plow

Thou shalt not plow with an ox and an ass together.

And that first slaughter, which Jonathan and his armourbearer made, was about twenty men, within as it were an half acre of land, which a yoke of oxen might plow.

Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.

The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.

Doth the plowman plow all day to sow? doth he open and break the clods of his ground?

And Ephraim is as an heifer that is taught, and loveth to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods.

Shall horses run upon the rock? will one plow there with oxen? for ye have turned judgment into gall, and the fruit of righteousness into hemlock:

Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.

Nor kine straight-guiding plow the field, nor sound

Deep furrow cut with round plow, nor two oxen

Of toils and wailings, and didst put a plow

If one’s field was sown with wheat, and he changed his mind and decided to sow it with barley, he must wait until it [the wheat] rots. He turns [the soil] and then he may sow [the barley], if it [the wheat] had already grown. He should not say: “I shall [first] sow [the barley] and, then turn [the soil]” rather he must first turn [the soil] and then sow. How much must he plow [when overturning the soil]? Like the furrows [that are plowed after the [first] rainy season. Abba Shaul says: [one should plow] so that one does not leave [unplowed] as much [ground] as holds a quarter [kav] to a bet seah.

If one’s field was sown with wheat, and he changed his mind and decided to sow it with barley, he must wait until it [the wheat] rots. He turns [the soil] and then he may sow [the barley], if it [the wheat] had already grown. He should not say: “I shall [first] sow [the barley] and, then turn [the soil]” rather he must first turn [the soil] and then sow. How much must he plow [when overturning the soil]? Like the furrows [that are plowed after the [first] rainy season. Abba Shaul says: [one should plow] so that one does not leave [unplowed] as much [ground] as holds a quarter [kav] to a bet seah.

The wild ox [it is in the category of] behemah. But Rabbi Yose says: [it is in the category] of hayyah. The dog [it is in the category of] hayyah. But Rabbi Yose says: [it is in the category] of behemah. The pig [it is in the category of] behemah. The wild donkey [it is in the category of] hayyah. The elephant and the monkey [they are in the category of] hayyah. A human being is permitted to draw, plow, or lead with any of them.

Until when may they plow an orchard in the sixth year? Bet Shammai say: as long as such work will benefit the fruit. And Bet Hillel says: till Atzeret (Shavuot). The views of this [school] are close to those of the other.

What constitutes an orchard? Any field in which there are at least three trees for every bet seah. If each tree is capable of yielding a cake of pressed figs, the size of sixty in the Italian maneh, then the entire bet seah may be plowed for their sake. If less than this amount, they may only plow the area that is occupied by the gatherer when his basket is placed behind him.

Whether they are fruit-bearing trees or non-fruit-bearing trees, we treat them as if they were fig-trees. If they are capable of yielding a cake of pressed figs, the size of sixty in the Italian maneh, then the entire bet seah may be plowed for their sake. If less than this amount, they may plow them only for their own needs.

If one of the trees was capable of bearing a cake of dried figs [weighing sixty manehs], and the other two unable; or, if two could do so, but one cannot, then they may plow them only for their own needs. [This is the rule if the number of trees is] from three to nine, but if there were ten trees or more, whether they produce [the requisite amount of fruit or not] the whole bet seah may be plowed on their account. As it says: “In plowing and in harvesting, you shall rest” (Ex 34:21). It was unnecessary to state plowing and harvesting in the seventh year, rather [what it means is] the plowing of the year preceding which encroaches on the sabbatical year, and the harvest of the seventh year which extends into the year after. Rabbi Ishmael says: just as plowing is an optional act, so harvesting [referred to in the verse] is optional, thus excluding the harvesting of the omer [which is obligatory].

Three trees belonging to three persons, they join together and they may plow the entire bet seah on their account. What space should there be between them? Rabban Gamaliel says: sufficient for the driver of the herd to pass through with his implements.

If ten saplings are scattered over the entire area of a bet seah, they may plow the whole bet seah, even until Rosh Hashanah. But if they were arranged in a row or they were surrounded by a fence, they may plow them only for their own needs.

If ten saplings are scattered over the entire area of a bet seah, they may plow the whole bet seah, even until Rosh Hashanah. But if they were arranged in a row or they were surrounded by a fence, they may plow them only for their own needs.

Saplings and gourds are counted together within space of a bet seah. Rabban Shimon ben Gamaliel says: if there are ten gourds in the bet seah they may plow the whole bet seah until Rosh Hashanah.

Until when may they plow a white field in the sixth year? Until the moisture has dried up in the soil, or as long as men still plow in order to plant cucumbers and gourds. Rabbi Shimon said: in that case you are placing the law in the hands of each man! Rather in the case of a white field until Pesah, and in the case of an orchard until Atzeret (Shavuot).

Until when may they plow a white field in the sixth year? Until the moisture has dried up in the soil, or as long as men still plow in order to plant cucumbers and gourds. Rabbi Shimon said: in that case you are placing the law in the hands of each man! Rather in the case of a white field until Pesah, and in the case of an orchard until Atzeret (Shavuot).

Stones which the plow has turned up, or which had been covered and became uncovered, if there are among them at least two, [each] the load of two men, they may be removed. One who removes stones from his field, he removes the top layers, but he leave those touching the ground. And likewise a heap of pebbles, or a pile of stones; he may remove the top layers but must leave those touching the ground. If, however, there is beneath them rocky soil or stubble, they may be removed.

These are the implements which a craftsman may not sell in the seventh year: A plow and all its [accompanying] implements, a yoke, a winnowing-fan, and a pickax. But he may sell a sickle used by hand, a scythe, and a cart with all its implements. This is the general principle: any tools designed for work involving a transgression [in the seventh year] is prohibited; but if for a forbidden and a permissible purpose, it may be [sold].

He who is forbidden by vow to benefit from his neighbor may not lend [objects] to him or borrow from him, lend [money] to him or receive from him a loan, sell to him or purchase from him. One says to another, “Lend me your cow.” [The other] says, “It is not available.” [The first one] says, “Konam, if I ever plow my field with it’. If he generally plowed himself, he is forbidden, but others are permitted. But if he did not generally plow himself, he and others are forbidden.

He who is forbidden by vow to benefit from his neighbor may not lend [objects] to him or borrow from him, lend [money] to him or receive from him a loan, sell to him or purchase from him. One says to another, “Lend me your cow.” [The other] says, “It is not available.” [The first one] says, “Konam, if I ever plow my field with it’. If he generally plowed himself, he is forbidden, but others are permitted. But if he did not generally plow himself, he and others are forbidden.

One may say to his fellow, “Help me weed and I will help you weed” or “Help me hoe and I will help you hoe.” But one may not say, “Help me weed and I will help you hoe”, or “Help me hoe and I will help you weed”. All days of the dry season are accounted alike, and all days of the rainy season are accounted alike. One may not say to another, “Help me plow in the dry season and I will help you plow in the rainy season.” Rabban Gamaliel says: “There is interest that is paid in advance and interest that is paid afterward. How is this so? If a one intended to borrow from another and made him a present and said, “This is so that you will lend to me”, this is interest that is paid in advance. If one borrowed from another and repaid it to him, and then sent a present and said, “This is for your money of which you have not had use while it was with me”, this is interest that is paid afterward. Rabbi Shimon says: “There is interest paid in words: one may not say to his creditor, “Know that such and such a person has come form such and such a place.”

One may say to his fellow, “Help me weed and I will help you weed” or “Help me hoe and I will help you hoe.” But one may not say, “Help me weed and I will help you hoe”, or “Help me hoe and I will help you weed”. All days of the dry season are accounted alike, and all days of the rainy season are accounted alike. One may not say to another, “Help me plow in the dry season and I will help you plow in the rainy season.” Rabban Gamaliel says: “There is interest that is paid in advance and interest that is paid afterward. How is this so? If a one intended to borrow from another and made him a present and said, “This is so that you will lend to me”, this is interest that is paid in advance. If one borrowed from another and repaid it to him, and then sent a present and said, “This is for your money of which you have not had use while it was with me”, this is interest that is paid afterward. Rabbi Shimon says: “There is interest paid in words: one may not say to his creditor, “Know that such and such a person has come form such and such a place.”

If one hired a cow to plow in the hill country and he plowed in the valley, if the plowshare was broken he is exempt. [If one hired a cow to plow] in the valley and he plowed in the hill country, if the plowshare was broken he is liable. [If one hired it] to thresh beans and he threshed grain [and the cow slipped and was injured], he is exempt. [If one hired it] to thresh grain and he threshed beans [and the cow slipped and was injured], he is liable.

If one hired a cow to plow in the hill country and he plowed in the valley, if the plowshare was broken he is exempt. [If one hired a cow to plow] in the valley and he plowed in the hill country, if the plowshare was broken he is liable. [If one hired it] to thresh beans and he threshed grain [and the cow slipped and was injured], he is exempt. [If one hired it] to thresh grain and he threshed beans [and the cow slipped and was injured], he is liable.

If one lent one’s fellow, he may exact a pledge from him only with the permission of a court, and he may not enter his house to take the pledge, as it is states, “You shall stand outside” (Deut. 24:1. If the borrower had two utensils, he may take one but must give back the other. And he must give back the pillow at night and the plow during the day. And if the creditor dies he need not return the pledge to his heirs. Rabban Shimon ben Gamaliel says: “Even to the debtor himself he need only return the pledge within thirty days [of the loan], and after thirty days he may sell it with the consent of the court. A pledge may not be taken from a widow, whether she be rich or poor, as it states, “Do not take the a widow’s garment as a pledge” (Deut. 24:17). If one takes a millstone as a pledge he violates a negative commandment and he is also in violation of both parts [of the millstone], as it states, “Do not take a mill or an upper millstone as a pledge” (Deut. 24:6). And they didn’t say just an upper millstone or a mill but anything that is necessary for food, as it states, “for that would be taking someone’s life as a pledge” (ibid.).

One may not dig a cistern near his fellow’s cistern; Nor may he dig a ditch, cave, water-channel, or laundry pool unless it is three handbreadths away from his fellow’s wall, and he must plaster it with lime. They distance piles of olive refuse, manure, salt, lime or stones three handbreadths from his fellow’s wall, and he plasters it with lime. They distance seeds, and a plow and urine three handbreadths from the wall. And they distance the mill [from the wall]: three [handbreadths] from the lower millstone and four [handbreadths] from the upper millstone. And [they distance] the oven [from the wall]: three from the belly of the oven and four from the rim of the oven.

Rebbi Joshua ben Levi said, his name is Ẓemaḥ. Rebbi Yudan, the son of Rebbi Aivu, said his name is Menaḥem. Ḥanina the son of Rebbi Abbahu said: they have no disagreement since the numerical value of one is the numerical value of the other: Ẓemaḥ is equal to Menaḥem. Since Rebbi Yudan the son of Rebbi Aivu said, it happened to a Jew who was plowing in the valley of Arbel that his ox was bellowing. An Arab passed by and heard the bellowing of the ox. He said to him: Jew, Jew, unharness your ox, unharness your plow because the Temple was destroyed. The ox bellowed a second time. He said: Jew, Jew, harness your ox, fix your plow because King Messiah has been born. He said to him: What is his name? Menaḥem. He said to him: What is his father’s name? Ḥizqiah. He said to him: Where is he? He said to him: At the king’s palace in Bethlehem in Judea. He went and sold his ox and plow and made himself a vendor of baby linens. He went to towns and left towns until he came to that town. All the women bought from him but the mother of Menaḥem did not buy. He heard the women say: Menaḥem’s mother, Menaḥem’s mother, come and buy for your son! She said: I would rather strangle him like a hater of Israel because he was born on the day the Temple was destroyed. He said to her: I like him, because for him it was destroyed and for him it will be rebuilt. She said to him, I have no money. He said to her, that does not bother me, come and buy for him! If you have nothing with you today, I shall return another day and I will take it then. After some time he went up to that town and said to her: How is your baby doing? She said to him: After you had seen me there came storms and raised him and tore him from my hands. Rebbi Abun said: We do not need to learn from that Arab, is it not a full verse (Is. 10:35): “The Lebanon will fall through a noble one”? And the next verse is (11:1) “A sprout will come from the stem of Jesse.”

Rebbi Joshua ben Levi said, his name is Ẓemaḥ. Rebbi Yudan, the son of Rebbi Aivu, said his name is Menaḥem. Ḥanina the son of Rebbi Abbahu said: they have no disagreement since the numerical value of one is the numerical value of the other: Ẓemaḥ is equal to Menaḥem. Since Rebbi Yudan the son of Rebbi Aivu said, it happened to a Jew who was plowing in the valley of Arbel that his ox was bellowing. An Arab passed by and heard the bellowing of the ox. He said to him: Jew, Jew, unharness your ox, unharness your plow because the Temple was destroyed. The ox bellowed a second time. He said: Jew, Jew, harness your ox, fix your plow because King Messiah has been born. He said to him: What is his name? Menaḥem. He said to him: What is his father’s name? Ḥizqiah. He said to him: Where is he? He said to him: At the king’s palace in Bethlehem in Judea. He went and sold his ox and plow and made himself a vendor of baby linens. He went to towns and left towns until he came to that town. All the women bought from him but the mother of Menaḥem did not buy. He heard the women say: Menaḥem’s mother, Menaḥem’s mother, come and buy for your son! She said: I would rather strangle him like a hater of Israel because he was born on the day the Temple was destroyed. He said to her: I like him, because for him it was destroyed and for him it will be rebuilt. She said to him, I have no money. He said to her, that does not bother me, come and buy for him! If you have nothing with you today, I shall return another day and I will take it then. After some time he went up to that town and said to her: How is your baby doing? She said to him: After you had seen me there came storms and raised him and tore him from my hands. Rebbi Abun said: We do not need to learn from that Arab, is it not a full verse (Is. 10:35): “The Lebanon will fall through a noble one”? And the next verse is (11:1) “A sprout will come from the stem of Jesse.”

Rebbi Joshua ben Levi said, his name is Ẓemaḥ. Rebbi Yudan, the son of Rebbi Aivu, said his name is Menaḥem. Ḥanina the son of Rebbi Abbahu said: they have no disagreement since the numerical value of one is the numerical value of the other: Ẓemaḥ is equal to Menaḥem. Since Rebbi Yudan the son of Rebbi Aivu said, it happened to a Jew who was plowing in the valley of Arbel that his ox was bellowing. An Arab passed by and heard the bellowing of the ox. He said to him: Jew, Jew, unharness your ox, unharness your plow because the Temple was destroyed. The ox bellowed a second time. He said: Jew, Jew, harness your ox, fix your plow because King Messiah has been born. He said to him: What is his name? Menaḥem. He said to him: What is his father’s name? Ḥizqiah. He said to him: Where is he? He said to him: At the king’s palace in Bethlehem in Judea. He went and sold his ox and plow and made himself a vendor of baby linens. He went to towns and left towns until he came to that town. All the women bought from him but the mother of Menaḥem did not buy. He heard the women say: Menaḥem’s mother, Menaḥem’s mother, come and buy for your son! She said: I would rather strangle him like a hater of Israel because he was born on the day the Temple was destroyed. He said to her: I like him, because for him it was destroyed and for him it will be rebuilt. She said to him, I have no money. He said to her, that does not bother me, come and buy for him! If you have nothing with you today, I shall return another day and I will take it then. After some time he went up to that town and said to her: How is your baby doing? She said to him: After you had seen me there came storms and raised him and tore him from my hands. Rebbi Abun said: We do not need to learn from that Arab, is it not a full verse (Is. 10:35): “The Lebanon will fall through a noble one”? And the next verse is (11:1) “A sprout will come from the stem of Jesse.”

A certain Rabbi asked Rava: From where do you know (really R. Yishmael) that this plowing is voluntary? Maybe it is plowing for the Mitzvah of the Omer and even in this case, God said, "you shall desist." He said to him: If he were to find the (field) already plowed, then he would not have to plow again.(Therefore), plowing is not a Mitzvah.

He returned and said: That which I said before is not a thing (I could have given a better answer). Reaping is similar to plowing. Just as with plowing, if one found already plowed material, he does not have to plow another, so too with reaping, if he found it reaped, he does not have to reap again. And if you should think (that reaping, as brought by the verse) is a Mitzvah, if he found grain, (would he) not have to still reap? (Rather), it is a Mitzvah to reap and bring (new grain).

Rav Ashi asked, But let's also consider one who plow with wood from an Asheia tree, which has its azhara from here: (Deuteronomy 13,8) ""And no abominable thing should cleave to your hand. etc."

Rebbi Zeira asked to Rebbi Mani But let's also consider one who made a vow not to plow on Yom Tov? [Rebbi Mani answered,] There, the vow does not go into effect because it stands against what was sworn at Mount Sinai. [Rebbi Zeira] said to him, How about if he swore to not plow whether on a weekday or on Yom Tov, that since the oath takes effect on weekday, it also takes effect on YomTov? The mishna does not teach things that are subject to annulment.

Rebbi Zeira asked to Rebbi Mani But let's also consider one who made a vow not to plow on Yom Tov? [Rebbi Mani answered,] There, the vow does not go into effect because it stands against what was sworn at Mount Sinai. [Rebbi Zeira] said to him, How about if he swore to not plow whether on a weekday or on Yom Tov, that since the oath takes effect on weekday, it also takes effect on YomTov? The mishna does not teach things that are subject to annulment.