grafted

They may not plant or sink [vine-shoots], or graft in the sixth year within thirty days of Rosh Hashanah. If he has planted or sank or grafted, he must uproot. Rabbi Judah says: any grafting that has not taken root within three days will never do so. Rabbi Yose and Rabbi Shimon say: two weeks.

A tree which was uprooted and it has a bent-down [and rooted] shoot, and it [the tree] derives sustenance from it [the shoot], the old [tree] is [considered] like the shoot. If one bends [and roots] from it year after year, and it became detached, one counts from the time it became detached. A grafted shoot of vines, and a grafted shoot [growing] on another grafted shoot, even if he rooted them in the soil, they are permitted. Rabbi Meir said: in an instance where it is strongly [grafted], it is permitted, but in an instance where it is poorly [grafted], it is prohibited. A bent-down [and rooted] shoot that has become detached and is full of fruit, [then] if it increased one two hundredth, it is prohibited.

A tree which was uprooted and it has a bent-down [and rooted] shoot, and it [the tree] derives sustenance from it [the shoot], the old [tree] is [considered] like the shoot. If one bends [and roots] from it year after year, and it became detached, one counts from the time it became detached. A grafted shoot of vines, and a grafted shoot [growing] on another grafted shoot, even if he rooted them in the soil, they are permitted. Rabbi Meir said: in an instance where it is strongly [grafted], it is permitted, but in an instance where it is poorly [grafted], it is prohibited. A bent-down [and rooted] shoot that has become detached and is full of fruit, [then] if it increased one two hundredth, it is prohibited.

A tree which was uprooted and it has a bent-down [and rooted] shoot, and it [the tree] derives sustenance from it [the shoot], the old [tree] is [considered] like the shoot. If one bends [and roots] from it year after year, and it became detached, one counts from the time it became detached. A grafted shoot of vines, and a grafted shoot [growing] on another grafted shoot, even if he rooted them in the soil, they are permitted. Rabbi Meir said: in an instance where it is strongly [grafted], it is permitted, but in an instance where it is poorly [grafted], it is prohibited. A bent-down [and rooted] shoot that has become detached and is full of fruit, [then] if it increased one two hundredth, it is prohibited.

A tree which was uprooted and it has a bent-down [and rooted] shoot, and it [the tree] derives sustenance from it [the shoot], the old [tree] is [considered] like the shoot. If one bends [and roots] from it year after year, and it became detached, one counts from the time it became detached. A grafted shoot of vines, and a grafted shoot [growing] on another grafted shoot, even if he rooted them in the soil, they are permitted. Rabbi Meir said: in an instance where it is strongly [grafted], it is permitted, but in an instance where it is poorly [grafted], it is prohibited. A bent-down [and rooted] shoot that has become detached and is full of fruit, [then] if it increased one two hundredth, it is prohibited.

A tree which was uprooted and it has a bent-down [and rooted] shoot, and it [the tree] derives sustenance from it [the shoot], the old [tree] is [considered] like the shoot. If one bends [and roots] from it year after year, and it became detached, one counts from the time it became detached. A grafted shoot of vines, and a grafted shoot [growing] on another grafted shoot, even if he rooted them in the soil, they are permitted. Rabbi Meir said: in an instance where it is strongly [grafted], it is permitted, but in an instance where it is poorly [grafted], it is prohibited. A bent-down [and rooted] shoot that has become detached and is full of fruit, [then] if it increased one two hundredth, it is prohibited.

Six things the inhabitants of Jericho did: against three they [the sages] protested, and against three [they] did not protest. And these are those against which they did not protest: They grafted palm trees all day [on the eve of Pesah]; They ‘wrapped up’ the Shema; And they harvested and stacked [their produce] before [the bringing of] the ‘omer. And [for these] they did not protest. And these are those against which they did protest: They permitted [for use] the small branches [of sycamore trees] belonging to sacred property, And they ate the fallen fruit from beneath [trees] on Shabbat, and they gave pe’ah from vegetables; And [for these] they did protest.

“Then the officers shall address the people saying: ‘Is there anyone who has built a new house but has not dedicated it? Let him go back to his home’” (Deuteronomy 20:5). It is the same whether he built a house for straw, a house for cattle, a house for wood, or a storehouse; It is the same whether he built, purchased, inherited or somebody gave it to him as a present. “‘Is there anyone who has planted a vineyard but has never harvested it?’” (vs.. It is the same whether he planted a vineyard or planted five fruit-trees and even of five different species; It is the same whether he planted, bent or grafted it, or whether he purchased, inherited or somebody gave it to him as a present. “‘Is there anyone who has betrothed a woman [but who has not yet married her]?’” (vs. It is the same whether he had betrothed a virgin or a widow, or even a shomeret yavam, or even if a man heard that his brother had died in battle, he returns home. All these hear the priest’s words concerning the battles of war and return home, and they supply water and food and repair the roads.

But [one who sold a field] has not sold the stones that are not necessary to it or the canes in a vineyard that are not necessary to it or the produce that is already picked from the ground. But if he had said, “It and all that is in it” all of these are sold also. But in neither case has he sold any partition of reeds that covers a quarter-kav’s space of ground, or the watchman’s hut if it was not fastened down with mortar, or grafted carob trees or cropped sycamores, or any cistern or winepress or dovecote, whether they are lying waste or in use. And [the seller] must purchase [from the buyer] a way thereto, according to Rabbi Akiva. But the sages say: “He need not.” And Rabbi Akiva agrees that if he had said, “Excepting these”, he need not buy himself a way thereto. If he had sold them (the cistern, winepress or dovecote) to another, Rabbi Akiva says: “He [that bought them] need not buy himself a way thereto. But the Sages say: “He must buy himself a way thereto.” When is this so? With regards to he that sells his field. But if he gives it as a gift, he gives everything that is in it. If brothers who divided [an inheritance] came into possession of a field, they come into possession of everything that is in it. If a man secured title by possession of the property of a convert, and secured title by possession of the [convert’s] field, he secures title to everything that is in it. If a man dedicated a field [to the Temple] he has dedicated everything in it. Rabbi Shimon says: “If a man dedicated a field, he has dedicated only the grafted carob trees and cropped sycamores.”

But [one who sold a field] has not sold the stones that are not necessary to it or the canes in a vineyard that are not necessary to it or the produce that is already picked from the ground. But if he had said, “It and all that is in it” all of these are sold also. But in neither case has he sold any partition of reeds that covers a quarter-kav’s space of ground, or the watchman’s hut if it was not fastened down with mortar, or grafted carob trees or cropped sycamores, or any cistern or winepress or dovecote, whether they are lying waste or in use. And [the seller] must purchase [from the buyer] a way thereto, according to Rabbi Akiva. But the sages say: “He need not.” And Rabbi Akiva agrees that if he had said, “Excepting these”, he need not buy himself a way thereto. If he had sold them (the cistern, winepress or dovecote) to another, Rabbi Akiva says: “He [that bought them] need not buy himself a way thereto. But the Sages say: “He must buy himself a way thereto.” When is this so? With regards to he that sells his field. But if he gives it as a gift, he gives everything that is in it. If brothers who divided [an inheritance] came into possession of a field, they come into possession of everything that is in it. If a man secured title by possession of the property of a convert, and secured title by possession of the [convert’s] field, he secures title to everything that is in it. If a man dedicated a field [to the Temple] he has dedicated everything in it. Rabbi Shimon says: “If a man dedicated a field, he has dedicated only the grafted carob trees and cropped sycamores.”

“ In the region of Ariaḥ they grafted apple on ḥizrar. A student came and told them, this is forbidden to you. They went, cut them down, and came to ask at Jabneh. They said to them, that student said correctly.” He said only, apple on ḥizrar. Hence, not about ḥizrar on pear? What the occasions were, they were.

It was stated: If a Gentile grafted walnut on a peach stump, a Jew, even though he is not permitted to do this, may take a shoot and go and plant it at another location. What results from them? Persian qdryh. If he crosses beet and purslain, a Jew, even though he is not permitted to do this, may take a seed and go and plant it at another location. What results from them? Groundsel. Zargun and turnips, what results from them? Parsley. Almonds and terebinths, what results from them? Pistachios. Olive trees and pomegranate trees, what results from them? Zizyphus.

So far it only is written, “do not mate your animals kilaim.” Birds from where? Some Tannaim state from (Lev. 19:19): “You must keep My basic Laws,” some state from: “your animals you shall not mate kilaim.” If somebody grafted a tree and mated birds, following him who says “you must keep My basic Laws,” he is guilty of two offenses, according to him who says, “your animals you shall not mate kilaim,” he is guilty only of one offense. When he mated animals and birds, following him who says “you must keep My basic Laws,” he is guilty only of one offense; according to him who says, “your animals you shall not mate kilaim,” he is guilty of two offenses.

MISHNAH: One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it. Rebbi Jehudah said, any graft that does not take hold within three days will never take hold; Rebbi Yose and Rebbi Simeon say, within two weeks.

“One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction.

It was stated: “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan (Lev. 19:24): “And in the year.” How do you understand this? Rebbi Zeïra said (Lev. 19:23): “Three years they shall be uncircumcised for you, and in the [fourth] year.”

Or it may follow this: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, grafted, or sank he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba [and] Rebbi Immi were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah and Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to an established practice.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

“Rebbi Yose said, one may not plant a shoot.” Rebbi Joḥanan said, if one transgressed and planted, it is permitted; if he transgressed and grafted it is forbidden.

Rebbi Zeïra asked: Do First Fruits of a grafted branch permit what is budding?

MISHNAH: Six things used the people of Jericho to do; on three of them they interfered, about three they did not interfere. The following are where they did not interfere: They grafted date palms during the entire day, and they bundled the šemaˋ and they cut grain and tied it into sheaves before the ˋomer; they did not interfere. The following are where they did interfere: They permitted sycamore figs of dedicated trees, and they ate wind-fall on the Sabbath, and they gave peah from vegetables; here they did interfere.

How for saplings? It was stated: “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits of this planting are forbidden until the fifteenth of Shevaṭ.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan: And in year [the fourth]. How do you understand this? Rebbi Ze`ira said, three years they shall be uncircumcised, and in year. Rebbi Abba bar Mamal said before Rebbi Ze`ira: It is understandable if he planted it 30 days before the New Year. But if it was not planted 30 days before the New Year? Come and see: Is not a full year being counted for him, and you say so? He said to him: If it is so, even if he planted 30 days before the New Year, should it not be forbidden until 30 days before the New Year? What about it? Rebbi Mana said, since it stands in the middle of its year, it has to finish its year.

MISHNAH: “And who is the man who planted a vineyard and did not redeem it,” etc. Not only one who planted a vineyard but also one who planted five fruit trees, even from five different kinds. Not only one who planted but also one who sank or grafted, also one who buys, or inherits, or who received as a gift.

I could think that somebody who redeems a vineyard outside the Land would return, the verse says: “And he did not redeem it”. In case one is commanded to redeem it; this excludes where there is no commandment to redeem. It was stated: Rebbi Eliezer ben Jacob says, one only understands “vineyard”. And similarly, one only understands “planted”. It was stated: “And he did not redeem it”, that excludes him who sinks or grafts. Rebbi Joḥanan said, this follows Rebbi Eliezer ben Jacob. Rav Ḥisda said, this is everybody’s opinion if he grafted fruits of sin. Where do we hold? If he grafted a fruit tree on another fruit tree of a different kind; these are fruits of sin. But if he grafted a fruit tree on a futile tree, as if it were its own kind, he is planting anew. But we hold if he grafted a black fig tree on a white one.

I could think that somebody who redeems a vineyard outside the Land would return, the verse says: “And he did not redeem it”. In case one is commanded to redeem it; this excludes where there is no commandment to redeem. It was stated: Rebbi Eliezer ben Jacob says, one only understands “vineyard”. And similarly, one only understands “planted”. It was stated: “And he did not redeem it”, that excludes him who sinks or grafts. Rebbi Joḥanan said, this follows Rebbi Eliezer ben Jacob. Rav Ḥisda said, this is everybody’s opinion if he grafted fruits of sin. Where do we hold? If he grafted a fruit tree on another fruit tree of a different kind; these are fruits of sin. But if he grafted a fruit tree on a futile tree, as if it were its own kind, he is planting anew. But we hold if he grafted a black fig tree on a white one.

I could think that somebody who redeems a vineyard outside the Land would return, the verse says: “And he did not redeem it”. In case one is commanded to redeem it; this excludes where there is no commandment to redeem. It was stated: Rebbi Eliezer ben Jacob says, one only understands “vineyard”. And similarly, one only understands “planted”. It was stated: “And he did not redeem it”, that excludes him who sinks or grafts. Rebbi Joḥanan said, this follows Rebbi Eliezer ben Jacob. Rav Ḥisda said, this is everybody’s opinion if he grafted fruits of sin. Where do we hold? If he grafted a fruit tree on another fruit tree of a different kind; these are fruits of sin. But if he grafted a fruit tree on a futile tree, as if it were its own kind, he is planting anew. But we hold if he grafted a black fig tree on a white one.

I could think that somebody who redeems a vineyard outside the Land would return, the verse says: “And he did not redeem it”. In case one is commanded to redeem it; this excludes where there is no commandment to redeem. It was stated: Rebbi Eliezer ben Jacob says, one only understands “vineyard”. And similarly, one only understands “planted”. It was stated: “And he did not redeem it”, that excludes him who sinks or grafts. Rebbi Joḥanan said, this follows Rebbi Eliezer ben Jacob. Rav Ḥisda said, this is everybody’s opinion if he grafted fruits of sin. Where do we hold? If he grafted a fruit tree on another fruit tree of a different kind; these are fruits of sin. But if he grafted a fruit tree on a futile tree, as if it were its own kind, he is planting anew. But we hold if he grafted a black fig tree on a white one.

MISHNAH: He who sells a field sold the stones which are needed for it, and the posts in a vineyard which are needed for it, and grain standing on the ground, and a reed fence taking up less than a bet rova‘, and a watchman’s hut not made with mortar, and a carob tree not yet grafted, and a virgin sycamore tree. But he sold neither the stones which are not needed for it, nor the posts in a vineyard which are not needed for it, nor grain harvested from the ground. But if he said to him, “it and all it contains,” all is sold. In no case did he sell either a reed fence taking up more than a bet rova‘, or a watchman’s hut made with mortar, or a grafted carob tree, or an anvil sycamore tree. Neither the cistern, nor the wine press, nor a dovecote whether deserted or intact; and he has to buy himself access, the words of Rebbi Aqiba; but the Sages say that he does not not have to buy himself access. Rebbi Aqiba agrees that if he said “except these”, he does not not have to buy himself access. If he sold them to another person, Rebbi Aqiba said, he does not have to buy access, but the Sages say, he does have to buy access. When has this been said? For the seller. But one who gives a gift, gives everything. Brothers who divided [an inheritance]: if one acquired a field he acquired everything. Somebody taking possession of a proselyte’s property: if he took possession of a field, he took possession of everything. If somebody dedicated a field to the Temple, he dedicated everything; Rebbi Simeon says that he who dedicated a field to the Temple only dedicated a grafted carob tree and an anvil sycamore tree.

MISHNAH: He who sells a field sold the stones which are needed for it, and the posts in a vineyard which are needed for it, and grain standing on the ground, and a reed fence taking up less than a bet rova‘, and a watchman’s hut not made with mortar, and a carob tree not yet grafted, and a virgin sycamore tree. But he sold neither the stones which are not needed for it, nor the posts in a vineyard which are not needed for it, nor grain harvested from the ground. But if he said to him, “it and all it contains,” all is sold. In no case did he sell either a reed fence taking up more than a bet rova‘, or a watchman’s hut made with mortar, or a grafted carob tree, or an anvil sycamore tree. Neither the cistern, nor the wine press, nor a dovecote whether deserted or intact; and he has to buy himself access, the words of Rebbi Aqiba; but the Sages say that he does not not have to buy himself access. Rebbi Aqiba agrees that if he said “except these”, he does not not have to buy himself access. If he sold them to another person, Rebbi Aqiba said, he does not have to buy access, but the Sages say, he does have to buy access. When has this been said? For the seller. But one who gives a gift, gives everything. Brothers who divided [an inheritance]: if one acquired a field he acquired everything. Somebody taking possession of a proselyte’s property: if he took possession of a field, he took possession of everything. If somebody dedicated a field to the Temple, he dedicated everything; Rebbi Simeon says that he who dedicated a field to the Temple only dedicated a grafted carob tree and an anvil sycamore tree.

MISHNAH: He who sells a field sold the stones which are needed for it, and the posts in a vineyard which are needed for it, and grain standing on the ground, and a reed fence taking up less than a bet rova‘, and a watchman’s hut not made with mortar, and a carob tree not yet grafted, and a virgin sycamore tree. But he sold neither the stones which are not needed for it, nor the posts in a vineyard which are not needed for it, nor grain harvested from the ground. But if he said to him, “it and all it contains,” all is sold. In no case did he sell either a reed fence taking up more than a bet rova‘, or a watchman’s hut made with mortar, or a grafted carob tree, or an anvil sycamore tree. Neither the cistern, nor the wine press, nor a dovecote whether deserted or intact; and he has to buy himself access, the words of Rebbi Aqiba; but the Sages say that he does not not have to buy himself access. Rebbi Aqiba agrees that if he said “except these”, he does not not have to buy himself access. If he sold them to another person, Rebbi Aqiba said, he does not have to buy access, but the Sages say, he does have to buy access. When has this been said? For the seller. But one who gives a gift, gives everything. Brothers who divided [an inheritance]: if one acquired a field he acquired everything. Somebody taking possession of a proselyte’s property: if he took possession of a field, he took possession of everything. If somebody dedicated a field to the Temple, he dedicated everything; Rebbi Simeon says that he who dedicated a field to the Temple only dedicated a grafted carob tree and an anvil sycamore tree.

“When has this been said? For the seller. But one who gives a gift gives everything.” What is the difference between a seller and the giver of a gift? Rebbi Abba bar Ṭebelai in the name of Rav: Because the giver of a gift usually is magnanimous. Rebbi Samuel ben Rav Naḥman in the name of Rebbi Joḥanan: Because buyers care about minutiae. What is the difference between these opinions? A dedication to the Temple. He who says, because the giver of a gift usually is magnanimous, also the person vowing to the Temple usually is magnanimous. But he who says, because buyers care about minutiae, what does he say about a dedication to the Temple? Let us hear from the following: “Brothers who divided [an inheritance], if one acquired a field he acquired everything. Somebody taking possession of the property of a convert aquired it; if he took possession of a field, he took possession of everything. If somebody dedicated a field to the Temple, he dedicated everything. Rebbi Simeon says that he who dedicated a field to the Temple, only dedicated a grafted carob tree and an old sycamore tree.” Because they nurse from Temple property. Because he reserved access to himself? If he had not reserved access for himself, would they not feed from Temple property?

HALAKHAH: “There are three kinds of Ashera,” etc. Rebbi Immi in the name of Rebbi Simeon ben Laqish said, if he engraved engravings in it it cannot become invalidated. This is necessary: even if he removed the engravings. It was stated: If he grafted, he has to remove what he grafted. Rebbi Yannai said, only if he grafted for idolatry. Rebbi Hila in the name of Rebbi Eleazar: Only if he put an idol under it. The opinions of Rebbi Simeon ben Laqish seem inconsistent. There Rebbi Immi said in the name of Rebbi Simeon ben Laqish, if he engraved engravings on it it cannot become invalidated; and we interpreted this to mean, even if he removed the engravings. And here he says so? It is more severe with engravings.

HALAKHAH: “There are three kinds of Ashera,” etc. Rebbi Immi in the name of Rebbi Simeon ben Laqish said, if he engraved engravings in it it cannot become invalidated. This is necessary: even if he removed the engravings. It was stated: If he grafted, he has to remove what he grafted. Rebbi Yannai said, only if he grafted for idolatry. Rebbi Hila in the name of Rebbi Eleazar: Only if he put an idol under it. The opinions of Rebbi Simeon ben Laqish seem inconsistent. There Rebbi Immi said in the name of Rebbi Simeon ben Laqish, if he engraved engravings on it it cannot become invalidated; and we interpreted this to mean, even if he removed the engravings. And here he says so? It is more severe with engravings.

HALAKHAH: “There are three kinds of Ashera,” etc. Rebbi Immi in the name of Rebbi Simeon ben Laqish said, if he engraved engravings in it it cannot become invalidated. This is necessary: even if he removed the engravings. It was stated: If he grafted, he has to remove what he grafted. Rebbi Yannai said, only if he grafted for idolatry. Rebbi Hila in the name of Rebbi Eleazar: Only if he put an idol under it. The opinions of Rebbi Simeon ben Laqish seem inconsistent. There Rebbi Immi said in the name of Rebbi Simeon ben Laqish, if he engraved engravings on it it cannot become invalidated; and we interpreted this to mean, even if he removed the engravings. And here he says so? It is more severe with engravings.

It was stated: If he grafted, he has to remove what he grafted. Rebbi Yannai said, only if he grafted for idolatry. Rebbi Hila in the name of Rebbi Eleazar: Only if he put an idol under it.

It was stated: If he grafted, he has to remove what he grafted. Rebbi Yannai said, only if he grafted for idolatry. Rebbi Hila in the name of Rebbi Eleazar: Only if he put an idol under it.

It was stated: If he grafted, he has to remove what he grafted. Rebbi Yannai said, only if he grafted for idolatry. Rebbi Hila in the name of Rebbi Eleazar: Only if he put an idol under it.