משנה: מַשְׁאֶלֶת אִשָּׁה לַחֲבֵירָתָהּ הַחֲשׁוּדָה עַל הַשְּׁבִיעִית נָפָה וּכְבָרָה וְרֵיחַיִם וְתַנּוּר אֲבָל לֹא תָבוֹר וְלֹא תִטְחוֹן עִמָּהּ. אֵשֶׁת חָבֵר מַשְׁאֶלֶת לְאֵשֵׁת עַם הָאָרֶץ נָפָה וּכְבָרָה וּבוֹרֶרֶת וְטוֹחֶנֶת וּמְרַקֶּדֶת עִמָּהּ אֲבָל מִשֶּׁתַּטִּיל אֶת הַמַּיִם לֹא תִגַּע אֶצְלָהּ שֶׁאֵין מְחַזְּקִין יְדֵי עוֹבְרֵי עֲבֵירָה. וְכוּלָּם לֹא אָֽמְרוּ אֶלָּא מִפְּנֵי דַּרְכֵי שָׁלוֹם. וּמַחֲזִיקִים יְדֵי גּוֹיִם בַּשְּׁבִיעִית אֲבָל לֹא יְדֵי יִשְׂרָאֵל. וְשׁוֹאֲלִין בִּשְׁלוֹמָן מִפְּנֵי דַּרְכֵי הַשָּׁלוֹם. MISHNAH: A woman may lend to her neighbor whom she suspects in matters of the Sabbatical a coarse sieve80According to Maimonides, נפה is a sieve for flour and כברה (“braided from twigs”) is a sieve for seeds, but the Halakhah shows that נפה is coarse and כברה fine (the Arabic כִּרבִּיל given by Maimonides for כברה denotes a fine sieve). The root verbs are כבר “to sift” and נוף “to move to and fro”. [Cf. also Latin corbis “basket”, corbula “little basket” (E. G.).], a fine sieve, grindstones and an oven81A movable clay stove. One must assume that the stove is impure since the vulgar will certainly make it impure by using it (R. Simson). but she should neither cull nor grind with her. The wife of a fellow may lend to the wife of a vulgar82The definition of “vulgar” and “fellow” are given in the Introduction to Tractate Demay. The vulgar may be assumed to be impure and to impart impurity to prepared food. a coarse sieve and a fine sieve, she may cull, grind and sift with her, but she may not touch hers once water has been put in83Food becomes susceptible to impurity by contact with water, cf. Demay, Chapter 2, Note 141 because one does not support transgressors84Since one may not cause ḥallah to be impure if one can help it, but the ḥallah of a vulgar is always impure and may not be eaten.. All this has only been said for communal peace. One85This is repeated from Mishnah 4:3 (Note 49). The entire Mishnah and Halakhah is repeated in Giṭṭin, 5:9. encourages Gentiles in the Sabbatical year but not Jews. One greets them for communal peace.
הלכה: רִבִּי זְעִירָא בָּעָא קוֹמֵי רִבִּי מָנָא מַתְנִיתָא בִסְתָם הָא בִּמְפוּרָשׁ לֹא. אָמַר לֵיהּ וּסְתָמוֹ לָאו כְּפֵירוּשׁוֹ הוּא אֲנִי אוֹמֵר נָפָה לִסְפּוֹר בָּהּ מָעוֹת. כְּבָרָה לִכְבּוֹר בָּהּ חוֹל. רֵיחַייִם לִטְחוֹן בָּהּ סַמְמָנִים. תַּנּוּר לִטְמוֹן בָּהּ אוּנִּין שֶׁל פִּשְׁתָּן. HALAKHAH: Rebbi Zeїra asked before Rebbi Mana: Does our Mishnah deal with the implicit case86If the borrower does not specify for which purpose she needs the implements., rather than the explicit? He said to him, is the implicit case not explicit87For what may sieve, grindstones, and oven be used if not to prepare food. Since the borrower must be assumed to transgress the laws of the Sabbatical, does one not give his implements in the knowledge that they will be used for sinful activity?? I can say a coarse sieve to count coins, a sieve to sift sand, grindstones to grind spices, a stove to put in flax bundles.
רִבִּי פִּינְחָס בָּעֵי בְּמַה קָֽנְסוּ. בְּמָקוֹם שֶׁזּוֹרְעִין וְאוֹכְלִין אוֹ בְּמָקוֹם שֶׁזּוֹרְעִין וְלֹא אוֹכְלִין. מַה נְפַק מִבֵּינֵיהוֹן. רָאוּ אוֹתוֹ לוֹקֵח מִן הַסִּירְקִי אִין תֵימַר בְּמָקוֹם שֶׁזּוֹרְעִין וְאוֹכְלִין רָאוּ אוֹתוֹ לוֹקֵח מִן הַסִּירְקִי אָסוּר. אִין תֵּימַר בְּמָקוֹם שֶׁזּוֹרְעִין וְאֵין אוֹכְלִין רָאוּ אוֹתוֹ לוֹקֵח מִן הַסִּירְקִי מוּתָּר. Rebbi Phineas asked: For what did they impose a fine88That one may not sift or grind with the borrower.? At a place where they sow and eat89The farmers transgress in raising cash crops in the Sabbatical but they themselves would not eat commercial Sabbatical produce. [Most commentators explain that “eating” refers to the time when wild animals would no longer find any food on the fields, when the consumption of stored Sabbatical yield, in a way stolen from the wild animals, is forbidden. But then the mention of sowing would be meaningless.] or at a place where they sow but do not eat? What is the difference? If one saw him buying from Saracens90Saracen traders do not bring their merchandise long distance so that their produce might be imported and permitted.. If you say at a place where they sow and eat, if one saw him buying from Saracens it is forbidden; if you say at a place where they sow but do not eat, if one saw him buying from Saracens it is permitted.
רִבִּי יוֹסֵי בַּר חֲנִינָה בָּעֵי עַל כָּל־פִּירְקָא אִתְאֲמָרַת אוֹ עַל הָדָא הִילְכְתָא אִיתְאֲמָרַת. רַבָּנִין דְּקֵיסָרִין בְּשֵׁם רִבִּי יוּדָה בַּר טִיטֹס מִן מַה דְּלָא תַנִּינָן בְּגִיטִּין אֶלָּא הָדָא הִילְכְּתָא הָדָא אָֽמְרָה עַל הָדָא הִילְכְתָא אִתְאֲמָרַת. Rebbi Yose bar Ḥanina asked: Has this91That collaboration with the unobservant is permitted only for the sake of communal peace. been said for all of this chapter or only for this Mishnah? The rabbis of Caesarea in the name of Rebbi Judah bar Titus: From the fact that we state only this Mishnah in Giṭṭin85This is repeated from Mishnah 4:3 (Note 49). The entire Mishnah and Halakhah is repeated in Giṭṭin, 5:9. it follows that it was said only for this Mishnah.
תַּמָּן תַּנִּינָן נַחְתּוֹם שֶׁהוּא עוֹשֶׂה בְטוּמְאָה לֹא לָשִׁין וְלֹא עוֹרְכִין עִמּוֹ. וְתַנֵּי עֲלָהּ לֹא בוֹרְרִין וְלֹא טוֹחֲנִין וְלֹא מַרְקִידִין עִמּוֹ. וְהָכָא הוּא אָמַר הָכֵן. אָמַר רִבִּי לָא כָּאן לְחוּלִין כָּאן לִתְרוּמָה. וְהַתַּנִינָן נַחְתּוֹם. אִית לָךְ מֵימַר נַחְתּוֹם בִּתְרוּמָה. חֲבֵרַייָא אָֽמְרֵי כָּאן בְּלוֹתֵת וְכָאן בִּשֶׁאֵינוֹ לוֹתֵת. מַתְנִיתָא מְסַייְעָא לַחֲבֵרַייָא אֲבָל מִשֶּׁתַּטִּיל מַיִם לֹא תִגַּע אֶצְלָהּ שֶׁאֵין מְחַזְּיקִין יְדֵי עוֹבְרֵי עֲבֵירָה. There92An extended form of this baraita is in Babli Avodah Zarah 55b., we have stated: One93A fellow as long as it was possible to prepare food in ritual purity. does not knead or form bread with a baker working in impurity. And it was stated additionally: One should neither cull nor grind nor sift with him. And here, it says so94To perform the same actions with the wife of a vulgar.? Rebbi La said, Here for profane [bread], there for heave. But did we not stated "a baker"? Can you say heave at a baker’s95Heave is given to the Cohen who is responsible to keep it in purity and may not hand it over to a baker.? The colleagues96R. Ḥanaiah and R. Oshaia the colleagues of the rabbis. say, one if he washes97If the baker washes the grain before grinding to eliminate impurities, the flour is prepared for impurity., there if he does not wash. The Mishnah supports the colleagues: “But she may not touch hers once water has been put in because one does not support transgressors.”
וְכוּלָּן לֹא אָֽמְרוּ אֶלָּא מִפְּנֵי דַּרְכֵי שָׁלוֹם. רִבִּי חִייָה וְרִבִּי אִימִּי חַד אָמַר חֲרוֹש לָהּ טָבָאוּת וַאֲנָא נְסַב לָהּ מִינָךְ בָּתָר שְׁמִיטְתָא. וָחָרָנָא אָמַר אַיַּישֵּׁר. מָן דָּמַר טָבָאוּת מַה שׁוֹאֲלִין בִשְׁלוֹמָן אַיַּשֵּׁר. מָאן דְּאָמַר לְגוֹי אַיַּשֵּׁר מַהוּ שׁוֹאֲלִין בִשְׁלוֹמָן יִשְׂרָאֵל שָׁלוֹם עֲלֵיכֶם. “All this has only been said for communal peace.98From here to the end of the chapter the text is identical (except for some spelling variations) with that in Chapter 4, Halakhah 3.” Rebbi Ḥiyya, Rebbi Ammi. One said: “Plough it well then I will rent it from you after the Sabbatical.” The other one said: “May you succed” For him who says plough it well, what means “one greets them”? “May you succed.” For him who says may you succed, what means “one greets them”? Jewish greeting, “Peace upon you.”
דֵּלֹמָא רִבִּי חִינְנָא בַּר פַּפָּא וְרִבִּי שְׁמוּאֵל בַּר נַחְמָנִי עָֽבְרוּן עַל חַד מֵחוֹרְשֵׁי שְׁבִיעִית. אָמַר לֵיהּ שְׁמוּאֵל בַּר נַחְמָן אַיַּשֵּׁר. אָמַר לֵיהּ רִבִּי חִינְנָא בַּר פַּפָּא וְלֹא כֵן אוּלְפָן רִבִּי וְלֹא אָֽמְרוּ הָעוֹבְרִים בִּרְכַּת יי֨ עֲלֵיכֶם. שֶׁאָסוּר לוֹמַר לְחוֹרְשֵׁי שְׁבִיעִיּוֹת אַיַּשֵּׁר. אָמַר לֵיהּ לִקְרוֹת אַתָּה יוֹדֵעַ. לִדְרוֹשׁ אֵין אַתָּ יוֹדֵעַ. וְלֹא אָֽמְרוּ הָעוֹבְרִים אֵלּוּ אוּמּוֹת הָעוֹלָם שֶׁעוֹבְרִין מִן הָעוֹלָם. וְלֹא אָֽמְרוּ לְיִשְׂרָאֵל בִּרְכַּת יי֨ עֲלֵיכֶם. מַה יִשְׂרָאֵל אוֹמְרִין לָהֶן בֵּרַכְנוּ אֶתְכֶם בְּשֵׁם יי֨. לֹא דַייֵכֶם שֶׁכָּל־הַבְּרָכוֹת הַבָּאוֹת לָעוֹלָם בִּזְכוּתֵינוּ וְאֵין אַתֵּם אוֹמְרִים לָנוּ בּוֹאוּ וּטְלוּ לָכֶם מִן הַבְּרָכוֹת הָאֵילּוּ. וְלֹא עוֹד אֶלָּא שֶׁאַתֶּם מְגַלְגְּלִין עָלֵינוּ פִּיסִּים וְזֵימִיּוֹת וְגּוּלְגּוֹלִיּוֹת וְאַרְנוֹנִיּוֹת. Explanation: Rebbi Ḥinena bar Pappa and Rebbi Samuel bar Naḥman passed by one of the ploughmen in the Sabbatical. Rebbi Samuel bar Naḥman said to him, may you succed. Rebbi Ḥinena bar Pappa said to him, did not Rebbi teach us (Ps. 129:8): “The passers-by did not say, the blessing of the Eternal be on you,” that it is forbidden to say “may you succeed” to one who ploughs in the Sabbatical. He told him, you know to read but you do not know to make a homily. “The passers-by did not say,” these are the nations of the world who pass out of the world, they did not say to Israel “the blessing of the Eternal is on you.” What does Israel say to them, “we bless you in the Name of the Eternal.” All blessings that come into the world because of us are not enough for you, you do not say, come and take from these blessings for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.