 3 Deut. 241’"*1. See below, 5*.
♦ See Num. 32“. Perhaps the modem Nimrin in Transjordan. Also explained as a family name. Modem commentators explain Beth Namer as a field cultivated m irregular strips and patches (see 3*, where a verbal form of namer, ‘leopard’, is used).
5 Since the poor have no claims on what is dedicated to the Temple.
6 Namely when it ripens. See Maas. i!S. Under ‘Tithes’ is understood Heave-offering, First (or Levitic) Tithe and Second Tithe or (in the 3rd and 6th years) Poorman's Tithe.
uppermost [in the ant-holes] belongs to the poor, and what is beneath belongs to the householder. R. Meir says: It belongs to the poor in either case, since Gleanings that are in doubt are deemed to be Gleanings.
5. 1. If Gleanings have not been taken from beneath [a place where stands] a heap of com, whatsoever touches the ground belongs to the poor. If the wind scattered the sheaves [over ground from which Gleanings have not been taken] they estimate what Gleanings the field was like to have yielded, and this they give to the poor. Rabban Simeon b. Gamaliel says: They give to the poor as much as the field would require for seed.1 2. If2 the tip of an ear of corn left standing after the reaping touches the standing corn, and it can be reaped together with the standing com, it belongs to the householder; otherwise it belongs to the poor. If an ear of com belonging to the Gleanings was confused with com that was stacked, the householder must tithe3 an ear of corn and give it to him. R. Eliezer said: But how can this poor man be given aught in exchange for what he has never possessed?4 — but, rather, the poor man is granted ownership in the whole heap, and then an ear of corn is tithed and given to him.
3. They may not water the field with a pitcher5 [before Gleanings have been taken]. So R. Meir. But the Sages permit it because it is [still] possible [for the poor to receive their dues].
4. If a householder was travelling from one place to another and it became needful for him to take Gleanings, the Forgotten Sheaf or Peak, or Poorman’s Tithe,6 he may take them, and when he returns to his house he should make restitution. So R. Eliezer. But the Sages say: [He need make no restitution because] at that time he was a poor man.
5. If a man gave the poor aught in exchange [for their Gleanings] what [they give] in exchange for his is exempt [from Tithes], but what [he gives] in exchange for theirs is liable [to Tithes]. If two [poor] men had leased a field on sharing terms,7 each may give the other his portion of Poorman’s Tithe. If a [poor] man undertook to reap a field he is forbidden to take Gleanings, the Forgotten Sheaf, Peah, or Poorman’s Tithe. R. Judah said: This applies if he received it from the owner on condition of paying a half, third, or quarter [of the harvest]; but if the owner had said to him, ‘The third of what thou reapest shall be thine’, he is permitted to take Gleanings, the Forgotten Sfyeaf, and Peah, but he is forbidden Poorman’s Tithe.
6. If a man sold his field he that sells it is permitted [to benefit from what falls to the poor], but the buyer is forbidden. A man may not hire labourers on the condition that a labourer’s son shall glean behind him. If a man will not suffer the poor to glean or suffers one and not another.
1 So Maim. See B.M. 9s. Bert, and Tif. Yis. would render, ‘according to the propor¬ tion that usually falls (at the time of reaping)’, namely one forty-fifth part.
3 He must give the poor something that is already certainly tithe-free, since the ear of corn, which was the poor man’s due, is tithe-free.
* According to 4* the owner cannot grant Peah to any poor man in particular.
s Because this makes it harder for the poor to glean. Maim, and Bert, render, ‘They may not (in sowing) mix vetchlings (with the rest of the grain, since this would be to the detri¬ ment of the poor).
6 In the 3rd and 6th years of the Sabbatic cycle, what in other years would be set apart as Second Tithe (see p. 73, n. 6) is given to the poor (Deut. 14**).
7 Heb. arisuth; they agree to pay the owner a fixed proportion of the crop as rent; or the owner agrees to pay the cultivator a fixed proportion as his hire.
l6 FIRST DIVISION: ZERAIM or aids one of them, he is a robber of the poor. Of such a one it is written, Remove not the landmark of them that come up.1 7. If the labourers forgot a sheaf but the householder had not forgotten it; or if the householder forgot it but the labourers had not forgotten it; or if the poor stood in front of it or covered it with stubble, this is not [rightfully] a Forgotten Sheaf.
8. If he was removing the sheaves elsewhere to bind them into cap¬ shaped covers or bottom-pieces [for stacks] or cake-shaped [stacks] or [to refashion them] into [larger] sheaves, the law of the Forgotten Sheaf does not apply; if they were taken thence to the threshing-floor the law of the Forgotten Sheaf applies. If he removed the sheaves to the stack, the law of the Forgotten Sheaf applies; but from thence to the threshing- floor the law of the Forgotten Sheaf does not apply. This is the general rule: while the sheaves are taken to the place that marks the end of their preparation, the law of the Forgotten Sheaf applies; but from thence to the threshing-floor the law of the Forgotten Sheaf does not apply; while they are taken to a place that does not mark the end of their preparation the law of the Forgotten Sheaf does not apply; but from thence to the threshing-floor the law of the Forgotten Sheaf applies.
6. i. The School of Shammai say:2 [If produce is proclaimed] ‘ownerless’ for the benefit of the poor it is deemed ownerless [and Tithe-free]. And the School of Hillel say: It can only be deemed ownerless [and Tithe-free] if it is proclaimed ownerless [equally] for the benefit of the rich, as in the Year of Release.3 If the sheaves in a field were each of one kab’s 4 bulk and one was of four kabs, if this was forgotten the School of Shammai say: It may not be deemed a Forgotten Sheaf. And the School of Hillel say: It may be deemed a Forgotten Sheaf.
2. If a sheaf lay near to a wall or to a stack or to the oxen or to the implements, and it was forgotten, the School of Shammai say: It may not be deemed a Forgotten Sheaf. s And the School of Hillel say: It may be deemed a Forgotten Sheaf.
3. [Whether any sheaf at] the ends of rows [may or may not be deemed a Forgotten Sheaf] is proved by a sheaf lying over against it. If the house-; holder laid hold of a sheaf to take it to the city and forgot it, they agree | that this may not be deemed a Forgotten Sheaf.
4. These conditions apply to ends of rows: If two began [to gather the sheaves] in the middle of the row, the one facing north and the other facing south,6 and they forgot [sheaves that had been] in front of them and behind them, what was in front of them may be deemed a Forgotten Sheaf, but what had been behind them [from the beginning] may not be deemed a Forgotten Sheaf; if one alone began from the end of the row and forgot [sheaves] in front of him and behind him, what was in front of him may not be deemed a Forgotten Sheaf, but what was behind may be deemed a Forgotten Sheaf; for here applies the rule, Thou shalt not go again.7 This is the general rule: where the law Thou shalt not go again applies, the law of the Forgotten Sheaf applies, but where the law Thou shalt not go again does not apply, the law of the Forgotten Sheaf does not apply.
1 Prov. 22”. For olam, 'of old', the Mishnah reads olim, ‘they that come up’, meaning either Israelites generally who ‘came up’ from Egypt, or, euphemistically, those who ‘have come down', i.e. become poor. So also in Peah 7’. * Eduy. 4*. 3 Deut. 151*.
* See App. II, D. 5 One may assume that it was deposited there of set purpose.