breadths

The side-posts of which they spoke [must be no less than] ten hand-breadths in height, but their width and thickness may be of any size whatsoever. Rabbi Yose says: their width [must be no less than] three handbreadths.

What are usages which are effective in establishing title through possession and what are usages which are not effecting in establishing title through possession? If a man put a beast in a courtyard, or an oven or stoves or mill-stones, or reared fowl [in a courtyard] or put his manure in a courtyard, this is not effective in establishing title through possession. But if he built for his beast a partition ten hand-breadths high, so too for an oven, so too for a stove, so too for a mill-stone, [or] he brought fowl inside the house, or prepared for his manure a place three hand-breadths deep or three hand-breadths high, this is effective in establishing title through possession.

What are usages which are effective in establishing title through possession and what are usages which are not effecting in establishing title through possession? If a man put a beast in a courtyard, or an oven or stoves or mill-stones, or reared fowl [in a courtyard] or put his manure in a courtyard, this is not effective in establishing title through possession. But if he built for his beast a partition ten hand-breadths high, so too for an oven, so too for a stove, so too for a mill-stone, [or] he brought fowl inside the house, or prepared for his manure a place three hand-breadths deep or three hand-breadths high, this is effective in establishing title through possession.

What are usages which are effective in establishing title through possession and what are usages which are not effecting in establishing title through possession? If a man put a beast in a courtyard, or an oven or stoves or mill-stones, or reared fowl [in a courtyard] or put his manure in a courtyard, this is not effective in establishing title through possession. But if he built for his beast a partition ten hand-breadths high, so too for an oven, so too for a stove, so too for a mill-stone, [or] he brought fowl inside the house, or prepared for his manure a place three hand-breadths deep or three hand-breadths high, this is effective in establishing title through possession.

If a man sold a house, he has not sold its side chambers, even though they open into the house, nor the room that is behind [the house], nor the roof, if it has a railing more than ten hand-breadths high. Rabbi Judah says: “If the roof as entrance shaped like a door, even if the railing is not ten hand-breadths high, it is not sold.”

If a man sold a house, he has not sold its side chambers, even though they open into the house, nor the room that is behind [the house], nor the roof, if it has a railing more than ten hand-breadths high. Rabbi Judah says: “If the roof as entrance shaped like a door, even if the railing is not ten hand-breadths high, it is not sold.”

If a corpse is in a house in which there are many doors, they all become unclean. If one of them was opened, that one becomes unclean but all the rest remain clean. If he intended to carry out the corpse through one of them or through a window of four hand breadths square, he protects all the other doors. Bet Shammai says: the intention must have been formed before the person died. Bet Hillel say: even after he died. If [a door] was blocked up and it was decided to open it: Bet Shammai says: [it is effective] as soon he opens a [a space] four handbreadths square. Bet Hillel says: as soon as [the process] has begun. They agree, however, that when making an opening for the first time, four handbreadths must be opened up.

How is a bet haperas purified? They remove [soil to a depth of] three handbreadths, or [soil to a height of] three handbreadths is placed upon it. If they removed [soil from a depth of] three handbreadths from one half [and upon the other half they placed three hand breadths [of soil], it becomes clean. Rabbi Shimon says: even they removed one handbreadth and a half and placed upon it one handbreadth and a half from another place, it becomes clean. One who paves a bet peras with stones that cannot [easily] be moved, it becomes clean. Rabbi Shimon says: even if one digs up [the soil of] a bet peras [and doesn’t find any bones] it becomes clean.

A chest full of scrolls one may put under the head of the bed but one may not put it under the foot end of the bed. Rebbi Abun in the name of Rebbi Ḥuna: But only if the bed is 10 hand-breadths high, and only if the ropes of the bed do not touch the chest. Rebbi Yasa taught the ruling of Rebbi Ḥuna in the town of Rebbi Samuel bar Rav Isaac.

A person should not have sexual intercourse when there is a Torah scroll with him in the room. Rebbi Jeremiah in the name of Rebbi Abbahu: it is permitted if it was wrapped in a wrapper or if it was in a window opening that is ten hand-breadths above the ground. Rebbi Joshua ben Levi made a small curtain for it.

Rav Huna said, three who ate each one by himself and then came together do “invite”. Rav Ḥisda said, only if they came from three groups. According to the opinion of Rebbi Zeïra and his group, only if all three ate together. Rebbi Jonah on that of Rav Huna: If he dipped three stalks of hyssop each one by himself and then took them together, he may sprinkle with it. Rav Ḥisda said, only if they came from three bundles. According to the opinion of Rebbi Zeïra and his group, only if all three were dipped together. If you want to say that we do not infer rules of hyssop from rules of benedictions, do we not see the rabbis deal with sukkah and learn from pourable mud?. As we have stated (Mishnah Sukkah 1:10): “If the roofing was three hand-breadths away from the walls it is invalid.” Hence less than that is acceptable. May one sleep under that? Rebbi Isaac ben Elyashib answered, pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it.

How much rain should fall that it is considered fertilizing? If it fills a vessel of three hand-breadths, the words of Rebbi Meïr. Rebbi Yehudah says, the first rainfall one hand-breadth, the second one two hand breadths, and the third one three hand-breadths. It has been stated: Rebbi Simeon ben Eleazar says, there is no hand-breadth that falls from above that the earth does not raise two hand-breadths towards it. What is the reason? (Ps. 42:8) “The deep calls to the deep by the sound of Your water spouts.”

How much rain should fall that it is considered fertilizing? If it fills a vessel of three hand-breadths, the words of Rebbi Meïr. Rebbi Yehudah says, the first rainfall one hand-breadth, the second one two hand breadths, and the third one three hand-breadths. It has been stated: Rebbi Simeon ben Eleazar says, there is no hand-breadth that falls from above that the earth does not raise two hand-breadths towards it. What is the reason? (Ps. 42:8) “The deep calls to the deep by the sound of Your water spouts.”

How much rain should fall that it is considered fertilizing? If it fills a vessel of three hand-breadths, the words of Rebbi Meïr. Rebbi Yehudah says, the first rainfall one hand-breadth, the second one two hand breadths, and the third one three hand-breadths. It has been stated: Rebbi Simeon ben Eleazar says, there is no hand-breadth that falls from above that the earth does not raise two hand-breadths towards it. What is the reason? (Ps. 42:8) “The deep calls to the deep by the sound of Your water spouts.”

How much rain should fall that it is considered fertilizing? If it fills a vessel of three hand-breadths, the words of Rebbi Meïr. Rebbi Yehudah says, the first rainfall one hand-breadth, the second one two hand breadths, and the third one three hand-breadths. It has been stated: Rebbi Simeon ben Eleazar says, there is no hand-breadth that falls from above that the earth does not raise two hand-breadths towards it. What is the reason? (Ps. 42:8) “The deep calls to the deep by the sound of Your water spouts.”

Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish: If there was a rock along the length of his entire field, if he has to lift the plough from one side and transport it to the other side, it separates, from the other side it does not separate. But did we not state: “For terraces which are each ten hand-breadths higher than the other, he must give peah for each one separately. Less than that he gives one peah for all of them.” But for less than that, does he not have to lift the plough from one (terrace) and transport it to the other? Even for less than that he has to lift it. We had to state “ten” only because of the concluding statement: “If the heads of the terraces are connected, he gives one peah for all.”

MISHNAH: Rebbi Eliezer says, a plot of a bet rova‘ is obligated for peah. Rebbi Joshua says, if its yield is two seah. Rebbi Ṭarphon says, six by six hand-breadths. Rebbi Joshua ben Bathyra said, if it is enough to cut and cut a second time; practice follows his words.

HALAKHAH: Rebbi Zachariah, son-in-law of Rebbi Levy, asked: Apart from that, is it not forbidden because of seeds under a vine? Rebbi Yose said, explain it if he sets its root down more than three hand-breadths, distant more than six hand-breadths [from the vine], following what was stated: “roots of madder that enter within four cubits of a vineyard are permitted below three hand-breadths.”

HALAKHAH: Rebbi Zachariah, son-in-law of Rebbi Levy, asked: Apart from that, is it not forbidden because of seeds under a vine? Rebbi Yose said, explain it if he sets its root down more than three hand-breadths, distant more than six hand-breadths [from the vine], following what was stated: “roots of madder that enter within four cubits of a vineyard are permitted below three hand-breadths.”

HALAKHAH: Rebbi Zachariah, son-in-law of Rebbi Levy, asked: Apart from that, is it not forbidden because of seeds under a vine? Rebbi Yose said, explain it if he sets its root down more than three hand-breadths, distant more than six hand-breadths [from the vine], following what was stated: “roots of madder that enter within four cubits of a vineyard are permitted below three hand-breadths.”

One sowed two kinds in a valley, two kinds in a dry spot, or two kinds that he separated by a fence. Rebbi Joḥanan said, he is free from sanction, Rebbi Simeon ben Laqish said, he is guilty. Rebbi Simeon ben Laqish agrees that one who sows on the sea, on a stone, on a rock, on hard stones cannot be sanctioned. Rebbi Simeon ben Laqish agrees that one who sows with the intention of erecting a fence cannot be sanctioned. Rebbi Abba from Carthage said, Rebbi Simeon ben Laqish agrees that on the Sabbath it must come to rest. Our Mishnah disagrees with Rebbi Joḥanan: “If someone sows wheat and barley together, that is kilaim.” He explains it, if they are put inside a six [hand-breadths] by six [hand-breadths] spot, since Rebbi Joḥanan said, he is not guilty unless there is a bare spot of six by six inside a grain field or enclosed by a fence.

One sowed two kinds in a valley, two kinds in a dry spot, or two kinds that he separated by a fence. Rebbi Joḥanan said, he is free from sanction, Rebbi Simeon ben Laqish said, he is guilty. Rebbi Simeon ben Laqish agrees that one who sows on the sea, on a stone, on a rock, on hard stones cannot be sanctioned. Rebbi Simeon ben Laqish agrees that one who sows with the intention of erecting a fence cannot be sanctioned. Rebbi Abba from Carthage said, Rebbi Simeon ben Laqish agrees that on the Sabbath it must come to rest. Our Mishnah disagrees with Rebbi Joḥanan: “If someone sows wheat and barley together, that is kilaim.” He explains it, if they are put inside a six [hand-breadths] by six [hand-breadths] spot, since Rebbi Joḥanan said, he is not guilty unless there is a bare spot of six by six inside a grain field or enclosed by a fence.

MISHNAH: One does not sow mustard or saffron close to a grain field, but one may sow mustard or saffron close to a vegetable field. One does sow close to a fallow field, a ploughed field, a closure, a foot path, a fence ten hand-breadths high, a ditch ten deep and four wide, a tree giving shade on the ground, and a rock ten high and four wide.

On dry soil one may sow any kind he desires. Rebbi Joḥanan said, only if he uses three of six [hand-breadths]. Three that are close to a fence are like dry land. If there were three inside six and one outside six, since the former ones were saved, that one also is saved. If only two were inside six and one outside six, since the first ones were not saved, neither is that one. If there was one row dry, one row fence, and another row, one jails the row by the fence on fields. Two fields, one above the other, the upper one is close to a ditch, the lower one close to a fence.

Does a fence save grains? Does sown dry land save vegetables? Rebbi Samuel in the name of Rebbi Zeïra understood it from the following: “One sows close to dried-up tree roots.” This mentions only dry ones; hence, if they are moist, it is forbidden. Rebbi Yose understood it from the following: “One does sow close to a fallow field, a ploughed field, a closure, a foot path, a fence ten hand-breadths high.” That implies that a sown fence saves grains! Even if you accept “fence ten hand-breadths high,” a sown fence does not have to save grains. There is a difference here because the fence is sown and no sown fence saves grains.

Does a fence save grains? Does sown dry land save vegetables? Rebbi Samuel in the name of Rebbi Zeïra understood it from the following: “One sows close to dried-up tree roots.” This mentions only dry ones; hence, if they are moist, it is forbidden. Rebbi Yose understood it from the following: “One does sow close to a fallow field, a ploughed field, a closure, a foot path, a fence ten hand-breadths high.” That implies that a sown fence saves grains! Even if you accept “fence ten hand-breadths high,” a sown fence does not have to save grains. There is a difference here because the fence is sown and no sown fence saves grains.

Rebbi Judan asked: Do dry land and length add together? How is that? If there was space ten and a half cubits long and six hand-breadths wide, one does not have to have dry land. If dry land was added on both sides, one may sow close on both sides.

It was stated: Rebbi Jonathan ben Yose said, one may sow close to a rock ten hand-breadths long and four hand-breadths wide on both of its sides. If it was ten by ten hand-breadths, one may sow close to it on all four sides.

It was stated: Rebbi Jonathan ben Yose said, one may sow close to a rock ten hand-breadths long and four hand-breadths wide on both of its sides. If it was ten by ten hand-breadths, one may sow close to it on all four sides.

It was stated: Rebbi Jonathan ben Yose said, one may sow close to a rock ten hand-breadths long and four hand-breadths wide on both of its sides. If it was ten by ten hand-breadths, one may sow close to it on all four sides.

MISHNAH: Anything that is inside the bet rova‘ counts for the measurement of bet rova‘. The surroundings of a vine, a grave, or a rock count for the measurement of bet rova‘. Grain and grain need a bet rova‘, vegetable and vegetable six hand-breadths. Grain and vegetables, vegetables and grain need a bet rova‘. Rebbi Eliezer says, vegetable and grain six hand-breadths. Grain leaning over grain, vegetable over vegetable, grain over vegetable, vegetable over grain, all is permitted except Greek gourd. Rebbi says, also green melon and Egyptian beans, but I prefer their words over my words.

MISHNAH: Anything that is inside the bet rova‘ counts for the measurement of bet rova‘. The surroundings of a vine, a grave, or a rock count for the measurement of bet rova‘. Grain and grain need a bet rova‘, vegetable and vegetable six hand-breadths. Grain and vegetables, vegetables and grain need a bet rova‘. Rebbi Eliezer says, vegetable and grain six hand-breadths. Grain leaning over grain, vegetable over vegetable, grain over vegetable, vegetable over grain, all is permitted except Greek gourd. Rebbi says, also green melon and Egyptian beans, but I prefer their words over my words.

Rebbi Eliezer objected to the rabbis: Are you not lenient for one row and restrictive for rectangles? It is so, we find that the rabbis are lenient for one row and restrictive for rectangles, as it was stated: He who wants to make one row of vegetables in a grain field makes a row 10½ cubits long and six hand-breadths wide. Rebbi Joḥanan said, therein he sows only one kind. Rebbi Zeïra said, Rebbi Joḥanan agrees that if it is seven wide he sows one hand-breadth on one side, one on the other side, and the remaining five count for both sides, just as Rebbi Zeïra had explained Rebbi Joḥanan’s opinion there.

MISHNAH: In a garden bed that is six by six hand-breadths one may sow five kinds of seeds, four at its four sides and one in the middle. If it has a wall around it at least one hand-breadth high, one may sow in it thirteen kinds: three on each of the three sides of the wall, and one in the middle. One should not plant a head of turnip in that wall because it fills it. Rebbi Jehudah says, six kinds may be in the middle.

Rebbi Nassa asked: Is it not reasonable that, if the top of the surrounding wall is two hand-breadths wide, one is permitted to sow on it two kinds? Rebbi Nassa asked: If he drew a string in the middle, sowed in half of it, how far can he draw it? From what Rebbi Isaac and Rebbi Immi said, “explain it if the walls diminish six,” that means that it may be even less than that. Let us hear from the following: “In depressions that are one hand-breadth deep one may sow three seeds, one on each side and one in the middle.” That means, down to one hand-breadth. Rebbi Abba bar Cahana, Simeon from Nerash in the name of Rebbi Simeon ben Laqish: They taught “leaning towards a dry spot”.

Rebbi Jonah said, Rebbi Zeïra and Rebbi Immi, both in the name of Rebbi Joḥanan, one said one plants near a fence but not near a border wall, and the other said, a border wall which lost height is in order, hence a fence which lost height is invalid. But we do not know who said what. Since Rebbi Yose said, Rebbi Zeïra in the name of Rebbi Joḥanan: One plants near a fence but not near a border wall, this means Rebbi Immi is the one who said that a border wall that lost height is in order, hence a fence which lost height is invalid. Rebbi Yose said, we also did make both statements, that a border wall that lost height is in order, hence a fence that lost height is invalid. One plants near a fence, as we have stated (Mishnah 2:8): “One does sow close to a fallow field, a plowed field, a stone wall, a foot path, a fence ten hand-breadths high.” One does not plant near a border wall, as we have stated (Mishnah 3:2): “In a furrow or a water canal that are one hand-breadth deep one may sow three kinds of seeds, one on each side and one in the middle.” If you say that one may sow close to a border wall, he should sow several rows down in the ditch. The colleagues said before Rebbi Samuel bar Abin: Explain it if the top of the border wall was sown. He said to them, if it is so, let him uproot that stem and sow several rows down in the ditch. Is it not better to uproot one stem and sow several rows down in the ditch?

MISHNAH: It is permitted that a vertex of vegetables enter a field of other vegetables, since it is visibly the end of its field. If one’s field was sown with vegetables and he wants to plant in it a row of a different vegetable, Rebbi Ismael says, not unless he has an open furrow from one end of the field to the other. Rebbi Aqiba says, a length of six hand-breadths for a full width. Rebbi Jehudah says, the width must be the width of the sole of a foot.

MISHNAH: Pumpkin in the middle of vegetables goes by the rules of vegetables, in the middle of grain it needs a bet rova‘. If one’s field was sown with grain and he desired to plant there one row of pumpkin, he must allow six hand-breadths to tend it. If it grows, he has to uproot before it. Rebbi Yose said, he allows four cubits to tend it. They said to him, are you making this more restrictive than for a vine? He said to them, we find that this case is more restrictive than that of a vine. For a single vine one allows six hand-breadths to tend it, but for a single pumpkin a bet rova‘. Rebbi Meir says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet seah one should not sow in that bet seah. Rebbi Yose, the son of the Snatcher from Efrat, says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet kor one should not sow in that bet kor.

MISHNAH: Pumpkin in the middle of vegetables goes by the rules of vegetables, in the middle of grain it needs a bet rova‘. If one’s field was sown with grain and he desired to plant there one row of pumpkin, he must allow six hand-breadths to tend it. If it grows, he has to uproot before it. Rebbi Yose said, he allows four cubits to tend it. They said to him, are you making this more restrictive than for a vine? He said to them, we find that this case is more restrictive than that of a vine. For a single vine one allows six hand-breadths to tend it, but for a single pumpkin a bet rova‘. Rebbi Meir says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet seah one should not sow in that bet seah. Rebbi Yose, the son of the Snatcher from Efrat, says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet kor one should not sow in that bet kor.

Why did they not object to him: If someone keeps single fresh stalks growing to produce seeds, must he not clear around them a bet rova‘ or fence them in by a fence of ten hand-breadths? For a row one is more lenient. Since they did not object to him, it follows that Rebbi Yose thinks that row and square are the same. For Rebbi Jonah and Rebbi Yose the Galilean said in the name of Rebbi Yose ben Rebbi Ḥanina: He who keeps a single fresh stalk growing to produce seeds must clear around it a bet rova‘ or fence it in by a fence of ten hand-breadths, even if it is the same kind. Rebbi Abun bar Ḥiyya objected before Rebbi Zeïra, did we not state: “If coriander was sown for its seeds, its greens are exempt?” He answered him, coriander is a special case since both the plant and its seeds are eaten.

Why did they not object to him: If someone keeps single fresh stalks growing to produce seeds, must he not clear around them a bet rova‘ or fence them in by a fence of ten hand-breadths? For a row one is more lenient. Since they did not object to him, it follows that Rebbi Yose thinks that row and square are the same. For Rebbi Jonah and Rebbi Yose the Galilean said in the name of Rebbi Yose ben Rebbi Ḥanina: He who keeps a single fresh stalk growing to produce seeds must clear around it a bet rova‘ or fence it in by a fence of ten hand-breadths, even if it is the same kind. Rebbi Abun bar Ḥiyya objected before Rebbi Zeïra, did we not state: “If coriander was sown for its seeds, its greens are exempt?” He answered him, coriander is a special case since both the plant and its seeds are eaten.

MISHNAH: A bald spot in a vineyard: the House of Shammai say 24 cubits but the House of Hillel say 16 cubits. The circumference of a vineyard: the House of Shammai say 16 cubits but the House of Hillel say 12 cubits. What is a bald spot in a vineyard? A vineyard that dried up in the middle; if there are less than 16 cubits one should not bring seeds there. If there are 16 cubits, one allows it space to be tended and the rest one may sow. What is the circumference of a vineyard? Between the vineyard and the fence. If less than 12 cubits are there, one should not introduce seeds there. If 12 cubits are there, one gives it space for tending and sows the remaining area. Rebbi Jehudah says, that is only the fence of a vineyard. What is the circumference of a vineyard? A vineyard between two Vineyards. What is a fence? If it is ten hand-breadths high, and a ditch is ten deep and four wide.

Not only a fence, but even if he puts up laths, if between one lath and the next there is less that three hand-breadths it is considered a fence. Even standing grain and straw? Or does it agree with what Rebbi Ḥanina said: Nothing forbidden may form a separation to save? They are of the opinion that what is forbidden does form a separation to forbid.

Rebbi Judan asked: What if he made a fence inside a fence? He said, if there are three hand-breadths one may sow there, otherwise one may not sow there. Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish: If there was a place of twelve cubits there, the circumference would be eliminated. Rebbi Ḥizqiah said, only if it is twelve by twelve. Rebbi Mana said, even if it continuously narrows.

MISHNAH: If there are less than three hand-breadths of distance between the sticks of a partition fence made from sticks, so that a kid goat cannot enter, then that is a valid partition wall. Also, if a wall was torn down up to a length of ten cubits, that acts as a gate. If more than that, it is forbidden along the torn-down part. If it is torn down in many places, if what is standing is more than what is torn down, it is permitted, but if the torn-down part is more than the standing one, it is forbidden at the torn-down places.

HALAKHAH: Ten laths at the in-betweens and what is standing is four hand-breadths wide, and what is standing is more than what is torn down: where it is standing it is permitted, where it is torn down it is forbidden. If one made laths in front of the vines, and what is standing is less than four hand-breadths, and what is torn down is more than what is standing, it is obvious that where it is standing it is permitted, where it is torn down it is forbidden.

HALAKHAH: Ten laths at the in-betweens and what is standing is four hand-breadths wide, and what is standing is more than what is torn down: where it is standing it is permitted, where it is torn down it is forbidden. If one made laths in front of the vines, and what is standing is less than four hand-breadths, and what is torn down is more than what is standing, it is obvious that where it is standing it is permitted, where it is torn down it is forbidden.

“ It turns out that concerning kilaim everything less than three hand-breadths is considered closed. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four hand-breadths to ten cubits, if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing, forbidden where it is torn down. Concerning the Sabbath, everything less than three hand-breadths is considered closed. From three to four, and from four hand-breadths to ten cubits, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down.” Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with reeds,” does a reed form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

“ It turns out that concerning kilaim everything less than three hand-breadths is considered closed. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four hand-breadths to ten cubits, if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing, forbidden where it is torn down. Concerning the Sabbath, everything less than three hand-breadths is considered closed. From three to four, and from four hand-breadths to ten cubits, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down.” Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with reeds,” does a reed form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

“ It turns out that concerning kilaim everything less than three hand-breadths is considered closed. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four hand-breadths to ten cubits, if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing, forbidden where it is torn down. Concerning the Sabbath, everything less than three hand-breadths is considered closed. From three to four, and from four hand-breadths to ten cubits, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down.” Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with reeds,” does a reed form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

“ It turns out that concerning kilaim everything less than three hand-breadths is considered closed. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four hand-breadths to ten cubits, if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing, forbidden where it is torn down. Concerning the Sabbath, everything less than three hand-breadths is considered closed. From three to four, and from four hand-breadths to ten cubits, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down.” Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with reeds,” does a reed form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

“ It turns out that concerning kilaim everything less than three hand-breadths is considered closed. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four hand-breadths to ten cubits, if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing, forbidden where it is torn down. Concerning the Sabbath, everything less than three hand-breadths is considered closed. From three to four, and from four hand-breadths to ten cubits, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down.” Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with reeds,” does a reed form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

MISHNAH: If somebody plants one row on his own property and another row is on his neighbor’s property, and a private or a public road or a fence lower than ten hand-breadths are between them, they are counted together; if it is higher than ten hand-breadths, they are not counted together. Rebbi Jehudah says, if he lined them up on a common trellis, they are counted together.

MISHNAH: If somebody plants one row on his own property and another row is on his neighbor’s property, and a private or a public road or a fence lower than ten hand-breadths are between them, they are counted together; if it is higher than ten hand-breadths, they are not counted together. Rebbi Jehudah says, if he lined them up on a common trellis, they are counted together.

“ The trunk is aligned but the top is not aligned, that is a vineyard. The top is aligned but the trunk is not aligned, that is not a vineyard. If they were thin, but when they grow thick they will be aligned, that is a vineyard. How does one know that they are aligned? One brings a rope and stretches it.” Some Tannaïm state: “From within.” But some Tannaïm state: “From without.” Rebbi Jonah said, he who says “from within,” within a hand-breadth, but he who says “from without” requires that it touches. “If the outer row is not aligned in its trunks, one reserves for it the space to tend it and one may sow the rest.” Rebbi Yose says, if one sows within six hand-breadths all is forbidden; outside of six hand-breadths single vines are permitted but a vineyard is forbidden.

“ The trunk is aligned but the top is not aligned, that is a vineyard. The top is aligned but the trunk is not aligned, that is not a vineyard. If they were thin, but when they grow thick they will be aligned, that is a vineyard. How does one know that they are aligned? One brings a rope and stretches it.” Some Tannaïm state: “From within.” But some Tannaïm state: “From without.” Rebbi Jonah said, he who says “from within,” within a hand-breadth, but he who says “from without” requires that it touches. “If the outer row is not aligned in its trunks, one reserves for it the space to tend it and one may sow the rest.” Rebbi Yose says, if one sows within six hand-breadths all is forbidden; outside of six hand-breadths single vines are permitted but a vineyard is forbidden.

HALAKHAH: Rebbi Simeon said to them: Those about which you say that one disregards the ones in the middle as if nonexistent, are the essence of the vineyard! Rebbi Ḥananiah said, that applies in the case where there are six parallel six. But if there are five parallel five, everybody agrees that one disregards the ones in the middle as if nonexistent. Rebbi Mana said, that means if there are five parallel five. But if there are six parallel six, if you disregard the ones in the middle as if nonexistent, these are like those! What does that mean which we have stated: One disregards the ones in the middle as if nonexistent? Rebbi Huna said, that one is permitted to draw them over his seeds. Rebbi Mana said, that supports what Rebbi Yose had said, that if one sows within six hand-breadths all is forbidden, outside of six hand-breadths single vines are permitted and a vineyard is forbidden

HALAKHAH: Rebbi Simeon said to them: Those about which you say that one disregards the ones in the middle as if nonexistent, are the essence of the vineyard! Rebbi Ḥananiah said, that applies in the case where there are six parallel six. But if there are five parallel five, everybody agrees that one disregards the ones in the middle as if nonexistent. Rebbi Mana said, that means if there are five parallel five. But if there are six parallel six, if you disregard the ones in the middle as if nonexistent, these are like those! What does that mean which we have stated: One disregards the ones in the middle as if nonexistent? Rebbi Huna said, that one is permitted to draw them over his seeds. Rebbi Mana said, that supports what Rebbi Yose had said, that if one sows within six hand-breadths all is forbidden, outside of six hand-breadths single vines are permitted and a vineyard is forbidden

MISHNAH: A ditch that crosses a vineyard, ten hand-breadths deep and four wide. Rebbi Eliezer ben Jacob said, if it is open from one side of the vineyard to the opposite side it appears to be between two vineyards; one sows in it. Otherwise, it is like a vat. If a vat in the vineyard is ten deep and four wide, one sows in it, the words of Rebbi Eliezer; but the Sages forbid it. On a watchman’s mound in a vineyard that is ten hand-breadths high and four wide one may sow; but if hair was pressing down, it is forbidden. For a vine planted in a depression or in a cleft one allows the area needed for tending it and one sows the rest. Rebbi Yose said, if there are less than four cubits one should not bring seeds there. A house in a vineyard may be sown.

MISHNAH: A ditch that crosses a vineyard, ten hand-breadths deep and four wide. Rebbi Eliezer ben Jacob said, if it is open from one side of the vineyard to the opposite side it appears to be between two vineyards; one sows in it. Otherwise, it is like a vat. If a vat in the vineyard is ten deep and four wide, one sows in it, the words of Rebbi Eliezer; but the Sages forbid it. On a watchman’s mound in a vineyard that is ten hand-breadths high and four wide one may sow; but if hair was pressing down, it is forbidden. For a vine planted in a depression or in a cleft one allows the area needed for tending it and one sows the rest. Rebbi Yose said, if there are less than four cubits one should not bring seeds there. A house in a vineyard may be sown.

It was stated: “Less than that is forbidden.” Without it, would we not have said that ten is forbidden, so much more nine? But what does it mean that “less is forbidden?” Would we not say that it becomes as if closed and would be permitted? It should become as if closed and be permitted; was it not stated: “Roots crossing a symbolic fence and entering within four cubits of a vineyard are permitted if they are deeper than three hand-breadths?” There is a difference, because the air of the vineyard surrounds. Rebbi Eliezer ben Jacob said to them: Do you not agree that depth is like height? Only that the air of the vineyard surrounds. It is reasonable to think that Rebbi Eliezer agrees with Rebbi Eliezer ben Jacob but Rebbi Eliezer ben Jacob does not agree with Rebbi Eliezer. Rebbi Eliezer agrees with Rebbi Eliezer ben Jacob that depth is like height. Rebbi Eliezer ben Jacob does not agree with Rebbi Eliezer because the air of the vineyard surrounds.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: It is necessary that there be an empty space of four hand-breadths. Rebbi Samuel bar Rav Isaac said, that is, if it is round. But if it is square, it does not need an empty space of four hand-breadths. Rebbi Ḥalaphta ben Shaul said, it needs three hand-breadths of dirt on top. Rebbi Yose said, that is, if it is round. But if it is square, it does not need three hand-breadths of dirt on top.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: It is necessary that there be an empty space of four hand-breadths. Rebbi Samuel bar Rav Isaac said, that is, if it is round. But if it is square, it does not need an empty space of four hand-breadths. Rebbi Ḥalaphta ben Shaul said, it needs three hand-breadths of dirt on top. Rebbi Yose said, that is, if it is round. But if it is square, it does not need three hand-breadths of dirt on top.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: It is necessary that there be an empty space of four hand-breadths. Rebbi Samuel bar Rav Isaac said, that is, if it is round. But if it is square, it does not need an empty space of four hand-breadths. Rebbi Ḥalaphta ben Shaul said, it needs three hand-breadths of dirt on top. Rebbi Yose said, that is, if it is round. But if it is square, it does not need three hand-breadths of dirt on top.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: It is necessary that there be an empty space of four hand-breadths. Rebbi Samuel bar Rav Isaac said, that is, if it is round. But if it is square, it does not need an empty space of four hand-breadths. Rebbi Ḥalaphta ben Shaul said, it needs three hand-breadths of dirt on top. Rebbi Yose said, that is, if it is round. But if it is square, it does not need three hand-breadths of dirt on top.

The Mishnah deals with the case from three to four [hand-breadths]. With less than three it is closed; from three to four one has to complete, four one may sow immediately.

MISHNAH: What is a trellis? If somebody plants a row of five vines along a fence ten hand-breadths high or a ditch ten hand-breadths deep and four wide, one gives it four cubits working space. The House of Shammai say one measures four cubits between the stems of the vines and the field. The House of Hillel say, between fence and field. Rebbi Joḥanan ben Nuri said, anybody who affirms this is in error; if there are four cubits between the stems of the vines and the fence one gives it its working space and he may sow the rest. What is the working space of a vine? Six hand-breadths in every direction; Rabbi Aqiba says three.

MISHNAH: What is a trellis? If somebody plants a row of five vines along a fence ten hand-breadths high or a ditch ten hand-breadths deep and four wide, one gives it four cubits working space. The House of Shammai say one measures four cubits between the stems of the vines and the field. The House of Hillel say, between fence and field. Rebbi Joḥanan ben Nuri said, anybody who affirms this is in error; if there are four cubits between the stems of the vines and the fence one gives it its working space and he may sow the rest. What is the working space of a vine? Six hand-breadths in every direction; Rabbi Aqiba says three.

MISHNAH: What is a trellis? If somebody plants a row of five vines along a fence ten hand-breadths high or a ditch ten hand-breadths deep and four wide, one gives it four cubits working space. The House of Shammai say one measures four cubits between the stems of the vines and the field. The House of Hillel say, between fence and field. Rebbi Joḥanan ben Nuri said, anybody who affirms this is in error; if there are four cubits between the stems of the vines and the fence one gives it its working space and he may sow the rest. What is the working space of a vine? Six hand-breadths in every direction; Rabbi Aqiba says three.

“Higher.” Is the row higher or is the terrace higher? If you say that the row is higher, the declivity of the terrace is counted as “below”. If you say the terrace is higher, the declivity of the row is counted as “above”. But did we not state: “Two rows on a terrace?” Can you say that the row is higher? No, the terrace has to be higher. Rebbi Mana said, they declared the entire ten hand-breadths of the terrace a domain by itself.

We have stated there: “If somebody throws from four cubits [distance] to a wall, if [the projectile hits] higher than ten hand-breadths, he is like one throwing into the air, if lower than ten hand-breadths, he is like one throwing onto the ground.” Rav Ḥisda said, if it extends slanting. But will it not finally descend? Rebbi Ḥiyya in the name of Rebbi Joḥanan, explain it that it was a soft fig cake and it stuck. Rebbi Ḥaggai asked before Rebbi Yose, does this not imply that the declivity of a terrace belongs to the level below? He said to him, there the vegetables profit from the terrace but here people rub it and it falls down. If it would say, if there is a hole [in the wall] and it profits from the hole just as vegetables profit from the terrace, you would be justified.

We have stated there: “If somebody throws from four cubits [distance] to a wall, if [the projectile hits] higher than ten hand-breadths, he is like one throwing into the air, if lower than ten hand-breadths, he is like one throwing onto the ground.” Rav Ḥisda said, if it extends slanting. But will it not finally descend? Rebbi Ḥiyya in the name of Rebbi Joḥanan, explain it that it was a soft fig cake and it stuck. Rebbi Ḥaggai asked before Rebbi Yose, does this not imply that the declivity of a terrace belongs to the level below? He said to him, there the vegetables profit from the terrace but here people rub it and it falls down. If it would say, if there is a hole [in the wall] and it profits from the hole just as vegetables profit from the terrace, you would be justified.

“Two gardens, one above the other, the lower one is made into a vineyard, the upper one is not made into a vineyard. One may sow the upper one until one reaches the airspace of ten.” Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra, does this not imply that the declivity of a terrace belongs to the below? He said to him, because plants will bend into the airspace of the vineyard. “If the upper one is made into a vineyard but the lower one is not made into a vineyard, one may sow the lower one and the declivity until one reaches the roots of the vines.” Rebbi Yose said, one does not have here “the roots of the vines” but “below three [hand-breadths],” following that which was stated: “roots of madder that enter within four cubits of a vineyard are permitted below three hand-breadths.”

“Two gardens, one above the other, the lower one is made into a vineyard, the upper one is not made into a vineyard. One may sow the upper one until one reaches the airspace of ten.” Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra, does this not imply that the declivity of a terrace belongs to the below? He said to him, because plants will bend into the airspace of the vineyard. “If the upper one is made into a vineyard but the lower one is not made into a vineyard, one may sow the lower one and the declivity until one reaches the roots of the vines.” Rebbi Yose said, one does not have here “the roots of the vines” but “below three [hand-breadths],” following that which was stated: “roots of madder that enter within four cubits of a vineyard are permitted below three hand-breadths.”

HALAKHAH: Ḥizqiah said, the Mishnah speaks about distances from three to four hand-breadths. Less than three is close up, up to four one has to complete, four is easy for it. How far? Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish, up to four cubits. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Laqish, up to six cubits. Rebbi Mana said: I went to Caesarea and heard Rebbi Hoshiah bar Shammai in the name of Rebbi Isaac ben Eleazar: If there were two papyri, it is permitted. Rebbi Ḥinena said, a statement disagrees: If he usually oversteps, it is forbidden. It was stated thus: Rebbi Simeon ben Eleazar says, if he usually oversteps between lattices, it is treated as a single lattice.

All this applies if in the corner there are four hand-breadths of empty space.

MISHNAH: If one sinks a vine into the ground he should not bring seeds over it unless there are three hand-breadths of earth above it, even if he sank it in a gourd or in a pipe. If he sank it in a rock it is permitted to bring seeds there even if it is covered only by three fingers’ depth of earth. For a knee-shaped vine one measures only from the second stem.

There, we have stated: “One keeps seeds, the plough, and urine three hand-breadths away from a wall.” Rebbi Jeremiah said that Rebbi Ḥama bar Uqba raised a question: There, you say that the roots do not expand sideways and here you say, the roots do expand sideways! Rebbi Yose said, in both cases the roots do not expand sideways but they create soft earth and undermine the base of the wall. You can see that because we also stated “urine”. Does urine expand sideways? Rebbi Yose the son of Rebbi Abun explained, did we not also state “the plough”? Does the plough expand sideways?

“Even if he sank it in a gourd or in a pipe.” That means, in a clay pipe; but in a lead pipe it does not need three hand-breadths of earth on top.

That is only if the first stem is not visible, but if the first stem is visible one allows six hand-breadths from either stem. You can see that because we also stated afterwards: “If one sinks three vines and their stems are visible,” and we have stated on this: When has this been said? For a vineyard. But concerning the working space one allows six hand-breadths for either one.

That is only if the first stem is not visible, but if the first stem is visible one allows six hand-breadths from either stem. You can see that because we also stated afterwards: “If one sinks three vines and their stems are visible,” and we have stated on this: When has this been said? For a vineyard. But concerning the working space one allows six hand-breadths for either one.

The excess of the circumference of a vineyard is four cubits, the excess of a dried-up vineyard is four cubits, the excess of an interrupted trellis is six hand-breadths, and the excess of papyrus is six hand-breadths.

The excess of the circumference of a vineyard is four cubits, the excess of a dried-up vineyard is four cubits, the excess of an interrupted trellis is six hand-breadths, and the excess of papyrus is six hand-breadths.

Samuel said, put under any vine. Rebbi Joḥanan said, the Mishnah deals within ten [hand-breadths].

It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This teaches us that one is not guilty unless he sows two kinds in the vineyard, the words of Rebbi Josia. Rebbi Jonathan said, even one kind. In the opinion of Rebbi Jonathan it is written (Lev. 19:19) “in your field do not sow kilaim”, why does it say “do not sow kilaim in your vineyard”? The colleagues say, to make it sinful even with one kind. In the opinion of Rebbi Josia, “in your field do not sow kilaim”; why does it say “do not sow kilaim in your vineyard”? The colleagues say, as a warning. If he was warned about “your field”, he is whipped, if he was warned about “your vineyard”, he is whipped. Rebbi Abun bar Ḥiyya said, to give another measure besides six hand-breadths; here it is four cubits. What are we talking about? If he made a fence on the inside, the vineyard is abolished. If he made a fence on the outside, that is the circumference. But we deal with a field that was a grain field and he cleared four cubits in its midst. This agrees with what Rebbi Ḥanina said, nothing forbidden may form a separation to save. They were of the opinion that what is forbidden does form a separation to prohibit. In the opinion of Rebbi Jonathan it is written (Lev. 19:19): “In your field do not sow kilaim”, why does it say: “Do not sow kilaim in your vineyard”? For that which Rebbi Hila said, if you would say [the Torah] did not say it, what would you say? Or following what Rebbi Zeïra said, “do not sow your vineyard kilaim,” creating your vineyard do not sow kilaim.

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.

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.

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.

MISHNAH: Nobody should start a quarry inside his field unless there were three heaps of three by three standard stones, 27 stones in all. A stone wall containing ten stones, each a load for two carriers, may be taken away. The measure of a stone wall is ten hand-breadths. Less than that is a quarry; he may cut it down to a distance of less than a hand-breadth from the soil. That is, from his own. But from another person’s, he may take what he wants. That is, if he did not start it before the Sabbatical year. But if he started it before the Sabbatical year, he may take what he wants.

There, we have stated: “Any moulding brings impurity, the frieze [and] the Giblean frieze [only] when they are open one hand-breadth.” Rebbi Ḥiyya sayd, that means that anybody who receives a row of building stones from another person must prepare for it a space of four hand-breadths. Rebbi Yose said, the Mishnah says so: “When did they say that any moulding brings impurity? For a moulding higher than the door by three rows of stones which is twelve hand-breadths.” Why did they state “rows of stones?” For the legal standard.

There, we have stated: “Any moulding brings impurity, the frieze [and] the Giblean frieze [only] when they are open one hand-breadth.” Rebbi Ḥiyya sayd, that means that anybody who receives a row of building stones from another person must prepare for it a space of four hand-breadths. Rebbi Yose said, the Mishnah says so: “When did they say that any moulding brings impurity? For a moulding higher than the door by three rows of stones which is twelve hand-breadths.” Why did they state “rows of stones?” For the legal standard.

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.

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.

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.

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.

MISHNAH: If somebody thins out olive trees, the House of Shammai say he should cut them off, the House of Hillel say he may take out the roots, but they agree that one who levels may only cut off. What is thinning? One or two. Levelling are three adjacent to one another. When has this been said? On his own property. But from another’s property, even one who flattens may take out the roots. If somebody cuts down an olive tree, he should not cover [the stump] with dust but cover it with stones or straw. If somebody cuts down a sycamore trunk, he should not cover [the stump] with dust but cover it with stones or straw. One does not cut a virgin sycamore in the Sabbatical year because that is [agricultural] work. Rebbi Jehudah says, in a normal way it is forbidden but he [may] cut higher than ten hand-breadths or cut it down level with the ground.

MISHNAH: If somebody stores arum in the Sabbatical year, Rebbi Meїr says it should not be less than two seah and [in a hole] three hand-breadths deep, with a hand-breadth of earth on top. But the Sages say, it should not be less than four qab, one hand-breadth deep, with a hand-breadth of earth on top, and should be stored where people step on it. Arum after the Sabbatical. Rebbi Eliezer says, if the poor collected the leaves, they collected; otherwise, he should settle with the poor. Rebbi Joshua says, if the poor collected the leaves, they collected; otherwise, the poor have nothing to settle with him. Arum of the year before the Sabbatical entering the Sabbatical, as well as summer onions and madder growing on choice land, the House of Shammai say, one takes them out with wooden shovels but the House of Hillel say with iron spades. They agree that one takes out madder growing on slopes with iron spades. When may a person buy arum after the end of the Sabbatical? Rebbi Jehudah says, immediately. But the Sages say, after the new [crop] is dominant.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

Rebbi Yose in the name of Rebbi Sheshet, Rebbi Eleazar in the name of Rebbi Yose in the name of Rebbi Abin: If somebody says to another I shall tithe for you, he does not have to be with him. There, we have stated: “If he put it in a tree, higher than ten hand-breadths it is not an eruv, lower than ten hand-breadths it is an eruv.” Rebbi Eleazar said, he has to be with him. And here, you say so? Rebbi Ḥiyya bar Ada said, here about an adult, there about a minor. Rebbi Ḥananiah said in the name of Rebbi Ḥanina, you may even say in both cases we deal with an adult or in both cases we deal with a minor. There, when he says, make an eruv for me! But here, he says I shall tithe for you. This learns from that and that learns from this. This learns from that, if he says I shall make an eruv for you, he does not have to be with him. That learns from this, if he says tithe for me, he has to be with him.

Rebbi Jeremiah asked: If he threw the first higher in the air than 10 [hand-breadths] and it did not descend below 10 [hand-breadths] when he collected the second one, did both of them become ṭevel?