Sukkah

I include washing since1 it is a requirement common to all men and exclude an emollient since it is not common to all men.2 Who is the author of that [statement] which our Rabbis taught: ‘For food’ implies but not for an emollient, ‘for food’, but not for perfume, ‘for food’ but not for an emetic? — In agreement with whom is this statement? It is in agreement with R. Jose;3 for were it [to be suggested, with] the Rabbis,4 [it could be retorted,] surely there is also steeping and washing [to be excluded].5 R. Eleazar ruled, The produce of the Sabbatical Year can be redeemed6 only by way of sale,7 while R. Johanan ruled, Either by way of sale or by way of exchange.8 What is the reason of R. Eleazar? — Since it is written, In this year of jubilee ye shall return etc.9 and there follows immediately the verse, And if thou sell aught to thy neighbour,10 [which implies,]11 only by way of sale,12 but not by way of exchange. And what is the reason of R. Johanan? — Since it is written, For it is a jubilee, it shall be holy;13 just as sacred objects can be redeemed either by way of sale or by way of exchange, so the produce of the Sabbatical Year can be redeemed either by way of sale or by way of exchange. But what does R. Johanan do with the verse, ‘And if thou sell aught unto thy neighbour’?14 — He requires it in accordance with the statement of R. Jose b. Hanina, as it has been taught,15 R. Jose b. Hanina observed, Come and see how serious is [even] the dust16 of the Sabbatical Year,17 etc. For if a man merely trades with the produce of the Sabbatical Year, the result is that he will eventually have to sell his movables and his tools, as it is said, ‘In this year of jubilee ye shall return, each man to his possession’18 and there immediately follows the verse, ‘And if thou sell aught unto thy neighbour etc.’19 What, however, does R. Eleazar do with the verse of R. Johanan? — He needs it in accordance with what has been taught, ‘For it is a jubilee, it shall be holy unto you’;20 just as with holy objects the money [for which it is redeemed] assumes the same sanctity,21 so with the products of the Sabbatical Year, the money [for which it is redeemed] assumes the same sanctity. It has been taught in agreement with R. Eleazar, and it has also been taught in agreement with R. Johanan. It has been taught in agreement with R. Eleazar: [In the case of the produce of] the Sabbatical Year the money [for which it is exchanged] assumes the same sanctity [as the produce itself], for it is said, ‘For it is a jubilee it shall be holy unto you’;20 just as with holy objects the money [for which it is redeemed assumes] the sanctity [of the holy object], and becomes forbidden, so with the produce of the Sabbatical Year, the money [for which it is redeemed] assumes the same sanctity [as the produce] and becomes forbidden. [But] in case [you would say] that just as, with holy objects, the money [for which it is redeemed] assumes its sanctity and [the holy object itself] becomes profaned, so also with the produce of the Sabbatical Year, the money for which it is redeemed assumes its sanctity and the [produce itself] becomes profaned Scripture explicitly says, ‘it shall be’20 i.e., it remains in its original consecrated state. How so? If with the produce of the Sabbatical Year one purchased meat, both the meat22 and the produce23 must be removed24 during the Sabbatical Year. If, however, one purchased with the meat fish, the meat25 emerges [from the sanctity of the produce of the Sabbatical Year], and the fish assumes it. If one purchased with the fish wine, the fish emerges [from the sanctity of the produce of the Sabbatical Year], and the wine assumes it. If one purchased with the wine oil, the wine emerges [from Its state of sanctity] and the oil assumes it. How does this come about? The last [object for which the previous one is redeemed] assumes [the sanctity] of the Sabbatical Year,26 but the produce itself27 remains under restriction.28 Now since the term ‘purchased’ repeatedly is used, it is evident that only by way of sale [does it become redeemed], but not by way of exchange.29 It was taught in agreement with R. Johanan: Both the produce of the Sabbatical Year and of the Second Tithe may be redeemed30 with cattle, beast or fowl, whether live or slaughtered. These are the words of R. Meir, while the Sages ruled, With slaughtered [animals and fowls] they may be redeemed,30 but not with live ones, this being a preventive measure against one's possible rearing of flocks31 from them.32 Raba said, The dispute33 applies only already consumed by the time the benefit is derived from it, excludes also for the same reason, wood that is used for heating, while R. Jose who does not exclude steeping and washing does not exclude wood either. Sabbatical Year had previously, and the produce itself becomes redeemed. for himself as in the case of holy things. R. Johanan. the Septennial Cycle (v. Deut. XXVI, 12ff) or the prohibition against trading with the produce of the Sabbatical Year.