sabbatical

MISHNAH: Nobody should start a quarry inside his field unless there were three heaps of three by three standard stones, 27 stones in all. A stone wall containing ten stones, each a load for two carriers, may be taken away. The measure of a stone wall is ten hand-breadths. Less than that is a quarry; he may cut it down to a distance of less than a hand-breadth from the soil. That is, from his own. But from another person’s, he may take what he wants. That is, if he did not start it before the Sabbatical year. But if he started it before the Sabbatical year, he may take what he wants.

MISHNAH: Nobody should start a quarry inside his field unless there were three heaps of three by three standard stones, 27 stones in all. A stone wall containing ten stones, each a load for two carriers, may be taken away. The measure of a stone wall is ten hand-breadths. Less than that is a quarry; he may cut it down to a distance of less than a hand-breadth from the soil. That is, from his own. But from another person’s, he may take what he wants. That is, if he did not start it before the Sabbatical year. But if he started it before the Sabbatical year, he may take what he wants.

MISHNAH: One does not build steps out of ravines before the Sabbatical year after the rains stopped because that is preparation for the Sabbatical. But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical. One should not fill with earth but he may use it for a divider. Any stone may be taken if he can stretch out his hand and take it.

MISHNAH: One does not build steps out of ravines before the Sabbatical year after the rains stopped because that is preparation for the Sabbatical. But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical. One should not fill with earth but he may use it for a divider. Any stone may be taken if he can stretch out his hand and take it.

MISHNAH: One does not build steps out of ravines before the Sabbatical year after the rains stopped because that is preparation for the Sabbatical. But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical. One should not fill with earth but he may use it for a divider. Any stone may be taken if he can stretch out his hand and take it.

MISHNAH: One does not build steps out of ravines before the Sabbatical year after the rains stopped because that is preparation for the Sabbatical. But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical. One should not fill with earth but he may use it for a divider. Any stone may be taken if he can stretch out his hand and take it.

HALAKHAH: Rebbi Crispus in the name of Rebbi Joḥanan, Ḥananiah ben Gamliel: The Mishnah refers to the prohibition of the two terms. It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” Does this not refer to the prohibition of the two terms, so here also about the prohibition of the two terms. Rebbi Shammai inquired: If this is about the prohibition of the two terms, did we state that one is permitted to plough but forbidden to build? So it must refer to the permission of the two terms. If it refers to the permission of the two terms, we have stated: “But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.” Rebbi Mana said, is Rebbi Shammai correct? In the first case, one is permitted to plough because that prepares for the year after the Sabbatical. It is forbidden to build since that prepares for the Sabbatical. The Mishnah does not say so, “but he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.”

HALAKHAH: Rebbi Crispus in the name of Rebbi Joḥanan, Ḥananiah ben Gamliel: The Mishnah refers to the prohibition of the two terms. It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” Does this not refer to the prohibition of the two terms, so here also about the prohibition of the two terms. Rebbi Shammai inquired: If this is about the prohibition of the two terms, did we state that one is permitted to plough but forbidden to build? So it must refer to the permission of the two terms. If it refers to the permission of the two terms, we have stated: “But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.” Rebbi Mana said, is Rebbi Shammai correct? In the first case, one is permitted to plough because that prepares for the year after the Sabbatical. It is forbidden to build since that prepares for the Sabbatical. The Mishnah does not say so, “but he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.”

HALAKHAH: Rebbi Crispus in the name of Rebbi Joḥanan, Ḥananiah ben Gamliel: The Mishnah refers to the prohibition of the two terms. It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” Does this not refer to the prohibition of the two terms, so here also about the prohibition of the two terms. Rebbi Shammai inquired: If this is about the prohibition of the two terms, did we state that one is permitted to plough but forbidden to build? So it must refer to the permission of the two terms. If it refers to the permission of the two terms, we have stated: “But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.” Rebbi Mana said, is Rebbi Shammai correct? In the first case, one is permitted to plough because that prepares for the year after the Sabbatical. It is forbidden to build since that prepares for the Sabbatical. The Mishnah does not say so, “but he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.”

HALAKHAH: Rebbi Crispus in the name of Rebbi Joḥanan, Ḥananiah ben Gamliel: The Mishnah refers to the prohibition of the two terms. It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” Does this not refer to the prohibition of the two terms, so here also about the prohibition of the two terms. Rebbi Shammai inquired: If this is about the prohibition of the two terms, did we state that one is permitted to plough but forbidden to build? So it must refer to the permission of the two terms. If it refers to the permission of the two terms, we have stated: “But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.” Rebbi Mana said, is Rebbi Shammai correct? In the first case, one is permitted to plough because that prepares for the year after the Sabbatical. It is forbidden to build since that prepares for the Sabbatical. The Mishnah does not say so, “but he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.”

HALAKHAH: Rebbi Crispus in the name of Rebbi Joḥanan, Ḥananiah ben Gamliel: The Mishnah refers to the prohibition of the two terms. It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” Does this not refer to the prohibition of the two terms, so here also about the prohibition of the two terms. Rebbi Shammai inquired: If this is about the prohibition of the two terms, did we state that one is permitted to plough but forbidden to build? So it must refer to the permission of the two terms. If it refers to the permission of the two terms, we have stated: “But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.” Rebbi Mana said, is Rebbi Shammai correct? In the first case, one is permitted to plough because that prepares for the year after the Sabbatical. It is forbidden to build since that prepares for the Sabbatical. The Mishnah does not say so, “but he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.”

HALAKHAH: Rebbi Crispus in the name of Rebbi Joḥanan, Ḥananiah ben Gamliel: The Mishnah refers to the prohibition of the two terms. It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” Does this not refer to the prohibition of the two terms, so here also about the prohibition of the two terms. Rebbi Shammai inquired: If this is about the prohibition of the two terms, did we state that one is permitted to plough but forbidden to build? So it must refer to the permission of the two terms. If it refers to the permission of the two terms, we have stated: “But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.” Rebbi Mana said, is Rebbi Shammai correct? In the first case, one is permitted to plough because that prepares for the year after the Sabbatical. It is forbidden to build since that prepares for the Sabbatical. The Mishnah does not say so, “but he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.”

Rebbi Ḥiyya in the name of Rebbi Joḥanan: They stated only “between his property and the public domain”; hence, between his own and his neighbor’s properties [building] is forbidden in the Sabbatical year. But on the intermediate days of a holiday, even between his property and the public domain it is forbidden. About a breach that fences soil; but a breach that does not fence soil may be repaired in the Sabbatical year. We have stated so: “Any breach that fences soil one is forbidden to repair in the Sabbatical year; any breach that does not fence soil one may repair in the Sabbatical year.” That is, if it does not endanger the public, but if it endangers the public one may repair even if it does fence soil.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: They stated only “between his property and the public domain”; hence, between his own and his neighbor’s properties [building] is forbidden in the Sabbatical year. But on the intermediate days of a holiday, even between his property and the public domain it is forbidden. About a breach that fences soil; but a breach that does not fence soil may be repaired in the Sabbatical year. We have stated so: “Any breach that fences soil one is forbidden to repair in the Sabbatical year; any breach that does not fence soil one may repair in the Sabbatical year.” That is, if it does not endanger the public, but if it endangers the public one may repair even if it does fence soil.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: They stated only “between his property and the public domain”; hence, between his own and his neighbor’s properties [building] is forbidden in the Sabbatical year. But on the intermediate days of a holiday, even between his property and the public domain it is forbidden. About a breach that fences soil; but a breach that does not fence soil may be repaired in the Sabbatical year. We have stated so: “Any breach that fences soil one is forbidden to repair in the Sabbatical year; any breach that does not fence soil one may repair in the Sabbatical year.” That is, if it does not endanger the public, but if it endangers the public one may repair even if it does fence soil.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: They stated only “between his property and the public domain”; hence, between his own and his neighbor’s properties [building] is forbidden in the Sabbatical year. But on the intermediate days of a holiday, even between his property and the public domain it is forbidden. About a breach that fences soil; but a breach that does not fence soil may be repaired in the Sabbatical year. We have stated so: “Any breach that fences soil one is forbidden to repair in the Sabbatical year; any breach that does not fence soil one may repair in the Sabbatical year.” That is, if it does not endanger the public, but if it endangers the public one may repair even if it does fence soil.

Is it the same on the intermediate days of a holiday? A Tanna was found who stated: “A person may collect wood, stones, and grasses on his own property, but only large pieces, in the way he may collect on somebody else’s property both large and small pieces, in a Sabbatical year but not during he intermediate days of a holiday.” Is it the same for stones? It was found stated “including stones”. “The heart knows whether it is straight or crooked.” Rebbi Yosah in the name of Menaḥem: Rebbi Aqiba followed his own rule. He saw a person pruning his vineyard. He said to him, is that not forbidden? He said to him, I need it to make basket weave. The heart knows whether it is for basket weave or for crookedness.

MISHNAH: A field that had been cleared of thistles may be sown at the end of the Sabbatical year. [A field] improved or fertilized should not be sown at the end of the Sabbatical year. A field that was improved, the House of Shammai say one does not eat its produce in the Sabbatical year, but the House of Hillel say one does. The House of Shammai say one does not eat Sabbatical produce in reciprocity, but the House of Hillel say in reciprocity and without reciprocity. Rebbi Jehudah says it the other way around; this is one of the leniencies of the House of Shammai and stringencies of the House of Hillel.

MISHNAH: A field that had been cleared of thistles may be sown at the end of the Sabbatical year. [A field] improved or fertilized should not be sown at the end of the Sabbatical year. A field that was improved, the House of Shammai say one does not eat its produce in the Sabbatical year, but the House of Hillel say one does. The House of Shammai say one does not eat Sabbatical produce in reciprocity, but the House of Hillel say in reciprocity and without reciprocity. Rebbi Jehudah says it the other way around; this is one of the leniencies of the House of Shammai and stringencies of the House of Hillel.

MISHNAH: A field that had been cleared of thistles may be sown at the end of the Sabbatical year. [A field] improved or fertilized should not be sown at the end of the Sabbatical year. A field that was improved, the House of Shammai say one does not eat its produce in the Sabbatical year, but the House of Hillel say one does. The House of Shammai say one does not eat Sabbatical produce in reciprocity, but the House of Hillel say in reciprocity and without reciprocity. Rebbi Jehudah says it the other way around; this is one of the leniencies of the House of Shammai and stringencies of the House of Hillel.

MISHNAH: A field that had been cleared of thistles may be sown at the end of the Sabbatical year. [A field] improved or fertilized should not be sown at the end of the Sabbatical year. A field that was improved, the House of Shammai say one does not eat its produce in the Sabbatical year, but the House of Hillel say one does. The House of Shammai say one does not eat Sabbatical produce in reciprocity, but the House of Hillel say in reciprocity and without reciprocity. Rebbi Jehudah says it the other way around; this is one of the leniencies of the House of Shammai and stringencies of the House of Hillel.

A similar case: When does a man acquire Sabbatical fruit? Rebbi Jeremiah wanted to say, when he puts them in his vessels. Rebbi Yose wanted to say, even if he puts them into his vessels he did not acquire them; he thinks that they are his but they are not his. Compare the following: Rebbi Tarphon went to eat single figs from somebody’s property without reciprocity, following the House of Shammai. The watchmen saw him and started whipping him. When he saw himself in danger, he said to them, by your lives, tell in Tarphon’s house to have his burial shrouds ready. When they heard this, they prostrated themselves before him and said, Rebbi, forgive us. He said to them, so and so should come upon me if I did not forgive you beforehand every stick that was coming down on me. In these two instances did Rebbi Tarphon follow the House of Shammai and endangered himself, in the case here and in the recitation of Shema'. Rebbi Abbahu in the name of Rebbi Ḥanina ben Gamliel: All his life did Rebbi Tarphon repent about this happening and said, woe to me that I used the Crown of the Torah.

MISHNAH: One rents ploughed fields from Gentiles in the Sabbatical year but not from Jews. One encourages Gentiles in the Sabbatical year but not Jews. One greets them for communal peace.

MISHNAH: One rents ploughed fields from Gentiles in the Sabbatical year but not from Jews. One encourages Gentiles in the Sabbatical year but not Jews. One greets them for communal peace.

HALAKHAH: “One rents ploughed fields,” etc. Rebbi Ḥiyya, Rebbi Ammi. One said: “Plough it well; then I will rent it after the Sabbatical.” The other one said: “May you succed”. For him who says plough it well, then I will rent it after the Sabbatical, what means “one greets them”? “May you succed.” For him who says may you succed, what means “one greets them”? Jewish greeting, “Peace upon you.”

HALAKHAH: “One rents ploughed fields,” etc. Rebbi Ḥiyya, Rebbi Ammi. One said: “Plough it well; then I will rent it after the Sabbatical.” The other one said: “May you succed”. For him who says plough it well, then I will rent it after the Sabbatical, what means “one greets them”? “May you succed.” For him who says may you succed, what means “one greets them”? Jewish greeting, “Peace upon you.”

Explanation: Rebbi Ḥinena bar Pappa and Rebbi Samuel bar Naḥman passed by one of the ploughmen in the Sabbatical. Rebbi Samuel bar Naḥman said to him, may you succed. Rebbi Ḥinena bar Pappa said to him, did not Rebbi teach us (Ps. 129:8): “The passers-by did not say,” this implies that it is forbidden to say “may you succeed” to one who ploughs in the Sabbatical. He told him, you know how to read but you do not know how to make a homily. “The passers-by did not say,” refers to the nations of the world who pass out of the world, they did not say to Israel “the blessing of the Eternal is on you.” What does Israel say to them, “we bless you in the Name of the Eternal.” All blessings that come into the world because of us are not enough for you, you do not say, come and take from these blessing for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.

Explanation: Rebbi Ḥinena bar Pappa and Rebbi Samuel bar Naḥman passed by one of the ploughmen in the Sabbatical. Rebbi Samuel bar Naḥman said to him, may you succed. Rebbi Ḥinena bar Pappa said to him, did not Rebbi teach us (Ps. 129:8): “The passers-by did not say,” this implies that it is forbidden to say “may you succeed” to one who ploughs in the Sabbatical. He told him, you know how to read but you do not know how to make a homily. “The passers-by did not say,” refers to the nations of the world who pass out of the world, they did not say to Israel “the blessing of the Eternal is on you.” What does Israel say to them, “we bless you in the Name of the Eternal.” All blessings that come into the world because of us are not enough for you, you do not say, come and take from these blessing for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.

MISHNAH: If somebody thins out olive trees, the House of Shammai say he should cut them off, the House of Hillel say he may take out the roots, but they agree that one who levels may only cut off. What is thinning? One or two. Levelling are three adjacent to one another. When has this been said? On his own property. But from another’s property, even one who flattens may take out the roots. If somebody cuts down an olive tree, he should not cover [the stump] with dust but cover it with stones or straw. If somebody cuts down a sycamore trunk, he should not cover [the stump] with dust but cover it with stones or straw. One does not cut a virgin sycamore in the Sabbatical year because that is [agricultural] work. Rebbi Jehudah says, in a normal way it is forbidden but he [may] cut higher than ten hand-breadths or cut it down level with the ground.

“ One does not start a fire in reed thickets because that is [agricultural] work. Rabban Simeon ben Gamliel permits it. Similarly, Rabban Simeon ben Gamliel said, one may plant a useless tree in the Sabbatical year. One teaches a cow to plough only in dunes; Rabban Simeon ben Gamliel says, it is permitted also in somebody else’s field on condition that one not make parallel furrows.”

It was stated: “Abba Shaul says one clears groves by cutting near the ground on condition that one should not fell with an axe. One does not try out seeds in soil in a flower pot but one tries them out in dung in a flower pot; one puts them in water in the Sabbatical year for the year after the Sabbatical. One keeps aloe on the roof but does not water it. One does not put wild figs onto fig trees.” What does one do? One brings a branch of a wild fig, hangs it onto it, and tells it: That one produced and you did not produce! Did we not state: “If a tree sheds its fruits, one colors it red with vermilion, loads it with stones, and frightens it into producing.” They said, there that it should not loosen its fruits, here that it should start to produce.

It was stated: “Abba Shaul says one clears groves by cutting near the ground on condition that one should not fell with an axe. One does not try out seeds in soil in a flower pot but one tries them out in dung in a flower pot; one puts them in water in the Sabbatical year for the year after the Sabbatical. One keeps aloe on the roof but does not water it. One does not put wild figs onto fig trees.” What does one do? One brings a branch of a wild fig, hangs it onto it, and tells it: That one produced and you did not produce! Did we not state: “If a tree sheds its fruits, one colors it red with vermilion, loads it with stones, and frightens it into producing.” They said, there that it should not loosen its fruits, here that it should start to produce.

MISHNAH: If somebody cuts shoots of vines or cuts reeds, Rebbi Yose the Galilean says he leaves a hand-breadth but Rebbi Aqiba says he cuts as he is used to, with an axe, a sickle, or a saw, or anything he wants. In the Sabbatical year one may bind a tree that was split, not to heal it but to stop [the split] from widening.

MISHNAH: When does one start to eat tree fruits in the Sabbatical year? Unripe figs when they started to be radiant one eats with his bread in the field; when they became large one takes them into his house and in this state in other years of the Sabbatical cycle they must be tithed. Unripe grapes when they contain fluid one eats them with his bread on the field; when their skin became transparent one takes them into his house and in this state in other years of the Sabbatical cycle they must be tithed.

MISHNAH: When does one start to eat tree fruits in the Sabbatical year? Unripe figs when they started to be radiant one eats with his bread in the field; when they became large one takes them into his house and in this state in other years of the Sabbatical cycle they must be tithed. Unripe grapes when they contain fluid one eats them with his bread on the field; when their skin became transparent one takes them into his house and in this state in other years of the Sabbatical cycle they must be tithed.

MISHNAH: When does one start to eat tree fruits in the Sabbatical year? Unripe figs when they started to be radiant one eats with his bread in the field; when they became large one takes them into his house and in this state in other years of the Sabbatical cycle they must be tithed. Unripe grapes when they contain fluid one eats them with his bread on the field; when their skin became transparent one takes them into his house and in this state in other years of the Sabbatical cycle they must be tithed.

There, we have stated (Mishnah ‘Uqeẓin 3:6): “Unripe figs and grapes, Rebbi Aqiba said they may become impure by the impurity of food; Rebbi Joḥanan ben Nuri said only after they come to the period of tithing.” We have stated here “immediately” but is it “not immediately”? Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: The Mishnah speaks only about unripe figs, but unripe fruit of any other kind may not become impure by the impurity of food until it reaches the period of tithing. Rebbi Yose said, our Mishnah implies this: “Unripe figs when they started to be radiant one eats them with his bread in the field.” Rebbi Pedat in the name of Rebbi Joḥanan: Everybody agrees about the Sabbatical year. “Everybody agrees,” the colleagues said that the figs do not become impure by the impurity of food.

“ The palm pith is wood in every respect except that it may be bought with tithe money. Palm spathe used as food is free from tithes.” Rebbi Judah ben Pazi explained in the study house: Palm pith is not subject to the holiness of the Sabbatical year. But Rebbi Yose commanded about those who were asking; they said that it was said from his part. He made them say that Rebbi Yose told them, a baraita disagrees with Rebbi Judah ben Pazi and supports us, as it was stated: “One may not cook unripe figs of the Sabbatical year but it is permitted for the late ones because that is their treatment.”

“ The palm pith is wood in every respect except that it may be bought with tithe money. Palm spathe used as food is free from tithes.” Rebbi Judah ben Pazi explained in the study house: Palm pith is not subject to the holiness of the Sabbatical year. But Rebbi Yose commanded about those who were asking; they said that it was said from his part. He made them say that Rebbi Yose told them, a baraita disagrees with Rebbi Judah ben Pazi and supports us, as it was stated: “One may not cook unripe figs of the Sabbatical year but it is permitted for the late ones because that is their treatment.”

“When does one start to eat fruits”, etc. Since we say that palm pith and spathe are like wood, is wood forbidden to be cooked? But because the holiness of the Sabbatical falls on them one has to say that it is forbidden.

MISHNAH: Olives containing a quarter log [of oil] per seah one may break open and eat in the field. When they contain half a log, one may pound them and [use the oil to] anoint oneself in the field. When they contain a third, one may pound them on the field and bring them to the house; in a similar circumstance in the other years of the Sabbatical cycle they are subject to tithes. For all other tree fruits, as their time for tithes so is their time for the Sabbatical year.

MISHNAH: Olives containing a quarter log [of oil] per seah one may break open and eat in the field. When they contain half a log, one may pound them and [use the oil to] anoint oneself in the field. When they contain a third, one may pound them on the field and bring them to the house; in a similar circumstance in the other years of the Sabbatical cycle they are subject to tithes. For all other tree fruits, as their time for tithes so is their time for the Sabbatical year.

MISHNAH: When may one not cut down a tree in the Sabbatical year? The House of Shammai say, every tree when it starts. But the House of Hillel say, carob trees when they form clusters, vines when they produce fluid, olive trees when they have flower buds, all other trees when they start. Any tree may be cut down once it[s fruit] has reached the stage of tithes. How much should be on an olive tree so one should not cut it down? A quarter [qab]. Rabban Simeon ben Gamliel says, all according to the olive tree.

MISHNAH: The Sabbatical of white figs is the second year since they produce after three years. Rebbi Jehudah says, the Sabbatical of Persian figs is the year after the Sabbatical since they need two years to produce. One said to him, they mentioned only white figs.

MISHNAH: The Sabbatical of white figs is the second year since they produce after three years. Rebbi Jehudah says, the Sabbatical of Persian figs is the year after the Sabbatical since they need two years to produce. One said to him, they mentioned only white figs.

MISHNAH: The Sabbatical of white figs is the second year since they produce after three years. Rebbi Jehudah says, the Sabbatical of Persian figs is the year after the Sabbatical since they need two years to produce. One said to him, they mentioned only white figs.

It was stated: “Rabban Simeon ben Gamliel says, a tree that buds before the fifteenth of Ševaṭ is tithed for the past [year]; after the fifteenth of Ševaṭ it is tithed for the coming [year].” It was stated: “Rebbi Neḥemiah said, when has this been said? For a tree producing two threshing floors a year. But trees making only one threshing floor per year, such as olive trees, date palms and carob trees, even if they budded before this day, belong to the future.” Rebbi Joḥanan said, people use to follow Rebbi Neḥemiah for carobs. Rebbi Simeon objected before Rebbi Joḥanan: Did we not state that “the Sabbatical of white figs is the second year since they produce after three years”? According to you, those ripened in the Sabbatical year should be Sabbatical! He accepted that. Rebbi Abun bar Cahana said, I wonder how Rebbi Simeon ben Laqish could bring this objection before Rebbi Joḥanan and he accepted it. Could he not object: I am speaking about carobs and you about white figs, I am speaking about custom and you about practice, I am speaking about Rebbi Neḥemiah and you about the rabbis! It follows that the rules are equal for carobs and white figs, custom and practice, Rebbi Neḥemiah and the rabbis.

It was stated: “Rabban Simeon ben Gamliel says, a tree that buds before the fifteenth of Ševaṭ is tithed for the past [year]; after the fifteenth of Ševaṭ it is tithed for the coming [year].” It was stated: “Rebbi Neḥemiah said, when has this been said? For a tree producing two threshing floors a year. But trees making only one threshing floor per year, such as olive trees, date palms and carob trees, even if they budded before this day, belong to the future.” Rebbi Joḥanan said, people use to follow Rebbi Neḥemiah for carobs. Rebbi Simeon objected before Rebbi Joḥanan: Did we not state that “the Sabbatical of white figs is the second year since they produce after three years”? According to you, those ripened in the Sabbatical year should be Sabbatical! He accepted that. Rebbi Abun bar Cahana said, I wonder how Rebbi Simeon ben Laqish could bring this objection before Rebbi Joḥanan and he accepted it. Could he not object: I am speaking about carobs and you about white figs, I am speaking about custom and you about practice, I am speaking about Rebbi Neḥemiah and you about the rabbis! It follows that the rules are equal for carobs and white figs, custom and practice, Rebbi Neḥemiah and the rabbis.

It was stated: “Rabban Simeon ben Gamliel says, a tree that buds before the fifteenth of Ševaṭ is tithed for the past [year]; after the fifteenth of Ševaṭ it is tithed for the coming [year].” It was stated: “Rebbi Neḥemiah said, when has this been said? For a tree producing two threshing floors a year. But trees making only one threshing floor per year, such as olive trees, date palms and carob trees, even if they budded before this day, belong to the future.” Rebbi Joḥanan said, people use to follow Rebbi Neḥemiah for carobs. Rebbi Simeon objected before Rebbi Joḥanan: Did we not state that “the Sabbatical of white figs is the second year since they produce after three years”? According to you, those ripened in the Sabbatical year should be Sabbatical! He accepted that. Rebbi Abun bar Cahana said, I wonder how Rebbi Simeon ben Laqish could bring this objection before Rebbi Joḥanan and he accepted it. Could he not object: I am speaking about carobs and you about white figs, I am speaking about custom and you about practice, I am speaking about Rebbi Neḥemiah and you about the rabbis! It follows that the rules are equal for carobs and white figs, custom and practice, Rebbi Neḥemiah and the rabbis.

MISHNAH: If somebody stores arum in the Sabbatical year, Rebbi Meїr says it should not be less than two seah and [in a hole] three hand-breadths deep, with a hand-breadth of earth on top. But the Sages say, it should not be less than four qab, one hand-breadth deep, with a hand-breadth of earth on top, and should be stored where people step on it. Arum after the Sabbatical. Rebbi Eliezer says, if the poor collected the leaves, they collected; otherwise, he should settle with the poor. Rebbi Joshua says, if the poor collected the leaves, they collected; otherwise, the poor have nothing to settle with him. Arum of the year before the Sabbatical entering the Sabbatical, as well as summer onions and madder growing on choice land, the House of Shammai say, one takes them out with wooden shovels but the House of Hillel say with iron spades. They agree that one takes out madder growing on slopes with iron spades. When may a person buy arum after the end of the Sabbatical? Rebbi Jehudah says, immediately. But the Sages say, after the new [crop] is dominant.

MISHNAH: If somebody stores arum in the Sabbatical year, Rebbi Meїr says it should not be less than two seah and [in a hole] three hand-breadths deep, with a hand-breadth of earth on top. But the Sages say, it should not be less than four qab, one hand-breadth deep, with a hand-breadth of earth on top, and should be stored where people step on it. Arum after the Sabbatical. Rebbi Eliezer says, if the poor collected the leaves, they collected; otherwise, he should settle with the poor. Rebbi Joshua says, if the poor collected the leaves, they collected; otherwise, the poor have nothing to settle with him. Arum of the year before the Sabbatical entering the Sabbatical, as well as summer onions and madder growing on choice land, the House of Shammai say, one takes them out with wooden shovels but the House of Hillel say with iron spades. They agree that one takes out madder growing on slopes with iron spades. When may a person buy arum after the end of the Sabbatical? Rebbi Jehudah says, immediately. But the Sages say, after the new [crop] is dominant.

MISHNAH: If somebody stores arum in the Sabbatical year, Rebbi Meїr says it should not be less than two seah and [in a hole] three hand-breadths deep, with a hand-breadth of earth on top. But the Sages say, it should not be less than four qab, one hand-breadth deep, with a hand-breadth of earth on top, and should be stored where people step on it. Arum after the Sabbatical. Rebbi Eliezer says, if the poor collected the leaves, they collected; otherwise, he should settle with the poor. Rebbi Joshua says, if the poor collected the leaves, they collected; otherwise, the poor have nothing to settle with him. Arum of the year before the Sabbatical entering the Sabbatical, as well as summer onions and madder growing on choice land, the House of Shammai say, one takes them out with wooden shovels but the House of Hillel say with iron spades. They agree that one takes out madder growing on slopes with iron spades. When may a person buy arum after the end of the Sabbatical? Rebbi Jehudah says, immediately. But the Sages say, after the new [crop] is dominant.

MISHNAH: If somebody stores arum in the Sabbatical year, Rebbi Meїr says it should not be less than two seah and [in a hole] three hand-breadths deep, with a hand-breadth of earth on top. But the Sages say, it should not be less than four qab, one hand-breadth deep, with a hand-breadth of earth on top, and should be stored where people step on it. Arum after the Sabbatical. Rebbi Eliezer says, if the poor collected the leaves, they collected; otherwise, he should settle with the poor. Rebbi Joshua says, if the poor collected the leaves, they collected; otherwise, the poor have nothing to settle with him. Arum of the year before the Sabbatical entering the Sabbatical, as well as summer onions and madder growing on choice land, the House of Shammai say, one takes them out with wooden shovels but the House of Hillel say with iron spades. They agree that one takes out madder growing on slopes with iron spades. When may a person buy arum after the end of the Sabbatical? Rebbi Jehudah says, immediately. But the Sages say, after the new [crop] is dominant.

MISHNAH: If somebody stores arum in the Sabbatical year, Rebbi Meїr says it should not be less than two seah and [in a hole] three hand-breadths deep, with a hand-breadth of earth on top. But the Sages say, it should not be less than four qab, one hand-breadth deep, with a hand-breadth of earth on top, and should be stored where people step on it. Arum after the Sabbatical. Rebbi Eliezer says, if the poor collected the leaves, they collected; otherwise, he should settle with the poor. Rebbi Joshua says, if the poor collected the leaves, they collected; otherwise, the poor have nothing to settle with him. Arum of the year before the Sabbatical entering the Sabbatical, as well as summer onions and madder growing on choice land, the House of Shammai say, one takes them out with wooden shovels but the House of Hillel say with iron spades. They agree that one takes out madder growing on slopes with iron spades. When may a person buy arum after the end of the Sabbatical? Rebbi Jehudah says, immediately. But the Sages say, after the new [crop] is dominant.

“Arum after the Sabbatical”, etc. Rebbi Abbahu in the name of Rebbi Joḥanan: It turns out that Rebbi Jehudah follows Rebbi Eliezer and Rebbi Yose follows Rebbi Joshua. As we have stated there: “Poor persons eat after the removal but not rich ones, the words of Rebbi Jehudah. Rebbi Yose says poor and rich persons may eat after the removal.”

Rebbi Yose explains the Mishnah before the New Year of the Sabbatical: If one planted before the New Year of the Sabbatical, it formed a bulb before the Sabbatical; he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything is for the poor. If you say that pressing down is not like tearing out, not everything is for the poor. Because of this doubt, he should settle with the poor.

Rebbi Yose explains the Mishnah before the New Year of the Sabbatical: If one planted before the New Year of the Sabbatical, it formed a bulb before the Sabbatical; he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything is for the poor. If you say that pressing down is not like tearing out, not everything is for the poor. Because of this doubt, he should settle with the poor.

Rebbi Yose explains the Mishnah before the New Year of the Sabbatical: If one planted before the New Year of the Sabbatical, it formed a bulb before the Sabbatical; he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything is for the poor. If you say that pressing down is not like tearing out, not everything is for the poor. Because of this doubt, he should settle with the poor.

Rebbi Yose explains the Mishnah before the New Year of the Sabbatical: If one planted before the New Year of the Sabbatical, it formed a bulb before the Sabbatical; he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything is for the poor. If you say that pressing down is not like tearing out, not everything is for the poor. Because of this doubt, he should settle with the poor.

Rebbi Yose explains the Mishnah before the New Year of the Sabbatical: If one planted before the New Year of the Sabbatical, it formed a bulb before the Sabbatical; he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything is for the poor. If you say that pressing down is not like tearing out, not everything is for the poor. Because of this doubt, he should settle with the poor.

Rebbi Ḥizqiah explains the Mishnah as referring to the eve of New Year’s Day of the Sabbatical. If he planted on the eve of New Year’s Day of the Sabbatical, it grew a bulb at the start of the Sabbatical; then he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything belongs to the farmer. If you say that pressing down is not like tearing out, not everything belongs to the farmer; therefore, the poor have no settlement with the farmer.

Rebbi Ḥizqiah explains the Mishnah as referring to the eve of New Year’s Day of the Sabbatical. If he planted on the eve of New Year’s Day of the Sabbatical, it grew a bulb at the start of the Sabbatical; then he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything belongs to the farmer. If you say that pressing down is not like tearing out, not everything belongs to the farmer; therefore, the poor have no settlement with the farmer.

Rebbi Ḥizqiah explains the Mishnah as referring to the eve of New Year’s Day of the Sabbatical. If he planted on the eve of New Year’s Day of the Sabbatical, it grew a bulb at the start of the Sabbatical; then he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything belongs to the farmer. If you say that pressing down is not like tearing out, not everything belongs to the farmer; therefore, the poor have no settlement with the farmer.

Rebbi Ḥizqiah explains the Mishnah as referring to the eve of New Year’s Day of the Sabbatical. If he planted on the eve of New Year’s Day of the Sabbatical, it grew a bulb at the start of the Sabbatical; then he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything belongs to the farmer. If you say that pressing down is not like tearing out, not everything belongs to the farmer; therefore, the poor have no settlement with the farmer.

Rebbi Ḥizqiah explains the Mishnah as referring to the eve of New Year’s Day of the Sabbatical. If he planted on the eve of New Year’s Day of the Sabbatical, it grew a bulb at the start of the Sabbatical; then he pressed [the leaves] down during the Sabbatical and tore them out after the Sabbatical. If you say that pressing down is like tearing out, everything belongs to the farmer. If you say that pressing down is not like tearing out, not everything belongs to the farmer; therefore, the poor have no settlement with the farmer.

“If it was in the ground three years, he gives one quarter to the poor. Two years, he gives one half to the poor.” Rebbi Yose explains the baraita before New Year’s Day of the Sabbatical, Rebbi Ḥizqiah explains the Mishnah [as dealing with] the eve of New Year’s Day of the Sabbatical.

“If it was in the ground three years, he gives one quarter to the poor. Two years, he gives one half to the poor.” Rebbi Yose explains the baraita before New Year’s Day of the Sabbatical, Rebbi Ḥizqiah explains the Mishnah [as dealing with] the eve of New Year’s Day of the Sabbatical.

“Arum of the year before the Sabbatical” etc. Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: Is it not so also in the other years of the cycle since we have stated: “If it was the second year entering the third, he may not bend it or withhold water from it so it should be Second Tithe; if it was the third year entering the fourth, he may bend it and withhold water from it so it should be tithe of the poor”? This implies that bending down is like tearing out! Rebbi Yose in the name of Rebbi La: Explain that he tore them out before they started to grow.

“When may a person buy” etc. What is the reason of Rebbi Jehudah? They made a decree regarding arum but not regarding vegetables. Then it should be permitted even during the Sabbatical! We deal with what was stored, that one should not go and bring from the forbidden crop and say, I brought from storage.

It was stated: “Rebbi Jehudah said, it happened that we were at Ein Kushin and ate arum at the end of the holiday at the end of the Sabbatical following instructions by Rebbi Tarphon. Rebbi Yose told him, I was with you but it was only the end of Passover.”

MISHNAH: These are the implements which the professional may not sell during the Sabbatical: A plough and all its implements, a yoke, a winnowing fork and an axe. But he may sell a hand sickle, a grain sickle, a carriage and all its implements. This is the principle: Everything that is used only for its work is forbidden; [if it is usable] for both forbidden and permitted [work] it is permitted. The seller may sell five oil amphoras and fifteen wine amphoras because so much one brings from ownerless property. If he brought more than that amount, it is permitted. He may sell to Gentiles in the Land and to Jews outside of the Land. The House of Shammai say, one may not sell to him a ploughing cow during the Sabbatical but the House of Hillel permit it because he might slaughter it. One may sell him produce even during the sowing season and lend him one's measuring device even though one knows that he has workers, and one may exchange coins for him even though one knows that he has workers. In all cases it is forbidden if specified.

MISHNAH: These are the implements which the professional may not sell during the Sabbatical: A plough and all its implements, a yoke, a winnowing fork and an axe. But he may sell a hand sickle, a grain sickle, a carriage and all its implements. This is the principle: Everything that is used only for its work is forbidden; [if it is usable] for both forbidden and permitted [work] it is permitted. The seller may sell five oil amphoras and fifteen wine amphoras because so much one brings from ownerless property. If he brought more than that amount, it is permitted. He may sell to Gentiles in the Land and to Jews outside of the Land. The House of Shammai say, one may not sell to him a ploughing cow during the Sabbatical but the House of Hillel permit it because he might slaughter it. One may sell him produce even during the sowing season and lend him one's measuring device even though one knows that he has workers, and one may exchange coins for him even though one knows that he has workers. In all cases it is forbidden if specified.

HALAKHAH: “These are the implements”, etc. Rebbi Jonah said: So is the Mishnah: “These are the implements which the professional may not sell during the Sabbatical to a person suspected of violating the Sabbatical.” If one does not know, what is the rule? Since it was stated “[if it is usable] for both forbidden and permitted [work] it is permitted”, that means that it is permitted if one does not know.

HALAKHAH: “These are the implements”, etc. Rebbi Jonah said: So is the Mishnah: “These are the implements which the professional may not sell during the Sabbatical to a person suspected of violating the Sabbatical.” If one does not know, what is the rule? Since it was stated “[if it is usable] for both forbidden and permitted [work] it is permitted”, that means that it is permitted if one does not know.

MISHNAH: A woman may lend to her neighbor whom she suspects in matters of the Sabbatical a coarse sieve, a fine sieve, grindstones and an oven but she should neither cull nor grind with her. The wife of a fellow may lend to the wife of a vulgar a coarse sieve and a fine sieve, she may cull, grind and sift with her, but she may not touch hers once water has been put in because one does not support transgressors. All this has only been said for communal peace. One encourages Gentiles in the Sabbatical year but not Jews. One greets them for communal peace.

MISHNAH: A woman may lend to her neighbor whom she suspects in matters of the Sabbatical a coarse sieve, a fine sieve, grindstones and an oven but she should neither cull nor grind with her. The wife of a fellow may lend to the wife of a vulgar a coarse sieve and a fine sieve, she may cull, grind and sift with her, but she may not touch hers once water has been put in because one does not support transgressors. All this has only been said for communal peace. One encourages Gentiles in the Sabbatical year but not Jews. One greets them for communal peace.

“All this has only been said for communal peace.” Rebbi Ḥiyya, Rebbi Ammi. One said: “Plough it well then I will rent it from you after the Sabbatical.” The other one said: “May you succed” For him who says plough it well, what means “one greets them”? “May you succed.” For him who says may you succed, what means “one greets them”? Jewish greeting, “Peace upon you.”

Explanation: Rebbi Ḥinena bar Pappa and Rebbi Samuel bar Naḥman passed by one of the ploughmen in the Sabbatical. Rebbi Samuel bar Naḥman said to him, may you succed. Rebbi Ḥinena bar Pappa said to him, did not Rebbi teach us (Ps. 129:8): “The passers-by did not say, the blessing of the Eternal be on you,” that it is forbidden to say “may you succeed” to one who ploughs in the Sabbatical. He told him, you know to read but you do not know to make a homily. “The passers-by did not say,” these are the nations of the world who pass out of the world, they did not say to Israel “the blessing of the Eternal is on you.” What does Israel say to them, “we bless you in the Name of the Eternal.” All blessings that come into the world because of us are not enough for you, you do not say, come and take from these blessings for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.

Explanation: Rebbi Ḥinena bar Pappa and Rebbi Samuel bar Naḥman passed by one of the ploughmen in the Sabbatical. Rebbi Samuel bar Naḥman said to him, may you succed. Rebbi Ḥinena bar Pappa said to him, did not Rebbi teach us (Ps. 129:8): “The passers-by did not say, the blessing of the Eternal be on you,” that it is forbidden to say “may you succeed” to one who ploughs in the Sabbatical. He told him, you know to read but you do not know to make a homily. “The passers-by did not say,” these are the nations of the world who pass out of the world, they did not say to Israel “the blessing of the Eternal is on you.” What does Israel say to them, “we bless you in the Name of the Eternal.” All blessings that come into the world because of us are not enough for you, you do not say, come and take from these blessings for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.

MISHNAH: There are three territories regarding the Sabbatical. Every place held by the immigrants from Babylonia from Akhzib inside the Land of Israel cannot be eaten from or worked. Every place held by the immigrants from Egypt between Akhzib and Euphrates and Amanus can be eaten from but not worked. From Euphrates or Amanus to their side they can be eaten from and worked.

If one walks from Acco to Akhzib, to one’s right hand side and the East the road is pure regarding the land of Gentiles and is subject to tithes and the Sabbatical unless it was known to you to be exempt. To one’s left and the West, the road is impure regarding the land of Gentiles and is free from tithes and the Sabbatical unless it was known to you to be obligated, until one arrives at Akhzib; Rebbi Ismael ben Rebbi Yose said in his father’s name, as far as Lablab. What is the status of Acco itself? Rebbi Aḥa bar Jacob in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you wash [the grains]? They said to him, a student came here and instructed us that egg water is in order. They thought, we will cook eggs and wash with the cooking water [because] they thought he was talking about cooking water of eggs when he spoke only of egg fluid. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

If one walks from Acco to Akhzib, to one’s right hand side and the East the road is pure regarding the land of Gentiles and is subject to tithes and the Sabbatical unless it was known to you to be exempt. To one’s left and the West, the road is impure regarding the land of Gentiles and is free from tithes and the Sabbatical unless it was known to you to be obligated, until one arrives at Akhzib; Rebbi Ismael ben Rebbi Yose said in his father’s name, as far as Lablab. What is the status of Acco itself? Rebbi Aḥa bar Jacob in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you wash [the grains]? They said to him, a student came here and instructed us that egg water is in order. They thought, we will cook eggs and wash with the cooking water [because] they thought he was talking about cooking water of eggs when he spoke only of egg fluid. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

What are we dealing with? If about produce of the sixth year held over to the Sabbatical, even in the Land it is permitted. If produce of the Sabbatical is held over to the year after the Sabbatical, one is permitted to plough but forbidden to harvest. But one deals with produce of the Sabbatical in the Sabbatical.

What are we dealing with? If about produce of the sixth year held over to the Sabbatical, even in the Land it is permitted. If produce of the Sabbatical is held over to the year after the Sabbatical, one is permitted to plough but forbidden to harvest. But one deals with produce of the Sabbatical in the Sabbatical.

What are we dealing with? If about produce of the sixth year held over to the Sabbatical, even in the Land it is permitted. If produce of the Sabbatical is held over to the year after the Sabbatical, one is permitted to plough but forbidden to harvest. But one deals with produce of the Sabbatical in the Sabbatical.

What are we dealing with? If about produce of the sixth year held over to the Sabbatical, even in the Land it is permitted. If produce of the Sabbatical is held over to the year after the Sabbatical, one is permitted to plough but forbidden to harvest. But one deals with produce of the Sabbatical in the Sabbatical.

What are we dealing with? If about produce of the sixth year held over to the Sabbatical, even in the Land it is permitted. If produce of the Sabbatical is held over to the year after the Sabbatical, one is permitted to plough but forbidden to harvest. But one deals with produce of the Sabbatical in the Sabbatical.

Rebbi Ḥuna went to Tyre and forbade them a kind of irrigation. Rebbi Yose heard this and said, this is correct, is this not about [plants] connected to the ground? But did we not state (Mishnah Mo‘ed Qaṭan 1:1): “One irrigates a field in intensive agriculture both during the intermediate days of a holiday and during the Sabbatical year?” Rebbi Yudan said, only for the vegetables there. Rebbi Mana said, then it should also be permitted to plough for them!

MISHNAH: Onions growing after it rained on them, if the leaves are black they are forbidden, becoming green they are permitted. Rebbi Ḥanina ben Antigonos says, if they cannot be drawn out by their leaves they are forbidden; in the same case in the year after the Sabbatical they are permitted.

Rebbi Yose in the name of Rebbi Joḥanan: An onion taken out of the ground and replanted once it darkened has to be tithed completely. Rebbi Ḥiyya in the name of Rebbi Joḥanan: An onion taken out of the ground and replanted once it developed new roots has to be tithed completely. There is no difference whether it was taken out in the Sabbatical year and replanted in the year after or was taken out in the Sabbatical year.

Rebbi Yose in the name of Rebbi Joḥanan: An onion taken out of the ground and replanted once it darkened has to be tithed completely. Rebbi Ḥiyya in the name of Rebbi Joḥanan: An onion taken out of the ground and replanted once it developed new roots has to be tithed completely. There is no difference whether it was taken out in the Sabbatical year and replanted in the year after or was taken out in the Sabbatical year.

Rebbi Zeïra said, once the new growth is the majority it is permitted; Rebbi Hila and Rebbi Immi both say it is forbidden. A baraita disagrees with Rebbi Hila and Rebbi Immi, as it was stated: “This is the rule Rebbi Simeon proclaimed in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and new grain, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, and orlah, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted. They objected: but there is the Sabbatical that admits no act to permit it and the Sages did not fix a limit! He said to them, no. When you mention the Sabbatical, its produce is forbidden in the minutest amount only after it must be destroyed, but for food if it can be tasted.” What do they do with it? Rebbi Hila and Rebbi Immi explain it in mixtures, but as far as growing plants are concerned, this is more severe since Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. A Mishnah disagrees with Rebbi Zeïra as we have stated (Terumot 9:4): “A growth from heave is heave but the growth from its growth is profane. But the growth from ṭevel, First Tithe, aftergrowth of the Sabbatical, heave of the tithe, dema‘, and First Fruits is profane.” We have stated on this: “When is this true? If the seed disappears. But if the seed does not disappear even growth from growth is forbidden.” How does Rebbi Zeïra deal with this? He explains it that the sanctity of the Sabbatical applies when it must be destroyed, but for food once the new growth is the majority it is permitted.

Rebbi Zeïra said, once the new growth is the majority it is permitted; Rebbi Hila and Rebbi Immi both say it is forbidden. A baraita disagrees with Rebbi Hila and Rebbi Immi, as it was stated: “This is the rule Rebbi Simeon proclaimed in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and new grain, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, and orlah, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted. They objected: but there is the Sabbatical that admits no act to permit it and the Sages did not fix a limit! He said to them, no. When you mention the Sabbatical, its produce is forbidden in the minutest amount only after it must be destroyed, but for food if it can be tasted.” What do they do with it? Rebbi Hila and Rebbi Immi explain it in mixtures, but as far as growing plants are concerned, this is more severe since Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. A Mishnah disagrees with Rebbi Zeïra as we have stated (Terumot 9:4): “A growth from heave is heave but the growth from its growth is profane. But the growth from ṭevel, First Tithe, aftergrowth of the Sabbatical, heave of the tithe, dema‘, and First Fruits is profane.” We have stated on this: “When is this true? If the seed disappears. But if the seed does not disappear even growth from growth is forbidden.” How does Rebbi Zeïra deal with this? He explains it that the sanctity of the Sabbatical applies when it must be destroyed, but for food once the new growth is the majority it is permitted.

Rebbi Zeïra said, once the new growth is the majority it is permitted; Rebbi Hila and Rebbi Immi both say it is forbidden. A baraita disagrees with Rebbi Hila and Rebbi Immi, as it was stated: “This is the rule Rebbi Simeon proclaimed in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and new grain, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, and orlah, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted. They objected: but there is the Sabbatical that admits no act to permit it and the Sages did not fix a limit! He said to them, no. When you mention the Sabbatical, its produce is forbidden in the minutest amount only after it must be destroyed, but for food if it can be tasted.” What do they do with it? Rebbi Hila and Rebbi Immi explain it in mixtures, but as far as growing plants are concerned, this is more severe since Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. A Mishnah disagrees with Rebbi Zeïra as we have stated (Terumot 9:4): “A growth from heave is heave but the growth from its growth is profane. But the growth from ṭevel, First Tithe, aftergrowth of the Sabbatical, heave of the tithe, dema‘, and First Fruits is profane.” We have stated on this: “When is this true? If the seed disappears. But if the seed does not disappear even growth from growth is forbidden.” How does Rebbi Zeïra deal with this? He explains it that the sanctity of the Sabbatical applies when it must be destroyed, but for food once the new growth is the majority it is permitted.

Rebbi Zeïra said, once the new growth is the majority it is permitted; Rebbi Hila and Rebbi Immi both say it is forbidden. A baraita disagrees with Rebbi Hila and Rebbi Immi, as it was stated: “This is the rule Rebbi Simeon proclaimed in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and new grain, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, and orlah, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted. They objected: but there is the Sabbatical that admits no act to permit it and the Sages did not fix a limit! He said to them, no. When you mention the Sabbatical, its produce is forbidden in the minutest amount only after it must be destroyed, but for food if it can be tasted.” What do they do with it? Rebbi Hila and Rebbi Immi explain it in mixtures, but as far as growing plants are concerned, this is more severe since Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. A Mishnah disagrees with Rebbi Zeïra as we have stated (Terumot 9:4): “A growth from heave is heave but the growth from its growth is profane. But the growth from ṭevel, First Tithe, aftergrowth of the Sabbatical, heave of the tithe, dema‘, and First Fruits is profane.” We have stated on this: “When is this true? If the seed disappears. But if the seed does not disappear even growth from growth is forbidden.” How does Rebbi Zeïra deal with this? He explains it that the sanctity of the Sabbatical applies when it must be destroyed, but for food once the new growth is the majority it is permitted.

MISHNAH: When may one buy vegetables in the year following the Sabbatical? After similar ones are ready. When the early ripe one is ready, the late is permitted. Rebbi permitted to buy vegetables immediately after the end of the Sabbatical. One does not export oil to be burned and produce of the Sabbatical from the Land to outside the Land. Rebbi said, I heard explicitely that one exports to Syria but not to outside the Land. One does not bring heave from outside the Land into the Land. Rebbi said, I heard explicitly that one may bring from Syria but not from outside the Land.

MISHNAH: When may one buy vegetables in the year following the Sabbatical? After similar ones are ready. When the early ripe one is ready, the late is permitted. Rebbi permitted to buy vegetables immediately after the end of the Sabbatical. One does not export oil to be burned and produce of the Sabbatical from the Land to outside the Land. Rebbi said, I heard explicitely that one exports to Syria but not to outside the Land. One does not bring heave from outside the Land into the Land. Rebbi said, I heard explicitly that one may bring from Syria but not from outside the Land.

MISHNAH: When may one buy vegetables in the year following the Sabbatical? After similar ones are ready. When the early ripe one is ready, the late is permitted. Rebbi permitted to buy vegetables immediately after the end of the Sabbatical. One does not export oil to be burned and produce of the Sabbatical from the Land to outside the Land. Rebbi said, I heard explicitely that one exports to Syria but not to outside the Land. One does not bring heave from outside the Land into the Land. Rebbi said, I heard explicitly that one may bring from Syria but not from outside the Land.

HALAKHAH: Originally, vegetable was forbidden at border settlements of the Land of Israel. They decreed that vegetable should be permitted at border settlements of the Land of Israel but it would still be forbidden to import vegetables from outside into the Land. Then they decreed that it was permitted to import vegetables from outside into the Land but it would still be forbidden to buy vegetables immediately after the end of the Sabbatical. Rebbi permitted to buy vegetables immediately after the end of the Sabbatical except for leeks. What did the Sepphorians do? They clothed one specimen in sack and ashes and brought it before Rebbi, saying what sin did this one commit among all vegetables? He permitted it to them.

HALAKHAH: Originally, vegetable was forbidden at border settlements of the Land of Israel. They decreed that vegetable should be permitted at border settlements of the Land of Israel but it would still be forbidden to import vegetables from outside into the Land. Then they decreed that it was permitted to import vegetables from outside into the Land but it would still be forbidden to buy vegetables immediately after the end of the Sabbatical. Rebbi permitted to buy vegetables immediately after the end of the Sabbatical except for leeks. What did the Sepphorians do? They clothed one specimen in sack and ashes and brought it before Rebbi, saying what sin did this one commit among all vegetables? He permitted it to them.