ploughs

And after this manner they made (vessels) above the ground on all the frames of the ploughs, and they sowed and tilled all the land, according as Abram commanded them, and they no longer feared the birds.

And if the lion becomes the friend of the ox and makes peace with him And if he is bound under one yoke with him and ploughs with him, Then will I make peace with thee.

Now his father was a carpenter and made at that time ploughs and yokes. And there was required of him a bed by a certain rich man, that he should make it for him. And whereas one beam, that which is called the shifting one was too short and Joseph knew not what to do, the young child Jesus said to his father Joseph: Lay down the two pieces of wood and make them even at the end next unto thee ( MSS . at the middle part). And Joseph did as the young child said unto him. And Jesus stood at the other end and took hold upon the shorter beam and stretched it and made it equal with the other. And his father Joseph saw it and marvelled: and he embraced the young child and kissed him, saying: Happy am I for that God hath given me this young child.

Now Joseph was a carpenter, and used to make nothing else of wood but ox-yokes, and ploughs, and implements of husbandry, and wooden beds. And it came to pass that a certain young man ordered him to make for him a couch six cubits long. And Joseph commanded his servant to cut the wood with an iron saw, according to the measure which he had sent. But he did not keep to the prescribed measure, but made one piece of wood shorter than the other. And Joseph was in perplexity, and began to consider what he was to do about this. And when Jesus saw him in this state of cogitation, seeing that it was a matter of impossibility to him, He addresses him with words of comfort, saying: Come, let us take hold of the ends of the pieces of wood, and let us put them together, end to end, and let us fit them exactly to each other, and draw to us, for we shall be able to make them equal. Then Joseph did what he was bid, for he knew that He could do whatever He wished. And Joseph took hold of the ends of the pieces of wood, and brought them together against the wall next himself, and Jesus took hold of the other ends of the pieces of wood, and drew the shorter piece to Him, and made it of the same length as the longer one. And He said to Joseph: Go and work, and do what you have promised to do. And Joseph did what he had promised.

And on the day following the apostle arose early, and having prayed and besought the Lord he said: I will go whither thou wilt, Lord Jesus: thy will be done. And he departed unto Abbanes the merchant, taking with him nothing at all save only his price. For the Lord had given it unto him, saying: Let thy price also be with thee, together with my grace, wheresoever thou goest. And the apostle found Abbanes carrying his baggage on board the ship; so he also began to carry it aboard with him. And when they were embarked in the ship and were set down Abbanes questioned the apostle, saying: What craftsmanship knowest thou? And he said: In wood I can make ploughs and yokes and augers, and boats and oars for boats and masts and pulleys; and in stone, pillars and temples and court-houses for kings. And Abbanes the merchant said to him: Yea, it is of such a workman that we have need. They began then to sail homeward; and they had a favourable wind, and sailed prosperously till they reached Andrapolis, a royal city.

Now when the apostle was come into the cities of India with Abbanes the merchant, Abbanes went to salute the king Gundaphorus, and reported to him of the carpenter whom he had brought with him. And the king was glad, and commanded him to come in to him. So when he was come in the king said unto him: What craft understandest thou? The apostle said unto him: The craft of carpentering and of building. The king saith unto him: What craftsmanship, then, knowest thou in wood, and what in stone? The apostle saith: In wood: ploughs, yokes, goads, pulleys, and boats and oars and masts; and in stone: pillars, temples, and court-houses for kings. And the king said: Canst thou build me a palace? And he answered: Yea, I can both build and furnish it; for to this end am I come, to build and to do the work of a carpenter.

There are animals that submit to humans, like the calf, the donkey, and others of this kind. Others are not submissive, and live alone in the wilderness. Humanity ploughs the field with the submissive animals, and consequently nourishes itself and the animals, whether submissive or not. That's what it's like with the perfect human: they plough with the submissive powers, preparing for everyone that will exist. So because of this the whole place stands, whether the good or the evil, and the right and the left. The Holy Spirit shepherds everyone and rules all the powers – those that are submissive, those that [aren't], and those that are alone – because truly it […] confines them [so that …] want to, they won't be able to [leave].

And when all the Egyptians saw this thing, they went forth, each to his field with his yoke of oxen and his ploughshare, and they ploughed it up as one ploughs the earth at seed time.

When God heard his supplication, he caused the pestilence to cease, and sent Gad the prophet to him, and commanded him to go up immediately to the thrashing-floor of Araunah the Jebusite, and build an altar there to God, and offer sacrifices. When David heard that, he did not neglect his duty, but made haste to the place appointed him. Now Araunah was thrashing wheat; and when he saw the king and all his servants coming to him, he ran before, and came to him and worshipped him: he was by his lineage a Jebusite, but a particular friend of David's; and for that cause it was that, when he overthrew the city, he did him no harm, as we informed the reader a little before. Now Araunah inquired, "Wherefore is my lord come to his servant?" He answered, to buy of him the thrashing-floor, that he might therein build an altar to God, and offer a sacrifice. He replied, that he freely gave him both the thrashing-floor and the ploughs and the oxen for a burnt-offering; and he besought God graciously to accept his sacrifice. But the king made answer, that he took his generosity and magnanimity loudly, and accepted his good-will, but he desired him to take the price of them all, for that it was not just to offer a sacrifice that cost nothing. And when Araunah said he would do as he pleased, he bought the thrashing-floor of him for fifty shekels. And when he had built an altar, he performed Divine service, and brought a burnt-offering, and offered peace-offerings also. With these God was pacified, and became gracious to them again. Now it happened that Abraham came and offered his son Isaac for a burnt-offering at that very place; and when the youth was ready to have his throat cut, a ram appeared on a sudden, standing by the altar, which Abraham sacrificed in the stead of his son, as we have before related. Now when king David saw that God had heard his prayer, and had graciously accepted of his sacrifice, he resolved to call that entire place The Altar of all the People, and to build a temple to God there; which words he uttered very appositely to what was to be done afterward; for God sent the prophet to him, and told him that there should his son build him an altar, that son who was to take the kingdom after him.

There was a man in the land of Uz whose name was Job. And he was a perfect, righteous and God-fearing man; and there were born unto him seven sons and three daughters. The number of his possessions was seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred she-asses, and a very large train of servants, This man was the greatest of all the children of the east. His children used to go and make a feast; and the day came that his sons and his daughters were eating and drinking in the house of their eldest brother. There came a messenger to Job and said to him, ‘The oxen were drawing the ploughs, and the she-asses were feeding by their side, when robbers fell upon them and carried them off, and the young men were slain by the sword; and I alone have escaped to tell thee.’ While he was yet speaking, there came another and said to him, ‘ The fire of God fell from heaven and consumed the sheep and the shepherds, and burnt them up; and I alone have escaped to tell thee.’ While he was yet speaking, there came another and said to him, ‘ The Chaldeans divided themselves into three bands and fell upon the camels and carried them off, and slew the young men; and I alone have escaped to tell thee.’ While he was yet speaking, there came another and said to him, ‘ Thy sons and thy daughters were eating and 'drinking in the house of their eldest brother, when there came a mighty wind and beat upon the corners of the house, and it fell upon the young people and they are dead; and I alone have escaped to tell thee.’ Then Job stood up and rent his garment, and shaved his head;.and he fell upon the ground and prostrated himself, saying, ‘ Naked came I out of my mother’s womb, and naked shall I return: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord.’ In all this did Job sin not, neither did he blaspheme God. And Satan smote Job with a grievous sore from the sole of his foot to his head (lit. brain); and Job took a potsherd to scrape himself with, and sat upon ashes. His wife says to him, ‘Dost thou still hold fast by thy integrity? curse God and die.’ Job says to her, ‘Thou speakest as one of the foolish women speaketh: we have received the good things of God; shall we not receive His evil things?’ In all this did Job sin not, neither did he blaspheme God with his lips. Job’s three friends heard of this evil which had come upon him, and they came to him, every man from his own land, to comfort him; and their names were these: Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. When they were come, they lifted up their eyes from afar off, and they did not know him. And they lifted up their voice and wept, and each man rent his garment, and they strewed dust upon their heads towards heaven; and they sat with him upon the ground seven days and seven nights, and none spake a word, for they saw that his blow was very sore. And when he held fast by his God, He blessed him, and gave him seven sons and three daughters; and there were not found in the whole land women more beautiful than Job’s daughters, and their names were Jemima, Keren-happuch, and Kezia. And God gave him fourteen thousand sheep, six thousand camels and a thousand yoke of oxen; and Job lived one hundred and forty years after his temptation, and died in peace.

It is possible for one to plough one furrow and become liable for eight prohibited acts: If he ploughs with an ox and donkey [yoked together] (2+3) and these were sanctified [animals], [the plough being drawn over] diverse mixed-seed sown] in a vineyard, during the sabbatical year, on a festival-day, [the plower being] a priest and a nazirite and the plot being situated on a defiled area. Hanania ben Hakinai says: “He may also have been wearing a garment mixed of wool and linen.” They said too him: “This is not of the same category.” He said to them: “Even the nazirite is not in the same category.”

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: 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: 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: 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: 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.

“One ploughs the entire bet seah because of them since it is said (Ex. 34:21): ‘You shall rest from ploughing and harvesting.’ ” That refers only to the first part, “one ploughs for them only as necessary because it is said ‘you shall rest from ploughing and harvesting.’ ”.

“One ploughs the entire bet seah because of them since it is said (Ex. 34:21): ‘You shall rest from ploughing and harvesting.’ ” That refers only to the first part, “one ploughs for them only as necessary because it is said ‘you shall rest from ploughing and harvesting.’ ”.

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: 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.

HALAKHAH: “Saplings and gourds, etc.” That is only if there are more saplings than gourds. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd? Rebbi Mana objected, did we not state: “Three green melons, three gourds, and four saplings go together and one ploughs the entire bet seah because of them.” It fits only for the last sentence: Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd?

HALAKHAH: “Saplings and gourds, etc.” That is only if there are more saplings than gourds. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd? Rebbi Mana objected, did we not state: “Three green melons, three gourds, and four saplings go together and one ploughs the entire bet seah because of them.” It fits only for the last sentence: Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd?

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.”

HALAKHAH: “A field that had been cleared of thistles”, etc. There they say, when its thistles were removed, but the rabbis here say, when they were ploughed under. What is improvement in the opinion of the rabbis here? Everybody ploughs once and he ploughs twice. How can that be? Rebbi Yose ben Rebbi Abun said, there the government does not oppress, but here the government oppresses.

HALAKHAH: “A field that had been cleared of thistles”, etc. There they say, when its thistles were removed, but the rabbis here say, when they were ploughed under. What is improvement in the opinion of the rabbis here? Everybody ploughs once and he ploughs twice. How can that be? Rebbi Yose ben Rebbi Abun said, there the government does not oppress, but here the government oppresses.

Explanation: Rebbi Ḥinena bar Pappa and Rebbi Samuel bar Naḥman passed by one of the ploughmen in the Sabbatical. Rebbi Samuel bar Naḥman said to him, may you succed. Rebbi Ḥinena bar Pappa said to him, did not Rebbi teach us (Ps. 129:8): “The passers-by did not say,” this implies that it is forbidden to say “may you succeed” to one who ploughs in the Sabbatical. He told him, you know how to read but you do not know how to make a homily. “The passers-by did not say,” refers to the nations of the world who pass out of the world, they did not say to Israel “the blessing of the Eternal is on you.” What does Israel say to them, “we bless you in the Name of the Eternal.” All blessings that come into the world because of us are not enough for you, you do not say, come and take from these blessing for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.

Explanation: Rebbi Ḥinena bar Pappa and Rebbi Samuel bar Naḥman passed by one of the ploughmen in the Sabbatical. Rebbi Samuel bar Naḥman said to him, may you succed. Rebbi Ḥinena bar Pappa said to him, did not Rebbi teach us (Ps. 129:8): “The passers-by did not say, the blessing of the Eternal be on you,” that it is forbidden to say “may you succeed” to one who ploughs in the Sabbatical. He told him, you know to read but you do not know to make a homily. “The passers-by did not say,” these are the nations of the world who pass out of the world, they did not say to Israel “the blessing of the Eternal is on you.” What does Israel say to them, “we bless you in the Name of the Eternal.” All blessings that come into the world because of us are not enough for you, you do not say, come and take from these blessings for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.

MISHNAH: A man may go out neither with a sword, nor with a bow, nor with a shield, nor with a bludgeon, nor with a spear, and if he went out he is liable for a purification offering. Rebbi Eliezer says, these are adornments for him, but the Sages say, they only are shameful for him, as it is said, they will forge their swords into ploughs and their lances into vintner’s knives. A garter is pure and one may go out with in on the Sabbath. Ropes are impure and one may not go out with them on the Sabbath.

HALAKHAH: It is written: Armed did the Children of Israel leave the Land of Egypt. This teaches that they were armed with (fifteen) [five] kinds of arms. And what is an אַלָּה? Since Rebbi Jacob bar Sosai, Rebbi Yose, stated: “When does he start to give heave from his threshing floor? When he removes the אַלָּה.” This means two-pronged fork. What is Rebbi Eleazar’s reason? Gird your sword on your hip, o hero, your splendor and your glory. What is the rabbis’ reason? They will forge their swords into ploughs, into ploughs, and their lances into vintner’s knives, into pruning knives.

HALAKHAH: It is written: Armed did the Children of Israel leave the Land of Egypt. This teaches that they were armed with (fifteen) [five] kinds of arms. And what is an אַלָּה? Since Rebbi Jacob bar Sosai, Rebbi Yose, stated: “When does he start to give heave from his threshing floor? When he removes the אַלָּה.” This means two-pronged fork. What is Rebbi Eleazar’s reason? Gird your sword on your hip, o hero, your splendor and your glory. What is the rabbis’ reason? They will forge their swords into ploughs, into ploughs, and their lances into vintner’s knives, into pruning knives.

MISHNAH: There are 39 categories of work. He who ploughs, who sows, who harvests, who binds into sheaves, who threshes, and who winnows, who selects, who grinds, and who sifts, who makes dough, and who bakes. He who shears wool, who bleaches it, who cards it, who dyes it, who spins it, who prepares the loom, who ties two threads as warp, who weaves two rows, who hits two threads, who ties, and who unties. Also who sews two stitches, who tears in order to sew two stitches. He who catches a deer, who slaughters it, who skins it, who salts it, who rubs it clean, who tans it, who cuts it, who writes two letters, and who erases in order to write two letters. He who builds, and who tears down, who extinguishes fire, and who lights fire, and who hits with a hammer, and who transports from one domain to another; these are the 39 categories of work.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

MISHNAH: He who ploughs any amount, who weeds, who prunes, or who thins anything is liable. One who collects wood, if to improve in any amount, or if as firewood to cook an easily cooked egg. One who collects grasses, if to improve in any amount, if for animals to fill a kid goat’s mouth.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this {statement} by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis problematic for you? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support my teacher Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rebbi Jehudah says, the sojourner on a Sabbath is like a Jew on a holiday. Just as a Jew bakes and cooks but is forbidden to work, so is the sojourner on the Sabbath. Rebbi Yose says, the sojourner on a Sabbath is like a Jew on the intermediate days of a holiday. Just as a Jew on the intermediate days of a holiday collects from the field but is forbidden agricultural work, so is the sojourner on the Sabbath. Rebbi Simeon says, the sojourner on a Sabbath is like a Jew on the remaining days of the year. Just as a Jew on the remaining days of the year ploughs, sows, and harvests, so does the sojourner on the Sabbath. Rav Ada, Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

There, we have stated: “One might plough one furrow and infringe thereby on eight prohibitions.” Rebbi Hoshaia asked: Could one not state “one who ploughs the place where the calf’s neck was broken,” for a total of nine? The colleagues said before Rebbi Yose: Explain it by the past. He said to them, since it was for the past, so certainly for the future.

MISHNAH: If somebody is forbidden any profit from another person by a vow, he should not borrow from him nor ask him for anything, should not give him a loan nor take a loan for him, should not sell to him nor buy from him. If he said, lend me your cow, he says: she is not available. If he said, a qônam that I shall never plough with her, if he usually ploughs, he is forbidden, the rest of the world is permitted. If he does not usually plough, he and the rest of the world are forbidden.

MISHNAH: A person may not dig a cistern close to his neighbor’s cistern, nor a ditch, nor a cave, nor a water canal, nor a washer’s pond except if he distanced himself from his neighbor’s wall three handbreadths and lined with lime. One removes olive peat, and manure, and salt, and lime, and rocks from his neighbor’s wall three handbreadths or lines with lime. One distances seeds, and ploughs, and urine three handbreadths from the wall. One distances a grindstone three from the base, which means four from the moving stone, and the oven three from the base, which means four from its rim.

Explanation. Rebbi Ḥanina bar Pappa and Rebbi Samuel bar Naḥman passed by one of the ploughmen in the Sabbatical. Rebbi Samuel bar Naḥman said to him, may you succeed. Rebbi Ḥanina bar Pappa said to him, did not Rebbi teach, the passers-by did not say, etc., that it is forbidden to say “may you succeed” to one who ploughs in the Sabbatical? He told him, you know how to read but you do not know how to make a homily. The passers-by did not say, these are the nations who pass out of the world because they did not say to Israel, the blessing of the Eternal is on you. What does Israel say to them? We bless you in the name of the Eternal. Israel says to them, all the good things and happy circumstances that come into the world because of us are not enough for you; you do not say, come and take from these blessings for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.

MISHNAH: One might plough a single furrow and be liable because of it for eight prohibitions. If one ploughs with an ox and a donkey which had been sanctified for kilaim in a vineyard, in a Sabbatical year, on a holiday, he is a Cohen and a nazir at an impure place. Onias ben Ḥakhinai said, also if he wore kilaim. They told him, this is not of the same category. He told them, neither is the nazir of the same category.