meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Zeraim/Mishnah Sheviit/English/Sefaria Community Translation.txt"}
text: Mishnah Sheviit
  משנה שביעית
  Sefaria Community Translation
  
  
  Mishnah Sheviit
  
  
  
  
  
  Until when is plowing done in a field with trees in the pre-Sabbatical year? According to Beit Shammai, as long as the plowing contributes to the growth of the fruit. According to Beit Hillel, until Shavuot [festival at the end of the wheat harvest]. These two measures are almost identical.
  What is considered an orchard? Any [field which has at least] three trees per <i>Beit Se'ah</i> [area of land large enough to be planted with a <i>Se'ah</i> of grain]. If they are able to produce a block of pressed figs of sixty Italian <i>Maneh</i> [specific unit of weight], one can plow the whole <i>Beit Se'ah</i> on their account. Less than this, one can only plow for them an area [that would be needed to be] filled by the gatherer with his basket at his side.
  Both a non-fruit tree and a fruit tree are considered [as though they were] fig trees. If they are able to produce a block of pressed figs of sixty Italian <i>Maneh</i>, one can plow the whole <i>Beit Se'ah</i> due to their presence. Less than this, one can only plow [what the trees] need.
  If one [tree] makes a block of pressed figs and two do not, or two make and one does not, one cannot plow for them except for their needs, as long as there are between three and nine [trees]. If there are at least ten, from ten and up, [regardless of] whether they produce or do not produce,  the entire <i>Beit Se'ah</i> can be plowed because of their presence. As it says (Exodus 34:21), "From the plowing and the reaping you shall rest"; [this verse] is not needed to discuss the plowing and reaping of the Sabbatical year, rather the plowing of the pre-Sabbatical year that enters the Sabbatical year, and the reaping of the post-Sabbatical year that leaves the Sabbatical year. Rabbi Yishmael says, [this verse is needed to say that] just as [the prohibition extends only to] optional plowing, so too to optional reaping, excluding reaping the <i>Omer</i> [barley offering].
  If three trees belong to three different people, they combine and the whole <i>Beit Se'ah</i> can be plowed for them. And how much [distance] needs to be between them? Rabban Gamliel says, [enough distance] that a [pair of] oxen can pass [between them] with a plow.
  Where ten saplings are scattered in a <i>Beit Se'ah</i>, one may plow the whole <i>Beit Se'ah</i> on their account up until <i>Rosh HaShanah</i> [New Year's festival]. If they are arranged into a row or surrounded by a border, then one may only plow on their account what is necessary for them.
  Saplings and squash vines combine for calculating the [number of saplings in a] <i>Beit Se'ah</i>. Rabban Shimon ben Gamliel says, Whenever there are ten squash vines in a <i>Beit Se'ah</i>, one may plow the whole <i>Beit Se'ah</i> on their account until Rosh HaShanah.
  For how long are they called saplings?  Rabbi Elazar ben Azariah says, until they become unconsecrated.  Rabbi Yehoshua says, [until they are] seven years old.  Rabbi Akiva says, a sapling is like its name. A tree that was cut down and has put out branches -- [if it was cut] lower than a handbreadth is like a sapling, and higher than a handbreadth is like a tree, [these are the] words of Rabbi Shimon.
  
  
  
  Until when do we plow a treeless field in the pre-Sabbatical year? Until the moisture is gone, [that is,] while people are still plowing for planting cucumbers and gourds. Rabbi Shimon said: You have entitled each person to make his own ruling! Rather, in a vegetable field until Passover, and in an orchard until Shavuot.
  One may fertilize and aerate cucumbers and gourds up until Rosh Hashanah. And [one may do] similarly in an irrigated field. One may remove wounds [from trees], remove withered leaves, apply nutrient powder, and fumigate plants until Rosh Hashanah. Rabbi Shimon says that one may additionally remove certain leaves from grape clusters during the seventh year.
  One may clear stones until Rosh Hashanah. One can prune, thin, and remove decay [from trees] until Rosh Hashanah. Rabbi Yehoshua says, just as the thinning and cutting of the fifth [going into the sixth], so too the sixth [going into the seventh]. Rabbi Shimon says, as long as I am permitted to cultivate the tree, I am permitted to deal with its decay.
  One may apply a foul-smelling dressing to the saplings, and wrap them, and trim them, and make housing for them, and water them until Rosh Hashanah. Rabbi Eliezer bar Tzadok said, one may even water the crown and branches during the Sabbatical year, but not the roots.
  Unripe figs may be oiled and pierced until Rosh Hashanah.  The unripe fruit of the pre-Sabbatical year once the Sabbatical year has begun, or of the Sabbatical year once the post-Sabbatical year has begun, may not be oiled and may not be pierced. Rabbi Yehudah says, Where it is customary to oil, they may not oil, because it is work; but where it is not customary to oil, they may oil. Rabbi Shimon permits [working] trees [after the Sabbatical year, though they still bear fruit], because because one is permitted [then] to work the tree [itself].
  One may not plant, bend [a plant so that it takes root], or graft [by attaching two plants] on the eve of the Sabbatical year, less than thirty days before Rosh Hashanah. And if he did plant, bend [a plant so that it takes root], or graft [by attaching two plants], he must uproot. Rabbi Yehudah says, Any grafting which hasn't taken hold within three days will not take hold thereafter. Rabbi Yossi and Rabbi Shimon say, within two weeks.
  Rice, millet, poppy, and sesame that took root before Rosh Hashanah, they are tithed according to the preceding year, and they are permitted in the Sabbatical year. And if not, they are forbidden in the Sabbatical year, and they are tithed according to the following year.
  Rabbi Shimon Shezuri says, Egyptian beans which were originally planted for seed are treated similarly. Rabbi Simon says, thick beans are similar to them. Rabbi Elazar says, thick beans when they developed pods before Rosh Hashanah.
  If one witheld water from seedless onions and Egyptian beans for thirty days prior to Rosh Hashanah, they are tithed according to the preceding year, and are permitted in the Sabbatical year. If not, they are forbidden in the Sabbatical year, and are tithed according to the following year. [The same is true for seedless onions and Egyptian beans planted] in a non-irrigated field, if one withheld [from those plantings] water for two watering cycles, these are the words of Rabbi Meir. The Sages say: [This is only true for] three [cycles].
  Gourds grown for seed, if they hardened before Rosh Hashanah and became unsuitable for human consumption, they are permitted to be kept during the Sabbatical year. If not, they are forbidden to be kept during the Sabbatical year. Their sproutings are forbidden in the Sabbatical year. One may water the soil of a vegetable field according to Rabbi Shimon. Rabbi Eliezer ben Ya'akov forbids it. One may flood rice during the Sabbatical year. Rabbi Shimon says, however one may not trim.
  
  
  
  From when can one take out dung to the dung-heaps? From the time the workers cease their work--these are the words of Rabbi Meir. Rabbi Yehudah says, from when the "sweet stuff" has dried out. Rabbi Yossi says, from when they are tied [the "sweet stuff" is so dried it forms knots].
  How much dung may be deposited? Three dung-heaps to every <i>Beit Se'ah</i> [an area of 50 x 50 cubits] [consisting of a minimum of] ten baskets of a <i>Letekh</i> [specific unit of volume] each. One may add to the [number of] baskets, but not to the [number of] heaps. Rabbi Shimon says, even to the [number of] heaps.
  A person may make up to three heaps of manure per <i>Beit Se'ah</i>. Rabbi Shimon says more. The sages forbid [more] unless he has lowered [the surface] three [handbreadths] or raised [the surface] up three [handbreadths]. A person may heap up his manure into one great heap. Rabbi Me'ir forbids, unless he has deepened three [handbreadths] or raised up three [handbreadths]. If he has a small amount, he may continue adding to it. Rabbi Elazar ben Azaryah forbids, unless he has deepened three [handbreadths] or raised up three [handbreadths] or places it on rock.
  One who pens in cattle in his field [and thereby collects manure therein] may put up an enclosure over two <i>Beit Se'in</i>. [He may later] uproot three sides, and leave the middle [fence, and then re-fence on the other side of that remaining fence]. So it turns out, he has penned in cattle in [an area of] four <i>Beit Se'in</i>. Rabbi Shimon ben Gamliel says, [an area of] eight <i>Beit Se'in</i>. If his entire field is four <i>Beit Se'in</i>, he should leave aside a portion of it, on account of <i>mar'it ha'ayin</i> [an action or situation which might be misinterpreted by the casual viewer, who might think it involves a transgression where there is none, or come to permit forbidden actions based on what he has seen]. [When the penned-in area is full,] he may remove [the manure] from the enclosure and put it in his field in the manner of those who deposit manure.
  [During the seventh year], one may not open a quarry within his field, unless there is in it [enough stone to form] three layers, three by three [cubits] by three [cubits] high, [totaling] twenty-seven [one cubit-sized] stones.
  A wall that has ten stones, each [stone] a two-person load, may be removed. The height of a wall is ten handbreadths. Less than this, and he should chisel and raze until it is less than one handbreadth from the ground. When is the aforementioned true? When dealing with one's own [field]. However, within that of one's neighbor, what one wants one may take. When is the aforementioned true? When one didn't start [removing the stones] prior to the seventh year. But if one started prior to the Sabbatical year, what one wants one may take [even on one's own field into the Sabbatical year].
  Stones which were disturbed by the plow, or were covered and are now exposed - if there are [at least] two of them that are two-person loads - these may be removed. One who is removing stones from his field may remove the upper ones, but must leave those lying on the ground. Similarly, regarding piles of pebbles or of stones, one may remove the upper ones, but must leave those lying on the ground. If, however, the ground beneath them is rock or stubble, these [lowest] ones may be removed.
  One may not construct terracing on the valley-sides in the pre-Sabbatical year once the rains have ceased, for this is considered improving [the land] for the Sabbatical year. However, one may build during the Sabbatical year once the rains have ceased, as this is [merely] improving [the land] for the post-Sabbatical year. One may not cement [the wall] with an earthen [mixture], but one may make a [rock] partition [without mortar]. Any stone which one can reach out with one's hand and take [while building], [such a stone as] this may be taken.
  "Shoulder-stones" may be brought from any place. A contractor may bring [any type of stone] in from any place. "Shoulder-stones" are: any [stone] which cannot be picked up with one hand - thus says Rabbi Meir. Rabbi Yosi says, "shoulder-stones" are as they sound - any [stone] which can be carried two or three on one's shoulder.
  One who builds a fence between his property and that of the public domain may dig down until the bedrock. What should be done with the [dug-up] soil? Pile it in the public domain and use it for improvements; thus says Rabbi Yehoshua. Rabbi Akiva says, just as we don't put obstacles in the public thoroughfare, so too we do not make improvements to it. [Rather] what should be done with the soil? Pile it in one's own property as one would with manure. And similarly if digging a pit, trench, or cave.
  
  
  
  Originally it was said, one may collect sticks, stones and grasses from one's own field, just like one may collect from one's neighbor's field - the biggest items. Once transgressors multiplied, it was instituted that this one may [only] collect from that one's [field], while this one may collect [only] from that one's [field]; this mustn't be done as a favor,  and it doesn't require mentioning that [one must not] stipulate to [give] them food [in exchange]. 
  A field which had been de-thorned, may be planted during the eight year. A field which had been improved [by ploughing] or fertilized may not be planted during the eighth year. A field which had been improved: the house of Shammai says its fruit may not be eaten on the seventh year, while the house of Hillel says they may be eaten. The house of Shammai says the fruit of the seventh year may not be eaten while [expressing] gratitude [to the original owner], while the house of Hillel says they may be eaten either while [expressing] gratitude [to the original owner] or not. Rabbi Yehudah says, These opinions must be switched, for this is one of the examples of a leniency of the house of Shammai and a stringency of the house of Hillel.
  One may rent a ploughed field in the Sabbatical year [to plant in the eight year] from a non-Jew, but not from a Jew. And we [verbally] encourage the work of non-Jews in the Sabbatical year, but not that of Jews. And we inquire after their [the non-Jews] well-being, for the sake of peace.
  If one is thinning out olive trees, the house of Shamai say: he should chop [off the trunk but leave the roots]. The house of Hillel say: he may uproot. They admit that if one is creating a clearing, one must chop [it off]. What is considered thinning out? One or two. [What is considered] creating a clearing? Three side by side. To what does this apply? In one's own property; however in one's fellow's property -- even if one is creating a clearing, one may uproot.
  One who split wood from an olive tree may not cover it with dirt. However, he may cover it with stones or straw. One who cuts the beam[-producing part]s of a sycamore tree may not cover it with dirt. However, he may cover it with stones or straw. One may not cut a virgin sycamore tree in the Sabbatical year, because it is work. Rabbi Yehudah says: In the normal manner [of cutting] it is forbidden, but [he may] either cut high [above the ground] ten-handbreadths or raze it to the ground.
  One who is pruning grapes or cutting reeds - Rabbi Yosi the Galilean says, he should distance [his cutting] a handbreadth [from the ground]. Rabbi Akiva says, one may cut in a normal way, using a hatchet, sickle, saw, or whatever one wishes. If a tree split, one may bind it during the Sabbatical year; not in order to help it grow more, but rather that the split shouldn't widen.
  From when may one eat fruits during the Sabbatical year? Unripe figs, once they redden, one may eat one's bread with them in the field. Once they start to ripen, one may gather them into one's house. And those similar to them [in stage of ripeness] during the other years [of the seven-year cycle] require tithes.
  The unripe grape, once it exudes liquid [when squeezed], one may eat one's bread with it in the field. Once it begins to ripen, one may gather it into one's house. And those similar to them [in stage of ripeness] during the other years [of the seven-year cycle] require tithes.
  Olives, once a <i>Se'ah</i> [of olives, specific unit of volume] can produce a <i>Revi'it</i> [of oil, specific unit of volume, quarter of a <i>Log</i>], he may crack them and eat them in the field.  When they can produce a half <i>Log</i> [specific unit of volume], he may crush [them] and rub on [the oil] in the field. When they can produce a third, he may crush [them] in the field and gather [them] into his house. And those similar to them [in stage of ripeness] during the other years [of the seven-year cycle] require tithes. And all the other fruit of the tree, just like their season for [requiring] tithes, so is their season for [consumption during] the Sabbatical year.
  From when must one not cut down a [fruit] tree in the Sabbatical year?  The house of Shammai says, any tree once it produces. The house of Hillel says, carobs - once they have formed a chain-like appearance; grapes - once they have formed globules; olives - once they have blossomed; other trees - once they have produced. And any tree, once it has reached its tithing season, may be cut down. How much must an olive tree produce that it can't be cut down? - a <i>Rova</i> [specific unit of volume]. Rabban Shimon ben Gamliel says, it depends on the particular olive tree.
  
  
  
  White figs--their Sabbatical year is the second year [of the Sabbatical cycle], because it takes them three years to produce. Rabbi Yehuda says: Persian figs--their Sabbatical year is the year after the Sabbatical year, because it takes them two years to produce. They replied to him: They only stated [this rule] about white figs.
  If one stores black calla lily in the ground during the Sabbatical year, Rabbi Meir says: He must store no less than two <i>Se'ah</i> [specific unit of volume], up to a height of three <i>Tefachim</i>, with one Tefach of earth on top of it. The Sages say: He must store no less than four <i>Kabim</i> [specific unit of volume], up to a height of one <i>Tefach</i>, with one <i>Tefach</i> of earth on top of it. One must store it in a place where people walk.
   Black calla lily that has passed the Sabbatical year, Rabbi Eliezer says: If the poor have gathered its leaves, they have gathered [and nothing further is required]; but if not, one must reckon with the poor [and pay them for what grew during the Sabbatical year]. Rabbi Yehoshua says: If the poor have gathered its leaves, they have gathered; but if not, the poor are not owed a reckoning from him.
  Black calla lily from the year before the Sabbatical that has entered the Sabbatical year, and so too for summer onions, and so too for madder, the house of Shammai say: one must uproot it with wooden rakes; whereas the house of Hillel say: [one may uproot it] with metal axes. Both agree about ribbed Rubia, that one may uproot it with metal axes.
  From when may one buy black calla lily after the Sabbatical year? Rabbi Yehuda says: Immediately. But the Sages say: when the new [parts of leaves] exceed [the old].
  These are the tools that a craftsman is not allowed to sell during the Sabbatical year: a plow and all its tools, a yoke, a winnowing fan, and a pick. However, one may sell a hand-sickle, a harvesting sickle, and a wagon and all its tools. This is the rule: anything whose usage is directed toward [work which is a Sabbatical] transgression is forbidden; but [anything the normal usage of which is for work which is] a transgression [on the Sabbatical year] or permitted, it is permitted.
  The potter may sell five oil jugs and fifteen wine jugs, since it is common [for a buyer] to collect [such an amount] from ownerless [produce]. If one collects more, [selling more jugs is] permitted. He may sell [more jugs] to non-Jews in the land [of Israel] and to Jews outside of the land.
  The house of Shammai say, one should not sell him [a Jew] a plowing cow during the Sabbatical year. The house of Hillel allow it, since he could slaughter it. One may sell him fruits even during planting time, and one may lend him his <i>Se'ah</i> measure even though one knows that he has a granary, and make change for him even though one knows he has laborers. And all of these [actions], if [he has expressed] explicit [intent], are forbidden.
  A woman may lend to her fellow who is suspected in the matter of the Sabbatical year a sieve, a sifter, millstones and an oven.  But she may not sort or grind with her. The wife of a <i>Chaver</i> [status marking those who scrupulously observe tithes and purity laws] may lend to the wife of an <i>Am HaAretz</i> [status marking those who are lax in observing tithes and purity laws] a sieve and a sifter, and may sort, grind and sift with her. But once she wets [the flour], she may not touch it, as one may not assist transgressors. And all of these were said only for the sake of peace. And we encourage the work of non-Jews in the Sabbatical year, but not that of Jews. And we inquire after their [the non-Jews] well-being, for the sake of peace.
  
  
  
  There are three regions in regard to the Sabbatical [laws]. All [land] that was controlled by those who came up from Babylon, [that is,] from the Land of Israel until Kiziv, [its produce] may not be eaten and [it] may not be cultivated. And all [land] that was controlled by those who came up from Egypt, [that is,] from Kiziv until the river and until Amanah, [its produce] may be eaten, but [it] may not be cultivated. From the river and from Amanah and further, [its produce] may be eaten and [it] may be cultivated.
  One may work on [produce] that has been plucked in Syria, but not on [produce] that is still attached to the ground. One may thresh and winnow and tread and pile, but one may not harvest grain or harvest grapes or harvest olives. This rule was spoken by Rabbi Akiva: all work which would be [retroactively] permitted if it were done in the Land of Israel, may be done [from the outset] in Syria.
  Onions that have had rain fall on them and have sprouted, if their leaves are black, they are forbidden. If they became green, they are permitted. Rabbi Chanina son of Antigonus said, If they can be plucked out by their leaves, they are forbidden. And [onions] similar to this, during the year after the Sabbatical year, are permitted.
  When is a person allowed to buy greens during the post-Sabbatical year? Whenever that species [of greenery] is producing anew. Once the [produce in a place that produces an] early crop is ripe, the [produce in a place that produces a] later crop is permitted. Rabbi permitted the buying of greens immediately upon [the beginning of] the post-Sabbatical year.
  It is not permitted to export oil that must be burnt [because it is <i>Terumah</i>, produce consecrated for priestly consumption, that has been made impure] and the fruits of the Sabbatical year from the Land [of Israel] to other lands. Rabbi Shimon said, I explicitly heard that it is permissible to export to Syria, but it is not permissible to export to other lands.
  <i>Terumah</i> may not be brought from outside the Land [of Israel] into the Land [of Israel]. Rabbi Shimon said, I explicitly heard that it can be brought from Syria but not from other lands.
  
  
  
  An important rule that they [the Sages] said regarding the Sabbatical year: anything that is human food or animal food or from a species [of plant] used for dying if it does not last [if left] in the field, [the laws of] the Sabbatical year apply to it and [the laws of] the Sabbatical year apply to its money [exchanged for it], [the laws of] <i>Bi'ur</i> [requirement to destroy Sabbatical produce when it is no longer readily available] apply to it and [the laws of] <i>Bi'ur</i> apply to its money. And what [is considered human food]? The leaf of the wild black calla lily and the leaf of the rustyback fern and endive and leeks and purslane and <i>Netz HeChalav</i> [unknown plant]. And [what is considered] animal food? Thorns and thistles. And [what is considered] a species [of plant] used for dying? Woad [used to make blue dye] and madder [used to make red dye]. [The laws of] the Sabbatical year apply to them and [the laws of] the Sabbatical year apply to their money, [the laws of] <i>Bi'ur</i> apply to them and [the laws of <i>Bi'ur</i> apply to their money.
  And another rule that they said: anything that is not human food or animal food or from a species [of plant] used for dying, or that lasts [if left] in the field, [the laws of] the Sabbatical year apply to it and [the laws of] the Sabbatical year apply to its money [exchanged for it], but [the laws of] <i>Bi'ur</i> do not apply to it and [the laws of] <i>Bi'ur</i> do not apply to its money. And what is it [i.e., human or animal food that lasts if left in the field]? The leaf of wild black calla lily and the root of rustyback fern and <i>Scolopendrium</i> and the root of <i>Netz HeChalav</i> and the <i>Bukhriyah</i> [unknown plant]. And [what is considered] a species [of plant] used for dying? <i>Rubia Tinctorum</i> and <i>Reseda</i>. [The laws of] the Sabbatical year apply to them and [the laws of] the Sabbatical year apply to their money, but [the laws of] <i>Bi'ur</i> do not apply to them and [the laws of] <i>Bi'ur</i> do not apply to their money. Rabbi Meir says: Their money may be subject to <i>Bi'ur</i> until <i>Rosh HaShana</i> [New Year's festival]. They [the Sages] replied to him: [If the laws of] <i>Bi'ur</i> don't apply to them, all the more so [do the laws not apply] to their money!
  The skins of pomegranates and their blossoms, the husks of nuts and the [fruit] pits, [the laws of] the Sabbatical year apply to them and [the laws of] the Sabbatical year apply to their money [exchanged for them]. The dyer may dye for himself, but may not dye for payment, since one may not do business with the fruits of the Sabbatical year, and not with firstborn animals, and not with <i>Terumah</i> [produce consecrated for priestly consumption], and not with <i>Neveilot</i> [improperly slaughtered animals of permitted species], and not with <i>Tereifot</i> [animals with a mortal condition such that they would die within one year], and not with <i>Shekatzim U'Remasim</i> [creeping creatures]. And he may not take the produce of the field and sell it in the market, but he may collect it and his son may sell it for him. If he took for himself and had left over, he may sell them.
  [If one] bought a [blemished] firstborn animal for his son's [wedding] feast or for a pilgrimage festival but didn't need it, he is allowed to sell it. Trappers of wild animals, birds or fish that happen [to trap] impure species [of animals] are allowed to sell them. Rabbi Yehudah says: Even someone who came across [an impure species] may take and sell it as long as this is not his [primary] business. But the Sages forbade [this].
  Shoots of hawthorn and carobs, [the laws of] the Sabbatical year apply to them and [the laws of] the Sabbatical year apply to their money [exchanged for them], [the laws of] <i>Bi'ur</i> apply to them and [the laws of] <i>Bi'ur</i> apply to their money [exchanged for them]. Shoots of the terebinth tree or of the pistachio tree, or thorn bushes, [the laws of] the Sabbatical year apply to them and [the laws of] the Sabbatical apply to their money, but [the laws of] <i>Bi'ur</i> do not apply to them and [the laws of] <i>Bi'ur</i> do not apply to their money. But to the leaves [of these trees], [the laws of] <i>Bi'ur</i> apply, since they fall from their parents. 
  The rose and the cypress flower [henna] and balsam and rockrose [cistus], [the laws of] the Sabbatical year apply to them and [the laws of] the Sabbatical year apply to their money [exchanged for them]. Rabbi Shimon says: The [laws of] the Sabbatical year do not apply to balsam, because it is not a fruit. 
  A new rose [i.e. grown during the Sabbatical year] that was pickled in old oil [i.e. grown before the Sabbatical year], one may take the rose [from the oil, and eat it]. But an old [rose] in new [oil] requires <i>Bi'ur</i>. New carobs that were pickled in old wine or old [carobs] in new [wine], require <i>Bi'ur</i>. This is the rule: anything [from the Sabbatical year] that is [of an amount that] transfers taste [to another food] requires <i>Bi'ur</i> [if] it is a species in a different species. But a species in its own species, for any amount [it requires <i>Bi'ur</i>]. The Sabbatical prohibitions apply to any amount of a species in its own species, and [in a case of a species] not in its own species, [they only apply] when [the amount is enough to] transfer taste. 
  
  
  
  An important rule that they [the Sages] said regarding the Sabbatical year: anything that is specifically [considered] human food cannot be made into a plaster for humans, and it need not be said [that it cannot be made into a plaster] for animals. And anything that is not specifically [considered] human food can be made into a plaster for people but not for animals. And anything that is neither specifically [considered] human food nor animal food: [if] he intended it [at the time of picking] to be both human food and animal food, it takes on the stringencies of human food and the stringencies of animal food. [If] he intended it for wood, it is considered wood [and can therefore only be used to feed fire]. For example, <i>Satureia Thymbra</i>, hyssop, and thyme [can all be used either as food or as wood].
  [Produce grown during] the Sabbatical year may be used for eating or for drinking or for anointing; for eating that which is normally eaten, and for anointing that which is normally used to smear. He may not anoint with wine or vinegar, but he may anoint with oil. And so too in [produce that is] <i>Terumah</i> [produce consecrated for priestly consumption] or <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem]. The [law of the] Sabbatical year is more lenient than them in that it[s produce] may be used to light a candle.
  One may not sell fruit [grown during] the Sabbatical year, neither by size, nor by weight, nor by number, and not [even] figs by number, and not [even] vegetables by weight. The school of Shammai say: he may not even [sell produce] by bundles. And the school of Hillel say: that which is normally bundled [for eating] at home can be bundled in the market, like leek and <i>Netz HeChalav</i> [unknown plant].
  One who says to his worker, "Take this <i>Issar</i> [specific unit of money] and pick a vegetable for me today," his payment is permitted. [If he said to him,] "Pick for me with this today," his payment is forbidden. [If] he bought a loaf from the baker for a <i>Fundyon</i> [specific unit of money, and said to him,] "When I pick vegetables from [my] field, I will bring them to you," [this form of payment is] permitted. If he bought [from the baker] without specifying [the form of payment], he may not pay him with money from Sabbatical year [produce] because one may not pay back a debt with money from Sabbatical year [produce].
  [Money from Sabbatical year produce] may not be given to a well digger nor to the owner of a bathhouse nor to a barber nor to a captain of a ship. But it may be given to a well digger in exchange for a drink. And to all of them, he may give a free gift [of Sabbatical year produce].
  Figs [grown during] the Sabbatical year may not be cut with a fig-cutter, but may be cut with a knife. Grapes [grown during the Sabbatical year] may not be stomped in a wine press, but may be stomped in a kneading trough. And olives may not be processed in an olive press or a small olive press, but he may crush and put them in a very small olive press. Rabbi Shimon says: He may even grind them in an olive press and then put them in a very small olive press. 
  One may not cook a vegetable [grown during] the Sabbatical year in oil that is <i>Terumah</i>, so that he will not cause it to become invalid. Rabbi Shimon permits this. The very last [item bought with the proceeds of selling Sabbatical produce] is seized by the laws of the Sabbatical year. And the [original] fruit itself is [still] forbidden [like other Sabbatical produce].
  One may not buy slaves or land or impure animals with money [received in exchange for] Sabbatical [produce]. And if he bought [them], he must eat a corresponding amount [of other food as if it were Sabbatical produce]. One may not bring the bird sacrifices of <i>Zavim</i> [men who have an abnormal seminal discharge] or bird sacrifices of <i>Zavot</i> [women who have an abnormal vaginal discharge] or bird sacrifices of women who gave birth from money [received in exchange for] Sabbatical [produce]. And if he brought [them], he must eat a corresponding amount. One may not anoint vessels with oil [grown during] the Sabbatical year. And if he anointed, he must eat a corresponding amount.
  Animal hide which is anointed in oil [grown during] the Sabbatical year, Rabbi Eliezer says: it must be lit on fire. And the Sages say: he must eat a corresponding amount [of other food as if it were Sabbatical produce]. They [the Sages] said in front of Rabbi Akiva: Rabbi Eliezer would say, "Animal hide which is anointed in oil [produced during] the Sabbatical year must be burned." He responded to them: Quiet! I will not tell you what Rabbi Eliezer says about this.
  And they [the Sages] said another [law] in front of him [Rabbi Akiva]: Rabbi Eliezer would say, "One who eats the bread of Cuthites is like one who eats pig meat." He responded to them: Quiet! I will not tell you what Rabbi Eliezer says about this.
  A bathhouse that is heated with straw or stubble [grown during] the Sabbatical year, one is allowed to bath in it. But if he is an important person [whose actions will be influential], he may not bathe [in it].
  
  
  
  Rue, wild purple amaranth, purslane, mountain coriander, river celery, and arugula are all exempt from tithes and may be purchased from anybody during the Sabbatical year, because their counterparts are not guarded. Rabbi Yehudah says, mustard aftergrowths are permitted, since transgressors are not suspected concerning them. Rabbi Shimon says, all aftergrowths are permitted, except for cabbage aftergrowths, since they have no counterparts in field vegetation. The Sages say: all aftergrowths are prohibited.
  There are three regions [delineated by] <i>Bi'ur</i> [requirement to destroy all Sabbatical produce when its season is finished]: Judah, Transjordan, and the Galilee. There are three subregions within each and every region. The upper Galilee, the lower Galilee, and the valley; From Kfar Chananya and above - all [of the land] that does not grow sycamores - is the upper Galilee; from Kfar Chananya and below - all [of the land] that does grow sycamores  - is the lower Galilee. And the boundary of Tiberius - is the valley. And in Judah: the hill, the plain, and the valley. And the plain of Lod is like the plain of the south, and its hill is like the king's hill. From Beit Choron to the sea is one district.
  Why did they delineate three regions? For they would eat in each [region] until the last of its [produce] was finished. Rabbi Shimon says: there are three regions only in Judah. But the other regions are all considered as the king's hill. And all of the regions are considered the same regarding [the end time of] olives and dates.
  One may continue to eat [Sabbatical produce] on the basis of ownerless [produce not having yet been finished], but not on the basis of guarded produce. Rabbi Yosi permits even on the basis of guarded produce. One may eat on the basis of poor quality grain or on the basis of the second crop, but not on the basis of winter fruits. Rabbi Yehudah permits so long as the winter fruit began to ripen before the end of the summer [of the Sabbatical year].
  One who pickles three kinds of vegetables in one jar: Rabbi Eliezer says they may be eaten because of the first [not having yet been finished]. But Rabbi Yehoshua says: even because of the last. Rabban Gamliel says: all whose species has finished from the field, that species requires <i>Bi'ur</i> from the jar. Rabbi Shimon says: all vegetables are regarded as one [species] in respect to <i>Bi'ur</i>. Purslane may be eaten until wild purslane are finished from the valley of Beit Netofa.
  One who picks fresh grasses, [may eat them] until their sweetness has dried up. One who gathers dry [plants], [may eat them] until the second seasonal rain falls. Reed leaves and grape leaves may be eaten until they fall from their parents; but one who gathers [them] dry, [may eat them] until the second seasonal rain falls. Rabbi Akiva says, all of them [may be eaten] until the second seasonal rain falls.
  Similarly, one who rents a house to another "until the rainy season": [this means] until the second seasonal rain falls. One who swears off benefit from another "until the rainy season": [this means] until the second seasonal rain falls. Until when may the poor enter into the orchards? Until the second seasonal rain falls. From when may one draw benefit and burn the straw and stubble of the Sabbatical year? From when the second seasonal rain falls.
  If one possessed Sabbatical produce and the [time of] <i>Bi'ur</i> arrived, he may distribute three meals-worth of the produce to everyone [in his household]. The poor may continue to eat after the [time of] <i>Bi'ur</i>, but not the rich, according to Rabbi Yehudah.  Rabbi Yosi says, both the poor and the rich may eat [from the fields] after the [time of] <i>Bi'ur</i>.
  If one possessed produce of the Sabbatical year that came to him as an inheritance, or that was given to him as a gift; Rabbi Eliezer says it may be given to those who eat it. The Sages say: the transgressor may not benefit, but rather it may be sold to those who eat it, and the money should be distributed to all people. One who eats dough of the Sabbatical year before <i>Challah</i> [dough that must be set aside for the priest] has been taken from it, is liable to the death penalty.
  
  
  
  The Sabbatical year cancels a loan [that was made] with a contract and [a loan that was made] without a contract. Store credit is not cancelled, but if it was made into a loan, it is canceled. Rabbi Yehudah says, the previous [of each subsequent purchase on credit] is cancelled. Wages owed to a worker are not canceled, but if it was made into a loan, it is canceled. Rabbi Yossi says, any type of work which must pause during the Sabbatical year, [wages owed for that work] are cancelled. But any work which need not pause during the Sabbatical year, [wages owed for that work] are not canceled.
  If one slaughters a cow and distributes it [to others] on [the post-Sabbatical] <i>Rosh Hashanah</i> [New Year's festival], if the [previous] month was full then [the debt owed the slaughterer is] canceled. [The fines for] rape, seduction, <i>Motzi Shem Ra</i> [husband who falsely accuses his bride of not having been a virgin], and any judicial court matter are not canceled. One who lends on collateral, and one who entrusts his contracts to the judicial court, [those loans] are not canceled.
  [Any loan made with a] <i>Pruzbul</i> [court exemption from the Sabbatical year cancellation of a loan] is not canceled. This is one of the matters that Hillel the elder instituted. When he observed that the nation withheld from lending to each other and were transgressing what is written in the Torah (Deuteronomy 15:9): "Beware lest there be in your mind a base thought," he instituted the <i>Pruzbul</i>.
  This is the body of the <i>Pruzbul</i>: "I entrust to you, so-and-so and so-and-so, who judge in such-and-such place, that any loan that I have, I may collect it any time that I wish." And the judges affix their signatures below, or the witnesses.
  A predated <i>Pruzbul</i> is effective, but a postdated one is ineffective. Loan-documents which are predated are ineffective, but postdated ones are effective. If one borrows from five different people, a <i>Pruzbul</i> must be written for each [of the lenders] individually. If five borrow from one person, only one <i>Pruzbul</i> may be written for all of them.
  A <i>Pruzbul</i> must be written with land [as collateral]. If he [the borrower] does not own [land], he [the lender] should give him [the borrower] any amount from his field. If he has a field under lien in a city; a <i>Pruzbul</i> may be written with it. Rabbi Chutzpit says, we may write one for a man with the property of his wife [as collateral]; or for orphans with the property of their guardian.
  A beehive, says Rabbi Eliezer, is like land, and one may write a <i>Pruzbul</i> upon it, and it does not contract impurity in its place, and one who detaches [honey] from it on Shabbat is liable. The Rabbis say it is not like land and one may not write a <i>Pruzbul</i> upon it, and it does contract impurity in its place, and one who detaches [honey] from it on Shabbat is exempt.
  If [a borrower] returns the loan during the Sabbatical year, [the lender] should say to him, "I cancel the debt." If [the borrower] says, "nevertheless," the lender may accept it from him, as it says (Deuteronomy 15:2), "This is the word of the Sabbatical." Similarly, a murderer who is exiled to an <i>Ir Miklat</i> [city of refuge for accidental murderers], and the inhabitants of the city wish to accord him honor; he should say to them, "I am a murderer." If they say, "nevertheless," he may accept it from them, as it says, "This is the word of the murderer."
  One who returns the loan during the Sabbatical year, the spirit of the Sages is pleased by him. One who borrows from a convert whose family converted with him, need not repay his children. But if he did repay, the spirit of the Sages is pleased by him. All movable property is acquired through taking physical possession, but anyone who fulfills his word, the spirit of the Sages is pleased by him.