Jerusalem Talmud Sheviit Chapter 3

מֵאֵימָתַי מוֹצִיאִין זְבָלִים לָאַשְׁפָּתוֹת מִשֶּׁיִּפְסְקוּ עוֹבְדֵי עֲבוֹדָה דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר מִשֶּׁיָּבַשׁ הַמָּתוֹק. רִבִּי יוֹסֵי אוֹמֵר מִשֶּׁיִּקָּשֵׁר. עַד כַּמָּה מְזַבְּלִים עַד שָׁלֹשׁ שָׁלֹשׁ אַשְׁפָּתוֹת לְבֵית סְאָה שֶׁל עֶשֶׂר עֶשֶׂר מַשְׁפֵּלוֹת וְשֶׁל לֶתֶךְ לֶתֶךְ. מוֹסִיפִין עִל הַמַּשְׁפֵּלוֹת וְאֵין מוֹסִיפִין עִל הָאַשְׁפָּתוֹת רִבִּי שִׁמְעוֹן אוֹמֵר אַף עַל הָאַשְׁפָּתוֹת. מֵאֵימָתַי מוֹצִיאִין כו׳. עַד שֶׁלֹּא פָּסְקוּ עוֹבְדֵי עֲבוֹדָה מַהוּ שֶׁיִּהְיֶה מוּתָּר לַעֲשׂוֹת אַשְׁפָּה עַל פֶּתַח חֲצֵירוֹ. סִילָנִי שָׁאַל לְרִבִּי חִיָיא בַּר בָּא וְאָסַר לֵיהּ. רִבִּי חֲנִינָא אָמַר שָׁרָא לֵיהּ וַהֲווֹן אָמְרִין דּוּ נְסַב מַעֲשֵׂר וְהוֹרֵי עַל גַּרְמֵיהּ לָצֵאת לְחוּץ לָאָרֶץ דְּלָא לְמֵיסב מַעֲשֵׂר. מֵעַתָּה אֲפִילוּ מִשֶּׁפָּסְקוּ עוֹבְדֵי עֲבוֹדָה יְהֵא אָסוּר מִפְּנֵי מַרְאִית הָעַיִן שֶׁלֹּא יְהוּ אוֹמְרִים לְתוֹךְ שְׂדֵה בֵית הַשַׁלְּחִין שֶׁלּוֹ הוּא מוֹצִיא. יוֹדְעִין הֵן בְנֵי עִירוֹ אִם יֵשׁ לֹו בֵּית הַשַּׁלְּחִין אִם אֵין לוֹ. אָמַר רִבִּי יוֹסֵי הָדָא אָמְרָה לֹא חָשׁוּ לְעוֹבְרִין וּלְשָׁבִין מִפְּנֵי מַרְאִית הָעַיִן. בְּאִיסּוּר שְׁנֵי פְרָקִים מַהוּ שֶׁיְּהֵא מוּתָּר לַעֲשׂוֹת כְּסֶדֶר הַזֶּה. נִישְׁמְעִינָהּ מִן הָדָא מוֹכְרִין וּמוֹצִיאִין זְבָלִים עִם הָעוֹשִׂין שְׁבִיעִית עַד רֹאשׁ הַשָּׁנָה. עִם הַגּוֹי וְעִם הַכּוּתִי אֲפִילוּ בִּשְׁבִיעִית וּבִלְבַד שֶׁלֹּא יִפְרוֹק אֶת הַמַּשְׁפֵּלוֹת. לֹא אָמַר אֶלָּא וּבִלְבַד שֶׁלֹּא יִפְרוֹק אֶת הַמַּשְׁפֵּלוֹת. הָא לָצֵאת מוֹצִיא הָדָא אָמְרָה שֶׁהוּא מוּתָּר. וְאִין תֵּימַר שֶׁהוּא אָסוּר יְהֵא אָסוּר מִלְּהוֹצִיא. מִשֶּׁיָּבַשׁ הַמָּתוֹק. פְּקוּעָה. אָמַר רִבִּי מָנָא הָהֵן פְּקוּעָה דְבִקְעָתָא. מִשֶּׁיִּקָּשֵׁר. מִשֶּׁיַּעֲשֶׂה קְשָׁרִין קְשָׁרִין. אָמַר רִבִּי חֲנַנְיָה מִכֵּיוָן שֶׁנִּתְקַשֵּׁר בּוֹ קֶשֶׁר הָעֶלְיוֹן מִיַּד הוּא יָבֵשׁ. וְתַנִּי עֲלָהּ קְרוֹבִין דִּבְרֵיהֶן לִהְיוֹת שָׁוִין. אָמַר רִבִּי ירְמְיָה בְּפוֹחֵת מִן הַמַּשְׁפֵּלוֹת הָא שְׁתַּיִם מוּתָּר. רִבִּי יוֹסֵי בָּעֵי. אִם בְּפָּחוֹת מִן הַמַּשְׁפֵּלוֹת הָא שְׁתַּיִם אָסוּר. אֶלָּא כִּי נָן קַיָימִין בְּעוֹשֶׂה יוֹתֵר מִן כְּשִׁיעוּר כְּהָדָה דְתַנֵּי אֵין מוֹסִיפִין לֹא עַל הַמַּשְׁפֵּלוֹת וְלֹא עַל הָאַשְׁפָּתוֹת דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים מוֹסִיפִין עַל הַמַּשְׁפֵּלוֹת וְאֵין מוֹסִיפִין עַל הָאַשְׁפָּתוֹת. וּמוֹסִיפִין עַל הַמַּשְׁפֵּלוֹת לֹא בִכְשִׁיעוּר. וְדִכְוָותָהּ מוֹצִיאִין עַל הָאַשְׁפָּתוֹת אֲפִילוּ בִכְשִׁיעוּר.

MISHNAH: When may one bring out manure to form dungheaps? From the moment the agricultural workers. stop, the words of Rebbi Meïr. Rebbi Jehudah says, when the colocynth, in Pliny cucumis colocynthis ) is a gourd used as laxative; [מתוֹק “sweet” is a euphemism.] dried up. Rebbi Yose says, when it forms its fruit. How much manure may one use? Up to three dungheaps for a bet seah , each one containing ten boxes of a letekh . A bet seah is 2500 square cubits, cf. Peah p. 89. each. One may add boxes but not dungheaps; Rebbi Simeon says, also dungheaps. HALAKHAH: “When may one bring out,” etc. Is it permitted to assemble a dungheap at the door of one’s courtyard before the agricultural workers stop? Silanus asked Rebbi Ḥiyya bar Abba and he forbade it to him. Rebbi Ḥanina said, he permitted it, and they were gossipping about him that he was taking the tithe. He instructed himself to leave the Land, so that he could not take the tithe. Then should it be forbidden even after the agricultural workers did stop because of the bad impression, that they would not say, he brings it out to his irrigated field? The people of one’s town know whether he has an irrigated field or not. Rebbi Yose said, this means that they did not worry about a bad impression on passers-by, Chapter 9, Notes 32 ff. . May one do that during the prohibition of the first two terms? Let us hear from the following: “One may sell and transport manure with those who work during the Sabbatical year until the New Year, with a Gentile and a Samaritan even during the Sabbatical year on condition that he not unload the boxes.” It said only, “on condition that he not unload the boxes,” hence he is permitted to transport. That means it is permitted. If you say it is forbidden, he should be forbidden to transport. “When the colocynth dried up.” Citrullus colocynthis . Rebbi Mana said, that means the colocynth of the open field. “When it forms its fruit.” When it forms many fruits. Rebbi Ḥananiah said, when its uppermost fruit is fully formed, it immediately dries up. About this we have stated: Their statements are close to each other. Rebbi Jeremiah said, if he uses fewer boxes; hence, two are permitted. Rebbi Yose questioned, if he uses fewer boxes, then two should be forbidden, 450 seah . Then making only two standard sized dungheaps would be forbidden. . But where do we hold? If he exceeds the measure each. , as we have stated: “Rebbi Meïr says, one may not add boxes or dungheaps, but the Sages say, one may add boxes but not dungheaps.” If one adds boxes, are they not of full measure, one may make two dungheaps only on condition that together they contain at least 450 seah . ? Similarly, one brings out to the dungheap even full measures.

עוֹשֶׂה אָדָם אֶת שָׂדֵהוּ שָׁלֹשׁ שָׁלֹשׁ אַשְׁפָּתוֹת לְבֵית סְאָה יוֹתֵר מִיכֵּן אָסוּר דִּבְרֵי רִבִּי שִׁמְעוֹן וַחֲכָמִים אוֹמְרִים עַד שֶׁיַּעֲמִיק שְׁלֹשָׁה אוֹ עַד שֶׁיַּגְבִּיהַּ שְׁלֹֹשָׁה. עוֹשֶׂה אָדָם אֶת זְבָלוֹ אוֹצָר רִבִּי מֵאִיר אוֹמֵר עַד שֶׁיַּעֲמִיק שְׁלֹשָׁה אוֹ עַד שֶׁיַּגְבִּיהַּ שְׁלֹשָׁה. הָיָה לוֹ דָבָר מוּעָט מוֹסִיף עָלָיו וְהוֹלֵךְ רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹסֵר עַד שֶׁיַּעֲמִיקוֹ אוֹ עַד שֶׁיַּגְבִּיהַּ שְׁלֹשָׁה אוֹ עַד שֶׁיִּתֵּן עַל הַסֶּלַע. וְלָמָּה תַנִּיתָהּ תְּרֵיין זִימְנִין. אָמַר רִבִּי יִרְמְיָה כָּאן בְּפּוֹחֵת מִן הַמַּשְׁפֵּלוֹת. בְּרַם הָכָא בְּעוֹשֶׂה בִּכְשִׁיעוּר. וְתַנֵּי כֵן עַל דְּרִבִּי שִׁמְעוֹן וּבִלְבַד שֶׁלֹּא יִפְחוֹת לְאַישְׁפָּה מִשָּׁלֹשׁ מַשְׁפֵּלוֹת. וַחֲכָמִים אוֹסְרִין בְּעוֹשֶׂה יוֹתֵר מִכְּשִׁיעוּר. אֲבָל בִּכְשִׁיעוּר בִּשְׁלֹשָׁה מְקוֹמוֹת מוּתָּר בְּמָקוֹם אֶחָד לֹא כָּל שֶׁכֵּן. פָּתַר לָהּ תְּרֵין פְּתָרִין. בְּשֶׁהָיָה לֹו דָבָר מוּעָט בְּתוֹךְ שָׂדֵהוּ בִשְׁבִיעִית הֲרֵי זֶה מוֹסִיף עָלָיו וְהוֹלֵךְ. מִשֶּׁפָּסְקוּ עוֹבְדֵי עֲבוֹדָה רִבִּי לָעְזָר בֶּן עֲזַרְיָה אוֹסֵר. מַה טַעְמָא דְרִבִּי לָעֶזֶר בֶּן עֲזַרְיָה. שֶׁמָּא לֹא יִמָּצֵא לוֹ זֶבֶל וְנִמְצָא מֲזַבֵּל אֶת אוֹתוֹ מָקוֹם. פָּתַר לָהּ פָּתָר חוֹרָן בְּשֶׁהָיָה לוֹ דָבָר מוּעָט בְּתוֹךְ בֵּיתוֹ עֶרֶב שְׁבִיעִית וְהוּא מְבַקֵּשׁ לְהוֹצִיאוֹ לְתוֹךְ שָׂדֵהוּ בִשְׁבִיעִית הֲרֵי זֶה מוֹסִיף עָלָיו וְהוֹלֵךְ. מִשֶּׁפָּסְקוּ עוֹבְדֵי עֲבוֹדָה רִבִּי לָעְזָר בֶּן עֲזַרְיָה אוֹסֵר. מַה טַעְמָא דְרִבִּי לָעְזָר בֶּן עֲזַרְיָה. שֶׁמָּא לֹא יִמָּצֵא לֹו זֶבֶל וְנִמְצָא מֲזַבֵּל אֶת אוֹתוֹ מָקוֹם. וְלֹא כְבָר הוּא מְזוּבָּל מֵעֶרֶב שְׁבִיעִית. רִבִּי בָּא רִבִּי יִרְמְיָה רִבִּי בּוּן בַּר חִיָיה בְשֵׁם רִבִּי בָּא בַּר מָמָל. מִפְּנֵי מַרְאִית הָעַיִן עַד שֶׁיּוֹצִיא עֶשֶׂר מַשְׁפֵּלוֹת כְּאַחַת. וְלֵית לְרַבָּנִין מִפְּנֵי מַרְאִית הָעַיִן. אָמַר רִבִּי אִידִי דְּחוּטְרָא סַלּוֹ וּמַגְרֵיפוֹ מוֹכִיחִין עָלָיו שֶׁהוּא עוֹשֶׂה אַשְׁפָּה. רִבִי יוֹסֵי בֵּי רִבִּי בּוּן אָמַר אִילֵּין שְׁמוּעָתָא דְּהָכָא דְּתַנִּינָן. רִבִּי לָעְזָר בֶּן עֲזַרְיָה אָמַר אֵין עוֹשִׂין אֶת הָאַמָּה בַתְּחִילָּה בְּמוֹעֵד וּבַשְּׁבִיעִית. אָמַר רִבִּי זְעִירָא מִפְּנֵי שֶׁהוּא מַכְשִׁיר אֶת צְדָדֵיהָ לִזְרִיעָה. רִבִּי יִרְמְיָה רִבִּי בּוּן בַּר חִיָיה בְשֵׁם רִבִּי בָּא בַּר מָמָל מִפְּנֵי מַרְאִית הָעַיִן. הֲווֹן בָּעֵי מֵימַר מָאן דְּאָמַר תַּמָּן מִפְּנֵי מַרְאִית הָעַיִן וְהָכָא מִפְּנֵי מַרְאִית הָעַיִן. מָאן דְּאָמַר מִפְּנֵי שֶׁהוּא מַכְשִׁיר אֶת צְדָדֵיהָ לִזְרִיעָה הָכָא מַאי אִית לָךְ לְמֵימַר. לֵית לָךְ אֶלָּא כְּהָדָא שֶׁמָּא לֹא יִמָּצֵא לוֹ זֶבֶל וְנִמְצָא מֲזַבֵּל אֶת אוֹתוֹ מָקוֹם. מַה נְפַק מִבֵּינֵיהוֹן. חָפַר לַעֲשׂוֹת אַמָּה שֶׁל בִּנְיַין. הֲווֹן בָּעֵי מֵימַר מָאן דְּאָמַר תַּמָּן מִפְּנֵי מַרְאִית הָעַיִן וְהָכָא מִפְּנֵי מַרְאִית הָעַיִן. וּמָאן דְּאָמַר תַּמָּן מִפְּנֵי שֶׁהוּא מַכְשִׁיר צְדָדֵיהָ לִזְרִיעָה הֲרֵי אֵינוֹ מַכְשִׁיר צְדָדֶיהֵ לִזְרִיעָה. הַכֹּל מוֹדִין שֶׁאִם הָיָה לוֹ שָׁם סִיד אוֹ צְרוֹרוֹת אוֹ אֲבָנִים אוֹ גִיפְּסוֹס מוּתָּר.

MISHNAH: A person may fill his entire field with dungheaps, three each per bet seah ; more is forbidden, the words of Rebbi Simeon. But the Sages say, only if he raises or lowers it by three [hand-breadths], unless it is shown that the intent is for dungheaps, not for a fraudulent fertilizing of the field by making as many dungheaps as possible that automatically will fertilize the soil beneath. The dungheaps are only permitted if the soil beneath them is visibly higher or lower than the surrounding field. . A person may store his entire manure together, unless it is shown that the intent is for dungheaps, not for a fraudulent fertilizing of the field by making as many dungheaps as possible that automatically will fertilize the soil beneath. The dungheaps are only permitted if the soil beneath them is visibly higher or lower than the surrounding field. ; Rebbi Meïr says only if he raises or lowers it by three [hand-breadths]. If he had little, he may continuously add to it; Rebbi Eleazar ben Azariah says only if he raises or lowers it by three [hand-breadths] or puts it on a rock. HALAKHAH: Why is this stated twice; the Mishnah is needed to give the background of R. Simeon’s statement. ? Rebbi Jeremiah said, there if he used fewer boxes, but here if he makes it according to the measure. We have stated thus about Rebbi Simeon: “On condition that he use no less than three boxes per dungheap.. ” “But the Sages forbid. of manure directly on one field (of at least one bet seah surface area) in one, two, or three places. ” When he brings more than the measure. But if the full measure is permitted in three places, so much more in one place. 1:2 (fol. 83a). The paragraphs refer to the last part of the Mishnah (indicated in Mo‘ed Qaṭan but not here), the disagreement between the Sages and R. Eleazar ben Azariah. One may give two explanations: If he had little [manure] on his field If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. [This is identical with the second scenario both here and in Mo‘ed Qaṭan . The only difference in both explanations is that in the first case, R. Eleazar ben Azariah is said to accept the opinion of R. Yose ( Mishnah Baba Meẓi‘a 5:8 ) who forbids short sales of manure because manure always is in short supply.] , he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be manure and it will turn out that he fertilizes that place. One may give another explanation: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. Has it not been fertilized before the Sabbatical year? Rebbi Abba, Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression [it is forbidden] unless he transports ten boxes together. Do the rabbis not care for a bad impression? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated 1:2 . Nonessential agricultural work is forbidden during the intermediate days of a holiday; construction work is permitted. The Sages consider building a new water canal as construction and permitted; the question is the rationale of the prohibition by R. Eleazar ben Azariah. : “Rebbi Eleazar ben Azariah said, one does not build a new water canal during the intermediate days of holidays or during the Sabbatical year.” Rebbi Zeїra said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression. They wanted to say, the one who says there “because of the bad impression” says here “because of the bad impression”; the one who says “because he would prepare its banks to be sown”, what can he say here? The only answer would be “maybe there will be no more manure and it will turn out that he fertilizes that place.; the first explanation has to be rejected. ” What would be the difference between them? If he dug to build a water canal for a building. They wanted to say, the one who says there “because of the bad impression” will say in this case “because of the bad impression,” but the one who says there "because he would prepare its banks to be sown,” here its banks will not be prepared to be sown. Everybody agrees that if he built there with lime, pebbles, stones, or cement it would be permitted.

הַמְּדַיֵיר אֶת שָׂדֵהוּ עוֹשֶׂה סַהַר לְבֵית סְאָתַיִם עוֹקֵר שָׁלֹשׁ רוּחוֹת וּמְשַׁיֵיר אֶת הָאֶמְצָעִיוֹת נִמְצָא מְדַיֵיר בֵּית אַרְבַּעַת סְאִין. רִבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר בֵּית שְׁמוֹנַת סְאִין. הָיְתָה כָל שָׂדֵהוּ בֵּית אַרְבַּעַת סְאִין מְשַׁיֵיר מִמֶּנָּה מִקְצָת מִפְּנֵי מַרְאִית הָעַיִן. וּמוֹצִיא מִן הַסַּהַר וְנוֹתֵן לְתוֹךְ שָׂדֵהוּ כְּדֶרֶךְ הַמְּזַבְּלִין. תַּמָּן תַּנִּינָן שָׂדֶה שֶׁנִּתְקַוְוצָה תִיזָּרַע לְמוֹצָאֵי שְׁבִיעִית. נִיטַּיְיבָה אוֹ שֶׁנִּידַּיְירָה לֹא תִיזָּרַע לְמוֹצָאֵי שְׁבִיעִית. אָמַר רִבִּי יוֹנָה כֵּינִי מַתְנִיתָא הָרוֹצֶה לְהַעֲמִיד צֹאן בְּתוֹךְ שָׂדֵהוּ עוֹשֶׂה סַהַר בֵּית סְאָתַיִם. בַּכֹּל עוֹשִׂין סִיהָרִין בְּמַחֲצָלוֹת. וּבְקַשׁ וּבָאֲבָנִים. אֲפִילוּ שְׁלֹשָׁה חֲבָלִים זֶה לְמַעֲלָה מִזֶּה. וּבִלְבַד שֶלֹּא יְהֶא בֵּין סַהַר לְסַהַר כִּמְלוֹא סַהַר. אוֹתוֹ הַמָּקוֹם חוֹלֵב בּוֹ. וְגּוֹזֵז בּוֹ וּמוֹלִיךְ וּמֵבִיא אֶת הַצֹּאן דֶּרֶךְ עָלֶיהָ. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן לָעְזָר אָמַר אִם רָצָה תוֹקֵעַ אֵת הַיָּתֵד בָּאָרֶץ וְעוֹשֶׂה סְהָרִין אַרְבָּעָה בְּאַרְבַּע רוּחוֹתֶיהָ שֶׁל שְׁמוֹנַת סְאִין. אֵין מְדַיְירִין לֹא בְשַׁבָּתוֹת וְלֹא בְיָמִים טוֹבִים וְלֹא בְחוֹלוֹ שֶׁל מוֹעֵד אֲפִילוּ בְטוֹבָה וְאֵינוֹ רַשַּׁאי לְהוֹשִׁיב שׁוֹמֵר וְלֹא לְנָעֵר אֶת הַצֹּאן וְאִם בָּאוּ מֵאֵילֵיהֶן אֵין מְסַיְיעִין אוֹתָן. וְאִם הָיוּ עוֹשִׂין עִמּוֹ בְשַׁבָּתוֹת וּבְיָמִים טוֹבִים הוּא רַשַּׁאי לְהוֹשִׁיב שׁוֹמֵר וּלְנָעֵר אֶת הַצֹּאן. וְאִם בָּאוּ מֵאֵילֵיהֶן מְסַיְיעִין אוֹתָן. תַּנֵּי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר בַּשַּׁבָּת מְדַיְירִין בְּטוֹבָה. וּבְיוֹם טוֹב בִּמְזוֹנוֹת. וּבְחוֹלוֹ שֶׁל מוֹעֵד אֲפִילוּ בְשָׂכָר. תַּנֵּי הַשּׂוֹכֵר אֶת הַצֹּאן אָסוּר לְנָעֲרָהּ. מַהוּ לְנָעֲרָהּ מוֹלִיכָהּ מִמָּקוֹם לְמָקוֹם. הָדָא אָמְרָה בְּשֶׁשְּׂכָרָהּ לִזְמַן מוּעָט. אֲבָל בְּשֶׁשְּׂכָרָהּ לִזְמַן מְרוּבָּה מוּתָּר. אוֹתוֹ הַיּוֹם הָאַחֲרוֹן אָסוּר. רִבִּי חוּנָה בְשֵׁם רַב נַחְמָּן בַּר יַעֲקֹב הָהֵן דַּאֲזַל לֵיהּ לְצוֹרְכָה וְלָא מִיתְעֲנֵי יֵיזִל מִן אָתָר לְאָתָר וְהוּא מִתְעֲנֵי. רִבִּי הוּנָא בְשֵׁם מַר עוּקְבָּן חַפְרִיתָה עִיקָּר טָב לִמְעֵיהּ. רִבִּי חִיָיא בַּר בָּא שָׁאַל עַד שֶׁלֹּא פָּסְקוּ עוֹבְדֵי עֲֲבוֹדָה מַהוּ שֶׁיְּהֵא מוּתָּר לְהוֹצִיא מִן הַסַּהַר וְלִיתֵּן לְתוֹךְ שָׂדֵהוּ כְּדֶרֶךְ הַמְּזַבְּלִין.

MISHNAH: He who wants his field to be fertilized makes a corral enclosing two bet seah . He may remove the walls in three directions and leave the middle one; then he may fertilize four bet seah ; Rabban Simeon ben Gamliel says eight bet seah . If his entire field was only four bet seah , he leaves out part of it because of the bad impression. He may take [manure] out from the corral and put it on his field the way professionals do it. . HALAKHAH: There, we have stated: “A field cleared of thistles may be sown after the Sabbatical year. If it was improved or manured, it may not be sown after the Sabbatical year.” Rebbi Jonah said, so is the Mishnah: He who wants to put his flock on his field makes a corral enclosing two ḅet seah. With everything one makes [walls of] corrals, with bast mats, straw, or stones, or even three ropes one above the other 1:9; Kilaim 4:4, Note 61 . . On condition If it is filled, he removes the corral, makes dungheaps on his field in the way people treat dung, and makes a new corral … 16. He removes [the walls] from the old corral and uses them for the new one, on condition that between one corral and the next be less than eight bet seah , the words of R. Dositheos ben Rebbi Jehudah; Rebbi Yose ben Kipper said in the name of R. Eliezer, two bet seah . In these two bet seah he milks …” It is clear that the Tosephta is not the source of the Yerushalmi. that between one corral and the next there be less than a full corral. In that place he milks, shears, and through it leads his flock in and out. It was stated: “Rebbi Simeon ben Eleazar says, if he wishes he sticks a peg into the ground and makes four corrals in the four cardinal directions for a total of eight bet seah .” “ One does not fertilize on the Sabbath, on holidays, or on the intermediate days of holidays, even if only for goodwill. One is not permitted to put a watchman there, nor to have the flock relieve themselves, and if they came by themselves one may not help them. But if they were working with him over the Sabbaths and holidays, he is permitted to put a watchman there, to have the flock relieve themselves, and if they came by themselves he may help them.” It was stated: “Rabban Simeon ben Gamliel says, on the Sabbath [workers] fertilize for goodwill, on the holidays for meals, and on the intermediate days of holidays even for wages.” It was stated belongs to Baba Meẓi‘a , probably an excerpt from a list of conditions in a standard rental contract. The topic is not mentioned in Baba Meẓi‘a ; probably it was not usual to rent flocks, in contrast to the widespread custom of renting cattle. The renter may not deprive the owner of manure. : “He who rents a flock may not help them to relieve themselves.” What means to help them to relieve themselves? He moves the animals from place to place. That is, if he rented them for a short time. But if he rented it for a longer period it is permitted; only the last day is forbidden. Rebbi Ḥuna in the name of Rab Naḥman bar Jacob: He who goes to do his needs and cannot relieve himself should walk around and he will be able to relieve himself 62a , Rav Ḥisda recommends gymnastics. . Rebbi Ḥuna in the name of Mar Uqba: Ḥafrita common garden pepper cress.” root is good for the intestines. Rebbi Ḥiyya bar Abba asked: Before the agricultural workers stopped, may one be permitted to take from the corral and put on his field in the way people treat dung 2:6) answers the question in the affirmative. ?

לֹא יִפְתַּח אָדָם מַחְצֵב בִּתְחִילָּה לְתוֹךְ שָׂדֵהוּ עַד שֶׁיְּהוּ שָׁם שָׁלֹשׁ מוֹרְבִיּוֹת שֶׁהֵן שָׁלֹשׁ עַל שָׁלֹשׁ עַל רוּם שָׁלֹשׁ שִׁיעוּרִין עֶשְׂרִים וְשֶׁבַע אֲבָנִים. גֶּדֶר שֶׁיֵּשׁ בּוֹ עֶשֶׂר אֲבָנִים שֶׁל מַשּׂוּי שְׁנַיִם שְׁנַיִם הֲרֵי אֵלּוּ יִנָּטְלוּ. שִׁיעוּר גֶּדֶר עֲשָׂרָה טְפָחִים פָּחוֹת מִכֵּן מַחְצֵב וְגוֹמְמוֹ עַד פָּחוֹת מִן הָאָרֶץ טֶפַח. בְּמַה דְבָרִים אֲמוּרִים מִתּוֹךְ שֶׁלּוֹ אֲבָל מִתּוֹךְ שֶׁל חֲבֵירוֹ מַה שֶׁהוּא רוֹצֶה יִטּוֹל. בְּמַה דְבָרִים אֲמוּרִים בִּזְמָן שֶׁלֹּא הִתְחִיל בּוֹ מֵעֶרֶב שְׁבִיעִית. אֲבָל אִם הִתְחִיל בּוֹ מֵעֶרֶב שְׁבִיעִית מַה שֶׁהוּא רוֹצֶה יִטּוֹל. הֵיךְ עֲבִידָא תְּלָתָא זִימְנִין מִן תֵּשַׁע תִּשְׁעָה זִימְנִין מִן תְּלָת עֶשְׂרִין וְשֶׁבַע. תַּנֵי מַחְצֵב שֶׁבֵּינוֹ לְבֵין חֲבֵירוֹ וּפָתַח בּוֹ חֲבֵירוֹ בְּהֵיתֵר מוּתָּר. וְאִם הָיְתָה רֵיקָה אָסוּר. תַּמָּן תַּנִינָן הַזִּיז מֵבִיא אֶת הַטּוּמְאָה בְּכָל שֶׁהוּא הַגִּזְרָה וְהַגּוֹבְלִית בְּפוֹתֵחַ טֶפַח. אָמַר רִבִּי חִיָיה בַּר בָּא הָדָא אָמְרָה זֶה שֶׁהוּא מְקַבֵּל נִדְבָּךְ מֵחֲבֵירוֹ צָרִיךְ לַעֲשׂוֹת לוֹ אַרְבָּעָה טְפָחִים כְּדֵי מָקוֹם. אָמַר רִבִּי יוֹסֵי מַתְנִיתָא אָמְרָה כֵן וּבְמָה אָמְרוּ הַזִּיז מֵבִיא אֶת הַטּוּמְאָה בְּכָל שֶׁהוּא בְּזִיז שֶׁהוּא גָבוֹהַּ מִן הַפֶּתַח שְׁלֹֹשָׁה נִדְבָּכִין שֶׁהֵן שְׁנֵים עָשָׂר טֶפַח. וְלָמָּה תַנִינָן נִדְבָּכִין לְמִדַּת הַדִּין. רִבִּי חִיָיא בַּר בָּא שָׁאַל אִילֵּין שִׁיעוּרַיָּא כְּאִינּוּן שִׁיעוּרַיָּא. רִבִּי חִזְקִיָּה רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָא אִילֵּין שִׁיעוּרַיָּא כְּאִינּוּן שִׁיעוּרַיָּא. הָכָא אַתְּ אָמַר שִׁיעוּר גֶּדֶר עֲשָׂרָה טְפָחִים פָּחוֹת מִיכֵּן מַחְצֵב וְכֹא אַתְּ אָמַר הָכֵין. מַה נָן קַיָימִין אִם כְּשֶׁהָיוּ שְׁנֵי נִדְבָּכִין נִיתְנֵי שְׁמוֹנָה טְפָחִים. אִם כְּשֶׁהָיוּ שְׁלֹשָׁה נִיתְנֵי שְׁנֵים עָשָׂר טְפָחִים. אָמַר רִבִּי יוֹסֵי צֵא חֲצִי טֶפַח לְסִיתּוּת מִיכָּן וַחֲצִי טֶפַח לְסִיתּוּת מִכָּאן וְכֵן לְחַבְרֵיהּ נִמְצָא שְׁלֹשָׁה נִדְבָּכִין שֶׁל עֲשָׂרָה טְפָחִים. פָּחוֹת מִיכֵּן אֵינוֹ לֹא גֶדֶר וְלֹא מַחְצֵב. תַּנֵּי אָמַר רִבִּי יוּדָה בְּמַה דְבָרִים אֲמוּרִים בִּזְמָן שֶׁלֹּא נִתְכַּוֵון לְתִיקּוּן שָׂדֵהוּ. אֲבָל אִם נִתְכַּוֵון לְתִיקּוּן שָׂדֵהוּ אֲפִילוּ יוֹתֵר מִיכֵּן מוּתָּר. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בְּמַה דְבָרִים אֲמוּרִים בִּזְמָן שֶׁלֹּא נִתְכַּוֵון לְתִיקּוּן שָׂדֵהוּ. אֲבָל אִם נִתְכַּוֵון לְתִיקּוּן שָׂדֵהוּ אֲפִילוּ פָּחוֹת מִיכֵּן אָסוּר. אָמַר רִבִּי בִּיבִי הוֹרֵי רִבִּי יָסָא כְדוֹן תַּנְיָא לְקוּלָּא.

MISHNAH: Nobody should start a quarry inside his field unless there were three heaps of three by three standard stones, 27 stones in all. A stone wall containing ten stones, each a load for two carriers, may be taken away. The measure of a stone wall is ten hand-breadths. Less than that is a quarry; he may cut it down to a distance of less than a hand-breadth from the soil. That is, from his own. But from another person’s, he may take what he wants. That is, if he did not start it before the Sabbatical year. But if he started it before the Sabbatical year, he may take what he wants. HALAKHAH: How is this? Three times nine, nine times three, 27. It was stated: If there was a quarry between him and his neighbor and the neighbor had started to quarry it when it was permitted, this is permitted. But if it was empty of stones it is forbidden. There 14:1 . Tractate Ahilut deals with the impurity brought on anything in a “tent” by a corpse in that tent ( Num. 19 ). Any person or vessel under one roof with the corpse becomes impure; cf. Kilaim Chapter 6, Note 25 . , we have stated: “Any moulding brings impurity, the frieze [and] the Giblean frieze defines this as a frieze u-shaped upwards at its ends and flat in the middle; this definition is accepted by the Gaonic commentary to Ahilut. [only] when they are open one hand-breadth.” Rebbi Ḥiyya sayd, that means that anybody who receives a row of building stones from another person must prepare for it a space of four hand-breadths. Rebbi Yose said, the Mishnah says so: “When did they say that any moulding brings impurity? For a moulding higher than the door by three rows of stones which is twelve hand-breadths.” Why did they state “rows of stones?” For the legal standard. Rebbi Ḥiyya bar Abba asked, are these standards like those standards14:1 be applied to Ševi‘it ? ? Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa in the name of Rebbi Yose ben Ḥanina: These standards are like those standards. Here you say “the measure of a stone wall is ten hand-breadths, less than that is a quarry;” and there you say so? Where do we stand? If there were two rows of stones, one should state “eight hand-breadths”; if there were three one should state “twelve hand-breadths!” Rebbi Yose said, deduct half a hand-breadth for hewing top and bottom and so for the next row, one finds three rows of ten hand-breadths. Less than that is neither a stone wall nor a quarry. We have stated 2:8) it seems that he read in the Yerushalmi as in the Tosephta; R. Isaac Simponti quotes the Yerushalmi as in the Tosephta. From the silence of all Medieval commentators one may conclude that they all read the text of the Tosephta in the Yerushalmi. In the early Sixteenth Century, R. Joseph Caro had the text of the Yerushalmi as given here, as can be seen from his commentary to Maimonides ( loc. cit. ) Cf. Tosefta ki-fshtutah p. 512. : “Rebbi Jehudah said that is if he did not intend to improve his field; but if he intended to improve his field even more is permitted. Rabban Simeon ben Gamliel said, that is if he did not intend to improve his field; but if he intended to improve his field even less is forbidden.” Rebbi Vivian said, Rebbi Assi taught following the Tanna who is lenient.

אֲבָנִים שֶׁזִּיעֲזָעֲתָן הַמַּחֲרֵישָׁה אוֹ שֶׁהָיוּ מְכוּסּוֹת וְנִתְגַּלּוּ אִם יֵשׁ בָּהֶן שְׁתַּיִם שֶׁל מַשּׂוּי שְׁנַיִם שְׁנַיִם הֲרֵי אֵלּוּ יִינָּטְלוּ. וְהַמְּסַקֵּל אֶת שָׂדֵהוּ נוֹטֵל אֶת הָעֶלְיוֹנוֹת וּמַנִּיחַ אֶת הַנּוֹגְעוֹת בָּאָרֶץ. וְכֵן גַּרְגִּר שֶׁל צְרוֹרוֹת אוֹ גַל שֶׁל אֲבָנִים נוֹטֵל אֶת הָעֶלְיוֹנוֹת וּמַנִּיחַ אֶת הַנּוֹגְעוֹת בָּאָרֶץ אִם יֵשׁ הַתַּחְתּוֹן סֶלַע אוֹ קַשׁ הֲרֵי אֵלּוּ יִינָּטְלוּ. לֹא סוֹף דָּבָר בְּשֶׁזִּיעֲזָעֲתָן הַמַּחֲרֵישָׁה אֶלָּא אֲפִילוּ מַחֲרֵישָׁה עֲתִידָה לְזַעְזְעָן. אָמַר רִבִּי יוֹסֵי מַתְנִיתָא אָמְרָה כֵן. אִם יֵשׁ בְּכָל אַחַת וְאַחַת שֶׁל מַשּׂוּי שְׁנַיִם שְׁנַיִם הֲרֵי אֵלּוּ יִנָּטְלוּ. רִבִּי יַעֲקֹב בַּר בּוּן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. זֹאת אוֹמֶרֶת שֶׁאָסוּר לְלַקֵּט צְרוֹרוֹת מִתּוֹךְ שְׂדֵה חֲבֵירוֹ דִּי מְנַכֵּשׁ וִיהַב עִיסְבֵּיהּ עֲלֵיהוֹן. הָדָא דְתֵימָר בְבִקְעָה אֲבָל בֶּהָרִים וּבִטְרָשִׁים מוּתָּר וְטִיבוּ חָשַׁב לֵיהּ.

MISHNAH: Stones which the plough displaced or which were hidden and became uncovered may be taken if among them there are two which are a load for two carriers. He who clears his field from stones takes the upper ones and leaves those which touch the soil. And so from a round heap of pebbles or a stone heap, he takes the upper ones and leaves those which touch the soil; if beneath them is rock or straw they may be taken. HALAKHAH: Not only if the plough displaced them, but even if the plough might displace them in the future. Rebbi Yose said, a baraita says so: “They may be taken if among all of them there are two which are a two-person load”. Rebbi Jacob bar Abun in the name of Rebbi Simeon ben Laqish: This means that it is forbidden to collect pebbles from another person’s field, for if he weeds, he will put his grasses there. That is, in an agricultural area, but on mountains and rocks it is permitted and he will think of it a kindness.

אֵין בּוֹנִין מַדְרֵיגוֹת עַל פִּי גֵּאָיוֹת עֶרֶב שְׁבִיעִית מִשְּׁפָּסְקוּ גְשָׁמִים מִפְּנֵי שֶׁהוּא מְתַקְּנוֹ לַשְּׁבִיעִית. אֲבָל בּוֹנֶה הוּא בַּשְּׁבִיעִית מִשְּׁפָּסְקוּ גְשָׁמִים מִפְּנֵי שֶׁהוּא מַתְקִינָן לְמוֹצָאֵי שְׁבִיעִית. וְלֹא יִסְמוֹךְ בֶּעָפָר אֲבָל עוֹשֵׂהוּ חַיִיץ. כָּל אֶבֶן שֶׁהוּא יָכוֹל לִפְשׁוֹט אֶת יָדָיו וְלִיטְּלָהּ הֲרֵי זוּ תִינָּטֵל. רִבִּי קְרִיסְפָּא בְשֵׁם רִבִּי יוֹחָנָן. חֲנַנְיָה בֶּן גַּמְלִיאֵל בְּאִיסּוּר שְׁנֵי פְרָקִים הִיא מַתְנִיתָא. תַּנֵּי רִבִּי יוּדָה וְרִבִּי נְחֶמְיָה אוֹסְרִין. לֹא בְּאִיסּוּר שְׁנֵי פְרָקִים וָכָא בְּאִיסּוּר שְׁנֵי פְרָקִים. רִבִּי שַׁמַּאי בָּעֵי אִם בְּאִיסּוּר שְׁנֵי פְרָקִים כְּהָדָא תַּנִינָן לַחֲרוֹשׁ מוּתָּר וְלִבְנוֹת אָסוּר. אֶלָּא בְּהֵיתֵר שְׁנֵי פְרָקִים. אִם בְּהֵיתֵר שְׁנֵי פְרָקִים כְּהָדָא תַנִּינָן אֲבָל בּוֹנֶה הוּא בַּשְּׁבִיעִית מִשְּׁפָּסְקוּ גְשָׁמִים מִפְּנֵי שֶׁהוּא מַתְקִינָן לְמוֹצָאֵי שְׁבִיעִית. אָמַר רִבִּי מָנָא יֵאוּת. אָמַר רִבִּי שַׁמַּאי הָדָא קַדְמִיתָא לַחֲרוֹשׁ מוּתָּר מִפְּנֵי שֶׁהוּא מַתְקִינָן לְמוֹצָאֵי שְׁבִיעִית. לִבְנוֹת אָסוּר מִפְּנֵי שֶׁהוּא מַתְקִינָן לַשְּׁבִיעִית. מַתְנִיתָא לֹא אָמַר כֵּן אֶלָּא אֲבָל בּוֹנֶה הוּא בַּשְּׁבִיעִית מִשְּׁפָּסְקוּ גְשָׁמִים מִפְּנֵי שֶׁהוּא מַתְקִינָן לְמוֹצָאֵי שְׁבִיעִית. לֹא יִסְכֹּךְ בֶּעָפָר אֲבָל עוֹשֵׂהוּ חַיִיץ. מַהוּ חַיִיץ. חָיַיץ לֵיהּ כְּמַה דְתֵימַר וְהוּא בוֹנֶה חַיִיץ.

MISHNAH: One does not build steps out of ravines before the Sabbatical year after the rains stopped because that is preparation for the Sabbatical. But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical. One should not fill with earth but he may use it for a divider. Any stone may be taken if he can stretch out his hand and take it. HALAKHAH: Rebbi Crispus in the name of Rebbi Joḥanan, Ḥananiah ben Gamliel: The Mishnah refers to the prohibition of the two terms. It was stated: “Rebbi Jehudah and Rebbi Neḥemiah forbid it contradicts Tosephta 3:4 : “Rebbi Neḥemiah says one builds steps out of ravines in the year before the Sabbatical and fills them with earth during the Sabbatical down to the ravine.” If there is a text by R. Neḥemiah that forbids building, that text would refer to the prohibition of the two terms and the Tosephta to the permission. .” Does this not refer to the prohibition of the two terms, so here also about the prohibition of the two terms. Rebbi Shammai inquired: If this is about the prohibition of the two terms, did we state that one is permitted to plough but forbidden to build? So it must refer to the permission of the two terms. If it refers to the permission of the two terms, we have stated: “But he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.” Rebbi Mana said, is Rebbi Shammai correct? In the first case, one is permitted to plough because that prepares for the year after the Sabbatical. It is forbidden to build since that prepares for the Sabbatical. The Mishnah does not say so, “but he may build during the Sabbatical year after the rains stopped because that is preparation for the year after the Sabbatical.” “He should not cover it and the Tosafists’ tradition read יסבוך “scramble”. Some late mss. have יסכוד “dam up”. with earth but he may use it for a divider.” What is a divider? It divides, as it is said ( Ez. 13:10 ): “He is building a dividing wall.”

אַבְנֵי כֶתֶף בָּאוֹת מִכָּל מָקוֹם. וְהַקִּיבְּלָן מֵבִיאָן מִכָּל מָקוֹם. וְאֵילּוּ הֵן אַבְנֵי כֶתֶף כָּל שֶׁאֵינָהּ יְכוֹלָה לִינָּטֵל בְּאַחַת יַד דִבְרֵי רִבִּי מֵאִיר. רִבִּי יוֹסֵי אוֹמֵר אַבְנֵי כֶתֶף כִּשְׁמָן כָּל שֶׁהֵן נִיטָּלוֹת שָׁלֹשׁ אוֹ שְׁתַּיִם עַל הַכֶּתֶף. הַבּוֹנֶה גֶדֶר בֵּינוֹ וּבֵין רְשׁוּת הָרַבִּים מוּתָּר לְהַעֲמִיק עַד הַסֶּלַע. מַה יַעֲשֶׂה בֶּעָפָר צוֹבְרוֹ בִרְשׁוּת הָרַבִּים וּמַתְקִינוֹ דִּבְרֵי רִבִּי יְהוֹשֻׁעַ. רִבִּי עֲקִיבָה אוֹמֵר כְּדֶרֶךְ שֶׁאֵין מְקַלְקְלִין בִּרְשׁוּת הָרַבִּים כָךְ לֹא יְתַקֵּן. מַה יַעֲשֶׂה בֶּעָפָר צוֹבְרוֹ בְּתוֹךְ שָׂדֵהוּ כְדֶרֶךְ הַמְּזַבְּלִין וְכֵן הַחוֹפֵר בּוֹר וְשִׁיחַ וּמְעָרָה. אַבְנֵי כֶתֶף בָּאוֹת מִכָּל מָקוֹם אֲפִילוּ מִתּוֹךְ שֶׁלּוֹ וְהַקּוֹבְּלָן מֵבִיא מִכָּל מָקוֹם אֲפִילוּ פָּחוֹת מֵאַבְנֵי כֶתֶף. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן לֹא שָׁנוּ אֶלָּא בֵּינוֹ לְבֵין רְשׁוּת הָרַבִּים. הָא בֵינוֹ לְבֵין חֲבֵירוֹ אָסוּר בַּשְּׁבִיעִית. אֲבָל בְּמוֹעֵד אֲפִילוּ בֵּינוֹ לְבֵין רְשׁוּת הָרַבִּים אָסוּר. בְּפִירְצָה שֶׁהִיא סָגָה אֶת הֶעָפָר אֲבָל בְּפִירְצָה שֶׁאֵינָהּ סָגָה אֶת הֶעָפָר מוּתָּר לְגוֹדְרָהּ בַּשְּׁבִיעִית. וְתַנֵּי כֵן כָּל פִּירְצָה שֶׁהִיא סָגָה בֶּעָפָר אָסוּר לְגוֹדְרָהּ בַּשְּׁבִיעִית. וְשֶׁאֵינוֹ סָגָה אֶת הֶעָפָר מוּתָּר לְגוֹדְרָהּ בַּשְּׁבִיעִית. וְשֶׁאֵינָהּ מַכְשֶׁלֶת אֶת הָרַבִּים אֲבָל אִם הָיְתָה מַכְשֶׁלֶת אֶת הָרַבִּים אַף עַל פִּי שֶׁהִיא סָגָה אֶת הֶעָפָר מוּתָּר לְגוֹדְרָהּ בַּשְּׁבִיעִית. כְּתִיב וְשָׂם דֶּרֶךְ אַרְאֶנּוּ בְּיֶשַׁע אֱלֹהִים. שַׁנְיָיא הִיא הָכָא שֶׁהוּא תִיקּוּן וְסוֹפוֹ לְקִילְקוּל. דְּאָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ שָׁאוּל לֹא זָכָה לַמְּלוּכָה אֶלָּא עַל יְדֵי שֶׁהָיָה זְקֵינוֹ מַדְלִיק נֵר לָרַבִּים נִקְרָא שְׁמוֹ נֵר. כָּתוּב אֶחָד אוֹמֵר וְנֵר הוֹלִיד אֶת קִישׁ. וְכָתוּב אֶחָד אוֹמֵר קִישׁ בֶּן אֲבִיאֵל. וַהֲלֹא אֲבִיאֵל הָיָה שְׁמוֹ אֶלָּא עַל יְדֵי שֶׁהָיָה זְקֵינוֹ מַדְלִיק נֵרוֹ לָרַבִּים נִקְרָא שְׁמוֹ נֵר. רִבִּי אָבוּן בָּעֵי עַד שֶׁלֹֹּא פָּסְקוּ עוֹבְדֵי עֲבוֹדָה מַהוּ לִצְבּוֹר עָפָר בְּתוֹךְ שָׂדֵהוּ כְדֶרֶךְ הַמְּזַבְּלִים.

MISHNAH: Shoulder stones come from anywhere. The contractor may bring them from anywhere. These are shoulder stones: Any which cannot be taken up with one hand, the words of Rebbi Meïr. Rebbi Yose says shoulder stones are what their name indicates; all that can be carried on the shoulder by three’s or two’s. Somebody building a fence between his property and the public domain may dig down to the bedrock. What should he do with the soil? He makes heaps in the public domain and then uses it to improve [the public domain], the words of Rebbi Joshua. Rebbi Aqiba says, just as one may not damage the public domain, so one may not improve it. What should he do with the soil? He makes heaps on his own property in the way of those who manure each per bet seah. . The same rule applies to somebody digging a cistern, a ditch, or a cave. HALAKHAH: “Shoulder stones come from anywhere,” even from his own [property] and “the contractor may bring from anywhere,” even smaller than shoulder stones. Rebbi Ḥiyya in the name of Rebbi Joḥanan: They stated only “between his property and the public domain”; hence, between his own and his neighbor’s properties [building] is forbidden in the Sabbatical year. But on the intermediate days of a holiday, even between his property and the public domain it is forbidden. 1:4 (fol. 80c). About a breach that fences soil; but a breach that does not fence soil may be repaired in the Sabbatical year. We have stated so: “Any breach that fences soil one is forbidden to repair in the Sabbatical year; any breach that does not fence soil one may repair in the Sabbatical year.” That is, if it does not endanger the public, but if it endangers the public one may repair even if it does fence soil. It is written ( Ps. 50:23 ): “To him who makes a road I shall show the help of God. 9(2 ), Tanḥuma Teẓawweh 9, to refer to those who install lighting on public roads at their own expense. Hence, improving the public domain is a meritorious deed. The text which proves this, from “Since R. Simeon …” to the end of the paragraph, is a slightly shortened version of the Midrash text. ” There is a difference here, because this is an improvement which becomes a defect. Since Rebbi Simeon ben Laqish said, Saul merited the kingship only because his grandfather lit lights for the public; for that he was called “Ner”. One verse ( 1Chr. 8:33 ) says “Ner begot Qish.” Another verse ( 1S. 9:1 ) says “Qish the son of Abi’el.” Was not his name Abi’el? But his name became Ner because his grandfather lit lights for the public. Rebbi Abun asked: Before the agricultural workers stop, may one make heaps on his own property in the way of those who spread manure?