sabbatical

Rebbi Eleazar said, this follows the Elders of Galilea, for the Elders of Galilea say, it is forbidden to hand over food for two meals to a person suspect in matters of Sabbatical. Rebbi Mattaniah said, explain it as opinion of everybody, in case that etrogim are sold at an elevated price. As the following: The cedrats were scarce there when Rav Naḥman bar Jacob gave an etrog as gift to his son and told him, if you have acquired it and fulfilled its obligation, return it to me.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

From where for remission of debts? At the end of seven years make remission of debts. Since years are counted from Tishre, also remission of debts is counted from Tishre. For Jubilee periods from where? You shall count for yourselves seven Sabbatical periods of year, seven years seven times. Since years and Sabbaticals are counted from Tishre, also Jubilee periods are counted from Tishre. They objected, is it not written, you shall sound the shofar of cheer in the seventh month, etc. Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Samuel bar Rav Isaac: So that all months of the year be equal and no month be divided into two years. They objected, did we not state, “on the first of Shevaṭ is New Year for trees following the House of Shammai; the House of Hillel say, on the fifteenth of it”? Then not all months of the year are equal and a month is divided into two years.

How for saplings? 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 as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits of this planting are forbidden until the fifteenth of Shevaṭ.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan: And in year [the fourth]. How do you understand this? Rebbi Ze`ira said, three years they shall be uncircumcised, and in year. Rebbi Abba bar Mamal said before Rebbi Ze`ira: It is understandable if he planted it 30 days before the New Year. But if it was not planted 30 days before the New Year? Come and see: Is not a full year being counted for him, and you say so? He said to him: If it is so, even if he planted 30 days before the New Year, should it not be forbidden until 30 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.

How for saplings? 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 as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits of this planting are forbidden until the fifteenth of Shevaṭ.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan: And in year [the fourth]. How do you understand this? Rebbi Ze`ira said, three years they shall be uncircumcised, and in year. Rebbi Abba bar Mamal said before Rebbi Ze`ira: It is understandable if he planted it 30 days before the New Year. But if it was not planted 30 days before the New Year? Come and see: Is not a full year being counted for him, and you say so? He said to him: If it is so, even if he planted 30 days before the New Year, should it not be forbidden until 30 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.

MISHNAH: The following are disqualified: The dice-player, the lender on interest, participants in pigeon contests, dealers in sabbatical produce, and slaves. This is the principle: any testimony for which a woman is not qualified, they are not qualified.

“Dealers in sabbatical produce.” “Who is a dealer in sabbatical produce? One who sits idle all the years of a sabbatical cycle. As soon as the sabbatical year starts, be becomes active and trades in forbidden produce. One does not accept them before another sabbatical year starts and he can be checked out that he repented in complete repentance.” It was stated: Rebbi Yose says, two sabbatical periods. “Rebbi Nehemiah says, repentance in money, not repentance in words; that he say to them, here are denars, distribute them to the poor, for I earned them from forbidden produce.” They added shepherds, extortioners, and any who are suspect in money matters, that their testimony be invalid. Rebbi Abbahu said, only shepherds of small animals.

“Dealers in sabbatical produce.” “Who is a dealer in sabbatical produce? One who sits idle all the years of a sabbatical cycle. As soon as the sabbatical year starts, be becomes active and trades in forbidden produce. One does not accept them before another sabbatical year starts and he can be checked out that he repented in complete repentance.” It was stated: Rebbi Yose says, two sabbatical periods. “Rebbi Nehemiah says, repentance in money, not repentance in words; that he say to them, here are denars, distribute them to the poor, for I earned them from forbidden produce.” They added shepherds, extortioners, and any who are suspect in money matters, that their testimony be invalid. Rebbi Abbahu said, only shepherds of small animals.

“Dealers in sabbatical produce.” “Who is a dealer in sabbatical produce? One who sits idle all the years of a sabbatical cycle. As soon as the sabbatical year starts, be becomes active and trades in forbidden produce. One does not accept them before another sabbatical year starts and he can be checked out that he repented in complete repentance.” It was stated: Rebbi Yose says, two sabbatical periods. “Rebbi Nehemiah says, repentance in money, not repentance in words; that he say to them, here are denars, distribute them to the poor, for I earned them from forbidden produce.” They added shepherds, extortioners, and any who are suspect in money matters, that their testimony be invalid. Rebbi Abbahu said, only shepherds of small animals.

“Dealers in sabbatical produce.” “Who is a dealer in sabbatical produce? One who sits idle all the years of a sabbatical cycle. As soon as the sabbatical year starts, be becomes active and trades in forbidden produce. One does not accept them before another sabbatical year starts and he can be checked out that he repented in complete repentance.” It was stated: Rebbi Yose says, two sabbatical periods. “Rebbi Nehemiah says, repentance in money, not repentance in words; that he say to them, here are denars, distribute them to the poor, for I earned them from forbidden produce.” They added shepherds, extortioners, and any who are suspect in money matters, that their testimony be invalid. Rebbi Abbahu said, only shepherds of small animals.

“Dealers in sabbatical produce.” “Who is a dealer in sabbatical produce? One who sits idle all the years of a sabbatical cycle. As soon as the sabbatical year starts, be becomes active and trades in forbidden produce. One does not accept them before another sabbatical year starts and he can be checked out that he repented in complete repentance.” It was stated: Rebbi Yose says, two sabbatical periods. “Rebbi Nehemiah says, repentance in money, not repentance in words; that he say to them, here are denars, distribute them to the poor, for I earned them from forbidden produce.” They added shepherds, extortioners, and any who are suspect in money matters, that their testimony be invalid. Rebbi Abbahu said, only shepherds of small animals.

“Dealers in sabbatical produce.” “Who is a dealer in sabbatical produce? One who sits idle all the years of a sabbatical cycle. As soon as the sabbatical year starts, be becomes active and trades in forbidden produce. One does not accept them before another sabbatical year starts and he can be checked out that he repented in complete repentance.” It was stated: Rebbi Yose says, two sabbatical periods. “Rebbi Nehemiah says, repentance in money, not repentance in words; that he say to them, here are denars, distribute them to the poor, for I earned them from forbidden produce.” They added shepherds, extortioners, and any who are suspect in money matters, that their testimony be invalid. Rebbi Abbahu said, only shepherds of small animals.

“A Jubilee [it is], even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody.” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel. About what did he command them? About the chapter on manumission of slaves. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread. The words of the Torah are poor in their proper place but rich at another place. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar. But is remission of debts not at the end? Rebbi Ze`ira understood it from the following: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.

“A Jubilee [it is], even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody.” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel. About what did he command them? About the chapter on manumission of slaves. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread. The words of the Torah are poor in their proper place but rich at another place. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar. But is remission of debts not at the end? Rebbi Ze`ira understood it from the following: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.

“A Jubilee [it is], even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody.” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel. About what did he command them? About the chapter on manumission of slaves. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread. The words of the Torah are poor in their proper place but rich at another place. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar. But is remission of debts not at the end? Rebbi Ze`ira understood it from the following: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.

“The House of Shammai say, one may not take unless one had moved when it was still daylight.” The argument of the House of Shammai seems inverted, as we have stated there: “In addition, Rebbi Eliezer said, a person stands near the drying figs Friday afternoon in a Sabbatical year and says, from here I shall eat tomorrow.” Is Rebbi Eliezer not a Shammaite? One is restrictive if living things are involved.

It was stated: Rabban Simeon ben Gamliel says, a person may calm himself by pounds, to know what he got. As the following: Rebbi Mana bought Sabbatical carob fruit. He asked Rebbi Ḥizqiah, who answered him, the rabbis use to follow that of Rabban Simeon ben Gamliel.

MISHNAH: One makes fire neither with stones, nor with wood, nor with water, and one does not heat tiles to fry on them. In addition, Rebbi Eliezer says, a person stands by the Muqṣeh on a Sabbath eve in a sabbatical year and says, from here I shall eat tomorrow, but the Sages say, only if he delineates and says, from here to here.

“In addition, Rebbi Eliezer says, a person stands by the Muqṣeh on a Sabbath eve in a sabbatical year and says, from here I shall eat tomorrow.” The argument of Rebbi Eliezer seems inverted, as we have stated there, “the House of Shammai say, one may not take unless one had moved when it was still daylight,” and is Rebbi Eliezer not a Shammaite? One is restrictive if living things are involved. “But the Sages say, only if he delineates and says, from here to here.” The argument of the Sages seems inverted, since we have stated there “the House of Hillel say, he may stand there and say, this and that I shall take,” and here they are saying so? Still they hold that one is restrictive if living things are involved.

It was stated: “Just as one sounds the alarm during the other years of a Sabbatical period, so one sounds the alarm during the Sabbatical because of the livelihood of others.” What means “because of the livelihood of others”? The colleagues said, because of the livelihood of Gentiles. Rebbi Ze`ira said, because of the livelihood of the suspect ones. That of Rebbi Ze`ira follows Rebbi, that of the colleagues follows Rebbi Phineas ben Yair. That of Rebbi Ze`ira follows Rebbi: A teacher was suspected in matters of Sabbatical produce. They brought him before Rebbi who said to them, what should this wretch do, he does it for his livelihood. But that of the colleagues follows Rebbi Phineas ben Yair. Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yair went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the Rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my sons should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

It was stated: “Just as one sounds the alarm during the other years of a Sabbatical period, so one sounds the alarm during the Sabbatical because of the livelihood of others.” What means “because of the livelihood of others”? The colleagues said, because of the livelihood of Gentiles. Rebbi Ze`ira said, because of the livelihood of the suspect ones. That of Rebbi Ze`ira follows Rebbi, that of the colleagues follows Rebbi Phineas ben Yair. That of Rebbi Ze`ira follows Rebbi: A teacher was suspected in matters of Sabbatical produce. They brought him before Rebbi who said to them, what should this wretch do, he does it for his livelihood. But that of the colleagues follows Rebbi Phineas ben Yair. Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yair went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the Rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my sons should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

It was stated: “Just as one sounds the alarm during the other years of a Sabbatical period, so one sounds the alarm during the Sabbatical because of the livelihood of others.” What means “because of the livelihood of others”? The colleagues said, because of the livelihood of Gentiles. Rebbi Ze`ira said, because of the livelihood of the suspect ones. That of Rebbi Ze`ira follows Rebbi, that of the colleagues follows Rebbi Phineas ben Yair. That of Rebbi Ze`ira follows Rebbi: A teacher was suspected in matters of Sabbatical produce. They brought him before Rebbi who said to them, what should this wretch do, he does it for his livelihood. But that of the colleagues follows Rebbi Phineas ben Yair. Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yair went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the Rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my sons should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

It was stated: “Just as one sounds the alarm during the other years of a Sabbatical period, so one sounds the alarm during the Sabbatical because of the livelihood of others.” What means “because of the livelihood of others”? The colleagues said, because of the livelihood of Gentiles. Rebbi Ze`ira said, because of the livelihood of the suspect ones. That of Rebbi Ze`ira follows Rebbi, that of the colleagues follows Rebbi Phineas ben Yair. That of Rebbi Ze`ira follows Rebbi: A teacher was suspected in matters of Sabbatical produce. They brought him before Rebbi who said to them, what should this wretch do, he does it for his livelihood. But that of the colleagues follows Rebbi Phineas ben Yair. Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yair went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the Rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my sons should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

It was stated: Rebbi Yose says, the day of the destruction of the Temple was after the end of the Sabbath, at the end of a Sabbatical year, during the watch of Yehoyariv, on the Ninth of Av. And so it happened the second time. Both times the Levites were standing on the platform and singing, He turned on them their wrongs, in their malice he eradicates them, eradicates them the Eternal, our God. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan; may one sing without libations? He said to him, let us hear from what was stated: “both times the Levites were standing on the platform and singing, He turned on them their wrongs, etc.” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, one may sing without libations. Rebbi Simeon ben Laqish said, one may not sing without libations. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Was it not stated, “both times the Levites were standing on the platform and singing, He turned on them their wrongs”? Rebbi Simeon ben Laqish said to him, what do you conclude from this? He said to him, since if there were libations it would have been time for the song. Rebbi Joḥanan said, the daily song. Rebbi Simeon ben Laqish said, yesterday’s song.

MISHNAH: One waters irrigated plots on the holiday and in the Sabbatical year both from a well which flows newly and from a well which does not flow newly, but neither from rain water nor from pumped water, nor does one make beds for vines.

One understands pumped water. Rain water? Rebbi Joḥanan said, they decided about rain water because it is like pumped water. Rebbi Bisna in the name of Rebbi La: They stated this only on a holiday; therefore in the Sabbatical it is permitted. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. Then these last seven days should be compared to the seven days of a holiday and be forbidden.

One understands pumped water. Rain water? Rebbi Joḥanan said, they decided about rain water because it is like pumped water. Rebbi Bisna in the name of Rebbi La: They stated this only on a holiday; therefore in the Sabbatical it is permitted. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. Then these last seven days should be compared to the seven days of a holiday and be forbidden.

One understands pumped water. Rain water? Rebbi Joḥanan said, they decided about rain water because it is like pumped water. Rebbi Bisna in the name of Rebbi La: They stated this only on a holiday; therefore in the Sabbatical it is permitted. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. Then these last seven days should be compared to the seven days of a holiday and be forbidden.

One understands pumped water. Rain water? Rebbi Joḥanan said, they decided about rain water because it is like pumped water. Rebbi Bisna in the name of Rebbi La: They stated this only on a holiday; therefore in the Sabbatical it is permitted. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. Then these last seven days should be compared to the seven days of a holiday and be forbidden.

MISHNAH: Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year but the Sages are saying that one makes new water canals in the Sabbatical year and one fixes the broken ones on the holiday and one repairs all defects in the public water system and cleans it. Also one repairs the roads, and the streets, and water pools, and one looks after all public needs, and marks the graves, and also goes to inspect for kilaim.

MISHNAH: Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year but the Sages are saying that one makes new water canals in the Sabbatical year and one fixes the broken ones on the holiday and one repairs all defects in the public water system and cleans it. Also one repairs the roads, and the streets, and water pools, and one looks after all public needs, and marks the graves, and also goes to inspect for kilaim.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

HALAKHAH: Rebbi Mana said it anonymously, Rebbi Abun in the name of Samuel. They disagree anonymously. Where are we holding? If they are widely spaced everybody agrees that it is forbidden. If they are tightly planted everybody agrees that it is permitted. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob treats it as widely spaced, the rabbis treat it as tightly planted. So the rabbis said, if widely spaced it is forbidden to irrigate; may one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say that it is forbidden to irrigate but permitted to continue. Did we not think that according to everybody if they are widely spaced it is forbidden; but is white dust not as if widely spaced? But here it is the Sabbatical, there the holiday. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. Then these last seven days should be compared to the seven days of a holiday and be forbidden. It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday, <the words of Rebbi Simeon. Rebbi Eliezer Ben Jacob forbids.>”

HALAKHAH: Rebbi Mana said it anonymously, Rebbi Abun in the name of Samuel. They disagree anonymously. Where are we holding? If they are widely spaced everybody agrees that it is forbidden. If they are tightly planted everybody agrees that it is permitted. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob treats it as widely spaced, the rabbis treat it as tightly planted. So the rabbis said, if widely spaced it is forbidden to irrigate; may one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say that it is forbidden to irrigate but permitted to continue. Did we not think that according to everybody if they are widely spaced it is forbidden; but is white dust not as if widely spaced? But here it is the Sabbatical, there the holiday. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. Then these last seven days should be compared to the seven days of a holiday and be forbidden. It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday, <the words of Rebbi Simeon. Rebbi Eliezer Ben Jacob forbids.>”

HALAKHAH: Rebbi Mana said it anonymously, Rebbi Abun in the name of Samuel. They disagree anonymously. Where are we holding? If they are widely spaced everybody agrees that it is forbidden. If they are tightly planted everybody agrees that it is permitted. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob treats it as widely spaced, the rabbis treat it as tightly planted. So the rabbis said, if widely spaced it is forbidden to irrigate; may one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say that it is forbidden to irrigate but permitted to continue. Did we not think that according to everybody if they are widely spaced it is forbidden; but is white dust not as if widely spaced? But here it is the Sabbatical, there the holiday. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. Then these last seven days should be compared to the seven days of a holiday and be forbidden. It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday, <the words of Rebbi Simeon. Rebbi Eliezer Ben Jacob forbids.>”

HALAKHAH: Rebbi Mana said it anonymously, Rebbi Abun in the name of Samuel. They disagree anonymously. Where are we holding? If they are widely spaced everybody agrees that it is forbidden. If they are tightly planted everybody agrees that it is permitted. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob treats it as widely spaced, the rabbis treat it as tightly planted. So the rabbis said, if widely spaced it is forbidden to irrigate; may one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say that it is forbidden to irrigate but permitted to continue. Did we not think that according to everybody if they are widely spaced it is forbidden; but is white dust not as if widely spaced? But here it is the Sabbatical, there the holiday. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. Then these last seven days should be compared to the seven days of a holiday and be forbidden. It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday, <the words of Rebbi Simeon. Rebbi Eliezer Ben Jacob forbids.>”

HALAKHAH: Rebbi Mana said it anonymously, Rebbi Abun in the name of Samuel. They disagree anonymously. Where are we holding? If they are widely spaced everybody agrees that it is forbidden. If they are tightly planted everybody agrees that it is permitted. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob treats it as widely spaced, the rabbis treat it as tightly planted. So the rabbis said, if widely spaced it is forbidden to irrigate; may one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say that it is forbidden to irrigate but permitted to continue. Did we not think that according to everybody if they are widely spaced it is forbidden; but is white dust not as if widely spaced? But here it is the Sabbatical, there the holiday. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. Then these last seven days should be compared to the seven days of a holiday and be forbidden. It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday, <the words of Rebbi Simeon. Rebbi Eliezer Ben Jacob forbids.>”

MISHNAH: One may catch the mole and rats from an orchard or a white field normally on the holiday or in the Sabbatical; Rebbi Jehudah says from an orchard normally but from a white field with a change. One mends a breach on the holiday; but in the Sabbatical he builds normally.

MISHNAH: One may catch the mole and rats from an orchard or a white field normally on the holiday or in the Sabbatical; Rebbi Jehudah says from an orchard normally but from a white field with a change. One mends a breach on the holiday; but in the Sabbatical he builds normally.

“One mends a breach on the holiday,” stone on stone and pebble on pebble; “but in the Sabbatical he builds normally,” stone on pebble and pebble on stone. Only a breach which is not surrounded by dust. But it is forbidden to mend a breach which is surrounded by dust in the Sabbatical year. It was stated such: In the Sabbatical year it is forbidden to fence in any breach which is surrounded by dust; but it is permitted fence in any breach which is not surrounded by dust, unless it represents a danger to the public. But if it represents a danger to the public even though it is surrounded by dust it may be fenced in in the Sabbatical year. As the following: “If his wall was sloping one tears it down and rebuilds.” Could he not tear down and not build? Rebbi Ḥanania in the name of Rebbi Joḥanan: They permitted the end because of the beginning. For if you tell him not to build he will not tear down and create a danger.

“One mends a breach on the holiday,” stone on stone and pebble on pebble; “but in the Sabbatical he builds normally,” stone on pebble and pebble on stone. Only a breach which is not surrounded by dust. But it is forbidden to mend a breach which is surrounded by dust in the Sabbatical year. It was stated such: In the Sabbatical year it is forbidden to fence in any breach which is surrounded by dust; but it is permitted fence in any breach which is not surrounded by dust, unless it represents a danger to the public. But if it represents a danger to the public even though it is surrounded by dust it may be fenced in in the Sabbatical year. As the following: “If his wall was sloping one tears it down and rebuilds.” Could he not tear down and not build? Rebbi Ḥanania in the name of Rebbi Joḥanan: They permitted the end because of the beginning. For if you tell him not to build he will not tear down and create a danger.

“One mends a breach on the holiday,” stone on stone and pebble on pebble; “but in the Sabbatical he builds normally,” stone on pebble and pebble on stone. Only a breach which is not surrounded by dust. But it is forbidden to mend a breach which is surrounded by dust in the Sabbatical year. It was stated such: In the Sabbatical year it is forbidden to fence in any breach which is surrounded by dust; but it is permitted fence in any breach which is not surrounded by dust, unless it represents a danger to the public. But if it represents a danger to the public even though it is surrounded by dust it may be fenced in in the Sabbatical year. As the following: “If his wall was sloping one tears it down and rebuilds.” Could he not tear down and not build? Rebbi Ḥanania in the name of Rebbi Joḥanan: They permitted the end because of the beginning. For if you tell him not to build he will not tear down and create a danger.

“One mends a breach on the holiday,” stone on stone and pebble on pebble; “but in the Sabbatical he builds normally,” stone on pebble and pebble on stone. Only a breach which is not surrounded by dust. But it is forbidden to mend a breach which is surrounded by dust in the Sabbatical year. It was stated such: In the Sabbatical year it is forbidden to fence in any breach which is surrounded by dust; but it is permitted fence in any breach which is not surrounded by dust, unless it represents a danger to the public. But if it represents a danger to the public even though it is surrounded by dust it may be fenced in in the Sabbatical year. As the following: “If his wall was sloping one tears it down and rebuilds.” Could he not tear down and not build? Rebbi Ḥanania in the name of Rebbi Joḥanan: They permitted the end because of the beginning. For if you tell him not to build he will not tear down and create a danger.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that the Sages visited Rebbi Dosa ben Hyrkanos to ask him about the daughter’s co-wife. They said to him, are you the one who permits co-wives? He said to them, what did you hear? Dosa ben Hyrkanos? They said to him, ben Hyrkanos. He said to them, my brother Jonathan is exceedingly sharpminded and of the students of the House of Shammai. Be careful with him, he has three hundred arguments about the daughter’s co-wife. They went to him. He sent and wrote to him, be careful because the Sages of Israel will visit you. They came and he placed them before him. He lectured but they did not understand, repeatedly. They started to get drowsy. He said to them, why are you getting drowsy? He started pelting them with pebbles. But some people said, they entered in one door and left in three. He sent to say to him, why did you send to me, the people want to learn and you said to me, these are the Sages of Israel? They came to him and said to him, what do you say in the matter? He said, on this stone sat the prophet Ḥaggai and testified to three things: On the daughter’s co-wife that she can be married into priesthood, on Ammon and Moab that they tithe for the poor in a Sabbatical year, and on proselytes of Palmyra that they are acceptable to marry into the congregation. He said, lift my eyelids so I can see the Sages of Israel. He saw Rebbi Joshua and said to him: “To whom will one teach knowledge?” I remember that his mother brought his crib to the Synagogue that his ears should cling to the words of the Torah. [He saw] Rebbi Aqiba, and said to him: “Lion cubs will be poor and hungry.” I know of him that he is a man strong in Torah. He saw Rebbi Eleazar ben Azariah and said to him: “I was a youth but became an elder.” I know of him that he is the tenth generation from Ezra and their eyes are similar. Rebbi Ḥanina from Sepphoris said, Rebbi Tarphon also was with them and he addressed him as he did Rebbi Eleazar ben Azariah.

MISHNAH: How does the reading of the king proceed? At the end of the last day of Tabernacles, on the eighth, at the end of the Sabbatical year, one makes a wooden platform for him and he sits on it, as it is said: “At the end of seven years, at the assembly of the Sabbatical years at the festival of Tabernacles, when all of Israel appears.” The organizer of the synagogue takes a Torah scroll and gives it to the president of the synagogue; the president of the synagogue gives it to the Second; the Second gives it to the High Priest, the High Priest gives it to the king. The king stands to receive it, he reads sitting down. King Agrippas stood to receive, he read while standing, and the Sages praised him. When he reached “you cannot put over yourselves a strange man who is not your brother”, tears flowed from his eyes. They said to him, do not fear Agrippas, you are our brother, you are our brother.

MISHNAH: How does the reading of the king proceed? At the end of the last day of Tabernacles, on the eighth, at the end of the Sabbatical year, one makes a wooden platform for him and he sits on it, as it is said: “At the end of seven years, at the assembly of the Sabbatical years at the festival of Tabernacles, when all of Israel appears.” The organizer of the synagogue takes a Torah scroll and gives it to the president of the synagogue; the president of the synagogue gives it to the Second; the Second gives it to the High Priest, the High Priest gives it to the king. The king stands to receive it, he reads sitting down. King Agrippas stood to receive, he read while standing, and the Sages praised him. When he reached “you cannot put over yourselves a strange man who is not your brother”, tears flowed from his eyes. They said to him, do not fear Agrippas, you are our brother, you are our brother.

HALAKHAH: Rebbi Abbahu said, why does one read “ “tithing you shall tithe,”, “when you will have finished tithing,”? Because Israel went from the Sabbatical year to the eighth, not to have them forget tithes. Rebbi Ḥaggai asked before Rebbi Yose, does he not to make havdalah? He said to him, one already said havdalah on New Year’s Day.

It was stated: Rebbi Eleazar said, also the people from the Sharon did not return since they have to rebuild two times in a Sabbatical period. Also the High Priest was praying for them on the Day of Atonement that their houses should not become their graves.

Would they be trustworthy to say, we went out to collect unripe figs in the sabbatical year and heard X talking about his wife Y, or woman Z talking about her children?

HALAKHAH: “If she did appear in court before she became an adult,” etc. Rebbi Simeon ben Ioḥai stated: “The man who had lain with her shall give 50 silver pieces to the girl’s father;” this teaches that the father acquires only by handing over. Rebbi Simeon says, the matter depends on the collection, but the rabbis say, the matter depends on the court procedure. Rebbi Simeon treats it as court decrees but the rabbis treat it as a loan. In the opinion of Rebbi Simeon, he forecloses from the best land; in the opinion of the rabbis he forecloses from average land. In the opinion of Rebbi Simeon, the Sabbatical year does not cancel the debt; in the opinion of the rabbis the Sabbatical year cancels the debt. In the opinion of Rebbi Simeon the firstborn takes a double portion; in the opinion of the rabbis the firstborn does not take a double portion.

HALAKHAH: “If she did appear in court before she became an adult,” etc. Rebbi Simeon ben Ioḥai stated: “The man who had lain with her shall give 50 silver pieces to the girl’s father;” this teaches that the father acquires only by handing over. Rebbi Simeon says, the matter depends on the collection, but the rabbis say, the matter depends on the court procedure. Rebbi Simeon treats it as court decrees but the rabbis treat it as a loan. In the opinion of Rebbi Simeon, he forecloses from the best land; in the opinion of the rabbis he forecloses from average land. In the opinion of Rebbi Simeon, the Sabbatical year does not cancel the debt; in the opinion of the rabbis the Sabbatical year cancels the debt. In the opinion of Rebbi Simeon the firstborn takes a double portion; in the opinion of the rabbis the firstborn does not take a double portion.

HALAKHAH: “If somebody makes a vow that his wife should not have any usufruct from him,” etc. There, we have stated: “If somebody by a vow bars his wife from sexual intercourse,” and here you say so? There, he makes a vow to separate her from his body, but here he makes a vow to separate her from his property. But can anybody make a vow not to pay his debt? Rebbi Yose ben Ḥanina said, since in the future he will divorce her, pay her the ketubah, and stop her food supply, it is as if there was no debt. Why could she not sit there and wait; if he divorced her everything would be in order, otherwise let him provide her with food? It follows him who said that the wife’s food is not from words of the Torah, as it was stated: The court will not determine food for the wife from Sabbatical money, but she may be given Sabbatical produce to eat at her husband’s. Then should she not be considered as a worker not worth a peruṭah? This proves that she is not considered as a worker not worth a peruṭah.

HALAKHAH: “If somebody makes a vow that his wife should not have any usufruct from him,” etc. There, we have stated: “If somebody by a vow bars his wife from sexual intercourse,” and here you say so? There, he makes a vow to separate her from his body, but here he makes a vow to separate her from his property. But can anybody make a vow not to pay his debt? Rebbi Yose ben Ḥanina said, since in the future he will divorce her, pay her the ketubah, and stop her food supply, it is as if there was no debt. Why could she not sit there and wait; if he divorced her everything would be in order, otherwise let him provide her with food? It follows him who said that the wife’s food is not from words of the Torah, as it was stated: The court will not determine food for the wife from Sabbatical money, but she may be given Sabbatical produce to eat at her husband’s. Then should she not be considered as a worker not worth a peruṭah? This proves that she is not considered as a worker not worth a peruṭah.

HALAKHAH: “If he left produce taken,” etc. Both Rav and Rebbi Simeon ben Laqish say, if they were collected at a trading place. But if somebody collected it in his house, his house acquired for him. Rebbi Joḥanan said, even if he collected it in his house, his house did not acquire for him. For he thinks that they are his but they are not his. Does from this follow how the owner acquires his produce in a Sabbatical year? Rebbi Jeremiah wanted to say, from the moment he put them into his vessel. Rebbi Yose said, even if he put them into his vessel he did not acquire, for he thinks that they are his but they are not his.

If somebody together with his wife left for overseas, then she returns and says, my husband died, she shall be supported and collect her ketubah. My husband divorced me, she shall be supported from her ketubah since, as you take it, if she be a married woman, she must be supported from her husband’s; if she is no longer a married woman, she can be supported from her ketubah. “If somebody returns from overseas and his wife requests support but he says, let her earnings cover her sustenance, one listens to him. But if the court had allotted, what they allotted, they have allotted.” Rebbi Jeremiah said, if her earnings are not enough for her support. In this case, does one listen to him? Following him who says, there is no support for the wife in biblical law, as we have stated: “The court will not determine food for a wife from Sabbatical money, but she may be given Sabbatical produce to eat at her husband’s.” Rebbi Yose says, if her earnings are sufficient for her support. In that case, why what they allotted, they have allotted? Explain it, if they allotted excess.

If somebody together with his wife left for overseas, then she returns and says, my husband died, she shall be supported and collect her ketubah. My husband divorced me, she shall be supported from her ketubah since, as you take it, if she be a married woman, she must be supported from her husband’s; if she is no longer a married woman, she can be supported from her ketubah. “If somebody returns from overseas and his wife requests support but he says, let her earnings cover her sustenance, one listens to him. But if the court had allotted, what they allotted, they have allotted.” Rebbi Jeremiah said, if her earnings are not enough for her support. In this case, does one listen to him? Following him who says, there is no support for the wife in biblical law, as we have stated: “The court will not determine food for a wife from Sabbatical money, but she may be given Sabbatical produce to eat at her husband’s.” Rebbi Yose says, if her earnings are sufficient for her support. In that case, why what they allotted, they have allotted? Explain it, if they allotted excess.

MISHNAH: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he cannot enter his field but he can eat from the overhang. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. During the Sabbatical year he enters and eats.

MISHNAH: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he cannot enter his field but he can eat from the overhang. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. During the Sabbatical year he enters and eats.

MISHNAH: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he cannot enter his field but he can eat from the overhang. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. During the Sabbatical year he enters and eats.

MISHNAH: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he cannot enter his field but he can eat from the overhang. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. During the Sabbatical year he enters and eats.

HALAKHAH: “If somebody is forbidden any profit from another person by a vow made before the Sabbatical year,” etc. Why can he not enter? As Rebbi Simeon ben Yaqim said, that he should not stay long.

Rebbi Joḥanan explained the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he can enter his field and eat of the fruits. If he vowed during the Sabbatical year, he enters and eats. Rebbi Simeon ben Laqish explains the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat of its fruits. If he made the vow in the Sabbatical year, he cannot enter his field but he can eat of the fruits. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. If he made the vow during the Sabbatical year he enters and eats. That statement of Rebbi Simeon ben Laqish follows Rebbi Yose, for Rebbi Yose said, for his vow preceded his abandoning, his abandoning his vow. Rebbi Jonah, Rebbi Abba bar Ḥiyya, in the name of Rebbi Joḥanan: Rebbi Yose agrees that he is permitted in the case of biblical abandoning.

Rebbi Joḥanan explained the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he can enter his field and eat of the fruits. If he vowed during the Sabbatical year, he enters and eats. Rebbi Simeon ben Laqish explains the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat of its fruits. If he made the vow in the Sabbatical year, he cannot enter his field but he can eat of the fruits. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. If he made the vow during the Sabbatical year he enters and eats. That statement of Rebbi Simeon ben Laqish follows Rebbi Yose, for Rebbi Yose said, for his vow preceded his abandoning, his abandoning his vow. Rebbi Jonah, Rebbi Abba bar Ḥiyya, in the name of Rebbi Joḥanan: Rebbi Yose agrees that he is permitted in the case of biblical abandoning.

Rebbi Joḥanan explained the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he can enter his field and eat of the fruits. If he vowed during the Sabbatical year, he enters and eats. Rebbi Simeon ben Laqish explains the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat of its fruits. If he made the vow in the Sabbatical year, he cannot enter his field but he can eat of the fruits. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. If he made the vow during the Sabbatical year he enters and eats. That statement of Rebbi Simeon ben Laqish follows Rebbi Yose, for Rebbi Yose said, for his vow preceded his abandoning, his abandoning his vow. Rebbi Jonah, Rebbi Abba bar Ḥiyya, in the name of Rebbi Joḥanan: Rebbi Yose agrees that he is permitted in the case of biblical abandoning.

Rebbi Joḥanan explained the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he can enter his field and eat of the fruits. If he vowed during the Sabbatical year, he enters and eats. Rebbi Simeon ben Laqish explains the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat of its fruits. If he made the vow in the Sabbatical year, he cannot enter his field but he can eat of the fruits. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. If he made the vow during the Sabbatical year he enters and eats. That statement of Rebbi Simeon ben Laqish follows Rebbi Yose, for Rebbi Yose said, for his vow preceded his abandoning, his abandoning his vow. Rebbi Jonah, Rebbi Abba bar Ḥiyya, in the name of Rebbi Joḥanan: Rebbi Yose agrees that he is permitted in the case of biblical abandoning.

Rebbi Joḥanan explained the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he can enter his field and eat of the fruits. If he vowed during the Sabbatical year, he enters and eats. Rebbi Simeon ben Laqish explains the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat of its fruits. If he made the vow in the Sabbatical year, he cannot enter his field but he can eat of the fruits. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. If he made the vow during the Sabbatical year he enters and eats. That statement of Rebbi Simeon ben Laqish follows Rebbi Yose, for Rebbi Yose said, for his vow preceded his abandoning, his abandoning his vow. Rebbi Jonah, Rebbi Abba bar Ḥiyya, in the name of Rebbi Joḥanan: Rebbi Yose agrees that he is permitted in the case of biblical abandoning.

Rebbi Joḥanan explained the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he can enter his field and eat of the fruits. If he vowed during the Sabbatical year, he enters and eats. Rebbi Simeon ben Laqish explains the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat of its fruits. If he made the vow in the Sabbatical year, he cannot enter his field but he can eat of the fruits. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. If he made the vow during the Sabbatical year he enters and eats. That statement of Rebbi Simeon ben Laqish follows Rebbi Yose, for Rebbi Yose said, for his vow preceded his abandoning, his abandoning his vow. Rebbi Jonah, Rebbi Abba bar Ḥiyya, in the name of Rebbi Joḥanan: Rebbi Yose agrees that he is permitted in the case of biblical abandoning.

Rebbi Joḥanan explained the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he can enter his field and eat of the fruits. If he vowed during the Sabbatical year, he enters and eats. Rebbi Simeon ben Laqish explains the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat of its fruits. If he made the vow in the Sabbatical year, he cannot enter his field but he can eat of the fruits. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. If he made the vow during the Sabbatical year he enters and eats. That statement of Rebbi Simeon ben Laqish follows Rebbi Yose, for Rebbi Yose said, for his vow preceded his abandoning, his abandoning his vow. Rebbi Jonah, Rebbi Abba bar Ḥiyya, in the name of Rebbi Joḥanan: Rebbi Yose agrees that he is permitted in the case of biblical abandoning.

So far, if he abandoned it for a longer period of time. But if he abandoned only for a short time? Let us hear from the following: “If he abandoned his field, he may cancel his action during three days.” Rebbi Ze‘ira said, it says only “three days”. Therefore, after three days he may not cancel his action. Rebbi Simeon Dayana stated before Rebbi Ze‘ira: Even after three he may cancel his action. He said to him, since you say after three days, is it the same after three or after many? A baraita supports Rebbi Ze‘ira: “About when is this said? If he abandoned in an unspecified way. But if he said: My field shall be abandoned one day, one week, one month, one year, a sabbatical period, as long as nobody took it over, either he or another person, he may cancel. But after somebody acquired it, either he or somebody else, he cannot cancel.” This means that short or long periods are the same. It also means that they were not worried about dishonesty. This means that a person may abandon and reacquire. That obviously answers Rebbi Zeïra’s question, since Rebbi Zeira had said, are short and long times the same?

“This is the rule Rebbi Simeon declared 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, orlah, and kilaim in a vineyard, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted.” How do you treat vows? As referring to something that can become permitted or to something that cannot become permitted? It seems reasonable that we treat them as referring to things that can become permitted, as we have stated there “for the Elder uproots the vow from the start.” They said, he only uproots for the future. Certainly a Mishnah treats it as referring to something that cannot become permitted, as we have stated there: “The growth from heave is heave; the growth from their growth is profane. But the growths from ṭevel, First Tithe, aftergrowth of the Sabbatical, heaves from outside the Land, dema‘, and First Fruits are profane as are growths from their growths. Growths from dedicated [seeds] and Second Tithe become profane; one redeems them corresponding to the time of sowing.” We have stated on this: When has this been said? Anything whose seeds disappear. But in produce whose seeds do not disappear, the growth from their growth is forbidden. There is a restriction on growth, as 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. But another Mishnah treats it as something that can become permitted, as we have stated there: “For if somebody vowed not to have a certain thing and it became mixed with something else, if it can be tasted it is forbidden.” This explains that it was mixed with another kind, following the rules of something that can become permitted.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

It was stated: “One intercalates for a year neither in a Sabbatical nor in the year after the Sabbatical; but if they intercalated it is intercalated.” Rebbi Ze‘ira in the name of Rebbi Abbahu said: That means, as long as Rebbi did not permit to buy vegetables for importation into the Land. But since Rebbi permitted to buy vegetables for importation into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

It was stated: “One intercalates for a year neither in a Sabbatical nor in the year after the Sabbatical; but if they intercalated it is intercalated.” Rebbi Ze‘ira in the name of Rebbi Abbahu said: That means, as long as Rebbi did not permit to buy vegetables for importation into the Land. But since Rebbi permitted to buy vegetables for importation into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

It was stated: “One intercalates for a year neither in a Sabbatical nor in the year after the Sabbatical; but if they intercalated it is intercalated.” Rebbi Ze‘ira in the name of Rebbi Abbahu said: That means, as long as Rebbi did not permit to buy vegetables for importation into the Land. But since Rebbi permitted to buy vegetables for importation into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

It was stated: “One intercalates for a year neither in a Sabbatical nor in the year after the Sabbatical; but if they intercalated it is intercalated.” Rebbi Ze‘ira in the name of Rebbi Abbahu said: That means, as long as Rebbi did not permit to buy vegetables for importation into the Land. But since Rebbi permitted to buy vegetables for importation into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

Is one who makes a vow to abstain from vegetables permitted kinds of ‘pvmlyy’, as, for example, nb‘h, msrvlh, plvlyh, and taro. Rebbi Isaac ben Ḥaqolah and Rebbi Joshua ben Levi both say taro is like a vegetable for tithes, the sabbatical year, peah, and kilaim. For vows it is problematic.

MISHNAH: ‘A qônām that I shall not taste wine today,’ he is forbidden only until nightfall. ‘This week’, he is forbidden the entire week; the Sabbath belongs to the past. ‘This month’, he is forbidden the entire month; the day of the New Moon belongs to the future. ‘This year’, he is forbidden the entire year; New Year’s Day belongs to the future. ‘This Sabbatical period’, he is forbidden the entire Sabbatical period; the Sabbatical year belongs to the past. But if he said, one day, one week, one month, one year, he is forbidden from day.

MISHNAH: ‘A qônām that I shall not taste wine today,’ he is forbidden only until nightfall. ‘This week’, he is forbidden the entire week; the Sabbath belongs to the past. ‘This month’, he is forbidden the entire month; the day of the New Moon belongs to the future. ‘This year’, he is forbidden the entire year; New Year’s Day belongs to the future. ‘This Sabbatical period’, he is forbidden the entire Sabbatical period; the Sabbatical year belongs to the past. But if he said, one day, one week, one month, one year, he is forbidden from day.

MISHNAH: ‘A qônām that I shall not taste wine today,’ he is forbidden only until nightfall. ‘This week’, he is forbidden the entire week; the Sabbath belongs to the past. ‘This month’, he is forbidden the entire month; the day of the New Moon belongs to the future. ‘This year’, he is forbidden the entire year; New Year’s Day belongs to the future. ‘This Sabbatical period’, he is forbidden the entire Sabbatical period; the Sabbatical year belongs to the past. But if he said, one day, one week, one month, one year, he is forbidden from day.

“If he said, one day, one week, one month, one year, one Sabbatical period, he is forbidden from day to day.” From hour to hour. It was stated, from hour to hour.

From here, “if his hair became heavy”: Rebbi. For Rebbi Jeremiah said in the name of Rebbi Immi: The words of Rebbi: A nazir in perpetuity shaves once in twelve months. The words of the Sages: A nazir in perpetuity sometimes shaves every thirty days, sometimes once in twelve months. Rebbi Hila in the name of Rebbi Assi: It says so: “I am a nazir like the hair on my head, like the dust of the earth, or like the sand of the sea. He is a nazir in perpetuity and shaves every thirty days. Rebbi says, this one does not shave every thirty days,” but once in twelve months. “Who is one who shaves every thirty days? If he says, I am obligated for nezirut like the hair on my head, like the dust of the earth, or like the sand of the sea.” Rebbi Ze‘ira said, they differ if it was not made explicit. Where do we hold? If he says, “the fullness of my hair”, everybody agrees that he shaves once every thirty days. If he says, “the number of the hairs on my head,” everybody agrees that he shaves after twelve months. But we must hold that he says “like hair”. Rebbi says, “the fullness of my hair”. But the rabbis say, he means “the number of the hairs on my head.” And here, why? Why did the man not make the vow? He only encourages himself to avoid prohibitions. In addition, from the following: “Rebbi Jehudah added: If he said, like that which is collected in the fig harvest, or like sheaves in a Sabbatical year, or like stars in the sky, he is a nazir in perpetuity and shaves every thirty days.” Could you say that Rebbi Jehudah follows the rabbis? He holds with Rebbi, as Rebbi Jehudah added: “Absalom was a nazir in perpetuity and shaved every twelve months.” What is the reason? Because of nezirut. But that would mean for the rabbis that he shaved every thirty days; that is what we have stated: “I am a nazir the house full, or a chest full. One checks him out.” It was stated on that: He shaves every thirty days. But here he said, he shaved every twelve months.

Rav Huna said, I asked before Rebbi Jacob ben Aḥa: Following him who says tithes are from their words. But following him who says tithes are from the Torah, does Hillel institute anything against the words of the Torah? Rebbi Yose said, from the moment that Israel was exiled to Babylonia, did they not become free from all commandments connected with the Land, but the remission of debts applies both in the Land and outside the Land from the words of the Torah? Rebbi Yose turned and said, (Deut. 15:2) “this is the word of the abandonment, remit” as long as abandonment is followed in the Land as a word of the Torah, remission of debts applies both in the Land and outside the Land from the words of the Torah, but when abandonment is followed in the Land as their word, remission of debts applies both in the Land and outside the Land from their word. There, they say that even one who holds that tithes are from the Torah will hold that the Sabbatical is from their word. (Deut. 15:2): “This is the word of the remission, remit!” Rebbi says, two remissions are the Sabbatical and the Jubilee. As long as the Jubilee is operative, the Sabbatical is from words of the Torah. If the Jubilees are abolished, the Sabbatical is operative from their words. When were the Jubilees abolished? (Lev. 25:10) “For all its inhabitants.” In the time when they lived on it, not when they went from it into exile. If they lived on it but did (not) intermingle, the tribe of Judah in Benjamin, and the tribe of Benjamin in Judah, I could think that the Jubilee was operative. The verse mentions its inhabitants, “All its inhabitants;” you find that when the tribes of Reuben, Gad, and half the tribe of Manasseh went into exile, the Jubilees were disestablished.

Rav Huna said, I asked before Rebbi Jacob ben Aḥa: Following him who says tithes are from their words. But following him who says tithes are from the Torah, does Hillel institute anything against the words of the Torah? Rebbi Yose said, from the moment that Israel was exiled to Babylonia, did they not become free from all commandments connected with the Land, but the remission of debts applies both in the Land and outside the Land from the words of the Torah? Rebbi Yose turned and said, (Deut. 15:2) “this is the word of the abandonment, remit” as long as abandonment is followed in the Land as a word of the Torah, remission of debts applies both in the Land and outside the Land from the words of the Torah, but when abandonment is followed in the Land as their word, remission of debts applies both in the Land and outside the Land from their word. There, they say that even one who holds that tithes are from the Torah will hold that the Sabbatical is from their word. (Deut. 15:2): “This is the word of the remission, remit!” Rebbi says, two remissions are the Sabbatical and the Jubilee. As long as the Jubilee is operative, the Sabbatical is from words of the Torah. If the Jubilees are abolished, the Sabbatical is operative from their words. When were the Jubilees abolished? (Lev. 25:10) “For all its inhabitants.” In the time when they lived on it, not when they went from it into exile. If they lived on it but did (not) intermingle, the tribe of Judah in Benjamin, and the tribe of Benjamin in Judah, I could think that the Jubilee was operative. The verse mentions its inhabitants, “All its inhabitants;” you find that when the tribes of Reuben, Gad, and half the tribe of Manasseh went into exile, the Jubilees were disestablished.

Rav Huna said, I asked before Rebbi Jacob ben Aḥa: Following him who says tithes are from their words. But following him who says tithes are from the Torah, does Hillel institute anything against the words of the Torah? Rebbi Yose said, from the moment that Israel was exiled to Babylonia, did they not become free from all commandments connected with the Land, but the remission of debts applies both in the Land and outside the Land from the words of the Torah? Rebbi Yose turned and said, (Deut. 15:2) “this is the word of the abandonment, remit” as long as abandonment is followed in the Land as a word of the Torah, remission of debts applies both in the Land and outside the Land from the words of the Torah, but when abandonment is followed in the Land as their word, remission of debts applies both in the Land and outside the Land from their word. There, they say that even one who holds that tithes are from the Torah will hold that the Sabbatical is from their word. (Deut. 15:2): “This is the word of the remission, remit!” Rebbi says, two remissions are the Sabbatical and the Jubilee. As long as the Jubilee is operative, the Sabbatical is from words of the Torah. If the Jubilees are abolished, the Sabbatical is operative from their words. When were the Jubilees abolished? (Lev. 25:10) “For all its inhabitants.” In the time when they lived on it, not when they went from it into exile. If they lived on it but did (not) intermingle, the tribe of Judah in Benjamin, and the tribe of Benjamin in Judah, I could think that the Jubilee was operative. The verse mentions its inhabitants, “All its inhabitants;” you find that when the tribes of Reuben, Gad, and half the tribe of Manasseh went into exile, the Jubilees were disestablished.

Rav Huna said, I asked before Rebbi Jacob ben Aḥa: Following him who says tithes are from their words. But following him who says tithes are from the Torah, does Hillel institute anything against the words of the Torah? Rebbi Yose said, from the moment that Israel was exiled to Babylonia, did they not become free from all commandments connected with the Land, but the remission of debts applies both in the Land and outside the Land from the words of the Torah? Rebbi Yose turned and said, (Deut. 15:2) “this is the word of the abandonment, remit” as long as abandonment is followed in the Land as a word of the Torah, remission of debts applies both in the Land and outside the Land from the words of the Torah, but when abandonment is followed in the Land as their word, remission of debts applies both in the Land and outside the Land from their word. There, they say that even one who holds that tithes are from the Torah will hold that the Sabbatical is from their word. (Deut. 15:2): “This is the word of the remission, remit!” Rebbi says, two remissions are the Sabbatical and the Jubilee. As long as the Jubilee is operative, the Sabbatical is from words of the Torah. If the Jubilees are abolished, the Sabbatical is operative from their words. When were the Jubilees abolished? (Lev. 25:10) “For all its inhabitants.” In the time when they lived on it, not when they went from it into exile. If they lived on it but did (not) intermingle, the tribe of Judah in Benjamin, and the tribe of Benjamin in Judah, I could think that the Jubilee was operative. The verse mentions its inhabitants, “All its inhabitants;” you find that when the tribes of Reuben, Gad, and half the tribe of Manasseh went into exile, the Jubilees were disestablished.

MISHNAH: A woman may lend to her neighbor, whom she suspects in matters of the Sabbatical, a coarse sieve, a fine sieve, grindstones, or 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, or 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.

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 succeed” For him who says, plough it well, then I will rent it from you after the Sabbatical, what means “one greets them” in a Jewish way? “May you succeed.” For him who says to the Gentile “may you succeed”? 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, are you not Jewish? 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,” 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; not only do you not say, come and take from these blessings for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.

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 succeed” For him who says, plough it well, then I will rent it from you after the Sabbatical, what means “one greets them” in a Jewish way? “May you succeed.” For him who says to the Gentile “may you succeed”? 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, are you not Jewish? 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,” 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; not only do you not say, come and take from these blessings for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.

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 succeed” For him who says, plough it well, then I will rent it from you after the Sabbatical, what means “one greets them” in a Jewish way? “May you succeed.” For him who says to the Gentile “may you succeed”? 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, are you not Jewish? 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,” 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; not only do you not say, come and take from these blessings for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.