rebbi

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.

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.

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.

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.

HALAKHAH: Rebbi Eleazar said, the Mishnah is Rebbi Meïr’s.

HALAKHAH: Rebbi Eleazar said, the Mishnah is Rebbi Meïr’s.

Rebbi Samuel in the name of Rebbi Zeïra: The Mishnah speaks of the space above the shoot. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten. Rebbi Yose said, we were of the opinion that a vineyard has air space; a single vine has no air space. Since Rebbi Abun bar Ḥiyya said in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten, that means that even a single vine has air space.

Rebbi Samuel in the name of Rebbi Zeïra: The Mishnah speaks of the space above the shoot. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten. Rebbi Yose said, we were of the opinion that a vineyard has air space; a single vine has no air space. Since Rebbi Abun bar Ḥiyya said in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten, that means that even a single vine has air space.

Rebbi Samuel in the name of Rebbi Zeïra: The Mishnah speaks of the space above the shoot. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten. Rebbi Yose said, we were of the opinion that a vineyard has air space; a single vine has no air space. Since Rebbi Abun bar Ḥiyya said in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten, that means that even a single vine has air space.

Rebbi Samuel in the name of Rebbi Zeïra: The Mishnah speaks of the space above the shoot. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten. Rebbi Yose said, we were of the opinion that a vineyard has air space; a single vine has no air space. Since Rebbi Abun bar Ḥiyya said in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten, that means that even a single vine has air space.

Rebbi Samuel in the name of Rebbi Zeïra: The Mishnah speaks of the space above the shoot. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten. Rebbi Yose said, we were of the opinion that a vineyard has air space; a single vine has no air space. Since Rebbi Abun bar Ḥiyya said in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten, that means that even a single vine has air space.

Rebbi Samuel in the name of Rebbi Zeïra: The Mishnah speaks of the space above the shoot. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten. Rebbi Yose said, we were of the opinion that a vineyard has air space; a single vine has no air space. Since Rebbi Abun bar Ḥiyya said in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten, that means that even a single vine has air space.

Rebbi Samuel in the name of Rebbi Zeïra: The Mishnah speaks of the space above the shoot. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten. Rebbi Yose said, we were of the opinion that a vineyard has air space; a single vine has no air space. Since Rebbi Abun bar Ḥiyya said in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten, that means that even a single vine has air space.

What is the status of the intermediate spaces? Rebbi Joḥanan said, they are forbidden and sanctify. Rebbi Simeon ben Laqish said, they are forbidden and do not sanctify. What can you say? If it is a large vineyard, what about its dry spot, even where it is planted! If it is a small vineyard, it has no circumference. But we must deal with a large vineyard planted in the manner of a small one. Rebbi Zeïra said, this implies that a large vineyard planted eight by eight has no circumference. If you say that the inside is forbidden and sanctifies if it is planted 16 by 16, the outside not so much more?

What is the status of the intermediate spaces? Rebbi Joḥanan said, they are forbidden and sanctify. Rebbi Simeon ben Laqish said, they are forbidden and do not sanctify. What can you say? If it is a large vineyard, what about its dry spot, even where it is planted! If it is a small vineyard, it has no circumference. But we must deal with a large vineyard planted in the manner of a small one. Rebbi Zeïra said, this implies that a large vineyard planted eight by eight has no circumference. If you say that the inside is forbidden and sanctifies if it is planted 16 by 16, the outside not so much more?

What is the status of the intermediate spaces? Rebbi Joḥanan said, they are forbidden and sanctify. Rebbi Simeon ben Laqish said, they are forbidden and do not sanctify. What can you say? If it is a large vineyard, what about its dry spot, even where it is planted! If it is a small vineyard, it has no circumference. But we must deal with a large vineyard planted in the manner of a small one. Rebbi Zeïra said, this implies that a large vineyard planted eight by eight has no circumference. If you say that the inside is forbidden and sanctifies if it is planted 16 by 16, the outside not so much more?

Rebbi Yose said, one whips only for the main vineyard.

MISHNAH: If somebody draws his vine over somebody else’s grain it sanctifies and he is responsible for its alienation. Rebbi Yose and Rebbi Simeon say, nobody can sanctify anything that is not his. Rebbi Yose said, it happened that someone sowed in his vineyard in the Sabbatical year. When this came before Rebbi Aqiba, he said nobody can sanctify anything that is not his.

MISHNAH: If somebody draws his vine over somebody else’s grain it sanctifies and he is responsible for its alienation. Rebbi Yose and Rebbi Simeon say, nobody can sanctify anything that is not his. Rebbi Yose said, it happened that someone sowed in his vineyard in the Sabbatical year. When this came before Rebbi Aqiba, he said nobody can sanctify anything that is not his.

MISHNAH: If somebody draws his vine over somebody else’s grain it sanctifies and he is responsible for its alienation. Rebbi Yose and Rebbi Simeon say, nobody can sanctify anything that is not his. Rebbi Yose said, it happened that someone sowed in his vineyard in the Sabbatical year. When this came before Rebbi Aqiba, he said nobody can sanctify anything that is not his.

MISHNAH: If somebody draws his vine over somebody else’s grain it sanctifies and he is responsible for its alienation. Rebbi Yose and Rebbi Simeon say, nobody can sanctify anything that is not his. Rebbi Yose said, it happened that someone sowed in his vineyard in the Sabbatical year. When this came before Rebbi Aqiba, he said nobody can sanctify anything that is not his.

HALAKHAH: It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This refers to your own vineyard. From where about another person’s vineyard? The verse says, kilaim, no vineyard and no kilaim. Rebbi Eleazar said, this is Rebbi Meïr’s, for Rebbi Meïr said that a Gentile cannot acquire real estate in the Land of Israel to free it from tithes. Rebbi Joḥanan said, it is the opinion of everybody, explain it by a Gentile who sowed his vineyard kilaim and a Jew bought it from him.

HALAKHAH: It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This refers to your own vineyard. From where about another person’s vineyard? The verse says, kilaim, no vineyard and no kilaim. Rebbi Eleazar said, this is Rebbi Meïr’s, for Rebbi Meïr said that a Gentile cannot acquire real estate in the Land of Israel to free it from tithes. Rebbi Joḥanan said, it is the opinion of everybody, explain it by a Gentile who sowed his vineyard kilaim and a Jew bought it from him.

HALAKHAH: It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This refers to your own vineyard. From where about another person’s vineyard? The verse says, kilaim, no vineyard and no kilaim. Rebbi Eleazar said, this is Rebbi Meïr’s, for Rebbi Meïr said that a Gentile cannot acquire real estate in the Land of Israel to free it from tithes. Rebbi Joḥanan said, it is the opinion of everybody, explain it by a Gentile who sowed his vineyard kilaim and a Jew bought it from him.

HALAKHAH: It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This refers to your own vineyard. From where about another person’s vineyard? The verse says, kilaim, no vineyard and no kilaim. Rebbi Eleazar said, this is Rebbi Meïr’s, for Rebbi Meïr said that a Gentile cannot acquire real estate in the Land of Israel to free it from tithes. Rebbi Joḥanan said, it is the opinion of everybody, explain it by a Gentile who sowed his vineyard kilaim and a Jew bought it from him.

Rebbi Jonah and Rebbi Yose, both of them say that it is Rebbi Meïr’s. [An animal] which was worshipped: Some Tannaïm state that it is forbidden whether it is his own or somebody else’s; some Tannaïm state that his own is forbidden, somebody else’s is permitted. They wanted to say, the opinion that it is forbidden whether it is his own or somebody else’s is Rebbi Meïr’s and Rebbi Jehudah’s; the opinion that his own is forbidden, somebody else’s is permitted, is Rebbi Yose’s and Rebbi Simeon’s. Rebbi Yose in the name of Rebbi La: It is everybody’s opinion. Just as you say there that a living thing is forbidden for Heaven even though it is permitted for the private person, so anything that is not yours may be forbidden for Heaven even though it is permitted for the private person.

Rebbi Jonah and Rebbi Yose, both of them say that it is Rebbi Meïr’s. [An animal] which was worshipped: Some Tannaïm state that it is forbidden whether it is his own or somebody else’s; some Tannaïm state that his own is forbidden, somebody else’s is permitted. They wanted to say, the opinion that it is forbidden whether it is his own or somebody else’s is Rebbi Meïr’s and Rebbi Jehudah’s; the opinion that his own is forbidden, somebody else’s is permitted, is Rebbi Yose’s and Rebbi Simeon’s. Rebbi Yose in the name of Rebbi La: It is everybody’s opinion. Just as you say there that a living thing is forbidden for Heaven even though it is permitted for the private person, so anything that is not yours may be forbidden for Heaven even though it is permitted for the private person.

Rebbi Jonah and Rebbi Yose, both of them say that it is Rebbi Meïr’s. [An animal] which was worshipped: Some Tannaïm state that it is forbidden whether it is his own or somebody else’s; some Tannaïm state that his own is forbidden, somebody else’s is permitted. They wanted to say, the opinion that it is forbidden whether it is his own or somebody else’s is Rebbi Meïr’s and Rebbi Jehudah’s; the opinion that his own is forbidden, somebody else’s is permitted, is Rebbi Yose’s and Rebbi Simeon’s. Rebbi Yose in the name of Rebbi La: It is everybody’s opinion. Just as you say there that a living thing is forbidden for Heaven even though it is permitted for the private person, so anything that is not yours may be forbidden for Heaven even though it is permitted for the private person.

Rebbi Jonah and Rebbi Yose, both of them say that it is Rebbi Meïr’s. [An animal] which was worshipped: Some Tannaïm state that it is forbidden whether it is his own or somebody else’s; some Tannaïm state that his own is forbidden, somebody else’s is permitted. They wanted to say, the opinion that it is forbidden whether it is his own or somebody else’s is Rebbi Meïr’s and Rebbi Jehudah’s; the opinion that his own is forbidden, somebody else’s is permitted, is Rebbi Yose’s and Rebbi Simeon’s. Rebbi Yose in the name of Rebbi La: It is everybody’s opinion. Just as you say there that a living thing is forbidden for Heaven even though it is permitted for the private person, so anything that is not yours may be forbidden for Heaven even though it is permitted for the private person.

Rebbi Jonah and Rebbi Yose, both of them say that it is Rebbi Meïr’s. [An animal] which was worshipped: Some Tannaïm state that it is forbidden whether it is his own or somebody else’s; some Tannaïm state that his own is forbidden, somebody else’s is permitted. They wanted to say, the opinion that it is forbidden whether it is his own or somebody else’s is Rebbi Meïr’s and Rebbi Jehudah’s; the opinion that his own is forbidden, somebody else’s is permitted, is Rebbi Yose’s and Rebbi Simeon’s. Rebbi Yose in the name of Rebbi La: It is everybody’s opinion. Just as you say there that a living thing is forbidden for Heaven even though it is permitted for the private person, so anything that is not yours may be forbidden for Heaven even though it is permitted for the private person.

Rebbi Jonah and Rebbi Yose, both of them say that it is Rebbi Meïr’s. [An animal] which was worshipped: Some Tannaïm state that it is forbidden whether it is his own or somebody else’s; some Tannaïm state that his own is forbidden, somebody else’s is permitted. They wanted to say, the opinion that it is forbidden whether it is his own or somebody else’s is Rebbi Meïr’s and Rebbi Jehudah’s; the opinion that his own is forbidden, somebody else’s is permitted, is Rebbi Yose’s and Rebbi Simeon’s. Rebbi Yose in the name of Rebbi La: It is everybody’s opinion. Just as you say there that a living thing is forbidden for Heaven even though it is permitted for the private person, so anything that is not yours may be forbidden for Heaven even though it is permitted for the private person.

Rebbi Jonah and Rebbi Yose, both of them say that it is Rebbi Meïr’s. [An animal] which was worshipped: Some Tannaïm state that it is forbidden whether it is his own or somebody else’s; some Tannaïm state that his own is forbidden, somebody else’s is permitted. They wanted to say, the opinion that it is forbidden whether it is his own or somebody else’s is Rebbi Meïr’s and Rebbi Jehudah’s; the opinion that his own is forbidden, somebody else’s is permitted, is Rebbi Yose’s and Rebbi Simeon’s. Rebbi Yose in the name of Rebbi La: It is everybody’s opinion. Just as you say there that a living thing is forbidden for Heaven even though it is permitted for the private person, so anything that is not yours may be forbidden for Heaven even though it is permitted for the private person.

Rebbi Jonah and Rebbi Yose, both of them say that it is Rebbi Meïr’s. [An animal] which was worshipped: Some Tannaïm state that it is forbidden whether it is his own or somebody else’s; some Tannaïm state that his own is forbidden, somebody else’s is permitted. They wanted to say, the opinion that it is forbidden whether it is his own or somebody else’s is Rebbi Meïr’s and Rebbi Jehudah’s; the opinion that his own is forbidden, somebody else’s is permitted, is Rebbi Yose’s and Rebbi Simeon’s. Rebbi Yose in the name of Rebbi La: It is everybody’s opinion. Just as you say there that a living thing is forbidden for Heaven even though it is permitted for the private person, so anything that is not yours may be forbidden for Heaven even though it is permitted for the private person.

Rebbi Jonah and Rebbi Yose, both of them say that it is Rebbi Meïr’s. [An animal] which was worshipped: Some Tannaïm state that it is forbidden whether it is his own or somebody else’s; some Tannaïm state that his own is forbidden, somebody else’s is permitted. They wanted to say, the opinion that it is forbidden whether it is his own or somebody else’s is Rebbi Meïr’s and Rebbi Jehudah’s; the opinion that his own is forbidden, somebody else’s is permitted, is Rebbi Yose’s and Rebbi Simeon’s. Rebbi Yose in the name of Rebbi La: It is everybody’s opinion. Just as you say there that a living thing is forbidden for Heaven even though it is permitted for the private person, so anything that is not yours may be forbidden for Heaven even though it is permitted for the private person.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

Rebbi Joḥanan said, everybody agrees that the grapes will be forbidden. Rebbi Eleazar said to him, what makes forbidden is not forbidden and what is not forbidden will be forbidden? They disagree if somebody draws his vine over somebody else’s grain. But if somebody draws a neighbor’s vine over his own grain, everybody agrees that what makes forbidden is forbidden. If somebody draws a neighbor’s vine over his neighbor’s grain we can understand from the following: “Rebbi Yose said, it happened that someone sowed in his vineyard in the Sabbatical year. When this came before Rebbi Aqiba, he said nobody can sanctify anything that is not his.” This was given as answer!

Rebbi Joḥanan said, everybody agrees that the grapes will be forbidden. Rebbi Eleazar said to him, what makes forbidden is not forbidden and what is not forbidden will be forbidden? They disagree if somebody draws his vine over somebody else’s grain. But if somebody draws a neighbor’s vine over his own grain, everybody agrees that what makes forbidden is forbidden. If somebody draws a neighbor’s vine over his neighbor’s grain we can understand from the following: “Rebbi Yose said, it happened that someone sowed in his vineyard in the Sabbatical year. When this came before Rebbi Aqiba, he said nobody can sanctify anything that is not his.” This was given as answer!

Rebbi Joḥanan said, everybody agrees that the grapes will be forbidden. Rebbi Eleazar said to him, what makes forbidden is not forbidden and what is not forbidden will be forbidden? They disagree if somebody draws his vine over somebody else’s grain. But if somebody draws a neighbor’s vine over his own grain, everybody agrees that what makes forbidden is forbidden. If somebody draws a neighbor’s vine over his neighbor’s grain we can understand from the following: “Rebbi Yose said, it happened that someone sowed in his vineyard in the Sabbatical year. When this came before Rebbi Aqiba, he said nobody can sanctify anything that is not his.” This was given as answer!

Rebbi Joḥanan said, everybody agrees that the grapes will be forbidden. Rebbi Eleazar said to him, what makes forbidden is not forbidden and what is not forbidden will be forbidden? They disagree if somebody draws his vine over somebody else’s grain. But if somebody draws a neighbor’s vine over his own grain, everybody agrees that what makes forbidden is forbidden. If somebody draws a neighbor’s vine over his neighbor’s grain we can understand from the following: “Rebbi Yose said, it happened that someone sowed in his vineyard in the Sabbatical year. When this came before Rebbi Aqiba, he said nobody can sanctify anything that is not his.” This was given as answer!

HALAKHAH: Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: So is the Mishnah: One may harvest it even on a holiday.

HALAKHAH: Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: So is the Mishnah: One may harvest it even on a holiday.

“When is the property called the rapist’s? From the moment it is sunk.” Rebbi Aḥa said: If the owners were forgotten but did not give up hope, the prohibition of the field is biblical. If the owners did give up hope but they were not forgotten, the prohibition of the field is rabbinic. But can real estate be robbed? Rebbi La said, even though real estate cannot be robbed, one can give up hope on real estate.

“When is the property called the rapist’s? From the moment it is sunk.” Rebbi Aḥa said: If the owners were forgotten but did not give up hope, the prohibition of the field is biblical. If the owners did give up hope but they were not forgotten, the prohibition of the field is rabbinic. But can real estate be robbed? Rebbi La said, even though real estate cannot be robbed, one can give up hope on real estate.

HALAKHAH: Following Ben Azai, one should shave them off. One found it stated: Rebbi Aqiba said, one should return them, Ben Azai said, one should shave them off.

“When does grain start to sanctify? When it is a third grown.” Some Tannaïm state: When it grew roots. He who says when it is a third grown supports Rebbi Joḥanan. He who says when it grew roots supports Rebbi Hoshaia.

“When does grain start to sanctify? When it is a third grown.” Some Tannaïm state: When it grew roots. He who says when it is a third grown supports Rebbi Joḥanan. He who says when it grew roots supports Rebbi Hoshaia.

“And grapes once they have grown to the size of white beans.” Rebbi Ḥananiah the son of Rebbi Hillel said, because it is written (Deut. 22:9): “And the produce of the vineyard.” So is the Mishnah: “They do not become sanctified”.

“And grapes once they have grown to the size of white beans.” Rebbi Ḥananiah the son of Rebbi Hillel said, because it is written (Deut. 22:9): “And the produce of the vineyard.” So is the Mishnah: “They do not become sanctified”.

MISHNAH: A flower pot with a hole sanctifies in a vineyard, but one without a hole does not sanctify. Rebbi Simeon says, both are forbidden but neither one sanctifies. If a flower pot with a hole is temporarily put in a vineyard, if it grew by one twohundreth it is forbidden.

HALAKHAH: It was stated: “The only difference between a flower pot without a hole and one with a hole regards preparation for impurity.” That is for Rebbi Simeon, but for the rabbis there are others: A flower pot with a hole sanctifies in a vineyard, one without a hole does not. He who plucks from a flower pot with a hole is guilty, from one without a hole he is free from punishment. A flower pot with a hole cannot prepare plants, one without a hole prepares. Rebbi Yose referred to it as anonymous statement, Rebbi Ḥanina quoted it in the name of Rebbi Samuel bar Rav Isaac: The Torah extended the purity of growing plants (Lev. 11:37): “If any of their cadavers falls on any sown seed apt to be sown, it is pure.”

HALAKHAH: It was stated: “The only difference between a flower pot without a hole and one with a hole regards preparation for impurity.” That is for Rebbi Simeon, but for the rabbis there are others: A flower pot with a hole sanctifies in a vineyard, one without a hole does not. He who plucks from a flower pot with a hole is guilty, from one without a hole he is free from punishment. A flower pot with a hole cannot prepare plants, one without a hole prepares. Rebbi Yose referred to it as anonymous statement, Rebbi Ḥanina quoted it in the name of Rebbi Samuel bar Rav Isaac: The Torah extended the purity of growing plants (Lev. 11:37): “If any of their cadavers falls on any sown seed apt to be sown, it is pure.”

HALAKHAH: It was stated: “The only difference between a flower pot without a hole and one with a hole regards preparation for impurity.” That is for Rebbi Simeon, but for the rabbis there are others: A flower pot with a hole sanctifies in a vineyard, one without a hole does not. He who plucks from a flower pot with a hole is guilty, from one without a hole he is free from punishment. A flower pot with a hole cannot prepare plants, one without a hole prepares. Rebbi Yose referred to it as anonymous statement, Rebbi Ḥanina quoted it in the name of Rebbi Samuel bar Rav Isaac: The Torah extended the purity of growing plants (Lev. 11:37): “If any of their cadavers falls on any sown seed apt to be sown, it is pure.”

HALAKHAH: It was stated: “The only difference between a flower pot without a hole and one with a hole regards preparation for impurity.” That is for Rebbi Simeon, but for the rabbis there are others: A flower pot with a hole sanctifies in a vineyard, one without a hole does not. He who plucks from a flower pot with a hole is guilty, from one without a hole he is free from punishment. A flower pot with a hole cannot prepare plants, one without a hole prepares. Rebbi Yose referred to it as anonymous statement, Rebbi Ḥanina quoted it in the name of Rebbi Samuel bar Rav Isaac: The Torah extended the purity of growing plants (Lev. 11:37): “If any of their cadavers falls on any sown seed apt to be sown, it is pure.”

It was stated: “The tithes from a flower pot without hole are of practice, its heave does not create dema‘ and one does not owe a fifth for it.” Rebbi Yose asked: May one say “He Who created bread from the earth” for it? Rebbi Jonah asked: Is a gourd considered plucked that one may use it as the cover [of a sukkah]? Rebbi Judah bar Pazi asked: If somebody planted five vines in five pots without holes and arranged them two parallel two and one as tail, can you say this is a vineyard? He may rearrange, does there exist a movable vineyard?

It was stated: “The tithes from a flower pot without hole are of practice, its heave does not create dema‘ and one does not owe a fifth for it.” Rebbi Yose asked: May one say “He Who created bread from the earth” for it? Rebbi Jonah asked: Is a gourd considered plucked that one may use it as the cover [of a sukkah]? Rebbi Judah bar Pazi asked: If somebody planted five vines in five pots without holes and arranged them two parallel two and one as tail, can you say this is a vineyard? He may rearrange, does there exist a movable vineyard?

It was stated: “The tithes from a flower pot without hole are of practice, its heave does not create dema‘ and one does not owe a fifth for it.” Rebbi Yose asked: May one say “He Who created bread from the earth” for it? Rebbi Jonah asked: Is a gourd considered plucked that one may use it as the cover [of a sukkah]? Rebbi Judah bar Pazi asked: If somebody planted five vines in five pots without holes and arranged them two parallel two and one as tail, can you say this is a vineyard? He may rearrange, does there exist a movable vineyard?

Samuel said, put under any vine. Rebbi Joḥanan said, the Mishnah deals within ten [hand-breadths].

If one put five flower pots without holes under one vine, one has the disagreement between Rebbi Eleazar and Rebbi Joḥanan: what makes forbidden is not forbidden and what is not forbidden will be forbidden? But if a single pot was placed temporarily under five different vines, everybody agrees that what makes forbidden will be forbidden.

If one put five flower pots without holes under one vine, one has the disagreement between Rebbi Eleazar and Rebbi Joḥanan: what makes forbidden is not forbidden and what is not forbidden will be forbidden? But if a single pot was placed temporarily under five different vines, everybody agrees that what makes forbidden will be forbidden.

HALAKHAH: “Kilaim in a vineyard are forbidden,” etc. It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” Not only sowing, how about keeping? The verse says, vineyard and no kilaim. Does this follow Rebbi Aqiba, for Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition? Rebbi Yose said, it is the word of everybody. Everybody agrees that what is forbidden is forbidden if he did not preserve through an action, but if he preserved through an action he is whipped, as it is stated: He who covers kilaim is whipped.

HALAKHAH: “Kilaim in a vineyard are forbidden,” etc. It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” Not only sowing, how about keeping? The verse says, vineyard and no kilaim. Does this follow Rebbi Aqiba, for Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition? Rebbi Yose said, it is the word of everybody. Everybody agrees that what is forbidden is forbidden if he did not preserve through an action, but if he preserved through an action he is whipped, as it is stated: He who covers kilaim is whipped.

HALAKHAH: “Kilaim in a vineyard are forbidden,” etc. It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” Not only sowing, how about keeping? The verse says, vineyard and no kilaim. Does this follow Rebbi Aqiba, for Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition? Rebbi Yose said, it is the word of everybody. Everybody agrees that what is forbidden is forbidden if he did not preserve through an action, but if he preserved through an action he is whipped, as it is stated: He who covers kilaim is whipped.

From where that it is forbidden for any use? It is said here (Deut. 22:9) “lest you sanctify it” and it is said elsewhere (lest it become sanctified by it). Since “lest” there means it is forbidden for any use, “lest” here means it is forbidden for all use. Some want to say, it is said here “lest you sanctify it” and it is said at another place “there shall be no qadeš among the Israelites.” Since qdš there means forbidden for any use, so qdš here must mean forbidden for any use. Rebbi Huna said, his sex act is forbidden for all use. Some want to understand it from the following, as Rebbi Ḥanina said, “lest you sanctify it”, lest fire should be kindled.”

From where that it is forbidden for any use? It is said here (Deut. 22:9) “lest you sanctify it” and it is said elsewhere (lest it become sanctified by it). Since “lest” there means it is forbidden for any use, “lest” here means it is forbidden for all use. Some want to say, it is said here “lest you sanctify it” and it is said at another place “there shall be no qadeš among the Israelites.” Since qdš there means forbidden for any use, so qdš here must mean forbidden for any use. Rebbi Huna said, his sex act is forbidden for all use. Some want to understand it from the following, as Rebbi Ḥanina said, “lest you sanctify it”, lest fire should be kindled.”

It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This teaches us that one is not guilty unless he sows two kinds in the vineyard, the words of Rebbi Josia. Rebbi Jonathan said, even one kind. In the opinion of Rebbi Jonathan it is written (Lev. 19:19) “in your field do not sow kilaim”, why does it say “do not sow kilaim in your vineyard”? The colleagues say, to make it sinful even with one kind. In the opinion of Rebbi Josia, “in your field do not sow kilaim”; why does it say “do not sow kilaim in your vineyard”? The colleagues say, as a warning. If he was warned about “your field”, he is whipped, if he was warned about “your vineyard”, he is whipped. Rebbi Abun bar Ḥiyya said, to give another measure besides six hand-breadths; here it is four cubits. What are we talking about? If he made a fence on the inside, the vineyard is abolished. If he made a fence on the outside, that is the circumference. But we deal with a field that was a grain field and he cleared four cubits in its midst. This agrees with what Rebbi Ḥanina said, nothing forbidden may form a separation to save. They were of the opinion that what is forbidden does form a separation to prohibit. In the opinion of Rebbi Jonathan it is written (Lev. 19:19): “In your field do not sow kilaim”, why does it say: “Do not sow kilaim in your vineyard”? For that which Rebbi Hila said, if you would say [the Torah] did not say it, what would you say? Or following what Rebbi Zeïra said, “do not sow your vineyard kilaim,” creating your vineyard do not sow kilaim.

It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This teaches us that one is not guilty unless he sows two kinds in the vineyard, the words of Rebbi Josia. Rebbi Jonathan said, even one kind. In the opinion of Rebbi Jonathan it is written (Lev. 19:19) “in your field do not sow kilaim”, why does it say “do not sow kilaim in your vineyard”? The colleagues say, to make it sinful even with one kind. In the opinion of Rebbi Josia, “in your field do not sow kilaim”; why does it say “do not sow kilaim in your vineyard”? The colleagues say, as a warning. If he was warned about “your field”, he is whipped, if he was warned about “your vineyard”, he is whipped. Rebbi Abun bar Ḥiyya said, to give another measure besides six hand-breadths; here it is four cubits. What are we talking about? If he made a fence on the inside, the vineyard is abolished. If he made a fence on the outside, that is the circumference. But we deal with a field that was a grain field and he cleared four cubits in its midst. This agrees with what Rebbi Ḥanina said, nothing forbidden may form a separation to save. They were of the opinion that what is forbidden does form a separation to prohibit. In the opinion of Rebbi Jonathan it is written (Lev. 19:19): “In your field do not sow kilaim”, why does it say: “Do not sow kilaim in your vineyard”? For that which Rebbi Hila said, if you would say [the Torah] did not say it, what would you say? Or following what Rebbi Zeïra said, “do not sow your vineyard kilaim,” creating your vineyard do not sow kilaim.

It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This teaches us that one is not guilty unless he sows two kinds in the vineyard, the words of Rebbi Josia. Rebbi Jonathan said, even one kind. In the opinion of Rebbi Jonathan it is written (Lev. 19:19) “in your field do not sow kilaim”, why does it say “do not sow kilaim in your vineyard”? The colleagues say, to make it sinful even with one kind. In the opinion of Rebbi Josia, “in your field do not sow kilaim”; why does it say “do not sow kilaim in your vineyard”? The colleagues say, as a warning. If he was warned about “your field”, he is whipped, if he was warned about “your vineyard”, he is whipped. Rebbi Abun bar Ḥiyya said, to give another measure besides six hand-breadths; here it is four cubits. What are we talking about? If he made a fence on the inside, the vineyard is abolished. If he made a fence on the outside, that is the circumference. But we deal with a field that was a grain field and he cleared four cubits in its midst. This agrees with what Rebbi Ḥanina said, nothing forbidden may form a separation to save. They were of the opinion that what is forbidden does form a separation to prohibit. In the opinion of Rebbi Jonathan it is written (Lev. 19:19): “In your field do not sow kilaim”, why does it say: “Do not sow kilaim in your vineyard”? For that which Rebbi Hila said, if you would say [the Torah] did not say it, what would you say? Or following what Rebbi Zeïra said, “do not sow your vineyard kilaim,” creating your vineyard do not sow kilaim.

It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This teaches us that one is not guilty unless he sows two kinds in the vineyard, the words of Rebbi Josia. Rebbi Jonathan said, even one kind. In the opinion of Rebbi Jonathan it is written (Lev. 19:19) “in your field do not sow kilaim”, why does it say “do not sow kilaim in your vineyard”? The colleagues say, to make it sinful even with one kind. In the opinion of Rebbi Josia, “in your field do not sow kilaim”; why does it say “do not sow kilaim in your vineyard”? The colleagues say, as a warning. If he was warned about “your field”, he is whipped, if he was warned about “your vineyard”, he is whipped. Rebbi Abun bar Ḥiyya said, to give another measure besides six hand-breadths; here it is four cubits. What are we talking about? If he made a fence on the inside, the vineyard is abolished. If he made a fence on the outside, that is the circumference. But we deal with a field that was a grain field and he cleared four cubits in its midst. This agrees with what Rebbi Ḥanina said, nothing forbidden may form a separation to save. They were of the opinion that what is forbidden does form a separation to prohibit. In the opinion of Rebbi Jonathan it is written (Lev. 19:19): “In your field do not sow kilaim”, why does it say: “Do not sow kilaim in your vineyard”? For that which Rebbi Hila said, if you would say [the Torah] did not say it, what would you say? Or following what Rebbi Zeïra said, “do not sow your vineyard kilaim,” creating your vineyard do not sow kilaim.

It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This teaches us that one is not guilty unless he sows two kinds in the vineyard, the words of Rebbi Josia. Rebbi Jonathan said, even one kind. In the opinion of Rebbi Jonathan it is written (Lev. 19:19) “in your field do not sow kilaim”, why does it say “do not sow kilaim in your vineyard”? The colleagues say, to make it sinful even with one kind. In the opinion of Rebbi Josia, “in your field do not sow kilaim”; why does it say “do not sow kilaim in your vineyard”? The colleagues say, as a warning. If he was warned about “your field”, he is whipped, if he was warned about “your vineyard”, he is whipped. Rebbi Abun bar Ḥiyya said, to give another measure besides six hand-breadths; here it is four cubits. What are we talking about? If he made a fence on the inside, the vineyard is abolished. If he made a fence on the outside, that is the circumference. But we deal with a field that was a grain field and he cleared four cubits in its midst. This agrees with what Rebbi Ḥanina said, nothing forbidden may form a separation to save. They were of the opinion that what is forbidden does form a separation to prohibit. In the opinion of Rebbi Jonathan it is written (Lev. 19:19): “In your field do not sow kilaim”, why does it say: “Do not sow kilaim in your vineyard”? For that which Rebbi Hila said, if you would say [the Torah] did not say it, what would you say? Or following what Rebbi Zeïra said, “do not sow your vineyard kilaim,” creating your vineyard do not sow kilaim.

It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This teaches us that one is not guilty unless he sows two kinds in the vineyard, the words of Rebbi Josia. Rebbi Jonathan said, even one kind. In the opinion of Rebbi Jonathan it is written (Lev. 19:19) “in your field do not sow kilaim”, why does it say “do not sow kilaim in your vineyard”? The colleagues say, to make it sinful even with one kind. In the opinion of Rebbi Josia, “in your field do not sow kilaim”; why does it say “do not sow kilaim in your vineyard”? The colleagues say, as a warning. If he was warned about “your field”, he is whipped, if he was warned about “your vineyard”, he is whipped. Rebbi Abun bar Ḥiyya said, to give another measure besides six hand-breadths; here it is four cubits. What are we talking about? If he made a fence on the inside, the vineyard is abolished. If he made a fence on the outside, that is the circumference. But we deal with a field that was a grain field and he cleared four cubits in its midst. This agrees with what Rebbi Ḥanina said, nothing forbidden may form a separation to save. They were of the opinion that what is forbidden does form a separation to prohibit. In the opinion of Rebbi Jonathan it is written (Lev. 19:19): “In your field do not sow kilaim”, why does it say: “Do not sow kilaim in your vineyard”? For that which Rebbi Hila said, if you would say [the Torah] did not say it, what would you say? Or following what Rebbi Zeïra said, “do not sow your vineyard kilaim,” creating your vineyard do not sow kilaim.

It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This teaches us that one is not guilty unless he sows two kinds in the vineyard, the words of Rebbi Josia. Rebbi Jonathan said, even one kind. In the opinion of Rebbi Jonathan it is written (Lev. 19:19) “in your field do not sow kilaim”, why does it say “do not sow kilaim in your vineyard”? The colleagues say, to make it sinful even with one kind. In the opinion of Rebbi Josia, “in your field do not sow kilaim”; why does it say “do not sow kilaim in your vineyard”? The colleagues say, as a warning. If he was warned about “your field”, he is whipped, if he was warned about “your vineyard”, he is whipped. Rebbi Abun bar Ḥiyya said, to give another measure besides six hand-breadths; here it is four cubits. What are we talking about? If he made a fence on the inside, the vineyard is abolished. If he made a fence on the outside, that is the circumference. But we deal with a field that was a grain field and he cleared four cubits in its midst. This agrees with what Rebbi Ḥanina said, nothing forbidden may form a separation to save. They were of the opinion that what is forbidden does form a separation to prohibit. In the opinion of Rebbi Jonathan it is written (Lev. 19:19): “In your field do not sow kilaim”, why does it say: “Do not sow kilaim in your vineyard”? For that which Rebbi Hila said, if you would say [the Torah] did not say it, what would you say? Or following what Rebbi Zeïra said, “do not sow your vineyard kilaim,” creating your vineyard do not sow kilaim.

It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This teaches us that one is not guilty unless he sows two kinds in the vineyard, the words of Rebbi Josia. Rebbi Jonathan said, even one kind. In the opinion of Rebbi Jonathan it is written (Lev. 19:19) “in your field do not sow kilaim”, why does it say “do not sow kilaim in your vineyard”? The colleagues say, to make it sinful even with one kind. In the opinion of Rebbi Josia, “in your field do not sow kilaim”; why does it say “do not sow kilaim in your vineyard”? The colleagues say, as a warning. If he was warned about “your field”, he is whipped, if he was warned about “your vineyard”, he is whipped. Rebbi Abun bar Ḥiyya said, to give another measure besides six hand-breadths; here it is four cubits. What are we talking about? If he made a fence on the inside, the vineyard is abolished. If he made a fence on the outside, that is the circumference. But we deal with a field that was a grain field and he cleared four cubits in its midst. This agrees with what Rebbi Ḥanina said, nothing forbidden may form a separation to save. They were of the opinion that what is forbidden does form a separation to prohibit. In the opinion of Rebbi Jonathan it is written (Lev. 19:19): “In your field do not sow kilaim”, why does it say: “Do not sow kilaim in your vineyard”? For that which Rebbi Hila said, if you would say [the Torah] did not say it, what would you say? Or following what Rebbi Zeïra said, “do not sow your vineyard kilaim,” creating your vineyard do not sow kilaim.

It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” This teaches us that one is not guilty unless he sows two kinds in the vineyard, the words of Rebbi Josia. Rebbi Jonathan said, even one kind. In the opinion of Rebbi Jonathan it is written (Lev. 19:19) “in your field do not sow kilaim”, why does it say “do not sow kilaim in your vineyard”? The colleagues say, to make it sinful even with one kind. In the opinion of Rebbi Josia, “in your field do not sow kilaim”; why does it say “do not sow kilaim in your vineyard”? The colleagues say, as a warning. If he was warned about “your field”, he is whipped, if he was warned about “your vineyard”, he is whipped. Rebbi Abun bar Ḥiyya said, to give another measure besides six hand-breadths; here it is four cubits. What are we talking about? If he made a fence on the inside, the vineyard is abolished. If he made a fence on the outside, that is the circumference. But we deal with a field that was a grain field and he cleared four cubits in its midst. This agrees with what Rebbi Ḥanina said, nothing forbidden may form a separation to save. They were of the opinion that what is forbidden does form a separation to prohibit. In the opinion of Rebbi Jonathan it is written (Lev. 19:19): “In your field do not sow kilaim”, why does it say: “Do not sow kilaim in your vineyard”? For that which Rebbi Hila said, if you would say [the Torah] did not say it, what would you say? Or following what Rebbi Zeïra said, “do not sow your vineyard kilaim,” creating your vineyard do not sow kilaim.

Rebbi Yudan from Kappadokia asked before Rebbi Yose: There they say that tree seeds are called seeds but here you say that tree seeds are not called seeds. He said to him: There the verse excluded them since usually people do not call them “seeds,” but here the verse added (Lev. 11:37) “any sown seed that may be sown.”

Rebbi Yudan from Kappadokia asked before Rebbi Yose: There they say that tree seeds are called seeds but here you say that tree seeds are not called seeds. He said to him: There the verse excluded them since usually people do not call them “seeds,” but here the verse added (Lev. 11:37) “any sown seed that may be sown.”

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.