משנה: רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר מוֹשְׁכִין אֶת הַמַּיִם מֵאִילָן לְאִילָן אֲבָל לֹא יַשְׁקֶה אֶת כָּל־הַשָּׂדֶה כוּלָּהּ. זְרָעִים שֶׁלֹּא שָׁתוּ לִפְנֵי הַמּוֹעֵד לֹא יַשְׁקֵם בַּמּוֹעֵד. וַחֲכָמִים מַתִּירִין בָּזֶה וּבָזֶה׃ MISHNAH: Rebbi Eliezer ben Jacob says, one draws water from tree to tree, but he should not water the entire orchard. Produce which was not irrigated before the holiday he may not irrigate during the holiday. However, the Sages permit in both cases60One may irrigate an entire orchard tree by tree and irrigate any produce grown in intensive culture, since otherwise the farmer would incur substantial loss. However the water must be led from one tree to the next by a narrow channel, to avoid irrigating the entire surface area of the orchard..
הלכה: רִבִּי מָנָא אָמַר לָהּ סְתָם. רִבִּי אָבוּן בְּשֵׁם שְׁמוּאֵל. בִּסִתָם חֲלוּקִים. מָה אֲנָן קַייָמִין. אִם בִּמְרוּוָחִין דִּבְרֵי הַכֹּל אָסוּר. אִם בִּרְצוּפִין דִּבְרֵי הַכֹּל מוּתָּר. אֶלָּא כִי נָן קַייָמִין בִּנְטוּעִין מַטָּע עֶשֶׂר לְבֵית סְאָה. רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב עֲבַד לוֹן כִּמְרוּוָחִין. וְרַבָּנִן עֲבְדִין לוֹן כִּרְצוּפִין. הָא רַבָּנִן אָֽמְרֵי. בִּמְרוּוָחִין אָסוּר לְהַשְׁקוֹת. מָהוּ לְהַמְשִׁיךְ. נֵילַף הָדָא דְרַבָּנִן מִן דְּרִבִּי לִיעֶזֶר בֶּן יַעֲקֹב. כְּמַה דְּרִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אָמַר. בִּמְרוּוָחִין אָסוּר לְהַשְׁקוֹת וּמוּתָּר לְהַמְשִׁיךְ. כֵּן רַבָּנִן אָֽמְרֵי. בִּמְרוּוָחִין אָסוּר לְהַשְׁקוֹת וּמוּתָּר לְהַמְשִׁיךְ. וְלָא כֵן סָֽבְרִנָן מֵימַר. בִּמְרוּוָחִין דִּבְרֵי הַכֹּל אָסוּר. וְהֵן עָפָר לָבָן לֹא כִמְרוּוָחִין הוּא. אֶלָּא כָאן בַּשְּׁבִיעִית וְכָאן בְּמוֹעֵד. מַה בֵין שְׁבִיעִית וּמָה בֵין מוֹעֵד. שְׁבִיעִית עַל יְדֵי שֶׁהִיא מוּתֶּרֶת בַּמְּלָאכָה הִתִּירוּ בֵּין דָּבָר שֶׁהוּא טָרִיחַ בֵּין דָּבָר שֶׁאֵינוֹ טָרִיחַ. מוֹעֵד עַל יְדֵי שֶׁהוּא אָסוּר בַּמְּלָאכָה לֹא הִתִּירוּ אֶלָּא דָבָר שֶׁהוּא אָבֵד וּבִלְבַד דָּבָר שֶׁאֵינוֹ טָרִיחַ. וְאִית דְּבָעֵי מֵימַר נִישְׁמְעִינָה מִן הָדָא. שְׁבִיעִית עַל יְדֵי שֶׁזְּמַנָּהּ מְרוּבָּה הִתִּירוּ. מוֹעֵד עַל יְדֵי שֶׁזְּמַנּוֹ קָצוֹר אָסוּר. אוֹתָן שִׁבְעַת יָמִים הָאַחֲרוֹנִים לֹא מִסְתַּבְּרָא מֵיעַבְדִּינוּן כְּשִׁבְעַת יִמֵי הָרֶגֶל וְיִהְיוּ אֲסוּרִין. אַשְׁכַּח תַּנֵּי. מַרְבִּצִין בְּעָפָר לָבָן בַּשְּׁבִיעִית אֲבָל לֹא בַּמּוֹעֵד. HALAKHAH: 65This text is copied from Ševi`it 2:10 (Notes 102–109). In G, the text is replaced by a Note: “One repeats up to ‘forbidden’.” Rebbi Mana said it anonymously, Rebbi Abun in the name of Samuel. They disagree anonymously66Since the Mishnah is in the name of R. Eliezer ben Jacob, not anonymous, it follows that the majority, whose opinion is disregarded, must disagree.. Where are we holding? If they are widely spaced everybody agrees that it is forbidden. If they are tightly planted everybody agrees that it is permitted67An orchard is widely spaced if the rules of Kilaim would permit to plant crops in the space between the trees; tightly planted if this is not possible. The border between the two cases are 10 saplings planted on a bet se’ah, 2’500 square cubits (Kilayim 5:1:1" href="/Jerusalem_Talmud_Kilayim.5.1.1">Mishnah Kilaim 5:1).. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob treats it as widely spaced, the rabbis treat it as tightly planted. So the rabbis said, if widely spaced it is forbidden to irrigate68Irrigate the entire orchard at the same time.; may one continue69Water the depression around one tree and then let the water flow in a narrow channel to the next tree, to avoid watering possible growing areas of vegetables.? 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 that it is forbidden to irrigate but permitted to continue. Did we not think that according to everybody if they are widely spaced it is forbidden; but is white dust70The earth of a “white field”. not as if widely spaced? But here it is the Sabbatical, there the holiday. 71Copied from Moed Katan 1:1" href="/Jerusalem_Talmud_Moed_Katan.1.1">Halakhah 1, Notes 19–21. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. 20From here on to almost the end of the Tractate there are Genizah fragments edited by L. Ginzberg (G). Then these last seven days should be compared to the seven days of a holiday and be forbidden21The last seven days of the Sabbatical then should be treated like intermediate days of a holiday in these matters. Since this is nowhere stated, the second argument is rejected.. It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday72Babli 6b., <the words of Rebbi Simeon. Rebbi Eliezer Ben Jacob forbids.>73Added from Ševi`it and A.”
וַחֲכָמִים מַתִּירִין בָּזֶה וּבָזֶה׃ מָהוּ בָּזֶה וּבָזֶה׃ בֵּין שֶׁשָּׁתוּ קוֹדֶם לָרֶגֶל בֵּין שֶׁלֹּא שָׁתוּ קוֹדֶם לָרֶגֶל. אֶלָּא כָּאן בָּאִילָן כָּאן בִּזְרָעִים. “However, the Sages permit in both cases.” What means “in both cases”? Whether it was irrigated before the holiday or was not irrigated before the holiday? But both for tree and for vegetable.