rebbi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rebbi Jehudah in the name of Rav: Practice follows Rebbi Aqiba. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: Practice outside the Land follows him who is lenient. Rebbi Jacob bar Aḥa said, there they stated: Practice outside the Land follows him who is lenient.

Rebbi Jehudah in the name of Rav: Practice follows Rebbi Aqiba. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: Practice outside the Land follows him who is lenient. Rebbi Jacob bar Aḥa said, there they stated: Practice outside the Land follows him who is lenient.

Rebbi Jehudah in the name of Rav: Practice follows Rebbi Aqiba. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: Practice outside the Land follows him who is lenient. Rebbi Jacob bar Aḥa said, there they stated: Practice outside the Land follows him who is lenient.

Rebbi Jehudah in the name of Rav: Practice follows Rebbi Aqiba. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: Practice outside the Land follows him who is lenient. Rebbi Jacob bar Aḥa said, there they stated: Practice outside the Land follows him who is lenient.

Rebbi Jehudah in the name of Rav: Practice follows Rebbi Aqiba. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: Practice outside the Land follows him who is lenient. Rebbi Jacob bar Aḥa said, there they stated: Practice outside the Land follows him who is lenient.

MISHNAH: A trellis coming from a terrace. Rebbi Eliezer ben Jacob says, if someone standing on the ground can harvest all [vines] then it forbids four cubits in the field; otherwise it only forbids around it. Rebbi Eliezer says, also if one plants one row on the ground and one on a terrace, if the latter is ten hand-breadth. higher they do not combine; otherwise, they do combine.

MISHNAH: A trellis coming from a terrace. Rebbi Eliezer ben Jacob says, if someone standing on the ground can harvest all [vines] then it forbids four cubits in the field; otherwise it only forbids around it. Rebbi Eliezer says, also if one plants one row on the ground and one on a terrace, if the latter is ten hand-breadth. higher they do not combine; otherwise, they do combine.

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

HALAKHAH: Rebbi Samuel bar Naḥman, Rebbi Jonathan, in the name of Rebbi Eliezer: He who prunes his vineyard down to less than a hand-breadth subjects it to orlah because of the bad appearance. The Sages say, only if he prunes down to the ground. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, in the name of Rebbi Eliezer ben Jacob: He who forms a heap from gleanings, forgotten sheaves, and peah, is subject to the Great Heave because of the bad appearance. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, Rebbi Eliezer ben Jacob in the name of the House of Shammai: A corpse in the public domain induces impurity four cubits around it, to sustain its dignity. Rebbi Mana said, this last statement is in the name of the House of Shammai; Rebbi Yose ben Rebbi Abun said, all are in the name of the House of Shammai. Rebbi Jonah said, also that which we stated here is because of the bad appearance. If it were not so, what would be the difference whether one stands on the ground or on the terrace?

“Higher.” Is the row higher or is the terrace higher? If you say that the row is higher, the declivity of the terrace is counted as “below”. If you say the terrace is higher, the declivity of the row is counted as “above”. But did we not state: “Two rows on a terrace?” Can you say that the row is higher? No, the terrace has to be higher. Rebbi Mana said, they declared the entire ten hand-breadths of the terrace a domain by itself.

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

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

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

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

“Two gardens, one above the other, the lower one is made into a vineyard, the upper one is not made into a vineyard. One may sow the upper one until one reaches the airspace of ten.” Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra, does this not imply that the declivity of a terrace belongs to the below? He said to him, because plants will bend into the airspace of the vineyard. “If the upper one is made into a vineyard but the lower one is not made into a vineyard, one may sow the lower one and the declivity until one reaches the roots of the vines.” Rebbi Yose said, one does not have here “the roots of the vines” but “below three [hand-breadths],” following that which was stated: “roots of madder that enter within four cubits of a vineyard are permitted below three hand-breadths.”

“Two gardens, one above the other, the lower one is made into a vineyard, the upper one is not made into a vineyard. One may sow the upper one until one reaches the airspace of ten.” Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra, does this not imply that the declivity of a terrace belongs to the below? He said to him, because plants will bend into the airspace of the vineyard. “If the upper one is made into a vineyard but the lower one is not made into a vineyard, one may sow the lower one and the declivity until one reaches the roots of the vines.” Rebbi Yose said, one does not have here “the roots of the vines” but “below three [hand-breadths],” following that which was stated: “roots of madder that enter within four cubits of a vineyard are permitted below three hand-breadths.”

“Two gardens, one above the other, the lower one is made into a vineyard, the upper one is not made into a vineyard. One may sow the upper one until one reaches the airspace of ten.” Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra, does this not imply that the declivity of a terrace belongs to the below? He said to him, because plants will bend into the airspace of the vineyard. “If the upper one is made into a vineyard but the lower one is not made into a vineyard, one may sow the lower one and the declivity until one reaches the roots of the vines.” Rebbi Yose said, one does not have here “the roots of the vines” but “below three [hand-breadths],” following that which was stated: “roots of madder that enter within four cubits of a vineyard are permitted below three hand-breadths.”

MISHNAH: If somebody trains a vine over part of a papyrus, he should not sow under the rest, but if he did, it does not become sanctified. If the new growth expands it becomes forbidden. The same applies to one who trains over parts of a futile tree. If somebody trains a vine over part of a fruit tree he may sow under the rest. If new grows expands, he must move it. It happened that Rebbi Joshua visited Rebbi Ismael from Kefar Aziz. He showed him a vine trained over parts of a fig tree and asked, may I sow under the rest? He told him, it is permitted. He took him from there to the armory and showed him a vine trained over part of a beam and a sycamore stump on which were many beams. He said to him, under that one beam it is forbidden, the rest is permitted. What is a futile tree? One which does not bear fruit. Rebbi Meïr says, every tree is futile except olive and fig trees. Rebbi Yose says, a futile tree is one of which one does not plant entire orchards.

MISHNAH: If somebody trains a vine over part of a papyrus, he should not sow under the rest, but if he did, it does not become sanctified. If the new growth expands it becomes forbidden. The same applies to one who trains over parts of a futile tree. If somebody trains a vine over part of a fruit tree he may sow under the rest. If new grows expands, he must move it. It happened that Rebbi Joshua visited Rebbi Ismael from Kefar Aziz. He showed him a vine trained over parts of a fig tree and asked, may I sow under the rest? He told him, it is permitted. He took him from there to the armory and showed him a vine trained over part of a beam and a sycamore stump on which were many beams. He said to him, under that one beam it is forbidden, the rest is permitted. What is a futile tree? One which does not bear fruit. Rebbi Meïr says, every tree is futile except olive and fig trees. Rebbi Yose says, a futile tree is one of which one does not plant entire orchards.

MISHNAH: If somebody trains a vine over part of a papyrus, he should not sow under the rest, but if he did, it does not become sanctified. If the new growth expands it becomes forbidden. The same applies to one who trains over parts of a futile tree. If somebody trains a vine over part of a fruit tree he may sow under the rest. If new grows expands, he must move it. It happened that Rebbi Joshua visited Rebbi Ismael from Kefar Aziz. He showed him a vine trained over parts of a fig tree and asked, may I sow under the rest? He told him, it is permitted. He took him from there to the armory and showed him a vine trained over part of a beam and a sycamore stump on which were many beams. He said to him, under that one beam it is forbidden, the rest is permitted. What is a futile tree? One which does not bear fruit. Rebbi Meïr says, every tree is futile except olive and fig trees. Rebbi Yose says, a futile tree is one of which one does not plant entire orchards.

MISHNAH: If somebody trains a vine over part of a papyrus, he should not sow under the rest, but if he did, it does not become sanctified. If the new growth expands it becomes forbidden. The same applies to one who trains over parts of a futile tree. If somebody trains a vine over part of a fruit tree he may sow under the rest. If new grows expands, he must move it. It happened that Rebbi Joshua visited Rebbi Ismael from Kefar Aziz. He showed him a vine trained over parts of a fig tree and asked, may I sow under the rest? He told him, it is permitted. He took him from there to the armory and showed him a vine trained over part of a beam and a sycamore stump on which were many beams. He said to him, under that one beam it is forbidden, the rest is permitted. What is a futile tree? One which does not bear fruit. Rebbi Meïr says, every tree is futile except olive and fig trees. Rebbi Yose says, a futile tree is one of which one does not plant entire orchards.

HALAKHAH: Ḥizqiah said, the Mishnah speaks about distances from three to four hand-breadths. Less than three is close up, up to four one has to complete, four is easy for it. How far? Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish, up to four cubits. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Laqish, up to six cubits. Rebbi Mana said: I went to Caesarea and heard Rebbi Hoshiah bar Shammai in the name of Rebbi Isaac ben Eleazar: If there were two papyri, it is permitted. Rebbi Ḥinena said, a statement disagrees: If he usually oversteps, it is forbidden. It was stated thus: Rebbi Simeon ben Eleazar says, if he usually oversteps between lattices, it is treated as a single lattice.

HALAKHAH: Ḥizqiah said, the Mishnah speaks about distances from three to four hand-breadths. Less than three is close up, up to four one has to complete, four is easy for it. How far? Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish, up to four cubits. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Laqish, up to six cubits. Rebbi Mana said: I went to Caesarea and heard Rebbi Hoshiah bar Shammai in the name of Rebbi Isaac ben Eleazar: If there were two papyri, it is permitted. Rebbi Ḥinena said, a statement disagrees: If he usually oversteps, it is forbidden. It was stated thus: Rebbi Simeon ben Eleazar says, if he usually oversteps between lattices, it is treated as a single lattice.

HALAKHAH: Ḥizqiah said, the Mishnah speaks about distances from three to four hand-breadths. Less than three is close up, up to four one has to complete, four is easy for it. How far? Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish, up to four cubits. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Laqish, up to six cubits. Rebbi Mana said: I went to Caesarea and heard Rebbi Hoshiah bar Shammai in the name of Rebbi Isaac ben Eleazar: If there were two papyri, it is permitted. Rebbi Ḥinena said, a statement disagrees: If he usually oversteps, it is forbidden. It was stated thus: Rebbi Simeon ben Eleazar says, if he usually oversteps between lattices, it is treated as a single lattice.

HALAKHAH: Ḥizqiah said, the Mishnah speaks about distances from three to four hand-breadths. Less than three is close up, up to four one has to complete, four is easy for it. How far? Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish, up to four cubits. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Laqish, up to six cubits. Rebbi Mana said: I went to Caesarea and heard Rebbi Hoshiah bar Shammai in the name of Rebbi Isaac ben Eleazar: If there were two papyri, it is permitted. Rebbi Ḥinena said, a statement disagrees: If he usually oversteps, it is forbidden. It was stated thus: Rebbi Simeon ben Eleazar says, if he usually oversteps between lattices, it is treated as a single lattice.

HALAKHAH: Ḥizqiah said, the Mishnah speaks about distances from three to four hand-breadths. Less than three is close up, up to four one has to complete, four is easy for it. How far? Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish, up to four cubits. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Laqish, up to six cubits. Rebbi Mana said: I went to Caesarea and heard Rebbi Hoshiah bar Shammai in the name of Rebbi Isaac ben Eleazar: If there were two papyri, it is permitted. Rebbi Ḥinena said, a statement disagrees: If he usually oversteps, it is forbidden. It was stated thus: Rebbi Simeon ben Eleazar says, if he usually oversteps between lattices, it is treated as a single lattice.

HALAKHAH: Ḥizqiah said, the Mishnah speaks about distances from three to four hand-breadths. Less than three is close up, up to four one has to complete, four is easy for it. How far? Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish, up to four cubits. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Laqish, up to six cubits. Rebbi Mana said: I went to Caesarea and heard Rebbi Hoshiah bar Shammai in the name of Rebbi Isaac ben Eleazar: If there were two papyri, it is permitted. Rebbi Ḥinena said, a statement disagrees: If he usually oversteps, it is forbidden. It was stated thus: Rebbi Simeon ben Eleazar says, if he usually oversteps between lattices, it is treated as a single lattice.

HALAKHAH: Ḥizqiah said, the Mishnah speaks about distances from three to four hand-breadths. Less than three is close up, up to four one has to complete, four is easy for it. How far? Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish, up to four cubits. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Laqish, up to six cubits. Rebbi Mana said: I went to Caesarea and heard Rebbi Hoshiah bar Shammai in the name of Rebbi Isaac ben Eleazar: If there were two papyri, it is permitted. Rebbi Ḥinena said, a statement disagrees: If he usually oversteps, it is forbidden. It was stated thus: Rebbi Simeon ben Eleazar says, if he usually oversteps between lattices, it is treated as a single lattice.

HALAKHAH: Ḥizqiah said, the Mishnah speaks about distances from three to four hand-breadths. Less than three is close up, up to four one has to complete, four is easy for it. How far? Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish, up to four cubits. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Laqish, up to six cubits. Rebbi Mana said: I went to Caesarea and heard Rebbi Hoshiah bar Shammai in the name of Rebbi Isaac ben Eleazar: If there were two papyri, it is permitted. Rebbi Ḥinena said, a statement disagrees: If he usually oversteps, it is forbidden. It was stated thus: Rebbi Simeon ben Eleazar says, if he usually oversteps between lattices, it is treated as a single lattice.

HALAKHAH: Ḥizqiah said, the Mishnah speaks about distances from three to four hand-breadths. Less than three is close up, up to four one has to complete, four is easy for it. How far? Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish, up to four cubits. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Laqish, up to six cubits. Rebbi Mana said: I went to Caesarea and heard Rebbi Hoshiah bar Shammai in the name of Rebbi Isaac ben Eleazar: If there were two papyri, it is permitted. Rebbi Ḥinena said, a statement disagrees: If he usually oversteps, it is forbidden. It was stated thus: Rebbi Simeon ben Eleazar says, if he usually oversteps between lattices, it is treated as a single lattice.

HALAKHAH: Ḥizqiah said, the Mishnah speaks about distances from three to four hand-breadths. Less than three is close up, up to four one has to complete, four is easy for it. How far? Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish, up to four cubits. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Laqish, up to six cubits. Rebbi Mana said: I went to Caesarea and heard Rebbi Hoshiah bar Shammai in the name of Rebbi Isaac ben Eleazar: If there were two papyri, it is permitted. Rebbi Ḥinena said, a statement disagrees: If he usually oversteps, it is forbidden. It was stated thus: Rebbi Simeon ben Eleazar says, if he usually oversteps between lattices, it is treated as a single lattice.

There, we have stated: “All tied-up water skins are pure except those of Arabs. Rebbi Meïr says, temporarily tied ones are pure, permanently tied ones are impure. Rebbi Yose says, all tied ones are pure.” Some Tannaïm state it inverted. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: Like our Mishnah. Rebbi Yudan said, the indicator of Kelim is Kilaim, for if it were not so, what would be the difference between permanent and temporary tie? In the House of Rebbi Yannai they said: A permanent tie must be cut, a temporary tie does not have to be cut.

There, we have stated: “All tied-up water skins are pure except those of Arabs. Rebbi Meïr says, temporarily tied ones are pure, permanently tied ones are impure. Rebbi Yose says, all tied ones are pure.” Some Tannaïm state it inverted. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: Like our Mishnah. Rebbi Yudan said, the indicator of Kelim is Kilaim, for if it were not so, what would be the difference between permanent and temporary tie? In the House of Rebbi Yannai they said: A permanent tie must be cut, a temporary tie does not have to be cut.

There, we have stated: “All tied-up water skins are pure except those of Arabs. Rebbi Meïr says, temporarily tied ones are pure, permanently tied ones are impure. Rebbi Yose says, all tied ones are pure.” Some Tannaïm state it inverted. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: Like our Mishnah. Rebbi Yudan said, the indicator of Kelim is Kilaim, for if it were not so, what would be the difference between permanent and temporary tie? In the House of Rebbi Yannai they said: A permanent tie must be cut, a temporary tie does not have to be cut.

There, we have stated: “All tied-up water skins are pure except those of Arabs. Rebbi Meïr says, temporarily tied ones are pure, permanently tied ones are impure. Rebbi Yose says, all tied ones are pure.” Some Tannaïm state it inverted. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: Like our Mishnah. Rebbi Yudan said, the indicator of Kelim is Kilaim, for if it were not so, what would be the difference between permanent and temporary tie? In the House of Rebbi Yannai they said: A permanent tie must be cut, a temporary tie does not have to be cut.

There, we have stated: “All tied-up water skins are pure except those of Arabs. Rebbi Meïr says, temporarily tied ones are pure, permanently tied ones are impure. Rebbi Yose says, all tied ones are pure.” Some Tannaïm state it inverted. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: Like our Mishnah. Rebbi Yudan said, the indicator of Kelim is Kilaim, for if it were not so, what would be the difference between permanent and temporary tie? In the House of Rebbi Yannai they said: A permanent tie must be cut, a temporary tie does not have to be cut.

There, we have stated: “All tied-up water skins are pure except those of Arabs. Rebbi Meïr says, temporarily tied ones are pure, permanently tied ones are impure. Rebbi Yose says, all tied ones are pure.” Some Tannaïm state it inverted. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: Like our Mishnah. Rebbi Yudan said, the indicator of Kelim is Kilaim, for if it were not so, what would be the difference between permanent and temporary tie? In the House of Rebbi Yannai they said: A permanent tie must be cut, a temporary tie does not have to be cut.

MISHNAH: An interrupted trellis is more than eight cubits. No linear measurement stated by the Sages requires “more than” except an interrupted trellis. What is an interrupted trellis? A trellis [whose vines are] dried up in its middle, but there remained five vines on each side. If between them are eight cubits, one should not sow there. If there are more than eight cubits, one gives each side its working space and he may sow the rest. A trellis which starts from a wall in a corner and ends there, one gives it its working space and he may sow the rest. Rebbi Yose said, if there are less than four cubits one should not bring seeds there. Sticks that stand out from the trellis, if he worries whether to remove them, then under them it is permitted, but if he made them so that the new growth can expand on them, it is forbidden. One looks at a blossom that comes out from the trellis as if a plumb-line were hanging down from it; under it it is forbidden. The same holds for a branch. Under a shoot of vine drawn from one tree to another, it is forbidden. If he binds them together with a rope or bast, under the binding it is permitted. But if he did that to accomodate future growth, it is forbidden.

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

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

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

Rebbi Jonah asked: Why do we say: “No linear measurements stated by the Sages require ‘more’ except an interrupted trellis?” Did we not state: “Ten Jerusalem qab which equal six esronim and excess”? There about volumes, here about linear measures. But did we not state: “Rebbi Yose ben Meshullam said, ‘more’ is a qab per one hundred seah, a sixth of the amount that causes dema‘”? There about volumes, here about linear measures. But did we not state: “Rebbi Jehudah ben Baba said, the garden and the corral which are seventy and a remainder by seventy and a remainder”? Samuel said, they taught two thirds of a cubit.

Rebbi Jonah asked: Why do we say: “No linear measurements stated by the Sages require ‘more’ except an interrupted trellis?” Did we not state: “Ten Jerusalem qab which equal six esronim and excess”? There about volumes, here about linear measures. But did we not state: “Rebbi Yose ben Meshullam said, ‘more’ is a qab per one hundred seah, a sixth of the amount that causes dema‘”? There about volumes, here about linear measures. But did we not state: “Rebbi Jehudah ben Baba said, the garden and the corral which are seventy and a remainder by seventy and a remainder”? Samuel said, they taught two thirds of a cubit.

Rebbi Jonah asked: Why do we say: “No linear measurements stated by the Sages require ‘more’ except an interrupted trellis?” Did we not state: “Ten Jerusalem qab which equal six esronim and excess”? There about volumes, here about linear measures. But did we not state: “Rebbi Yose ben Meshullam said, ‘more’ is a qab per one hundred seah, a sixth of the amount that causes dema‘”? There about volumes, here about linear measures. But did we not state: “Rebbi Jehudah ben Baba said, the garden and the corral which are seventy and a remainder by seventy and a remainder”? Samuel said, they taught two thirds of a cubit.

There is no difference whether one built a fence and then planted eleven vines or he planted eleven vines and then built a fence. If the middle vine is destroyed we have trellis and interrupted trellis. If the fence is destroyed, there is no trellis and no interrupted trellis. Rebbi Eudaimon, brother of Rebbi Yose, inquired: If he then rebuilt the fence, since the trellis was reconstituted, do you say that the interrupted trellis also was reconstituted?

There is no difference whether one built a fence and then planted eleven vines or he planted eleven vines and then built a fence. If the middle vine is destroyed we have trellis and interrupted trellis. If the fence is destroyed, there is no trellis and no interrupted trellis. Rebbi Eudaimon, brother of Rebbi Yose, inquired: If he then rebuilt the fence, since the trellis was reconstituted, do you say that the interrupted trellis also was reconstituted?

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

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

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

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

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

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

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

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

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

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

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

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

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

We stated here the opinion of Rebbi Yose and stated it there. If we had stated it here but not there, we would have said he says it is forbidden here because of the laws of the trellis, but there where one does not deal with the laws of the trellis he would say it is permitted. Hence, it is necessary to state it there. Or if we had stated it there but not here, we would have said there he says it is forbidden because it is enclosed on all four sides, but here where it is not enclosed on all four sides he would say it is permitted. Hence, it is necessary to state it both here and there.

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

Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: Under the grapes it is forbidden and sanctifies but not under the leaves. Rebbi Yose said, even under the leaves it is forbidden and sanctifies.

Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: Under the grapes it is forbidden and sanctifies but not under the leaves. Rebbi Yose said, even under the leaves it is forbidden and sanctifies.

Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: Under the grapes it is forbidden and sanctifies but not under the leaves. Rebbi Yose said, even under the leaves it is forbidden and sanctifies.

HALAKHAH: “He should not bring seeds over it,” therefore it is permitted on the side. What are we dealing with? If it is because of seeds in a tree, why are we dealing with a vine and not any tree? If it is because of working space, they should mention six. It might follow Rebbi Aqiba since Rebbi Aqiba says three. If it were following Rebbi Aqiba, it should mention three on the side. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is because of seeds on top of a vine.

HALAKHAH: “He should not bring seeds over it,” therefore it is permitted on the side. What are we dealing with? If it is because of seeds in a tree, why are we dealing with a vine and not any tree? If it is because of working space, they should mention six. It might follow Rebbi Aqiba since Rebbi Aqiba says three. If it were following Rebbi Aqiba, it should mention three on the side. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is because of seeds on top of a vine.

HALAKHAH: “He should not bring seeds over it,” therefore it is permitted on the side. What are we dealing with? If it is because of seeds in a tree, why are we dealing with a vine and not any tree? If it is because of working space, they should mention six. It might follow Rebbi Aqiba since Rebbi Aqiba says three. If it were following Rebbi Aqiba, it should mention three on the side. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is because of seeds on top of a vine.

HALAKHAH: “He should not bring seeds over it,” therefore it is permitted on the side. What are we dealing with? If it is because of seeds in a tree, why are we dealing with a vine and not any tree? If it is because of working space, they should mention six. It might follow Rebbi Aqiba since Rebbi Aqiba says three. If it were following Rebbi Aqiba, it should mention three on the side. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is because of seeds on top of a vine.

HALAKHAH: “He should not bring seeds over it,” therefore it is permitted on the side. What are we dealing with? If it is because of seeds in a tree, why are we dealing with a vine and not any tree? If it is because of working space, they should mention six. It might follow Rebbi Aqiba since Rebbi Aqiba says three. If it were following Rebbi Aqiba, it should mention three on the side. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is because of seeds on top of a vine.

There, we have stated: “One keeps seeds, the plough, and urine three hand-breadths away from a wall.” Rebbi Jeremiah said that Rebbi Ḥama bar Uqba raised a question: There, you say that the roots do not expand sideways and here you say, the roots do expand sideways! Rebbi Yose said, in both cases the roots do not expand sideways but they create soft earth and undermine the base of the wall. You can see that because we also stated “urine”. Does urine expand sideways? Rebbi Yose the son of Rebbi Abun explained, did we not also state “the plough”? Does the plough expand sideways?

There, we have stated: “One keeps seeds, the plough, and urine three hand-breadths away from a wall.” Rebbi Jeremiah said that Rebbi Ḥama bar Uqba raised a question: There, you say that the roots do not expand sideways and here you say, the roots do expand sideways! Rebbi Yose said, in both cases the roots do not expand sideways but they create soft earth and undermine the base of the wall. You can see that because we also stated “urine”. Does urine expand sideways? Rebbi Yose the son of Rebbi Abun explained, did we not also state “the plough”? Does the plough expand sideways?

There, we have stated: “One keeps seeds, the plough, and urine three hand-breadths away from a wall.” Rebbi Jeremiah said that Rebbi Ḥama bar Uqba raised a question: There, you say that the roots do not expand sideways and here you say, the roots do expand sideways! Rebbi Yose said, in both cases the roots do not expand sideways but they create soft earth and undermine the base of the wall. You can see that because we also stated “urine”. Does urine expand sideways? Rebbi Yose the son of Rebbi Abun explained, did we not also state “the plough”? Does the plough expand sideways?

There, we have stated: “One keeps seeds, the plough, and urine three hand-breadths away from a wall.” Rebbi Jeremiah said that Rebbi Ḥama bar Uqba raised a question: There, you say that the roots do not expand sideways and here you say, the roots do expand sideways! Rebbi Yose said, in both cases the roots do not expand sideways but they create soft earth and undermine the base of the wall. You can see that because we also stated “urine”. Does urine expand sideways? Rebbi Yose the son of Rebbi Abun explained, did we not also state “the plough”? Does the plough expand sideways?

There, we have stated: “One keeps seeds, the plough, and urine three hand-breadths away from a wall.” Rebbi Jeremiah said that Rebbi Ḥama bar Uqba raised a question: There, you say that the roots do not expand sideways and here you say, the roots do expand sideways! Rebbi Yose said, in both cases the roots do not expand sideways but they create soft earth and undermine the base of the wall. You can see that because we also stated “urine”. Does urine expand sideways? Rebbi Yose the son of Rebbi Abun explained, did we not also state “the plough”? Does the plough expand sideways?

MISHNAH: If one sinks three vines and their stems are visible, Rebbi Eleazar bar Rebbi Zadoq says if there are between them from four to eight cubits, they go together; otherwise, they do not go together. A dried-up vine is forbidden but does not sanctify. Rebbi Meïr says, cotton also is forbidden but does not sanctify. Rebbi Eleazar bar Rebbi Zadoq says in his name, even on top of the vine it is forbidden but does not sanctify. The following are forbidden but do not sanctify: The excess of a dried-up vineyard, the excess of the circumference of a vineyard, the excess of an interrupted trellis, and the excess of a papyrus. But under a vine, the working space of a vine, and the four cubits of a vineyard do sanctify.