Jerusalem Talmud Sheviit Chapter 1

עַד אֵימָתַי חוֹרְשִׁין בִּשְׂדֵה הָאִלָן עֶרֶב שְׁבִיעִית בֵּית שַׁמַּאי אוֹמְרִים כָּל זְמָן שֶׁהוּא יָפֶה לַפֶּרִי. וּבֵֹית הִלֵּל אוֹמְרִים עַד הָעַצֶּרֶת. וּקְרוֹבִים דִּברֵי אֵלּוּ לִהְיוֹת כְּדִבְרֵי אֵלּוּ. עַד אֵימָתַי חוֹרְשִׁין כו׳. כְּתִיב שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבּוֹת. וּכְתִיב בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבּוֹת. מַה אֲנָן קַיָימִין אִם לְעִנְיַין שַׁבָּת בְּרֵאשִׁית וַהֲלֹא כְּבָר נֶאֱמַר שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ. וְאִם לְעִנְיַין שַׁבְּתוֹת שָׁנִים וַהֲלֹא כְּבָר נֶאֱמַר שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמוֹר כַּרְמֶךָ. אֶלָּא אִם אֵינוֹ עִנְיָין לְשַׁבָּת בְּרֵאשִׁית וְלֹא לְעִנְיַין שַׁבְּתוֹת שָׁנִים תְּנֵיהוּ עִנְיָין בְּאִיסּוּר שְׁנֵי פְּרָקִים הָרִאשׁוֹנִים. בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבּוֹת בֶּחָרִישׁ שֶׁקְּצִירוֹ אָסוּר וְאֵי זֶה זֶה. זֶה חָרִישׁ שֶׁל עֶרֶב שְׁבִיעִית שֶׁהוּא נִכְנַס לַשְּׁבִיעִית. וּבַקָּצִיר שֶׁחָרִישׁוֹ אָסוּר וְאֵי זֶה זֶה. זֶה קָצִיר שֶׁל שְׁבִיעִית שֶהוּא יוֹצֵא לְמוֹצָאֵי שְׁבִיעִית. וְאִם כֵּן לָמָּה נֶאֱמַר חוֹרְשִׁין עַד רֹאשׁ הַשָּׁנָה. רִבִּי קְרוּסְפִּי בְשֵׁם רִבִּי יוֹחָנָן רַבָּן גַּמְלִיאֵל וּבֵית דִּינוֹ הִתִּירוּ בְאִיסּוּר שְׁנֵי פְרָקִים הָרִאשׁוֹנִים. רִבִּי יוֹחָנָן בָּעֵי לֹא כֵן תַּנִּינָן אֵין בֵית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵירוֹ עַד שֶׁיְּהֵא גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִינְיָין. רִבִּי קְרוּסְפִּי בְשֵׁם רִבִּי יוֹחָנָן שֶׁאִם בִּקְּשׁוּ לַחֲרוֹשׁ יַחֲרוֹשׁוּ. וְיַעַקְרוּ אוֹתָן מִן הַמִּשְׁנָה. רִבִּי קְרוּסְפִּי בְשֵׁם רִבִּי יוֹחָנָן שֶׁאִם בִּקְּשׁוּ לַחֲזוֹר יַחֲזוֹרוּ. הָתִיב רִבִּי יוֹנָה הֲרֵי פָּרְשַׁת מִילּוּאִין הֲרֵי פָּרְשַׁת דּוֹר הַמַּבּוּל הֲרֵי אֵינָן עֲתִידִין לַחֲזוֹר מֵעַתָּה יַעַקְרוּ אוֹתָן מִן הַמִּשְׁנָה. אֶלָּא כְדֵי לְהוֹדִיעָךְ. וְכָא כְדֵי לְהוֹדִיעָךְ. אָמַר רִבִּי מָנָא כַּיי דְתַנִּינָן תַּמָּן שֶׁאִם יֹאמַר אָדָם כָּךְ אֲנִי מְקוּבָּל יֹאמְרוּ לוֹ כְדִבְרֵי רִבִּי אִישׁ פְּלוֹנִי שָׁמַעְתָּ. וְכֵן שֶׁאִם יֹאמַר אָדָם שָׁמַעְתִּי שֶׁאָסוּר לַחֲרוֹשׁ עַד רֹאשׁ הַשָּׁנָה יֹאמַר לוֹ בְּאִיסּוּר שְׁנֵי פְּרָקִים הָרִאשׁוֹנִים שָׁמַעְתָּ. רִבִּי אָחָא בְשֵׁם רִבִּי יוֹנָתָן בְּשָׁעָה שֶׁאָסְרוּ לַמִּקְרָא סָמְכוּ וּבְשָׁעָה שֶׁהִתִּירוּ לַמִּקְרָא סָמְכוּ. בְּשָׁעָה שֶׁאָסְרוּ לַמִּקְרָא סָמְכוּ בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבּוֹת בֶּחָרִישׁ שֶׁקְּצִירוֹ אָסוּר וְאֵי זֶה זֶה זֶה חָרִישׁ שֶׁל עֶרֶב שְׁבִיעִית שֶׁהוּא נִכְנַס לַשְּׁבִיעִית. וּבַקָּצִיר שֶׁחָרִישׁוֹ אָסוּר וְאֵי זֶה זֶה זֶה קְצִיר שֶׁל שְׁבִיעִית שֶהוּא יוֹצֵא לְמוֹצָאֵי שְׁבִיעִית. וּבְשָׁעָה שֶׁהִתִּירוּ לַמִּקְרָא סָמְכוּ. שֵׁשֶׁת יָמִים תַּעֲבוֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ מַה עֶרֶב שַׁבָּת בְּרֵאשִׁית אַתְּ מוּתָּר לַעֲשׂוֹת מְלָאכָה עַד שֶׁתִּשְקַע הַחַמָּה אַף עֶרֶב שַׁבְּתוֹת שָׁנִים אַתְּ מוּתָּר לַעֲשׂוֹת מְלָאכָה עַד שֶׁתִּשְקַע הַחַמָּה. וְלָמָּה עַד הָעֲצֶרֶת עַד כָּאן הוּא יָפֶה לַפֶּרִי מִיכָּן וָאֵילַךְ הוּא מְנַבֵּל פֵּירוֹתֵיו. וְהָא תַנִּינָן אֶחָד אִילַן סְרָק וְאֶחָד אִילַן מַאֲכָל עַד כָּאן הוּא מְעַבֶּה אֶת הָכּוֹרֶת מִיכָּן וְהֵילַךְ הוּא מַתִּישׁ אֶת כּוֹחוֹ. וְיַחֲרוֹשׁ מִתּוֹךְ שֶׁהוּא יוֹדֵעַ שֶׁהוּא מַתִּישׁ כּוֹחוֹ שֶׁל אִילָן אַף הוּא אֵינוֹ מִתְכַּוֵּין לַעֲבוֹדַת הָאָרֶץ. וְלָמָּה לֹא תַנִּיתָהּ מִקּוּלֵּי בֵית שַׁמַּאי וּמֵחוּמְרֵי בֵית הִלֵּל. פְּעָמִים שֶׁאֵין הַגְּשָׁמִים מְצוּיִין וְאֵין הַלֵּיחָה מְצוּיָה וְהוּא עָתִיד לַחֲרוֹשׁ קוֹדֶם לָעֲצֶרֶת כְדִבְרֵי בֵית שַׁמַּאי. בֵּית הִלֵּל אוֹמְרִים עַד הָעַצֶּרֶת.

MISHNAH: Until when may one plough an orchard in the year preceding the Sabbatical? The House of Shammai say, as long as it helps the fruits, the House of Hillel say, until Pentecost. Their words do not differ by much. HALAKHAH: “Until when may one plough, etc.” It is written9b , Makkot 8b . In both places, the argument is attributed to the school of R. Aqiba. In Mekhilta deR . Simeon bar Ioḥai to 34:22, it is attributed to R. Jehudah. Practice noted in the next paragraph follows the school of R. Ismael as explained in Mishnah 5. ( Ex . 23:12 ): “Six days you shall do your work but on the Seventh Day you shall rest.” And it is written ( Ex . 34:21 ): “You shall rest from ploughing and harvesting.. 23:12 reads: “Six days you shall do your work but on the Seventh Day you shall cease, so that your donkey and your ox may rest and the son of your bondsmaid and the stranger may recuperate.” Ex . 34:21 : “Six days you shall work; on the Seventh day you shall rest, from ploughing and harvesting you shall rest.” It would seem more natural to quote the second verse in toto ; this is the approach of the commentaries which emend the first quote away but such an approach is impossible since our text clearly quotes two different verses. The explanation is in the Mekhiltot ( deR . Ismael , Massekhta dekhas pa , p. 331; deR . Simeon bar Ioḥai , Mishpaṭim , p. 217 ): It says in the Ten Commandments, that “six days you shall labor and do all your work.” Hence, one could think that the Sabbath has to be kept only if all work is permitted on weekdays. This would exclude the Sabbath days of the Sabbatical year since most agricultural work is forbidden in the Sabbatical. Hence, the verse Ex . 23:12 is necessary to include the Sabbath days of the Sabbatical years; this only makes sure that Ex . 34:21 is redundant as far as both Sabbath day and Sabbatical year are concerned. ” Where do we hold? If one speaks about the Sabbath of Creation, was it not already said ( Ex . 20:9 ): “Six days you shall labor and do all your work?” If one speaks about Sabbatical years, was it not already said ( Lev . 25:3 ): “Six years you shall sow your field and six years you shall prune your vineyard?” If it cannot refer to the Sabbath of Creation nor to Sabbatical years, let it refer to the prohibition of the first two terms. “You shall rest from ploughing and harvesting,” from ploughing when harvesting is forbidden; what is this? This is ploughing in the year preceding the Sabbatical in preparation of the Sabbatical. And from harvesting when ploughing is forbidden, what is this? That is the harvest of Sabbatical growth after the Sabbatical. If it is so, why was it said: One ploughs until the New Year. The statement of R. Joḥanan is a Tosephta ( Ševi‘it 1:1). In the Babli ( Mo‘ed qaṭan 3b ) the statement is attributed to R. Joshua ben Levi; in neither Talmud is it presented as a tannaïtic statement. ? Rebbi Crispus in the name of Rebbi Joḥanan: Rabban Gamliel and his court abolished the prohibition of the first two terms. Rebbi Joḥanan asked: Did we not state: No court may annul the words of another court unless it is greater in wisdom and numbers 1:5 . Rabban Gamliel and his court are inferior to the Men of the Great Assembly both in stature and in numbers. ? Rebbi Crispus in the name of Rebbi Joḥanan: If they wanted to plough, they may plough 4a ). . Then it should have been eliminated from the Mishnah! Rebbi Crispus in the name of Rebbi Joḥanan: If they wanted to re-establish it, they may do so. Rebbi Jonah objected: There is the chapter on the induction and the chapter on the generation of the deluge which will have no future use. 29 ) amd once in its execution ( Lev . 8–9 ). The rules given there have no future application since the priesthood of the descents of Aaron is permanent. Similarly, since God has sworn that there will be no more global deluge ( Gen . 9:11 ), the story of the deluge has no future applications. . Should they have been eliminated from what is studied? They are there to inform you. So here also to inform you. Rebbi Mana said, as we stated there 1:6 , explaining why the Mishnah also transmits opinions which are rejected in practice. The information about rejected opinions is necessary for the future. : “If a person says, so is my tradition, one will say to him, you heard the opinion of Rebbi X.” And so, if somebody should say, I heard that it is forbidden to plough until the New Year, they will say to him, you heard the prohibition of the first two terms. Rebbi Aḥa in the name of Rebbi Joḥanan: When they forbade it, they were inspired by Scripture, and when they permitted it, they were inspired by Scripture. When they forbade it, they were inspired by Scripture, ( Lev . 25:3 ): “You shall rest from ploughing and harvesting,” from ploughing when harvesting is forbidden; what is this? This is ploughing in the year preceding the Sabbatical in preparation of the Sabbatical. And from harvesting when ploughing is forbidden, what is this? That is the harvest of Sabbatical growth after the Sabbatical. When they permitted it, they were inspired by Scripture, ( Ex . 20:9 ): “Six days you shall labor and do all your work,” just as on the eve of the Sabbath of Creation one may do work until sundown, also before the start of the Sabbatical year one may work until sundown 3b–4a ) has another interpretation, based on R. Ismael’s opinion in Mishnah 1:5. It cannot accept the interpretation here since in the theory of the Babli one is obliged by biblical decree to start Sabbath and holidays some time before sundown ( Yoma 82b , Roš Haššanah 9a ). . Why until Pentecost? Until then it is good for the fruits, from there on he degrades his fruits. But did we not state: Both for a useless tree Chapter 6, Note 40 . and a fruit tree, until then it fortifies the stem, from there on it weakens its force. Let him plough! Because he knows that he will weaken the tree, he does not intend to work the ground. Why did we not state this with the leniencies of the House of Shammai and the stringencies of the House of Hillel? Sometimes there is no rain and no moisture and he would plough only before Pentecost following the House of Shammai. The House of Hillel say, until Pentecost.

אֵי זֶהוּ שְׂדֵה הָאִילָן כָּל שְׁלֹשָׁה אִילָנוֹת לְבֵית סְאָה אִם רְאוּיִין לַעֲשוֹת כִּכַּר דְּבֵילָה שֶׁל שִׁשִּׁים מָנֵה בְּאִיטַלְּקִי חוֹרְשִׁין כָּל בֵּית סְאָה בִּשְׁבִילָן. פָּחוֹת מִיכֵּן אֵין חוֹרְשִׁין לָהֶן אֶלָּא מְלוֹא הָאוֹרֶה וְסַלּוֹ חוּצָה לוֹ. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן הַקּוֹנֶה שְׁלֹשָׁה אִילָנוֹת בְּתוֹךְ שֵׁל חֲבֵירוֹ רְחוֹקִים מַטַּע עֶשֶׂר לְבֵית סְאָה קְרוֹבִין כְּדֵי שֶׁיְּהֵא הַבָּקָר עוֹבֵר בְּכֵלָיו. קָנָה קַרְקַע שֶׁתַּחְתֵּיהֶן קַרְקַע שֶׁבֵּינֵיהֶן שֶׁחוּצָה לָהֶן מְלֹא הָאוֹרֶה וְסַלּוֹ. רַב אָמַר בַּעֲשׂוּיִין צוֹבָה. וּשְׁמוּאֵל אָמַר בַּעֲשׂוּיָה שׁוּרָה. אָמַר רִבִּי יוֹסֵי תַּמָּן אִיתְאַמָּרַת וְכָא לָא אִיתְאַמָּרַת. אָמַר רִבִּי יוֹנָה אֲפִילוּ הָכָא אִיתְאַמָּרַת בִּקְרוֹבִים. אָמַר לֵיהּ רִבִּי מָנָא וְאִם בִּקְרוֹבִין וְהָא תַנִּינָן כְּדֵי שֶׁיִּהְיֶה הַבָּקָר עוֹבֵר בְּכֵלָיו. אִיתָא חֲמִי בְּשָׁעָה שֶׁהַבָּקָר עוֹבֵר בְּכֵלָיו הַשָּׁרָשִׁין מְהַלְּכִין מִן הַצַּד וּבְשָׁעָה שֶׁאֵין הַבָּקָר עוֹבֵר בְּכֵלָיו אֵין הַשָּׁרָשִׁין מְהַלְּכִין מִן הַצַּד. רִבִּי לִיעֶזֶר שָׁאַל מִזּוֹ לְזוֹ שֵׁשׁ עֶשְׂרֵה וּלְצַד עֶשְׂרִין וְחָמֵשׁ. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בָּעֵי הָיוּ נְתוּנִין בְּצַד הַגֶּדֶר חוֹרְשִׁין כָּל בֵּית סְאָה בִּשְׁבִילָן. אָמַר רִבִּי יוֹסֵי אִין בְּעִי נִיתֵּן לָהֶן בֵּית אַרְבַּעְתָּם סְאָה. סְאָה מִיכָּן וְסְאָה מִיכָּן סְאָה מִיכָּן וְסְאָה מִיכָּן. רִבִּי יִרְמְיָה בָּעֵי הָיְתָה גֶפֶן אַחַת מוּדְלָה עַל גַּבֵּי שְׁתֵּי סְאִין אַתְּ חוֹרֵשׁ קַרְקַע שֶׁתַּחְתֶּיהָ וְקַרְקַע שֶׁחוּצָה לוֹ מְלוֹא הָאוֹרֶה וְסַלּוֹ חוּצָה לוֹ. בְּאִיסּוּר שְׁנֵי פְרָקִים הָרִאשׁוֹנִים אֵלּוּ מִלְּמַעֲלָן חוֹרְשִׁין בּוֹ מִלְּמַטָּן. וְאֵלּוּ מִלְּמַטָּן חוֹרְשִׁין בּוֹ מִלְּמַעֲלָן. נִיחָא אֵלּוּ מִלְּמַעֲלָן חוֹרְשִׁין בּוֹ מִלְּמַטָּן וְלֹא מִלְּמַטָּן חוֹרְשִׁין בּוֹ מִלְּמַעֲלָן. נִישְׁמְעִינָהּ מִן הָדָא מַרְחִיקִין אֶת הָאִילָן מִן הַבּוֹר עֶשְׂרִים וְחָמֵשׁ אַמּוֹת. וְתַנֵּי עֲלֵיהּ בֵּין מִלְּמַעֲלָן בֵּין מִלְּמַטָּן. אוֹ נֵימַר בֵּין שֶׁהָאִילָן לְמַעֲלָן וְהַבּוֹר לְמַטָּן בֵּין שֶׁהָאִילָן וְהַבּוֹר מִלְּמַטָּן. וְהָתַנֵּי אִילָן מִלְּמַעֲלָן וְהַבּוֹר מִלְּמַטָּן אִילָן מִלְּמַטָּן וְהַבּוֹר מִלְּמַעֲלָן נִיחָא. אִילָן מִלְּמַעֲלָן וְהַבּוֹר מִלְּמַטָּן אִילָן מִלְּמַטָּן וְהַבּוֹר מִלְּמַעֲלָן וְדֶרֶךְ הַשָּׁרָשִין לַעֲלוֹת מִלְּמַעֲלָן. אָמַר רִבִּי חֲנִינָא לֹא מִפְּנֵי הַשָּׁרָשִים אֶלָּא שֶׁהֵן עוֹשִׂין עָפָר תּוֹחֵחַ וְהֵן מַלְקִין אַרְעִיתוֹ שֶׁל בּוֹר. אֲתָא עוֹבְדָא קוֹמֵי רִבִּי יָסָא בֵּי רִבִּי בּוּן אָמַר יְחִידִי הוּא וְלֹא סָמְכִין עֲלוֹי. וְתַנֵּי עֲלָהּ רִבִּי שִׁמְעוֹן אוֹמֵר כְּשֵׁם שֶׁאָמְרוּ מִלְּמַעֲלָן כָּךְ אָמְרוּ מִלְּמַטָּן.

MISHNAH: What is an orchard? Any three trees on a bet seah Chapter 1, Note 195 . ; if they may produce a fig cake in the weight of a talent of 60 Italic minas. He declares ( Terumot 4:10) a rotl to be a Roman pound (the common apothecary’s weight in the Middle Ages); in Roman measures, 60 minas are 62.5 Roman pounds. one ploughs the entire bet seah because of them. If it is less, one ploughs for them only to accomodate the harvester and his basket beside him. HALAKHAH: Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan 5:5 (fol. 15a), a parallel is in Babli Baba Batra 82b–83a , where the allowable distances are determined in a lengthy discussion. Probably the statement in (Caesarean) Yerushalmi Baba Batra is the original one; the extended (Tiberian) version here must be the result of a derivation parallel to the arguments of the Babli. The rules established in Baba Batra deal with transactions without special stipulations; the parties in a sale are free to specify exactly what is sold and what is not sold but if the details are not mentioned in the contract of sale then the rules given here are valid by default. : If somebody buys three trees on another person’s property, spaced so that ten trees could be planted in a bet seah that constitutes an orchard. If the trees are planted in a regular pattern, each tree is the center of a square of 250 square cubits. Hence, the distance of two trees is 250 = 15.811 cubits. (In the Babli, the distance is required to be “less than 16 cubits.”) and that the ox and its harness could pass between them, Halakhah 5:3 . In all cases, the stems of the trees are not included in the measurements, cf. Kilaim , Halakhah 4:8 . , then he acquired the ground under them, the ground between them, and outside the space for the harvester and his basket. Rav said, if they form a group 5:2, in a rule concerning three villages close one to another, where Rav requires them to be built “like a tripod” and Samuel allows them to be aligned. . Samuel says, also if they are in a straight line. Rebbi Yose said, this refers to there but not to here. Rebbi Jonah said, it refers even to here, if they are close. Rebbi Mana said to him, did we not state “that the ox and its harness could pass between them”? Come and see, if the ox and its harness can pass between them, the roots can expand laterally, but if the ox and its harness cannot pass between them, the roots cannot expand laterally. Rebbi Eliezer asked, from one to the other sixteen and on the sides twenty five? Rebbi Samuel ben Rav Isaac asked: If they were next to a fence, does one plough the entire bet seah because of them? Rebbi Yose said, if you want that, we should give them their four bate seah , two bate seah here, two bate seah because of a row of trees somewhere on it, one would be able to define a cross-shaped area to be ploughed, four partially overlapping bate seah . If the distance between two trees is a , one has two fields 50 wide and 50 long on each side of the trees and two fields 50 wide and 25- a long on each side straddling the line on which the trees are planted. One has to assume that in each direction there is a bet seah , a 50-by-50 field, but the four fields have a considerable area in common so that the total area is < 4 bate seah . This interpretation is necessary because even the two lateral fields must have in common the strip carrying the trees and be wide (8 + width of the stems); it agrees with the very careful formulation of the sentence that lead those copyists astray who understood what they were copying. The argument shows that the question must be answered in the negative. there. Rebbi Jeremiah asked, if there was one vine drawn over two seah , do you plough the ground under it and outside it for the harvester and his basket but there is no reason to see in this situation a contradiction to our Mishnah. ? Regarding the prohibition of the first two terms, those above plough downwards and those below plough upwards. It seems reasonable that those above plough downwards but not that those below plough upwards. Let us hear from the following 2:11 . The chapter deals with the obligation of every citizen to avoid damaging his neighbor’s property. If a tree is planted too close to a cistern, the roots might penetrate the wall of the cistern. The full Mishnah reads: “One removes a tree 25 cubits from a cistern, and a sycomore tree fifty cubits, both higher or on the same level.” In some Mishnah mss. one reads “both higher and lower”, cf. Diqduqe Soferim Baba Batra p. נו Note ס. : “One removes a tree 25 cubits from a cistern.” We have stated on that: Both higher and lower. Or let us say both if the tree is higher and the cistern lower or if tree and cistern are on the same level. In this sense, we stated is quoted in Babli Baba Batra 25b as current practice. : “Whether the tree is higher and the cistern lower or the tree lower and the cistern higher”; is that reasonable? If the tree is higher and the cistern lower; but the tree lower and the cistern higher, do roots climb? Rebbi Ḥanina said not because of the roots [climbing], but they loosen the earth and damage the bottom of the cistern. A case came before Rebbi Yose ben Rebbi Abun; he said that is a single opinion and we do not rely on it, for we have stated on this: “Rebbi Simeon says, just as they said higher so they said lower. 1:12 . The opponent of R. Simeon is R. Yose (ben Ḥalaphta) who insists that agricultural land is meant for agricultural use and the owner of the cistern should not have built it too close to the border of his domain. In general, R. Yose is a higher authority than R. Simeon. In the Babli, R. Yose’s opinion is not mentioned; practice follows R. Simeon. In Yerushalmi Baba Batra , Halakhah 2:11/12, no position is taken between R. Yose and the rabbis. ”

אֶחָד אִילַן סְרָק וְאֶחָד אִילַן מַאֲכָל רוֹאִין אוֹתָן כְּאִילּוּ הֵן תְּאֵנִים אִם רְאוּיִין לַעֲשוֹת כִּכַּר דְּבֵילָה שֶׁל שִׁשִּׁים מָנֵה בְּאִיטַלְּקִי חוֹרְשִׁין כָּל בֵּית סְאָה בִּשְׁבִילָן. פָּחוֹת מִיכֵּן אֵין חוֹרְשִׁין לָהֶן אֶלָּא צוֹרְכָן. הָיָה אֶחָד עוֹשֶׂה כִּכַּר דְּבֵילָה וּשְׁנַיִם אֵין עוֹשִׂין אוֹ שְׁנַיִם עוֹשִׂין וְאֶחָד אֵינוֹ עוֹשֶׂה אֵין חוֹרְשִׁין לָהֶן אֶלָּא צוֹרְכָן. עַד שֶׁיְּהוּ שְׁלֹשָׁה וּמִשְּׁלֹשָׁה וְעַד תִּשְׁעָה. הָיוּ עֲשָׂרָה וּמֵעֲשָׂרָה וּלְמַעֲלָה בֵּין עוֹשִׂין בֵּין שֶׁאֵינָן עוֹשִׂין חוֹרְשִׁין כָּל בֵּית סְאָה בִּשְׁבִילָן שֶׁנֶּאֱמַר בֶּחָרִיש וּבַקָּצִיר תִּשְׁבּוֹת. אֵין צָרִיךְ לוֹמַר חָרִישׁ וְקָצִיר שֶׁל שְׁבִיעִית אֶלָּא חָרִישׁ שֶׁל עֶרֶב שְׁבִיעִית שֶׁנִּכְנַס לַשְּׁבִיעִית. וְקָצִיר שֶׁל שְׁבִיעִית שֶׁהוּא יוֹצֵא לְמוֹצָאֵי שְׁבִיעִית. רִבִּי יִשְׁמָעֵאל אוֹמֵר מַה חָרִישׁ רְשׁוּת אַף קָצִיר רְשׁוּת יָצָא קְצִיר הָעוֹמֶר. אֶחָד אִילַן סְרָק כו׳. וְלָמָּה אָמְרוּ תְאֵינִים עַל יְדֵי שֶׁפֵּירוֹתֵיהֶן גַּסִּין וְהֵן עוֹשׂוֹת הַרְבֶּה. הֲרֵי אֶתְרוֹג פֵּירוֹתָיו גַּסִּין וְאֵינוֹ עוֹשֶׂה הַרְבֶּה. הֲרֵי זֵיתִין עוֹשִׂין הַרְבֶּה וְאֵין פֵּירוֹתֵיהֶן גַּסִּין. וְאֵילּוּ עוֹשׂוֹת הַרְבֶּה וּפֵירוֹתֵיהֶן גַּסִּין. אָמַר רִבִּי חִיָיא בַּר אָדָא כָּל אִילָנַיָּא עָבְדִין שָׁנָה פָּרָא שָׁנָה וְהָדָא תְאֵינְתָה עָבְדָה כָּל שָׁנָה. הָיָה אֶחָד עוֹשֶׂה כו׳. רִבִּי בִּיבִי בְשֵׁם רִבִּי חֲנִינָה וּבִלְבַד שֶׁלֹּא יִפְחוֹת מֵחֶשְׁבּוֹן מְשׁוּלָּשִׁים. זְעִירָא בַּר חִינְנָא אָמַר וּבִלְבַד שֶׁלֹּא יִפְחוֹת מֵחֶשְׁבּוֹן מְתוּשָׁעִים. הָיוּ אַרְבָּעָה וְהַבָּקָר עוֹבֵר בְּכֵלָיו. שְׁנַיִם וְאֵין הַבָּקָר עוֹבֵר בְּכֵלָיו מִכֵּיוָן שֶׁאֵין הַבָּקָר עוֹבֵר בְּכֵלָיו אַתְּ רוֹאֶה אוֹתָן כְּאִלּוּ חֲמִשָּׁה. הָיוּ חֲמִשָּׁה. תִּפְלוּגְתָא דְּרִבִּי שִׁמְעוֹן וְרַבָּנִין דְּתַנִּינָן תַּמָּן כֶּרֶם שֶׁהוּא נָטוּעַ עַל פָּחוֹת מֵאַרְבַּע אַמּוֹת. רִבִּי שִׁמְעוֹן אוֹמֵר אֵינוֹ כֶרֶם. וַחֲכָמִים אוֹמְרִים כֶּרֶם. וְרוֹאִין אֶת הָאֶמְצָעִיּוֹת כְּאִלּוּ אֵינָן. וְחוֹרְשִׁין כָּל בֵּית סְאָה בִּשְׁבִילָן שֶׁנֶּאֱמַר בֶּחָרִיש וּבַקָּצִיר תִּשְׁבּוֹת. לָא אַתְיָא דְּלָא עַל רֵישָׁא אֵין חוֹרְשִׁין לָהֶן אֶלָּא צוֹרְכָן שֶׁנֶּאֱמַר בֶּחָרִיש וּבַקָּצִיר תִּשְׁבּוֹת. אֵין צָרִיךְ לוֹמַר כו׳. רִבִּי יִשְׁמָעֵאל כְּדַעְתֵּיהּ דְרִבִּי יִשְׁמָעֵאל אָמַר אֵין הָעוֹמֶר בָּא מִסּוּרִיָּא יָצָא קְצִיר הָעוֹמֶר שֶׁהִיא מִצְוָה.

MISHNAH: Any useless Chapter 6, Note 40 . or fruit trees are considered as if they were fig trees. If they would produce a fig cake in the weight of a talent of 60 Italic minas. He declares ( Terumot 4:10) a rotl to be a Roman pound (the common apothecary’s weight in the Middle Ages); in Roman measures, 60 minas are 62.5 Roman pounds. one ploughs the entire bet seah because of them. If less, one ploughs for them only as necessary. If one tree yields a “fig cake” but two do not, or two do and one does not, one only ploughs for them as necessary, unless there are three, and so from three to nine. If there are ten or more than ten one ploughs the entire bet seah because of them, whether they produce or not, since it is said ( Ex . 34:21 ): : “You shall rest from ploughing and harvesting.” One does not have to mention ploughing and harvesting of the Sabbatical, but it refers to ploughing in the year preceding the Sabbatical in preparation of the Sabbatical, and harvesting of Sabbatical growth after the Sabbatical. Rebbi Ismael says, just as ploughing is voluntary so harvesting is voluntary; this excludes the harvest of the ‘ omer . 23:15 ), even if that day should be a Sabbath (the 16th of Nissan for Pharisees, the 22nd of Nissan for the author of the book of Jubilees.) Cf. Mekhilta deR . Simeon bar Ioḥai to Ex . 34:22 . . HALAKHAH: “Any useless tree, etc.” Why did they mention fig trees? Because their fruits are large and they produce many. The Etrog tree. has large fruits but it produces few of them. Olive trees produce much but its fruits are not large. But these produce much and its fruits are large. Rebbi Ḥiyya bar Ada said, all trees produce one year less, cf. Demay p. 521. than another year but the fig tree produces every year. “If one tree yields, etc.” Rebbi Vivian in the name of Rebbi Ḥanina: Only he should not diminish from the computation of triads. Zeïra bar Ḥinena said, only he should not diminish from the computation of nonads. If there were four and the ox may pass between them with its harness and two where the ox cannot pass with its harness, you consider it as if there were five. If there are five, we have the disagreement of Rebbi Simeon and the rabbis, as we have stated there 5:2 , cf. there, Note 27 . Here also, the ox and its harness need four cubits. The rabbis disregard the additional trees and only require one group yielding a talent. R. Simeon forbids ploughing unless one group produces a talent and the remaining three trees (of which two are planted too close together) produce ⅔ of a talent. : “A vineyard planted less that four cubits apart, Rebbi Simeon says that it is no vineyard. But the Sages say that it is a vineyard and one disregards the ones in the middle as if nonexistent.” “One ploughs the entire bet seah because of them since it is said ( Ex . 34:21 ): ‘You shall rest from ploughing and harvesting.’ ” That refers only to the first part, “one ploughs for them only as necessary because it is said ‘you shall rest from ploughing and harvesting.’ ”. “One does not have to mention, etc.” Rebbi Ismael is consistent since Rebbi Ismael said the ‘ omer may not come from Syria; the harvesting of the ‘ omer is different, it is a commandment 4:1. For the definition of Syria cf. Peak Chapter 7, Note 119. Since R. Ismael holds that the barley of the ‘ omer is intrinsically holy, he holds that the cutting of the barley is an action of the Temple and paid for by the yearly Temple tax, hence relative to the Sabbath it has the status of a sacrifice and must be performed on the Sabbath if necessary. For him, the prohibition of ploughing before the Sabbatical has no scriptural base. .

שְׁלֹשָׁה אִילָנוֹת שֶׁל שְׁלֹשָׁה אֲנָשִׁים הֲרֵי אֵלּוּ מִצְטָרְפִין וְחוֹרְשִׁין כָּל בֵּית סְאָה בִשְׁבִילָן. וְכַמָּה יְהֵא בֵּינֵיהֶן רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כְּדֵי שֶׁיְּהֵא הַבָּקָר עוֹבֵר בְּכֵלָיו. שְׁלֹשָׁה אִילָנוֹת כו׳. תַּנֵּי רִבִּי חִיָיא אִילָנוֹת שֶׁל אָדָם אֶחָד וְקַרְקַע שֶׁל אָדָם אֶחָד מִצְטָרְפִין וְחוֹרְשִׁין כָּל בֵּית סְאָה בִשְׁבִילָן. אָמַר רִבִּי יוֹסָה אַף אֲנָן תַּנִּינָן דְּרָבָא שְׁלֹשָׁה אִילָנוֹת שֶׁל שְׁלֹשָׁה אֲנָשִׁים הֲרֵי אֵלּוּ מִצְטָרְפִין וְחוֹרְשִׁין כָּל בֵּית סְאָה עַד רֹאשׁ הַשָּׁנָה.

MISHNAH: Three trees belonging to three different owners are counted together and one may plough the entire bet seah for them. How much space must be between them? Rabban Simeon ben Gamliel says, so that the ox and its harness can pass 5:2 , cf. there, Note 27 . Here also, the ox and its harness need four cubits. The rabbis disregard the additional trees and only require one group yielding a talent. R. Simeon forbids ploughing unless one group produces a talent and the remaining three trees (of which two are planted too close together) produce ⅔ of a talent. . HALAKHAH: “Three trees, etc.” Rebbi Ḥiyya stated: Trees belonging to one owner and ground belonging to a second owner are counted together and one may plough the entire bet seah for them. Rebbi Yose said, we have stated more: Three trees belonging to three different owners are counted together and one may plough the entire bet seah until the New Year 1:1 : “Three trees belonging to three different owners and the field belonging to a forth. Even though the field’s owner plough for his own needs, the field is permitted [to be ploughed].” .

עֶשֶׂר נְטִיעוֹת מְפוּזָּרוֹת לְתוֹךְ בֵּית סְאָה חוֹרְשִׁין כָּל בֵּית סְאָה בִּשְׁבִילָן עַד רֹאשׁ הַשָּׁנָה. הָיוּ עֲשׂוּיוֹת שׁוּרָה וּמוּקָּפוֹת עֲטָרָה אֵין חוֹרְשִׁין לָהֶן אֶלָּא צוֹרְכָן. עֶשֶׂר נְטִיעוֹת כו׳. רִבִּי זְעִירָא רִבִּי לָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן עֲרָבָה הֲלָכָה לְמֹשֶׁה מִסִּינַי וּדְלֹא כְאַבָּא שָׁאוּל דְּאַבָּא שָׁאוּל אָמַר עֲרָבָה דְּבַר תּוֹרָה. וְעַרְבֵי נַחַל שְׁתַּיִם. חַד עֲרָבָה לְלוּלָב וַעֲרָבָה לְמִקְדָּשׁ. רִבִּי בָּא רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן עֲרָבָה וְנִיסּוּךְ הַמַּיִם הֲלָכָה לְמֹשֶׁה מִסִּינַי וּדְלֹא כְרִבִּי עֲקִיבָה דְּרִבִּי עֲקִיבָה אָמַר נִיסּוּךְ הַמַּיִם דְּבַר תּוֹרָה. בְּשֵׁינִי וְנִסְכֵּיהֶם. בְּשִׁישִׁי וּנְסָכֵיהָ. בִּשְׁבִיעִי כְּמִשְפָּטָם. מֵ״ם יוֹ״ד מֵ״ם מַיִם. רִבִּי חִיָיא בַּר אַבָּא בָּעָא קוֹמֵי רִבִּי יוֹחָנָן וְעַכְשָׁיו לָמָּה הֵן חוֹרְשִׁין בִּזְקֵינוֹת. אָמַר לֵיהּ בְּשָׁעָה שֶׁנִּיתְּנָה הֲלָכָה נִיתְּנָה שֶׁאִם בִּקְּשׁוּ לַחֲרוֹשׁ יַחֲרוֹשׁוּ. רִבִּי בָּא בַּר זַבְדִּי בְּשֵׁם רִבִּי חוֹנִיָה דִּבִקְעַת חַוְורָן עֲרָבָה וְנִיסּוּךְ הַמַּיִם וְעֶשֶׂר נְטִיעוֹת מִיסוֹד הַנְּבִיאִים הָרִאשׁוֹנִים הֶם. מַה וּפְלִיג. רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן בְּשֵׁם לֵוִי כָּךְ הָיְתָה הֲלָכָה בְּיָדָם וּשְׁכָחוּהָ וְעָמְדוּ הַשְּׁנִיִים וְהִסְכִּימוּ עַל דַּעַת הָרִאשׁוֹנִים. לְלַמְּדָךְ שֶׁכָּל דָּבָר שֶׁבֵּית דִּין נוֹתְנִין נַפְשָׁם עָלָיו סוֹפוֹ לְהִתְקַיֵים בְּיָדָם כְּמַה שֶׁנֶּאֱמַר לְמֹשֶׁה מִסִּינַי. וְאַתְיָא כַּיי דָּמַר רִבִּי מָנָא כִּי לֹא דָּבָר רֵק הוּא מִכֶּם. וְאִם רֵק הוּא מִכֶּם. לָמָּה שֶׁאֵין אַתֶּם יְגֵיעִין בּוֹ. כִּי הִיא חַיֵּיכֶם. אֵימָתַי הִיא חַיֵּיכֶם בְּשָׁעָה שֶׁאַתֶּם יְגֵיעִין בּוֹ. רִבִּי יוֹחָנָן אָמַר לְרִבִּי חִיָיה בַּר וָוא בַּבְלַיָיא תְּרֵין מִילִּין סַלְקוֹן בְּיֶדְכּוֹן מַפְשׁוּטִיתָא דְּתַעֲנִיתָא וַעֲרָבְתָא דְיוֹמָא שְׁבִיעִיָיא. וְרַבָּנִין דְּקֵיסָרִין אָמְרִין אַף הָדָא מַקְזְתָה. תַּנֵּי נְטִיעָה מֵעֵין עֶשֶׂר וּזְקֵינָה מֵעֵין שָׁלֹשׁ. אִתָא חֲמֵי נְטִיעָה שֶׁהִיא נִרְאֵית כִּזְקֵינָה אַתְּ נוֹתֵן לָהּ כִּזְקֵינָה וְאַתְּ אָמַר נְטִיעָה מֵעֵין עֶשֶׂר. אָמַר רִבִּי חוּנָה מַהוּ מֵעֵין עֶשֶׂר שֶׁאֵין נְטִיעָה מֵעֵין שָׁלֹשׁ. שֶׁלֹּא תֹאמַר שָׁלֹשׁ נְטִיעוֹת שֶׁהֵן עוֹשׂוֹת כְּעֶשֶׂר שֶׁאֵינָן עוֹשׂוֹת. וְדִכְוָותָהּ שָׁלֹשׁ זְקֵינוֹת שֶׁהֵן עוֹשׂוֹת כְּעֶשֶׂר שֶׁאֵינָן עוֹשׂוֹת לְפוּם כֵּן צָרִיךְ מֵימַר נְטִיעָה מֵעֵין עֶשֶׂר. שְׂדֵה קָנִים נִידּוֹנוֹת כִּשְׂדֵה תְבוּאָה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵה בַּר חֲנִינָה בְּסָאתִים שָׁנוּ. לֵית הָדָא פְלִיגָא עַל שְׁמוּאֵל דִּשְׁמוּאֵל אָמַר בַּעֲשׂוּיִין שׁוּרָה. תַּמָּן עַל יְדֵי שֶׁהֵן מְפוּזָּרוֹת בְּתוֹךְ בֵּית סְאָה אַתְּ רוֹאֶה אוֹתָהּ כְּאִילּוּ מְלֵאָה בְּרַם הָכָא כּוּלָּן נְתוּנִין בְּמָקוֹם אֶחָד.

MISHNAH: Ten saplings distributed on a bet seah , one ploughs the entire bet seah for them until the new year. If they formed a row or were surrounded by a grate 14:1 , Middot 3:8 . Maimonides explains “planted in an arc of circle”, but the expression מוקף in Mishnaic Hebrew only means “surrounded by”. one ploughs only what is necessary for them. HALAKHAH: “Ten saplings, etc.“Rebbi Zeïra, Rebbi La, Rebbi Yasa in the name of Rebbi Joḥanan4:1, fol. 54b) is an introduction to the next one which will mention the ten saplings. It deals with the laws of the feast of Tabernacles when in addition to the ceremonies prescribed by the Torah the altar was adorned by long willow twigs and water was poured as libation on the altar, against the opposition of the Sadducees. : The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said the willow is a word of the Torah ( Lev . 23:40 ): “Brook willows,” two 34a . In the Babli, it is not implied that taking the willows in the Temple is a separate biblical commandment. (In the opinion of I. Löw, ערבה denotes not the willow but the Euphrates poplar but in Arabic ע̇דב means “willow”.) . One willow for the lulab . 23:40 . , the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, willow and pouring of water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah 110b . There, the derivation of R. Aqiba parallels the argument of Abba Shaul here, that ( Num. 29:31 ) “and its libations” implies two libations, one of wine and one of water. . On the second day, ( Num . 29:19 ) “and their libations.” On the sixth day, ( Num . 29:31 ) “and its libations.” On the seventh day, ( Num . 29:33 ) “and its rules.” מ י מ spells “water”. 150, the argument is given in the name of R. Jehudah ben Batyra. In Num . 29:17–34 , the sacrifices for the intermediate days of Tabernacles are given in identical language after the mention of the number of animals required. The only deviations from the identical patterns are ונסכיה ,ונסכיהם instead of ונסכה and כמשפטם instead of כמשפט. The additional letters are taken to form the word for “water.” Rabbenu Hillel notes in his commentary that ונסכיהם has two letters in excess over ונסכה so that the word to be formed would be מיים, in the time of the Yerushalmi the standard spelling of מים. . Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough 4a ). . Rebbi Abba bar Zabdi in the name of Rebbi Onias from Hauran44a , he is called Neḥoniah from the valley of Bet Ḥoron; the name in the Yerushalmi is correct since he was a first generation Amora from the Golan heights and an authority on thehalakhic boundaries of the Land of Israel in that region. : Willow, water libation, and ten saplings are institutions of the early prophets. Do they disagree 1:1, Notes 74–75 . ? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the Court insists on will come to be in the end just as Moses was told on Sinai; as Rebbi Mana said ( Deut . 32:47 ): “For it is not an empty word, from you,” if it is empty it is from you because you do not exert yourself about it. “Because it is your life,” when is it your life? At the time that you exert yourself! Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on fast days was said lying on the floor ( Avoda zarah 4:1, fol. 43d). In the parallel in Avodah zarah it is added that in prostrating oneself outside the Temple one may not have one’s face downward but must turn it sideways. From the Yerushalmi it seems that the Sephardic custom to prostrate oneself only on Yom Kippur is the original one; the Ashkenazic custom which permits prostrating also on New Year’s Day is secondary. and the willow of the seventh day 44a , R. Joḥanan states that this is a Babylonian custom, instituted by the prophets of the exile, in remembrance of the procession in the Temple around the altar surrounded by willow twigs. . The rabbis of Caesarea say, and the moving which adds that in computing the calendar one may move New Year’s Day to protect the ceremony of the willow (which is impossible on a Sabbath) in preference to enabling the blowing of the shofar on New Year’s day. . It was stated but no yield at all. : “A sapling by the rule of ten and an old tree by the rule of three.” Come and see, a sapling appearing like an old tree you consider as an old tree; and you say a sapling by the rule of ten? Rebbi Ḥuna said, what means “by the rule of ten”? That a sapling does not follow the rule of three. That you should not say, three producing saplings are like ten non-producing ones until New Year’s Day following the rule of saplings. and, similarly, three producing old ones may be ploughed because of these three, one applies to them the leniencies of old trees (3 trees per bet seah ) and saplings (ploughing until New Year’s day.) Explanation of this paragraph follows R. Eliahu Fulda and R. Saul Lieberman. are like ten non-producing ones. Therefore, it is necessary to say: “A sapling by the rule of ten.” “A field of reeds is judged like a field of grain Chapter 6, Notes 100–101 . R. Abbahu has to explain the difference between the baraita quoted in the text and the Tosephta by restricting the baraita to a very special case. Fields of grain can be ploughed only until Passover (Mishnah 2:1). .” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: This was taught about dispersed ones” and give widely divergent interpretations, none of which is convincing. R. S. Lieberman recognized that סאתים must describe some special kind of reeds used commercially; R. Abbahu recognizes that in general reeds follow the rules of the Tosephta. Lieberman tentatively suggests to derive the word from Syriac סתא, סאתא “vine, stem, branch” (Payne-Smith p. 2754). I am suggesting, equally tentatively, to derive the word from Arabic שתּ, שתּא “to be dispersed, strewn about”, meaning that the reeds in question do not grow tightly packed. . Does this not contradict Samuel, since Samuel said, even when they form a line if they are planted in a straight line. In Mishnah 7, ten saplings in a straight line do not free the entire bet seah but only four cubits around them. It was shown in Halakhah 2 that the rule of Samuel applies only if the trees are planted in the middle of the field and one has half a bet seah on each side. It is now asserted that Mishnah 7 presupposes that the saplings are not planted in a regular pattern. . There, since they are dispersed in a bet seah you consider it as if it were full, but here they are all at one place.

הַנְּטִיעוֹת וְהַדִּילוּעִין מִצְטָרְפִין לְתוֹךְ בֵּית סְאָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר עֲשָׂרָה דִּילוּעִין לְתוֹךְ בֵּית סְאָה חוֹרְשִׁין כָּל בֵּית סְאָה עַד רֹאשׁ הַשָּׁנָה. עַד אֵימָתַי נִקְרְאוּ נְטִיעוֹת רִבִּי לָעְזָר בֶּן עֲזַרְיָה אוֹמֵר עַד שֶׁיָּחוֹלוּ. רִבִּי יְהוֹשֻׁעַ אוֹמֵר שֶׁבַע שָׁנִים. רִבִּי עֲקִיבָה אוֹמֵר בְּאִילָן נְטִיעָה כִשְׁמָהּ. אִילָן שֶׁנִּגְמָם וְהוֹצִיא חֲלִיפִּין מִטֶּפַח וּלְמַטָּן כִּנְטִיעָה מִטֶּפַח וּלְמַעֲלָן כְּאִילָן דִּבְרֵי רִבִּי שִׁמְעוֹן. הַנְּטִיעוֹת וְהַדִּילוּעִין כו׳. וְהֵן שֶׁיְּהוּ נְטִיעוֹת רָבוֹת עַל דִּילוּעִין. רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִלֵּל בָּעֵי לֹא מִסְתַּבְּרָא בִּדְלַעַת יְוָונִית. הָתִיב רִבִּי מָנָא וְהָתַנֵּי שְׁלֹשָׁה קִישּׁוּאִין וּשְׁלֹשָׁה דִּילוּעִין וְאַרְבַּע נְטִיעוֹת מִצְטָרְפִין וְחוֹרְשִׁין כָּל בֵּית סְאָה בִּשְׁבִילְָן. לָא אַתְיָא דְלָא עַל סֵיפָא רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר עֲשָׂרָה דִּילוּעִין לְבֵית סְאָה חוֹרְשִׁין כָּל בֵּית סְאָה עַד רֹאשׁ הַשָּׁנָה עָלֶיהָ. רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִלֵּל בָּעֵי לֹא מִסְתַּבְּרָא בִּדְלַעַת יְוָונִית. עַד אֵימָתַי נִקְרְאוּ נְטִיעוֹת כו׳. מַהוּ עַד שֶׁיָּחוֹלוּ עַד שֶׁיִּפָּדוּ אוֹ עַד שֶׁיֵּעָשׂוּ חוּלִין מֵאֵילֵיהֶן. רִבִּי אַבָּא בַּר יַעֲקֹב בְּשֵׁם רִבִּי יוֹחָנָן כֵּינִי מַתְנִיתָא עַד שֶׁיֵּעָשׂוּ חוּלִין מֵאֵילֵיהֶן. אָמַר רִבִּי יוּדָן מַתְנִיתָא מְסַיְיעָא לְרִבִּי יְהוֹשֻׁעַ אָמַר רִבִּי אַף שֶׁאָמְרוּ בְּנוֹת חָמֵשׁ בְּנוֹת שֵׁשׁ בְּנוֹת שֶׁבַע אֶלָּא בִגְפָנִים בְּנוֹת חָמֵשׁ. בִּתְאֵינִים בְּנוֹת שֵׁשׁ. בְּזֵיתִים בְּנוֹת שֶׁבַע. וַאֲנָן חָמֵיי הָדָא מֻרְבִּיתָה דִתְאֵינְתָה אַתְיָא בְּפוּרֵי. אָמַר רִבִּי יוּדָן כְּרִבִּי טְרִיפָן לְעוּבְיָהּ. רִבִּי שִׁמְעוֹן וְרִבִּי לִיעֶזֶר בֶּן יַעֲקֹב שְׁנֵיהֶן אָמְרוּ דָּבָר אֶחָד דְּאָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן רִבִּי יוֹנָתָן בְּשֵׁם רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב הַגּוֹמֵם אֶת כַּרְמוֹ פָּחוֹת מִטֶּפַח חַיָיב בְּעָרְלָה מִפְּנֵי מַרְאִית הָעַיִן דִּבְרֵי חֲכָמִים עַד שֶׁיִּגּוֹם מֵעִם הָאָרֶץ.

MISHNAH: Saplings and gourds go together in a bet seah . Rabban Gamliel says, if there are ten gourds in a bet seah , one ploughs the entire bet seah until New Year’s Day. How long are they called saplings? Rebbi Eleazar ben Azariah said, until they become profane. Rebbi Joshua said, seven years. Rebbi Aqiba said, tree saplings when they are called so. A tree which was cut down and grows anew, if it was cut lower than one hand-breadth it is like a sapling, higher than a hand-breadth it is a tree, the words of Rebbi Simeon. HALAKHAH: “Saplings and gourds, etc.” That is only if there are more saplings than gourds. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd? Rebbi Mana objected, did we not state 1:2 . For “green melon” (in modern Hebrew: “zucchini”) and “Greek gour”, cf. Kilaim 1:2 (Notes 38,59). Greek gourd is described as needing the most space among all gourd varieties. : “Three green melons, three gourds, and four saplings go together and one ploughs the entire bet seah because of them.” It fits only for the last sentence: Rabban Gamliel says, if there are ten gourds in a bet seah , one ploughs the entire bet seah until New Year’s Day. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd? “How long are they called saplings since around trees one may plough until the New Year but elsewhere only until 30 days before the New Year, and years for orlah are also counted from the New Year. , etc.” What means “until they become profane”? Until they are redeemed for three years, must be redeemed in the fourth, and becomes fully profane in its fifth year; cf. Lev . 19:24 . or until they become profane by themselves. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: The Mishnah means “until they become profane by themselves.” Rebbi Yudan said, a baraita supports Rebbi Joshua: “. Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi we throw it on its width. Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing since Rebbi Samuel bar Naḥman, Rebbi Jonathan, said in the name of Rebbi Eliezer ben Jacob 6:2, Note 23 . Since R. Eliezer ben Jacob states that a trunk sticking out from the ground less than a hand-breadth is forbidden as orlah only by rabbinic decree, it follows that R. Simeon in the Mishnah also treats the prohibition of ploughing before the Sabbatical year as rabbinic. Otherwise, he and R. Eliezer ben Jacob would not say the same thing. : He who prunes his vineyard down to less than a hand-breadth is subject to the rules of orlah because of the bad appearance. The Sages say, only if he prunes down to the ground.