MISHNAH: Until when may one plough a shadeless field in the year preceding the Sabbatical? After the humidity stops, as long as people plough to plant melon and gourd fields. Rebbi Simeon said, you put the instruction for every individual in his own hand! But a shadeless field until Passover, a field with trees until Pentecost.
HALAKHAH: “Until when may one plough,” etc. Who is the Tanna who considers humidity? He is Rebbi Meïr. Then Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel. Could we conclude that in our Mishnah Rebbi Meïr follows the House of Shammai and Rebbi Simeon the House of Hillel Chapter 5, Notes 117–120 . ? It must be that Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah. Could we conclude that in our Mishnah Rebbi Meïr follows the first Mishnah and Rebbi Simeon the later Mishnah? But for Rebbi Meïr it is taught as a disagreement and for Rebbi Simeon it is the opinion of everybody. Hence, the author of “until when may one plough a shadeless field in the year preceding the Sabbatical” is Rebbi Meïr, but following Rebbi Simeon everybody agrees to “until Pentecost.”
Not only a field planted with melons and gourds but even when people intend to plant melons and gourds in the future it is permitted melon and gourd fields.” Then it is stated that the field does not have to be a melon or gourd field at the time of ploughing. .
“Rebbi Simeon said, you put the instruction for every individual in his own hand!” One will say, the moisture of my field is gone; the other one will say, the moisture of my field is not yet gone. “But a shadeless field until Passover, a field with trees until Pentecost.”
What explains the difference between a shadeless field and an orchard? Since a shadeless field will be newly sown it needs existing superficial moisture but an orchard which already is planted does not need superficial moisture.
MISHNAH: One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields. One trims, removes, dusts, and smokes until the New Year. Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year. One may remove stones until the New Year. One cuts, prunes, and shapes until the New Year. Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth. Rebbi Simeon says, any time that I may work the tree I may shape it.
HALAKHAH: “One gives manure and one hoes in melon fields”, etc. May one plough for these? It was stated: “As long as one may plough one may fertilize and hoe; if one may not plough then one may neither fertilize nor hoe.” Rebbi Yose said, the Mishnah implies this: “One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields,” and we have stated on this p. 494) wants to prove from this that the reading “three days” is found only in the corrector’s text, but this is contradicted by the majority of the Tosephta sources. The “30 days” reading in the Tosephta is unsubstantiated. : “One ploughs irrigated fields until the New Year; Rebbi says until three days before the New Year so that one may sow and it starts to form roots, or one plants and it starts to form roots.” If it would grow roots in three days! “Rebbi says, until three months before the New Year so that one may sow rice, have it form roots, transplant it and have the roots take hold.”
One trims to remove outgrowths. One removes leaves. One dusts, puts dust over it. One smokes, one makes smoke under it. It was stated Chapter 4, Note 60 ) under branches heavy with fruit. The disagreement shows that the expression was no longer in use in Amoraic times. : “One straightens them, one makes them grow sidewise.” One straightens for it. One makes it grow sidewise: The colleagues say, one makes a forked support for it; Rebbi Yose says, one weighs it down by a stone.
It was stated p. 490) wants to explain (from rabbinic Hebrew) that one slips the vines off the supporting poles. The derivation from the Arabic technical term seems preferable.] : “One strings and spreads.” So is the baraita : One strings vines and spreads them on the poles. “At a place where one usually strings and spreads before Sukkot one strings and spreads before Sukkot; after Sukkot, one strings and spreads after Sukkot. Rebbi Simeon says, only higher than the notch.”
Rebbi Jeremiah in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa, Rebbi Yose bar Ḥanina in the name of Rebbi Ḥama, father of Rebbi Hoshaia: He takes all accumulations with it. “Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.” The position of Rebbi Simeon is inverted: We have stated there (Mishnah 2:10): “One may tear off 1:15) give the root the meaning “to water”; this does not fit the sense of Rabbinic ממרס which elsewhere means either (1) “to stir” or (2) “to crush, quash”. Arabic and Hebrew meanings (2) may be supported by Accadic marašu “to get into bad shape”. rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.” And here, he says so? There is a difference here, he is like one who saves from a fire.
“One may remove stones until the New Year”, etc. There, we have stated: “He who removes stones takes the upper ones and leaves those lying on the ground.” And here you say so? Rebbi Jonah said, there when they are loose, here when they are connected to the ground.
Rebbi Yose said, we were of the opinion to say that Rebbi Simeon holds with Rebbi Joshua in cutting, that there are two tannaїtic positions: “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth.” But there are three Tannaïm. “One may remove stones until the New Year, one cuts, prunes, and shapes until the New Year” following the rabbis. “Rebbi Joshua says, like the pruning and shaping of the fifth year, so is that of the sixth,” even after that. “Rebbi Simeon says, any time that I may work the tree I may shape it,” until Pentecost.
MISHNAH: One dirties saplings, ties them, clips them, builds them shelter, and waters them until the New Year. Rebbi Eleazar ben Rebbi Ẓadoq says, one may water the leaves in the Sabbatical year but not the stem. One rubs unripe figs and pricks them until the New Year50b , the Mishnah is quoted in the form: “One rubs unripe figs [with oil], pricks and fattens them until the New Year”. All rubbing is done with olive oil. . One may not rub or prick unripe figs entering the Sabbatical year, or those of the Sabbatical year leaving it. Rebbi Jehudah says, at a place where people usually rub them, one may not rub them because that is agricultural work, but in a place where one does not usually rub, he may do so. Rebbi Simeon permits it for a tree since one may work a tree.
HALAKHAH: “One dirties saplings” etc. The Mishnah follows Rebbi, but according to the rabbis one dirties, one removes worms in the Sabbatical year but not on [the intermediate days of] holidaysʻ ed Qaṭan . . In neither case does one cup is quoted in Babli Avodah Zarah 50b by R. Abba bar Jeremiah. Rashi explains there that “cupping” means cutting branches so as to create new notches from which multiple branches will sprout. The corresponding Arabic word is גזם “to cut”. A somewhat parallel version in the Tosephta (1:11 ), referring only to the Sabbatical year, has מגמזים by metathesis. but one may remove what one sees.
Rebbi Yose said that Rebbi Abuna asked: What is the difference between dirtying and making a shelter? Dirtying is like appointing a watchman, a shelter creates shadow [for the plant] and it grows because of that.
There (Mishnah 4:5), we have stated: “He who breaks off [branches] from an olive tree should not cover with dust but he may cover with stones or straw.” Rebbi Jonah said that Rebbi Abuna asked: What is the difference between straw and dust? Straw may only be compared to appointing a watchman, dust creates clay and [the plant] grows because of that.
It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches
“One rubs unripe figs,” etc. We have stated: “One rubs unripe figs.” In the House of Rebbi they stated: “These are the unripe figs from the year before the Sabbatical which enter the Sabbatical.” Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows those who stated in the House of Rebbi. In the opinion of Rebbi Eleazar, Rebbi Jehudah comes only to make things easy. In the opinion of Rebbi Joḥanan, Rebbi Jehudah comes only to make things harder.
MISHNAH: One does not plant, sink 7:1, Note 1 . , or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it. Rebbi Jehudah said, any graft that does not take hold within three days will never take hold10b ) Rebbis Jehudah, Yose, and Simon are restrictive and require that the graft take hold thirty days before the New Year. According to Rabbenu Tam, it is permitted to plant up to three days (or two weeks) before New Year’s day. Which opinion is supported by the Yerushalmi depends on the interpretation of the sources discussed above, Note 12 . ; Rebbi Yose and Rebbi Simeon say, within two weeks.
HALAKHAH: “One does not plant … or graft”, etc. Rebbi Eleazar in the name of Rebbi Yose bar Zimra: Our Mishnah [deals with the] unadvertised [case], but if it is clear [e. g. when] he ploughed, it is permitted.
“One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted he has to uproot it.” If one did not uproot, what is with its yield, the question is the status of a forbidden tree after three years. A parallel to this text is in Ma‘aser Šeni 1:1 (fol. 52c). ? Rebbi Abba and Rebbi La were sitting in Tyre when a case came before them. Rebbi La taught that the fruits should be thrown away. Rebbi Abba said, I was not counted with them on the upper floor 1:2). Rebbi Abba wants to say that he was no party to the tannaïtic deliberations in the matter; he objects to R. La’s statement that the fruits produced by a tree planted in the Sabbatical are permanently forbidden. . They said, let us go out and study. They went out and heard Rebbi Jonah, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not make a new restriction. Rebbi Yose, Rebbi Isaac bar Tevele in the name of Rebbi Eleazar: One does not add to a restriction in the second statement. גזירה is a Babylonian form for Galilean גדירה, cf. Demay , Chapter 1, Note 89 . Intrusions of Babylonian spelling and terminology are infrequent but found in almost all tractates of the Yerushalmi; they probably were introduced by scribes learned in the Babli. This increases the importance of the testimony of the Rome ms. in these cases; the scribe of that ms. was, in the words of R. S. Lieberman, בור ועם הארץ “uncivilized and uneducated”. .
If he planted and died, may his son keep it? Rebbi Jacob bar Abbai stated from Bar Delaiah: If he planted and died, his son may not keep it. This follows the one who says because of the suspicion, but because of the building of the father, his son may build 2:11) who writes: “ ‘The heir may not keep it’; the Yerushalmi notes that this is obviously because of the suspicion.” The Rome ms. has אֲבָל מִפְּנֵי הַבִּינְייָן אַף אֲנִי בוֹנֶה “but because of building, I also can build,” worse than the Venice text. .
It was stated 9b , Masekhet Semaḥot end of Chap. 2. A parallel of this and the following paragraph is in Roš Haššanah 1:2 (fol. 57a). : “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year the first three years and the obligation to redeem the fruits in the fourth year, Lev . 19:23–24 . This is spelled out in the Tosephta-Babli version. Mishnah Roš Haššanah declares the first of Tishre to be the start of a new year for saplings, i. e., for the rules of orlah . and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ. 1:2 . ” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan ( Lev . 19:24 ): “And in the year.” How do you understand this? Rebbi Zeïra said ( Lev . 19:23 ): “Three years they shall be uncircumcised for you, and in the [fourth] year.. This applies only to the special case considered here (interpretation of Maimonides) or in all cases (R. Zeraḥiah Halevi, R. Nissim Gerondi). The text in Roš Haššanah 1:2 mentions the fourth year explicitly. ”
Rebbi Abba bar Mamai said before Rebbi Zeïra: It is understandable if they were planted thirty days before the New Year. Either the 15th of Shevaṭ (cf. Note 52 ) should not apply to trees planted less than 30 days before New Year’s day or one should not have to wait more than one year, to the following New Year’s Day, to count year 2 of the sapling planted less than 30 days before the end of the current year.. . But if they were not planted thirty days before the New Year? Come and see: A full year is counted for him, and you say so? He said to him: If it is so, even if they were planted thirty days before the New Year, should it not be forbidden until thirty days before the New Year? What about it? Rebbi Mana said, since it stands in the middle of its year 9:9). , it has to finish its year.
MISHNAH: Rice, millet, poppies, and sesame that took root before the New Year are tithed for the past year and are permitted in the Sabbatical year. Otherwise they are forbidden in the Sabbatical and tithed for the coming year. Rebbi Simeon from Shezur says, Egyptian bean which one sowed originally for its beans has the same rules Chapter 1, Note 45 ) follow the rules of rice. Now beans can be planted either as produce for their beans or as vegetable for their pods. The obligations of a field of beans therefore are determined by the intentions of the farmer. If the farmer changes his mind during the growing season then, as it is stated in Tosephta 2:5 , R. Simeon from Shezur, whose opinion is reported in Mishnah 8, is of the opinion that now produce and vegetable are inseparably mixed in the ripe bean pod and that after “threshing”, separating the beans from their pods, beans and pods have to be mixed for the purpose of taking common heave. The baraita quoted here explains the same in different wording; for the full text see Note 84 . The objection here already implies the ruling given in Halakhah 8 that practice follows R. Simeon from Shezur. {In the Babli, Roš Haššanah 13b , a baraita is quoted closer to the Tosephta.} . Rebbi Simeon says, large peas have the same rules. Rebbi Eleazar says, [only] large peas when they formed pods before the New Year.
HALAKHAH: “Rice, millet,” etc. For produce Chapter 1. The argument is based on ( Deut. 14:22 ): “Tithe! You should tithe all produce of your seed which comes out of your field year by year .” This implies that all produce must be tithed in the year of its growth. It is not necessary that tithes be given separately from each harvested batch, but it is necessary that only this year’s produce be used to fulfill the obligations pertaining to any of this year’s growth. Since produce is described as coming out of the field, it is the growth rather than the harvest which is the determining factor. they went after its being a third [ripe], for rice after roots taking hold, and for vegetables the collection is the time of its tithing. From where that they could go after its being a third [ripe] for produce? ( Deut . 16:16 ) “From your threshing-floor and from your wine-press.” “From your threshing-floor”, not all your threshing-floor, “from your wine-press”, not all your wine-press( Deut . 140) has a different approach of interpretation, see below Note 76. The rule for the Sabbatical is treated in Sifra Behar (9 ): R. Jonathan says, from where that if produce is one-third ripe before the New Year you may bring it into storage in the Sabbatical year, the verse says ( Lev. 25:3 ): “[Six years you shall sow your field] and harvest its harvest,” if it is one-third ripe. . Then also if it is less than a third [ripe]? Rebbi Zeïra said, it is written ( Deut . 14:22 ): “Tithe! You should tithe all produce of your seed,” something which may be sown and will sprout; this excludes produce less than a third [ripe] which when sown will not sprout Chapter 4, Note 86 ). . Then one should tithe the first third for the past and the other two thirds for the future! Rebbi Joḥanan said, from the holiday of Tabernacles 12b ; the rabbinic character there is made clear by R. Zeïra and Rav Assi. . Just as Tabernacles belongs to the next year but you celebrate it for the past, so this one is for the future and you celebrate it for the past.
One might say, this similarly applies to rice, millet, poppy seeds, and sesame, Behar Pereq 1 .) ! Rebbi Ḥuna bar Ḥiyya said, there it is impossible to recognize. They objected to Ḥuna bar Ḥiyya, was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits Chapter 1, Note 45 ) follow the rules of rice. Now beans can be planted either as produce for their beans or as vegetable for their pods. The obligations of a field of beans therefore are determined by the intentions of the farmer. If the farmer changes his mind during the growing season then, as it is stated in Tosephta 2:5 , R. Simeon from Shezur, whose opinion is reported in Mishnah 8, is of the opinion that now produce and vegetable are inseparably mixed in the ripe bean pod and that after “threshing”, separating the beans from their pods, beans and pods have to be mixed for the purpose of taking common heave. The baraita quoted here explains the same in different wording; for the full text see Note 84 . The objection here already implies the ruling given in Halakhah 8 that practice follows R. Simeon from Shezur. {In the Babli, Roš Haššanah 13b , a baraita is quoted closer to the Tosephta.} ? Rebbi Yose said, Ḥuna bar Ḥiyya confirmed it; Rebbi Jonah, Ḥuna bar Ḥiyya in the name of Samuel: It is written ( Deut . 14:22 ): “Tithe! You should tithe all produce of your seed,” you give one tithe in one year but not two tithes in one year. . They objected, does not Egyptian bean require two tithes in one year? Was it not stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits? Rebbi Zeïra said, it is written ( Lev . 25:3 ): “Six years you shall sow your field and harvest.” Six sowings and six harvests, not six sowings and seven harvests( Behar 7–8) has a different (Babylonian?) approach to the verses quoted: “From where that you may store in the Sabbatical year rice, millet, poppy seeds, and sesame that took root before the New Year? The verse says ( Lev . 25:3 ): ‘you should harvest its yield’, even in the Sabbatical. I could think [this applies] even if they did not take root, the verse says ( Lev. 25:3 ): ‘six years you shall sow your field and harvest.’ Six sowings and six harvests, not six sowings and seven harvests.” . Rebbi Jonah said, we cannot hold with six but instead hold with seven; so it is: Six sowings and seven harvests, not six sowings and five harvests. They objected, does not Egyptian bean have six sowings and five harvests? As it was stated: He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits.
On which basis did they rule that for vegetables their collection is the time of tithing? ( Deut . 16:16 ) “From your threshing-floor and from your wine-press.” Threshing-floor and wine-press are sustained by the waters of the preceding year, you go for them after the past. These live from the waters of the coming year, you go for them to the future 14a ) and in Sifry Deut . 140, this argument is given in the name of the Tanna R. Yose the Galilean. According to R. Aqiba (in Sifry ) vegetables are grown by irrigation; they do not depend on the seasons and, therefore, must be tithed independent from the agricultural year at harvest time. . They objected, but Egyptian beans, if one sowed them for the beans, are tithed for the past, but if he sowed for vegetable, they are tithed for the future. Does it hold a charm [to know that] if one sowed them for the beans, they drink from the past year, but if he sowed them as vegetable, they drink from the future year?. 22:7 .
What means תרמילו? They produced pockets p. 502) explains as Greek καλύκιον, “small calyx, pod, seed pouch”, with an exchange of liquids n-l . .
Rebbi Abba bar Zavda in the name of Rebbi Simeon ben Laqish: Practice follows Rebbi Simeon from Shezur. Rebbi Yosa said, Rebbi Eleazar instructed Rebbi Sabbatai Zadoq’s, following Rebbi Simeon from Shezur.
It was stated: The Sages enumerated six cases for Egyptian bean. If one sowed it for seeds it is tithed for the past; if he sowed it as vegetable it is tithed for the future. If he sowed it for both seeds and vegetable, or if he sowed for seeds and then wanted it as vegetable, one may tithe from its seed on vegetable and from vegetable on seeds, on condition that it was one-third ripe before the New Year. But if it was only ripe one-third after the New Year, its seed is tithed for the past and its vegetable is tithed at the moment of its being plucked if it was collected before the New Year. But if some of it was collected after the New Year, both seed and vegetable are tithed for the future.
If he sowed it for seeds and then thought about it for vegetable, it follows his thought 1:10) reads באין אחר מחשבתו; this is the basis of the translation. . If he sowed it as vegetable, the thought of seeds cannot take hold on it unless he withheld three morbiot fields, the Tosephta states that for the field to qualify as seed field, one must withhold two (or three) מריעות, instead of עונות in the Mishnah. The Tosephta is partially quoted in Ma‘serot 4:5 (fol. 51b), where the reading is מודייות [two] modii . R. Abraham ben David ( Ma‘aser Šeni 1:10) deduces from the Mishnah that מוריות, מריעות are instances of irrigation; R. S. Lieberman reads the words as derived from מרביעות “fertilizations,” but it might be better to take the word from מרויות “waterings”. בעל fields of produce other than grains, while not irrigated permanently, are watered occasionally (Mishnah 9). Maimonides, followed by the commentators of his Code and J. Levy, translates מורביות (or מרביות in the Rome ms.) as “trimmings”; that meaning is found in the Babli ( Sukkah 45a , Tamid 29a ). R. Abraham ben David wonders why Maimonides in his Code follows an unclear Tosephta instead of a clear Mishnah. . That is, if it was one-third ripe before the New Year, but if it was not one-third ripe before the New Year, even if he did not withhold three morbiot . If he sowed for seeds and all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. If some [plants] had formed complete pods but some did not, that is the case of: “He collects it together with his threshing, it turns out that he tithes from his seeds for his vegetable and from his vegetable for his fruits”. Rebbi Eudaimon from Haifa stated: Even if not all [plants] formed complete pods before the New Year, its seeds are tithed for the past year, its greens are tithed at the time of their harvest. Rebbi Yose said, that is if it was one-third ripe for the intention of seeds. But if it was one-third ripe for the intention of vegetables, it is impossible to say that its seeds are tithed for the past year and its greens are tithed at the time of their harvest, since you say that “he collects it together with his threshing; it turns out that he tithes from his seeds for his vegetable and from his vegetable for his seeds 13b , this is accepted since Samuel decrees that “all goes by the time the fruit is ripe”. ”.
If one sowed it for seeds before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are permitted. If one sowed it as vegetable before the Sabbatical New Year, then in the Sabbatical year both seeds and vegetables are forbidden. If one sowed it both for seeds and vegetable before the Sabbatical New Year, then in the Sabbatical year clearly seeds are permitted. What is the status of vegetables? Rebbi Ḥiyya stated “forbidden”, Rebbi Ḥalaphta ben Shaul stated “permitted”. He who says “permitted” follows the word of the orah. He who says “forbidden”, because of the bad impression. Rebbi Simeon bar Zevida asked before Rebbi Yose: Then it should be forbidden even to use it to feed one’s animals, because of the bad impression 9:2, Notes 32 ff. The questioner follows Rav in his opinion that any prohibition because of a bad impression is absolute. The answer is that reasonable behavior will prevent gossip. The rest of the paragraph defines reasonable behavior. . He said to him, one should not give to his son or to his agent, nor should he harvest in a row. Rebbi Yose ben Rebbi Abun said, if a hole was torn out it is permitted. Even according to him who says it is forbidden, if he harvested and found vegetable in it, it is permitted. Similarly, when a man came carrying ten bundles of Lybian [beans], Note 67; green Egyptian beans are called Lybian. as tithe to Rebbi Jeremiah, he said that this should not be done; do not harvest more than what is needed for the pan, pp. 239, 335. .
If one sowed it [for seeds] before the New Year of the eighth year, then in the eighth year both seeds and vegetables are forbidden. If one sowed it as vegetable before the New Year of the eighth year, then in the eighth year both seeds and vegetables are permitted. If one sowed it both for seeds and vegetable before the New Year of the eighth year, then in the eighth year seeds are forbidden and the vegetable is permitted.
MISHNAH: Sterile onions and Egyptian beans from which water was withheld thirty days before the New Year are tithed for the past [year] and may be kept in the Sabbatical year; otherwise they are forbidden in the Sabbatical year and are tithed for the coming year. For those from a ba‘al field, if one withheld water for two periods fields, the Tosephta states that for the field to qualify as seed field, one must withhold two (or three) מריעות, instead of עונות in the Mishnah. The Tosephta is partially quoted in Ma‘serot 4:5 (fol. 51b), where the reading is מודייות [two] modii . R. Abraham ben David ( Ma‘aser Šeni 1:10) deduces from the Mishnah that מוריות, מריעות are instances of irrigation; R. S. Lieberman reads the words as derived from מרביעות “fertilizations,” but it might be better to take the word from מרויות “waterings”. בעל fields of produce other than grains, while not irrigated permanently, are watered occasionally (Mishnah 9). Maimonides, followed by the commentators of his Code and J. Levy, translates מורביות (or מרביות in the Rome ms.) as “trimmings”; that meaning is found in the Babli ( Sukkah 45a , Tamid 29a ). R. Abraham ben David wonders why Maimonides in his Code follows an unclear Tosephta instead of a clear Mishnah. , the words of Rebbi Meïr, but the Sages say three.
HALAKHAH: What are sterile onions? Those rural onions which do not form seeds.
Rebbi Mana said, since he withheld water for thirty days before New Year’s Day, they are as on a ba‘al [field].
Rebbi Jonah asked: Do they become seed-plants retroactively [or are] they seed-plants for the future? What would be the difference? If he took some within the thirty days and some afterwards, if you say that they become seed-plants retroactively, he tithes from one for the other; if you say, only in the future, he may not tithe from one for the other.
MISHNAH: If gourds kept for seeds became hard before the New Year and unusable as food, one may keep them in the Sabbatical year; otherwise, it is forbidden to keep them in the Sabbatical year. Their buds are forbidden in the Sabbatical year. One may sprinkle with water on white dust.) , the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it. One may tear off 1:15) give the root the meaning “to water”; this does not fit the sense of Rabbinic ממרס which elsewhere means either (1) “to stir” or (2) “to crush, quash”. Arabic and Hebrew meanings (2) may be supported by Accadic marašu “to get into bad shape”. rice in the Sabbatical year; the words of Rebbi Simeon are that one may not trim.
HALAKHAH: Why do I need that they became hard? Even if they did not become hard! If they became hard they fall under the rules of kitchen seed plants that are not eaten Chapter 2, Note 22 and Mishnah 2. .
How does one check? He pricks it; if it heals, it is forbidden, otherwise it is permitted.
Rebbi Jonah from Bostra said: qarmals into Israel during the Sabbatical. In the Erfurt ms. of the Tosephta, the reading is קרומנין. In Arabic, קרמל is “an insignificant spineless tree”. are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables.
Rebbi Yose taught that it is forbidden to sip water from colocasia, a tropical plant with edible roots. leaves because they are food for deer. 25:6 ): “For your domestic animals and the wild animals in your Land shall all its yield serve as food”, Sabbatical growth that is animal fodder is forbidden for any other use. One may not use the leaves as cups. .
“One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.” Rebbi Simeon follows the rabbis and Rebbi Eliezer ben Jacob is consistent, as we have stated there 1:3 , in the name of R. Eliezer ben Jacob. During the intermediate days of a holiday, only agricultural work necessary to avoid losses is permitted. R. Eliezer ben Jacob does not permit to water a field but, if necessary, he allows one to water the depression around a tree and then to make a shallow channel from one tree to the next, on condition that the water be confined to trees and channels and not cover the entire field. : “One may continue [to draw] water from tree to tree on condition not to water the entire field.” Rebbi Mana said it anonymously, Rebbi Abin in the name of Samuel: They disagree anonymously 1:3 (fol. 80c). . Where are we holding? If they are widely spaced, it is forbidden according to everybody, if they are tightly planted, it is permitted according to everybody. But we deal with the case that they are planted ten to a bet seah 5:1 . Every-where, ten trees planted on a bet seah are a model orchard. “Widely spaced” means less than ten to a bet seah , “tightly planted” more than ten. . Rebbi Eliezer ben Jacob makes them widely spaced, the rabbis make them tightly planted. So the rabbis said, if they are widely spaced, it is forbidden to irrigate. May one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say it is permitted to continue but forbidden to irrigate. Did we not think that according to everybody if they are widely spaced, it is forbidden; but is white dust not when they are widely spaced.) ? But here it is the Sabbatical, there the holiday.
What is the difference between Sabbatical and holiday? In the Sabbatical year, because work is permitted they permitted work needing effort as well was work not needing much effort. On a holiday, because work is forbidden they only permitted work to prevent loss and only if it does not need much effort. Some want to understand it from this: During the Sabbatical year, which lasts for a long time, they permitted; during holiday, which is a short time, they forbade. But would it not be reasonable to make these other seven days equal to the seven days of the holiday, and should they not be forbidden? It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it., the quote reads only: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday.” ”