jehudah

MISHNAH: He who buys from a merchant tithes from each type separately, the words of Rebbi Meïr. Rebbi Jehudah says, from one for everything. Rebbi Jehudah agrees about him who buys from a store with a monopoly that he tithes from each single loaf.

HALAKHAH: Rebbi Meïr says, a baker makes one type and a merchant uses several bakers. Rebbi Jehudah says, a baker makes several types and a merchant uses only one baker.

MISHNAH: He who buys from a poor person, and similarly, the poor to whom bread slices or pieces of fig cake were given, tithe from each piece separately. But he mixes together dates and dried figs and then gives. Rebbi Jehudah said, when is that? If the gift is large. But if the gift is small, he tithes from each single one. He who buys from the grain wholesaler and later buys from him a second time should not tithe from one batch for any other, not even if they are from the same crate, not even if they are the same kind. But the grain wholesaler is trustworthy to say that they are from the same source.

Rebbi Yose in the name of Rebbi Zeïra: They permitted for demay following Rebbi Jehudah, since “Rebbi Jehudah says, when is that? If the gift is large. But if the gift is small, he tithes from each single one.”

Rebbi Yose in the name of Rebbi Zeïra: They permitted for demay following Rebbi Jehudah, since “Rebbi Jehudah says, when is that? If the gift is large. But if the gift is small, he tithes from each single one.”

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithe; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev.25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets real estate with slaves. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meïr (Lev. 25:23): “The land shall not be sold permanently, because the land belongs to Me,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely.

Rebbi Judah ben Pazi in the name of Rebbi Hoshaiah: Practice follows Rebbi Simeon. Otherwise, we would say, between Rebbi Meïr and Rebbi Simeon, practice does not follow Rebbi Simeon. But because it was stated: “Rebbi Simeon from Shezur said, once some produce that was ṭevel was mixed up with my produce. I asked Rebbi Ṭarphon, and he told me: Go and buy from a Gentile and tithe for it.” On that we have stated: “Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithe.” Lest you think that this case has two opposed by two. Therefore, he had to say that practice follows Rebbi Simeon.

MISHNAH: He who receives a field as sharecropper from a Jew, a Gentile, or a Samaritan, distributes in their presence. He who leases a field from a Jew separates heave and delivers to him. Rebbi Jehudah says, when is that? When he gives from that field and from that kind. But if he gives from another field or from another kind, he must tithe and give him. He who leases a field from a Gentile tithes and delivers to him. Rebbi Jehudah says, also he who is a sharecropper for a Gentile on a field that used to belong to his family tithes and delivers to him.

MISHNAH: He who receives a field as sharecropper from a Jew, a Gentile, or a Samaritan, distributes in their presence. He who leases a field from a Jew separates heave and delivers to him. Rebbi Jehudah says, when is that? When he gives from that field and from that kind. But if he gives from another field or from another kind, he must tithe and give him. He who leases a field from a Gentile tithes and delivers to him. Rebbi Jehudah says, also he who is a sharecropper for a Gentile on a field that used to belong to his family tithes and delivers to him.

MISHNAH: If somebody receives olives to make oil, they split heave just as they split the profane. Rebbi Jehudah says, if an Israel received olives from a Cohen or a Levite for oil or for half the yield as his wages, the tithes are for the landlords.

HALAKHAH: Rebbi Jehudah treats olives like fields but the rabbis do not treat olives like fields. Now it seems that Rebbi Judah is thinking like Rebbi Eliezer, as Rebbi Eliezer says, “the tithe is theirs because they came because of it.” So here, if a Cohen or a Levite received a field (as sharecroppers), the tithes are theirs because they came because of them.

“ A cow of a Cohen that was put in an Israel’s care and gave birth to a firstborn calf, the firstborn calf is the Cohen’s, the words of Rebbi Jehudah. But the Sages say, the firstborn is their common property. Rebbi Jehudah said to them, do you not agree with me that the tithes of his field are his? They said to him, because the body of the field is his property, but the body of the cow is joint property. If the body of the cow were sole property of the Cohen, the firstborn would be the Cohen’s.” We have stated accordingly, “put in care means joint responsibility, selling is the sole responsibility of him who gives.”

“ A cow of a Cohen that was put in an Israel’s care and gave birth to a firstborn calf, the firstborn calf is the Cohen’s, the words of Rebbi Jehudah. But the Sages say, the firstborn is their common property. Rebbi Jehudah said to them, do you not agree with me that the tithes of his field are his? They said to him, because the body of the field is his property, but the body of the cow is joint property. If the body of the cow were sole property of the Cohen, the firstborn would be the Cohen’s.” We have stated accordingly, “put in care means joint responsibility, selling is the sole responsibility of him who gives.”

Our Mishnah follows Rebbi Yose, as we have stated: “He who buys anonymously has to tithe.” What are we talking about? If he said to him, go and buy for me, he is his agent; go and buy for yourself, they are his property. But in our case nothing was spelled out. Rebbi Jehudah says that the seller wants the person who buys to get the property rights, Rebbi Yose says that the seller wants the owner of the money to get the property rights. Therefore, if he added a piece, Rebbi Jehudah says, it belongs to the buyer, Rebbi Yose says, it belongs to both of them. The argument of Rebbi Yose seems to be inverted. There he says that the seller wants the owner of the money to get the property rights, and here you say so? Here the transaction is through the money of one and the feet of the other, therefore they split.

Our Mishnah follows Rebbi Yose, as we have stated: “He who buys anonymously has to tithe.” What are we talking about? If he said to him, go and buy for me, he is his agent; go and buy for yourself, they are his property. But in our case nothing was spelled out. Rebbi Jehudah says that the seller wants the person who buys to get the property rights, Rebbi Yose says that the seller wants the owner of the money to get the property rights. Therefore, if he added a piece, Rebbi Jehudah says, it belongs to the buyer, Rebbi Yose says, it belongs to both of them. The argument of Rebbi Yose seems to be inverted. There he says that the seller wants the owner of the money to get the property rights, and here you say so? Here the transaction is through the money of one and the feet of the other, therefore they split.

The words of the rabbis disagree since Rebbi Samuel bar Rebbi Isaac said: Rebbi and Rebbi Yose ben Rebbi Jehudah were guests of a private person. Evil rumors told the latter, watch out, they are suspecting you! He sat near them and was watching them. They pretended to throw food against each other and in that way were putting the food in order. Does he not desire their satisfaction? He does, but he does not want to be suspected.

It was stated: “Rebbi Jehudah forbids.” What is the reason of Rebbi Jehudah? Can a person make a proviso about something not in his possession? “But Rebbi Jehudah agrees that he may go, buy from the place from which his host bought, and tithe.” Can a person give for something that is not his? Rebbi Abbahu in the name of Rebbi Joḥanan: they considered him as one who sold ṭevel produce to another person, as was stated: “He who sells ṭevel produce to another person has to run after him and put the produce in order. If he does not find him, if it is known that the produce still exists, he has to tithe for him; if not, he does not have to tithe for him. If it is doubtful whether the produce exists or not, he tithes for it and gives a name to the tithes.”

It was stated: “Rebbi Jehudah forbids.” What is the reason of Rebbi Jehudah? Can a person make a proviso about something not in his possession? “But Rebbi Jehudah agrees that he may go, buy from the place from which his host bought, and tithe.” Can a person give for something that is not his? Rebbi Abbahu in the name of Rebbi Joḥanan: they considered him as one who sold ṭevel produce to another person, as was stated: “He who sells ṭevel produce to another person has to run after him and put the produce in order. If he does not find him, if it is known that the produce still exists, he has to tithe for him; if not, he does not have to tithe for him. If it is doubtful whether the produce exists or not, he tithes for it and gives a name to the tithes.”

It was stated: “Rebbi Jehudah forbids.” What is the reason of Rebbi Jehudah? Can a person make a proviso about something not in his possession? “But Rebbi Jehudah agrees that he may go, buy from the place from which his host bought, and tithe.” Can a person give for something that is not his? Rebbi Abbahu in the name of Rebbi Joḥanan: they considered him as one who sold ṭevel produce to another person, as was stated: “He who sells ṭevel produce to another person has to run after him and put the produce in order. If he does not find him, if it is known that the produce still exists, he has to tithe for him; if not, he does not have to tithe for him. If it is doubtful whether the produce exists or not, he tithes for it and gives a name to the tithes.”

MISHNAH: Green melon and sweet melon are not kilaim one with the other. Rebbi Jehudah says, they are kilaim. Lettuce and garden lettuce, endives and field endives, leeks and field leeks, coriander and field coriander, mustard and Egyptian mustard, Egyptian pumpkin and ash-gourd, Egyptian beans and carob beans are not kilaim one with the other.

HALAKHAH: Rebbi Yudan bar Menasheh said: The opinion of the Sages is that one takes a small piece from the pericarp of a green melon and plants it and it grows to a water melon. One takes a small piece from the pericarp of a water melon and plants it and it grows to a sweet melon. Rebbi Jehudah says, it in itself is kilaim. One takes a small piece from the pericarp of a water melon and a small piece from the pericarp of an apple and puts them into one cavity where they unite and become kilaim. Therefore it is called “apple melon” in the Greek language.

What does Rebbi Jehudah say about green melon and water melon? Let us hear from the following: “Green melon, water melon, and sweet melon are not kilaim [if combined] one with the other; Rebbi Jehudah says, they are kilaim.” It has been said that green melon and water melon are not kilaim one with the other, and water melon and sweet melon are not kilaim one with the other; Rebbi Jehudah says they are kilaim. Green melon and water melon are questionable.

What does Rebbi Jehudah say about green melon and water melon? Let us hear from the following: “Green melon, water melon, and sweet melon are not kilaim [if combined] one with the other; Rebbi Jehudah says, they are kilaim.” It has been said that green melon and water melon are not kilaim one with the other, and water melon and sweet melon are not kilaim one with the other; Rebbi Jehudah says they are kilaim. Green melon and water melon are questionable.

What does Rebbi Jehudah say about green melon and water melon? Let us hear from the following: “Green melon, water melon, and sweet melon are not kilaim [if combined] one with the other; Rebbi Jehudah says, they are kilaim.” It has been said that green melon and water melon are not kilaim one with the other, and water melon and sweet melon are not kilaim one with the other; Rebbi Jehudah says they are kilaim. Green melon and water melon are questionable.

MISHNAH: One does not bring a tree on a tree, a vegetable on a vegetable, and neither a tree on a vegetable nor a vegetable on a tree. Rebbi Jehudah permits vegetable on tree.

HALAKHAH: The opinion of Rebbi Jehudah seems inverted. There, he says that a man takes a small piece from the pericarp of a water melonand a small piece from the pericarp of an apple, places them into one cavity where they unite and become kilaim, and here he says so? There, because he places them so that they touch one another, unite and become kilaim, but here it is vegetable on tree.

MISHNAH: If someone hides turnips and radishes under a vine and some of the leaves were showing he does not have to worry either because of kilaim, or because of the Sabbatical year, or because of tithes, and they may be removed on the Sabbath. If someone sows wheat and barley together, that is kilaim. Rebbi Jehudah says, it is not kilaim unless there are two wheat kernels and a barley kernel, or a wheat kernel and two barley kernels, or one each of wheat, barley, and spelt.

Does Rebbi Judah say that in this case it is not kilaim? Rebbi Zeïra said, Rebbi Jehudah follows his own opinion, since Rebbi Jehudah said, in the case of a vegetable field one hand-breadth. Rebbi Yose said, he who wants to question this statement of Rebbi Zeïra might deduce the opinion of Rebbi Jehudah from that of the rabbis. Just as the rabbis say, in the case of the prohibition of bet rova‘ one needs six-by-six to whip, so Rebbi Judah said in the case of the prohibition of six-by-six that one needs a hand-breadth to whip. But did we not state, Rebbi Judah permits it? Then it is difficult: what is the reason of Rebbi Simeon ben Laqish? Since he threw it out from his hand as seed, he is guilty. But did we not state that “Rebbi Jehudah says, it is not kilaim?” Explain it, until the moment that it comes to rest. But was it not stated that Rebbi Judah permits it? Even if it came to rest, Rebbi Jehudah permits it. Rebbi Illaï said, Rebbi Simeon ben Laqish follows his own opinion, since Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted. Then it also should be thus in the case of two wheat grains and one of barley? That is correct. But did we not state, “unless there are two wheat kernels and one barley kernel, or one wheat kernel and two barley kernels, or one each of wheat, barley, and spelt?” Explain it if there is a grain of wheat on each side, a fence on each side, and the grain of barley caught in the middle. Rebbi Mattaniah said, that is only if there is no dry spot, but if there is a dry spot there, it is permitted.

Does Rebbi Judah say that in this case it is not kilaim? Rebbi Zeïra said, Rebbi Jehudah follows his own opinion, since Rebbi Jehudah said, in the case of a vegetable field one hand-breadth. Rebbi Yose said, he who wants to question this statement of Rebbi Zeïra might deduce the opinion of Rebbi Jehudah from that of the rabbis. Just as the rabbis say, in the case of the prohibition of bet rova‘ one needs six-by-six to whip, so Rebbi Judah said in the case of the prohibition of six-by-six that one needs a hand-breadth to whip. But did we not state, Rebbi Judah permits it? Then it is difficult: what is the reason of Rebbi Simeon ben Laqish? Since he threw it out from his hand as seed, he is guilty. But did we not state that “Rebbi Jehudah says, it is not kilaim?” Explain it, until the moment that it comes to rest. But was it not stated that Rebbi Judah permits it? Even if it came to rest, Rebbi Jehudah permits it. Rebbi Illaï said, Rebbi Simeon ben Laqish follows his own opinion, since Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted. Then it also should be thus in the case of two wheat grains and one of barley? That is correct. But did we not state, “unless there are two wheat kernels and one barley kernel, or one wheat kernel and two barley kernels, or one each of wheat, barley, and spelt?” Explain it if there is a grain of wheat on each side, a fence on each side, and the grain of barley caught in the middle. Rebbi Mattaniah said, that is only if there is no dry spot, but if there is a dry spot there, it is permitted.

Does Rebbi Judah say that in this case it is not kilaim? Rebbi Zeïra said, Rebbi Jehudah follows his own opinion, since Rebbi Jehudah said, in the case of a vegetable field one hand-breadth. Rebbi Yose said, he who wants to question this statement of Rebbi Zeïra might deduce the opinion of Rebbi Jehudah from that of the rabbis. Just as the rabbis say, in the case of the prohibition of bet rova‘ one needs six-by-six to whip, so Rebbi Judah said in the case of the prohibition of six-by-six that one needs a hand-breadth to whip. But did we not state, Rebbi Judah permits it? Then it is difficult: what is the reason of Rebbi Simeon ben Laqish? Since he threw it out from his hand as seed, he is guilty. But did we not state that “Rebbi Jehudah says, it is not kilaim?” Explain it, until the moment that it comes to rest. But was it not stated that Rebbi Judah permits it? Even if it came to rest, Rebbi Jehudah permits it. Rebbi Illaï said, Rebbi Simeon ben Laqish follows his own opinion, since Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted. Then it also should be thus in the case of two wheat grains and one of barley? That is correct. But did we not state, “unless there are two wheat kernels and one barley kernel, or one wheat kernel and two barley kernels, or one each of wheat, barley, and spelt?” Explain it if there is a grain of wheat on each side, a fence on each side, and the grain of barley caught in the middle. Rebbi Mattaniah said, that is only if there is no dry spot, but if there is a dry spot there, it is permitted.

Does Rebbi Judah say that in this case it is not kilaim? Rebbi Zeïra said, Rebbi Jehudah follows his own opinion, since Rebbi Jehudah said, in the case of a vegetable field one hand-breadth. Rebbi Yose said, he who wants to question this statement of Rebbi Zeïra might deduce the opinion of Rebbi Jehudah from that of the rabbis. Just as the rabbis say, in the case of the prohibition of bet rova‘ one needs six-by-six to whip, so Rebbi Judah said in the case of the prohibition of six-by-six that one needs a hand-breadth to whip. But did we not state, Rebbi Judah permits it? Then it is difficult: what is the reason of Rebbi Simeon ben Laqish? Since he threw it out from his hand as seed, he is guilty. But did we not state that “Rebbi Jehudah says, it is not kilaim?” Explain it, until the moment that it comes to rest. But was it not stated that Rebbi Judah permits it? Even if it came to rest, Rebbi Jehudah permits it. Rebbi Illaï said, Rebbi Simeon ben Laqish follows his own opinion, since Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted. Then it also should be thus in the case of two wheat grains and one of barley? That is correct. But did we not state, “unless there are two wheat kernels and one barley kernel, or one wheat kernel and two barley kernels, or one each of wheat, barley, and spelt?” Explain it if there is a grain of wheat on each side, a fence on each side, and the grain of barley caught in the middle. Rebbi Mattaniah said, that is only if there is no dry spot, but if there is a dry spot there, it is permitted.

Does Rebbi Judah say that in this case it is not kilaim? Rebbi Zeïra said, Rebbi Jehudah follows his own opinion, since Rebbi Jehudah said, in the case of a vegetable field one hand-breadth. Rebbi Yose said, he who wants to question this statement of Rebbi Zeïra might deduce the opinion of Rebbi Jehudah from that of the rabbis. Just as the rabbis say, in the case of the prohibition of bet rova‘ one needs six-by-six to whip, so Rebbi Judah said in the case of the prohibition of six-by-six that one needs a hand-breadth to whip. But did we not state, Rebbi Judah permits it? Then it is difficult: what is the reason of Rebbi Simeon ben Laqish? Since he threw it out from his hand as seed, he is guilty. But did we not state that “Rebbi Jehudah says, it is not kilaim?” Explain it, until the moment that it comes to rest. But was it not stated that Rebbi Judah permits it? Even if it came to rest, Rebbi Jehudah permits it. Rebbi Illaï said, Rebbi Simeon ben Laqish follows his own opinion, since Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted. Then it also should be thus in the case of two wheat grains and one of barley? That is correct. But did we not state, “unless there are two wheat kernels and one barley kernel, or one wheat kernel and two barley kernels, or one each of wheat, barley, and spelt?” Explain it if there is a grain of wheat on each side, a fence on each side, and the grain of barley caught in the middle. Rebbi Mattaniah said, that is only if there is no dry spot, but if there is a dry spot there, it is permitted.

That means that one may sow next to dry vines and “when they produce leaves again, the past is permitted and the future prohibited.” Like that of Rebbi Simeon ben Jehudah who cut down his vines and told his sharecropper, go and sow! After he had sown, they started to grow leaves. He said to him, go and cut! After he had cut, they rotted; he said to him, go and sow close up. Rebbi Zeīra asked: Is that only for Rebbi Simeon ben Jehudah, for he said it in full knowledge; what about common people who do not have full knowledge? He returned and said, even Rebbi Simeon ben Jehudah said it only because of the bad appearance.

That means that one may sow next to dry vines and “when they produce leaves again, the past is permitted and the future prohibited.” Like that of Rebbi Simeon ben Jehudah who cut down his vines and told his sharecropper, go and sow! After he had sown, they started to grow leaves. He said to him, go and cut! After he had cut, they rotted; he said to him, go and sow close up. Rebbi Zeīra asked: Is that only for Rebbi Simeon ben Jehudah, for he said it in full knowledge; what about common people who do not have full knowledge? He returned and said, even Rebbi Simeon ben Jehudah said it only because of the bad appearance.

That means that one may sow next to dry vines and “when they produce leaves again, the past is permitted and the future prohibited.” Like that of Rebbi Simeon ben Jehudah who cut down his vines and told his sharecropper, go and sow! After he had sown, they started to grow leaves. He said to him, go and cut! After he had cut, they rotted; he said to him, go and sow close up. Rebbi Zeīra asked: Is that only for Rebbi Simeon ben Jehudah, for he said it in full knowledge; what about common people who do not have full knowledge? He returned and said, even Rebbi Simeon ben Jehudah said it only because of the bad appearance.

So is the Mishnah: “One does not surround,” hence one may sow close up. Our Mishnah is Rebbi Jehudah’s, as it was stated: “One may surround by mustard or saffron only bulbous vegetables, the words of Rebbi Meïr. Rebbi Jehudah said, any field one may surround by mustard or saffron except a grain field. Rebbi Simeon said, any field one may surround by mustard or saffron. Rabban Simeon ben Gamliel said, one may surround small vegetable beds by mustard or saffron.”

So is the Mishnah: “One does not surround,” hence one may sow close up. Our Mishnah is Rebbi Jehudah’s, as it was stated: “One may surround by mustard or saffron only bulbous vegetables, the words of Rebbi Meïr. Rebbi Jehudah said, any field one may surround by mustard or saffron except a grain field. Rebbi Simeon said, any field one may surround by mustard or saffron. Rabban Simeon ben Gamliel said, one may surround small vegetable beds by mustard or saffron.”

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.

HALAKHAH: (Is. 61:11) “Its sown seeds,” the minimum of seeds are two. Rebbi Samuel bar Sisarṭa said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: “Its seed, its seeds, its sown seeds.” That follows Rebbi Jehudah, since Rebbi Jehudah said six, “seed, its seed, its seeds, its sown seeds.” Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו,י I delete them. This was asked of Rav Huna, the scribe of the assembly, and he said, זרועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: All inside of six. Cahana in the name of Rebbi Simeon ben Laqish: All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

HALAKHAH: (Is. 61:11) “Its sown seeds,” the minimum of seeds are two. Rebbi Samuel bar Sisarṭa said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: “Its seed, its seeds, its sown seeds.” That follows Rebbi Jehudah, since Rebbi Jehudah said six, “seed, its seed, its seeds, its sown seeds.” Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו,י I delete them. This was asked of Rav Huna, the scribe of the assembly, and he said, זרועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: All inside of six. Cahana in the name of Rebbi Simeon ben Laqish: All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Rebbi Isaac and Rebbi Immi were sitting and asking, did we not state: “If it had a wall around it at least one hand-breadth high, one may sow in it thirteen kinds: three at each of the three sides of the wall, and one in the middle.” Should we not state, ‘six in the middle?’ Explain it if the walls diminish six. If the walls diminish six, is it that about which we stated: “Rebbi Jehudah says, six kinds may be in the middle?” We upheld it, but we do not know whether the colleagues upheld it or Rebbi Immi did; it refers to the beginning. And if it refers to the beginning, it is that about which Rebbi Ḥiyya stated: Rebbi Jehudah says, 18.

Rebbi Isaac and Rebbi Immi were sitting and asking, did we not state: “If it had a wall around it at least one hand-breadth high, one may sow in it thirteen kinds: three at each of the three sides of the wall, and one in the middle.” Should we not state, ‘six in the middle?’ Explain it if the walls diminish six. If the walls diminish six, is it that about which we stated: “Rebbi Jehudah says, six kinds may be in the middle?” We upheld it, but we do not know whether the colleagues upheld it or Rebbi Immi did; it refers to the beginning. And if it refers to the beginning, it is that about which Rebbi Ḥiyya stated: Rebbi Jehudah says, 18.

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.

Rebbi Ḥuna said, what is the reason of Rebbi Jehudah? (Deut. 11:10) “That you irrigated with your feet as in a vegetable garden.” What is the measure of a foot sole? A hand-breadth.

We have stated the opinion of Rebbi Jehudah here, and we have stated it there. If it had been stated here but not there, we would have said that just as Rebbi Jehudah who is restrictive here is permissive there, the rabbis who are permissive here certainly will be permissive there. Hence, it is necessary to state there. Or if it was stated there but not here, we would have said that just as the rabbis who are restrictive there are permissive here, Rebbi Jehudah who is permissive there certainly will be permissive here. Hence, it is necessary to state both here and there.

We have stated the opinion of Rebbi Jehudah here, and we have stated it there. If it had been stated here but not there, we would have said that just as Rebbi Jehudah who is restrictive here is permissive there, the rabbis who are permissive here certainly will be permissive there. Hence, it is necessary to state there. Or if it was stated there but not here, we would have said that just as the rabbis who are restrictive there are permissive here, Rebbi Jehudah who is permissive there certainly will be permissive here. Hence, it is necessary to state both here and there.

We have stated the opinion of Rebbi Jehudah here, and we have stated it there. If it had been stated here but not there, we would have said that just as Rebbi Jehudah who is restrictive here is permissive there, the rabbis who are permissive here certainly will be permissive there. Hence, it is necessary to state there. Or if it was stated there but not here, we would have said that just as the rabbis who are restrictive there are permissive here, Rebbi Jehudah who is permissive there certainly will be permissive here. Hence, it is necessary to state both here and there.

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.

In the opinion of Rebbi Jehudah, it is as in the interior of a vineyard. Then 16 should be forbidden! Rebbi Jonah said, it means that the trunks are not aligned. But if the trunks are aligned, they forbid 16.

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 two rows, he should not sow there unless there are eight cubits between them. If there were three rows, he should not sow there unless there are sixteen cubits between one row and the next. Rebbi Eliezer said in the name of Ḥananiah ben Ḥakhinai: He should not sow there unless there are sixteen cubits between one row and the next, even if the middle row dried up. But if he planted new [vines], it would be permitted with eight cubits. If somebody plants his vineyard sixteen by sixteen cubits, he may bring seeds there. Rebbi Jehudah said, it happened that somebody in Ṣalmon planted his vineyard sixteen by sixteen cubits. He turned the growth of two rows towards one another and sowed the ploughed area. The next year, he turned the growth to the side that had been sown and sowed what was fallow. This came before the Sages and they permitted it. Rebbi Simeon and Rebbi Meïr say that this is permitted even for someone who plants his vineyard spaced eight cubits.

Rebbi Yose in the name of Rebbi Joḥanan: It turns out that the statement of Rebbi Eliezer ben Jacob is like that of the House of Shammai. Just as the House of Shammai say that one row constitutes a vineyard, so Rebbi Eliezer ben Jacob says that one row constitutes a vineyard. What do you want to say? A large vineyard is forbidden by eight, a small vineyard is forbidden by eight! Rebbi Judan did not say so but taught that eight cubits is forbidden, eight cubits plus any length is permitted. Some want to state: “But if someone newly planted sixteen by sixteen, it would be permitted with eight cubits.” Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: It turns out that the statement of Rebbi Eliezer ben Jacob is like that of the House of Shammai. Just as the House of Shammai are more restrictive when it is dried up than when it is planted, so Rebbi Eliezer ben Jacob is more restrictive when it is dried up than when it is planted.

HALAKHAH: Rebbi Eleazar said, our Mishnah speaks of one standing in a grain field while the wind carried the seeds into a vineyard. Rebbi Zeïra inquired: Was [the Mishnah] speaking about one standing in [a grain field] or even one standing [in a vineyard]? If you say in a grain field, then not in a vineyard. If you say even one standing [in a vineyard] there is no difference. Let us hear from the following: “Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon: If one was sowing and the wind carried the seeds behind him, this is permitted, since it happened by accident.” What are we dealing with? If he stands in the vineyard he is tending it, and you say it is permitted? But we must deal with the case of one standing in a grain field and the wind carried the seeds into a vineyard.

Rebbi Jehudah in the name of Rav: Practice follows Rebbi Aqiba. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: Practice outside the Land follows him who is lenient. Rebbi Jacob bar Aḥa said, there they stated: Practice outside the Land follows him who is lenient.

Rebbi Jonah asked: Why do we say: “No linear measurements stated by the Sages require ‘more’ except an interrupted trellis?” Did we not state: “Ten Jerusalem qab which equal six esronim and excess”? There about volumes, here about linear measures. But did we not state: “Rebbi Yose ben Meshullam said, ‘more’ is a qab per one hundred seah, a sixth of the amount that causes dema‘”? There about volumes, here about linear measures. But did we not state: “Rebbi Jehudah ben Baba said, the garden and the corral which are seventy and a remainder by seventy and a remainder”? Samuel said, they taught two thirds of a cubit.

Rebbi Jonah and Rebbi Yose, both of them say that it is Rebbi Meïr’s. [An animal] which was worshipped: Some Tannaïm state that it is forbidden whether it is his own or somebody else’s; some Tannaïm state that his own is forbidden, somebody else’s is permitted. They wanted to say, the opinion that it is forbidden whether it is his own or somebody else’s is Rebbi Meïr’s and Rebbi Jehudah’s; the opinion that his own is forbidden, somebody else’s is permitted, is Rebbi Yose’s and Rebbi Simeon’s. Rebbi Yose in the name of Rebbi La: It is everybody’s opinion. Just as you say there that a living thing is forbidden for Heaven even though it is permitted for the private person, so anything that is not yours may be forbidden for Heaven even though it is permitted for the private person.

MISHNAH: One does not tie a horse to the sides or the back of a cart, or a Libyan donkey to camels. Rebbi Jehudah says, all animals born from a horse are permitted one with the other even if their father was a donkey, all animals born from a donkey are permitted one with the other even if their father was a horse, but those born from a horse are forbidden with those from a donkey.

Rebbi Abba, Rav Jehudah in the name of Rav: The Sages agree with Rebbi Jehudah in the case of a horse from a horse from a donkey with a donkey from a donkey from a horse. Rebbi Ḥaggai, Rebbi Zeïra in the name of Rebbi Issy: descendants of she-goats and ewes are forbidden one with the other. If it were not so, why do we say “a goat from a goat from a ewe with a ewe from a ewe from a goat.”

Rebbi Abba, Rav Jehudah in the name of Rav: The Sages agree with Rebbi Jehudah in the case of a horse from a horse from a donkey with a donkey from a donkey from a horse. Rebbi Ḥaggai, Rebbi Zeïra in the name of Rebbi Issy: descendants of she-goats and ewes are forbidden one with the other. If it were not so, why do we say “a goat from a goat from a ewe with a ewe from a ewe from a goat.”

Rebbi dwelt in Sepphoris seventeen years and applied to himself (Gen. 47:28): “Jacob lived in Egypt seventeen years,” Jehudah lived in Sepphoris seventeen years. Of these he suffered from toothache for thirteen years. {Rebbi Yose ben Rebbi Abun said, all these thirteen years no woman lying-in died in the Land of Israel and no pregnant woman had a miscarriage in the Land of Israel.} Why did he have a toothache? Once he saw a calf to be slaughtered when it bellowed and said to him, Rebbi, save me! He said to it, for that you were created. At the end, how was he healed? He saw them killing a burrow of rats. He said to them, let them live, it is written (Ps. 145:9) “His mercy extends to all His creatures.”

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him turn around, turn around. He heard the voice of Rebbi Ḥiyya the elder who said to his son Rav Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there and his years were doubled.

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him turn around, turn around. He heard the voice of Rebbi Ḥiyya the elder who said to his son Rav Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there and his years were doubled.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua ben Levi: Even those like Jeroboam ben Nabat and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the Samaritans in it do? Pieces, pieces and it was burned.

MISHNAH: Tags of weavers and washermen are forbidden because of kilaim. If one stiches one pin-stitch there is no connection, it does not fall under kilaim, and if he removes it on the Sabbath he is not prosecutable. If the two ends appear on the same side it is a connection, it falls under kilaim, and if he removes it on the Sabbath he is guilty. Rebbi Jehudah says, only if there are three pin-stitches. A sack or a chest bring together for kilaim.

HALAKHAH: Rebbi Ḥanina said, not until it comes down an entire side. Rebbi Yannai said, they said to Rebbi Ḥanina, get out and read! Did we not state, “if the two ends appear on the same side?” That means, only if it goes down and up. And did we not state, “Rebbi Jehudah says, only if there are three needle-stitches.” That means [the thread] goes down, up, and down. But so and so.

Rebbi Simon said, the reason of Rebbi Yose is that by the third his work becomes permanent. Does Rebbi Jehudah hold with Rebbi Eliezer? As we have stated there, “Rebbi Eliezer says that he who weaves three threads at the start or one thread on a piece of weaving already begun is guilty.” Rebbi Ulla said, the reason of Rebbi Eliezer is that by the third his work becomes permanent. But here, might less than that be undone?

HALAKHAH: Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody buys three trees on another person’s property, spaced so that ten trees could be planted in a bet seah and that the ox and its harness could pass between them, then he acquired the ground under them, the ground between them, and outside the space for the harvester and his basket. Rav said, if they form a group. Samuel says, also if they are in a straight line. Rebbi Yose said, this refers to there but not to here. Rebbi Jonah said, it refers even to here, if they are close. Rebbi Mana said to him, did we not state “that the ox and its harness could pass between them”? Come and see, if the ox and its harness can pass between them, the roots can expand laterally, but if the ox and its harness cannot pass between them, the roots cannot expand laterally.

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

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

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.

MISHNAH: When may one bring out manure to form dungheaps? From the moment the agricultural workers stop, the words of Rebbi Meïr. Rebbi Jehudah says, when the colocynth dried up. Rebbi Yose says, when it forms its fruit. How much manure may one use? Up to three dungheaps for a bet seah, each one containing ten boxes of a letekh each. One may add boxes but not dungheaps; Rebbi Simeon says, also dungheaps.

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

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

MISHNAH: A field that had been cleared of thistles may be sown at the end of the Sabbatical year. [A field] improved or fertilized should not be sown at the end of the Sabbatical year. A field that was improved, the House of Shammai say one does not eat its produce in the Sabbatical year, but the House of Hillel say one does. The House of Shammai say one does not eat Sabbatical produce in reciprocity, but the House of Hillel say in reciprocity and without reciprocity. Rebbi Jehudah says it the other way around; this is one of the leniencies of the House of Shammai and stringencies of the House of Hillel.

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.

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

MISHNAH: The Sabbatical of white figs is the second year since they produce after three years. Rebbi Jehudah says, the Sabbatical of Persian figs is the year after the Sabbatical since they need two years to produce. One said to him, they mentioned only white figs.

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.

“Arum after the Sabbatical”, etc. Rebbi Abbahu in the name of Rebbi Joḥanan: It turns out that Rebbi Jehudah follows Rebbi Eliezer and Rebbi Yose follows Rebbi Joshua. As we have stated there: “Poor persons eat after the removal but not rich ones, the words of Rebbi Jehudah. Rebbi Yose says poor and rich persons may eat after the removal.”

“Arum after the Sabbatical”, etc. Rebbi Abbahu in the name of Rebbi Joḥanan: It turns out that Rebbi Jehudah follows Rebbi Eliezer and Rebbi Yose follows Rebbi Joshua. As we have stated there: “Poor persons eat after the removal but not rich ones, the words of Rebbi Jehudah. Rebbi Yose says poor and rich persons may eat after the removal.”

“When may a person buy” etc. What is the reason of Rebbi Jehudah? They made a decree regarding arum but not regarding vegetables. Then it should be permitted even during the Sabbatical! We deal with what was stored, that one should not go and bring from the forbidden crop and say, I brought from storage.

It was stated: “Rebbi Jehudah said, it happened that we were at Ein Kushin and ate arum at the end of the holiday at the end of the Sabbatical following instructions by Rebbi Tarphon. Rebbi Yose told him, I was with you but it was only the end of Passover.”

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

Rebbi Simon and Rebbi Abbahu were sitting. He said, is it not written (Jud. 1:18) “Jehudah conquered Gaza and its territory”? Include Gaza. “Ascalon and its territory”, include Ascalon. If it is so, what about the brook of Egypt? Include the brook of Egypt.

Rav Huna said: So is the Mishnah: “Between Akhzib and Euphrates, between Akhzib and Amanus.” It was stated: What is the Land and what is outside the Land? From the slopes of Taurus Amanus inwards is the Land of Israel, from Taurus Amanus to the outside is outside the Land. About the islands in the sea, one looks at them as if a string were drawn from Taurus Amanus to the brook of Egypt; from the string to the inside is the Land of Israel, from the string to the outside is outside the Land. Rebbi Jehudah said, all that lies before the Land of Israel is like the Land of Israel since it is said (Num. 34:6): “The Eastern border shall be for you the Great Sea as border.” Assuming that a string were drawn from Cephalaria to the Ocean, inside the string is the Land of Israel, outside is outside the Land.

Rebbi Abbahu went up to Arbel and was received by Abba bar Benjamin. They came and asked him about these onions; he taught them the statement of Rebbi Zeïra “once the new growth is the majority it is permitted.” He saw them relying on him; then he said to them: I was referring only to those that are bent down Rebbi Jehudah bar Pazi said, I know beginning and end; when he heard that Rebbi Hila and Rebbi Ammi disagreed, he shrank from it.

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

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

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

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

MISHNAH: They established a comprehensive principle for the Sabbatical: Everything that is food for humans or animals or material for dye and cannot be preserved in the ground is subject to the Sabbatical and its proceeds are subject to the Sabbatical; it is subject to removal and its proceeds are subject to removal. What are these? This is the leaf of wild arum, mint, endives, leeks, purslain and milk bud. Animal feed, thistles and thorns. Dyestuffs, the wild growth of isatis and safflower. These are subject to the Sabbatical and their proceeds are subject to the Sabbatical; both they and their proceeds are subject to removal. They established another principle for the Sabbatical: Everything that is food for humans or animals or dyestuff and is preserved in the ground is subject to the Sabbatical; its proceeds are subject to the Sabbatical; it is not subject to removal nor are its proceeds subject to removal. What are these? These are the root of wild arum, the root of mint, ceterach, ḥalbiẓin, and wild nard. Kinds of dyestuffs: madder and campeachy-wood. These and their proceeds are subject to the Sabbatical; these and their proceeds are not subject to removal. Rebbi Meïr says, their proceeds have to be removed before New Year’s Day. They said to him, they do not have to be removed, a fortiori their proceeds. Pomegranate skins and its peduncles, nut shells, and pits are subject to the Sabbatical and so are their proceeds. The dyer dyes for himself; he should not dye for payment because one does not treat the produce of the Sabbatical as merchandise, nor firstlings or heaves, carcasses, torn animals, abominations, and crawling things. One may not buy vegetables to sell them on the market but he may collect and his son sells for him. If he bought for himself and has leftovers, it is permitted to sell them. If somebody bought a first-born animal for his son’s wedding or for a holiday and now does not need it, he may sell it. Catchers of wild animals, birds, or fish who accidentally caught impure species may sell them. Rebbi Jehudah says, even one who incidentally has such an opportunity may take and sell them on condition that this not be his profession, but the Sages prohibit it.

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

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

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

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

May one spice Sabbatical wine? Let us hear from the following: “The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted. But did we not state that it is forbidden? Rebbi Eleazar said, it is Rebbi Jehudah’s, since Rebbi Jehudah permits it because it enhances its value.

May one spice Sabbatical wine? Let us hear from the following: “The Sabbatical admits the additional leniency that its [oil] may be used for lighting”; that means it is permitted. But did we not state that it is forbidden? Rebbi Eleazar said, it is Rebbi Jehudah’s, since Rebbi Jehudah permits it because it enhances its value.

“If somebody bought from the baker a loaf in the value of a dupondius[and says], when I collect vegetables from the field I shall bring to you, that is permitted.” It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? About one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

“If somebody bought from the baker a loaf in the value of a dupondius[and says], when I collect vegetables from the field I shall bring to you, that is permitted.” It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? About one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.