mishnah

MISHNAH: Only spun and woven cloth is forbidden because of kilaim since it is said (Deut. 22:11): “Do not wear šaʻaṭnez”, anything carded, spun, or woven. Rebbi Simeon ben Eleazar said, he has turned aside and turned his Father in Heaven against him. Felt is forbidden because it is carded. A woolen border on a linen garment is forbidden because it goes around like the woven part. Rebbi Yose says, woven ropes are forbidden because he stitches them before he ties them. One should not bind a strip of wool on one of linen to gird his hips even if a leather belt is in between.

HALAKHAH: It could have stated שעו and not טוי. If it had stated שעז but not טוי we would have said that spinning is permitted. But the Mishnah does not say so, but “only spun and woven cloth is forbidden because of kilaim.” It could have stated שעט and not נוז. If it had stated שעט but not נוז we would have said that weaving is permitted. But the Mishnah does not say so, but “a woolen border on a linen garment is forbidden because it goes around like the woven part.” It could have stated טנז and not שע. If it had stated טנז but not שע we would have said that carding is permitted. But the Mishnah does not say so, but “felt is forbidden because it is carded.”

HALAKHAH: It could have stated שעו and not טוי. If it had stated שעז but not טוי we would have said that spinning is permitted. But the Mishnah does not say so, but “only spun and woven cloth is forbidden because of kilaim.” It could have stated שעט and not נוז. If it had stated שעט but not נוז we would have said that weaving is permitted. But the Mishnah does not say so, but “a woolen border on a linen garment is forbidden because it goes around like the woven part.” It could have stated טנז and not שע. If it had stated טנז but not שע we would have said that carding is permitted. But the Mishnah does not say so, but “felt is forbidden because it is carded.”

HALAKHAH: It could have stated שעו and not טוי. If it had stated שעז but not טוי we would have said that spinning is permitted. But the Mishnah does not say so, but “only spun and woven cloth is forbidden because of kilaim.” It could have stated שעט and not נוז. If it had stated שעט but not נוז we would have said that weaving is permitted. But the Mishnah does not say so, but “a woolen border on a linen garment is forbidden because it goes around like the woven part.” It could have stated טנז and not שע. If it had stated טנז but not שע we would have said that carding is permitted. But the Mishnah does not say so, but “felt is forbidden because it is carded.”

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.

MISHNAH: Until when may one plough an orchard in the year preceding the Sabbatical? The House of Shammai say, as long as it helps the fruits, the House of Hillel say, until Pentecost. Their words do not differ by much.

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.

MISHNAH: What is an orchard? Any three trees on a bet seah; if they may produce a fig cake in the weight of a talent of 60 Italic minas one ploughs the entire bet seah because of them. If it is less, one ploughs for them only to accomodate the harvester and his basket beside him.

MISHNAH: Any useless or fruit trees are considered as if they were fig trees. If they would produce a fig cake in the weight of a talent of 60 Italic minas one ploughs the entire bet seah because of them. If less, one ploughs for them only as necessary. If one tree yields a “fig cake” but two do not, or two do and one does not, one only ploughs for them as necessary, unless there are three, and so from three to nine. If there are ten or more than ten one ploughs the entire bet seah because of them, whether they produce or not, since it is said (Ex. 34:21): : “You shall rest from ploughing and harvesting.” One does not have to mention ploughing and harvesting of the Sabbatical, but it refers to ploughing in the year preceding the Sabbatical in preparation of the Sabbatical, and harvesting of Sabbatical growth after the Sabbatical. Rebbi Ismael says, just as ploughing is voluntary so harvesting is voluntary; this excludes the harvest of the ‘omer.

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

MISHNAH: Ten saplings distributed on a bet seah, one ploughs the entire bet seah for them until the new year. If they formed a row or were surrounded by a grate one ploughs only what is necessary for them.

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

“How long are they called saplings, etc.” What means “until they become profane”? Until they are redeemed or until they become profane by themselves. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: The Mishnah means “until they become profane by themselves.” Rebbi Yudan said, a baraita supports Rebbi Joshua: “ Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi we throw it on its width.

MISHNAH: Until when may one plough a shadeless field in the year preceding the Sabbatical? After the humidity stops, as long as people plough to plant melon and gourd fields. Rebbi Simeon said, you put the instruction for every individual in his own hand! But a shadeless field until Passover, a field with trees until Pentecost.

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

MISHNAH: One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields. One trims, removes, dusts, and smokes until the New Year. Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year. One may remove stones until the New Year. One cuts, prunes, and shapes until the New Year. Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth. Rebbi Simeon says, any time that I may work the tree I may shape it.

HALAKHAH: “One gives manure and one hoes in melon fields”, etc. May one plough for these? It was stated: “As long as one may plough one may fertilize and hoe; if one may not plough then one may neither fertilize nor hoe.” Rebbi Yose said, the Mishnah implies this: “One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields,” and we have stated on this: “One ploughs irrigated fields until the New Year; Rebbi says until three days before the New Year so that one may sow and it starts to form roots, or one plants and it starts to form roots.” If it would grow roots in three days! “Rebbi says, until three months before the New Year so that one may sow rice, have it form roots, transplant it and have the roots take hold.”

Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.

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.

HALAKHAH: “One dirties saplings” etc. The Mishnah follows Rebbi, but according to the rabbis one dirties, one removes worms in the Sabbatical year but not on [the intermediate days of] holidays. In neither case does one cup but one may remove what one sees.

There (Mishnah 4:5), we have stated: “He who breaks off [branches] from an olive tree should not cover with dust but he may cover with stones or straw.” Rebbi Jonah said that Rebbi Abuna asked: What is the difference between straw and dust? Straw may only be compared to appointing a watchman, dust creates clay and [the plant] grows because of that.

“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.

HALAKHAH: “One does not plant … or graft”, etc. Rebbi Eleazar in the name of Rebbi Yose bar Zimra: Our Mishnah [deals with the] unadvertised [case], but if it is clear [e. g. when] he ploughed, it is permitted.

MISHNAH: Rice, millet, poppies, and sesame that took root before the New Year are tithed for the past year and are permitted in the Sabbatical year. Otherwise they are forbidden in the Sabbatical and tithed for the coming year. Rebbi Simeon from Shezur says, Egyptian bean which one sowed originally for its beans has the same rules. Rebbi Simeon says, large peas have the same rules. Rebbi Eleazar says, [only] large peas when they formed pods before the New Year.

MISHNAH: Sterile onions and Egyptian beans from which water was withheld thirty days before the New Year are tithed for the past [year] and may be kept in the Sabbatical year; otherwise they are forbidden in the Sabbatical year and are tithed for the coming year. For those from a ba‘al field, if one withheld water for two periods, the words of Rebbi Meïr, but the Sages say three.

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

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.

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

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

HALAKHAH: There, we have stated: “A field cleared of thistles may be sown after the Sabbatical year. If it was improved or manured, it may not be sown after the Sabbatical year.” Rebbi Jonah said, so is the Mishnah: He who wants to put his flock on his field makes a corral enclosing two ḅet seah.

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

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

MISHNAH: Stones which the plough displaced or which were hidden and became uncovered may be taken if among them there are two which are a load for two carriers. He who clears his field from stones takes the upper ones and leaves those which touch the soil. And so from a round heap of pebbles or a stone heap, he takes the upper ones and leaves those which touch the soil; if beneath them is rock or straw they may be taken.

MISHNAH: One does not build steps out of ravines before the Sabbatical year after the rains stopped because that is preparation for the Sabbatical. But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical. One should not fill with earth but he may use it for a divider. Any stone may be taken if he can stretch out his hand and take it.

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.”

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: Shoulder stones come from anywhere. The contractor may bring them from anywhere. These are shoulder stones: Any which cannot be taken up with one hand, the words of Rebbi Meïr. Rebbi Yose says shoulder stones are what their name indicates; all that can be carried on the shoulder by three’s or two’s. Somebody building a fence between his property and the public domain may dig down to the bedrock. What should he do with the soil? He makes heaps in the public domain and then uses it to improve [the public domain], the words of Rebbi Joshua. Rebbi Aqiba says, just as one may not damage the public domain, so one may not improve it. What should he do with the soil? He makes heaps on his own property in the way of those who manure. The same rule applies to somebody digging a cistern, a ditch, or a cave.

MISHNAH: In earlier times they said a person may collect wood, stones, and grasses on his own property in the way he may collect on somebody else’s property, but only large pieces. But after transgressors became numerous they decreed that everybody only collect from somebody else’s without reciprocity and it goes without saying that he does not have to allot him food.

HALAKHAH: “In earlier times they said,” etc. Rebbi Jonah said, the Mishnah has to be stated as follows: In earlier times they said, a person may collect wood, stones, and grasses on his own property, but only large pieces, in the way he may collect on somebody else’s property both large and small pieces. When they suspected that people were collecting but were saying, we took only large pieces, they decreed that everybody only collect from somebody else’s property without reciprocity. When they suspected that people were collecting in reciprocity but saying, we collected without reciprocity, they decreed that one may collect only from close by and from what is in ample supply.

If his field was full of coarse pieces, there are two Mishnaiot; one said, it is permitted, one said, it is forbidden. (Mishnah 3:7) “He who clears his field from stones takes the upper ones and leaves those which touch the ground;” that means it is permitted. (Mishnah 4:4) “Who is the one who thins out? He takes one or two;” that means it is forbidden.

If his field was full of coarse pieces, there are two Mishnaiot; one said, it is permitted, one said, it is forbidden. (Mishnah 3:7) “He who clears his field from stones takes the upper ones and leaves those which touch the ground;” that means it is permitted. (Mishnah 4:4) “Who is the one who thins out? He takes one or two;” that means it is forbidden.

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: One rents ploughed fields from Gentiles in the Sabbatical year but not from Jews. One encourages Gentiles in the Sabbatical year but not Jews. One greets them for communal peace.

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.

The Mishnah speaks about three to nine.

MISHNAH: If somebody cuts shoots of vines or cuts reeds, Rebbi Yose the Galilean says he leaves a hand-breadth but Rebbi Aqiba says he cuts as he is used to, with an axe, a sickle, or a saw, or anything he wants. In the Sabbatical year one may bind a tree that was split, not to heal it but to stop [the split] from widening.

MISHNAH: When does one start to eat tree fruits in the Sabbatical year? Unripe figs when they started to be radiant one eats with his bread in the field; when they became large one takes them into his house and in this state in other years of the Sabbatical cycle they must be tithed. Unripe grapes when they contain fluid one eats them with his bread on the field; when their skin became transparent one takes them into his house and in this state in other years of the Sabbatical cycle they must be tithed.

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

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

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.

MISHNAH: Olives containing a quarter log [of oil] per seah one may break open and eat in the field. When they contain half a log, one may pound them and [use the oil to] anoint oneself in the field. When they contain a third, one may pound them on the field and bring them to the house; in a similar circumstance in the other years of the Sabbatical cycle they are subject to tithes. For all other tree fruits, as their time for tithes so is their time for the Sabbatical year.

HALAKHAH: “Olives containing a quarter log per seah” etc. What is “a third”? Of a log. The Mishnah for those which produce three log per seah.

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

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.

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 Jeremiah said, the Mishnah deals with the leaves of false arum. Rav Hoshaiah brought a baraita of Bar Qappara from the South and stated: “The leaves of arum or of onions.” Can you speak of leaves of false onions? The word of Rebbi Jeremiah implies that anything subject to removal found inside something not subject to removal is subject to removal. How does Rebbi Jeremiah deal with this? He explains it if he trampled on the leaves.

Rebbi Yose explains the Mishnah before the New Year of the Sabbatical: If one planted before the New Year of the Sabbatical, it formed a bulb before the Sabbatical; he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything is for the poor. If you say that pressing down is not like tearing out, not everything is for the poor. Because of this doubt, he should settle with the poor.

Rebbi Ḥizqiah explains the Mishnah as referring to the eve of New Year’s Day of the Sabbatical. If he planted on the eve of New Year’s Day of the Sabbatical, it grew a bulb at the start of the Sabbatical; then he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything belongs to the farmer. If you say that pressing down is not like tearing out, not everything belongs to the farmer; therefore, the poor have no settlement with the farmer.

“If it was in the ground three years, he gives one quarter to the poor. Two years, he gives one half to the poor.” Rebbi Yose explains the baraita before New Year’s Day of the Sabbatical, Rebbi Ḥizqiah explains the Mishnah [as dealing with] the eve of New Year’s Day of the Sabbatical.

MISHNAH: These are the implements which the professional may not sell during the Sabbatical: A plough and all its implements, a yoke, a winnowing fork and an axe. But he may sell a hand sickle, a grain sickle, a carriage and all its implements. This is the principle: Everything that is used only for its work is forbidden; [if it is usable] for both forbidden and permitted [work] it is permitted. The seller may sell five oil amphoras and fifteen wine amphoras because so much one brings from ownerless property. If he brought more than that amount, it is permitted. He may sell to Gentiles in the Land and to Jews outside of the Land. The House of Shammai say, one may not sell to him a ploughing cow during the Sabbatical but the House of Hillel permit it because he might slaughter it. One may sell him produce even during the sowing season and lend him one's measuring device even though one knows that he has workers, and one may exchange coins for him even though one knows that he has workers. In all cases it is forbidden if specified.

HALAKHAH: “These are the implements”, etc. Rebbi Jonah said: So is the Mishnah: “These are the implements which the professional may not sell during the Sabbatical to a person suspected of violating the Sabbatical.” If one does not know, what is the rule? Since it was stated “[if it is usable] for both forbidden and permitted [work] it is permitted”, that means that it is permitted if one does not know.

MISHNAH: A woman may lend to her neighbor whom she suspects in matters of the Sabbatical a coarse sieve, a fine sieve, grindstones and an oven but she should neither cull nor grind with her. The wife of a fellow may lend to the wife of a vulgar a coarse sieve and a fine sieve, she may cull, grind and sift with her, but she may not touch hers once water has been put in because one does not support transgressors. All this has only been said for communal peace. One encourages Gentiles in the Sabbatical year but not Jews. One greets them for communal peace.

HALAKHAH: Rebbi Zeїra asked before Rebbi Mana: Does our Mishnah deal with the implicit case, rather than the explicit? He said to him, is the implicit case not explicit? I can say a coarse sieve to count coins, a sieve to sift sand, grindstones to grind spices, a stove to put in flax bundles.

Rebbi Yose bar Ḥanina asked: Has this been said for all of this chapter or only for this Mishnah? The rabbis of Caesarea in the name of Rebbi Judah bar Titus: From the fact that we state only this Mishnah in Giṭṭin it follows that it was said only for this Mishnah.

Rebbi Yose bar Ḥanina asked: Has this been said for all of this chapter or only for this Mishnah? The rabbis of Caesarea in the name of Rebbi Judah bar Titus: From the fact that we state only this Mishnah in Giṭṭin it follows that it was said only for this Mishnah.

Rebbi Yose bar Ḥanina asked: Has this been said for all of this chapter or only for this Mishnah? The rabbis of Caesarea in the name of Rebbi Judah bar Titus: From the fact that we state only this Mishnah in Giṭṭin it follows that it was said only for this Mishnah.

There, we have stated: One does not knead or form bread with a baker working in impurity. And it was stated additionally: One should neither cull nor grind nor sift with him. And here, it says so? Rebbi La said, Here for profane [bread], there for heave. But did we not stated "a baker"? Can you say heave at a baker’s? The colleagues say, one if he washes, there if he does not wash. The Mishnah supports the colleagues: “But she may not touch hers once water has been put in because one does not support transgressors.”

MISHNAH: There are three territories regarding the Sabbatical. Every place held by the immigrants from Babylonia from Akhzib inside the Land of Israel cannot be eaten from or worked. Every place held by the immigrants from Egypt between Akhzib and Euphrates and Amanus can be eaten from but not worked. From Euphrates or Amanus to their side they can be eaten from and worked.

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.

MISHNAH: One works in Syria what is plucked but not what is standing. One threshes, winnows, treads, and makes sheaves, but one harvests neither grain, nor grapes or olives. Rebbi Aqiba stated a rule: Everything that is permitted in the Land of Israel one does in Syria.

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

Rebbi Ḥuna went to Tyre and forbade them a kind of irrigation. Rebbi Yose heard this and said, this is correct, is this not about [plants] connected to the ground? But did we not state (Mishnah Mo‘ed Qaṭan 1:1): “One irrigates a field in intensive agriculture both during the intermediate days of a holiday and during the Sabbatical year?” Rebbi Yudan said, only for the vegetables there. Rebbi Mana said, then it should also be permitted to plough for them!

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

HALAKHAH: So is the Mishnah: Black are forbidden, green are permitted.

Rebbi Zeïra said, once the new growth is the majority it is permitted; Rebbi Hila and Rebbi Immi both say it is forbidden. A baraita disagrees with Rebbi Hila and Rebbi Immi, as it was stated: “This is the rule Rebbi Simeon proclaimed in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and new grain, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, and orlah, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted. They objected: but there is the Sabbatical that admits no act to permit it and the Sages did not fix a limit! He said to them, no. When you mention the Sabbatical, its produce is forbidden in the minutest amount only after it must be destroyed, but for food if it can be tasted.” What do they do with it? Rebbi Hila and Rebbi Immi explain it in mixtures, but as far as growing plants are concerned, this is more severe since Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. A Mishnah disagrees with Rebbi Zeïra as we have stated (Terumot 9:4): “A growth from heave is heave but the growth from its growth is profane. But the growth from ṭevel, First Tithe, aftergrowth of the Sabbatical, heave of the tithe, dema‘, and First Fruits is profane.” We have stated on this: “When is this true? If the seed disappears. But if the seed does not disappear even growth from growth is forbidden.” How does Rebbi Zeïra deal with this? He explains it that the sanctity of the Sabbatical applies when it must be destroyed, but for food once the new growth is the majority it is permitted.

MISHNAH: When may one buy vegetables in the year following the Sabbatical? After similar ones are ready. When the early ripe one is ready, the late is permitted. Rebbi permitted to buy vegetables immediately after the end of the Sabbatical. One does not export oil to be burned and produce of the Sabbatical from the Land to outside the Land. Rebbi said, I heard explicitely that one exports to Syria but not to outside the Land. One does not bring heave from outside the Land into the Land. Rebbi said, I heard explicitly that one may bring from Syria but not from outside the Land.

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.

MISHNAH: Bundles of new sprouts and carobs are subject to the Sabbatical and so are their proceeds; they are subject to removal and so are their proceeds. Branches of terebinth, pistachio, and thornbushes are subject to the Sabbatical and so are their proceeds; they are not subject to removal nor are their proceeds. But the leaves are subject to removal since they fall from their stems. Roses, henna, balsamum, and chestnut are subject to the Sabbatical and so are their proceeds. Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit. If new roses were preserved in old oil, the roses should be taken out. Old in new are subject to removal. New carobs preserved in old wine and old ones in new are subject to removal. This is the principle: Anything that gives flavor to another kind is subject to removal, in its own kind in the minutest amount. The Sabbatical makes forbidden in the minutest amount in its own kind, and by giving taste in another kind.

MISHNAH: They established a comprehensive principle for the Sabbatical: Nothing that is exclusively food for humans may be used for a wound dressing for humans or, it goes without saying, for animals. Anything that is not exclusively food for humans may be used for a wound dressing for humans but not for animals. Anything that is not exclusively food, for humans or for animals, if intended as food for humans or animals one puts on it all restrictions regarding humans or animals; if intended as wood then it is wood. Examples are calamint, hyssop, and thyme.

MISHNAH: Sabbatical produce is to be used for food, drink, and anointing; to eat everything commonly eaten, to anoint with what commonly is used for anointing. One should not anoint with wine or vinegar, but with olive oil. The same rules apply for heave and second tithe, except that the Sabbatical admits the additional leniency that its [oil] may be used for lighting.

MISHNAH: Sabbatical produce should not be sold by measure, weight, or count. Figs may not be sold by count nor vegetables by weight. The House of Shammai say, not [vegetables] in bundles. But the House of Hillel say, anything usually stored in bundles in the house may be bundled on the market; for example leeks and milk bud.

MISHNAH: Is somebody says to a day-laborer: “Here you have an as and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. 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. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical.

MISHNAH: One gives neither to the water drawer, nor to the bath attendant, nor to the barber, nor to the ship owner, but one may give to drink to the water drawer. And to all of these one may give free gifts.

MISHNAH: One does not cut Sabbatical figs with the fig-knife but he may cut with a dagger. One does not tread grapes in the wine press but he may tread in a trough. One does not work olives in the oil press and with a roller but he pounds them and puts them into a hand press. Rebbi Simeon says, one may grind them in the oil press house and put them into the hand press.

MISHNAH: One may not cook Sabbatical vegetables in heave oil because it should not be made unusable. Rebbi Simeon permits it. Always the last substitute is caught and the fruit remains forbidden.

MISHNAH: One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth. One does not bring nests for men with gonorrhea, women with discharges, or women who had given birth from Sabbatical money. If he bought them, he has to eat their worth. One does not rub vessels with Sabbatical oil. If he did, he has to eat its worth. Leather oiled with Sabbatical oil, Rebbi Eliezer said, should be burned, but the Sages say, one has to eat its worth. They said before Rebbi Aqiba: Rebbi Eliezer used to say that leather oiled with Sabbatical oil should be burned. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. They also said before him: Rebbi Eliezer used to say that one who eats Samaritan bread is like one who eats pork. He said to them: be silent! I shall not tell you what Rebbi Eliezer said about this. One may bathe in a bathhouse heated with Sabbatical straw and chaff. If somebody considers himself an important person, he should not bathe there.

MISHNAH: Rue, wild amaranth, purslain, mountain coriander, river celery, and wild rocket are free from tithes and can be bought from everybody during the Sabbatical since no similar plants are guarded. Rebbi Jehudah says, spontaneous growth of mustard is permitted because the unobservant are not suspected in this respect. Rebbi Simeon says, all spontaneous growth is permitted except that of cabbage since nothing similar grows wild on the fields. But the Sages say, all spontaneous growth is forbidden.

MISHNAH: There are three regions for removals, Judea, Transjordan, and Galilee. Each of them has three subregions: Upper Galilee, Lower Galilee, and the Valley. From Kefar Ḥananiah upwards, everywhere no sycamores can grow, is Upper Galilee. From Kefar Ḥananiah downwards, everwhere sycamores do grow, is Lower Galilee. And the district of Tiberias and the Valley. In Jehudah the hills, the lowland, and the Southland. The lowlands of Lydda are like the Southern lowlands, its hills are like King’s Mountain. From Bet Ḥoron to the Sea is one domain. Why did they mention three regions? That in each one may eat until the last produce has vanished. Rebbi Simeon says, they mentioned three regions only for Judea; all other regions follow King’s Mountain. All regions are one for olives and dates.

Is a depression in the mountains like the mountains, a hill in the lowlands like the lowlands? Since we stated: “Mountain and its mountain, Valley and its valley, Lowland and its lowlands,” that means that a depression in the mountains is like the mountains, a hill in the lowlands is like the lowlands. Rebbi Yose said, our Mishnah says so: “its hills are like King’s Mountain.”

MISHNAH: One eats based on what is abandoned but not on what is guarded. Rebbi Yose says, also on what is guarded. One eats because of swollen fruit and because of a second crop, but not on winter growth. Rebbi Jehudah permits it on condition that they brought first fruits before the end of the summer.

HALAKHAH: Our Mishnah follows Rebbi Simeon. It is written (Lev. 25:12): “From the field you should eat its yield.” Any time you find food on the field, you can eat from the house. If it is finished on the field, it is finished in the house. What is the reason of Rebbi Simeon? You caused yourself not to eat.