Jerusalem Talmud Kilayim Chapter 4

קָרַחַת הַכֶּרֶם בֵּית שַׁמַּאי אוֹמְרִים עֶשְׂרִים וְאַרְבַּע אַמּוֹת. וּבֵית הִלֵּל אוֹמְרִים שֵׁשׁ עֶשְׂרֵה אַמָּה. מָחוֹל הַכֶּרֶם בֵּית שַׁמַּאי אוֹמְרִים שֵׁשׁ עֶשְׂרֵה אַמָּה וּבֵית הִלֵּל אוֹמְרִים שְׁתֵּים עֶשְׂרֵה אַמָּה. וְאֵי זוּ הִיא קָרַחַת הַכֶּרֶם כֶּרֶם שֶׁחָרֵב מֵאֶמְצָעוֹ אִם אֵין שָׁם שֵׁשׁ עֶשְׂרֵה אַמָּה לֹא יָבִיא זֶרַע לְשָׁם. הָיוּ שָׁם שֵׁשׁ עֶשְׂרֵה אַמָּה נוֹתְנִין לָהּ עֲבוֹדָתָהּ וְזוֹרֵעַ אֶת הַמּוֹתָר. וְאֵי זֶהוּ מָחוֹל הַכֶּרֶם בֵּין כֶּרֶם לְגֶדֶר. אִם אֵין שָׁם שְׁתֵּים עֶשְׂרֵה אָמַּה לֹא יָבִיא זֶרַע לְשָׁם. הָיוּ שָׁם שְׁתֵּים עֶשְׂרֵה אָמַּה נוֹתְנִים לָהּ עֲבוֹדָתוֹ וְזוֹרֵעַ אֶת הַמּוֹתָר. רִבִּי יְהוּדָה אוֹמֵר אֵין זֶה אֶלָּא גֶדֶר הַכֶּרֶם וְאֵי זֶהוּ מָחוֹל הַכֶּרֶם הַכֶּרֶם בֵּין שְׁנֵי כְרָמִים. וְאֵי זֶהוּ גֶדֶר שֶׁהוּא גָּבוֹהַּ עֲשָׂרָה טְפָחִים. וְחָרִיץ שֶׁהוּא עָמוֹק עֲשָׂרָה וְרָחַב אַרְבָּעָה. קָרַחַת הַכֶּרֶם כול'. אָמַר רִבִּי יוֹחָנָן קָרַחַת הַכֶּרֶם הוּא כֶּרֶם שֶׁחָרֵב. קָרַחַת הַכֶּרֶם מַקְרִיחִין אוֹתוֹ מֵאֶמְצָעוֹ. כֶּרֶם שֶׁחָרֵב מַקְרִיחִין אוֹתוֹ מִכָּל צְדָדָיו. אָמַר רִבִּי יוֹסֵי וְהוּא שֶׁבָּא מִמַּטַּע כֶּרֶם גָּדוֹל. אֲבָל אִם בָּא מִמַּטַּע כֶּרֶם קָטוֹן אֵין זֶה קָרַחַת הַכֶּרֶם. וְתַנִּינָן אֵי זֶהוּ קָרַחַת הַכֶּרֶם כֶּרֶם שֶׁחָרֵב מֵאֶמְצָעוֹ וְנִשְׁתַּיֵיר בּוֹ כְדֵי כֶרֶם. בֵּין מֵאַרְבַּע רוּחוֹת בֵּין מִשָּׁלֹשׁ בֵּין מִשְׁתַיִם זוֹ כְנֶגֶד זוֹ. הֵיךְ עֲבִידָא חָמֵשׁ שׁוּרִין מִן שׁוּבַע שׁוּבַע נְסַב חַד כַּרְמוֹן. כִּי אִית אַרְבָּעָה כְּרָמִין וּתְלָתָה בֵּינַיִין נְסַב חַד חוֹרָן אִית תַּמָּן תְּלָתָה כְרָמִין וּתְרֵין בֵּנַיִין. נְסַב חַד חוֹרָן אִית תַּמָּן תְּרֵין כְּרָמִין וְחַד בֵּינַיִין. כַּהֲנָא אָמַר כִּתְחִילַּת מַטָּעָתוֹ עוֹשִׂין אוֹתוֹ. בֵּית שַׁמַּי אוֹמְרִים תְּחִילַּת מַטָּעָתוֹ עֶשְׂרִים וְאַרְבַּע. וְחוּרְבָּנוֹ עֶשְׂרִים וְאַרְבַּע. אָמַר רִבִּי יוֹחָנָן בֵּית שַׁמַּי מַחְמִרִין בְּחֻרְבָּנוֹ יוֹתֵר מִמַּטָּעָתוֹ. תְּחִילַּת מַטָּעָתוֹ שֵׁש עֶשְׂרֵה וְחוּרְבָּנוֹ עֶשְׂרִים וְאַרְבַּע. וְכָל הַדְּבָרִים בֵּית שַׁמַּי מוֹסִיפִין שְׁלִישׁ. מָחוֹל הַכֶּרֶם עַל דַּעְתֵּיהּ דְּבֵית שַׁמַּי שְׁמוֹנֶה עֶשְׂרֵה עַל דַּעְתֵּיהּ דְּבֵית הִלֵּל שְׁתֵּים עֶשְׂרֵה. וְהָתַנִּינָן מָחוֹל הַכֶּרֶם בֵּית שַׁמַּי אוֹמְרִים שֵׁשׁ עֶשְׂרֵה אָמָּה וּבֵית הִלֵּל אוֹמְרִים שְׁתֵּים עֶשְׂרֵה אַמָּה. אִית דְּבָעֵי מֵימַר צֵא מֵהֶן אַרְבַּע אַמּוֹת לַעֲבוֹדָה נִמְצְאוּ שְׁתֵּים עֶשְׂרֵה עַל דַּעְתֵּיהּ דְּבֵית שַׁמַּי וּשְׁמֹנֶה עַל דְּבֵית הִלֵּל. וַעֲבוֹדוֹת הַגֶּפֶן אֲדַעְתֵּיהּ דְּבֵית שַׁמַּאי שְׁמוֹנֶה אַמּוֹת וַאֲדַעְתֵּיהּ דְּבֵית הִלֵּל שֵׁשׁ אַמּוֹת. וְהָתַנִּינָן לְפִיכָךְ הַזּוֹרֵעַ אַרְבַּע אַמּוֹת שֶׁבְּכֶרֶם בֵּית שַׁמַּי אוֹמְרִים קִידֵּשׁ שׁוּרָה אַחַת וּבֵית הִלֵּל אוֹמְרִים קִידֵּשׁ שְׁתֵּי שוּרוֹת. נֵימַר בְּגִין בֵּית הִלֵּל תַּנִּיתָהּ. וְהָתַנִּינָן אֵיזֶהוּ עָרִיס הַנּוֹטֵעַ שׁוּרָה שֶׁל חָמֵשׁ גְּפָנִים. שַׁנְיָיא הִיא דְּאָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בֶּעָרִיס הַמְּעוּקָם שָׁנוּ. עַל יְדֵי עֲקִימָה תַּרְתֵּיי מִתְבַּלְּעָן. לֹא סוֹף דָּבָר גֶּדֶר אֶלָּא אֲפִילוּ עָשָׂה פַסִּין אִם אֵין בֵּין פַּס לַחֲבֵירוֹ שְׁלֹשָׁה טְפָחִים נִידּוֹנִין כְּגֶדֶר. אֲפִילוּ קָמָה וַאֲפִילוּ קַשִּׁין. וָאַתְיָא כַּיי דְּאָמַר רִבִּי חֲנִינָא אֵין הָאָסוּר נַעֲשֶׂה מְחִיצָה לְהַצִּיל. סָבְרִין מֵימַר הָאָיסוּר נַעֲשֶׂה מְחִיצָה לֵיאָסֵר. עַל דַּעְתֵּיהּ דְּרִבִּי יְהוּדָה עָשָׂה כִּבְתוֹךְ הַכֶּרֶם. וְיוּסָר בְּשֵׁשׁ עֶשְׂרֵה. אָמַר רִבִּי יוֹנָה הָדָא דְתֵימַר כְּשֶׁאֵין הַכָּרְתִּים מְכוּוָנִים. אֲבָל אִם הָיוּ הַכָּרְתִּים מְכוּוָנִין אוֹסֵר בְּשֵׁשׁ עֶשְׂרֵה. עַד שֶׁיְּהֵא מוּקָּף גֶּדֶר מֵאַרְבַּע רוּחוֹתָיו. מִן מַה דְתַנִּינָן בֵּין שְׁנֵי כְרָמִים. הָדָא אָמְרָה אֲפִילוּ מֵרוּחַ אַחַת. עַד שֶׁיְּהֵא מוּקָּף גֶּדֶר כָּל אוֹתוֹ הָרוּחַ. נִישְׁמְעִינָהּ מִן הָדָא דְּאָמַר רִבִּי זְעִירָא רִבִּי יָסָא בְשֵׁם רַב מַתָּנָה אֵין זָנָב לְכֶרֶם גָּדוֹל וְלֹא מָחוֹל לְכֶרֶם קָטָן. אֵין זָנָב לְכֶרֶם גָּדוֹל. שֶׁאֵי אַתְּ זָקוּק לוֹ. וְלֹא מָחוֹל לְכֶרֶם קָטָן. לוֹסַר חוּצָה לוֹ יוֹתֵר מִתּוֹכוֹ. תּוֹכוֹ שְׁמוֹנֶה וְחוּצָה לוֹ שְׁתֵּים עֶשְׂרֵה. וְאֵי זֶהוּ כֶּרֶם קָטָן. שָׁלֹשׁ כְּנֶגֶד שָׁלֹשׁ. הָא שָׁלֹשׁ כְּנֶגֶד שָׁלֹשׁ כְּנֶגֶד שָׁלֹשׁ יֵשׁ לוֹ מָחוֹל. אָמַר רִבִּי זְעִירָא הָדָא אָמְרָה עָשָׂה פַסִּין כְּנֶגֶד שְׁלֹשׁ גְּפָנִים יֵשׁ לוֹ מָחוֹל. רִבִּי יוּדָן בָּעֵי עָשָׂה גֶדֶר לִפְנִים מִגֶּדֶר וְאָמַר אִם יֵשׁ שְׁלֹשָׁה טְפָחִים מוּתָּר לְהָבִיא זֶרַע לְשָׁם וְאִם לָאו אָסוּר לְהָבִיא זֶרַע לְשָׁם. רִבִּי יַעֲקֹב בַּר אִידִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הָיָה שָׁם מָקוֹם שְׁתֵּים עֶשְׂרֵה אַמָּה נִיטָּל הַמָּחוֹל. אָמַר רִבִּי חִזְקִיָּה וּבִלְבַד שְׁתֵּים עֶשְׂרֵה עַל שְׁתֵּים עֶשְׂרֵה. אָמַר רִבִּי מָנָא אֲפִילוּ מֵיצַר וְהוֹלֵךְ.

MISHNAH: A bald spot in a vineyard in a vineyard, where the rules have to be more strict than for fields since other crops in a vineyard make everything “sanctified”. For a biblical basis of the treatment of a partially dead vineyard, cf. Chapter 7, Note 44 . A dried-up vineyard cannot be successfully replanted unless lupines and other nitrogen-enriching plants grow there for a few years. The vintner will want to sow these plants as soon as possible. Instead of interpreting קרחת הכרם as “bald spot in a vineyard” one might think of “agricultural area in a vineyard”, cf. Chapter 2, Note 150 . : the House of Shammai say 24 cubits 17:11 which states that some authorities define liquid measures as Roman. The Roman quartarius, equivalent to the Jewish reviït, is 133 cm. The Yerushalmi states in Pesaḥim 10:1 (fol. 37c) that the reviït is 7 ⅓ cubic digits [the Babli ( Pesaḥim 109a ) defines it as 10.8 cubic digits.] The Yerushalmi digit is therefore the cube root of (133/7.3333)cm or 2.63 cm. Then the cubit of 24 digits is 63 cm. (The corresponding Babylonian cubit would be only 55.5 cm.) On the other hand, Rashi ( Erubin 60b ) defines the cubit used for measuring terrain as half a pace, 2000 cubits being 1000 paces or one mile. If one uses the Roman mile (1000 passus ) of 1473 m, one obtains 73.7 cm for the cubit. If Rashi would define the half-step as two Parisian feet, one would obtain 65 cm, in reasonable correspondence with the Yerushalmi cubit derived earlier, but if he would refer to half an aune , his cubit would be 59 cm, closer to the Babylonian standard. In Tosephta Kelim Baba Meẓi‘a 6:13, R. Meïr states that all cubits referred to in the laws of a vineyard are cubits of five hand-breadths. This makes the Palestinian vineyard cubit 20 digits or 52.6 cm, close to the standard Babylonian cubit. but the House of Hillel say 16 cubits. The circumference of a vineyard: the House of Shammai say 16 cubits but the House of Hillel say 12 cubits. What is a bald spot in a vineyard? A vineyard that dried up in the middle; if there are less than 16 cubits one should not bring seeds there. If there are 16 cubits, one allows it space to be tended and the rest one may sow. What is the circumference of a vineyard? Between the vineyard and the fence. If less than 12 cubits are there, one should not introduce seeds there. If 12 cubits are there, one gives it space for tending and sows the remaining area. Rebbi Jehudah says, that is only the fence of a vineyard. What is the circumference of a vineyard? A vineyard between two Vineyards. What is a fence? If it is ten hand-breadths high, and a ditch is ten deep and four wide 7:14), “four handbreadths wide” applies equally to the fence (presumably, a stone fence) and a ditch. . HALAKHAH: “A bald spot in a vineyard.” Rebbi Joḥanan said that the rules for a bald spot in a vineyard and a dried-up vineyard are the same. A bald spot is cleared in its middle, a dried-up vineyard is cleared on all four sides. Rebbi Yose said, this applies to a large vineyard but if it comes from the plants of a small vineyard, the rules of a bald spot in a vineyard do not apply. Also, we have stated 3:1 : “What is a bald spot in a vineyard? A vineyard that dried up in its middle but four or five vines remained, whether it be from all four sides, or from three, or from two opposite sides.” [R. Saul Lieberman has an ingenious explanation to harmonize Mishnah, Tosephta, and Yerushalmi, (תוספתא כפשוטה, p. 621) which, however, contradicts both the definition of קרחת הכדם ( loc. cit., a few lines earlier) and the fact that in all sources of the Tosephta the numerals are spelled out and not abbreviated. Similarly, R. Moses Margalit presents an extremely elegant solution but it seems contradicted by Rebbi Joḥanan in the next paragraph.] : “What is a bald spot in a vineyard? A vineyard that dried up in its middle but enough for a vineyard remained, whether it be from all four sides, or from three, or from two opposite sides.” How is that? Five rows of seven each, one took out one row of vineyard, that leaves four vineyards and three intervals. One takes out another one, that leaves three vineyards and two intervals. One takes out another one, that leaves two vineyards and one interval. Cahana said, they made it like the start of its planting. The House of Shammai say, 24 at the start of planting, 24 at its destruction. Rebbi Joḥanan said, the House of Shammai are more restrictive in its destruction than at the start of its planting. At the start of its planting 16, at its destruction 24. In every case, the House of Shammai add one third: The circumference of a vineyard, according to the House of Shammai 18, according to the House of Hillel 12. But did we not state: “The circumference of a vineyard, the House of Shammai say 16 cubits, the House of Hillel say 12 cubits. is not otherwise preserved. ” Some want to say, deduct from this four cubits for tending, there remain 12 cubits according to the House of Shammai and 8 following the House of Hillel. But for tending a vineyard, according to the House of Shammai 8 cubits, according to the House of Hillel 6 cubits. But did we not state in a vineyard, the House of Shammai say that he sanctified one row, but the House of Hillel say he sanctified two rows.” Since the verse declares that sowing (grains or vegetables) in a vineyard sanctifies “the vineyard”, the sown plants sanctify the nearest vineyard; for the House of Hillel this involves two rows. In any case, the House of Shammai is also mentioned in the Mishnah that puts the minimal distance of seeds from vines at slightly greater than 4 cubits. : “Therefore, he who sows four cubits in a vineyard, the House of Shammai say that he sanctified one row, but the House of Hillel say that he sanctified two rows.” Let us say that it was stated because of the House of Hillel. But did we not state: “What is a trellis? He who plants a row of five vines.” There is a difference, since Rebbi Simeon ben Laqish said, this was taught about a curved trellis. By its curving, two are absorbed. Not only a fence, but even if he puts up laths 2:1 . , if between one lath and the next there is less that three hand-breadths it is considered a fence 7a , Šabbat 97a ) considers openings of less than three hand-breadths as legally nonexisting. This theory is not found in the Yerushalmi. . Even standing grain and straw? Or does it agree with what Rebbi Ḥanina said: Nothing forbidden may form a separation to save? They are of the opinion that what is forbidden does form a separation to forbid. In the opinion of Rebbi Jehudah, it is as in the interior of a vineyard. Then 16 should be forbidden! Rebbi Jonah said, it means that the trunks) is a big basket, also used as beehive. Levy compares כורת “trunk” to קורה “log.” But כָּרָתִי means leeks, not trunk. Hence, the vocalization כֹּרֶת is used here. are not aligned. But if the trunks are aligned, they forbid 16. Only if it is surrounded by a fence on all four sides? From what we have stated: “Between two vineyards,” that means even from one side only. Only if the fence encloses all of that side? Let us hear from the following that Rebbi Zeïra, Rebbi Yasa, said in the name of Rav Mattanah: There is no tail for a large vineyard and no circumference for a small vineyard. There is no tail for a large vineyard because one does not need it. Neither a circumference for a small vineyard to forbid more outside than inside; inside eight and outside twelve. What is a small vineyard? Three parallel three. Hence, three parallel three parallel three, [the vineyard] has a circumference. Rebbi Zeïra said, that means that if he made laths along three vines then [the vineyard] has a circumference. Rebbi Judan asked: What if he made a fence inside a fence? He said, if there are three hand-breadths one may sow there, otherwise one may not sow there. Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish: If there was a place of twelve cubits there, the circumference would be eliminated. Rebbi Ḥizqiah said, only if it is twelve by twelve. Rebbi Mana said, even if it continuously narrows.

מְחִיצַת הַקָּנִים אִם אֵין שָׁם בֵּין קָנֶה לַחֲבֵירוֹ שְׁלֹשָׁה טְפָחִים כְּדֵי שֶׁיִּכָּנֵס הַגְּדִי הֲרֵי זוּ כִמְחִיצָה. וְגֶדֶר שֶׁנִּפְרַץ עַד עֶשֶׂר אַמּוֹת הֲרֵי הוּא כְפֶתַח. יוֹתֵר מִיכֵּן כְּנֶגֶד הַפִּירְצָה אָסוּר. נִפְרְצוּ בוֹ פִּרְצוֹת הַרְבֶּה אִם הָעוֹמֵד מְרוּבָּה עַל הַפָּרוּץ מוּתָּר וְאִם הַפָּרוּץ מְרוּבָּה עַל הָעוֹמֵד כְּנֶגֶד הַפִּירְצָה אָסוּר. עֲשָׂרָה פַּסִּין כְּנֶגֶד הַבֵּינַיִין וְיֵשׁ בְּעוֹמֵד אַרְבָּעָה וְהָעוֹמֵד רָבָה עַל הַפָּרוּץ כְּנֶגֶד הָעוֹמֵד מוּתָּר כְּנֶגֶד הַפִּרְצָה אָסוּר. עָשָׂה פַסִּין כְּנֶגֶד הַגְּפָנִים וְאֵין בְּעוֹמֵד אַרְבָּעָה וְהַפָּרוּץ רָבָה עַל הָעוֹמֵד. פְּשִׁיטָא כְּנֶגֶד הָעוֹמֵד מוּתָּר כְּנֶגֶד הַפִּירְצָה אָסוּר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יוּדָה בֶּן חֲנִינָה נָעַץ אַרְבָּעָה קָנִים בְּאַרְבָּעָה זָוִיוֹת שֶׁבְּכֶרֶם וְקָשַׁר גָּמֵי מִלְּמַעֲלָה מַצִּיל מִשּׁוּם פֵּיאָה. אָמַר רִבִּי יוֹחָנָן כִּמְחִיצַת שַׁבָּת כֵּן מְחִיצַת כִּלְאַיִם. אָמַר רִבִּי יוֹחָנָן מַעֲשֶׂה שֶׁהָלַךְ רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אֶצֶל רִבִּי יוֹחָנָן בֶּן נוּרִי לְנגנינר הֶרְאָהוּ שָׂדֶה אַחַת. וּבֵית חֲבֵירָתָה הָיְתָה נִקְרֵאת. וְהָיוּ שָׁם פִּרְצוֹת יוֹתֵר מֵעֶשֶׂר וְהָיָה נוֹטֵל אָעִין וְסוֹתֵם. דּוּקַרְנִין וְסוֹתֵם עַד שֶׁמִּיעֵטָן פָּחוֹת מֵעֶשֶׂר. אָמַר כְּזֶה כֵן מְחִיצַת שַׁבָּת. אָמַר רִבִּי זְעִירָא מוֹדֶה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְעִנְיַין שַׁבָּת שֶׁאֵין הַפֵּיאָה מַצֶלֶת יוֹתֵר מֵעֶשֶׂר. אָמַר רִבִּי חַגַּי מַתְנִיתָא אָמְרָה כֵן מַקִּיפִין שְׁלֹשָׁה חֲבָלִים זֶה לְמַעֲלָה מִזֶּה וְזֶה לְמַעֲלָה מִזֶּה. אִם אָמַר אַתְּ שֶׁהַפֵּיאָה מַצֶלֶת יוֹתֵר מֵעֶשֶׂר דַּיּיוֹ חֶבֶל אֶחָד. רִבִּי יוֹנָה אָמַר רִבִּי יֹאשִׁיָּה בָּעֵי הָדָא פֵּיאָה מַה אַתְּ אָמְרָת מִלְּמַעֲלָן מִן הַצַּד. אִין תֵּימַר מִלְּמַעֲלָן הָא כָּל שֶׁכֵּן מִן הַצַּד. אִין תֵּימַר מִן הַצַּד הָא מִלְּמַעֲלָן לֹא. אִין תֵּימַר מִלְּמַעֲלָן יְאוּת אָמַר רִבִּי חַגַּי אִין תֵּימַר מִן הַצַּד לֹא אָמַר רִבִּי חַגַּי כְּלוּם. מַה נַפְשֵׁךְ אִם מִלְּמַעֲלָן הֲרֵי מִלְּמַעֲלָן. אִי מִן הַצַּד הֲרֵי מִן הַצַּד. רַבָּנִין דְּקֵיסָרִין בְּשֵׁם רִבִּי יִרְמְיָה תִּיפְתָּר בַּעֲשׂוּיִין כְּמִין דּוּקְרָן. רִבִּי זְעִירָא רִבִּי אֶבוּדָמָא דְּחֵיפָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְגוֹבַהּ אֲפִילוּ עַד מֵאָה אַמָּה. אָמַר רִבִּי יוּדָן הָדָא דְּאַתְּ אָמַר לְעִנְיַין כִּלְאַיִם אֲבָל לְעִנְיַין שַׁבָּת לֹא תְהֵא פֵיאָה גְדוֹלָה מִן הַקּוֹרָה. אָמַר רִבִּי יוֹסֵי הִיא כִלְאַיִם הִיא שַׁבָּת. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי מַה בֵין קוֹרָה מַה בֵין פֵּיאָה. פֵּיאָה אֵינָהּ מַצֶּלֶת מֵרוּחַ אַחַת. עַד שֶׁתְּהֵא מְגוּפֶפֶת מֵאַרְבַּע רוּחוֹתֶיהָ. קוֹרָה מַצֶּלֶת מֵרוּחַ אַחַת. וְאָתְיָא כְּהַהִיא דָּמַר רִבִּי זְעִירָא בְשֵׁם רַב הַמְנוּנָא הַפֵּיאָה אֵינָהּ מַצֶּלֶת עַד שֶׁתְּהֵא מְגוּפֶפֶת מֵאַרְבַּע רוּחוֹתֶיהָ. אָמַר רִבִּי בָּא בַּר מָמָל טֶיטְרַפֻּלִיּוֹת שֶׁבִּכְּרָמִים אָסוּר לְטַלְטֵל תַּחְתֵּיהֶן. מִפְּנֵי שֶׁהֵן סוֹף תִּקְרָה וְאֵין סוֹף תִּקְרָה מַצִּיל מִשּׁוּם פֵּיאָה. אָמַר רִבִּי פִינְחָס אָתָא עוּבְדָא קוֹמֵי רִבִּי יִרְמְיָה בְּאַרְבָּעָה עֲמוּדִין וַעֲלֵיהֶן אַרְבָּעָה פִּיסְטֻלִיּוֹת וְהִתִּיר לְטַלְטֵל תַּחְתֵּיהֶן מִשּׁוּם פֵּיאָה. רִבִּי בּוּן וְרַבָּנִין בָּעוֹן קוֹמֵי רִבִּי זְעִירָא פֵּיאָה מַהוּ שֶׁתַּצִּיל בְּסוּכָּה. אָמַר לוֹן פֵּיאָה מַצֶּלֶת בְּסוּכָּה. סוֹף סְכָךְ מַהוּ שֶׁיַּצִּיל בְּסוּכָּה. אָמַר לוֹן אֵין סוֹף סְכָךְ מַצִּיל בְּסוּכָּה. מַה בֵּין זֶה לְזֶה. זֶה נַעֲשֶׂה לְכָךְ וְזֶה אֵינוֹ נַעֲשֶׂה לְכָךְ. אָמַר רִבִּי אַבָּהוּ כָּל אִילֵּין מִילַּיָּא לְעִנְיַין מַשָּׂא וּמַתָּן הָא לְהוֹרוֹת אָסוּר לְהוֹרוֹת. מַה אִם סוּכָּה קַלָּה אַתְּ אָמַר אָסוּר. שַׁבָּת הַחֲמוּרָה לֹא כָּל שֶׁכֵּן. רִבִּי בּוּן בַּר חִיָיה בְּעָא קוֹמֵי רִבִּי זְעִירָא. מָאן תַּנָּא פֵּיאָה מַצֶּלֶת לֹא רִבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לֵיהּ אַדְהִי תַּנָּא. נִמְצֵאת אָמַר לְעִנְיַין כִּלְאַיִם כָּל הַפָּחוֹת מִשְּׁלֹשָׁה כְסָתוּם. מִשְּׁלֹשָׁה וְעַד אַרְבָּעָה אִם הָעוֹמֵד רָבָה עַל הַפָּרוּץ מוּתָּר. וְאִם הַפָּרוּץּ רָבָה עַל הָעוֹמֵד אָסוּר. מֵאַרְבַּע וְעַד עֶשֶׂר אִם עוֹמֵד מְרוּבָּה עַל הַפָּרוּץ מוּתָּר. וְאִם פָּרוּץ מְרוּבָּה עַל הָעוֹמֵד כְּנֶגֶד הָעוֹמֵד מוּתָּר. כְּנֶגֶד הַפָּרוּץ אָסוּר. יוֹתֵר מֵעֶשֶׂר אַף עַל פִּי שֶׁהָעוֹמֵד רָבָה עַל הַפָּרוּץ כְּנֶגֶד הָעוֹמֵד מוּתָּר. כְּנֶגֶד הַפָּרוּץ אָסוּר. לְעִנְיַין שַׁבָּת כָּל הָפָּחוֹת מִשְּׁלֹשָׁה כְסָתוּם. מִשְּׁלֹשָׁה וְעַד אַרְבָּעָה מֵאַרְבָּעָה וְעַד עֶשֶׂר אִם הָעוֹמֵד רָבָה עַל הַפָּרוּץ מוּתָּר. וְאִם הַפָּרוּץ רָבָה עַל הָעוֹמֵד אָסוּר. יֶתֶר מֵעֶשֶׂר אַף עַל פִּי שֶׁעוֹמֵד רָבָה עַל הַפָּרוּץ אָסוּר. רִבִּי חֲנַנְיָה רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן לֵית כָּאן מִשְּׁלֹשָׁה וְעַד אַרְבָּעָה. יֵשׁ כָּאן פִּירְצָה שְׁלֹשָׁה אֵין כָּאן מְקוֹם אַרְבָּעָה. מָתִיב רִבִּי מָנָא וְהָתַנִּינָן מַקִּיפִין בְּקָנִים וְקָנֶה יֵשׁ לוֹ מָקוֹם. אָמַר לֵיהּ לֹא תְתִיבֵינִי פָּחוֹת מִשְּׁלֹשָׁה שֶׁכָּל הַפָּחוֹת מִשְּׁלֹשָׁה כְסָתוּם הוּא. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב מִכָּל מָקוֹם מִכֵּיוָן שֶׁהָעוֹמֵד רָבָה עַל הַפָּרוּץ מוּתָּר.

MISHNAH: If there are less than three hand-breadths of distance between the sticks of a partition fence made from sticks, so that a kid goat cannot enter, then that is a valid partition wall. Also, if a wall was torn down up to a length of ten cubits, that acts as a gate. If more than that, it is forbidden along the torn-down part. If it is torn down in many places, if what is standing is more than what is torn down, it is permitted, but if the torn-down part is more than the standing one, it is forbidden at the torn-down places. HALAKHAH: Ten laths at the in-betweens., a wall with many breaches. If a standing segment of wall is less than four hand-breadths long, it is not regarded as a partner with the two other standing pieces to its left and right. The laths one discusses here are not put into the torn-down parts but close to them, either before the front or behind the back part of the wall; therefore, they cannot be considered parts of the wall. Hence, one may plant vines up to the wall and sow produce on the other side only where an actual wall provides the separation; everywhere else the minimal distance must be 4 cubits. and what is standing is four hand-breadths wide, and what is standing is more than what is torn down: where it is standing it is permitted, where it is torn down it is forbidden. If one made laths in front of the vines, and what is standing is less than four hand-breadths, and what is torn down is more than what is standing, it is obvious 1:9, fol. 19c) and for making a Sukkah ( Sukkah 1:1, fol. 52a) a piece of wall is disregarded if it is not at least four hand-breadths wide. The statement then also contradicts the assertion of the next paragraph, that the rules of kilaim and Sabbath are identical. One has to assume that, originally, instead of ואין one read ויש. that where it is standing it is permitted, where it is torn down it is forbidden. 1:9 (fol. 19c), Sukkah 1:1 (fol. 52a). Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top 11a/b ), the expression is זמורה, “shoot of a vine.” The “string” used here may be a natural product; it does not have to be manufactured. , this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim , Chapters 1 and 2. In Babli Eruvin 11a/b , the statement of R. Simeon ben Laqish in the name of R. Judah ben Ḥaninah explicitly excludes the expedient of the bast rope for the Sabbath, but R. Joḥanan excludes it also for kilaim . R. Simeon ben Laqish is reported there to accept for himself the statement attributed here to R. Joḥanan, that the rules for Sabbath and kilaim are identical, whereas R. Joḥanan rejects this in general. The position of the Babli is that R. Simeon ben Laqish only reports the opinion of R. Judah ben Ḥaninah without accepting it himself, and that R. Joḥanan prohibits the use of a rope for openings wider than 10 cubits. The Yerushalmi accepts R. Simeon ben Laqish’s statement as describing his own position. . Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar, that both for Sabbath and kilaim an opening may not be wider than 10 cubits, in the opinion of R. Joḥanan even with פיאה. ; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten wide. He took wood to insert, forked poles; its use in vineyards is described by Varro I.8. This explanation from Musaphia is accepted by most Semitic linguists. [Symmachus uses δίκρανα to translate כילפות “hatchets” ( Ps. 74:6 ).] H. L. Fleischer derives the word from Semitic דק‏ר “to pierce”. Arabic دُقْرَان “trellis made for vines” might be an Aramaic loanword (S. Fränkel) or have a common root دقر “to bolt a door with a piece of wood” with دِقْر “bolt, lock”, دَوْقَرَة “arid plain between mountains”, دَقْر “prosperous garden”. to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeïra said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One surrounds it with three ropes, one above the other 1:9 : If a caravan camps in the desert during the Sabbath, in order to create a space where one is permitted to carry, one puts bags at the corners of the domain and connects them with three parallel rows of ropes so that no two ropes are more than 3 hand-breadths distant from each other. If the diameters of the three ropes add another hand-breadth, the upper rim of this symbolic wall is 10 hand-breadths above ground, one has created a valid separation, and the enclosed space is a private domain. (This speaks against Maimonides’s interpretation of Mishnah 3 in this Chapter.) For kilaim , a wall made in this way by three ropes strung one above the other is accepted in Tosephta Kilaim 4:3 . .” If you say that the string saves, one rope would be sufficient. Rebbi Jonah said: Rebbi Hoshaia asked, what do you say about that symbolic fence, on top or at the sides? If you say on top, so much more on the sides, a wall is more of a separation than a gate. . If you say on the sides, then not on the top. If you say on the top, Rebbi Ḥaggai said it correctly does not require the lowest rope to be within three hand-breadths of the ground, it is clear that even if the rows are strung high one needs three ropes and not just one. . If you say from the sides, Rebbi Ḥaggai did not say anything. What do you want to say, if on top, it must be on top. Or from the sides, it is on the sides. The rabbis of Caesarea in the name of Rebbi Jeremiah: Explain it if they were strung on forked poles 11b , rejecting symbolic walls but accepting symbolic gates. . Rebbi Zeïra, Rebbi Eudaimon of Haifa, in the name of Rebbi Simeon ben Laqish: In height even one hundred cubits. Rebbi Judan said, that is, for kilaim , but as regards the Sabbath, a symbolic fence should not be better than a beam 1:1 declares that the beam cannot be higher than 20 cubits to be valid. . Rebbi Yose said, it is the same for kilaim and Sabbath. According to Rebbi Yose, what is the difference between a beam and a symbolic fence? A symbolic fence does not save from one side unless it is used to close all four sides; a beam saves in one direction. This may be compared to what Rebbi Zeïra said in the name of Rav Hamnuna: A symbolic fence does not save unless it seals all four sides. Rebbi Abba bar Mamal said, it is forbidden to carry under the fourgated [bowers] in vineyards since they form the end of the roof and the end of a roof cannot save as symbolic fence. Rebbi Phineas said, a case came before Rebbi Jeremiah of four pillars and on them four beams, the spelling is פצטליות with emphatic s .) ; he permitted to carry under them because of a symbolic fence. Rebbi Abun and the rabbis asked before Rebbi Zeïra, does a symbolic fence save in a sukkah ? He said to them, a symbolic fence saves in a sukkah . Does the end of the roofing save in a sukkah must have some connection on which the roofing may rest. Can these connections be considered as peah , following R. Jeremiah in the preceding case? ? He said to them, the end of the roofing does not save in a sukkah . What is the difference between them? One is made for the purpose, the other one is not made for the purpose. Rebbi Abbahu said, all these things is a positive commandment but neglecting it is not punishable in court. But desecrating the Sabbath is a capital crime. are for discussion’s sake, but as far as teaching, it is forbidden to teach it. If this is forbidden for the minor commandment of sukkah , so much more for the strict commandment of Sabbath! Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: Is not the Tanna, according to whom a symbolic fence saves, Rebbi Joḥanan ben Nuri? He said to him, that is the Tanna. “1:8, fol. 19b/c. The baraita is similar to Tosephta Kilaim 4:6 quoted also in Babli Eruvin 16a . The main difference between Yerushalmi and Babli-Tosephta is that in the latter source, each breach has to be smaller than the surrounding wall whereas in the Yerushalmi only the total length of standing wall has to be larger than the total length of the missing parts. It turns out that concerning kilaim everything less than three hand-breadths is considered closed. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four hand-breadths to ten cubits, if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing, forbidden where it is torn down. Concerning the Sabbath, everything less than three hand-breadths is considered closed. From three to four, and from four hand-breadths to ten cubits, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down.” Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four., the one dealing with breaches of between three and four hand-breadths, in case that the standing walls also are in pieces less than four hand-breadths wide. While a hole wider than three hand-breadths is considered a breach, a wall narrower than four hand-breadths is not a wall. In that case, there are only holes and no wall at all; the entire wall should be considered as non-existent! He requires in this case that any sown field should be at least four cubits distant from the vineyard. ” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with reeds,” does a reed form a place 1:9 . Since the reeds are counted and no reed is even one hand-breadth wide, any piece of wall should be considered a wall. The answer is that as long as no two reeds are three hand-breadths distant from each other, the entire dividing fence is considered a solid wall. ? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

הַנּוֹטֵעַ שׁוּרָה שֶׁל חָמֵשׁ גְּפָנִים בֵּית שַׁמַּאי אוֹמְרִים כֶּרֶם. וּבֵית הִלֵּל אוֹמְרִים אֵינוֹ כֶרֶם עַד שֶׁיְּהוּ שְׁתֵּי שׁוּרוֹת. לְפִיכָךְ הַזּוֹרֵעַ אַרְבַּע אַמּוֹת שֶׁבְּכֶרֶם בֵּית שַׁמַּאי אוֹמְרִים קִידֵּשׁ שוּרָה אַחַת וּבֵית הִלֵּל אוֹמְרִים שְׁתֵּי שׁוּרוֹת. וְהוּא שֶׁזָּרַע כְּנֶגֶד הָאֶמְצָעִי. זָרַע כְּנֶגֶד הָאֶמְצָעִי עַל דַּעְתֵּיהּ דְּבֵית שַׁמַּי אוֹסֵר אֶת כָּל הַשּׁוּרָה. עַל דַּעְתֵּיהּ דְּבֵית הִלֵּל אוֹסֵר שָׁלֹשׁ כְּנֶגֶד שָׁלֹשׁ. זָרַע כְּנֶגֶד הַבֵּנַיִין שֶׁבְּאֶמְצָעִי. עַל דַּעְתִּין דְּבֵית שַׁמַּי אוֹסֵר שְׁתַּיִם מִכָּאן וּשְׁתַּיִם מִכָּאן. חֲמִישִּׁית אֵי זוֹ הִיא נֶאֱמַר. אִם הָיוּ זְרָעִים קְרוֹבִין לְאַחַת מֵהֶן הֲרֵי אֵילּוּ אֲסוּרוֹת. וְאִם לָאו הֲרֵי אֵילּוּ מוּתָּרוֹת. עַל דַּעְתֵּיהּ דְּבֵית הִלֵּל אָסוּר אַרְבַּע כְּנֶגֶד שְׁתַּיִם. זָרַע כְּנֶגֶד קֶרֶן הַזָּוִית. עַל דַּעְתֵּיהּ דְּבֵית שַׁמַּי אֵיזוֹ [שׁוּרָה אֲסוּרָה] זוֹ זוֹ. עַל דַּעְתֵּיהּ דְּבֵית הִלֵּל אָסוּר שְׁתַּיִם כְּנֶגֶד שְׁתַּיִם וְאַחַת יוֹצֵא זָנָב מִכָּאן וְאַחַת יוֹצֵא זָנָב מִכָּאן. זָרַע כְּנֶגֶד הַבֵּינַיִּן שֶׁבְּקֶרֶן הַזָּוִית. עַל דַּעְתֵּיהּ דְּבֵית שַׁמַּי אוֹסֵר אֶת כָּל הַשּׁוּרָה. עַל דַּעְתֵּיהּ דְּבֵית הִלֵּל אוֹסֵר שְׁתַּיִם כְּנֶגֶד שְׁתַּיִם וְאַחַת יוֹצֵא זָנָב מִיכָּן. שִׁישִּׁית אֵי זוֹ הִיא. שְׁלִישִׁית שֶׁבְּרִאשׁוֹנָה שְׁנִיָיה שֶׁבִּשְׁלִישִית.

MISHNAH: If somebody plants one row of five vines, the House of Shammai say that this is a vineyard is forbidden to be sown near a vine, only for a vineyard both vines and seeds become sanctified and forbidden for any use; for single vines the usufruct is not forbidden. . But the House of Hillel say, [a planting] is not a vineyard unless it has two rows. Therefore, if somebody sows within four cubits of a vineyard, the House of Shammai say that he sanctifies one row, but the House of Hillel say, two rows. HALAKHAH: That is, if sown in the middle. If he sowed in front of a middle vine, in the opinion of the House of Shammai he makes the entire row forbidden. In the opinion of the House of Hillel, he forbids three parallel three was sown, and one vine on each side are sanctified. In the second row, the vine behind the middle one in the first row certainly is forbidden, as well as one vine adjacent to it. But since there is no way of deciding between left and right in this case, both are forbidden. . If he sowed in front of an interval in the middle, in the opinion of the House of Shammai, he forbids two on each side. What is said about the fifth? If the seeds were close to one vine, those are forbidden; if not, they are permitted. In the opinion of the House of Hillel, four parallel two are forbidden. If he sowed opposite the corner, which row is forbidden in the opinion of the House of Shammai? Both of them! In the opinion of the House of Hillel, two parallel two and one forming a tail on each side are forbidden. If one sowed in an interval at the corner, in the opinion of the House of Shammai he makes the entire row forbidden. In the opinion of the House of Hillel, two parallel two and one forming a tail are forbidden. What is the sixth? The third in the first row, the second in the third row.

הַנּוֹטֵעַ שְׁתַּיִם כְּנֶגֶד שְׁתַּיִם וְאַחַת יוֹצֵא זָנָב הֲרֵי זֶה כֶּרֶם. שְׁתַּיִם כְּנֶגֶד שְׁתַּיִם וְאַחַת בֵּינְתַיִים. אוֹ שְׁתַּיִם כְּנֶגֶד שְׁתַּיִם וְאַחַת בְּאֶמְצַע אֵינוֹ כֶרֶם עַד שֶׁיְּהוּ שְׁתַּיִם כְּנֶגֶד שְׁתַּיִם וְאַחַת יוֹצֵא זָנָב. רִבִּי חִיָיה בַּר בָּא בְשֵׁם רִבִּי חִיָיה בַּר יוֹסֵף אֶרֶץ כְּנַעַן לִגְבוּלוֹתֶיהָ. גְּבוּלוֹת שֶׁבָּדוּ לָהֶם הַכְּנַעֲנִיים. רִבִּי אִימִּי בְּעִי וּלְמֵידִין מִן הַכְּנַעֲנִיים. שְׁמוּאֵל אָמַר בְּמוֹדֵד לֹכְּסֹן. רִבִּי יוֹסֵי בַּר זְמִינָא בְשֵׁם רִבִּי יוֹחָנָן אַתְּ רוֹאֶה כִּילּוּ אַחַת נְטוּעָה כָּאן. רִבִּי יוֹנָה בָּעֵי נָטַע שְׁתַּיִם כְּנֶגֶד שְׁתַּיִם וְאַחַת יוֹצֵא זָנָב שְׁתַּיִם כְּנֶגֶד שְׁתַּיִם וְאַחַת יוֹצֵא זָנָב. אַתְּ רוֹאֶה כִּילּוּ אֲחֶרֶת נְטוּעָה כָאן וַאֲחֶרֶת נְטוּעָה כָאן. נָטַע שָׁלֹשׁ כְּנֶגֶד שָׁלֹשׁ וְאַחַת מְכוּוֶּנֶת כְּנֶגֶד הָאֶמְצָעִי. אַתְּ רוֹאֶה כִּילּוּ אֲחֶרֶת נְטוּעָה כָאן לַעֲשׂוֹתוֹ כֶּרֶם גָּדוֹל. לֹא כֵן אַתְּ אָמַר אֵין זָנָב לְכֶרֶם גָּדוֹל. בְּשָׁעָה שֶׁהוּא גָּדוֹל. מַהוּ לִיתֵּן זָנָב לְכֶרֶם קָטָן וְלַעֲשׂוֹתוֹ גָדוֹל.

MISHNAH: If somebody plants two parallel two and one which protrudes as tail, that is a vineyard. Two parallel two and one between them, or two parallel two and one in the middle, are not a vineyard, but two parallel two and one which protrudes as tail are. HALAKHAH: Rebbi Ḥiyya bar Abba in the name of Rebbi Ḥiyya bar Joseph: ( Num . 34:2 ) “The land of Canaan according to its domains.” Domains that the Canaanites invented. Rebbi Immi asked, does one learn from the Canaanites85a . ? Samuel said, one measures along the oblique line. Rebbi Yose bar Zemina in the name of Rebbi Joḥanan: You consider it as if one were planted there. Rebbi Jonah asked: If somebody planted two parallel two and one which protrudes as tail, and another two parallel two and one which protrudes as tail, you consider it as if an additional one was planted here and another one there. If one planted three parallel three and one added on the middle line, do you consider that an additional one was planted on either side to make it a large vineyard? Did we not say that a large vineyard has no tail? That is if it is large; the question is to admit the tail for a small one to make it large!

הַנּוֹטֵעַ שׁוּרָה אַחַת בְּתוֹךְ שֶׁלּוֹ וְשׁוּרָה אַחַת בְּתוֹךְ שֶׁל חֲבֵירוֹ וְדֶרֶךְ הַיָּחִיד וְדֶרֶךְ הָרַבִּים בְּאֶמְצַע וְגֶדֶר שֶׁהוּא נָמוּךְ מֵעֲשָׂרָה טְפָחִים הֲרֵי אֵילּוּ מִצְטָרְפִין. גָּבוֹהַּ מֵעֲשָׂרָה טְפָחִים אֵינָן מִצְטָרְפוֹת. רִבִּי יְהוּדָה אוֹמֵר אִם עִרְסָן מִלְּמַעֲלָן הְרֵי אֵילּוּ מִצְטָרְפוֹת. רִבִּי אַחַי בָּעֵי לֵית הָדָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן דְּרִבִּי שִׁמְעוֹן אָמַר אֵין אָדָם מַקְדִּישׁ דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. תַּמָּן אֵין אָדָם מַקְדִּישׁ דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. בְּרַם הָכָא שֶׁלּוֹ וְשֶׁל חֲבֵירוֹ מִצְטָרְפִין לֶאֱסוֹר אֶת הָאֶמְצָעִי. רִבִּי מָנָא לֹא אָמַר כֵּן אֶלָּא לֹא כֵן אָמַר רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא רִבִּי שִׁמְעוֹן כְּדַעְתֵּיהּ כְּמַה דְרִבִּי שִׁמְעוֹן אָמַר אֵין אָדָם מַקְדִּישׁ דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ כֵּן הוּא אָמַר אֵין אָדָם חוֹבֵשׁ דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. תַּמָּן אֵין אָדָם מַקְדִּישׁ דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. בְּרַם הָכָא שֶׁלּוֹ וְשֶׁל חֲבֵירוֹ מִצְטָרְפִין לֶאֱסוֹר אֶת הָאֶמְצָעִי.

MISHNAH: If somebody plants one row on his own property and another row is on his neighbor’s property, and a private or a public road Chapter 2, Note 4 . or a fence lower than ten hand-breadths are between them, they are counted together; if it is higher than ten hand-breadths, they are not counted together. Rebbi Jehudah says, if he lined them up on a common trellis, they are counted together 2:3, even the rest of the Sages agree that a wall does not separate for peah if the crowns of the trees are intermeshed over the wall. However, peah is determined by the crowns of the trees which are the places of the fruits, but kilaim by the stems that control the growth of the trees. This is the interpretation of all old commentators except Maimonides who translates “if he intermeshed them on top”; cf. Chapter Six, Note 1. . HALAKHAH: Rebbi Aḥai said, does this not disagree with Rebbi Simeon, for Rebbi Simeon said, nobody can sanctify property that is not his own? There, he said that nobody can sanctify property that is not his own, but here, his and his neighbor’s property are counted together to forbid the ground in the middle. Rebbi Mana did not say so, but did not Rebbi Samuel say in the name of Rebbi Zeïra: Rebbi Simeon follows his own opinion; just as Rebbi Simeon said that nobody can sanctify property that is not his own, so he said that nobody can jail property that is not his own, but here, his and his neighbor’s property are counted together to forbid the ground in the middle.

הַנּוֹטֵעַ שְׁתֵּי שׁוּרוֹת אִם אֵין בֵּינֵיהֶן שְׁמוֹנֶה אַמּוֹת לֹא יָבִיא זֶרַע לְשָׁם. הָיוּ שָׁלֹשׁ וְאִם אֵין בֵּין שׁוּרָה לַחֲבֵירָתָהּ שֵׁשׁ עֶשְׂרֵה אַמָּה לֹא יָבִיא זֶרַע לְשָׁם. רִבִּי לִיעֶזֶר אוֹמֵר מִשּׁוּם חֲנַנְיָה בֶּן חֲכִינַאי אֲפִילוּ חָרְבָה הָאֶמְצָעִית וְאֵין בֵּין שׁוּרָה לַחֲבֵירָתָהּ שֵׁשׁ עֶשְׂרֵה אַמָּה לֹא יָבִיא זֶרַע לְשָׁם. שֶׁאִילּוּ מִתְּחִילָּה נְטָעָהּ הָיָה מוּתָּר בִּשְׁמוֹנֶה אַמּוֹת. הַנּוֹטֵעַ אֶת כַּרְמוֹ שֵׁשׁ עֶשְׂרֵה עַל שֵׁשׁ עֶשְׂרֵה אַמָּה מוּתָּר לְהָבִיא זֶרַע לְשָׁם. אָמַר רִבִּי יְהוּדָה מַעֲשֶׂה בְּצַלְמוֹן בְּאֶחָד שֶׁנָּטַע אֶת כַּרְמוֹ שֵׁשׁ עֶשְׂרֵה עַל שֵׁשׁ עֶשְׂרֵה אַמָּה הָיָה הוֹפֵךְ סַעַר שְׁתֵּי שׁוּרוֹת לְצַד אֶחָד וְזוֹרֵעַ אֶת הַנִּיר וּבַשָּׁנָה הָאֲחֶרֶת הָיָה הוֹפֵךְ אֶת הַסַּעַר לִמְקוֹם הַזֶּרַע וְזָרַע אֶת הַבּוּר וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּ. רִבִּי שִׁמְעוֹן וְרִבִּי מֵאִיר אוֹמְרִים אַף הַנּוֹטֵעַ אֶת כַּרְמוֹ עַל שְמוֹנֶה אַמּוֹת מוּתָּר. אָמַר רִבִּי זְעִירָא שְׁמוֹנֶה חוּץ מִמָּקוֹם כָּרְתִּין. כְּמַה דְתֵימַר שְׁמוֹנֶה חוּץ מִמָּקוֹם כָּרְתִּין. וְדִכְוָותָהּ אַרְבַּע חוּץ מִמָּקוֹם כָּרְתִּין. אָמַר רִבִּי לָעְזָר הֶחֱמִירוּ תוֹכוֹ יוֹתֵר מֵחוּצָה לוֹ. אָמַר רִבִּי זְעִירָא עַד דַּאֲנָא תַמָּן קִיְימַנְתָּהּ תּוֹכוֹ שְׁמוֹנֶה חוּצָה לוֹ שֵׁשׁ עֶשְׂרֵה. אָמַר רִבִּי לָעְזָר מֵאַרְבַּע אַמּוֹת וְעַד שְׁמוֹנֶה אָסוּר וּמְקַדֵּשׁ. מִשְּׁמוֹנֶה וְעַד שֵׁשׁ עֶשְׂרֵה אָסוּר וְאֵינוֹ מְקַדֵּשׁ. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן אַתְיָא דְּרִבִּי לִיעֶזֶר בֶּן יַעֲקֹב כְּבֵית שַׁמַּי. כְּמַה דְבֵית שַׁמַּי אָמְרֵי שׁוּרָה אַחַת כֶּרֶם. כֵּן רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אָמַר שׁוּרָה אַחַת כֶּרֶם. מַה נַפְשֵׁךְ כֶּרֶם גָּדוֹל הוּא אָסוּר בִּשְׁמוֹנֶה. כֶּרֶם קָטָן הוּא אָסוּר בִּשְׁמוֹנֶה. רִבִּי יוּדָן לֹא אָמַר כֵּן אֶלָּא שְׁמוֹנֶה אַמּוֹת אָסוּר. שְׁמוֹנֶה אַמּוֹת וְכָל שֶׁהוּא מוּתָּר. אִית דְּבָעֵי מֵימַר שֶׁאִילּוּ מִתְּחִילָּה נְטָעוֹ מַטַּע שֵׁשׁ עֶשְׂרֶה עַל שֵׁשׁ עֶשְׂרֶה הָיָה מוּתָּר בִּשְׁמוֹנֶה אַמּוֹת. רִבִּי יוּדָה בֶן פָּזִי בְשֵׁם רִבִּי יוֹחָנָן אַתְיָא דְּרִבִּי לִיעֶזֶר בֶּן יַעֲקֹב כְּבֵית שַׁמַּי. כְּמַה דְבֵית שַׁמַּי מַחְמִירִין בָּהּ בְּחוּרְבָּנוֹ יוֹתֵר מִמַּטָּעָתוֹ כֵּן רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב מַחְמִיר בְּחוּרְבָּנוֹ יוֹתֵר מִמַּטָּעָתוֹ. רִבִּי יוֹנָה בְשֵׁם רַב מוּתָּר הַזֶּרַע וְאָסוּר לִזְרוֹעַ. רִבִּי יוֹסֵי בְשֵׁם רַב הִלְכְתָא מוּתָּר לִזְרוֹעַ. רַב חִיָא בַר אַשִּׁי בְשֵׁם רַב הֲלָכָה כְרִבִּי מֵאִיר וְרִבִּי שִׁמְעוֹן. מַה מוּתָּר הַזֶּרַע וּמוּתָּר לִזְרוֹעַ. אוֹ מוּתָּר הַזֶּרַע וְאָסוּר לִזְרוֹעַ. מִן מַה דְּאָמַר רִבִּי בָּא מָשַׁח לִי רַב חִיָיא בַר אַשִּׁי כַּרְמִי מַטַּע שְׁמוֹנֶה עַל שְמוֹנֶה הָדָא אָמְרָה מוּתָּר הַזֶּרַע וּמוּתָּר לִזְרֹעַ. רַב הוּנָא זָרַע כַּרְמֵיהּ כָּרָתִין. וְאֵינוֹ אָסוּר מִשּׁוּם כִּלְאַיִם. מְעֻרְבְבִן הַוְיָין וְאֵין עֲבוֹדָה לְגֶפֶן יְחִידִית אֶלָּא כְּרִבִּי יִשְׁמָעֵאל. דְּרִבִּי יִשְׁמָעֵאל אָמַר אֵין עֲבוֹדָה לְגֶפֶן יְחִידִית דִּבְרֵי חֲכָמִים. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲלָכָה כְדִבְרֵי מִי שֶׁהוּא מֵיקֵיל בְּחוּצָה לָאָרֶץ. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא וְתַנֵּיי תַמָּן הֲלָכָה כְדִבְרֵי מִי שֶׁהוּא מֵיקֵל בְּחוּצָה לָאָרֶץ.

MISHNAH: If somebody plants two rows, he should not sow there unless there are eight cubits between them. If there were three rows, he should not sow there unless there are sixteen cubits between one row and the next. Rebbi Eliezer said in the name of Ḥananiah ben Ḥakhinai: He should not sow there unless there are sixteen cubits between one row and the next, even if the middle row dried up. But if he planted new [vines], it would be permitted with eight cubits. If somebody plants his vineyard sixteen by sixteen cubits, he may bring seeds there. Rebbi Jehudah said, it happened that somebody in Ṣalmon planted his vineyard sixteen by sixteen cubits. He turned the growth of two rows towards one another and sowed the ploughed area. The next year, he turned the growth to the side that had been sown and sowed what was fallow. This came before the Sages and they permitted it. Rebbi Simeon and Rebbi Meïr say that this is permitted even for someone who plants his vineyard spaced eight cubits. HALAKHAH: Rebbi Zeïra said, eight except for the space of the trunks. Just as you say, eight except for the space of the trunks, so also four except for the space of the trunks. Rebbi Eleazar said, they were more restrictive inside than outside. Rebbi Zeïra said, when I was still there, I explained it that inside eight [are required], outside sixteen: From four cubits to eight, it is forbidden and sanctifies, from eight to sixteen it is forbidden but does not sanctify. Rebbi Yose in the name of Rebbi Joḥanan: It turns out that the statement of Rebbi Eliezer ben Jacob is like that of the House of Shammai. Just as the House of Shammai say that one row constitutes a vineyard, so Rebbi Eliezer ben Jacob says that one row constitutes a vineyard. What do you want to say? A large vineyard is forbidden by eight, a small vineyard is forbidden by eight! Rebbi Judan did not say so but taught that eight cubits is forbidden, eight cubits plus any length 4:9 ) either as one hand-breadth, or / 6 of a hand-breadth; see the discussion of the sources in Tosefta Ki-fšuṭah , p. 642. In the first opinion, that there is no difference between the widths admitted in large or small vineyards, any planting in which the vines are up to (but not including) eight cubits apart is a vineyard and protected by the laws of a vineyard. In the second opinion, exactly eight cubits still form a large vineyard (possibly not a small one), and only distances of more than eight turn the vines into single trees that have only six hand-breadths as protected area around them. is permitted. Some want to state: “But if someone newly planted sixteen by sixteen, it would be permitted with eight cubits.” Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: It turns out that the statement of Rebbi Eliezer ben Jacob is like that of the House of Shammai. Just as the House of Shammai are more restrictive when it is dried up than when it is planted, so Rebbi Eliezer ben Jacob is more restrictive when it is dried up than when it is planted. Rebbi Jonah in the name of Rav: The seed is permitted but one is forbidden to sow. Rebbi Yose in the name of Rav: The practice is that one is permitted to sow. Rav Ḥiyya bar Ashi in the name of Rav: Practice follows Rebbi Meïr and Rebbi Simeon. Does it mean that the seed is permitted and one is permitted to sow, or that the seed is permitted but one is forbidden to sow? Since Rebbi Abba said: Rav Ḥiyya bar Ashi measured the layout of my vineyard eight by eight; that means that the seed is permitted and one is permitted to sow. Rav Huna sowed leeks in his vineyard. Is that not forbidden because of kilaim ? They were mixed up and a single vine needs no place to tend it, following the words of Rebbi Ismael; as Rebbi Ismael said, the words of the Sages are that a single vine needs no place to tend it. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: Practice outside the Land follows the lenient opinion. Rebbi Jacob bar Aḥa said, there they stated: Practice outside the Land follows the lenient opinion.