rebbi

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

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

“How long are they called saplings, etc.” What means “until they become profane”? Until they are redeemed or until they become profane by themselves. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: The Mishnah means “until they become profane by themselves.” Rebbi Yudan said, a baraita supports Rebbi Joshua: “ Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi we throw it on its width.

“How long are they called saplings, etc.” What means “until they become profane”? Until they are redeemed or until they become profane by themselves. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: The Mishnah means “until they become profane by themselves.” Rebbi Yudan said, a baraita supports Rebbi Joshua: “ Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi we throw it on its width.

“How long are they called saplings, etc.” What means “until they become profane”? Until they are redeemed or until they become profane by themselves. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: The Mishnah means “until they become profane by themselves.” Rebbi Yudan said, a baraita supports Rebbi Joshua: “ Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi we throw it on its width.

“How long are they called saplings, etc.” What means “until they become profane”? Until they are redeemed or until they become profane by themselves. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: The Mishnah means “until they become profane by themselves.” Rebbi Yudan said, a baraita supports Rebbi Joshua: “ Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi we throw it on its width.

“How long are they called saplings, etc.” What means “until they become profane”? Until they are redeemed or until they become profane by themselves. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: The Mishnah means “until they become profane by themselves.” Rebbi Yudan said, a baraita supports Rebbi Joshua: “ Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi we throw it on its width.

“How long are they called saplings, etc.” What means “until they become profane”? Until they are redeemed or until they become profane by themselves. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: The Mishnah means “until they become profane by themselves.” Rebbi Yudan said, a baraita supports Rebbi Joshua: “ Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi we throw it on its width.

“How long are they called saplings, etc.” What means “until they become profane”? Until they are redeemed or until they become profane by themselves. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: The Mishnah means “until they become profane by themselves.” Rebbi Yudan said, a baraita supports Rebbi Joshua: “ Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi we throw it on its width.

Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing since Rebbi Samuel bar Naḥman, Rebbi Jonathan, said in the name of Rebbi Eliezer ben Jacob: He who prunes his vineyard down to less than a hand-breadth is subject to the rules of orlah because of the bad appearance. The Sages say, only if he prunes down to the ground.

Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing since Rebbi Samuel bar Naḥman, Rebbi Jonathan, said in the name of Rebbi Eliezer ben Jacob: He who prunes his vineyard down to less than a hand-breadth is subject to the rules of orlah because of the bad appearance. The Sages say, only if he prunes down to the ground.

Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing since Rebbi Samuel bar Naḥman, Rebbi Jonathan, said in the name of Rebbi Eliezer ben Jacob: He who prunes his vineyard down to less than a hand-breadth is subject to the rules of orlah because of the bad appearance. The Sages say, only if he prunes down to the ground.

Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing since Rebbi Samuel bar Naḥman, Rebbi Jonathan, said in the name of Rebbi Eliezer ben Jacob: He who prunes his vineyard down to less than a hand-breadth is subject to the rules of orlah because of the bad appearance. The Sages say, only if he prunes down to the ground.

Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing since Rebbi Samuel bar Naḥman, Rebbi Jonathan, said in the name of Rebbi Eliezer ben Jacob: He who prunes his vineyard down to less than a hand-breadth is subject to the rules of orlah because of the bad appearance. The Sages say, only if he prunes down to the ground.

MISHNAH: Until when may one plough a shadeless field in the year preceding the Sabbatical? After the humidity stops, as long as people plough to plant melon and gourd fields. Rebbi Simeon said, you put the instruction for every individual in his own hand! But a shadeless field until Passover, a field with trees until Pentecost.

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”

“Rebbi Simeon said, you put the instruction for every individual in his own hand!” One will say, the moisture of my field is gone; the other one will say, the moisture of my field is not yet gone. “But a shadeless field until Passover, a field with trees until Pentecost.”

MISHNAH: One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields. One trims, removes, dusts, and smokes until the New Year. Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year. One may remove stones until the New Year. One cuts, prunes, and shapes until the New Year. Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth. Rebbi Simeon says, any time that I may work the tree I may shape it.

MISHNAH: One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields. One trims, removes, dusts, and smokes until the New Year. Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year. One may remove stones until the New Year. One cuts, prunes, and shapes until the New Year. Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth. Rebbi Simeon says, any time that I may work the tree I may shape it.

MISHNAH: One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields. One trims, removes, dusts, and smokes until the New Year. Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year. One may remove stones until the New Year. One cuts, prunes, and shapes until the New Year. Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth. Rebbi Simeon says, any time that I may work the tree I may shape it.

HALAKHAH: “One gives manure and one hoes in melon fields”, etc. May one plough for these? It was stated: “As long as one may plough one may fertilize and hoe; if one may not plough then one may neither fertilize nor hoe.” Rebbi Yose said, the Mishnah implies this: “One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields,” and we have stated on this: “One ploughs irrigated fields until the New Year; Rebbi says until three days before the New Year so that one may sow and it starts to form roots, or one plants and it starts to form roots.” If it would grow roots in three days! “Rebbi says, until three months before the New Year so that one may sow rice, have it form roots, transplant it and have the roots take hold.”

HALAKHAH: “One gives manure and one hoes in melon fields”, etc. May one plough for these? It was stated: “As long as one may plough one may fertilize and hoe; if one may not plough then one may neither fertilize nor hoe.” Rebbi Yose said, the Mishnah implies this: “One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields,” and we have stated on this: “One ploughs irrigated fields until the New Year; Rebbi says until three days before the New Year so that one may sow and it starts to form roots, or one plants and it starts to form roots.” If it would grow roots in three days! “Rebbi says, until three months before the New Year so that one may sow rice, have it form roots, transplant it and have the roots take hold.”

HALAKHAH: “One gives manure and one hoes in melon fields”, etc. May one plough for these? It was stated: “As long as one may plough one may fertilize and hoe; if one may not plough then one may neither fertilize nor hoe.” Rebbi Yose said, the Mishnah implies this: “One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields,” and we have stated on this: “One ploughs irrigated fields until the New Year; Rebbi says until three days before the New Year so that one may sow and it starts to form roots, or one plants and it starts to form roots.” If it would grow roots in three days! “Rebbi says, until three months before the New Year so that one may sow rice, have it form roots, transplant it and have the roots take hold.”

One trims to remove outgrowths. One removes leaves. One dusts, puts dust over it. One smokes, one makes smoke under it. It was stated: “One straightens them, one makes them grow sidewise.” One straightens for it. One makes it grow sidewise: The colleagues say, one makes a forked support for it; Rebbi Yose says, one weighs it down by a stone.

It was stated: “One strings and spreads.” So is the baraita: One strings vines and spreads them on the poles. “At a place where one usually strings and spreads before Sukkot one strings and spreads before Sukkot; after Sukkot, one strings and spreads after Sukkot. Rebbi Simeon says, only higher than the notch.”

Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.

Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.

Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.

Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.

Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.

Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.

Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.

Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.

Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.

“One may remove stones until the New Year”, etc. There, we have stated: “He who removes stones takes the upper ones and leaves those lying on the ground.” And here you say so? Rebbi Jonah said, there when they are loose, here when they are connected to the ground.

Rebbi Yose said, we were of the opinion to say that Rebbi Simeon holds with Rebbi Joshua in cutting, that there are two tannaїtic positions: “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth.” But there are three Tannaïm. “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth,” even after that. “Rebbi Simeon says, any time that I may work the tree I may shape it,” until Pentecost.

Rebbi Yose said, we were of the opinion to say that Rebbi Simeon holds with Rebbi Joshua in cutting, that there are two tannaїtic positions: “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth.” But there are three Tannaïm. “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth,” even after that. “Rebbi Simeon says, any time that I may work the tree I may shape it,” until Pentecost.

Rebbi Yose said, we were of the opinion to say that Rebbi Simeon holds with Rebbi Joshua in cutting, that there are two tannaїtic positions: “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth.” But there are three Tannaïm. “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth,” even after that. “Rebbi Simeon says, any time that I may work the tree I may shape it,” until Pentecost.

Rebbi Yose said, we were of the opinion to say that Rebbi Simeon holds with Rebbi Joshua in cutting, that there are two tannaїtic positions: “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth.” But there are three Tannaïm. “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth,” even after that. “Rebbi Simeon says, any time that I may work the tree I may shape it,” until Pentecost.

Rebbi Yose said, we were of the opinion to say that Rebbi Simeon holds with Rebbi Joshua in cutting, that there are two tannaїtic positions: “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth.” But there are three Tannaïm. “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth,” even after that. “Rebbi Simeon says, any time that I may work the tree I may shape it,” until Pentecost.

Rebbi Yose said, we were of the opinion to say that Rebbi Simeon holds with Rebbi Joshua in cutting, that there are two tannaїtic positions: “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth.” But there are three Tannaïm. “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth,” even after that. “Rebbi Simeon says, any time that I may work the tree I may shape it,” until Pentecost.

MISHNAH: One dirties saplings, ties them, clips them, builds them shelter, and waters them until the New Year. Rebbi Eleazar ben Rebbi Ẓadoq says, one may water the leaves in the Sabbatical year but not the stem. One rubs unripe figs and pricks them until the New Year. One may not rub or prick unripe figs entering the Sabbatical year, or those of the Sabbatical year leaving it. Rebbi Jehudah says, at a place where people usually rub them, one may not rub them because that is agricultural work, but in a place where one does not usually rub, he may do so. Rebbi Simeon permits it for a tree since one may work a tree.

MISHNAH: One dirties saplings, ties them, clips them, builds them shelter, and waters them until the New Year. Rebbi Eleazar ben Rebbi Ẓadoq says, one may water the leaves in the Sabbatical year but not the stem. One rubs unripe figs and pricks them until the New Year. One may not rub or prick unripe figs entering the Sabbatical year, or those of the Sabbatical year leaving it. Rebbi Jehudah says, at a place where people usually rub them, one may not rub them because that is agricultural work, but in a place where one does not usually rub, he may do so. Rebbi Simeon permits it for a tree since one may work a tree.

MISHNAH: One dirties saplings, ties them, clips them, builds them shelter, and waters them until the New Year. Rebbi Eleazar ben Rebbi Ẓadoq says, one may water the leaves in the Sabbatical year but not the stem. One rubs unripe figs and pricks them until the New Year. One may not rub or prick unripe figs entering the Sabbatical year, or those of the Sabbatical year leaving it. Rebbi Jehudah says, at a place where people usually rub them, one may not rub them because that is agricultural work, but in a place where one does not usually rub, he may do so. Rebbi Simeon permits it for a tree since one may work a tree.

MISHNAH: One dirties saplings, ties them, clips them, builds them shelter, and waters them until the New Year. Rebbi Eleazar ben Rebbi Ẓadoq says, one may water the leaves in the Sabbatical year but not the stem. One rubs unripe figs and pricks them until the New Year. One may not rub or prick unripe figs entering the Sabbatical year, or those of the Sabbatical year leaving it. Rebbi Jehudah says, at a place where people usually rub them, one may not rub them because that is agricultural work, but in a place where one does not usually rub, he may do so. Rebbi Simeon permits it for a tree since one may work a tree.

HALAKHAH: “One dirties saplings” etc. The Mishnah follows Rebbi, but according to the rabbis one dirties, one removes worms in the Sabbatical year but not on [the intermediate days of] holidays. In neither case does one cup but one may remove what one sees.

Rebbi Yose said that Rebbi Abuna asked: What is the difference between dirtying and making a shelter? Dirtying is like appointing a watchman, a shelter creates shadow [for the plant] and it grows because of that.

Rebbi Yose said that Rebbi Abuna asked: What is the difference between dirtying and making a shelter? Dirtying is like appointing a watchman, a shelter creates shadow [for the plant] and it grows because of that.

There (Mishnah 4:5), we have stated: “He who breaks off [branches] from an olive tree should not cover with dust but he may cover with stones or straw.” Rebbi Jonah said that Rebbi Abuna asked: What is the difference between straw and dust? Straw may only be compared to appointing a watchman, dust creates clay and [the plant] grows because of that.

There (Mishnah 4:5), we have stated: “He who breaks off [branches] from an olive tree should not cover with dust but he may cover with stones or straw.” Rebbi Jonah said that Rebbi Abuna asked: What is the difference between straw and dust? Straw may only be compared to appointing a watchman, dust creates clay and [the plant] grows because of that.

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.

MISHNAH: One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it. Rebbi Jehudah said, any graft that does not take hold within three days will never take hold; Rebbi Yose and Rebbi Simeon say, within two weeks.

MISHNAH: One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it. Rebbi Jehudah said, any graft that does not take hold within three days will never take hold; Rebbi Yose and Rebbi Simeon say, within two weeks.

MISHNAH: One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it. Rebbi Jehudah said, any graft that does not take hold within three days will never take hold; Rebbi Yose and Rebbi Simeon say, within two weeks.

HALAKHAH: “One does not plant … or graft”, etc. Rebbi Eleazar in the name of Rebbi Yose bar Zimra: Our Mishnah [deals with the] unadvertised [case], but if it is clear [e. g. when] he ploughed, it is permitted.

HALAKHAH: “One does not plant … or graft”, etc. Rebbi Eleazar in the name of Rebbi Yose bar Zimra: Our Mishnah [deals with the] unadvertised [case], but if it is clear [e. g. when] he ploughed, it is permitted.

“One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction.

“One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction.

“One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction.

“One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction.

“One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction.

“One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction.

“One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction.

“One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction.

“One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction.

“One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor. They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction.

If he planted and died, may his son keep it? Rebbi Jacob bar Abbai stated from Bar Delaiah: If he planted and died, his son may not keep it. This follows the one who says because of the suspicion, but because of the building of the father, his son may build.

It was stated: “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan (Lev. 19:24): “And in the year.” How do you understand this? Rebbi Zeïra said (Lev. 19:23): “Three years they shall be uncircumcised for you, and in the [fourth] year.”

It was stated: “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan (Lev. 19:24): “And in the year.” How do you understand this? Rebbi Zeïra said (Lev. 19:23): “Three years they shall be uncircumcised for you, and in the [fourth] year.”

It was stated: “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan (Lev. 19:24): “And in the year.” How do you understand this? Rebbi Zeïra said (Lev. 19:23): “Three years they shall be uncircumcised for you, and in the [fourth] year.”

Rebbi Abba bar Mamai said before Rebbi Zeïra: It is understandable if they were planted thirty days before the New Year. But if they were not planted thirty days before the New Year? Come and see: A full year is counted for him, and you say so? He said to him: If it is so, even if they were planted thirty days before the New Year, should it not be forbidden until thirty days before the New Year? What about it? Rebbi Mana said, since it stands in the middle of its year, it has to finish its year.

Rebbi Abba bar Mamai said before Rebbi Zeïra: It is understandable if they were planted thirty days before the New Year. But if they were not planted thirty days before the New Year? Come and see: A full year is counted for him, and you say so? He said to him: If it is so, even if they were planted thirty days before the New Year, should it not be forbidden until thirty days before the New Year? What about it? Rebbi Mana said, since it stands in the middle of its year, it has to finish its year.

Rebbi Abba bar Mamai said before Rebbi Zeïra: It is understandable if they were planted thirty days before the New Year. But if they were not planted thirty days before the New Year? Come and see: A full year is counted for him, and you say so? He said to him: If it is so, even if they were planted thirty days before the New Year, should it not be forbidden until thirty days before the New Year? What about it? Rebbi Mana said, since it stands in the middle of its year, it has to finish its year.