So therefore, such produce is not—is not normally eaten. The sages stated a major rule regarding the products of Shemitah (the Sabbatical year): Kol hameyuchad lema'achal adam (Any item that's reserved for human consumption), ein osin mimenu melugma la'adam (One may not make a poultice from it for a person). So you cannot use it as a—is like a bandage. For example, let's say wheat, which is usually reserved for human consumption. A person cannot soften the wheat kernels and make a patch in order to, let's say, put it on a wound. The produce, again, is usually used as food, so it can only be used for the purpose everyone uses it for. Not everybody uses it for a patch, and therefore it's going to be forbidden.
The Rash explains, melugma tachbushet u'retiyah (A poultice, a bandage, and a plaster), like we said, a patch or a bandage. The Rash says something interesting. Melugma is called a tachbushet (bandage), right? He says, perush melugma malei lugma (The explanation of melugma is “a cheekful”). What does that mean, malei lugma? She'derech adam lil'os malei lugmav chitim u'te'enim (The way a person chews a cheekful of wheat and figs), which is normally what we mean when we talk about a cheekful. We say malei lugma because that was the way they used to make this paste. They used to take a cheekful of wheat and chew on it, and then they put it on their wound. So we call that malei lugma. And therefore the item, the patch, is called a malei lugma. It is a contraction of two words: malei lugma. In any event, ein osin mimenu melugma la'adam.
The Bartenura quotes the Pasuk (verse), v'haytah Shabbat ha'aretz lachem le'ochlah (The land's Shabbat year shall be food for you), which means it can be eaten. Ma shemeyuchad lema'achal adam (That which is designated for human consumption). If it's primarily used for eating purposes, you cannot use it for malei lugma. But we'll see that other items may be used for malei lugma.
And the Mishnah continues: ve'ein tzarich lomar labehemah (And needless to say, for an animal). It goes without saying that if it's good for human consumption, you cannot use it as a patch or a bandage for the animal. Kol she'eino meyuchad lema'achal adam (Anything not designated for human consumption). Let's say you have produce that's not reserved for human consumption. Rather, it's used for animal feed. Osim mimenu melugma la'adam (One may make a poultice from it for a person). So we may use it for a person to make a bandage, aval lo labehemah (But not for an animal). But not for the behemah. The Bartenura explains that it says u'livhemtecha v'lachayah asher be'artzecha (And for your animals and the wild animals in your land). When it comes to animal food, tihyeh kol tevuatah le'echol (All its produce shall be for eating). That means it can only be used for the animals to eat. Davar haraui lachayah v'labehemah tihyeh le'echol labehemah (That which is fit for wild and domestic animals shall be for the animals to eat). But it can be used as a malei lugma for a human being.
And finally, the Mishnah says, kol she'eino meyuchad lo lema'achal adam v'lo lema'achal behemah (Anything designated neither for human consumption nor for animal consumption). Let's say it's a product that's not reserved specifically for human consumption or for feeding animals. Meaning, sometimes it's eaten by people, sometimes by animals, and sometimes it's put to other uses, such as fuel or fire. So the law follows like this: chashav alav lema'achal adam u'lema'achal behemah (He intended it for human consumption and animal consumption). If, when he picked the produce, he intended it for both human consumption and animal feed, notnim alav chumrei adam vechumrei behemah (They impose upon it the stringencies of humans and animals). Now it's going to have the stringencies of both human food and animal food. What's the stringency of human food? Namely, you will not be able to use it as a malei lugma. The stringency of animal food, which we're going to learn now, is that you're not allowed to cook animal food during Shemitah because the animals primarily eat the food raw. And therefore one cannot cook it because it would be using the food raw and not the normal way. Chashav alav le'etzim (He intended it for firewood). But let's say this was his intention when he picked the item. Then we treat it like firewood. And we learned earlier that Shemitah does not have any sanctity restrictions when it comes to firewood. What would be a case like that, where it can go either way or be used for firewood? That would be pennyroyal, hyssop, and savory. These items can sometimes be used for firewood, for food by people, sometimes as feed for animals, and sometimes as fuel for a fire. Just as a side point, when he learns the word, he says, that's in Arabic, which is the, which we know about.
Now we go to the next Mishnah. When it comes to Shemitah produce, you're allowed. It's given to—to eat. One is allowed to eat the Shemitah produce, and actually can drink it as well, and actually rub it on one's skin. The Bartenura explains that we're talking about grapes, olives, or olive oil, which can be used in all three ways. They can be used for eating, drinking, and smearing. And again, since that is a normal way of using the product, and rubbing is useful for everybody, Shemitah produce can be used in the normal way a product is used. Everybody eats these things, everybody drinks these things—wine—and everybody would smear them. It's a normal usage, and therefore it's not a problem. So you're allowed to eat things that are normally eaten. If you have, let's say, Shemitah produce that's rotten, we learned earlier that one is only allowed to eat it in the normal way that it is—it is eaten as well. So for items that are cooked, a person cannot eat them raw. Yes, eat them in the normal way. You can rub only with things that are normally rubbed. And therefore a person may not rub wine or vinegar on his skin, since these items are normally drunk and not used for rubbing. But obviously you can put on olive oil because that is the normal way. And therefore the same law applies to these items: they may be used for eating, for drinking, and for rubbing.
But when it comes to this, it's a little more lenient. Why? You're allowed to use Shevi'it (Sabbatical produce) oil for fuel, for lighting a lamp. That's similar to eating because oil is used to provide that benefit, and therefore it's used up at the time that it provides the benefit of illumination. So therefore you're allowed to use it. Like we said earlier, as long as the pleasure comes at the time of consumption, and at the time that you're burning the oil, you're getting the benefit. So therefore that's permissible for Shevi'it. However, that's not going to be permissible for Terumah (priestly offering). Terumah oil, for example, may not be used to fuel a lamp if it's Tahor (ritually pure). So that's Terumah Tehorah (pure Terumah). Only Terumah Teme'ah (impure Terumah) can be used for that, for lighting a lamp. And Ma'aser Sheni (Second Tithe) may not be used as fuel even if it's Tameh (ritually impure). There's a special law when it comes to Ma'aser Sheni. The Torah says you have to totally get rid of it. And therefore, when it's Tameh, you're not allowed to use it at all. So actually, Ma'aser Sheni is the opposite law. You can only use it when it's Tahor. But when it's Tameh, you can't use it. And when it comes to Terumah, actually, you cannot use it when it's Tahor, but you can use it as a lamp when it is Tameh.