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484 שביעית פ״א עם, 165 אבל בח״ד פירש שאו או קתני, כלומר, אם אילן אחד עומד בבית קביים, או שני אילנות בבית ד׳ קבים אין חורשין להם אלא צורכן, ולא כפי שמגיע להם לפי חשבון בית סאה . וקמ״ל שאין דינם כנטיעות שאם היו פחות מעשרה לבית סאה חורשין להן לפי חשבון, לשיט ת .14— רש״י בסוכה ל״ד א/ עיין מ״ש להלן שר 12 ושו׳ 13 8- 7 . של ש ה א י ל נ ו ת של של ש ה ב נ י א ד ם ו ש ד ה של א ח ד וכר. בד: של אחר וכר. ובכי״ע: והשאר של אחד וכר. ואפשר שהמלים ״שלשה אילנות של שלשה בני אדם״ היא פיסקא ממשנתנו פ״א מ״ה, 24 ולה נסמכה ברייתא: נאילנות של אחד[ ושד ה של אחד וכר, והסופרים השמיטו את המלים שסגרתי במרובעים, מפני שלא הבינו אותן. וכ ן בירושלמי ) פ״א ה״ו, ל׳/ ג ע״ב(: שלשה אילנות כר. תני ר׳ חייא אילנות של אדם אחד וקרקע של אדם אחד מצטרפין, וחורשין כל בית סאה בשבילן. א״ר יוסה אף אנן תנינן דרבא ) כלומר , דרובא, גדולה מזו( שלשה אילנות של שלשה אנשים הרי אלו מצטרפין וחורשין כל בית סאה.= 2 כלומר, במשנתנו שהיו ג׳ אילנות לג׳ בני אדם, הרי לא קנו קרקע, ויש כאן אילנות ש ל ג׳ וקרקע של רביעי, ואעפ״י כן חורשין בית סאה בשבילן. ובנוסח הרש״ס שם ) י׳ ע״א(: אמר ר׳ ייסא אף אנן תנינן דרבא, דתניא ג׳ אילנות של שלשה אנשים ו ק ר ק ע של א ד ם א ח ר הרי אלו מצטרפין, וחורשין כל בית סאה בשבילן ע ד ו ״ ה , ואף על פי שבעל השדה 2 חורשן מפני צורך שדהו הרי זה מותר. וכל זה הוא תיקון של הרש״ס עצמו ע״פ התוספתא, 6 ואין לגירסתו שום יסוד, והנוסח שלנו מקויים ע״י כי״ל, כי״ר ושרי״ר  עמ׳ 53 (. והר״מ בפ״ג מה׳ שמיטה ה״ב פסק כמשנתנו, שאף הברייתא שלנו בכלל דבריה, וכדברי הירושלמ י הנ״ל. 9 . ז ק נ ה ו נ ר א ה כ נ ט י ע ה וכר. וכ״ה בכ״י פ״מ ) פ״א ה״ו(. וכן בכי״ע: זקינה — 8 ונראית כנטיעה הרי זו כנטיעה. נטיעה ונראית כזקינה, כזקינה. וכן בפי׳ הר״ש סיריליא ו ) י״א ע״ב(: כדתניא בתוספתא זקנה ונראית כנטיעה ה״ז כנטיעה. נטיעה ונראית כזקנה ה״ז כזקנה. ובד בטעות: זקנה ונראית כנטועה ונטיעה ונראית כזקנה וכר. ובמשנתנו ) פ״א מ״ח(: עד אימתי נקראו נטיעות וכר, ר׳ עקיבא אומר נטיעה כשמה. אילן שנגמם והוציא חליפין מטפח ולמטה, כנטיעה וכר דברי ר׳ שמעון. ופירש הר״מ ) פ״ג מה׳ שמיטה ה״ז(: אי זו היא נטיעה זה האילן ה ק טן כל זמן שקוראין לו נטיעה. ולמשנה ז ו מכוונים דברי התוספתא כאן: זקנה ונראית כנטיעה, כלומר, אם היא באמת זקנה, אלא שנגממה עד למטה מטפח ונראית עכשיו כנטיעה, דינה כנטיעה ) כר״ש במשנתנו(, ואם היו עשר חורשי ן בשבילן עד ר״ה, בין עושות ובין אין עושות. אבל אם נטיעה נראית כזקנה, כלומר, שהיא עדיי ן צעירה אלא שהיא גדולה ועושה הרבה דינה כזקנה, וחורשין בית סאה עד עצרת בשבי ל ג׳ מהן, אם עושות ככר דבילה. וברור שכן פירש הר״מ בפיה״מ ספ״א שכתב: ״וכבר נתבאר לך בלא ספק ההפרש בין הנטיעה והאילן, שהאילנות ג׳ לבית סאה ) כלומר, אם עושין ככר דבילה( והנטיעות עשר לבי ת סאה ) כלומר, עשר דווקא, ואפילו אם ג׳ מהן עושות ככר דבילה אין חורשין בשבילן עד ר״ה אלא עד עצרת(. והלכה כר׳ עקיבא וכר׳ שמעון, מפני שיש בתוספתא דברים מסכימין ע ם דבריהם״. וצדק בקול הרמז שם שפירש שהר״מ כיוון לתוספתא שלפנינו. ובברכי יוסף ) יו״ ד סי׳ רצ״ד ס״ק ט׳( השיג עליו ואמר, שאין טעם זה מספיק לפסוק כר״ע וכר״ש. בר ם ברור שהר״מ סמך לא על התוספתא בלבד אלא אף על הירושלמי ) כפי שנראה להלן( , ופסק כר״ע וכר״ש ) פ׳׳ג מה׳ שמיטה ה״ז וה״ח(, והשמיט את דברי התוספתא ) שאין חולקים עליה(, 24 עיין מ ש בתס״ר ח״א, עם׳ 10 , עט׳ 61 , עט׳ 96 ועוד. 2 עיין מ״ש לעיל הע׳ 19 על המלים . עד ראש השנה שבירושלמי כאן אחרי . כל בית סאה . * 20 כפי שמוכח קצת אף סן המלה . דתניא, דבור בבלי בסקום • דתני שבירושלמי.

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3. Zera'im, Shevi'it-BikkurimCopyright1. Zera'im, Berakot-Bikkurim2. Zera'im, Berakot-Terumot4. Mo'ed, Shabbat-Shekalim5. Mo'ed, Part III, Shabbat-Eruvin6. Mo'ed, Part IV, Pesakhim-Sukkah7. Mo'ed, Part V, Betza-Hagiga8. Nashim, Yevamot-Kiddushin9. Nashim, Yevamot-Ketubot-Nedarim-Nezirot10. Nashim, Sota-Gittin-Kiddushin11. Nezikin, Bava Kamma-Bava Mezi'a-Bava Batra12. Nezikin, Bava Kamma-Bava Mezi'a-Bava Batra
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