Talmud su Levitico 25:6

HALAKHAH: Does the sanctity of the Sabbatical fall on dyes for humans⁵Cosmetics.? Let us hear from the following (Lev. 25:6): “For you”, all that is needed by you⁶“The Sabbath of the Land shall be for you (plural) to eat, for you (singular), your slave, and your hand-maiden, your hired hand and your (Gentile) resident who dwell with you.” The first “for you” seems to be superfluous. Since the verse gives permission to a slave owner to eat Sabbatical produce, it follows that the rich may eat. The poor are given permission to eat in Ex. 23:11: “The Seventh Year you shall let lie fallow and abandon it so that the needy of your people may eat; the remainder the wild animals of the field shall eat.” It is inferred that “for you” means all legitimate human needs that apply to all equally.. We have stated on that: For example eating, drinking, anointing, and coloring. This excludes wound dressing which is only for the sick. This excludes olentia⁷See Berakhot, pp. 87, 501. תפילין is derived from Arabic תַּפִֹל “mal odorous”. which are only for the malodorous. Rebbi Jonah asked: Why does one exclude wound dressing because the sanctity of the Sabbatical cannot fall on it? But did we not state⁸A related text is in Tosephta 5:7: “Din,Bṣr, and indigo usually are sown after the end of the Sabbatical.” As R. S. Lieberman notes, the identity of the first two plants can no longer be established. The isatis plant is used as dye (indigo) but the seeds are good only for sowing. Hence, seeds harvested in the Sabbatical retain their Sabbatical quality even after the end of the year. {For דן cf. Arabic דאן “to be of inferior quality”, for צד Arabic צדא “rust”.}
The argument goes as follows: It is stated in Mishnah 8:1 that animal feed may be used to make wound dressing; only Sabbatical human food may not be used. In itself, animal feed has the sanctity of the Sabbatical and cannot be used for industrial purposes. Then one cannot understand why dyestuff seeds retain their sanctity but wound dressing does not. The answer is that the next argument will show that human needs have precedence over animal needs but once the product is no longer available for all of mankind it cannot have sanctity attached.: “Sanctity of the Sabbatical falls on din, sad, and indigo seed that one sows after the end of the Sabbatical.” What is that? “For you”, for all of you equally. Rebbi Yose in the name of Rebbi Hila understood it from the following (Lev. 25:7)⁹Sifra Behar Pereq 1(10). “For your domestic animal and the beast in your Land shall be all its yield as feed.” It is clear from the preceding verse that not all growth of the Sabbatical is for animals since humans were given prior permission to eat it. Therefore, the expression “shall be” is interpreted as: All that is not used for humans shall be animal feed.: “Shall be”, even to kindle the light and to dye. Does this not destroy animal feed? Rebbi Mana said, explain it if animal feed is used for human needs and you cannot infer anything from it¹⁰For potential human food..

HALAKHAH: “They established a comprehensive principle for the Sabbatical,” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Human and animal food is mentioned in the paragraph³Lev 25:6–7 “The Land’s Sabbath shall be for you (pl.) as food, for you (sing.), your slave, and your handmaid, your hired hand and your sojourner who are dwelling with you. Also for your (sing.) domestic animals, as well as the wild animals in your land, shall all its yield be food.”. What reason do you have to say that from human food one cannot make a wound dressing but from animal feed one may make a wound dressing? He said to him (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion. It excludes human food that cannot be made into wound dressing. It also excludes animal feed! Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid⁵R. Bun bar Ḥiyya refutes the arguments of R. Zeïra and R. Yose: Since “for you, your slave, and your handmaid,” is a necessary addition, as explained above, to permit the rich person to eat, it cannot be treated as an exclusion. The explanations are invalid.. Rebbi Yose did not say so, but (Lev. 25:6): “The Land’s Sabbath shall be for you as food”, an exclusion, “for you, your slave, and your handmaid”, an exclusion after an exclusion, to add that human food cannot be made into wound dressing⁴Here we find an essential difference between the exegesis of Babli and Yerushalmi. In the Babli, a double restriction always means an addition, no restriction at all. For the Yerushalmi, any exclusion remains an exclusion; one adds exclusions that otherwise would not be thought of. The verse really contains more exclusions and inclusions: “The Land’s Sabbath shall be for you (pl.)”, not for the Gentile (Tosephta 5:21) but for all your needs (Mishnah 8:2), “as food”, not for industrial use and not for sacrifices [Sifra Behar 1(10)]. “For you (sing.), your slave, and your handmaid,” seems to be an addition since this allows rich people to eat Sabbatical produce [Sifra Behar 1(10)], even though it is written (Ex. 23:11): “Abandon the yield of the Sabbatical, so it may be eaten by the destitute of your people …” The verse here permits slaveholders, i. e., people of means, to eat Sabbatical produce. According to Mekhilta Mišpaṭim 20, still only poor people may eat Sabbatical produce under the obligation of removal. It follows that “you, your slave, and your handmaid,” is stated on condition that there be food for the wild animals, and can be considered a restriction. “Your hired hand and your sojourner who are dwelling with you” are Gentile employees hired for a period of time (“dwelling with you”), not hourly workers. They are exempt from the ban to give Sabbatical fruit to Gentiles. “Also for your domestic animals, as well as the wild animals in your land, shall all its yield be food,” domestic animals can be fed stored food in the stable only as long as they could find it in the fields by themselves.
The argument in the Halakhah seems to be the following: Since Sabbatical produce is “for you”, one could think that this (1) only excludes the Gentile, but a Jew may use Sabbatical produce for anything he needs. It is specified “for you, your slave, and your handmaid,” which (2) excludes use of Sabbatical produce for any but human use. Wound dressings (as well as emetics) are used for human needs. If there were only one exclusion, I would include medical uses. But since there are two, one has to give an expansive interpretation of the exclusion; the only uses permitted are those needed equally by master and slave, the healthy and the sick. Therefore, medical (non-food) uses are forbidden, washing and heating is permitted. This argument is diametrically opposed to any Babylonian argument which treats two consecutive exclusions as inclusion.. He added animal feed! As Rebbi Abun bar Ḥiyya said, any interpretation you give which contradicts the prior interpretation is not valid⁵R. Bun bar Ḥiyya refutes the arguments of R. Zeïra and R. Yose: Since “for you, your slave, and your handmaid,” is a necessary addition, as explained above, to permit the rich person to eat, it cannot be treated as an exclusion. The explanations are invalid.. Rebbi Mattaniah said, when you did exclude, you excluded from human food; when you included, you included animal feed⁶It is enough to have one exclusion mentioned for humans; since there is no similar exclusion for animals, which have the right to Sabbatical produce whether owned by a Jew or not, it is reasonable to have a restrictive tradition for human food but not for animal feed..

Rebbi Joḥanan in the name of Rebbi Yannai: A tree planted inside a house is obligated for ‘orlah⁹⁰Nowhere is “field” mentioned in the verses defining ‘orlah. but free from tithes since it is written (Deut. 14:22): “You shall certainly tithe all yield of your seeds which comes from the field.” For the Sabbatical it is problematic⁹¹Whether the Sabbatical restrictions apply to fruit-bearing house plants. since it is written (Lev. 25:5): “The Land shall celebrate a Sabbath for the Eternal.” And it is written (Lev. 25:6): “You shall not sow your field nor prune your vineyard.”