Peah 3:6 - 4:1
משנה פאה ג:ו - ד:א
Seder: Zeraim | Tractate: Peah | Time4Mishna
📖 Mishna
Mishna 3:6
משנה ג:ו
Hebrew:
רַבִּי אֱלִיעֶזֶר אוֹמֵר, קַרְקַע בֵּית רֹבַע, חַיֶּבֶת בַּפֵּאָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הָעוֹשָׂה סָאתַיִם. רַבִּי טַרְפוֹן אוֹמֵר, שִׁשָּׁה עַל שִׁשָּׁה טְפָחִים. רַבִּי יְהוּדָה בֶן בְּתֵירָה אוֹמֵר, כְּדֵי לִקְצֹר וְלִשְׁנוֹת. וַהֲלָכָה כִּדְבָרָיו. רַבִּי עֲקִיבָא אוֹמֵר, קַרְקַע כָּל שֶׁהוּא, חַיֶּבֶת בַּפֵּאָה, וּבַבִּכּוּרִים, וְלִכְתֹּב עָלָיו פְּרוֹזְבּוּל, וְלִקְנוֹת עִמּוֹ נְכָסִים שֶׁאֵין לָהֶם אַחֲרָיוּת בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה:
English:
Rabbi Eliezer says: a piece of ground [large enough to plant] one fourth of a kav is liable for peah. Rabbi Joshua says: it must [be large enough] to grow two seahs. Rabbi Tarfon says: it must be six by six handbreadths. Rabbi Judah ben Batera says: [it must be large enough] for a sickle to cut at least two handfuls and the halakhah is according to his words. Rabbi Akiva says: any size of land is liable for peah and for first-fruits, and [is sufficient] for the writing of the prozbul, and also to acquire through it movable property by money, by deed, or by a claim based on undisturbed possession.
קלאוד על המשנה:
What’s the minimum field size for peah obligation? Five opinions!
Rabbi Eliezer: A quarter-kav’s planting area. Rabbi Yehoshua: Enough to yield two se’ah. Rabbi Tarfon: Six-by-six handbreadths (about 18 square inches). Rabbi Yehuda ben Beteira: Enough for a sickle to cut two handfuls. Rabbi Akiva: ANY size at all.
The mishna states: “The halacha follows Rabbi Yehuda ben Beteira.” His measure is practical—not a fixed area but a functional harvest amount.
Rabbi Akiva’s view extends beyond peah. ANY land—no matter how tiny—can: (1) obligate peah, (2) require first-fruits, (3) serve as the “land” needed for a prozbul document, (4) be used to acquire movable property through the standard acquisition methods. Land has legal significance regardless of size.
Key Terms:
- בית רובע (Beit Rova) = Quarter-kav area; measure of planting space
- סאתים (Sa’atayim) = Two se’ah; measure of yield (about 24 liters)
- טפחים (Tefachim) = Handbreadths; approximately 3-4 inches each
- פרוזבול (Prozbul) = Legal document allowing debt collection after Shemitah
- חזקה (Chazakah) = Undisturbed possession; method of acquiring property
Mishna 3:7
משנה ג:ז
Hebrew:
הַכּוֹתֵב נְכָסָיו שְׁכִיב מְרַע, שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, מַתְּנָתוֹ מַתָּנָה. לֹא שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, אֵין מַתְּנָתוֹ מַתָּנָה. הַכּוֹתֵב נְכָסָיו לְבָנָיו, וְכָתַב לְאִשְׁתּוֹ קַרְקַע כָּל שֶׁהוּא, אִבְּדָה כְתֻבָּתָהּ. רַבִּי יוֹסֵי אוֹמֵר, אִם קִבְּלָה עָלֶיהָ, אַף עַל פִּי שֶׁלֹּא כָתַב לָהּ, אִבְּדָה כְתֻבָּתָהּ:
English:
One who is about to die who assigns his property in writing [to another]: If he retains any land [for himself] however small, he renders his gift valid. But if he retains no land whatsoever, his gift is not valid. One who assigns in writing his property to his children, and he assigns to his wife in writing any plot of land, however small, she lost her ketubah. Rabbi Yose says: if she accepted [such an assignment] even though he did not assign it to her in writing she lost her ketubah.
קלאוד על המשנה:
This mishna shifts to inheritance law, applying the “any size land” principle from 3:6. A deathbed gift (shechiv mera) has special rules. If the dying person keeps ANY land for himself—however small—the gift is valid. If he gives away EVERYTHING, the gift fails. Why? Keeping something shows he wasn’t acting out of despair but making a deliberate distribution.
The second case involves a husband giving his estate to his children while giving his wife a small plot. By accepting even tiny land, the wife forfeits her ketubah (marriage contract payment). She chose land over ketubah rights. Rabbi Yose adds: mere acceptance of the arrangement—even without a written deed—forfeits the ketubah.
These cases demonstrate that “any size land” has legal significance beyond agriculture.
Key Terms:
- שכיב מרע (Shechiv Mera) = One lying sick; person on deathbed
- מתנה (Matanah) = Gift; transfer of property
- כתובה (Ketubah) = Marriage contract; wife’s financial rights
Mishna 3:8
משנה ג:ח
Hebrew:
הַכּוֹתֵב נְכָסָיו לְעַבְדּוֹ, יָצָא בֶן חוֹרִין. שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, לֹא יָצָא בֶן חוֹרִין. רַבִּי שִׁמְעוֹן אוֹמֵר, לְעוֹלָם הוּא בֶן חוֹרִין, עַד שֶׁיֹּאמַר הֲרֵי כָל נְכָסַי נְתוּנִין לְאִישׁ פְּלוֹנִי עַבְדִּי חוּץ מֵאֶחָד מֵרִבּוֹא שֶׁבָּהֶן:
English:
One who assigns in writing his possessions to his slave, [the slave] thereby goes free. If he reserved for himself any land, however small, he does not become free. Rabbi Shimon says: he always becomes free, unless [the master] says: “Behold, all my goods are given to so-and-so my slave, with the exception of one ten-thousandth part of them.”
קלאוד על המשנה:
Another application of “any size land.” If a master gives ALL his property to his slave, the slave goes free—he can’t own himself as part of the estate! But if the master keeps ANY land, the slave doesn’t go free. Why? The retained land can “hold” the slave’s ownership, so to speak.
Rabbi Shimon disagrees on interpretation. The slave ALWAYS goes free unless the master explicitly excludes a fraction (even one ten-thousandth) from the gift. Rabbi Shimon requires explicit reservation, not just implicit retention.
This mishna shows how seemingly technical questions about minimum land sizes have profound human consequences—here, determining freedom or slavery.
Key Terms:
- עבד (Eved) = Slave; Canaanite slave who can be freed
- בן חורין (Ben Chorin) = Free person; one who has been emancipated
- אחד מריבוא (Echad MeRibo) = One ten-thousandth; minimal fraction
Mishna 4:1
משנה ד:א
Hebrew:
הַפֵּאָה נִתֶּנֶת בִּמְחֻבָּר לַקַּרְקָע. בְּדָלִית וּבְדֶקֶל, בַּעַל הַבַּיִת מוֹרִיד וּמְחַלֵּק לָעֲנִיִּים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף בַּחֲלִיקֵי אֱגוֹזִים. אֲפִלּוּ תִשְׁעִים וְתִשְׁעָה אוֹמְרִים לְחַלֵּק וְאֶחָד אוֹמֵר לָבוֹז, לָזֶה שׁוֹמְעִין, שֶׁאָמַר כַּהֲלָכָה:
English:
Peah is given from [the crop] while it is still connected with the soil. But in the case of hanging vine-branches and the date-palm, the owner brings down [the fruit] and distributes it among the poor. Rabbi Shimon says: the same applies to smooth nut trees. Even if ninety-nine [of the poor] say [to the owner] to distribute it and one says to leave it in the field, this latter is listened to, since he spoke in accordance with the halakhah.
קלאוד על המשנה:
Chapter 4 opens with HOW peah is given. The default: leave it attached to the ground. The poor come and harvest it themselves. This preserves their dignity—they’re not receiving handouts but harvesting like any farmer.
Exception: tall vines and date palms where climbing is dangerous. Here the owner harvests and distributes. Rabbi Shimon extends this to smooth-barked nut trees (also slippery to climb).
The final teaching is remarkable: even if 99 poor people prefer distribution (it’s easier), if ONE poor person demands the crop be left in the field (following the basic law), we listen to the one! Why? “He spoke according to the halacha.” The right to harvest with dignity cannot be outvoted by convenience. Majority preference doesn’t override legal rights.
Key Terms:
- מחובר לקרקע (Mechubar LaKarka) = Connected to the ground; unharvested
- דלית (Dalit) = Hanging vine; grape vine trained on high trellis
- דקל (Dekel) = Date palm; tall tree dangerous to climb
- לבוז (Lavoz) = To grab/take freely; the poor’s right to harvest directly
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