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Laws of Work on the Field and on Trees in the Seventh Year
Agricultural Law
Sources
A
The Gemara answers that these were individually enumerated
to say
that only
for these subcategories
of labor
is one liable
to be flogged, while
for other
subcategories of labor, i.e., watering a field,
one is not liable.
Consequently, there are only four types of labor that are prohibited by Torah law during the Sabbatical Year: Sowing and its subcategory of pruning, as well as reaping and its subcategory of grape picking. All other subcategories of labor are prohibited only by rabbinic decree…
Moed Katan 3a:3-3b:8
Rather,
Rabbi Shimon’s statement should be explained differently, as follows:
Initially
the Sages
would say
that
both this
category, gatherers of the produce of the Sabbatical Year,
and that
category, merchants who trade in the produce of the Sabbatical Year, are
disqualified. Once the tax collectors grew abundant
it was permitted to gather the produce of the Sabbatical Year.
And what
tax did
they
collect?
Arnona
,
which was a heavy tax on property collected both during the Sabbatical Year and in other years…
Sanhedrin 26a:7
It is a positive commandment to rest from performing agricultural work or work with trees in the Sabbatical year, as [Leviticus 25:2] states: "And the land will rest like a Sabbath unto God" and [Exodus 34:21] states: "You shall rest with regard to plowing and harvesting."
When a person performs any labor upon the land or with trees during this year, he nullifies the observance of this positive commandment and violates a negative commandment, as [Leviticus 25:4] states: "Do not sow your field and do not trim your vineyard."…
Mishneh Torah, Sabbatical Year and the Jubilee 1-3
The Gemara asks:
But isn’t it taught
in another
baraita
:
One may sprinkle
water in a field of grain
both on
the intermediate days of
a Festival and during the Sabbatical Year? Rav Huna said: This
is
not difficult. This
baraita
that prohibits sprinkling water in a field of grain on the intermediate days of a Festival is in accordance with the opinion of
Rabbi Eliezer ben Ya’akov,
who prohibits watering an entire field.
That
baraita
that permits it is in accordance with the more lenient opinion of
the Rabbis.
…
Moed Katan 6b:10-13
MISHNA:
One may irrigate a field that requires irrigation on
the intermediate days of
a Festival as well as during the Sabbatical Year, both from a newly emerged spring
that began to flow only during the Festival,
and from a spring that did not just emerge
and that has been flowing for some time.
However, one may not irrigate
a field
with rainwater
collected in a cistern, a procedure that requires excessive exertion,
or with water drawn with a shadoof [
kilon
],
a lever used to raise water with a bucket from deep down in a well…
Moed Katan 2a:1-2
The
baraita
continues: Both
here,
in the case of the Sabbatical Year,
and there,
in the case of the intermediate days of the Festival, one
may not prune
the trees.
But
one
may smear oil on the
previously
pruned
tree on the place where one pruned it in order to prevent the tree from being damaged,
both during
the intermediate days of
the Festival and during the Sabbatical
Year.
And there is neither a carpenter nor a son of a carpenter who can resolve this.
…
Avodah Zarah 50b:4-9
some of the leaves
of the turnip or radish
are showing, he need not be concerned due to diverse kinds,
i.e., that he violated the prohibition of planting food crops in a vineyard, as he did not intend to commit an act of planting;
nor due to tithes,
i.e., there is no concern lest the turnip or radish grew further, in which case he would be obligated to tithe it;
nor due to
the prohibition against working the land during
the Sabbatical Year,
and similarly, he need not be concerned that they grew further and that the additional growth is prohibited as produce…
Eruvin 77b:1
The Gemara asks:
From where does Ulla
derive
that
measurement?
If we say
it is
from
that
which we learned
in a mishna (
Shevi’it
1:6), this is problematic. That mishna teaches: If there were
ten saplings scattered in a
beit se’a
, one may plow the entire
beit se’a
for their
sake
until Rosh HaShana
of the Sabbatical Year. Although it is prohibited to plow other land in the time leading into the Sabbatical Year, to avoid the appearance of preparing to work the ground in that year…
Bava Batra 26b:9-11
One may
raise a contradiction
to this assertion from a mishna (
Shevi’it
3:3) that states:
A person
may pile
his manure
in his field during the Sabbatical Year so that it
becomes a storage
heap, and there is no cause for concern that it may appear as if he were fertilizing his field.
Rabbi Meir prohibits
this
unless he deepens
the storage area for the manure
three handbreadths
below the ground
or raises
it
three handbreadths
above the surface of the ground, so that it does not appear as if he were fertilizing his field…
Moed Katan 4b:11
Rabbi Asi
said to him: You
already
learned
in a mishna (
Shevi’it
4:2):
A field whose thorns were removed during the Sabbatical
Year
may be sown after the conclusion of the Sabbatical
Year, since removing thorns is not full-fledged labor that renders the produce of the field prohibited. And it is taught in a
baraita
(
Tosefta
,
Shevi’it
3:6): If
it had been improved
with fertilizer,
or
if
it had been populated
by the owner’s herd in order to fertilize the field with their manure…
Gittin 44b:2-3
Rabbi Zeira
said to
Rabbi Yirmeya:
You
already
learned
the answer to your question in a mishna (
Shevi’it
4:2):
A field whose thorns were removed during the Sabbatical Year may be sown in the eighth year,
as removing thorns is not full-fledged labor that renders the field prohibited; but
if it had been improved
with fertilizer,
or if it had been enclosed
so that animals therein would fertilize it with their manure,
it may not be sown in the eighth year.
The Sages imposed a penalty that one not benefit from prohibited labor…
Moed Katan 13a:4
Finally,
a virgin sycamore
is a sycamore for
as long as it has not been felled,
i.e., cut to promote growth.
The relevance
of this designation is
with regard to buying and selling.
If one stipulates that he is buying virgin sycamore, it is defined as one that has never been felled.
Alternatively,
the relevance is
with regard to
the prohibition against
felling it in the Sabbatical
Year,
as we learned
in a mishna: (
Shevi’it
4:5):
One may not fell a virgin sycamore in the Sabbatical
Year,
because it is
considered
work…
Niddah 8b:12
The Gemara asks:
And do we require an untrimmed sycamore
to be cut a minimum of
three handbreadths
above the ground for it to grow back?
And
the Gemara
raises a contradiction
from a mishna (
Shevi’it
4:5):
One may not fell an untrimmed sycamore during the Sabbatical
Year
because it is
considered
work,
as it promotes the growth of the tree. The mishna continues.
Rabbi Yehuda says:
It is
prohibited
for one to fell the tree during the Sabbatical Year
in its
usual
manner…
Bava Batra 80b:11-12
The Gemara comments:
But
then it is possible to
raise a contradiction between
one statement of
Rabbi Meir and
another statement of
Rabbi Meir
even with respect to matters that are prohibited
by Torah law, as it is taught
in a
baraita
(
Tosefta
,
Shabbat
2:11): With regard to
one who plants
a tree
on Shabbat,
if he does so
unintentionally, he may keep
the tree. If he acted
intentionally, it must be uprooted. And
if he planted the tree
during the Sabbatical
Year…
Gittin 53b:13-54a:2
As it is taught
in a
baraita
: The verse states:
“In plowing and in harvest you shall rest”
(Exodus 34:21).
Rabbi Akiva says: It is unnecessary to state
this
about plowing and harvesting during the Sabbatical Year, as it is already stated:
“But in the seventh year shall be a Shabbat of solemn rest for the land, a Shabbat for the Lord;
you shall neither sow your field,
nor prune your vineyard” (Leviticus 25:4).
Rather,
the verse: “In plowing and in harvest you shall rest…
Rosh Hashanah 9a:3
Rabbi Zeira
said to
Rabbi Yirmeya:
You learned
the resolution to your dilemma in a mishna (
Shevi’it
4:2).
A field whose thorns were removed during the Sabbatical
Year
may be sown at the conclusion of the Sabbatical
Year, as removing thorns is not full-fledged labor that renders the field prohibited. But if
it had been improved
with fertilizer, or if
it had been enclosed
so that the animals inside would fertilize it with their manure,
it may not be sown at the conclusion of the Sabbatical
Year…
Bekhorot 34b:17
The Gemara clarifies: The
halakha
of
a hermaphrodite
is
that which we
just
said,
that he is considered a creature unto himself (Rabbeinu Ḥananel). The
halakha
of
grafting
is
as we learned
in a mishna (
Shevi’it
2:6):
One may not plant, or sink
the shoot of a vine into the ground,
or graft
a shoot onto a tree on the
eve of the Sabbatical Year less than thirty days before Rosh HaShana,
lest it take root in the seventh year.
And if he planted or sank or grafted, he must uproot
it…
Yevamot 83a:5-6
Rather, what
opinion does it follow? If the
baraita
was not taught in accordance with the opinion of Rabbi Meir, does it follow the opinion of
Rabbi Elazar,
who holds that only thirty days are considered like a year? If so, then
thirty
days
and
another
thirty days are required:
Thirty days for the planting to take root, and another thirty days to count as a year.
As we learned
in a mishna:
One may not plant, layer, or graft
trees on the
eve of the Sabbatical Year less than thirty days before Rosh HaShana, and if one planted, layered…
Rosh Hashanah 10b:2-3
As Rabbi Ami said
that
Rabbi Yoḥanan said in the name of Rabbi Neḥunya of the valley of Beit Ḥortan:
The
halakha
of
ten saplings,
that if there are ten saplings that require water planted in an area of a
beit se’a
, 2,500 square cubits, it is permitted to plow the entire field in the summer preceding the Sabbatical Year despite the fact that it is prohibited to plow other fields starting from the preceding
Shavuot
; the practice of walking around the altar with
a willow
and adorning the altar with it on
Sukkot
and taking it on the last day…
Taanit 3a:7
The Gemara asks:
Is this
ordinance
theirs?
Did Beit Shammai and Beit Hillel institute the ordinance and as such have the authority to attach stipulations to it?
It is a
halakha
transmitted
to Moses from Sinai. As Rabbi Asi said
that
Rabbi Yoḥanan said in the name of Rabbi Neḥunya from the valley of Beit Ḥortan:
The
halakha
of
ten saplings,
the
mitzva
of bringing
willow
branches to the Temple on
Sukkot
and standing them up around the altar…
Moed Katan 3b:11
Agricultural Law
דיני חקלאות
Laws of Forbidden Mixtures of Seeds and Trees
Laws of Agricultural Gifts to the Poor
Laws of the Release of Loans
Laws of Forbidden Mixtures of Vineyards
Laws of the Poor Tithe
Laws of Forbidden Mixtures of Animals
Obligation of the Priestly Tithe and its Separation
Laws of Eating the Priestly Tithe
Laws of the Mixtures of Priestly Tithe and Non-Sanctified Food
Laws of the Confession of Tithes
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