plowed

And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey? And what is stronger than a lion? and he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle.

The plowers plowed upon my back: they made long their furrows.

Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.

Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men.

Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.

Jesus said, "The kingdom can be compared to someone who had a treasure [hidden] in their field. [They] didn't know about it. After they died, they left it to their son. The son didn't know it either. He took the field and sold it. "The buyer plowed the field, [found] the treasure, and began to loan money at interest to whomever they wanted."

The following divide a field for peah: a stream, a pool, a private road, a public road, a public path, a private path in constant use in summer and the rainy season, fallow land, a plowed field and a different seed. One who harvested for animal fodder, [the plot] serves divides, the words of Rabbi Meir. But the sages say: it does not stop for peah unless it is plowed.

The following divide a field for peah: a stream, a pool, a private road, a public road, a public path, a private path in constant use in summer and the rainy season, fallow land, a plowed field and a different seed. One who harvested for animal fodder, [the plot] serves divides, the words of Rabbi Meir. But the sages say: it does not stop for peah unless it is plowed.

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.

They may not sow mustard or safflower close to a field of grain, but they may sow mustard or safflower close to a vegetable field. And they may sow close to fallow land or to plowed land, or to a wall made with loose stones, or to a path, or to a fence ten handbreadths high, or to a trench ten [handbreadths] deep and four wide, or to a tree forming a tent over the ground, or to a rock ten [handbreadths] high and four wide.

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].

They may rent newly plowed land from a Gentile in the seventh year, but not from an Israelite. And they may encourage Gentiles during the seventh year, but not Israelites. They may exchange greetings with them because of the ways of peace.

There were five events that happened to our ancestors on the seventeenth of Tammuz and five on the ninth of Av. On the seventeenth of Tammuz: The tablets were shattered; The tamid (daily) offering was cancelled; The [walls] of the city were breached; And Apostomos burned the Torah, and placed an idol in the Temple. On the ninth of Av It was decreed that our ancestors should not enter the land, The Temple was destroyed the first And the second time, Betar was captured, And the city was plowed up. When Av enters, they limit their rejoicing.

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.

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.

One may not bring [grain for menahot] from the produce of a manured field or from an irrigated field or from a field stocked with trees. But if one did bring it [from these] it was valid. How was it prepared? In the first year it was plowed and in the second year it was sown seventy days before Pesah, thus it would produce fine flour in abundance. How was it tested? The temple-treasurer used to thrust his hand into it; if some dust came up in [his hand] it was invalid, until it was sifted [more]. If it had become maggoty it is invalid.

If a person was plowing and struck against a rock or a fence, or if he shook the plowshare, he only makes a bet peras up until that spot. Rabbi Elazar says: one bet peras can form another bet peras. Rabbi Joshua says: sometimes it can, but at other times it cannot. How so? If he plowed for half a furrow's length and then returned and plowed a [further] half, or similarly [if he plowed] to the side, he makes a bet peras. If he plowed a full furrow's length and then returned and plowed from that point beyond, he does not make this a bet peras.

If a person was plowing and struck against a rock or a fence, or if he shook the plowshare, he only makes a bet peras up until that spot. Rabbi Elazar says: one bet peras can form another bet peras. Rabbi Joshua says: sometimes it can, but at other times it cannot. How so? If he plowed for half a furrow's length and then returned and plowed a [further] half, or similarly [if he plowed] to the side, he makes a bet peras. If he plowed a full furrow's length and then returned and plowed from that point beyond, he does not make this a bet peras.

If a person was plowing and struck against a rock or a fence, or if he shook the plowshare, he only makes a bet peras up until that spot. Rabbi Elazar says: one bet peras can form another bet peras. Rabbi Joshua says: sometimes it can, but at other times it cannot. How so? If he plowed for half a furrow's length and then returned and plowed a [further] half, or similarly [if he plowed] to the side, he makes a bet peras. If he plowed a full furrow's length and then returned and plowed from that point beyond, he does not make this a bet peras.

If a person was plowing and struck against a rock or a fence, or if he shook the plowshare, he only makes a bet peras up until that spot. Rabbi Elazar says: one bet peras can form another bet peras. Rabbi Joshua says: sometimes it can, but at other times it cannot. How so? If he plowed for half a furrow's length and then returned and plowed a [further] half, or similarly [if he plowed] to the side, he makes a bet peras. If he plowed a full furrow's length and then returned and plowed from that point beyond, he does not make this a bet peras.

If a person was plowing and struck against a rock or a fence, or if he shook the plowshare, he only makes a bet peras up until that spot. Rabbi Elazar says: one bet peras can form another bet peras. Rabbi Joshua says: sometimes it can, but at other times it cannot. How so? If he plowed for half a furrow's length and then returned and plowed a [further] half, or similarly [if he plowed] to the side, he makes a bet peras. If he plowed a full furrow's length and then returned and plowed from that point beyond, he does not make this a bet peras.

If a person plows from a pit full of bones, or from a heap of bones, Or from a field in which a grave had been lost, Or in which a grave was subsequently found, Or if he plows a field which was not his own, Or if a non-Jew plowed, he does not make a bet peras. For the rule of bet peras does not apply [even] to Samaritans.

There are three [kinds of] bet peras: A field in which a grave was plowed may be planted with any kind of plant, But must not be sown with any kind of seed, except with seed [yielding produce] which is reaped. If [such produce] were plucked, the threshing-floor must be piled up in [the field] itself, and the [grain] sifted through two sieves, the words of Rabbi Meir. But the sages say: grain [must be sifted] through two sieves, but pulse through three sieves. And he must burn the stubble and the stalks. [Such a field] conveys uncleanness by contact and carriage but does not convey uncleanness by overshadowing.

A kokhin field may neither be planted nor sown, but its earth is regarded as clean and ovens may be made of it for holy use. Bet Shammai and Bet Hillel agree that it [a bet peras in which a grave was plowed over] is examined for one who wished to perform the pesah sacrifice,but is not examined for one who wants to eat terumah. And as for a nazirite: Bet Shammai say: it is examined, But Bet Hillel say: it is not examined. How does he examine it? He brings earth that he can move, and places it into a sieve with fine meshes, and crumbles. If a bone of barley-corn size is found there [the person passing through the field] is deemed unclean.

He who sees multitudes says: Praise to Him Who is wise in secrets! Just as their faces are not similar one to the other, so the opinions of one are not similar to another’s. When ben Zoma saw multitudes in Jerusalem, he said: Praise to Him Who created all these to serve me. How much did Adam toil until he could eat one piece of bread! He plowed, sowed, harrowed, weeded, harvested, bound sheaves, threshed, winnowed, selected, milled, sifted, made dough, split it, baked, and only after that could he eat a piece of bread. But I get up in the morning and find everything before me. See, how much toil Adam had to expend until he obtained a garment to wear! He sheared, bleached, separated the fibers, dyed, spun, weaved, washed, sewed, and after that he obtained a garment to wear. But I get up in the morning and find all before me. How many professionals work mornings and evenings! But I get up in the morning and find all before me. Similarly, ben Zoma said: What does a bad guest say? What did I eat from the householder, what did I drink from the householder? One piece I ate from him, one cup of wine I drank from him. All the effort he put in he did only for his wife and children! But a good guest says, praised be the householder, may the householder be remembered in a good way! How much wine did he bring before me, how many cuts did he bring before me! How much work did he do for me! All that effort he did only for me! And so it says (Job. 36:24): “Remember to magnify his work that people saw!”

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

MISHNAH: If somebody was passing through a vineyard and accidentally dropped some seeds, or that seeds were brought there by manure or water, or someone sowed and the wind carried the seeds behind him, all this is permitted. If the wind carried the seeds before him, Rebbi Aqiba says, if they produce greenery it should be plowed under, if they are green stalks, they should be broken, if they produced grain it must be burned.

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

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

the tables of the law were broken, the daily offering ceased, a breach was made in the walls of the city (of Jerusalem), Apostomos burned the Torah and set up an idol in the Temple. On the ninth of Ab it was decreed that our ancestors should not enter the Holy Land, the first and the second Temples were destroyed, Bettar was taken and the City of Jerusalem was plowed over.

The City of Jerusalem was plowed over. This is a tradition. We read in a Baraita: When the wicked Tyrant (Titus Annius) Rufus plowed the site of the Temple Hall, Rabban Gamaliel was condemned to death. A certain general then appeared and, standing up in the school-house, said, "The man with the nose is wanted! the man with the nose is wanted!" When Rabban Gamaliel heard the call, he hid himself from the Romans, but the general called on him secretly and said to him: "If I save you will you bring me to the future world?" "Yes!" replied R. Gamaliel. "Swear it unto me!" and R. Gamaliel swore it unto him. The Roman thereupon went up to the roof, threw himself down and died. The decree against R. Gamaliel was then annulled, because there was a custom that if a decree was issued and one of those who signed it died, the decree was annulled. A heavenly voice then came forth declaring that the general was sure to have a share in the life of the world to come.

The City of Jerusalem was plowed over. This is a tradition. We read in a Baraita: When the wicked Tyrant (Titus Annius) Rufus plowed the site of the Temple Hall, Rabban Gamaliel was condemned to death. A certain general then appeared and, standing up in the school-house, said, "The man with the nose is wanted! the man with the nose is wanted!" When Rabban Gamaliel heard the call, he hid himself from the Romans, but the general called on him secretly and said to him: "If I save you will you bring me to the future world?" "Yes!" replied R. Gamaliel. "Swear it unto me!" and R. Gamaliel swore it unto him. The Roman thereupon went up to the roof, threw himself down and died. The decree against R. Gamaliel was then annulled, because there was a custom that if a decree was issued and one of those who signed it died, the decree was annulled. A heavenly voice then came forth declaring that the general was sure to have a share in the life of the world to come.

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).

Regarding Uriah, it is written, (Micah 3,12) Therefore shall Zion for your sake be plowed etc.". Regarding Zechariah it is written (Zechariah 8,4) "There shall yet old men and old women sit in the broad places of Jerusalem. Until the prophecy of Uriah was fulfilled, I was afraid that the prophecy of Zechariah would likewise be unfulfilled. Now that the prophecy of Uriah was fulfilled, I know that the prophecy of Zechariah will be fulfilled. In this way they answered him, Akiva, you have consoled us. Akiva, you have consoled us.