meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Yerushalmi/Seder Zeraim/Jerusalem Talmud Peah/English/Sefaria Community Translation.txt"}
text: Jerusalem Talmud Peah
  תלמוד ירושלמי פאה
  Sefaria Community Translation
  
  
  Jerusalem Talmud Peah
  
  
  
  Daf 1a
  
  Mishnah These are the matters that do not have a <i>shiur</i> (Jastrow: no definite proportion or quantity prescribed): <i>Peah</i> (lit. corner, that of the field and the obligation to leave for the poor), <i>Bikkurim</i> (first fruits of the first permissible harvest which one is obligated to bring to the Temple and say the prescribed benediction), The Appearance (reference to either the Mitzvah to appear at the Temple for the Festivals and/or the <i>Korban</i> brought for that occasion), acts of kindness, and the study of Torah. These are the matters that a person eats from its fruits in This World, and the principal is maintained for the The World to Come: the honoring of father and mother, acts of kindness, bringing peace between a person and his friend, and learning Torah is equivalent to them all.
  2. Gemara Rabbi Binyamin the son of Levi said that Rabbi Yitzchok and Rabbi Ami were sitting and asking: Why did it not teach <i>Terumah</i> (the portion to separate from the completed harvest to give to the <i>Kohanim</i>) with them (i.e. with the other cases in the Mishnah)?Said Rabbi Ami "Because of disagreement" (i.e. it's lack of required maximum measurement is subject to a disagreement thus wasn't included, see Terumos 4:5).  Said Rabbi Yosi "A person can make their whole field <i>Bikkurim</i> but a person cannot make their whole field <i>Terumah</i>. They (the Scholars) asked: Behold it (i.e. the Mishnah) says <i>Peah</i>, and behold (a Baraisa, the Tosefta 1:1) "A person cannot make his whole field <i>Peah</i>" - and it was taught! Said Rabbi Yosi: The harvesting (i.e. the cutting or reaping) of the first stalk is similar to smoothing (מְמָרֵחַ refers to the flattening or smoothing [like a final packaging] of collected produce in silos or similar where the harvest process is considered complete and now subject to the Terumah obligation). Until one does cut the first stalk, the field is not obligated in <i>Peah</i>, from when the first stalk is cut, the field is obligated in <i>Peah</i>. (At that point after cutting the first stalk when the obligation begins) one who wants to make his whole field <i>Peah</i> can do so. However, here (in the case of Terumah) so long as the pile is not smoothed, it is not obligated in <i>Terumah</i>. Once smoothed, one who wants to make his whole pile <i>Terumah</i> cannot for we are taught there (in a Mishnah, Challah 1:9) "One who says all my grains are <i>Terumah</i> or all my dough is <i>Challah</i> has not said anything (i.e. it is ineffective) until there remains some left over." (Therefore the Mitzvah of <i>Peah</i> begins after an event [the beginning of the harvest as the verse describes which is defined as the first cutting of the field to harvest], at that point once the obligation begins there is no limit to the Mitzvah either allowing one to leave the entire field or a even a minuscule amount. <i>Terumah</i> similarly starts once the harvest is complete but it is limited as it is supposed to be a 'portion' of the harvest that is given to the Kohanim therefore cannot be unlimited as the Torah's request to take a portion of the completed harvest implies there has to be a portion remaining kept as regular non-<i>Terumah</i> [<i>chullin</i>] food.)
  
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  He who collects Peah and says: “Behold, this is for such-and-such poor man” - Rabbi Eliezer says: He acquired it for him; the Sages say: He must give it to the first poor person that he finds. The Leket, the Shikhechah, and the Peah of a non-Jew are obligated in tithes unless he abandons them.
  Rabbi Joshua ben Levi said: The dispute is in a where the owner of the field is rich, but if he is poor, since he can take -- he has acquired it [for the poor person]. Rabbi Zeira said: Rabbi Eliezer, Rabbi Yochanan, and Rabbi Joshua ben Levi all said the same thing [that one can acquire a lost object for someone else]. Rabbi Eliezer, as Rabbi Zeira said in the name of Rabbi Eliezer: a man can acquire a lost object for his friend. Rabbi Yochanan, as we teach in a Mishnah: "Something found by his minor son or daughter, or something found by his gentile servant or maid-servant, or something found by his wife - these belong to him. Something found by his adult son or daughter, or something found by his Hebrew servant or maid-servant, or something found by his wife whom he divorced, even if he has not yet paid her the value of her ketubah [monetary settlement payable to a married woman upon divorce or the death of her husband], these belong to them." And Rabbi Yochanan said: this is when they [the adult children] are not dependent on their father, but when they are, objects they find go to the father. Rabbi Joshua ben Levi: for Rabbi Joshua ben Levi said: The dispute is in a where the owner of the field is rich, but if he is poor, since he can take -- he has acquired it [for the poor person]. It is taught [in a Baraita]: he who hires a worker, to do anything, what he finds belongs to the employer. Rabbi Shimon ben Lakish asked upon the Baraita: If wants to back out - he can, and you say that what he finds belongs to the employer? Rabbi Jacob bar Acha asked, as Rabbi Yossi questions: Why do we need to quote this from Reish Lakish? Why not learn it from what Rabbi Jacob bar Acha stated: Rabbi Yochanan and Rabbi Shimon ben Lakish argued. Rabbi Yochanan said: a man can acquire a lost object for his friend. and Reish Lakish said: a man cannot acquire a lost object for his friend. Rabbi Redifa said: Rabbi Jonah and Rabbi Yossi had a dispute: one said whoever can take, can acquire [for someone else]. And the other said whoever can give -- has acquired. He who said whoever can take, how much more so he who can give! And he who said whoever can give -- but not take. The Mishnah disputes he who said whoever can receive, as we teach: "Give this bill of divorce to my wife" -- [no, this is not an issue,] for the messenger could accept a bill of divorce on behalf of his daughter. "this deed of manumission to my slave" -- [no, this is not an issue, for he is a slave who can accept his own deed of manumission]. And we further teach: "[with regard to one who says] "Accept this bill of divorce on behalf of my wife," or, "Bring this bill of divorce to my wife," he may take it back if he wants."