seah

MISHNAH: A sheaf containing two seah that was forgotten is not a “forgotten sheaf.” Two sheaves that together are two seah, Rabban Gamliel says, they are for the proprietor, but the Sages say, they are for the poor. Rabban Gamliel said to them: Does large size of the sheaves increase or decrease the power of the proprietor? They said to him, it increases it. He said to them: Since a sheaf containing two seah that was forgotten is not “forgotten sheaf,” it is only logical that two sheaves that together are two seah should not be “forgotten sheaf” either. They said to him, if they said that about one sheaf that is like a stack, do you want to say the same about two sheaves that are like bundles? Standing produce of two seah which was forgotten is not “forgotten sheaf.” If it does not have two seah but it might bring two seah, even if it were oats it is considered like barley grains.

Rebbi Jonah said (Deut. 24:19): “When you are harvesting your harvest on your field and you forget a sheaf on the field,” a sheaf containing two seah that was forgotten is not “forgotten sheaf.” Standing produce containing two seah that was forgotten is not “forgotten sheaf.” Rebbi Yose said, considering only the ears. If they were thin, one looks at them as if they were long, if they were scorched, one looks at them as if they were full.

Rebbi Jonah said (Deut. 24:19): “When you are harvesting your harvest on your field and you forget a sheaf on the field,” a sheaf containing two seah that was forgotten is not “forgotten sheaf.” Standing produce containing two seah that was forgotten is not “forgotten sheaf.” Rebbi Yose said, considering only the ears. If they were thin, one looks at them as if they were long, if they were scorched, one looks at them as if they were full.

MISHNAH: Standing produce saves sheaves and standing produce. But a sheaf saves neither sheaves nor standing produce. What is standing produce that saves sheaves? Everything that is not forgotten, even if it is only one stalk. A seah of uprooted grain and a seah of not uprooted grain, also trees, garlic and onions do not combine. Rebbi Yose says, if a poor man’s right comes in the middle, they do not combine, otherwise they do combine.

MISHNAH: Standing produce saves sheaves and standing produce. But a sheaf saves neither sheaves nor standing produce. What is standing produce that saves sheaves? Everything that is not forgotten, even if it is only one stalk. A seah of uprooted grain and a seah of not uprooted grain, also trees, garlic and onions do not combine. Rebbi Yose says, if a poor man’s right comes in the middle, they do not combine, otherwise they do combine.

MISHNAH: An olive tree standing between three rows of two rectangles, when forgotten, is not subject to the law of forgotten sheaves. An olive tree which yields two seah, when forgotten, is not legally forgotten. When does this apply? Only if he did not start with it, but if he started harvesting it, even a dripping olive tree in its time, when forgotten, is subject to the law of the forgotten sheaf. Whenever he has under it, he has at its crown. Rebbi Meïr says, from the moment that the maḥba is used.

Hence, if it yields two seah, if it was forgotten it is not legally forgotten. It does not refer to this but to the first Mishnah: “Every olive tree that has a special name on the field, for example ‘a dripping olive tree’ in its time, if it was forgotten, it is not legally forgotten. Hence, if it yields two seah, if it was forgotten …”

Hence, if it yields two seah, if it was forgotten it is not legally forgotten. It does not refer to this but to the first Mishnah: “Every olive tree that has a special name on the field, for example ‘a dripping olive tree’ in its time, if it was forgotten, it is not legally forgotten. Hence, if it yields two seah, if it was forgotten …”

Clarification. Rebbi Abbahu, Rebbi Yose ben Ḥanina, and Rebbi Simeon ben Laqish passed by the orchard of Doron. The sharecropper brought them one peach; they and their donkeys ate from it and left some over. They estimated it to be like a dish from Kefar Ḥananiah that contains a seah of lentils. After a time they passed by there, he brought them two or three peaches in one hand. They said to him, we would like some from that tree. He said to them, they are from it. On that, they quoted (Ps. 107:34): “A fruit-bearing land into salt flats, because of the evil of its inhabitants.”

Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran, and one seah of wheat germ. But today, we do not even get one for one.

Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran, and one seah of wheat germ. But today, we do not even get one for one.

Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran, and one seah of wheat germ. But today, we do not even get one for one.

Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran, and one seah of wheat germ. But today, we do not even get one for one.

Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran, and one seah of wheat germ. But today, we do not even get one for one.

Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran, and one seah of wheat germ. But today, we do not even get one for one.

Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran, and one seah of wheat germ. But today, we do not even get one for one.

It happened that someone sowed a seah of peas and it produced 300 seah. They said to him, the Holy One, praise to Him, has started to bless you. He answered, get away from here, if bad dew had not descended on it, it would have produced twice as much.

It happened that someone sowed a seah of peas and it produced 300 seah. They said to him, the Holy One, praise to Him, has started to bless you. He answered, get away from here, if bad dew had not descended on it, it would have produced twice as much.

MISHNAH: One does not give to the poor who is travelling from one place to another less than a loaf that costs a dupondius at a time when four seah cost a sela‘. If he stays overnight, one provides him with a bed for sleeping. If he stays over the Sabbath, one gives him food for three meals. He who has food for two meals should not take from the tamḥui, if for fourteen meals, he should not take from the charity chest. The chest is collected by two people and distributed by three.

Rebbi Joḥanan said: When they decreed demay, they did not decree about these matters. Rebbi Hoshaia said, the fear of sacred things is on him and he will not give to the Cohen anything that is not in order. “Ḥallah of the am haäreẓ,” according to R. Hoshaia, the Mishnah deals with the ḥallah of an am haäreẓ. But a ḥaver who bought dough from an am haäreẓ and gave ḥallah is not covered. According to R. Joḥanan, the two cases are identical. “And food containing heave,” according to R. Hoshaia, the Mishnah deals with produce of an am haäreẓ. But if a ḥaver bought produce from an am haäreẓ and it became mixed with heave, he is not covered. According to R. Joḥanan, the two cases are identical. What is the difference between them? One seah that was lifted from among 100 seah, according to R. Joḥanan it is obligated, according to R. Hoshaia it is free.

Rebbi Joḥanan said: When they decreed demay, they did not decree about these matters. Rebbi Hoshaia said, the fear of sacred things is on him and he will not give to the Cohen anything that is not in order. “Ḥallah of the am haäreẓ,” according to R. Hoshaia, the Mishnah deals with the ḥallah of an am haäreẓ. But a ḥaver who bought dough from an am haäreẓ and gave ḥallah is not covered. According to R. Joḥanan, the two cases are identical. “And food containing heave,” according to R. Hoshaia, the Mishnah deals with produce of an am haäreẓ. But if a ḥaver bought produce from an am haäreẓ and it became mixed with heave, he is not covered. According to R. Joḥanan, the two cases are identical. What is the difference between them? One seah that was lifted from among 100 seah, according to R. Joḥanan it is obligated, according to R. Hoshaia it is free.

Ulla bar Ismael in the name of Rebbi Joḥanan: A person may free his ṭevel with one seah of ṭevel. How does he do it? He brings one seah of ṭevel and declares it to be Second (Tithe), redeems it, and returns to make it heave of the tithe for any other place. Ulla descended there and said this in the name of Rebbi Joḥanan, but they united against him. Rav Sheshet objected, does not a Mishnah contradict: “If there were before him two baskets full of figs.” And we have stated about this: “He takes from the second basket two figs and two tenths, and a tenth of a tenth.” Why can he not take two figs, declare them to be Second (Tithe), redeem them, and return to make them heave of the tithe for any other place? Rebbi Mana said, is not the Second Tithe in the first basket containing First Tithe of the second basket? Rebbi Ḥananiah said, there it is ṭevel for the First and Second. But here, Second Tithe that was put in order after First, can you return and make it First?

Ulla bar Ismael in the name of Rebbi Joḥanan: A person may free his ṭevel with one seah of ṭevel. How does he do it? He brings one seah of ṭevel and declares it to be Second (Tithe), redeems it, and returns to make it heave of the tithe for any other place. Ulla descended there and said this in the name of Rebbi Joḥanan, but they united against him. Rav Sheshet objected, does not a Mishnah contradict: “If there were before him two baskets full of figs.” And we have stated about this: “He takes from the second basket two figs and two tenths, and a tenth of a tenth.” Why can he not take two figs, declare them to be Second (Tithe), redeem them, and return to make them heave of the tithe for any other place? Rebbi Mana said, is not the Second Tithe in the first basket containing First Tithe of the second basket? Rebbi Ḥananiah said, there it is ṭevel for the First and Second. But here, Second Tithe that was put in order after First, can you return and make it First?

The colleagues in the name of Rebbi Joḥanan: Because of the children lest they should eat ṭevel. Rebbi La in the name of Rebbi Joḥanan, in retail, because the seller takes the large margin, the seller separates. In wholesale, because the buyer will take the large margin, the buyer separates. One statement supports one and another statement supports the other. A statement supports the colleagues: “Rebbi Neḥemiah said, that which is connected to a retail outlet is like retail, connected to a wholesale outlet it is wholesale.” A statement supports Rebbi La. It was stated: “Rebbi Ismael ben Rebbi Joḥanan ben Beroqa said, if he measured with a retail measure, he is obligated. Even if he did measure only one seah and a quarter qab, he must tithe the quarter qab.” Rebbi Zeïra said, computation of gain is between them. If he measured for him the seah at the rate of quarter qabs, since the seller takes the large margin, the seller separates. If he measures the quarter qab at the rate of seahs, since the buyer will take the large margin, the buyer separates.

The colleagues in the name of Rebbi Joḥanan: Because of the children lest they should eat ṭevel. Rebbi La in the name of Rebbi Joḥanan, in retail, because the seller takes the large margin, the seller separates. In wholesale, because the buyer will take the large margin, the buyer separates. One statement supports one and another statement supports the other. A statement supports the colleagues: “Rebbi Neḥemiah said, that which is connected to a retail outlet is like retail, connected to a wholesale outlet it is wholesale.” A statement supports Rebbi La. It was stated: “Rebbi Ismael ben Rebbi Joḥanan ben Beroqa said, if he measured with a retail measure, he is obligated. Even if he did measure only one seah and a quarter qab, he must tithe the quarter qab.” Rebbi Zeïra said, computation of gain is between them. If he measured for him the seah at the rate of quarter qabs, since the seller takes the large margin, the seller separates. If he measures the quarter qab at the rate of seahs, since the buyer will take the large margin, the buyer separates.

Rebbi Ḥiyya bar Abin in the name of Rebbi Yose ben Ḥanina: Rebbi Simeon said, only for one box. If he handed over two boxes, one of them is demay and one is certain if they are still in existence; but if the first one was consumed, the second one is demay. If a hundred people took from him 100 seah at one time, each one puts his produce in order as demay. If they gave it all to one person, it should be considered as certain. If one person took many seot together, the first one is demay, the rest certain. If he then gave the rest to a hundred people, it should be considered as certain. Did we not state in the name of Rebbi Simeon in the name of Rebbi Ṭarphon: “They made the produce of this Jew like the produce of that Samaritan, demay.” That again is the same; Rebbi Simeon said, only for one box.

In the House of Rebbi Yannai they said: The Mishnah speaks of threshing time, when everybody was giving from a hundred seah. If all were giving from a hundred seah but one only from fifty, he must tithe from fifty. If all were giving from fifty but one only from forty, he must tithe from forty. If all were giving from forty but one only from thirty, he must tithe from thirty. If all were giving from twenty but one only from ten, he must tithe from ten. If all were giving from ten but one only from one, he must tithe every single one.

In the House of Rebbi Yannai they said: The Mishnah speaks of threshing time, when everybody was giving from a hundred seah. If all were giving from a hundred seah but one only from fifty, he must tithe from fifty. If all were giving from fifty but one only from forty, he must tithe from forty. If all were giving from forty but one only from thirty, he must tithe from thirty. If all were giving from twenty but one only from ten, he must tithe from ten. If all were giving from ten but one only from one, he must tithe every single one.

MISHNAH: Every seah that contains a quarter of seeds from another kind should be diminished; Rebbi Yose says, he must pick it out, whether it be from one kind or from two kinds. Rebbi Simeon said, they said it only for one kind, but the Sages say, everything that is kilaim with the seah counts together for a quarter. When is this said? Grain with grain, legumes with legumes, grain with legumes, legumes with grain. In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah. Rebbi Simeon said, that which they said to restrict, they also said for leniency. Flax seeds in grain add up together for one in 24 when they fall on a bet seah.

MISHNAH: Every seah that contains a quarter of seeds from another kind should be diminished; Rebbi Yose says, he must pick it out, whether it be from one kind or from two kinds. Rebbi Simeon said, they said it only for one kind, but the Sages say, everything that is kilaim with the seah counts together for a quarter. When is this said? Grain with grain, legumes with legumes, grain with legumes, legumes with grain. In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah. Rebbi Simeon said, that which they said to restrict, they also said for leniency. Flax seeds in grain add up together for one in 24 when they fall on a bet seah.

MISHNAH: Every seah that contains a quarter of seeds from another kind should be diminished; Rebbi Yose says, he must pick it out, whether it be from one kind or from two kinds. Rebbi Simeon said, they said it only for one kind, but the Sages say, everything that is kilaim with the seah counts together for a quarter. When is this said? Grain with grain, legumes with legumes, grain with legumes, legumes with grain. In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah. Rebbi Simeon said, that which they said to restrict, they also said for leniency. Flax seeds in grain add up together for one in 24 when they fall on a bet seah.

MISHNAH: Every seah that contains a quarter of seeds from another kind should be diminished; Rebbi Yose says, he must pick it out, whether it be from one kind or from two kinds. Rebbi Simeon said, they said it only for one kind, but the Sages say, everything that is kilaim with the seah counts together for a quarter. When is this said? Grain with grain, legumes with legumes, grain with legumes, legumes with grain. In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah. Rebbi Simeon said, that which they said to restrict, they also said for leniency. Flax seeds in grain add up together for one in 24 when they fall on a bet seah.

But when they were mixed up during transport. But did we not state: “In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah.” And we stated on that, this is a qab or half a qab. What could one do with the twenty-fourth part of half a qab? For that, they are worried because of the bad impression. They were not worried because of the bad impression from a lesser amount.

“Should be diminished.” How does he diminish? Either he removes from the quarter or he adds to the seah. But did not Rebbi Joḥanan say (Rebbi Abbahu in the name of Rebbi Joḥanan), for all prohibitions, if one added in error, it is permitted, if intentionally, it is forbidden. There you add to annul a Torah prohibition, but here you add because of the bad impression.

“Rebbi Simeon said, they said it only for one kind,” not two kinds. How far? Up to the greater part of the seah. If he added afterwards, the grain returned to its permitted status. Just as Rebbi Simeon said, two kinds do not combine for prohibition, so he says that they do not combine for permission. How is that done? If there were twenty-three and one half quarters of wheat and half a quarter of barley, and into that fell less than a quarter of lentils, even so the two kinds would not combine for permission.

Rebbi Abin and Rebbi Ḥanina both say that a split seah is between them. A quarter seah may prohibit three qab, and a quarter of three qab may prohibit a seah. A quarter seah may prohibit nine qab, and a quarter of nine qab may prohibit a seah. Three quarters of flax seed prohibit a seah. How is this? On a plot on which one sows one quarter of wheat, one sows three quarters of flax seed.

Rebbi Abin and Rebbi Ḥanina both say that a split seah is between them. A quarter seah may prohibit three qab, and a quarter of three qab may prohibit a seah. A quarter seah may prohibit nine qab, and a quarter of nine qab may prohibit a seah. Three quarters of flax seed prohibit a seah. How is this? On a plot on which one sows one quarter of wheat, one sows three quarters of flax seed.

Rebbi Abin and Rebbi Ḥanina both say that a split seah is between them. A quarter seah may prohibit three qab, and a quarter of three qab may prohibit a seah. A quarter seah may prohibit nine qab, and a quarter of nine qab may prohibit a seah. Three quarters of flax seed prohibit a seah. How is this? On a plot on which one sows one quarter of wheat, one sows three quarters of flax seed.

Rebbi Abin and Rebbi Ḥanina both say that a split seah is between them. A quarter seah may prohibit three qab, and a quarter of three qab may prohibit a seah. A quarter seah may prohibit nine qab, and a quarter of nine qab may prohibit a seah. Three quarters of flax seed prohibit a seah. How is this? On a plot on which one sows one quarter of wheat, one sows three quarters of flax seed.

Rebbi Abin and Rebbi Ḥanina both say that a split seah is between them. A quarter seah may prohibit three qab, and a quarter of three qab may prohibit a seah. A quarter seah may prohibit nine qab, and a quarter of nine qab may prohibit a seah. Three quarters of flax seed prohibit a seah. How is this? On a plot on which one sows one quarter of wheat, one sows three quarters of flax seed.

Rebbi Abin and Rebbi Ḥanina both say that a split seah is between them. A quarter seah may prohibit three qab, and a quarter of three qab may prohibit a seah. A quarter seah may prohibit nine qab, and a quarter of nine qab may prohibit a seah. Three quarters of flax seed prohibit a seah. How is this? On a plot on which one sows one quarter of wheat, one sows three quarters of flax seed.

MISHNAH: If his field was sown with wheat and he changes his mind to sow it with barley, he should wait until it gets wormy, then he turns it over and after that he may sow. If it is sprouting, he should not say, I am going to sow and then turn it over, but he turns it over and then he sows. How deep does he have to plough? Like furrows for the rainy season. Abba Shaul says, so that there should not remain a quarter for a bet seah.

MISHNAH: He who wants to turn his field into patches for all different kinds makes 24 patches per bet seah, each patch one bet rova‘, and sows in each one any kind that he desires. If there were one or two patches, he may sow them with mustard; three he should not sow because that would look like a mustard field, the words of Rebbi Meïr. But the Sages say, nine patches are permitted, ten are forbidden. Rebbi Eliezer ben Jacob says, even if its field is a bet kor, he should not make in it more than one patch.

MISHNAH: Pumpkin in the middle of vegetables goes by the rules of vegetables, in the middle of grain it needs a bet rova‘. If one’s field was sown with grain and he desired to plant there one row of pumpkin, he must allow six hand-breadths to tend it. If it grows, he has to uproot before it. Rebbi Yose said, he allows four cubits to tend it. They said to him, are you making this more restrictive than for a vine? He said to them, we find that this case is more restrictive than that of a vine. For a single vine one allows six hand-breadths to tend it, but for a single pumpkin a bet rova‘. Rebbi Meir says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet seah one should not sow in that bet seah. Rebbi Yose, the son of the Snatcher from Efrat, says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet kor one should not sow in that bet kor.

MISHNAH: Pumpkin in the middle of vegetables goes by the rules of vegetables, in the middle of grain it needs a bet rova‘. If one’s field was sown with grain and he desired to plant there one row of pumpkin, he must allow six hand-breadths to tend it. If it grows, he has to uproot before it. Rebbi Yose said, he allows four cubits to tend it. They said to him, are you making this more restrictive than for a vine? He said to them, we find that this case is more restrictive than that of a vine. For a single vine one allows six hand-breadths to tend it, but for a single pumpkin a bet rova‘. Rebbi Meir says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet seah one should not sow in that bet seah. Rebbi Yose, the son of the Snatcher from Efrat, says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet kor one should not sow in that bet kor.

Rebbi Yose ben Rebbi Abun said, come and see the difference between the early and the late statements of Rebbi Ismael! He started out with a bet kor and ended up with a bet seah́!

MISHNAH: A dried-up vineyard, if it contains ten producing vines per bet seah and they are planted regularly, is called vineyard. A poor vineyard, one that is planted irregularly, if in it one can ascertain three parallel to two is a vineyard, otherwise it is not a vineyard. Rebbi Meïr said, since it has the appearance of vineyards, it is a vineyard.

Rebbi Zeïra showed to the colleagues: Nine rows of seven each. Take away one next to another for the warp and one next to another for the woof. There remain 20 vines. Take away two from each side in one direction, one from each side in the other direction. There remain 10 vines. That is what we have stated: “Ten vines per bet seah”. It turns out that there are four times two parallel two and one protrudes as tail.

It turns out to be 64 by 48. Take two from here and put them there, that turns out to be 48 by 48. Take out one in between, one in between, and make a bald spot 16 by 16 that can be tended by eight cubits. How do you treat it? Itself and the area to tend it within a bet seah, or without the area to tend it? If you take it with the area to tend it within the bet seah, then 348 are missing. If you take it without the area to tend it, there is an excess of 45218. You might say, they are separated as single ones. You might say, they are closer together: we have stated only “10 per bet seah;” you could not state that.

It turns out to be 64 by 48. Take two from here and put them there, that turns out to be 48 by 48. Take out one in between, one in between, and make a bald spot 16 by 16 that can be tended by eight cubits. How do you treat it? Itself and the area to tend it within a bet seah, or without the area to tend it? If you take it with the area to tend it within the bet seah, then 348 are missing. If you take it without the area to tend it, there is an excess of 45218. You might say, they are separated as single ones. You might say, they are closer together: we have stated only “10 per bet seah;” you could not state that.

It turns out to be 64 by 48. Take two from here and put them there, that turns out to be 48 by 48. Take out one in between, one in between, and make a bald spot 16 by 16 that can be tended by eight cubits. How do you treat it? Itself and the area to tend it within a bet seah, or without the area to tend it? If you take it with the area to tend it within the bet seah, then 348 are missing. If you take it without the area to tend it, there is an excess of 45218. You might say, they are separated as single ones. You might say, they are closer together: we have stated only “10 per bet seah;” you could not state that.

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

MISHNAH: What is an orchard? Any three trees on a bet seah; if they may produce a fig cake in the weight of a talent of 60 Italic minas one ploughs the entire bet seah because of them. If it is less, one ploughs for them only to accomodate the harvester and his basket beside him.

MISHNAH: What is an orchard? Any three trees on a bet seah; if they may produce a fig cake in the weight of a talent of 60 Italic minas one ploughs the entire bet seah because of them. If it is less, one ploughs for them only to accomodate the harvester and his basket beside him.

HALAKHAH: Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody buys three trees on another person’s property, spaced so that ten trees could be planted in a bet seah and that the ox and its harness could pass between them, then he acquired the ground under them, the ground between them, and outside the space for the harvester and his basket. Rav said, if they form a group. Samuel says, also if they are in a straight line. Rebbi Yose said, this refers to there but not to here. Rebbi Jonah said, it refers even to here, if they are close. Rebbi Mana said to him, did we not state “that the ox and its harness could pass between them”? Come and see, if the ox and its harness can pass between them, the roots can expand laterally, but if the ox and its harness cannot pass between them, the roots cannot expand laterally.

Rebbi Eliezer asked, from one to the other sixteen and on the sides twenty five? Rebbi Samuel ben Rav Isaac asked: If they were next to a fence, does one plough the entire bet seah because of them? Rebbi Yose said, if you want that, we should give them their four bate seah, two bate seah here, two bate seah there. Rebbi Jeremiah asked, if there was one vine drawn over two seah, do you plough the ground under it and outside it for the harvester and his basket?

Rebbi Eliezer asked, from one to the other sixteen and on the sides twenty five? Rebbi Samuel ben Rav Isaac asked: If they were next to a fence, does one plough the entire bet seah because of them? Rebbi Yose said, if you want that, we should give them their four bate seah, two bate seah here, two bate seah there. Rebbi Jeremiah asked, if there was one vine drawn over two seah, do you plough the ground under it and outside it for the harvester and his basket?

Rebbi Eliezer asked, from one to the other sixteen and on the sides twenty five? Rebbi Samuel ben Rav Isaac asked: If they were next to a fence, does one plough the entire bet seah because of them? Rebbi Yose said, if you want that, we should give them their four bate seah, two bate seah here, two bate seah there. Rebbi Jeremiah asked, if there was one vine drawn over two seah, do you plough the ground under it and outside it for the harvester and his basket?

Rebbi Eliezer asked, from one to the other sixteen and on the sides twenty five? Rebbi Samuel ben Rav Isaac asked: If they were next to a fence, does one plough the entire bet seah because of them? Rebbi Yose said, if you want that, we should give them their four bate seah, two bate seah here, two bate seah there. Rebbi Jeremiah asked, if there was one vine drawn over two seah, do you plough the ground under it and outside it for the harvester and his basket?

Rebbi Eliezer asked, from one to the other sixteen and on the sides twenty five? Rebbi Samuel ben Rav Isaac asked: If they were next to a fence, does one plough the entire bet seah because of them? Rebbi Yose said, if you want that, we should give them their four bate seah, two bate seah here, two bate seah there. Rebbi Jeremiah asked, if there was one vine drawn over two seah, do you plough the ground under it and outside it for the harvester and his basket?

MISHNAH: Any useless or fruit trees are considered as if they were fig trees. If they would produce a fig cake in the weight of a talent of 60 Italic minas one ploughs the entire bet seah because of them. If less, one ploughs for them only as necessary. If one tree yields a “fig cake” but two do not, or two do and one does not, one only ploughs for them as necessary, unless there are three, and so from three to nine. If there are ten or more than ten one ploughs the entire bet seah because of them, whether they produce or not, since it is said (Ex. 34:21): : “You shall rest from ploughing and harvesting.” One does not have to mention ploughing and harvesting of the Sabbatical, but it refers to ploughing in the year preceding the Sabbatical in preparation of the Sabbatical, and harvesting of Sabbatical growth after the Sabbatical. Rebbi Ismael says, just as ploughing is voluntary so harvesting is voluntary; this excludes the harvest of the ‘omer.

MISHNAH: Any useless or fruit trees are considered as if they were fig trees. If they would produce a fig cake in the weight of a talent of 60 Italic minas one ploughs the entire bet seah because of them. If less, one ploughs for them only as necessary. If one tree yields a “fig cake” but two do not, or two do and one does not, one only ploughs for them as necessary, unless there are three, and so from three to nine. If there are ten or more than ten one ploughs the entire bet seah because of them, whether they produce or not, since it is said (Ex. 34:21): : “You shall rest from ploughing and harvesting.” One does not have to mention ploughing and harvesting of the Sabbatical, but it refers to ploughing in the year preceding the Sabbatical in preparation of the Sabbatical, and harvesting of Sabbatical growth after the Sabbatical. Rebbi Ismael says, just as ploughing is voluntary so harvesting is voluntary; this excludes the harvest of the ‘omer.

“One ploughs the entire bet seah because of them since it is said (Ex. 34:21): ‘You shall rest from ploughing and harvesting.’ ” That refers only to the first part, “one ploughs for them only as necessary because it is said ‘you shall rest from ploughing and harvesting.’ ”.

MISHNAH: Three trees belonging to three different owners are counted together and one may plough the entire bet seah for them. How much space must be between them? Rabban Simeon ben Gamliel says, so that the ox and its harness can pass.

HALAKHAH: “Three trees, etc.” Rebbi Ḥiyya stated: Trees belonging to one owner and ground belonging to a second owner are counted together and one may plough the entire bet seah for them. Rebbi Yose said, we have stated more: Three trees belonging to three different owners are counted together and one may plough the entire bet seah until the New Year.

HALAKHAH: “Three trees, etc.” Rebbi Ḥiyya stated: Trees belonging to one owner and ground belonging to a second owner are counted together and one may plough the entire bet seah for them. Rebbi Yose said, we have stated more: Three trees belonging to three different owners are counted together and one may plough the entire bet seah until the New Year.

MISHNAH: Ten saplings distributed on a bet seah, one ploughs the entire bet seah for them until the new year. If they formed a row or were surrounded by a grate one ploughs only what is necessary for them.

MISHNAH: Ten saplings distributed on a bet seah, one ploughs the entire bet seah for them until the new year. If they formed a row or were surrounded by a grate one ploughs only what is necessary for them.

Does this not contradict Samuel, since Samuel said, even when they form a line. There, since they are dispersed in abet seah you consider it as if it were full, but here they are all at one place.

MISHNAH: Saplings and gourds go together in a bet seah. Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. How long are they called saplings? Rebbi Eleazar ben Azariah said, until they become profane. Rebbi Joshua said, seven years. Rebbi Aqiba said, tree saplings when they are called so. A tree which was cut down and grows anew, if it was cut lower than one hand-breadth it is like a sapling, higher than a hand-breadth it is a tree, the words of Rebbi Simeon.

MISHNAH: Saplings and gourds go together in a bet seah. Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. How long are they called saplings? Rebbi Eleazar ben Azariah said, until they become profane. Rebbi Joshua said, seven years. Rebbi Aqiba said, tree saplings when they are called so. A tree which was cut down and grows anew, if it was cut lower than one hand-breadth it is like a sapling, higher than a hand-breadth it is a tree, the words of Rebbi Simeon.

MISHNAH: Saplings and gourds go together in a bet seah. Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. How long are they called saplings? Rebbi Eleazar ben Azariah said, until they become profane. Rebbi Joshua said, seven years. Rebbi Aqiba said, tree saplings when they are called so. A tree which was cut down and grows anew, if it was cut lower than one hand-breadth it is like a sapling, higher than a hand-breadth it is a tree, the words of Rebbi Simeon.

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

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

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

“One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.” Rebbi Simeon follows the rabbis and Rebbi Eliezer ben Jacob is consistent, as we have stated there: “One may continue [to draw] water from tree to tree on condition not to water the entire field.” Rebbi Mana said it anonymously, Rebbi Abin in the name of Samuel: They disagree anonymously. Where are we holding? If they are widely spaced, it is forbidden according to everybody, if they are tightly planted, it is permitted according to everybody. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob makes them widely spaced, the rabbis make them tightly planted. So the rabbis said, if they are 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 it is permitted to continue but forbidden to irrigate. Did we not think that according to everybody if they are widely spaced, it is forbidden; but is white dust not when they are widely spaced? But here it is the Sabbatical, there the holiday.

MISHNAH: When may one bring out manure to form dungheaps? From the moment the agricultural workers stop, the words of Rebbi Meïr. Rebbi Jehudah says, when the colocynth dried up. Rebbi Yose says, when it forms its fruit. How much manure may one use? Up to three dungheaps for a bet seah, each one containing ten boxes of a letekh each. One may add boxes but not dungheaps; Rebbi Simeon says, also dungheaps.

MISHNAH: A person may fill his entire field with dungheaps, three each per bet seah; more is forbidden, the words of Rebbi Simeon. But the Sages say, only if he raises or lowers it by three [hand-breadths]. A person may store his entire manure together; Rebbi Meïr says only if he raises or lowers it by three [hand-breadths]. If he had little, he may continuously add to it; Rebbi Eleazar ben Azariah says only if he raises or lowers it by three [hand-breadths] or puts it on a rock.

MISHNAH: He who wants his field to be fertilized makes a corral enclosing two bet seah. He may remove the walls in three directions and leave the middle one; then he may fertilize four bet seah; Rabban Simeon ben Gamliel says eight bet seah. If his entire field was only four bet seah, he leaves out part of it because of the bad impression. He may take [manure] out from the corral and put it on his field the way professionals do it.

MISHNAH: He who wants his field to be fertilized makes a corral enclosing two bet seah. He may remove the walls in three directions and leave the middle one; then he may fertilize four bet seah; Rabban Simeon ben Gamliel says eight bet seah. If his entire field was only four bet seah, he leaves out part of it because of the bad impression. He may take [manure] out from the corral and put it on his field the way professionals do it.

MISHNAH: He who wants his field to be fertilized makes a corral enclosing two bet seah. He may remove the walls in three directions and leave the middle one; then he may fertilize four bet seah; Rabban Simeon ben Gamliel says eight bet seah. If his entire field was only four bet seah, he leaves out part of it because of the bad impression. He may take [manure] out from the corral and put it on his field the way professionals do it.

MISHNAH: He who wants his field to be fertilized makes a corral enclosing two bet seah. He may remove the walls in three directions and leave the middle one; then he may fertilize four bet seah; Rabban Simeon ben Gamliel says eight bet seah. If his entire field was only four bet seah, he leaves out part of it because of the bad impression. He may take [manure] out from the corral and put it on his field the way professionals do it.

HALAKHAH: There, we have stated: “A field cleared of thistles may be sown after the Sabbatical year. If it was improved or manured, it may not be sown after the Sabbatical year.” Rebbi Jonah said, so is the Mishnah: He who wants to put his flock on his field makes a corral enclosing two ḅet seah.

It was stated: “Rebbi Simeon ben Eleazar says, if he wishes he sticks a peg into the ground and makes four corrals in the four cardinal directions for a total of eight bet seah.”

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

HALAKHAH: “Olives containing a quarter log per seah” etc. What is “a third”? Of a log. The Mishnah for those which produce three log per seah.

HALAKHAH: “Olives containing a quarter log per seah” etc. What is “a third”? Of a log. The Mishnah for those which produce three log per seah.

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

MISHNAH: Five categories of persons should not give heave but if they gave, their heave is heave. The mute, the drunk, the naked person, the blind, and a man who had an emission of semen should not give heave but if they gave, their heave is heave. One gives heave neither by measure, nor by weight, nor by count. But one may give heave from what was measured, weighed, or counted. One does not give heave in a measuring basket or box, but one may give in them a half or a third. One should not give half a seah of heave in a seah vessel because half of it is a [standard] measure.

MISHNAH: Five categories of persons should not give heave but if they gave, their heave is heave. The mute, the drunk, the naked person, the blind, and a man who had an emission of semen should not give heave but if they gave, their heave is heave. One gives heave neither by measure, nor by weight, nor by count. But one may give heave from what was measured, weighed, or counted. One does not give heave in a measuring basket or box, but one may give in them a half or a third. One should not give half a seah of heave in a seah vessel because half of it is a [standard] measure.

In the opinion of Rebbi Aqiba, the seah of the first one is half ṭevel and half heave containing undistributed tithes. The seah of the second is half heave and half total ṭevel. That does not seem necessary: may the half seah of the second free the half seah of the first? Let us hear from the following: Ariston brought produce, left some in the sack, and gave heave. The case came before Rebbi Yose; he said it is a standing assumption that he gave heave for everything.

In the opinion of Rebbi Aqiba, the seah of the first one is half ṭevel and half heave containing undistributed tithes. The seah of the second is half heave and half total ṭevel. That does not seem necessary: may the half seah of the second free the half seah of the first? Let us hear from the following: Ariston brought produce, left some in the sack, and gave heave. The case came before Rebbi Yose; he said it is a standing assumption that he gave heave for everything.

In the opinion of Rebbi Aqiba, the seah of the first one is half ṭevel and half heave containing undistributed tithes. The seah of the second is half heave and half total ṭevel. That does not seem necessary: may the half seah of the second free the half seah of the first? Let us hear from the following: Ariston brought produce, left some in the sack, and gave heave. The case came before Rebbi Yose; he said it is a standing assumption that he gave heave for everything.

In the opinion of Rebbi Aqiba, the seah of the first one is half ṭevel and half heave containing undistributed tithes. The seah of the second is half heave and half total ṭevel. That does not seem necessary: may the half seah of the second free the half seah of the first? Let us hear from the following: Ariston brought produce, left some in the sack, and gave heave. The case came before Rebbi Yose; he said it is a standing assumption that he gave heave for everything.

If he said, the heave of this and that heap should be in this one; Rebbi Joḥanan said, the place where the heave of the first ended, there the second also ends. Rebbi Isaac ben Eleazar asked: If a seah of heave fell into a heap and he said, the heave of this heap is contained in it, does the heave of the heap end at that seah?

If he said, the heave of this and that heap should be in this one; Rebbi Joḥanan said, the place where the heave of the first ended, there the second also ends. Rebbi Isaac ben Eleazar asked: If a seah of heave fell into a heap and he said, the heave of this heap is contained in it, does the heave of the heap end at that seah?

Rebbi Hoshaia bar Shammai said, if he had before him two seot and one heap and said, one of the seot is heave for this heap, he sanctified them and it is not known which one is sanctified. If he had before him two heaps and one seah and said, this is heave for one of the heaps, one is put in order but we do not known which one.

Also if he is in error it is so. If he thought that two se’ot were due but he owed only one, Rebbi Immi in the name of Rebbi Simeon ben Laqish: That [extra] seah which he separated he gives as heave for another place. But did we not state: “but not for another place”? Explain it if he increased the heave. It is acceptable if he increased the heave, but what about tithes? Rebbi Simeon ben Laqish did not state about tithes. But the reason of Rebbi Simeon ben Laqish must be that, since we say that all the ṭevel is now in his hands, what is the difference between taking from it its own heave or that for another place?

MISHNAH: If somebody’s produce was in a storage bin and he gave a seah to a Levite and a seah to a poor person, one may separate another eight se’ot and eat them, the words of Rebbi Meïr. But the Sages say, he separates only according to the computation.

MISHNAH: If somebody’s produce was in a storage bin and he gave a seah to a Levite and a seah to a poor person, one may separate another eight se’ot and eat them, the words of Rebbi Meïr. But the Sages say, he separates only according to the computation.