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

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

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

Rebbi Judan said: Rebbi Ḥiyya bar Abba and Rebbi Samuel bar Rav Isaac disagree. One says, even three in a width of six, the other said, one on one side, the other on the other side, and the third in the middle. We do not know who said what. Since Rebbi Yose said, Rebbi Ḥiyya in the name of Rebbi Joḥanan, only if there is no dry patch, that means that Rebbi Samuel bar Rav Isaac said: One on one side, the other on the other side, and the third in the middle. If the sides were more than the dry patch, it is permitted.

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

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

Samuel said, they taught only one row, hence two are forbidden. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say that there is no difference between one and two rows.

Rebbi Simeon ben Laqish said, it is permitted to split four rows in an open field. Rebbi Joḥanan said, only if the two outer rows be treated as garden beds. Rebbi Zeïra said, only if three are within six.

HALAKHAH: “If one plants two rows”, etc. Ḥizqiah said, there is disagreement. He who says there 12 [cubits], here also 12 [cubits]. He who says there eight, here also eight. Rebbi Joḥanan said, this Mishnah is according to everybody. A strip of melon is good enough among strips of melons to be saved by eight.

How long does it have to be to jail? Rebbi Zeïra said, let us infer it from a vineyard. Just as you say in regard to a vineyard that there is no difference between length and separation, so here also there is no difference between length and separation. That is fine according to the opinion of Ḥizqiah; there eight and here also eight. According to Rebbi Joḥanan, with how much will it jail? If you say with eight, is there an argument a fortiori that a strip of melons among onions will jail only with twelve? But a melon strip, which you empowered among melon strips to save by a mere eight, will be jailed by eight, melon strips among onions, which you weakened to save only by twelve, certainly will be jailed only by eight. If you say that a melon strip among onions will be jailed only by twelve, then an argument a fortiori shows that a melon strip among melons should be jailed only by twelve.

HALAKHAH: Rebbi Joḥanan said: The words of Rebbi Ismael imply that one allows space for tending even for a single row.

HALAKHAH: “A bald spot in a vineyard.” Rebbi Joḥanan said that the rules for a bald spot in a vineyard and a dried-up vineyard are the same. A bald spot is cleared in its middle, a dried-up vineyard is cleared on all four sides. Rebbi Yose said, this applies to a large vineyard but if it comes from the plants of a small vineyard, the rules of a bald spot in a vineyard do not apply. Also, we have stated: “What is a bald spot in a vineyard? A vineyard that dried up in its middle but enough for a vineyard remained, whether it be from all four sides, or from three, or from two opposite sides.” How is that? Five rows of seven each, one took out one row of vineyard, that leaves four vineyards and three intervals. One takes out another one, that leaves three vineyards and two intervals. One takes out another one, that leaves two vineyards and one interval.

Cahana said, they made it like the start of its planting. The House of Shammai say, 24 at the start of planting, 24 at its destruction. Rebbi Joḥanan said, the House of Shammai are more restrictive in its destruction than at the start of its planting. At the start of its planting 16, at its destruction 24. In every case, the House of Shammai add one third: The circumference of a vineyard, according to the House of Shammai 18, according to the House of Hillel 12. But did we not state: “The circumference of a vineyard, the House of Shammai say 16 cubits, the House of Hillel say 12 cubits.” Some want to say, deduct from this four cubits for tending, there remain 12 cubits according to the House of Shammai and 8 following the House of Hillel.

Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeïra said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One surrounds it with three ropes, one above the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeïra said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One surrounds it with three ropes, one above the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeïra said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One surrounds it with three ropes, one above the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Is not the Tanna, according to whom a symbolic fence saves, Rebbi Joḥanan ben Nuri? He said to him, that is the Tanna.

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

Samuel said, one measures along the oblique line. Rebbi Yose bar Zemina in the name of Rebbi Joḥanan: You consider it as if one were planted there.

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.

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 Joḥanan said: A bald spot in a vineyard is like a vineyard that dried up. One clears the ground of a bald spot in a vineyard in its interior, one clears the ground of a dried-up vineyard on all sides.

One assumes that another [vine] was planted there, for all four sides. One cannot actually plant on any of the four sides because it would form a tail and there is no tail for a tail. This implies that there is no tail for a large vineyard, which gives a simple answer to the question of Rebbi Yose ben Zabida in the name of Rebbi Joḥanan: one considers as if another [vine] was planted there.

Simeon bar Abba in the name of Rebbi Joḥanan: Just as they disagree here, they disagree about a graveyard. Rebbi Jonah said, one cannot compare these. There, if graves were spaced apart and one moved them together, they would form a graveyard. When they were close together and one spaces them apart, that does not make a graveyard. But here, if they were spaced apart and one moved them closer, that is the disagreement. If they were close and one moved them apart, everybody would agree. But here, what is their disagreement? When one found them close together. Rebbi Simeon said, a landslide fell on them and compressed them. But the Sages say, were they spaced apart and somebody brought them close together?

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

Rebbi Zeïra, Rebbi Simeon ben Laqish in the name of Rebbi Hoshaia: “If they produce greenery it should be plowed under:” all is permitted. “If they are green stalks, they should be broken:” the straw is permitted but the grains are forbidden. “If they produced grain it must be burned:” all is forbidden. Rebbi Joḥanan said, all is forbidden. What does our statement mean, “if they produce greenery it should be plowed under, if they are green stalks, they should be broken, if they produced grain it must be burned”? It parallels what we have stated there: “Orlah and kilaim of a vineyard. Anything that usually is buried should be buried. Anything that usually is burned should be burned.”

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

Rebbi Joḥanan said, the Mishnah was taught about a straight trellis. In that case, would it not be forbidden as a vineyard without a fence? Let us say, it was stated because of the House of Hillel. Rebbi Ḥananiah said, it is reasonable to assume that Rebbi Simeon ben Laqish agrees with Rebbi Joḥanan that it was taught about a straight trellis because of the House of Hillel, and Rebbi Joḥanan agrees with Rebbi Simeon [ben Laqish] that it was taught about a curved trellis because of Rebbi Joḥanan ben Nuri, since Rebbi Joḥanan ben Nuri said that anybody who affirms this is in error. If you say it was taught about a straight trellis, what can be in error? What is the difference between him who says one measures from the roots of the vines and him who says one measures from the bottom of the fence? Rebbi Yose said, explain it if the stems were partially inside four cubits and partially outside of four cubits. For him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, where the string drawn from the fence ends it is forbidden, the rest is permitted. If there were two cubits, only two cubits are forbidden for him who says one measures from the roots of the vines, but for him who says one measures from the bottom of the fence, another two cubits are forbidden.

Rebbi Joḥanan said, the Mishnah was taught about a straight trellis. In that case, would it not be forbidden as a vineyard without a fence? Let us say, it was stated because of the House of Hillel. Rebbi Ḥananiah said, it is reasonable to assume that Rebbi Simeon ben Laqish agrees with Rebbi Joḥanan that it was taught about a straight trellis because of the House of Hillel, and Rebbi Joḥanan agrees with Rebbi Simeon [ben Laqish] that it was taught about a curved trellis because of Rebbi Joḥanan ben Nuri, since Rebbi Joḥanan ben Nuri said that anybody who affirms this is in error. If you say it was taught about a straight trellis, what can be in error? What is the difference between him who says one measures from the roots of the vines and him who says one measures from the bottom of the fence? Rebbi Yose said, explain it if the stems were partially inside four cubits and partially outside of four cubits. For him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, where the string drawn from the fence ends it is forbidden, the rest is permitted. If there were two cubits, only two cubits are forbidden for him who says one measures from the roots of the vines, but for him who says one measures from the bottom of the fence, another two cubits are forbidden.

Rebbi Joḥanan said, the Mishnah was taught about a straight trellis. In that case, would it not be forbidden as a vineyard without a fence? Let us say, it was stated because of the House of Hillel. Rebbi Ḥananiah said, it is reasonable to assume that Rebbi Simeon ben Laqish agrees with Rebbi Joḥanan that it was taught about a straight trellis because of the House of Hillel, and Rebbi Joḥanan agrees with Rebbi Simeon [ben Laqish] that it was taught about a curved trellis because of Rebbi Joḥanan ben Nuri, since Rebbi Joḥanan ben Nuri said that anybody who affirms this is in error. If you say it was taught about a straight trellis, what can be in error? What is the difference between him who says one measures from the roots of the vines and him who says one measures from the bottom of the fence? Rebbi Yose said, explain it if the stems were partially inside four cubits and partially outside of four cubits. For him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, where the string drawn from the fence ends it is forbidden, the rest is permitted. If there were two cubits, only two cubits are forbidden for him who says one measures from the roots of the vines, but for him who says one measures from the bottom of the fence, another two cubits are forbidden.

Rebbi Joḥanan said, the Mishnah was taught about a straight trellis. In that case, would it not be forbidden as a vineyard without a fence? Let us say, it was stated because of the House of Hillel. Rebbi Ḥananiah said, it is reasonable to assume that Rebbi Simeon ben Laqish agrees with Rebbi Joḥanan that it was taught about a straight trellis because of the House of Hillel, and Rebbi Joḥanan agrees with Rebbi Simeon [ben Laqish] that it was taught about a curved trellis because of Rebbi Joḥanan ben Nuri, since Rebbi Joḥanan ben Nuri said that anybody who affirms this is in error. If you say it was taught about a straight trellis, what can be in error? What is the difference between him who says one measures from the roots of the vines and him who says one measures from the bottom of the fence? Rebbi Yose said, explain it if the stems were partially inside four cubits and partially outside of four cubits. For him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, where the string drawn from the fence ends it is forbidden, the rest is permitted. If there were two cubits, only two cubits are forbidden for him who says one measures from the roots of the vines, but for him who says one measures from the bottom of the fence, another two cubits are forbidden.

Rebbi Joḥanan said, the Mishnah was taught about a straight trellis. In that case, would it not be forbidden as a vineyard without a fence? Let us say, it was stated because of the House of Hillel. Rebbi Ḥananiah said, it is reasonable to assume that Rebbi Simeon ben Laqish agrees with Rebbi Joḥanan that it was taught about a straight trellis because of the House of Hillel, and Rebbi Joḥanan agrees with Rebbi Simeon [ben Laqish] that it was taught about a curved trellis because of Rebbi Joḥanan ben Nuri, since Rebbi Joḥanan ben Nuri said that anybody who affirms this is in error. If you say it was taught about a straight trellis, what can be in error? What is the difference between him who says one measures from the roots of the vines and him who says one measures from the bottom of the fence? Rebbi Yose said, explain it if the stems were partially inside four cubits and partially outside of four cubits. For him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, where the string drawn from the fence ends it is forbidden, the rest is permitted. If there were two cubits, only two cubits are forbidden for him who says one measures from the roots of the vines, but for him who says one measures from the bottom of the fence, another two cubits are forbidden.

Rebbi Joḥanan said, Rebbi Yose, Rebbi Ismael and Rebbi Joḥanan ben Nuri, all three said the same thing. Rebbi Ismael, as we have stated: “About a small garden surrounded by a trellis, if there is room for the vintner and his basket on each side one may sow there, if not, it may not be sown.” Rebbi Jonah said, the vintner requires one cubit, his basket one cubit on each side. They wanted to say, for him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, do the stems not diminish the measure of four cubits? Explain it if they were clinging to the wall. But are there not only four and the rules of the trellis start with five? Rebbi Ḥananiah said, explain it that two vines are planted at a corner; if one stretches a rope one sees four intervals. Rebbi Yose, as we have stated: “If there are less than four cubits one should not bring seeds there.” For him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, does the stem not decrease the measure of four cubits? Explain it if it was clinging to the wall. And similarly Rebbi Joḥanan ben Nuri here. It is reasonable to assume that Rebbi Yose and Rebbi Ismael will agree with Rebbi Joḥanan ben Nuri, but Rebbi Joḥanan ben Nuri will not agree with Rebbi Yose and Rebbi Ismael. Rebbi Yose will agree with Rebbi Ismael but Rebbi Ismael will not agree with Rebbi Yose.

Rebbi Joḥanan said, Rebbi Yose, Rebbi Ismael and Rebbi Joḥanan ben Nuri, all three said the same thing. Rebbi Ismael, as we have stated: “About a small garden surrounded by a trellis, if there is room for the vintner and his basket on each side one may sow there, if not, it may not be sown.” Rebbi Jonah said, the vintner requires one cubit, his basket one cubit on each side. They wanted to say, for him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, do the stems not diminish the measure of four cubits? Explain it if they were clinging to the wall. But are there not only four and the rules of the trellis start with five? Rebbi Ḥananiah said, explain it that two vines are planted at a corner; if one stretches a rope one sees four intervals. Rebbi Yose, as we have stated: “If there are less than four cubits one should not bring seeds there.” For him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, does the stem not decrease the measure of four cubits? Explain it if it was clinging to the wall. And similarly Rebbi Joḥanan ben Nuri here. It is reasonable to assume that Rebbi Yose and Rebbi Ismael will agree with Rebbi Joḥanan ben Nuri, but Rebbi Joḥanan ben Nuri will not agree with Rebbi Yose and Rebbi Ismael. Rebbi Yose will agree with Rebbi Ismael but Rebbi Ismael will not agree with Rebbi Yose.

Rebbi Joḥanan said, Rebbi Yose, Rebbi Ismael and Rebbi Joḥanan ben Nuri, all three said the same thing. Rebbi Ismael, as we have stated: “About a small garden surrounded by a trellis, if there is room for the vintner and his basket on each side one may sow there, if not, it may not be sown.” Rebbi Jonah said, the vintner requires one cubit, his basket one cubit on each side. They wanted to say, for him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, do the stems not diminish the measure of four cubits? Explain it if they were clinging to the wall. But are there not only four and the rules of the trellis start with five? Rebbi Ḥananiah said, explain it that two vines are planted at a corner; if one stretches a rope one sees four intervals. Rebbi Yose, as we have stated: “If there are less than four cubits one should not bring seeds there.” For him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, does the stem not decrease the measure of four cubits? Explain it if it was clinging to the wall. And similarly Rebbi Joḥanan ben Nuri here. It is reasonable to assume that Rebbi Yose and Rebbi Ismael will agree with Rebbi Joḥanan ben Nuri, but Rebbi Joḥanan ben Nuri will not agree with Rebbi Yose and Rebbi Ismael. Rebbi Yose will agree with Rebbi Ismael but Rebbi Ismael will not agree with Rebbi Yose.

Rebbi Joḥanan said, Rebbi Yose, Rebbi Ismael and Rebbi Joḥanan ben Nuri, all three said the same thing. Rebbi Ismael, as we have stated: “About a small garden surrounded by a trellis, if there is room for the vintner and his basket on each side one may sow there, if not, it may not be sown.” Rebbi Jonah said, the vintner requires one cubit, his basket one cubit on each side. They wanted to say, for him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, do the stems not diminish the measure of four cubits? Explain it if they were clinging to the wall. But are there not only four and the rules of the trellis start with five? Rebbi Ḥananiah said, explain it that two vines are planted at a corner; if one stretches a rope one sees four intervals. Rebbi Yose, as we have stated: “If there are less than four cubits one should not bring seeds there.” For him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, does the stem not decrease the measure of four cubits? Explain it if it was clinging to the wall. And similarly Rebbi Joḥanan ben Nuri here. It is reasonable to assume that Rebbi Yose and Rebbi Ismael will agree with Rebbi Joḥanan ben Nuri, but Rebbi Joḥanan ben Nuri will not agree with Rebbi Yose and Rebbi Ismael. Rebbi Yose will agree with Rebbi Ismael but Rebbi Ismael will not agree with Rebbi Yose.

Rebbi Joḥanan said, Rebbi Yose, Rebbi Ismael and Rebbi Joḥanan ben Nuri, all three said the same thing. Rebbi Ismael, as we have stated: “About a small garden surrounded by a trellis, if there is room for the vintner and his basket on each side one may sow there, if not, it may not be sown.” Rebbi Jonah said, the vintner requires one cubit, his basket one cubit on each side. They wanted to say, for him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, do the stems not diminish the measure of four cubits? Explain it if they were clinging to the wall. But are there not only four and the rules of the trellis start with five? Rebbi Ḥananiah said, explain it that two vines are planted at a corner; if one stretches a rope one sees four intervals. Rebbi Yose, as we have stated: “If there are less than four cubits one should not bring seeds there.” For him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, does the stem not decrease the measure of four cubits? Explain it if it was clinging to the wall. And similarly Rebbi Joḥanan ben Nuri here. It is reasonable to assume that Rebbi Yose and Rebbi Ismael will agree with Rebbi Joḥanan ben Nuri, but Rebbi Joḥanan ben Nuri will not agree with Rebbi Yose and Rebbi Ismael. Rebbi Yose will agree with Rebbi Ismael but Rebbi Ismael will not agree with Rebbi Yose.

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

HALAKHAH: Does this not disagree with Rebbi Zeïra since Rebbi Zeïra said, eight except for the place of the trunks? Explain that as eight cubits and a little more. And why has this not been stated? Are you not concurring with Rebbi Joḥanan that in all linear measurements stated by the Sages, “more than” means [more by] a hand-breadth? But what he added is little, therefore it was not stated.

Rebbi Yose in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned an interrupted trellis. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned between the trellis and the fence. Rebbi Yose said, I pointed out a difficulty before Rebbi Jacob bar Aḥa: It is understandable, if he burned an interrupted trellis then the words of the Sages disagree with his. But if he burned between the trellis and the fence, are there words of the Sages which disagree with his? He had not heard what Rebbi Jacob bar Aḥa said: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree about the trellis itself: Rebbi Joḥanan said, it is forbidden and sanctifies. Rebbi Simeon ben Laqish said, it is forbidden but does not sanctify.

Rebbi Yose in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned an interrupted trellis. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned between the trellis and the fence. Rebbi Yose said, I pointed out a difficulty before Rebbi Jacob bar Aḥa: It is understandable, if he burned an interrupted trellis then the words of the Sages disagree with his. But if he burned between the trellis and the fence, are there words of the Sages which disagree with his? He had not heard what Rebbi Jacob bar Aḥa said: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree about the trellis itself: Rebbi Joḥanan said, it is forbidden and sanctifies. Rebbi Simeon ben Laqish said, it is forbidden but does not sanctify.

Rebbi Yose in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned an interrupted trellis. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned between the trellis and the fence. Rebbi Yose said, I pointed out a difficulty before Rebbi Jacob bar Aḥa: It is understandable, if he burned an interrupted trellis then the words of the Sages disagree with his. But if he burned between the trellis and the fence, are there words of the Sages which disagree with his? He had not heard what Rebbi Jacob bar Aḥa said: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree about the trellis itself: Rebbi Joḥanan said, it is forbidden and sanctifies. Rebbi Simeon ben Laqish said, it is forbidden but does not sanctify.

Rebbi Yose in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned an interrupted trellis. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned between the trellis and the fence. Rebbi Yose said, I pointed out a difficulty before Rebbi Jacob bar Aḥa: It is understandable, if he burned an interrupted trellis then the words of the Sages disagree with his. But if he burned between the trellis and the fence, are there words of the Sages which disagree with his? He had not heard what Rebbi Jacob bar Aḥa said: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree about the trellis itself: Rebbi Joḥanan said, it is forbidden and sanctifies. Rebbi Simeon ben Laqish said, it is forbidden but does not sanctify.

Rebbi Yose in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned an interrupted trellis. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned between the trellis and the fence. Rebbi Yose said, I pointed out a difficulty before Rebbi Jacob bar Aḥa: It is understandable, if he burned an interrupted trellis then the words of the Sages disagree with his. But if he burned between the trellis and the fence, are there words of the Sages which disagree with his? He had not heard what Rebbi Jacob bar Aḥa said: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree about the trellis itself: Rebbi Joḥanan said, it is forbidden and sanctifies. Rebbi Simeon ben Laqish said, it is forbidden but does not sanctify.

Rebbi Yose in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned an interrupted trellis. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Once Rebbi Joḥanan ben Nuri burned in Nagnegar. What did he burn? He burned between the trellis and the fence. Rebbi Yose said, I pointed out a difficulty before Rebbi Jacob bar Aḥa: It is understandable, if he burned an interrupted trellis then the words of the Sages disagree with his. But if he burned between the trellis and the fence, are there words of the Sages which disagree with his? He had not heard what Rebbi Jacob bar Aḥa said: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree about the trellis itself: Rebbi Joḥanan said, it is forbidden and sanctifies. Rebbi Simeon ben Laqish said, it is forbidden but does not sanctify.

There one says, one considers as if a metal spit was stuck there. Simeon bar Abba in the name of Rebbi Joḥanan: As far as was intended.

What is the status of the intermediate spaces? Rebbi Joḥanan said, they are forbidden and sanctify. Rebbi Simeon ben Laqish said, they are forbidden and do not sanctify. What can you say? If it is a large vineyard, what about its dry spot, even where it is planted! If it is a small vineyard, it has no circumference. But we must deal with a large vineyard planted in the manner of a small one. Rebbi Zeïra said, this implies that a large vineyard planted eight by eight has no circumference. If you say that the inside is forbidden and sanctifies if it is planted 16 by 16, the outside not so much more?

HALAKHAH: It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This refers to your own vineyard. From where about another person’s vineyard? The verse says, kilaim, no vineyard and no kilaim. Rebbi Eleazar said, this is Rebbi Meïr’s, for Rebbi Meïr said that a Gentile cannot acquire real estate in the Land of Israel to free it from tithes. Rebbi Joḥanan said, it is the opinion of everybody, explain it by a Gentile who sowed his vineyard kilaim and a Jew bought it from him.

Rebbi Joḥanan said, everybody agrees that the grapes will be forbidden. Rebbi Eleazar said to him, what makes forbidden is not forbidden and what is not forbidden will be forbidden? They disagree if somebody draws his vine over somebody else’s grain. But if somebody draws a neighbor’s vine over his own grain, everybody agrees that what makes forbidden is forbidden. If somebody draws a neighbor’s vine over his neighbor’s grain we can understand from the following: “Rebbi Yose said, it happened that someone sowed in his vineyard in the Sabbatical year. When this came before Rebbi Aqiba, he said nobody can sanctify anything that is not his.” This was given as answer!

HALAKHAH: Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: So is the Mishnah: One may harvest it even on a holiday.

“When does grain start to sanctify? When it is a third grown.” Some Tannaïm state: When it grew roots. He who says when it is a third grown supports Rebbi Joḥanan. He who says when it grew roots supports Rebbi Hoshaia.

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

If one put five flower pots without holes under one vine, one has the disagreement between Rebbi Eleazar and Rebbi Joḥanan: what makes forbidden is not forbidden and what is not forbidden will be forbidden? But if a single pot was placed temporarily under five different vines, everybody agrees that what makes forbidden will be forbidden.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

According to R. Joḥanan it is obvious that one is permitted to dig in it cisterns, ditches, and caves. According to R. Eleazar, may one dig in it cisterns, ditches, and caves? If the verses have no implication for prohibition they cannot have implications for permission.

Rebbi Abba from Carthage said, the reason of Rebbi Joḥanan is (Lev. 25:3): “Six years you shall sow your field”, not in the Seventh, “six years you shall prune your vineyard,” not in the Seventh. Every prohibition derived from a positive commandment is a positive commandment; he transgresses a positive commandment. Rebbi Jeremiah said, he transgresses a positive commandment. Rebbi Yasa said, there is not even a positive commandment! Why is it written (Lev. 25:2): “the Land shall rest for a Sabbath of the Eternal?” For the prohibitions in it.

“I could think one would whip because of the additions.” Rebbi Joḥanan explains the baraita, I could think that one would whip because of ploughing in the Sabbatical. Rebbi Eleazar explains the baraita, I could think that one would whip because of the prohibition of the first two terms. Some Tannaïm state (Lev. 25:3): “Six years you shall sow your field, six years you shall prune your vineyard.” Some Tannaïm state (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune.” He who states: “Six years you shall sow your field, six years you shall prune your vineyard,” supports Rebbi Joḥanan. He who states: “Your field you should not sow, your vineyard you should not prune,” supports Rebbi Eleazar.

“I could think one would whip because of the additions.” Rebbi Joḥanan explains the baraita, I could think that one would whip because of ploughing in the Sabbatical. Rebbi Eleazar explains the baraita, I could think that one would whip because of the prohibition of the first two terms. Some Tannaïm state (Lev. 25:3): “Six years you shall sow your field, six years you shall prune your vineyard.” Some Tannaïm state (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune.” He who states: “Six years you shall sow your field, six years you shall prune your vineyard,” supports Rebbi Joḥanan. He who states: “Your field you should not sow, your vineyard you should not prune,” supports Rebbi Eleazar.

HALAKHAH: : “One does not tie a horse to the sides or the back of a cart.” It is stated: Rebbi Meïr frees from prosecution. If it supported, whether in ascent or in descent, everybody agrees that it is forbidden. Rebbi Joḥanan said, because either one carries the laziness of the other. Rav says, because the rope is carried between them.

Rebbi Jeremiah asked: If he bound them by their hair? Where do we hold? In case he bound them together by their hair, should we say that it is forbidden to let one animal ride on another? If he tied them by a rope, we say because they carry the rope between them. Rebbi Jonah said, Rav and Rebbi Joḥanan disagree, Rebbi Joḥanan said, because either one carries the laziness of the other. Rav says, because they carry the rope between them. What is the difference? Both according to Rav as also according to Rebbi Joḥanan, if he bound them by their hair he is not punishable!

Rebbi Jeremiah asked: If he bound them by their hair? Where do we hold? In case he bound them together by their hair, should we say that it is forbidden to let one animal ride on another? If he tied them by a rope, we say because they carry the rope between them. Rebbi Jonah said, Rav and Rebbi Joḥanan disagree, Rebbi Joḥanan said, because either one carries the laziness of the other. Rav says, because they carry the rope between them. What is the difference? Both according to Rav as also according to Rebbi Joḥanan, if he bound them by their hair he is not punishable!

Rebbi Jeremiah asked: If he bound them by their hair? Where do we hold? In case he bound them together by their hair, should we say that it is forbidden to let one animal ride on another? If he tied them by a rope, we say because they carry the rope between them. Rebbi Jonah said, Rav and Rebbi Joḥanan disagree, Rebbi Joḥanan said, because either one carries the laziness of the other. Rav says, because they carry the rope between them. What is the difference? Both according to Rav as also according to Rebbi Joḥanan, if he bound them by their hair he is not punishable!

Rebbi Ḥiyya in the name of Rebbi Joḥanan: There are six unresolved doubts. The caper-bush among trees following the House of Shammai, clay vessels like potash vessels following the House of Shammai, the squirrel mole among the crawling things following the House of Shammai; the Egyptian bean among seed-vegetables, the hermaphrodite among humans, the koi among wild animals according to everybody. Rebbi Ḥama bar Uqba said, also the ṭrīqsīn cubit. What is the ṭrīqsīn cubit? Rebbi Jonah from Bostra said, confusion, “what is inside-outside?” Rebbi Yose said, since it is written (1K. 6:17) “forty cubits was the House, that is the inner Temple,” it means it is counted inside. Rebbi Mana said to him, but it is written (2Chr. 3:8) “He made the holiest of holies twenty cubits long and ten wide,” that means it is counted outside.

HALAKHAH: “Only [wool and linen] are forbidden as kilaim”. It is written (Deut. 22:11): “Do not wear ša‘aṭnez, wool and linen together.” I would say one is only forbidden to wear it; the verse says (Lev. 19:19): “It shall not come on you.” If it shall not come on you I would say one may not carry a chest on his back; the verse says “do not wear.” Since a garment is specifically useful to the body, [included are] only things useful to the body. Why was it said that “it shall not come on you?” Rebbi Niḥa bar Sava, Rebbi Joḥanan in the name of Rebbi Zeïra, if there was a large piece of cloth, in a part of which was kilaim and that part was lying on the ground, one cannot cover himself with the other part. I would say, it includes even sea flax, even hemp; the verse says “wool and linen”; just as wool cannot have an epithet so nothing else can have an epithet. From where that [wool] has no epithet? Rebbi Joshua ben Levi said, it is written (2K. 3:4) “Mesha‘, the king of Moab, was a nôqēd;” what is a nôqēd? A shepherd! “He delivered to the king of Israel 100’000 lambs and 100’000 wool rams.” Only ram’s wool is called “wool”.

HALAKHAH: “Hand towels, etc.” There, we have stated: “There are three kinds of towels. Hand towels may become impure by load; scroll wraps may become impure by the dead; the wrappings of the Levites’ harps are always pure.” Rebbi La in the name of Rebbi Joḥanan, because one may put them on the pillow and sleep on them. Rav said, because he puts them under his upper arms.

Rebbi Joḥanan put a cloth on his garment. Is that not forbidden because of kilaim? [He did it] so that his garments should not wear out. Rebbi Zeriqan said, they gave Rebbi Avina an egg on a towel containing kilaim, but he did not accept it because of “they should not intend to use them as protection from the sun in summer and from the rains in winter.”

“Towels of the bath attendant,” sometimes seeing his teacher he wraps himself in them. Rebbi Abbahu in the name of Rebbi Joḥanan: women’s bath towels are not subject to kilaim. Women’s bath towels are the same as men’s bath towels. What are men’s bath towels? The rabbis of Caesarea say, אנטיטיה. Towels of the bath attendant, that means if he intends them as clothing, but if he does not intend them as clothing, not about that.

Rebbi Joḥanan commanded: Dress me in beige, not white and not black. If I rise among the just I shall not be ashamed, if I rise among the wicked I shall not be ashamed. Rebbi Joshia commanded: Dress me in clean white. They said to him, in what are you better than your teacher? He said to them, why should I be ashamed of my deeds? Rebbi Jeremiah commanded: Dress me in clean white, dress me in my socks, put my shoes on my feet and a walking stick in my hand, lay me on my side, when the Messiah comes I shall be ready.

Rebbi Assi fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw him, his hands trembled and his eyes were dimmed. If you say that Rebbi Assi was an insignificant person, one weaver came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the weaver], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he stopped feeling bad and said, maybe he did study Torah more than I did. They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.

“Seven seas surround the Land of Israel: The ocean, lake Tiberias, lake Samkho, the salt sea, lake Ḥolata, lake Sheliat, lake Apamea.” But does there not also exist the lake of Ḥomṣ? Diocletian dammed up rivers and created it. It is written (Num. 21:20): “Looking down on the desert.” Rebbi Ḥiyya from Biria said, if one ascends the desert mountain one finds the likeness of a sieve in lake Tiberias, that is the well of Miryam. Rebbi Joḥanan said, the rabbis estimated it and it is assessed opposite the middle gate of the old synagogue of Sarongin.

If it is so, why was it said: One ploughs until the New Year? Rebbi Crispus in the name of Rebbi Joḥanan: Rabban Gamliel and his court abolished the prohibition of the first two terms. Rebbi Joḥanan asked: Did we not state: No court may annul the words of another court unless it is greater in wisdom and numbers? Rebbi Crispus in the name of Rebbi Joḥanan: If they wanted to plough, they may plough. Then it should have been eliminated from the Mishnah! Rebbi Crispus in the name of Rebbi Joḥanan: If they wanted to re-establish it, they may do so.

If it is so, why was it said: One ploughs until the New Year? Rebbi Crispus in the name of Rebbi Joḥanan: Rabban Gamliel and his court abolished the prohibition of the first two terms. Rebbi Joḥanan asked: Did we not state: No court may annul the words of another court unless it is greater in wisdom and numbers? Rebbi Crispus in the name of Rebbi Joḥanan: If they wanted to plough, they may plough. Then it should have been eliminated from the Mishnah! Rebbi Crispus in the name of Rebbi Joḥanan: If they wanted to re-establish it, they may do so.

If it is so, why was it said: One ploughs until the New Year? Rebbi Crispus in the name of Rebbi Joḥanan: Rabban Gamliel and his court abolished the prohibition of the first two terms. Rebbi Joḥanan asked: Did we not state: No court may annul the words of another court unless it is greater in wisdom and numbers? Rebbi Crispus in the name of Rebbi Joḥanan: If they wanted to plough, they may plough. Then it should have been eliminated from the Mishnah! Rebbi Crispus in the name of Rebbi Joḥanan: If they wanted to re-establish it, they may do so.

If it is so, why was it said: One ploughs until the New Year? Rebbi Crispus in the name of Rebbi Joḥanan: Rabban Gamliel and his court abolished the prohibition of the first two terms. Rebbi Joḥanan asked: Did we not state: No court may annul the words of another court unless it is greater in wisdom and numbers? Rebbi Crispus in the name of Rebbi Joḥanan: If they wanted to plough, they may plough. Then it should have been eliminated from the Mishnah! Rebbi Crispus in the name of Rebbi Joḥanan: If they wanted to re-establish it, they may do so.

Rebbi Aḥa in the name of Rebbi Joḥanan: When they forbade it, they were inspired by Scripture, and when they permitted it, they were inspired by Scripture. When they forbade it, they were inspired by Scripture, (Lev. 25:3): “You shall rest from ploughing and harvesting,” from ploughing when harvesting is forbidden; what is this? This is ploughing in the year preceding the Sabbatical in preparation of the Sabbatical. And from harvesting when ploughing is forbidden, what is this? That is the harvest of Sabbatical growth after the Sabbatical. When they permitted it, they were inspired by Scripture, (Ex. 20:9): “Six days you shall labor and do all your work,” just as on the eve of the Sabbath of Creation one may do work until sundown, also before the start of the Sabbatical year one may work until sundown.

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.

HALAKHAH: “Ten saplings, etc.“Rebbi Zeïra, Rebbi La, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said the willow is a word of the Torah (Lev. 23:40): “Brook willows,” two. One willow for the lulab, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, willow and pouring of water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah. On the second day, (Num. 29:19) “and their libations.” On the sixth day, (Num. 29:31) “and its libations.” On the seventh day, (Num. 29:33) “and its rules.” מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough.

HALAKHAH: “Ten saplings, etc.“Rebbi Zeïra, Rebbi La, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said the willow is a word of the Torah (Lev. 23:40): “Brook willows,” two. One willow for the lulab, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, willow and pouring of water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah. On the second day, (Num. 29:19) “and their libations.” On the sixth day, (Num. 29:31) “and its libations.” On the seventh day, (Num. 29:33) “and its rules.” מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough.

HALAKHAH: “Ten saplings, etc.“Rebbi Zeïra, Rebbi La, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said the willow is a word of the Torah (Lev. 23:40): “Brook willows,” two. One willow for the lulab, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, willow and pouring of water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah. On the second day, (Num. 29:19) “and their libations.” On the sixth day, (Num. 29:31) “and its libations.” On the seventh day, (Num. 29:33) “and its rules.” מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough.

“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.

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.”

HALAKHAH: “Rice, millet,” etc. For produce they went after its being a third [ripe], for rice after roots taking hold, and for vegetables the collection is the time of its tithing. From where that they could go after its being a third [ripe] for produce? (Deut. 16:16) “From your threshing-floor and from your wine-press.” “From your threshing-floor”, not all your threshing-floor, “from your wine-press”, not all your wine-press. Then also if it is less than a third [ripe]? Rebbi Zeïra said, it is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” something which may be sown and will sprout; this excludes produce less than a third [ripe] which when sown will not sprout. Then one should tithe the first third for the past and the other two thirds for the future! Rebbi Joḥanan said, from the holiday of Tabernacles. Just as Tabernacles belongs to the next year but you celebrate it for the past, so this one is for the future and you celebrate it for the past.

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.”

Rebbi Ḥiyya in the name of Rebbi Joḥanan: They stated only “between his property and the public domain”; hence, between his own and his neighbor’s properties [building] is forbidden in the Sabbatical year. But on the intermediate days of a holiday, even between his property and the public domain it is forbidden. About a breach that fences soil; but a breach that does not fence soil may be repaired in the Sabbatical year. We have stated so: “Any breach that fences soil one is forbidden to repair in the Sabbatical year; any breach that does not fence soil one may repair in the Sabbatical year.” That is, if it does not endanger the public, but if it endangers the public one may repair even if it does fence soil.

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

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

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

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

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

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

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

“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.”

Rebbi Ammi asked before Rebbi Joḥanan: Does our Mishnah go back to the time before they decreed about spontaneous growth? He said to him, where you there on the upper floor? Rebbi Ammi inferred that the prohibition of spontaneous growth is from the Torah.

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joḥanan: If somebody lent his measuring cup and found him using it, he does not have to say anything; much less if he rented it out.