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Rebbi Eliezer asked, from one to the other sixteen and on the sides twenty five? Rebbi Samuel ben Rav Isaac asked: If they were next to a fence, does one plough the entire bet seah because of them? Rebbi Yose said, if you want that, we should give them their four bate seah, two bate seah here, two bate seah there. Rebbi Jeremiah asked, if there was one vine drawn over two seah, do you plough the ground under it and outside it for the harvester and his basket?

Regarding the prohibition of the first two terms, those above plough downwards and those below plough upwards. It seems reasonable that those above plough downwards but not that those below plough upwards. Let us hear from the following: “One removes a tree 25 cubits from a cistern.” We have stated on that: Both higher and lower. Or let us say both if the tree is higher and the cistern lower or if tree and cistern are on the same level. In this sense, we stated: “Whether the tree is higher and the cistern lower or the tree lower and the cistern higher”; is that reasonable? If the tree is higher and the cistern lower; but the tree lower and the cistern higher, do roots climb? Rebbi Ḥanina said not because of the roots [climbing], but they loosen the earth and damage the bottom of the cistern. A case came before Rebbi Yose ben Rebbi Abun; he said that is a single opinion and we do not rely on it, for we have stated on this: “Rebbi Simeon says, just as they said higher so they said lower.”

MISHNAH: Three trees belonging to three different owners are counted together and one may plough the entire bet seah for them. How much space must be between them? Rabban Simeon ben Gamliel says, so that the ox and its harness can pass.

Rebbi Abba bar Zabdi in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institutions of the early prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the Court insists on will come to be in the end just as Moses was told on Sinai; as Rebbi Mana said (Deut. 32:47): “For it is not an empty word, from you,” if it is empty it is from you because you do not exert yourself about it. “Because it is your life,” when is it your life? At the time that you exert yourself!

“A field of reeds is judged like a field of grain.” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: This was taught about dispersed ones.

MISHNAH: Saplings and gourds go together in a bet seah. Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. How long are they called saplings? Rebbi Eleazar ben Azariah said, until they become profane. Rebbi Joshua said, seven years. Rebbi Aqiba said, tree saplings when they are called so. A tree which was cut down and grows anew, if it was cut lower than one hand-breadth it is like a sapling, higher than a hand-breadth it is a tree, the words of Rebbi Simeon.

HALAKHAH: “Saplings and gourds, etc.” That is only if there are more saplings than gourds. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd? Rebbi Mana objected, did we not state: “Three green melons, three gourds, and four saplings go together and one ploughs the entire bet seah because of them.” It fits only for the last sentence: Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd?

HALAKHAH: “Saplings and gourds, etc.” That is only if there are more saplings than gourds. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd? Rebbi Mana objected, did we not state: “Three green melons, three gourds, and four saplings go together and one ploughs the entire bet seah because of them.” It fits only for the last sentence: Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd?

Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing since Rebbi Samuel bar Naḥman, Rebbi Jonathan, said in the name of Rebbi Eliezer ben Jacob: He who prunes his vineyard down to less than a hand-breadth is subject to the rules of orlah because of the bad appearance. The Sages say, only if he prunes down to the ground.

Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing since Rebbi Samuel bar Naḥman, Rebbi Jonathan, said in the name of Rebbi Eliezer ben Jacob: He who prunes his vineyard down to less than a hand-breadth is subject to the rules of orlah because of the bad appearance. The Sages say, only if he prunes down to the ground.

MISHNAH: One dirties saplings, ties them, clips them, builds them shelter, and waters them until the New Year. Rebbi Eleazar ben Rebbi Ẓadoq says, one may water the leaves in the Sabbatical year but not the stem. One rubs unripe figs and pricks them until the New Year. One may not rub or prick unripe figs entering the Sabbatical year, or those of the Sabbatical year leaving it. Rebbi Jehudah says, at a place where people usually rub them, one may not rub them because that is agricultural work, but in a place where one does not usually rub, he may do so. Rebbi Simeon permits it for a tree since one may work a tree.

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

Rebbi Abba bar Zavda in the name of Rebbi Simeon ben Laqish: Practice follows Rebbi Simeon from Shezur. Rebbi Yosa said, Rebbi Eleazar instructed Rebbi Sabbatai Zadoq’s, following Rebbi Simeon from Shezur.

If one sowed it for seeds before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are permitted. If one sowed it as vegetable before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are forbidden. If one sowed it both for seeds and vegetable before the Sabbatical New Year, then in the Sabbatical year clearly seeds are permitted. What is the status of vegetables? Rebbi Ḥiyya stated “forbidden”, Rebbi Ḥalaphta ben Shaul stated “permitted”. He who says “permitted” follows the word of the orah. He who says “forbidden”, because of the bad impression. Rebbi Simeon bar Zevida asked before Rebbi Yose: Then it should be forbidden even to use it to feed one’s animals, because of the bad impression. He said to him, one should not give to his son or to his agent, nor should he harvest in a row. Rebbi Yose ben Rebbi Abun said, if a hole was torn out it is permitted. Even according to him who says it is forbidden, if he harvested and found vegetable in it, it is permitted. Similarly, when a man came carrying ten bundles of Lybian [beans] as tithe to Rebbi Jeremiah, he said that this should not be done; do not harvest more than what is needed for the pan.

If one sowed it for seeds before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are permitted. If one sowed it as vegetable before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are forbidden. If one sowed it both for seeds and vegetable before the Sabbatical New Year, then in the Sabbatical year clearly seeds are permitted. What is the status of vegetables? Rebbi Ḥiyya stated “forbidden”, Rebbi Ḥalaphta ben Shaul stated “permitted”. He who says “permitted” follows the word of the orah. He who says “forbidden”, because of the bad impression. Rebbi Simeon bar Zevida asked before Rebbi Yose: Then it should be forbidden even to use it to feed one’s animals, because of the bad impression. He said to him, one should not give to his son or to his agent, nor should he harvest in a row. Rebbi Yose ben Rebbi Abun said, if a hole was torn out it is permitted. Even according to him who says it is forbidden, if he harvested and found vegetable in it, it is permitted. Similarly, when a man came carrying ten bundles of Lybian [beans] as tithe to Rebbi Jeremiah, he said that this should not be done; do not harvest more than what is needed for the pan.

MISHNAH: If gourds kept for seeds became hard before the New Year and unusable as food, one may keep them in the Sabbatical year; otherwise, it is forbidden to keep them in the Sabbatical year. Their buds are forbidden in the Sabbatical year. One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it. One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.

“One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.” Rebbi Simeon follows the rabbis and Rebbi Eliezer ben Jacob is consistent, as we have stated there: “One may continue [to draw] water from tree to tree on condition not to water the entire field.” Rebbi Mana said it anonymously, Rebbi Abin in the name of Samuel: They disagree anonymously. Where are we holding? If they are widely spaced, it is forbidden according to everybody, if they are tightly planted, it is permitted according to everybody. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob makes them widely spaced, the rabbis make them tightly planted. So the rabbis said, if they are widely spaced, it is forbidden to irrigate. May one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say it is permitted to continue but forbidden to irrigate. Did we not think that according to everybody if they are widely spaced, it is forbidden; but is white dust not when they are widely spaced? But here it is the Sabbatical, there the holiday.

“One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.” Rebbi Simeon follows the rabbis and Rebbi Eliezer ben Jacob is consistent, as we have stated there: “One may continue [to draw] water from tree to tree on condition not to water the entire field.” Rebbi Mana said it anonymously, Rebbi Abin in the name of Samuel: They disagree anonymously. Where are we holding? If they are widely spaced, it is forbidden according to everybody, if they are tightly planted, it is permitted according to everybody. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob makes them widely spaced, the rabbis make them tightly planted. So the rabbis said, if they are widely spaced, it is forbidden to irrigate. May one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say it is permitted to continue but forbidden to irrigate. Did we not think that according to everybody if they are widely spaced, it is forbidden; but is white dust not when they are widely spaced? But here it is the Sabbatical, there the holiday.

“One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.” Rebbi Simeon follows the rabbis and Rebbi Eliezer ben Jacob is consistent, as we have stated there: “One may continue [to draw] water from tree to tree on condition not to water the entire field.” Rebbi Mana said it anonymously, Rebbi Abin in the name of Samuel: They disagree anonymously. Where are we holding? If they are widely spaced, it is forbidden according to everybody, if they are tightly planted, it is permitted according to everybody. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob makes them widely spaced, the rabbis make them tightly planted. So the rabbis said, if they are widely spaced, it is forbidden to irrigate. May one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say it is permitted to continue but forbidden to irrigate. Did we not think that according to everybody if they are widely spaced, it is forbidden; but is white dust not when they are widely spaced? But here it is the Sabbatical, there the holiday.

“One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.” Rebbi Simeon follows the rabbis and Rebbi Eliezer ben Jacob is consistent, as we have stated there: “One may continue [to draw] water from tree to tree on condition not to water the entire field.” Rebbi Mana said it anonymously, Rebbi Abin in the name of Samuel: They disagree anonymously. Where are we holding? If they are widely spaced, it is forbidden according to everybody, if they are tightly planted, it is permitted according to everybody. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob makes them widely spaced, the rabbis make them tightly planted. So the rabbis said, if they are widely spaced, it is forbidden to irrigate. May one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say it is permitted to continue but forbidden to irrigate. Did we not think that according to everybody if they are widely spaced, it is forbidden; but is white dust not when they are widely spaced? But here it is the Sabbatical, there the holiday.

“One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.” Rebbi Simeon follows the rabbis and Rebbi Eliezer ben Jacob is consistent, as we have stated there: “One may continue [to draw] water from tree to tree on condition not to water the entire field.” Rebbi Mana said it anonymously, Rebbi Abin in the name of Samuel: They disagree anonymously. Where are we holding? If they are widely spaced, it is forbidden according to everybody, if they are tightly planted, it is permitted according to everybody. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob makes them widely spaced, the rabbis make them tightly planted. So the rabbis said, if they are widely spaced, it is forbidden to irrigate. May one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say it is permitted to continue but forbidden to irrigate. Did we not think that according to everybody if they are widely spaced, it is forbidden; but is white dust not when they are widely spaced? But here it is the Sabbatical, there the holiday.

What is the difference between Sabbatical and holiday? In the Sabbatical year, because work is permitted they permitted work needing effort as well was work not needing much effort. On a holiday, because work is forbidden they only permitted work to prevent loss and only if it does not need much effort. Some want to understand it from this: During the Sabbatical year, which lasts for a long time, they permitted; during holiday, which is a short time, they forbade. But would it not be reasonable to make these other seven days equal to the seven days of the holiday, and should they not be forbidden? It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.”

MISHNAH: A person may fill his entire field with dungheaps, three each per bet seah; more is forbidden, the words of Rebbi Simeon. But the Sages say, only if he raises or lowers it by three [hand-breadths]. A person may store his entire manure together; Rebbi Meïr says only if he raises or lowers it by three [hand-breadths]. If he had little, he may continuously add to it; Rebbi Eleazar ben Azariah says only if he raises or lowers it by three [hand-breadths] or puts it on a rock.

One may give two explanations: If he had little [manure] on his field, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be manure and it will turn out that he fertilizes that place. One may give another explanation: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. Has it not been fertilized before the Sabbatical year? Rebbi Abba, Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression [it is forbidden] unless he transports ten boxes together. Do the rabbis not care for a bad impression? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap.

One may give two explanations: If he had little [manure] on his field, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be manure and it will turn out that he fertilizes that place. One may give another explanation: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. Has it not been fertilized before the Sabbatical year? Rebbi Abba, Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression [it is forbidden] unless he transports ten boxes together. Do the rabbis not care for a bad impression? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap.

One may give two explanations: If he had little [manure] on his field, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be manure and it will turn out that he fertilizes that place. One may give another explanation: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. Has it not been fertilized before the Sabbatical year? Rebbi Abba, Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression [it is forbidden] unless he transports ten boxes together. Do the rabbis not care for a bad impression? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap.

One may give two explanations: If he had little [manure] on his field, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be manure and it will turn out that he fertilizes that place. One may give another explanation: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. Has it not been fertilized before the Sabbatical year? Rebbi Abba, Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression [it is forbidden] unless he transports ten boxes together. Do the rabbis not care for a bad impression? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap.

Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah said, one does not build a new water canal during the intermediate days of holidays or during the Sabbatical year.” Rebbi Zeїra said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression. They wanted to say, the one who says there “because of the bad impression” says here “because of the bad impression”; the one who says “because he would prepare its banks to be sown”, what can he say here? The only answer would be “maybe there will be no more manure and it will turn out that he fertilizes that place.” What would be the difference between them? If he dug to build a water canal for a building. They wanted to say, the one who says there “because of the bad impression” will say in this case “because of the bad impression,” but the one who says there "because he would prepare its banks to be sown,” here its banks will not be prepared to be sown. Everybody agrees that if he built there with lime, pebbles, stones, or cement it would be permitted.

Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah said, one does not build a new water canal during the intermediate days of holidays or during the Sabbatical year.” Rebbi Zeїra said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression. They wanted to say, the one who says there “because of the bad impression” says here “because of the bad impression”; the one who says “because he would prepare its banks to be sown”, what can he say here? The only answer would be “maybe there will be no more manure and it will turn out that he fertilizes that place.” What would be the difference between them? If he dug to build a water canal for a building. They wanted to say, the one who says there “because of the bad impression” will say in this case “because of the bad impression,” but the one who says there "because he would prepare its banks to be sown,” here its banks will not be prepared to be sown. Everybody agrees that if he built there with lime, pebbles, stones, or cement it would be permitted.

MISHNAH: He who wants his field to be fertilized makes a corral enclosing two bet seah. He may remove the walls in three directions and leave the middle one; then he may fertilize four bet seah; Rabban Simeon ben Gamliel says eight bet seah. If his entire field was only four bet seah, he leaves out part of it because of the bad impression. He may take [manure] out from the corral and put it on his field the way professionals do it.

It was stated: “Rebbi Simeon ben Eleazar says, if he wishes he sticks a peg into the ground and makes four corrals in the four cardinal directions for a total of eight bet seah.”

“ One does not fertilize on the Sabbath, on holidays, or on the intermediate days of holidays, even if only for goodwill. One is not permitted to put a watchman there, nor to have the flock relieve themselves, and if they came by themselves one may not help them. But if they were working with him over the Sabbaths and holidays, he is permitted to put a watchman there, to have the flock relieve themselves, and if they came by themselves he may help them.” It was stated: “Rabban Simeon ben Gamliel says, on the Sabbath [workers] fertilize for goodwill, on the holidays for meals, and on the intermediate days of holidays even for wages.”

Rebbi Ḥiyya bar Abba asked, are these standards like those standards? Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa in the name of Rebbi Yose ben Ḥanina: These standards are like those standards. Here you say “the measure of a stone wall is ten hand-breadths, less than that is a quarry;” and there you say so? Where do we stand? If there were two rows of stones, one should state “eight hand-breadths”; if there were three one should state “twelve hand-breadths!” Rebbi Yose said, deduct half a hand-breadth for hewing top and bottom and so for the next row, one finds three rows of ten hand-breadths. Less than that is neither a stone wall nor a quarry.

We have stated: “Rebbi Jehudah said that is if he did not intend to improve his field; but if he intended to improve his field even more is permitted. Rabban Simeon ben Gamliel said, that is if he did not intend to improve his field; but if he intended to improve his field even less is forbidden.” Rebbi Vivian said, Rebbi Assi taught following the Tanna who is lenient.

Rebbi Jacob bar Abun in the name of Rebbi Simeon ben Laqish: This means that it is forbidden to collect pebbles from another person’s field, for if he weeds, he will put his grasses there. That is, in an agricultural area, but on mountains and rocks it is permitted and he will think of it a kindness.

HALAKHAH: Rebbi Crispus in the name of Rebbi Joḥanan, Ḥananiah ben Gamliel: The Mishnah refers to the prohibition of the two terms. It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” Does this not refer to the prohibition of the two terms, so here also about the prohibition of the two terms. Rebbi Shammai inquired: If this is about the prohibition of the two terms, did we state that one is permitted to plough but forbidden to build? So it must refer to the permission of the two terms. If it refers to the permission of the two terms, we have stated: “But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.” Rebbi Mana said, is Rebbi Shammai correct? In the first case, one is permitted to plough because that prepares for the year after the Sabbatical. It is forbidden to build since that prepares for the Sabbatical. The Mishnah does not say so, “but he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.”

It is written (Ps. 50:23): “To him who makes a road I shall show the help of God.” There is a difference here, because this is an improvement which becomes a defect. Since Rebbi Simeon ben Laqish said, Saul merited the kingship only because his grandfather lit lights for the public; for that he was called “Ner”. One verse (1Chr. 8:33) says “Ner begot Qish.” Another verse (1S. 9:1) says “Qish the son of Abi’el.” Was not his name Abi’el? But his name became Ner because his grandfather lit lights for the public.

HALAKHAH: “A field that had been cleared of thistles”, etc. There they say, when its thistles were removed, but the rabbis here say, when they were ploughed under. What is improvement in the opinion of the rabbis here? Everybody ploughs once and he ploughs twice. How can that be? Rebbi Yose ben Rebbi Abun said, there the government does not oppress, but here the government oppresses.

Rebbi Jacob bar Zabdi said before Rebbi Abbahu: Did not Rebbi Zeїra and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, say that they voted on the upper floor of the Libzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Julianus and his brother Pappos whom they gave water in a colored glass and they did not accept. He said, they do not intend to lead you to apostasy, they only want to collect annona. What means “in public”? The rabbis of Caesarea say ten, as it is written (Lev. 22:32): “I shall be sanctified in the midst of the Children of Israel.”

They saw the young Rebbi Abuna collecting donkey’s dung on the Sabbath. Rebbi Jonah and Rebbi Yose permitted baking for Ursicinus on the Sabbath. Rebbi Mana said, I asked before my father Rebbi Jonah, did not Rebbi Zeїra and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, say that they voted on the upper floor of the Libzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Julianus and his brother Pappos whom they gave water in a colored glass and they did not accept. He said, he does not intend to lead you to apostasy, he only wants to eat warm bread. What means “in public”? The rabbis of Caesarea say ten, as it is written (Lev. 22:32): “I shall be sanctified in the midst of the Children of Israel.”

If somebody improved [his field] and died, may his son sow? Rebbi Jacob bar Aḥa, Rebbi Immi in the name of Rebbi Yose ben Rebbi Ḥanina: If somebody improved [his field] and died, his son may sow; if he improved [his field] and sold it, it is forbidden to be sown. If [the buyer] transgressed and sowed, it is permitted since they did decide only on a fence that one may live with.

A similar case: When does a man acquire Sabbatical fruit? Rebbi Jeremiah wanted to say, when he puts them in his vessels. Rebbi Yose wanted to say, even if he puts them into his vessels he did not acquire them; he thinks that they are his but they are not his. Compare the following: Rebbi Tarphon went to eat single figs from somebody’s property without reciprocity, following the House of Shammai. The watchmen saw him and started whipping him. When he saw himself in danger, he said to them, by your lives, tell in Tarphon’s house to have his burial shrouds ready. When they heard this, they prostrated themselves before him and said, Rebbi, forgive us. He said to them, so and so should come upon me if I did not forgive you beforehand every stick that was coming down on me. In these two instances did Rebbi Tarphon follow the House of Shammai and endangered himself, in the case here and in the recitation of Shema'. Rebbi Abbahu in the name of Rebbi Ḥanina ben Gamliel: All his life did Rebbi Tarphon repent about this happening and said, woe to me that I used the Crown of the Torah.

“ One does not start a fire in reed thickets because that is [agricultural] work. Rabban Simeon ben Gamliel permits it. Similarly, Rabban Simeon ben Gamliel said, one may plant a useless tree in the Sabbatical year. One teaches a cow to plough only in dunes; Rabban Simeon ben Gamliel says, it is permitted also in somebody else’s field on condition that one not make parallel furrows.”

“ One does not start a fire in reed thickets because that is [agricultural] work. Rabban Simeon ben Gamliel permits it. Similarly, Rabban Simeon ben Gamliel said, one may plant a useless tree in the Sabbatical year. One teaches a cow to plough only in dunes; Rabban Simeon ben Gamliel says, it is permitted also in somebody else’s field on condition that one not make parallel furrows.”

“ One does not start a fire in reed thickets because that is [agricultural] work. Rabban Simeon ben Gamliel permits it. Similarly, Rabban Simeon ben Gamliel said, one may plant a useless tree in the Sabbatical year. One teaches a cow to plough only in dunes; Rabban Simeon ben Gamliel says, it is permitted also in somebody else’s field on condition that one not make parallel furrows.”

HALAKHAH: “If somebody cuts down an olive tree,” etc. It was stated: “If somebody cuts reeds, Rebbi Jehudah says at a place where one is used to cut, he should tear out; at a place where one is used to tear out, he should cut. In any case, he should cut higher than a hand-breadth. If somebody cuts down for logs, he should not plane and cut in steps, cut in steps to create joints, but he should try to cut them straight.” It was stated: “Rabban Simeon ben Gamliel said, at a place where one usually planes, he should cut in steps, in steps he should plane and cut down at the ground, but he should not cut with an axe.”

86 Rebbi Yose ben Ḥanina asked: May one make a plaster (emollient) of unripe figs? After he can eat his bread with them in the field it will be forbidden. Or since he may bring them into his house it might be permitted.

There, we have stated (Mishnah ‘Uqeẓin 3:6): “Unripe figs and grapes, Rebbi Aqiba said they may become impure by the impurity of food; Rebbi Joḥanan ben Nuri said only after they come to the period of tithing.” We have stated here “immediately” but is it “not immediately”? Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: The Mishnah speaks only about unripe figs, but unripe fruit of any other kind may not become impure by the impurity of food until it reaches the period of tithing. Rebbi Yose said, our Mishnah implies this: “Unripe figs when they started to be radiant one eats them with his bread in the field.” Rebbi Pedat in the name of Rebbi Joḥanan: Everybody agrees about the Sabbatical year. “Everybody agrees,” the colleagues said that the figs do not become impure by the impurity of food.

There, we have stated (Mishnah ‘Uqeẓin 3:6): “Unripe figs and grapes, Rebbi Aqiba said they may become impure by the impurity of food; Rebbi Joḥanan ben Nuri said only after they come to the period of tithing.” We have stated here “immediately” but is it “not immediately”? Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: The Mishnah speaks only about unripe figs, but unripe fruit of any other kind may not become impure by the impurity of food until it reaches the period of tithing. Rebbi Yose said, our Mishnah implies this: “Unripe figs when they started to be radiant one eats them with his bread in the field.” Rebbi Pedat in the name of Rebbi Joḥanan: Everybody agrees about the Sabbatical year. “Everybody agrees,” the colleagues said that the figs do not become impure by the impurity of food.

“ The palm pith is wood in every respect except that it may be bought with tithe money. Palm spathe used as food is free from tithes.” Rebbi Judah ben Pazi explained in the study house: Palm pith is not subject to the holiness of the Sabbatical year. But Rebbi Yose commanded about those who were asking; they said that it was said from his part. He made them say that Rebbi Yose told them, a baraita disagrees with Rebbi Judah ben Pazi and supports us, as it was stated: “One may not cook unripe figs of the Sabbatical year but it is permitted for the late ones because that is their treatment.”

“ The palm pith is wood in every respect except that it may be bought with tithe money. Palm spathe used as food is free from tithes.” Rebbi Judah ben Pazi explained in the study house: Palm pith is not subject to the holiness of the Sabbatical year. But Rebbi Yose commanded about those who were asking; they said that it was said from his part. He made them say that Rebbi Yose told them, a baraita disagrees with Rebbi Judah ben Pazi and supports us, as it was stated: “One may not cook unripe figs of the Sabbatical year but it is permitted for the late ones because that is their treatment.”

Rebbi Yose ben Ḥanina kissed the cliffs of Acco and said, up to here is the Land of Israel. Rebbi Zeїra crossed the Jordan in his clothing. Rebbi Ḥiyya bar Abba rolled himself in the step of Tiberias. The elder Rebbi Ḥiyya weighed rocks. Rebbi Ḥananiah weighed earth lumps to fulfill what was said (Ps. 102:19): “For Your servants desired its stones and they loved its dust.”

MISHNAH: When may one not cut down a tree in the Sabbatical year? The House of Shammai say, every tree when it starts. But the House of Hillel say, carob trees when they form clusters, vines when they produce fluid, olive trees when they have flower buds, all other trees when they start. Any tree may be cut down once it[s fruit] has reached the stage of tithes. How much should be on an olive tree so one should not cut it down? A quarter [qab]. Rabban Simeon ben Gamliel says, all according to the olive tree.

The rabbis of Caesarea say, Gentile minors and the armies of Nebucadnezzar will not live and will not be judged; about them it says (Jer. 51:39,57): “They will sleep an eternal sleep and never wake up.” From when do Jewish minors live? The elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said from when they are born, the other said from when they talk. He who says from when they are born (Ps. 22:32): “they shall come and tell His justice to the born people He made.” He who says from when they talk (Ps. 22:31): “Seed will worship Him, it will by told to the Master by the generation.” It was stated in the name of Rebbi Meïr: From the time [the child] knows to answer Amen in the synagogue. What is the reason? (Is. 26:2) “Open the gates, let the just people come who keep trust.” There they say, from when they are circumcised (Ps. 88:16): “I carried your fear, I cease” But the rabbis from here say, from when they are born (Ps. 87:5): “He will say to Zion, everybody [who] was born [is] in it.” Rebbi Eleazar says, even the still-born, what is the reason? (Is. 49:6) “The watched ones of Israel to return”, the created ones of Israel to return.

It was stated: “Rabban Simeon ben Gamliel says, a tree that buds before the fifteenth of Ševaṭ is tithed for the past [year]; after the fifteenth of Ševaṭ it is tithed for the coming [year].” It was stated: “Rebbi Neḥemiah said, when has this been said? For a tree producing two threshing floors a year. But trees making only one threshing floor per year, such as olive trees, date palms and carob trees, even if they budded before this day, belong to the future.” Rebbi Joḥanan said, people use to follow Rebbi Neḥemiah for carobs. Rebbi Simeon objected before Rebbi Joḥanan: Did we not state that “the Sabbatical of white figs is the second year since they produce after three years”? According to you, those ripened in the Sabbatical year should be Sabbatical! He accepted that. Rebbi Abun bar Cahana said, I wonder how Rebbi Simeon ben Laqish could bring this objection before Rebbi Joḥanan and he accepted it. Could he not object: I am speaking about carobs and you about white figs, I am speaking about custom and you about practice, I am speaking about Rebbi Neḥemiah and you about the rabbis! It follows that the rules are equal for carobs and white figs, custom and practice, Rebbi Neḥemiah and the rabbis.

It was stated: “Rabban Simeon ben Gamliel says, a tree that buds before the fifteenth of Ševaṭ is tithed for the past [year]; after the fifteenth of Ševaṭ it is tithed for the coming [year].” It was stated: “Rebbi Neḥemiah said, when has this been said? For a tree producing two threshing floors a year. But trees making only one threshing floor per year, such as olive trees, date palms and carob trees, even if they budded before this day, belong to the future.” Rebbi Joḥanan said, people use to follow Rebbi Neḥemiah for carobs. Rebbi Simeon objected before Rebbi Joḥanan: Did we not state that “the Sabbatical of white figs is the second year since they produce after three years”? According to you, those ripened in the Sabbatical year should be Sabbatical! He accepted that. Rebbi Abun bar Cahana said, I wonder how Rebbi Simeon ben Laqish could bring this objection before Rebbi Joḥanan and he accepted it. Could he not object: I am speaking about carobs and you about white figs, I am speaking about custom and you about practice, I am speaking about Rebbi Neḥemiah and you about the rabbis! It follows that the rules are equal for carobs and white figs, custom and practice, Rebbi Neḥemiah and the rabbis.

Rebbi Assi said, if it was one-third ripe before the New Year’s Day of the World it is tithed for the past, after the New Year’s Day of the World it is tithed for the future. Rebbi Zeїra objected before Rebbi Assi: Some years are late and dates start to have sap after the New Year’s Day of the World but they are tithed for the past! Rebbi Zeїra said, Rebbi Assi did not say this on his own but following Rebbi Joḥanan, Rebbi Simeon ben Laqish. Rebbi Jacob bar Aḥa in the name of Samuel bar Abba: “If it was one-third ripe before the Fifteenth of Ševaṭ it is tithed for the past, after the Fifteenth of Ševaṭ for the future.” Rebbi Zeїra said, that is correct; for an etrog, did one not eliminate its budding but not its year; but here did one eliminate its year but not its budding?

Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Does this mean, the first third for the past, the second third for the future? He said to him, the first third is slow in coming; afterwards it grows rapidly. Rebbi Abba said, Rebbi Zeїra learned that from a competent sharecropper. Samuel said, sixty days for six leaves, six days for sixty leaves. It was stated: “Rabban Simeon ben Gamliel said, from the appearance of leaves to the bud fifty days, from the bud to the wind-fall fifty days, from wind-fall to figs fifty days. Rebbi says, all of them by forty days.” If somebody harvested figs and does not know when their buds were formed, Rebbi Jonah said he counts a hundred days backwards; if the Fifteenth of Ševaṭ falls in this period he knows when they budded.

If it is so, they should have been freed once they were exiled. It is written (Neh. 8:17): “All the congregation coming from captivity made Sukkot and sat in tabernacles … something nobody had done since the days of Joshua bin Nun.” Why Joshua? Rebbi Hillel, the son of Samuel ben Naḥmani: The verse damaged the reputation of the just person in his grave for the reputation of the just person in his time; it compares their coming in the days of Ezra to the coming in the days of Joshua. As at the coming in the days of Joshua they had been free and became obligated, also at the coming in the days of Ezra they had been free and became obligated. How did they become obligated? Rebbi Yose ben Ḥanina said, they became obligated by the words of the Torah; that is what is written (Deut. 30:5): “The Eternal, your God, will bring you to the Land that your fathers had inherited and you will inherit it.” Just as the inheritance of your fathers was by the words of the Torah, so your inheritance is by the words of the Torah. “He will be good to you and give increase to you more than to your forefathers.” Your fathers had been free and became obligated, also you had been free and became obligated. On your fathers was no yoke of government, but you even though there is on you the yoke of government. Your fathers did become obligated only after 14 years, seven they conquered and seven they distributed, but you became obligated immediately when you entered. Your fathers did become obligated only after they had acquired all, you become obligated for every single piece at the moment you acquire it.

If it is so, they should have been freed once they were exiled. It is written (Neh. 8:17): “All the congregation coming from captivity made Sukkot and sat in tabernacles … something nobody had done since the days of Joshua bin Nun.” Why Joshua? Rebbi Hillel, the son of Samuel ben Naḥmani: The verse damaged the reputation of the just person in his grave for the reputation of the just person in his time; it compares their coming in the days of Ezra to the coming in the days of Joshua. As at the coming in the days of Joshua they had been free and became obligated, also at the coming in the days of Ezra they had been free and became obligated. How did they become obligated? Rebbi Yose ben Ḥanina said, they became obligated by the words of the Torah; that is what is written (Deut. 30:5): “The Eternal, your God, will bring you to the Land that your fathers had inherited and you will inherit it.” Just as the inheritance of your fathers was by the words of the Torah, so your inheritance is by the words of the Torah. “He will be good to you and give increase to you more than to your forefathers.” Your fathers had been free and became obligated, also you had been free and became obligated. On your fathers was no yoke of government, but you even though there is on you the yoke of government. Your fathers did become obligated only after 14 years, seven they conquered and seven they distributed, but you became obligated immediately when you entered. Your fathers did become obligated only after they had acquired all, you become obligated for every single piece at the moment you acquire it.

How does Rebbi Yose bar Ḥanina explain “In view of all this”? Since they accepted [the obligations] with good grace, the verse credits it to them as if they had accepted it voluntarily. How does Rebbi Eleazar explain “more than your forefathers?” He explains it for the future since Rebbi Ḥelbo, Simeon bar Abba said in the name of Rebbi Joḥanan: Your forefathers inherited the land of seven peoples, but you will in the future inherit the land of ten peoples. The three others are (Gen. 15:19) “the Qenites, the Qenizites and the Qadmonites.” Rebbi Jehudah said, [these are] Arabia, Salmaia and Nabataea. Rebbi Simeon says, Asia, Spain, and Damascus. Rebbi Eliezer ben Jacob says, Asia, Cartagena, and Thrace. Rebbi says, Edom, Moab, and the best of Ammon. “More than your forefathers”: Your forefathers, even though they were redeemed, were later subjugated again. But you when you are redeemed will not be subjugated again. What is the reason? (Jer. 30:6) “Inquire and see whether a male gives birth.” Just as a male cannot give birth so you, after you are redeemed, will not be subjugated again.

If one walks from Acco to Akhzib, to one’s right hand side and the East the road is pure regarding the land of Gentiles and is subject to tithes and the Sabbatical unless it was known to you to be exempt. To one’s left and the West, the road is impure regarding the land of Gentiles and is free from tithes and the Sabbatical unless it was known to you to be obligated, until one arrives at Akhzib; Rebbi Ismael ben Rebbi Yose said in his father’s name, as far as Lablab. What is the status of Acco itself? Rebbi Aḥa bar Jacob in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you wash [the grains]? They said to him, a student came here and instructed us that egg water is in order. They thought, we will cook eggs and wash with the cooking water [because] they thought he was talking about cooking water of eggs when he spoke only of egg fluid. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

It was stated: A student who gave instructions about practice in front of his teacher has committed a deadly sin. It was stated in the name of Rebbi Eliezer: Nadab and Abihu died only because they determined practice in the presence of their teacher Moses. It happened that a student gave instructions about practice in front of his teacher Rebbi Eliezer. The latter said to his wife Imma Shalom: That one will not live out his week. The week was not completed when he died. His students said to him: Rebbi, you are a prophet. He said to them (Amos 7:14) “I am neither a prophet nor the disciple of a prophet” but I have received a tradition that any student who gives instructions about practice in front of his teacher has committed a deadly sin. It was stated: A student is forbidden to give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel. What is the reason? (Num. 33:49) “They encamped along the Jordan from Bet Hayyešimot to Abel Haššiṭṭim”; how far is this? Twelve mil. Like this: Rebbi Tanḥum ben Ḥiyya was in Ḥefer; they asked him repeatedly and he gave instructions about practice. They said to him, did the rabbi not teach us that a student may not give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel; and your teacher Rebbi Mana sits at Sepphoris! He said to them, so it should come over me that I did not know! From that moment on he did no longer give instructions.

Ashqelon itself? Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: Since we have stated “the gardens of Ascalon” it follows that Ascalon is outside. Rebbi Simon in the name of Hilfai: The House of Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they voted to free it from tithes. Rebbi Ismael ben Rebbi Yose removed his hand that was leaning on Ben Qappara. He said to him, my son, why did you not say to me: why did you remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah?

Ashqelon itself? Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: Since we have stated “the gardens of Ascalon” it follows that Ascalon is outside. Rebbi Simon in the name of Hilfai: The House of Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they voted to free it from tithes. Rebbi Ismael ben Rebbi Yose removed his hand that was leaning on Ben Qappara. He said to him, my son, why did you not say to me: why did you remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah?

Ashqelon itself? Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: Since we have stated “the gardens of Ascalon” it follows that Ascalon is outside. Rebbi Simon in the name of Hilfai: The House of Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they voted to free it from tithes. Rebbi Ismael ben Rebbi Yose removed his hand that was leaning on Ben Qappara. He said to him, my son, why did you not say to me: why did you remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah?

Ashqelon itself? Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: Since we have stated “the gardens of Ascalon” it follows that Ascalon is outside. Rebbi Simon in the name of Hilfai: The House of Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they voted to free it from tithes. Rebbi Ismael ben Rebbi Yose removed his hand that was leaning on Ben Qappara. He said to him, my son, why did you not say to me: why did you remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah?

Ashqelon itself? Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: Since we have stated “the gardens of Ascalon” it follows that Ascalon is outside. Rebbi Simon in the name of Hilfai: The House of Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they voted to free it from tithes. Rebbi Ismael ben Rebbi Yose removed his hand that was leaning on Ben Qappara. He said to him, my son, why did you not say to me: why did you remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah?

Rebbi Joshua ben Levi said it is written (Jud. 11:3): “Jephtah fled because of his brothers and dwelled in the land Good,” that is Hippos. Why is it called “Good”, because it frees from tithes. [ Rebbi Immi asked: Are these not of the taxpayers? Rebbi Immi is of the opinion that taxpayers count as if they were conquered.] For Rebbi Samuel bar Naḥman said, Joshua sent three orders to the Land of Israel before they entered the Land: Those who want to evacuate should evacuate, those who want to make peace should make peace, those who want to go to war should go to war. The Girgasites evacuated, believed in the Holy One, praised be He, and went to Africa. (2K. 18:32, Is. 36:17) “Until I come and take you to a land like your Land,” that is Africa. The people of Gibeon made peace, (Jos. 10:1) “… that the inhabitants of Gibeon had made peace with Israel.” Thirty-one kings went to war and fell.

Why did they make no decree about the direction of Gerar? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because its oases are poor. How far? Rebbi Ḥanin in the name of Rebbi Samuel ben Rabbi Isaac: Up to the brook of Egypt. But is not the oasis of Gaza a good one? Pishpesha said before Rebbi Yose: I asked Rebbi Aḥa and he permitted.

Why did they make no decree about the direction of Gerar? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because its oases are poor. How far? Rebbi Ḥanin in the name of Rebbi Samuel ben Rabbi Isaac: Up to the brook of Egypt. But is not the oasis of Gaza a good one? Pishpesha said before Rebbi Yose: I asked Rebbi Aḥa and he permitted.

Rebbi Abbahu said: There are Samaritan places permitted since the days of Joshua bin Nun and they remain permitted. Rebbi Yose inquired: If that is so, Cohanim should not worry about their ḥallah. But we see that rabbis worry! Rebbi Judah ben Pazi said, it is not because of what you said, but because it never was absolutely under government control.

Rebbi Simeon ben Laqish asked Rebbi Ḥaninah: What is the status of one who buys in Ammon and Moab? He said to him, I heard from the great Rebbi Ḥiyya only “outside the crossroads of Ascalon.” That is difficult, he asked him this and he answered that? But since Rebbi Ḥaninah never said anything he had not heard and because he did not want to send him away emptyhanded, he [R. Simeon] asked him one topic and he [R. Ḥanina] answered another.

Rebbi Simon ben Laqish went to Bostra; they came to him and said to him: Select for us a man as preacher, judge, scribe, reader; one who will do everything we need. He selected a Babylonian and said to him, I have a good place for you. He went to Rebbi Joḥanan who said to him, from Babylonia to Babylonia. Rebbi Jacob bar Abba said, since Rebbi Joḥanan said from Babylonia to Babylonia, that means one who buys there is not obligated. But is it not forbidden to go to Tyre, and if one buys there is he not obligated? It was found stated: A sign for Ammon, Moab, and the Land of Egypt: There are two regions. From the first one eats and it may be worked, from the other one eats and it may not be worked. Rebbi Joḥanan wanted to refer to (Deut. 4:43): “Beṣer in the prairie”. He asked Rebbi Simeon ben Laqish: Is Beṣer Bostra?

Rebbi Simon ben Laqish went to Bostra; they came to him and said to him: Select for us a man as preacher, judge, scribe, reader; one who will do everything we need. He selected a Babylonian and said to him, I have a good place for you. He went to Rebbi Joḥanan who said to him, from Babylonia to Babylonia. Rebbi Jacob bar Abba said, since Rebbi Joḥanan said from Babylonia to Babylonia, that means one who buys there is not obligated. But is it not forbidden to go to Tyre, and if one buys there is he not obligated? It was found stated: A sign for Ammon, Moab, and the Land of Egypt: There are two regions. From the first one eats and it may be worked, from the other one eats and it may not be worked. Rebbi Joḥanan wanted to refer to (Deut. 4:43): “Beṣer in the prairie”. He asked Rebbi Simeon ben Laqish: Is Beṣer Bostra?

Rebbi Isaac bar Naḥman: Did not Rebbi Simeon ben Laqish ask Rebbi Ḥaninah: What is the status of one who buys in Ammon and Moab? Rebbi Zeïra said, I asked this question before Rebbi Assi: Are not Ammon and Moab from Moses? Rebbi Mana asked this question before Rebbi Ḥaggai: Are not Ammon and Moab from Moses? Ammon and Moab are not from Rebbi Eleazar ben Azariah! Rebbi Yose ben Rebbi Abun said, it is written (Num. 22:26): “For Ḥešbon is the city of Siḥon, the king of the Amorites.” Rebbi Simeon was not sure whether it was purified from the hand of Siḥon and Og or not. If you say it was purified it is obligated, if you say it was not purified it is free. Rebbi Tanḥuma said (Deut. 2:31): “Make profane for inheritance, to inherit his land.” I made his land profane before you.

Rebbi Isaac bar Naḥman: Did not Rebbi Simeon ben Laqish ask Rebbi Ḥaninah: What is the status of one who buys in Ammon and Moab? Rebbi Zeïra said, I asked this question before Rebbi Assi: Are not Ammon and Moab from Moses? Rebbi Mana asked this question before Rebbi Ḥaggai: Are not Ammon and Moab from Moses? Ammon and Moab are not from Rebbi Eleazar ben Azariah! Rebbi Yose ben Rebbi Abun said, it is written (Num. 22:26): “For Ḥešbon is the city of Siḥon, the king of the Amorites.” Rebbi Simeon was not sure whether it was purified from the hand of Siḥon and Og or not. If you say it was purified it is obligated, if you say it was not purified it is free. Rebbi Tanḥuma said (Deut. 2:31): “Make profane for inheritance, to inherit his land.” I made his land profane before you.

Rebbi Isaac bar Naḥman: Did not Rebbi Simeon ben Laqish ask Rebbi Ḥaninah: What is the status of one who buys in Ammon and Moab? Rebbi Zeïra said, I asked this question before Rebbi Assi: Are not Ammon and Moab from Moses? Rebbi Mana asked this question before Rebbi Ḥaggai: Are not Ammon and Moab from Moses? Ammon and Moab are not from Rebbi Eleazar ben Azariah! Rebbi Yose ben Rebbi Abun said, it is written (Num. 22:26): “For Ḥešbon is the city of Siḥon, the king of the Amorites.” Rebbi Simeon was not sure whether it was purified from the hand of Siḥon and Og or not. If you say it was purified it is obligated, if you say it was not purified it is free. Rebbi Tanḥuma said (Deut. 2:31): “Make profane for inheritance, to inherit his land.” I made his land profane before you.

Rebbi Yose ben Rebbi Abun asked before Rebbi Mana: May one mill with a Gentile in the Land? He said to him, the Mishnah tells us that it is forbidden, as it is stated: “One works in Syria what is plucked but not what is standing;” therefore in the Land it should be forbidden even when it was plucked.

MISHNAH: Onions growing after it rained on them, if the leaves are black they are forbidden, becoming green they are permitted. Rebbi Ḥanina ben Antigonos says, if they cannot be drawn out by their leaves they are forbidden; in the same case in the year after the Sabbatical they are permitted.

Ulla bar Ismael in the name of Rebbi Ḥanina: Rebbi and Rebbi Yose ben Rebbi Jehudah descended into Acco and were received by Rebbi Mana. Rebbi said to them, make us a dish of vegetables; he made him red meat. The next day, he said again make us a dish of vegetables; he made him chicken. Rebbi said, this one is recognizable as coming from the door of Samaël. Rebbi Yose ben Rebbi Jehudah said to him, he is not even coming from the door of Samaël. Why did he do this? Because he is a student from the students of Rebbi Jehudah, and Rebbi Jehudah said vegetables are forbidden in the border settlements of the Land of Israel. When he met him, he told him the facts. He said to him, you should have acted following us.

Ulla bar Ismael in the name of Rebbi Ḥanina: Rebbi and Rebbi Yose ben Rebbi Jehudah descended into Acco and were received by Rebbi Mana. Rebbi said to them, make us a dish of vegetables; he made him red meat. The next day, he said again make us a dish of vegetables; he made him chicken. Rebbi said, this one is recognizable as coming from the door of Samaël. Rebbi Yose ben Rebbi Jehudah said to him, he is not even coming from the door of Samaël. Why did he do this? Because he is a student from the students of Rebbi Jehudah, and Rebbi Jehudah said vegetables are forbidden in the border settlements of the Land of Israel. When he met him, he told him the facts. He said to him, you should have acted following us.

There, we have stated: “From vegetables”, he is permitted field vegetables because these have an additional name. We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥananiah ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit. But since he permitted, there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

It was stated: “Produce of the Land that was exported is removed at its place, the words of Rebbi Simeon. Rebbi Simeon ben Eleazar says, one returns it to the Land and removes it, as it is written (Lev. 25:7): ‘In your Land shall all its produce be food.’ ” Rebbi Jacob bar Aḥa said, Rebbi Immi taught following the first Tanna for leniency. Rebbi Hila said, but he should not move it from place to place.

Did not Rebbi Yose ben Ḥanina say: Endives are important enough in the Sabbatical to become susceptible to impurity of food? The reason was spelled out: This is, before Rebbi permitted the importation of vegetables from outside the Land into the Land. But after Rebbi permitted the importation of vegetables from outside the Land into the Land, there is no difference between the Sabbatical and the other years of the sabbatical cycle. Then they should not be important unless somebody thinks about them! Do we find anything on which from the start the sanctity of the Sabbatical (falls) [does not fall] but in the end the sanctity of the Sabbatical (does not fall) [may fall] on them? They objected: “The sanctity of the Sabbatical does not fall on calamint, hyssop, and thyme if one collected them as wood. If he considered them as food, the sanctity of the Sabbatical falls on them.” Rebbi Ḥananiah said, if he collected them first as food, the sanctity of the Sabbatical falls on them immediately.

The leaves removed from vegetables one puts on the roof and they dry up by themselves. Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq: Wine until Passover, oil until Pentecost, dried figs until Purim. Rebbi Bibi in the name of Rebbi Ḥanina: Dates until Ḥanukkah.

It was stated: “There should not be five people collecting and one selling for them, but one may sell his own and that of a colleague. 50 brothers may collect and one sells for them.” Rebbi Yose ben Rebbi Abun said, but only should they not have a store, [i. e.], that he should not sell at the same place all year round; some say that he should not sell at all hours.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

We understand “one puts on it all restrictions regarding humans and animals” that it is forbidden to boil them to a pulp. We have stated: If the seller sells as food and the buyer buys as wood, the latter is not determining. If the seller sells as food and the buyer buys as food and then thinks of them as wood, the latter is not determining. If the seller sells as wood and the buyer buys as food and then thinks of them as wood? Where do we hold? If he gave him the money and afterwards took it up, he paid for wood. If he took it up and afterwards gave him the money, he paid for food. We must hold that he gave him the money and afterwards took it up; this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish. According to Rebbi Joḥanan, who said that [transfer of] money does not mean acquisition by Torah law, he paid for food. According to Rebbi Simeon ben Laqish who said that [transfer of] money does mean acquisition by Torah law, he paid for wood.

We understand “one puts on it all restrictions regarding humans and animals” that it is forbidden to boil them to a pulp. We have stated: If the seller sells as food and the buyer buys as wood, the latter is not determining. If the seller sells as food and the buyer buys as food and then thinks of them as wood, the latter is not determining. If the seller sells as wood and the buyer buys as food and then thinks of them as wood? Where do we hold? If he gave him the money and afterwards took it up, he paid for wood. If he took it up and afterwards gave him the money, he paid for food. We must hold that he gave him the money and afterwards took it up; this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish. According to Rebbi Joḥanan, who said that [transfer of] money does not mean acquisition by Torah law, he paid for food. According to Rebbi Simeon ben Laqish who said that [transfer of] money does mean acquisition by Torah law, he paid for wood.

It was stated: “Produce from outside the Land that entered the Land should not be sold by measure, weight, or count, but only like produce of the Land.” It they are recognizable, it is permitted. Rebbi Yose ben Rebbi Abun said, for example qwrdqy’ brought up from Hippos and sold to Tiberias.

HALAKHAH: What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “One should not say to another person, bring these fruits to Jerusalem to distribute, but he should say: bring them that we should eat and drink them there.” What is the difference between him who says “to distribute” and him who says “bring them that we should eat and drink them in Jerusalem?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

“If somebody considers himself an important person, he should not bathe there”. If somebody is an important person, he should not bathe. For example, Rebbi Joshua ben Levi went from Lod to Bet Gubrin to bathe.

Rebbi Simeon ben Laqish was in Bostra. He saw them sprinkling at that Aphrodite. He said to them, is that not forbidden? He went to ask Rebbi Joḥanan. Rebbi Joḥanan told him in the name of Rebbi Simeon ben Yoẓadaq: Nothing public is forbidden.

Rebbi Simeon ben Laqish was in Bostra. He saw them sprinkling at that Aphrodite. He said to them, is that not forbidden? He went to ask Rebbi Joḥanan. Rebbi Joḥanan told him in the name of Rebbi Simeon ben Yoẓadaq: Nothing public is forbidden.