vegetables

HALAKHAH: It is stated: “In patches it is obligated at the beginning and at the end.” What is “in patches?” Rebbi Jeremiah said, just as we have stated: “He who rips out moist onions for the market and keeps dry ones for storage.” Rebbi Yose said, for example nigella: If one sows it, it produces thin bulbs; if one plants seedlings, it produces large bulbs. For if it were not so, we would say because it is for sowing it should be freed from peah. But are wheat grains not also for sowing? Wheat is mostly for eating, that one is mostly for sowing. According to Rebbi Jeremiah, are vegetables subject to peah? Its kind is collected for storage. How does Rebbi Yose deal with it? It is finished and needs only to dry out.

MISHNAH: Mother onions are subject to peah, Rebbi Yose frees. Rectangles of onions among vegetables, Rebbi Yose says peah from each single one, but the Sages say from one for everything.

Rebbi Zeïra in the name of Rebbi Abbahu: That is only before Rebbi permitted the importation of vegetables from outside the Land. But after Rebbi permitted the importation of vegetables from outside the Land, the Sabbatical year is as any other year. It was stated: One does not intercalate in the Sabbatical Year but only in other years of a Sabbatical period, but if they did intercalate it is intercalated. Rebbi Mana said, that refers to earlier times when years were in order, but now that years are not in order, the Sabbatical year is like any other year.

Rebbi Zeïra in the name of Rebbi Abbahu: That is only before Rebbi permitted the importation of vegetables from outside the Land. But after Rebbi permitted the importation of vegetables from outside the Land, the Sabbatical year is as any other year. It was stated: One does not intercalate in the Sabbatical Year but only in other years of a Sabbatical period, but if they did intercalate it is intercalated. Rebbi Mana said, that refers to earlier times when years were in order, but now that years are not in order, the Sabbatical year is like any other year.

They brought before him two radishes from between New Year’s Day and the Great Fast. It was the year after a Sabbatical, and they were a full camel’s load. He said to them, are they not forbidden as aftergrowth? He said to him, they were sown at the end of New Year’s Day. At that moment did Rebbi permit to buy vegetables immediately after the end of the Sabbatical year.

Rebbi Joḥanan said, it seems that Rebbi Jehudah changed his opinion. There he says, in both cases he takes them, deposits them on the fence and the poor comes and takes what is his; but here he says so! Because he squeezees them, they will produce more the next year. I should say also here, because he fertilizes it, it will produce more the next year. He said to him, it happens frequently that he will sow vegetables and shelter them from the poor.

MISHNAH: They are trustworthy about wheat but not flour or bread. They are trustworthy about panicles of rice but not if it is either raw or cooked. They are trustworthy about beans but not bean groats, either raw or cooked. They are trustworthy about oil if they say it is from the tithe of the poor, but not if they say it is made from picked olives. They are trustworthy in regard to fresh vegetables but not for cooked ones except if it was a small amount, since it is the way of householders to bring out from their pans.

In the house of Assi they cooked vegetables but had forgotten to put them in order. Gamliel the twin came and fixed them in the pot.

HALAKHAH: It was stated: A quarter of rice, an ukla of spices, a pound of vegetables, three qab carob, half a log of wine, a quarter of a log of olive oil, ten nuts, five peaches, two pomegranates, one etrog. What is the reason? (Deut. 26:12) “They shall eat in your gates and be satiated,” give him to satisfy him. Ḥizqiah asked his father: From where do we get all these amounts? He said to them, a pebble supports a tower. Rebbi Ḥananiah was sitting before Rebbi Ilaï, the latter was giving a reason and the former destroyed it, the latter was giving a reason and the former destroyed it, until he said to him, is it not depraved to destroy instead of building up?

Rebbi Eleazar said, the same is valid for an eruv. Rebbi Ḥinena said, this is for wine, but oil for an eruv must be enough for two meals. It was stated: One may use for eruv vinegar enough for two meals. It was stated: One may use for eruv oil enough for two meals. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: For dipping in it bundled vegetables for two meals. Rebbi Isaac Aṭoshaya said before Rebbi Zeïra in the name of the House of Rebbi Yannai: One may use for eruv raw peas enough for two meals. For whom is this statement necessary? For Rebbi Meïr, that one should not say because they produce bad mouth odor one may not use them for eruv. One may use salted fish for eruv. One may use salted meat for eruv. Fresh meat, as we have stated: The Babylonians eat it raw because their taste is strange. Rebbi Judan asked: May one use χαλκίς for eruv since the Samaritans eat it raw? Samuel bar Shilat in the name of Rav: One may use for eruv pa‘apu‘in,gudganiot, and ḥaluglugot. They asked him: what are these? He said to them, καυκαλίς, melilot, and purslain.

If the fig harvest was finished and he watches his field because of grapes, grape harvest and he watches his field because of vegetables, if a worker enters there and the owner is offended, they are forbidden because of robbery.

Rebbi Zeïra, Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: Rebbi permitted Beth Shean on the testimony of Joshua ben Zeruz, the son of Rebbi Meïr’s father-in-law, who said, I saw Rebbi Meïr buy vegetables from a garden in the Sabbatical year. He permitted all of it! Rebbi Zeïra said, this implies that nobody should act in public; I say that this garden was a particular case for him; should he have permitted it completely? Rebbi permitted Beth Shean, permitted Caesarea, permitted Bet Guvrin, permitted Kefar Ẓemaḥ. Rebbi permitted to buy vegetables after the end of the Sabbatical year and all were saying bad things about him. He said to them, come and let us discuss the matter. It is written (2Kings 18:4): “He smashed the brass snake.” Was there no just person between Moses and Hezekiah to remove it? But the Holy One, praise to Him, reserved that crown to him so he could crown himself with it. We also had this crown reserved by the Holy One, praise to Him, to crown ourselves with it.

Rebbi Zeïra, Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: Rebbi permitted Beth Shean on the testimony of Joshua ben Zeruz, the son of Rebbi Meïr’s father-in-law, who said, I saw Rebbi Meïr buy vegetables from a garden in the Sabbatical year. He permitted all of it! Rebbi Zeïra said, this implies that nobody should act in public; I say that this garden was a particular case for him; should he have permitted it completely? Rebbi permitted Beth Shean, permitted Caesarea, permitted Bet Guvrin, permitted Kefar Ẓemaḥ. Rebbi permitted to buy vegetables after the end of the Sabbatical year and all were saying bad things about him. He said to them, come and let us discuss the matter. It is written (2Kings 18:4): “He smashed the brass snake.” Was there no just person between Moses and Hezekiah to remove it? But the Holy One, praise to Him, reserved that crown to him so he could crown himself with it. We also had this crown reserved by the Holy One, praise to Him, to crown ourselves with it.

Rebbi Joshua ben Levi commanded his lads: Do not buy me vegetables except from Sisera’s garden. He, may he be remembered for the good stood nearby and said to him: Go tell your teacher that this is not Sisera’s garden; it did belong to a Jew but he killed him and took it away from him. If you want to be restrictive for yourself, permit it to your friend.

Rebbi Jonah in the name of Rebbi Simeon ben Zachariah: The kinds forbidden in Paneas: Walnuts, rice, sesame, and Egyption beans. Gamliel the twin says, early ripening atriplex. Rebbi Jonah said, that means, higher than the Rooster of Caesarea. But below the Rooster of Caesarea it has the status of the Land of Israel. Rebbi Jonah asked: If his field was sown with vegetables and he came and found it full of rice, is the vegetable permitted and the rice forbidden? If the rice is high and the vegetable low, is the vegetable permitted and the rice forbidden? In fact, most of these fields produce these species! Even if you say that most of these fields produce these species, most of these kinds only come from forbidden areas.

MISHNAH: Rebbi Meïr says, something which usually is sold retail and he sold wholesale, the wholesale is adjunct to the retail; something which usually is sold wholesale and he sold retail, the retail is adjunct to the wholesale. What is wholesale? For dry produce, three qab, for liquids, the value of one denar. Rebbi Yose says, baskets of figs, baskets of grapes, and boxes of vegetables, all these if sold en bloc are free.

MISHNAH: He who wants to cut off greens of vegetables in order to lighten his load should not throw them away before he tithed. He who buys vegetables on the market and then decides to return them should not return them before he tithed, because nothing is missing but counting. If he stopped to buy but saw another, better, load, he may change his mind because he did not take it up.

MISHNAH: He who wants to cut off greens of vegetables in order to lighten his load should not throw them away before he tithed. He who buys vegetables on the market and then decides to return them should not return them before he tithed, because nothing is missing but counting. If he stopped to buy but saw another, better, load, he may change his mind because he did not take it up.

This is a baraita: “Rebbi Yose says, baskets of figs, baskets of grapes, and boxes of vegetables, as long as they are sold en bloc, are free. Rabban Simeon ben Gamliel said, the great Rebbi Yose sent me an etrog and said to me: this came into my hand from Caesarea. I understood from this three things: That it was certain, could become impure, and he did not have another one. That it was certain, because the fruits of Caesarea are certain. That it could become impure, because they sprinkle water on it. That he did not have another one, because if he had, he would have tithed from one on the other.” Why could he not have tithed from itself on itself? Because he was mindful of the saying of Bar Kappara, for Bar Kappara said that people do not send things that are defective to their friends. But is that not our Mishnah? “Rebbi Yose permits certain produce on condition that he inform him.” This tells you that, even though he disagreed with the rabbis, he did not act according to his own opinion.

MISHNAH: He who buys from a farmer and then buys from him a second time tithes from one batch for the other, even if they are from two crates, even if the are from two different hamlets. If the farmer sells vegetables on the market, in case that his supply comes from his own vegetable gardens, one tithes from one for all others, from other vegetable gardens, one has to tithe each bunch separately.

MISHNAH: An am haäreẓ who said to a ḥaver, buy for me a bunch of vegetables, buy for me a loaf, if he buys anonymously, he is free. If he says, this one is for me and that one is for my friend, if they became mixed up he has to tithe, even if there are a hundred.

Rebbi Hoshaia had made a proviso for certain produce. One woman cooked vegetables she had forgotten to put in order. She came to Rebbi Hoshaia who sent Zavdi ben Levi to put it in order for him and for her. Rebbi Abba bar Mamal asked, would Zavdi ben Levi not have to give Rebbi Hoshaia property rights on these vegetables? Rebbi Zeïra asked, where do we hold? If his proviso was meant for him and for others, he does not have to give him property rights on the vegetable. If his proviso was not meant for him and for others, he has to give him property rights on the vegetable. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: It was answered, Zavdi ben Levi did not give Rebbi Hoshaia property rights on the vegetable.

Rebbi Hoshaia had made a proviso for certain produce. One woman cooked vegetables she had forgotten to put in order. She came to Rebbi Hoshaia who sent Zavdi ben Levi to put it in order for him and for her. Rebbi Abba bar Mamal asked, would Zavdi ben Levi not have to give Rebbi Hoshaia property rights on these vegetables? Rebbi Zeïra asked, where do we hold? If his proviso was meant for him and for others, he does not have to give him property rights on the vegetable. If his proviso was not meant for him and for others, he has to give him property rights on the vegetable. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: It was answered, Zavdi ben Levi did not give Rebbi Hoshaia property rights on the vegetable.

Rebbi Yosa in the name of Rebbi Joḥanan: All of these form pairs. Has that been said for the entire Chapter, or only for this Halakhah? From what Rav said, that the five vegetables with which one may satisfy one’s obligation at Passover time can all be sown in one vegetable bed, and one says that the statement of Rav disagrees with Rebbi Joḥanan, it follows that it has been said for the entire Chapter. Rav Abba in the name of Rav: All have been stated in pairs. The reasoning of Rav is inverted; there he says that they all constitute one kind, and here, he says so? No, Rav did not say that they all constitute one kind, but rather that they all are kinds of vegetables that may be sown in one vegetable bed.

Rebbi Yosa in the name of Rebbi Joḥanan: All of these form pairs. Has that been said for the entire Chapter, or only for this Halakhah? From what Rav said, that the five vegetables with which one may satisfy one’s obligation at Passover time can all be sown in one vegetable bed, and one says that the statement of Rav disagrees with Rebbi Joḥanan, it follows that it has been said for the entire Chapter. Rav Abba in the name of Rav: All have been stated in pairs. The reasoning of Rav is inverted; there he says that they all constitute one kind, and here, he says so? No, Rav did not say that they all constitute one kind, but rather that they all are kinds of vegetables that may be sown in one vegetable bed.

MISHNAH: One does not plant vegetables in the stump of a Sycamore tree, one does not graft rue on white cassia, because that would be vegetable on tree. One does not plant a fig tree shoot into rue so that the latter should cool it; one does not put a shoot of a vine into a watermelon so that it should supply the shoot with its fluid, because that would be tree on vegetable. One does not put a pumpkin seed into a mallow so that it should protect it, because that would be vegetable on vegetable.

HALAKHAH: Ḥizqiah said, they stated only turnips and radishes, nothing else. Rebbi Joḥanan said, there is no difference whether turnips, radishes, or any other plants. What are we talking about? If because of the rules of vegetables and trees, why do I need vine and radishes, even any other plants? If because he does not want them to take root, why turnips and radishes, even any other species also? From what Rebbi Ḥiyya stated, “for example bunches of turnips and bunches of radishes,” it follows that the reason is only because he does not want them to take root.

It is a condition of Joshua that one may collect grasses everywhere except in a field of fenugreek. Rebbi Jacob bar Aḥa in the name of Rebbi Isaac bar Naḥman: The Mishnah deals with him who sowed for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” Rebbi Jacob bar Aḥa in his own name: “When it grew for seeds.” Rebbi Yose said, did Joshua come only to help sinners? If he committed a sin, it is forbidden as robbery, if he did not commit a sin it is permitted in respect to robbery. Hence, there is no difference whether he sowed for seeds or for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” If he intends to use the grasses, one should oblige him to weed! Rebbi Aḥa in the name of Rebbi Miasha: He would be happy if they were torn out and lying before him. Rebbi Yose did not say so, but in the end he approves that they should be torn out and lying before him. But then, if somebody found kilaim in a vineyard, they should be forbidden as robbery since in the end he desires that they should be torn out and lie before him! There, he has the means to bring it in, here he does not have the means to bring it in. Rav Naḥman said that Rebbi Mana asked: Think about it, if he had another field of fenugreek close by, then he has the means to bring it in! The words of the rabbis disagree, since Rebbi Zeriqan said in the name of the House of Yannai: All aftergrowth is forbidden except for that which appears on a fallow field, a field ready to be ploughed under, and a vineyard. He should have added, except for a field of fenugreek sown for the production of seeds! Rebbi Yose said, the words of Rebbi Joḥanan support me. It happened that somebody bought a garden plot of vegetables from a Gentile. He came and asked Rebbi Joḥanan, who said to him, go, harvest and sell at the going rate. Rebbi Abbahu objected before Rebbi Joḥanan: Did we not state: “or the threshing place on which many kinds are appearing?” He said to him, that place proves that he does not want them to exist. Could he not have answered, the one is like robbery, the other is permitted with respect to robbery? How can you object based on a scenario where it is forbidden as robbery to a decision in a case which is permitted with respect to robbery? It is as Rebbi Immi said, they were rich in answers. Or it is as Rebbi Nasa said, like a person who has two reasons but he answers only with one of them.

So is the Mishnah: “One does not surround,” hence one may sow close up. Our Mishnah is Rebbi Jehudah’s, as it was stated: “One may surround by mustard or saffron only bulbous vegetables, the words of Rebbi Meïr. Rebbi Jehudah said, any field one may surround by mustard or saffron except a grain field. Rebbi Simeon said, any field one may surround by mustard or saffron. Rabban Simeon ben Gamliel said, one may surround small vegetable beds by mustard or saffron.”

It was stated: “One may sow a row of mustard or saffron in the middle of one’s field on condition to make the row long, a length of 10.5 cubits the entire width.” Rebbi Eleazar said, that applies only to a small field, not to a large one. What is large and what is small? If there is between the two ends a bet rova‘, that is large, otherwise it is small. Does this not disagree with Rebbi Joḥanan, for Rebbi Joḥanan said that a vertex that comes from a dry spot is forbidden? There it is for grain, here for vegetables. Even though Rebbi Joḥanan disagrees for grain, he will agree here with respect to vegetables.

It was stated: “One may sow a row of mustard or saffron in the middle of one’s field on condition to make the row long, a length of 10.5 cubits the entire width.” Rebbi Eleazar said, that applies only to a small field, not to a large one. What is large and what is small? If there is between the two ends a bet rova‘, that is large, otherwise it is small. Does this not disagree with Rebbi Joḥanan, for Rebbi Joḥanan said that a vertex that comes from a dry spot is forbidden? There it is for grain, here for vegetables. Even though Rebbi Joḥanan disagrees for grain, he will agree here with respect to vegetables.

Does a fence save grains? Does sown dry land save vegetables? Rebbi Samuel in the name of Rebbi Zeïra understood it from the following: “One sows close to dried-up tree roots.” This mentions only dry ones; hence, if they are moist, it is forbidden. Rebbi Yose understood it from the following: “One does sow close to a fallow field, a ploughed field, a closure, a foot path, a fence ten hand-breadths high.” That implies that a sown fence saves grains! Even if you accept “fence ten hand-breadths high,” a sown fence does not have to save grains. There is a difference here because the fence is sown and no sown fence saves grains.

MISHNAH: Anything that is inside the bet rova‘ counts for the measurement of bet rova‘. The surroundings of a vine, a grave, or a rock count for the measurement of bet rova‘. Grain and grain need a bet rova‘, vegetable and vegetable six hand-breadths. Grain and vegetables, vegetables and grain need a bet rova‘. Rebbi Eliezer says, vegetable and grain six hand-breadths. Grain leaning over grain, vegetable over vegetable, grain over vegetable, vegetable over grain, all is permitted except Greek gourd. Rebbi says, also green melon and Egyptian beans, but I prefer their words over my words.

MISHNAH: Anything that is inside the bet rova‘ counts for the measurement of bet rova‘. The surroundings of a vine, a grave, or a rock count for the measurement of bet rova‘. Grain and grain need a bet rova‘, vegetable and vegetable six hand-breadths. Grain and vegetables, vegetables and grain need a bet rova‘. Rebbi Eliezer says, vegetable and grain six hand-breadths. Grain leaning over grain, vegetable over vegetable, grain over vegetable, vegetable over grain, all is permitted except Greek gourd. Rebbi says, also green melon and Egyptian beans, but I prefer their words over my words.

Rebbi Eliezer objected to the rabbis: Are you not lenient for one row and restrictive for rectangles? It is so, we find that the rabbis are lenient for one row and restrictive for rectangles, as it was stated: He who wants to make one row of vegetables in a grain field makes a row 10½ cubits long and six hand-breadths wide. Rebbi Joḥanan said, therein he sows only one kind. Rebbi Zeïra said, Rebbi Joḥanan agrees that if it is seven wide he sows one hand-breadth on one side, one on the other side, and the remaining five count for both sides, just as Rebbi Zeïra had explained Rebbi Joḥanan’s opinion there.

Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac asked: Does the border wall save vegetables from melons? If the border wall does not save different kinds of grains that are saved by 10.5 cubits, does this not apply a fortiori to melons that are saved only by twelve cubits? Does planting melon save on top of the border wall? If different kinds of grains that are saved by 10.5 cubits are not saved on top of the border wall, does this not apply a fortiori to melons that are saved by eight cubits? Rebbi Judan, the father of Rebbi Mattaniah, said, is that a reasoning a fortiori? It must be as follows: If different kinds of grains that are saved by 12.5 cubits are not saved on top of the border wall, does this not apply a fortiori to melons that are saved only by twelve cubits?

MISHNAH: One does not sow any kind of seed-plants in a garden bed; but one may sow any kind of vegetables in a garden bed. Mustard and smooth peas are counted as seed-plants, large peas are vegetables. A border wall that was one hand-breadth high and shrank is in order because it was in order at the start. In a furrow or a water canal one hand-breadth deep one may sow three kinds of seeds, one on each side and one in the middle.

MISHNAH: One does not sow any kind of seed-plants in a garden bed; but one may sow any kind of vegetables in a garden bed. Mustard and smooth peas are counted as seed-plants, large peas are vegetables. A border wall that was one hand-breadth high and shrank is in order because it was in order at the start. In a furrow or a water canal one hand-breadth deep one may sow three kinds of seeds, one on each side and one in the middle.

HALAKHAH: “Any kind of seeds, etc.” Mustard and smooth peas are counted as seed-plants; if one sowed them for use as vegetables he may not put them in a garden bed. Large peas and Egyptian beans sown to produce seeds one may not put in a garden bed. If one sowed them for use as vegetables he may put them in a garden bed. All other garden seeds that are not eaten, even though one sowed to produce seeds, he may put them in a garden bed.

HALAKHAH: “Any kind of seeds, etc.” Mustard and smooth peas are counted as seed-plants; if one sowed them for use as vegetables he may not put them in a garden bed. Large peas and Egyptian beans sown to produce seeds one may not put in a garden bed. If one sowed them for use as vegetables he may put them in a garden bed. All other garden seeds that are not eaten, even though one sowed to produce seeds, he may put them in a garden bed.

MISHNAH: It is permitted that a vertex of vegetables enter a field of other vegetables, since it is visibly the end of its field. If one’s field was sown with vegetables and he wants to plant in it a row of a different vegetable, Rebbi Ismael says, not unless he has an open furrow from one end of the field to the other. Rebbi Aqiba says, a length of six hand-breadths for a full width. Rebbi Jehudah says, the width must be the width of the sole of a foot.

MISHNAH: It is permitted that a vertex of vegetables enter a field of other vegetables, since it is visibly the end of its field. If one’s field was sown with vegetables and he wants to plant in it a row of a different vegetable, Rebbi Ismael says, not unless he has an open furrow from one end of the field to the other. Rebbi Aqiba says, a length of six hand-breadths for a full width. Rebbi Jehudah says, the width must be the width of the sole of a foot.

MISHNAH: It is permitted that a vertex of vegetables enter a field of other vegetables, since it is visibly the end of its field. If one’s field was sown with vegetables and he wants to plant in it a row of a different vegetable, Rebbi Ismael says, not unless he has an open furrow from one end of the field to the other. Rebbi Aqiba says, a length of six hand-breadths for a full width. Rebbi Jehudah says, the width must be the width of the sole of a foot.

What did Rebbi Ismael say about the width? Now if Rebbi Aqiba, who encloses it from three sides, requires a full width, Rebbi Ismael who encloses it by two rows, not so much more? What does Rebbi Ismael say about a row of vegetables in a grain field? Now if Rebbi Aqiba, who is more lenient here, is restrictive there, Rebbi Ismael, who is more restrictive here, certainly will be restrictive there! No, this is not necessarily so. What does Rebbi Ismael say there about width? As we say there, there is no difference between Rebbi Aqiba and Rebbi Ismael in matters of width.

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.

MISHNAH: He who plants vegetables in a vineyard or who lets them grow sanctifies 45 vines. When is this? In case they are planted four four or five five apart. If they were planted six six or seven seven apart, he sanctifies sixteen cubits in every direction, circular but not square.

HALAKHAH: Rebbi Yose ben Ḥanina said, only if he sowed near the middle vine. Rebbi Abin in the name of Samuel: Only if the middle vine is surrounded by vegetables. How is it computed? Seven rows by seven rows. Subtract from them four vines at the four corners; there are 45 vines remaining. That is what we stated: “He sanctifies 45 vines”.

They gave the owner occupied with his work the status of a farmhand. If the owner kept field vegetables [growing] in his vineyard, they are forbidden to him and to others. If a farmhand kept field vegetables [growing] in the vineyard, they are forbidden to him but are permitted to everybody else. This is difficult. If they are forbidden to him, they should be forbidden to everybody. If they are permitted to everybody else, they should be permitted to him. It must follow Rebbi Simeon who says that nobody may sanctify anything that is not his own property. Even though Rebbi Simeon says that nobody may sanctify anything that is not his own property, he agrees here that it is forbidden to him if another person harvested it; but if he himself harvested, it is forbidden to him and to everybody else.

They gave the owner occupied with his work the status of a farmhand. If the owner kept field vegetables [growing] in his vineyard, they are forbidden to him and to others. If a farmhand kept field vegetables [growing] in the vineyard, they are forbidden to him but are permitted to everybody else. This is difficult. If they are forbidden to him, they should be forbidden to everybody. If they are permitted to everybody else, they should be permitted to him. It must follow Rebbi Simeon who says that nobody may sanctify anything that is not his own property. Even though Rebbi Simeon says that nobody may sanctify anything that is not his own property, he agrees here that it is forbidden to him if another person harvested it; but if he himself harvested, it is forbidden to him and to everybody else.

We have stated there: “If somebody throws from four cubits [distance] to a wall, if [the projectile hits] higher than ten hand-breadths, he is like one throwing into the air, if lower than ten hand-breadths, he is like one throwing onto the ground.” Rav Ḥisda said, if it extends slanting. But will it not finally descend? Rebbi Ḥiyya in the name of Rebbi Joḥanan, explain it that it was a soft fig cake and it stuck. Rebbi Ḥaggai asked before Rebbi Yose, does this not imply that the declivity of a terrace belongs to the level below? He said to him, there the vegetables profit from the terrace but here people rub it and it falls down. If it would say, if there is a hole [in the wall] and it profits from the hole just as vegetables profit from the terrace, you would be justified.

We have stated there: “If somebody throws from four cubits [distance] to a wall, if [the projectile hits] higher than ten hand-breadths, he is like one throwing into the air, if lower than ten hand-breadths, he is like one throwing onto the ground.” Rav Ḥisda said, if it extends slanting. But will it not finally descend? Rebbi Ḥiyya in the name of Rebbi Joḥanan, explain it that it was a soft fig cake and it stuck. Rebbi Ḥaggai asked before Rebbi Yose, does this not imply that the declivity of a terrace belongs to the level below? He said to him, there the vegetables profit from the terrace but here people rub it and it falls down. If it would say, if there is a hole [in the wall] and it profits from the hole just as vegetables profit from the terrace, you would be justified.

MISHNAH: If a storm broke vines over grain, one should fix it immediately, but in an emergency it is permitted. Grain leaning under vines, and also vegetables, one turns back and it does not sanctify. When does grain start to sanctify? When it is a third grown, and grapes once they have grown to the size of white beans. Completely dry grain and grapes completely ripe do not become sanctified.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: There are six unresolved doubts. The caper-bush among trees following the House of Shammai, clay vessels like potash vessels following the House of Shammai, the squirrel mole among the crawling things following the House of Shammai; the Egyptian bean among seed-vegetables, the hermaphrodite among humans, the koi among wild animals according to everybody. Rebbi Ḥama bar Uqba said, also the ṭrīqsīn cubit. What is the ṭrīqsīn cubit? Rebbi Jonah from Bostra said, confusion, “what is inside-outside?” Rebbi Yose said, since it is written (1K. 6:17) “forty cubits was the House, that is the inner Temple,” it means it is counted inside. Rebbi Mana said to him, but it is written (2Chr. 3:8) “He made the holiest of holies twenty cubits long and ten wide,” that means it is counted outside.

HALAKHAH: “Rice, millet,” etc. For produce they went after its being a third [ripe], for rice after roots taking hold, and for vegetables the collection is the time of its tithing. From where that they could go after its being a third [ripe] for produce? (Deut. 16:16) “From your threshing-floor and from your wine-press.” “From your threshing-floor”, not all your threshing-floor, “from your wine-press”, not all your wine-press. Then also if it is less than a third [ripe]? Rebbi Zeïra said, it is written (Deut. 14:22): “Tithe! You should tithe all produce of your seed,” something which may be sown and will sprout; this excludes produce less than a third [ripe] which when sown will not sprout. Then one should tithe the first third for the past and the other two thirds for the future! Rebbi Joḥanan said, from the holiday of Tabernacles. Just as Tabernacles belongs to the next year but you celebrate it for the past, so this one is for the future and you celebrate it for the past.

On which basis did they rule that for vegetables their collection is the time of tithing? (Deut. 16:16) “From your threshing-floor and from your wine-press.” Threshing-floor and wine-press are sustained by the waters of the preceding year, you go for them after the past. These live from the waters of the coming year, you go for them to the future. They objected, but Egyptian beans, if one sowed them for the beans, are tithed for the past, but if he sowed for vegetable, they are tithed for the future. Does it hold a charm [to know that] if one sowed them for the beans, they drink from the past year, but if he sowed them as vegetable, they drink from the future year?

If he sowed it for seeds and then thought about it for vegetable, it follows his thought. If he sowed it as vegetable, the thought of seeds cannot take hold on it unless he withheld three morbiot. That is, if it was one-third ripe before the New Year, but if it was not one-third ripe before the New Year, even if he did not withhold three morbiot. If he sowed for seeds and all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. If some [plants] had formed complete pods but some did not, that is the case of: “He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits”. Rebbi Eudaimon from Haifa stated: Even if not all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. Rebbi Yose said, that is if it was one-third ripe for the intention of seeds. But if it was one-third ripe for the intention of vegetables, it is impossible to say that its seeds are tithed for the past year and its greens are tithed at the time of their harvest, since you say that “he collects it together with his threshing; it turns out that he tithes from his seeds for his vegetable and from his vegetable for his seeds”.

If one sowed it for seeds before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are permitted. If one sowed it as vegetable before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are forbidden. If one sowed it both for seeds and vegetable before the Sabbatical New Year, then in the Sabbatical year clearly seeds are permitted. What is the status of vegetables? Rebbi Ḥiyya stated “forbidden”, Rebbi Ḥalaphta ben Shaul stated “permitted”. He who says “permitted” follows the word of the orah. He who says “forbidden”, because of the bad impression. Rebbi Simeon bar Zevida asked before Rebbi Yose: Then it should be forbidden even to use it to feed one’s animals, because of the bad impression. He said to him, one should not give to his son or to his agent, nor should he harvest in a row. Rebbi Yose ben Rebbi Abun said, if a hole was torn out it is permitted. Even according to him who says it is forbidden, if he harvested and found vegetable in it, it is permitted. Similarly, when a man came carrying ten bundles of Lybian [beans] as tithe to Rebbi Jeremiah, he said that this should not be done; do not harvest more than what is needed for the pan.

If one sowed it for seeds before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are permitted. If one sowed it as vegetable before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are forbidden. If one sowed it both for seeds and vegetable before the Sabbatical New Year, then in the Sabbatical year clearly seeds are permitted. What is the status of vegetables? Rebbi Ḥiyya stated “forbidden”, Rebbi Ḥalaphta ben Shaul stated “permitted”. He who says “permitted” follows the word of the orah. He who says “forbidden”, because of the bad impression. Rebbi Simeon bar Zevida asked before Rebbi Yose: Then it should be forbidden even to use it to feed one’s animals, because of the bad impression. He said to him, one should not give to his son or to his agent, nor should he harvest in a row. Rebbi Yose ben Rebbi Abun said, if a hole was torn out it is permitted. Even according to him who says it is forbidden, if he harvested and found vegetable in it, it is permitted. Similarly, when a man came carrying ten bundles of Lybian [beans] as tithe to Rebbi Jeremiah, he said that this should not be done; do not harvest more than what is needed for the pan.

If one sowed it for seeds before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are permitted. If one sowed it as vegetable before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are forbidden. If one sowed it both for seeds and vegetable before the Sabbatical New Year, then in the Sabbatical year clearly seeds are permitted. What is the status of vegetables? Rebbi Ḥiyya stated “forbidden”, Rebbi Ḥalaphta ben Shaul stated “permitted”. He who says “permitted” follows the word of the orah. He who says “forbidden”, because of the bad impression. Rebbi Simeon bar Zevida asked before Rebbi Yose: Then it should be forbidden even to use it to feed one’s animals, because of the bad impression. He said to him, one should not give to his son or to his agent, nor should he harvest in a row. Rebbi Yose ben Rebbi Abun said, if a hole was torn out it is permitted. Even according to him who says it is forbidden, if he harvested and found vegetable in it, it is permitted. Similarly, when a man came carrying ten bundles of Lybian [beans] as tithe to Rebbi Jeremiah, he said that this should not be done; do not harvest more than what is needed for the pan.

If one sowed it [for seeds] before the New Year of the eighth year, then in the eighth year both seeds and vegetables are forbidden. If one sowed it as vegetable before the New Year of the eighth year, then in the eighth year both seeds and vegetables are permitted. If one sowed it both for seeds and vegetable before the New Year of the eighth year, then in the eighth year seeds are forbidden and the vegetable is permitted.

If one sowed it [for seeds] before the New Year of the eighth year, then in the eighth year both seeds and vegetables are forbidden. If one sowed it as vegetable before the New Year of the eighth year, then in the eighth year both seeds and vegetables are permitted. If one sowed it both for seeds and vegetable before the New Year of the eighth year, then in the eighth year seeds are forbidden and the vegetable is permitted.

Rebbi Jonah from Bostra said: qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables.

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

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

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

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

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

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

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

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

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

Ulla bar Ismael in the name of Rebbi Ḥanina: Rebbi and Rebbi Yose ben Rebbi Jehudah descended into Acco and were received by Rebbi Mana. Rebbi said to them, make us a dish of vegetables; he made him red meat. The next day, he said again make us a dish of vegetables; he made him chicken. Rebbi said, this one is recognizable as coming from the door of Samaël. Rebbi Yose ben Rebbi Jehudah said to him, he is not even coming from the door of Samaël. Why did he do this? Because he is a student from the students of Rebbi Jehudah, and Rebbi Jehudah said vegetables are forbidden in the border settlements of the Land of Israel. When he met him, he told him the facts. He said to him, you should have acted following us.

Ulla bar Ismael in the name of Rebbi Ḥanina: Rebbi and Rebbi Yose ben Rebbi Jehudah descended into Acco and were received by Rebbi Mana. Rebbi said to them, make us a dish of vegetables; he made him red meat. The next day, he said again make us a dish of vegetables; he made him chicken. Rebbi said, this one is recognizable as coming from the door of Samaël. Rebbi Yose ben Rebbi Jehudah said to him, he is not even coming from the door of Samaël. Why did he do this? Because he is a student from the students of Rebbi Jehudah, and Rebbi Jehudah said vegetables are forbidden in the border settlements of the Land of Israel. When he met him, he told him the facts. He said to him, you should have acted following us.

Ulla bar Ismael in the name of Rebbi Ḥanina: Rebbi and Rebbi Yose ben Rebbi Jehudah descended into Acco and were received by Rebbi Mana. Rebbi said to them, make us a dish of vegetables; he made him red meat. The next day, he said again make us a dish of vegetables; he made him chicken. Rebbi said, this one is recognizable as coming from the door of Samaël. Rebbi Yose ben Rebbi Jehudah said to him, he is not even coming from the door of Samaël. Why did he do this? Because he is a student from the students of Rebbi Jehudah, and Rebbi Jehudah said vegetables are forbidden in the border settlements of the Land of Israel. When he met him, he told him the facts. He said to him, you should have acted following us.

There, we have stated: “From vegetables”, he is permitted field vegetables because these have an additional 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 Ḥananiah ben Gamliel: 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. 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. But since he permitted, there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

There, we have stated: “From vegetables”, he is permitted field vegetables because these have an additional 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 Ḥananiah ben Gamliel: 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. 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. But since he permitted, there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

There, we have stated: “From vegetables”, he is permitted field vegetables because these have an additional 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 Ḥananiah ben Gamliel: 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. 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. But since he permitted, there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

There, we have stated: “From vegetables”, he is permitted field vegetables because these have an additional 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 Ḥananiah ben Gamliel: 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. 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. But since he permitted, there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

There, we have stated: “From vegetables”, he is permitted field vegetables because these have an additional 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 Ḥananiah ben Gamliel: 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. 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. But since he permitted, there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

There, we have stated: “From vegetables”, he is permitted field vegetables because these have an additional 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 Ḥananiah ben Gamliel: 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. 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. But since he permitted, there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.

MISHNAH: They established a comprehensive principle for the Sabbatical: Everything that is food for humans or animals or material for dye and cannot be preserved in the ground is subject to the Sabbatical and its proceeds are subject to the Sabbatical; it is subject to removal and its proceeds are subject to removal. What are these? This is the leaf of wild arum, mint, endives, leeks, purslain and milk bud. Animal feed, thistles and thorns. Dyestuffs, the wild growth of isatis and safflower. These are subject to the Sabbatical and their proceeds are subject to the Sabbatical; both they and their proceeds are subject to removal. They established another principle for the Sabbatical: Everything that is food for humans or animals or dyestuff and is preserved in the ground is subject to the Sabbatical; its proceeds are subject to the Sabbatical; it is not subject to removal nor are its proceeds subject to removal. What are these? These are the root of wild arum, the root of mint, ceterach, ḥalbiẓin, and wild nard. Kinds of dyestuffs: madder and campeachy-wood. These and their proceeds are subject to the Sabbatical; these and their proceeds are not subject to removal. Rebbi Meïr says, their proceeds have to be removed before New Year’s Day. They said to him, they do not have to be removed, a fortiori their proceeds. Pomegranate skins and its peduncles, nut shells, and pits are subject to the Sabbatical and so are their proceeds. The dyer dyes for himself; he should not dye for payment because one does not treat the produce of the Sabbatical as merchandise, nor firstlings or heaves, carcasses, torn animals, abominations, and crawling things. One may not buy vegetables to sell them on the market but he may collect and his son sells for him. If he bought for himself and has leftovers, it is permitted to sell them. If somebody bought a first-born animal for his son’s wedding or for a holiday and now does not need it, he may sell it. Catchers of wild animals, birds, or fish who accidentally caught impure species may sell them. Rebbi Jehudah says, even one who incidentally has such an opportunity may take and sell them on condition that this not be his profession, but the Sages prohibit it.

It was stated: “Green grass and any other vegetables he took to moisturize may be used to moisturize. When he thought about them as human food it is forbidden to use them to moisturize.” Bar Qappara stated: One may use them to moisturize but he may not squeeze out from them because the holiness of the Sabbatical is on them. But there is no Sabbatical holiness on animal feed since you say one may use them to make wound dressing for humans. Rebbi Yose said, we understand that one may use them to make wound dressing for humans, and we understand that one may press them to prepare medication for humans.

Did not Rebbi Yose ben Ḥanina say: Endives are important enough in the Sabbatical to become susceptible to impurity of food? The reason was spelled out: This is, before Rebbi permitted the importation of vegetables from outside the Land into the Land. But after Rebbi permitted the importation of vegetables from outside the Land into the Land, there is no difference between the Sabbatical and the other years of the sabbatical cycle. Then they should not be important unless somebody thinks about them! Do we find anything on which from the start the sanctity of the Sabbatical (falls) [does not fall] but in the end the sanctity of the Sabbatical (does not fall) [may fall] on them? They objected: “The sanctity of the Sabbatical does not fall on calamint, hyssop, and thyme if one collected them as wood. If he considered them as food, the sanctity of the Sabbatical falls on them.” Rebbi Ḥananiah said, if he collected them first as food, the sanctity of the Sabbatical falls on them immediately.

Did not Rebbi Yose ben Ḥanina say: Endives are important enough in the Sabbatical to become susceptible to impurity of food? The reason was spelled out: This is, before Rebbi permitted the importation of vegetables from outside the Land into the Land. But after Rebbi permitted the importation of vegetables from outside the Land into the Land, there is no difference between the Sabbatical and the other years of the sabbatical cycle. Then they should not be important unless somebody thinks about them! Do we find anything on which from the start the sanctity of the Sabbatical (falls) [does not fall] but in the end the sanctity of the Sabbatical (does not fall) [may fall] on them? They objected: “The sanctity of the Sabbatical does not fall on calamint, hyssop, and thyme if one collected them as wood. If he considered them as food, the sanctity of the Sabbatical falls on them.” Rebbi Ḥananiah said, if he collected them first as food, the sanctity of the Sabbatical falls on them immediately.

The leaves removed from vegetables one puts on the roof and they dry up by themselves. Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq: Wine until Passover, oil until Pentecost, dried figs until Purim. Rebbi Bibi in the name of Rebbi Ḥanina: Dates until Ḥanukkah.

It was stated: “The store owner who was cooking vegetables during the Sabbatical should not compute his profit on the value of Sabbatical [produce] but rather compute it on wine, oil, and lost time “Rebbi La commanded the makers of fried food: “Do not compute your gain on the oil but on the wheat.”

HALAKHAH: What means “to eat everything commonly eaten”? “One does not oblige anybody to eat mouldy bread, or discarded leaves of vegetables, or spoiled food.” On the other hand, if somebody wants to eat raw beets or chew raw wheat kernels one does not listen to him.What means “to drink everything one commonly drinks”? “ One does not oblige anybody to drink oily fish sauce, or sour fish sauce, or wine with yeast. He who has a toothache should not sip vinegar and spit out but he may sip and swallow. He may dip his food in as much [vinegar] as he wants without second thoughts. He who has a throat ache should not gargle with oil but he may load fish sauce with oil and sip it.”

MISHNAH: Sabbatical produce should not be sold by measure, weight, or count. Figs may not be sold by count nor vegetables by weight. The House of Shammai say, not [vegetables] in bundles. But the House of Hillel say, anything usually stored in bundles in the house may be bundled on the market; for example leeks and milk bud.

MISHNAH: Sabbatical produce should not be sold by measure, weight, or count. Figs may not be sold by count nor vegetables by weight. The House of Shammai say, not [vegetables] in bundles. But the House of Hillel say, anything usually stored in bundles in the house may be bundled on the market; for example leeks and milk bud.

MISHNAH: Is somebody says to a day-laborer: “Here you have an as and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical.

MISHNAH: Is somebody says to a day-laborer: “Here you have an as and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical.

MISHNAH: Is somebody says to a day-laborer: “Here you have an as and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical.

“If somebody bought from the baker a loaf in the value of a dupondius[and says], when I collect vegetables from the field I shall bring to you, that is permitted.” It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? About one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

“If somebody bought from the baker a loaf in the value of a dupondius[and says], when I collect vegetables from the field I shall bring to you, that is permitted.” It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? About one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

“If somebody bought from the baker a loaf in the value of a dupondius[and says], when I collect vegetables from the field I shall bring to you, that is permitted.” It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it.” What are we talking about? About one who says, give it to me and it is clear to me [where to find it], I shall bring it to you; Rebbi Jehudah and Rebbi Neḥemiah forbid it because vegetables on the field are rare; but the Sages permit it because vegetables on the field are abundant.

MISHNAH: One may not cook Sabbatical vegetables in heave oil because it should not be made unusable. Rebbi Simeon permits it. Always the last substitute is caught and the fruit remains forbidden.

“Since nothing similar is growing wild on the fields.” And since nothing similar is growing wild on the fields should they be forbidden? Rebbi Ḥama bar Uqba in the name of Rebbi Yose bar Ḥanina said, because they usually grow layers. And because they usually grow layers should they be forbidden? Rebbi Samuel bar Rebbi Isaac said, for all other vegetables one can recognize whether they are new or old but here one should not go and bring from what is forbidden and say I brought from the layers.

MISHNAH: He who preserves three kinds in one barrel, Rebbi Eliezer says one eats because of the first kind, but Rebbi Joshua says, even because of the last. Rabban Gamliel says, anything whose kind has disappeared from the fields must be removed from the house. Rebbi Simeon says, all vegetables are one kind for removal; one eats purslain until there are no more sindiot in the Bet Neṭofa valley.

Rebbi Joshua ben Levi commanded his student: Do not buy me vegetables except from Sisera’s garden. He, may he be remembered for the good, stood nearby and said to him: Go tell your teacher that this is not Sisera’s garden; it did belong to a Jew but he killed him and took it away from him. If you want to be restrictive for yourself, be made equal to your friend.