Moed Katan 7

Chapter 7

א שנכנס לשביעית וקציר של שביעית שיצא למוצאי שביעית
1 [which may have beneficial effects] extending into the seventh year and [likewise] to the reaping of the seventh year's crops which mature in the post-sabbatical year.<span class="x" onmousemove="('comment',' Accordingly 'ploughing' is Biblically forbidden in the pre-sabbatical extension and the offender would be liable to a flogging were it not for hrva the inferences derived from the other text of Lev. XXV, 4-5, as expounded above, 3a. Cf. Tosaf. ');"><sup>1</sup></span> Says R'Ishmael, [It is purely a Sabbath law]; as the ploughing [here forbidden on Sabbath] is optional ploughing,<span class="x" onmousemove="('comment',' I.e., not ordained to be done on any particular day.');"><sup>2</sup></span>
ב ר' ישמעאל אומר מה חריש רשות אף קציר רשות יצא קציר העומר שהיא מצוה
2 so is the reaping [here mentioned] optional reaping; outside this [law] is the reaping [of the new barley] for the 'omer'<span class="x" onmousemove="('comment',' 'The sheaf of the first fruit of your (barley) harvest'. V. Lev. XXIII, 10ff. R. Ishmael holds that this may be reaped even on Sabbath. R. Ishmael's statement is for the moment irrelevant, though it comes in later. R. Akiba's dictum shows that the extension, i.e., the pre-sabbatical bar on tillage, is not merely a pristine halachah-usage, but has textual basis.');"><sup>3</sup></span> which is a religious duty [by ordinance]!<span class="x" onmousemove="('comment',' Cf. M. Sheb. I, 4 and Mak., Sonc. ed. p. 48.');"><sup>4</sup></span>
ג אלא אמר רב נחמן בר יצחק כי גמירי הלכתא למישרי ילדה קראי למיסר זקינה
3 - In fact said R'Nahman B'Isaac, when we received on tradition [that the pre-sabbatic restrictions had their origin in] halachah [-usage], this had reference to the permission [of tilling for the benefit] of saplings;<span class="x" onmousemove="('comment',' Down to New Year's eve.');"><sup>5</sup></span> whereas the texts are for the prohibition of old trees.<span class="x" onmousemove="('comment',' Thirty days before New Year, which prohibition was extended by Beth Shammai and Beth Hillel to Passover and Feast of Weeks, according to the field.');"><sup>6</sup></span>
ד וכיון דהלכתא למשרי ילדה לאו ממילא זקינה אסירה
4 But since 'halachah [-usage] allowed [tillage down to New Year] for saplings,it is not obvious that old trees were forbidden? - What we must say therefore is, the halachah [-usage] as basis for the prohibition is [necessary] according to R'Ishmael,<span class="x" onmousemove="('comment',' Who, unlike R. Akiba, uses that text for another point, namely, as permitting reaping the barley for the 'omer even on a Sabbath, if that is the date.');"><sup>7</sup></span> whereas the texts [serve as basis] according to R'Akiba.
ה אלא הלכתא לרבי ישמעאל קראי לר' עקיבא
5 But R'Johanan said that Rabban Gamaliel and his Beth din abrogated those [restrictions] on Biblical authority. What was the reason?
ו ור' יוחנן אמר רבן גמליאל ובית דינו מדאורייתא בטיל להו
6 He deduced it by equating the term 'Sabbath' common to both<span class="x" onmousemove="('comment',' Gezerah shawah (V. Glos.) which some admit and others do not.');"><sup>8</sup></span> the Sabbath-year and the Sabbath of Creation<span class="x" onmousemove="('comment',' I.e., Ex. XXXIV, 21 taken with Lev. XXV, 2 ('a Sabbath-rest year-unto the Lord') .');"><sup>9</sup></span>
ז מאי טעמא גמר שבת שבת משבת בראשית מה להלן היא אסורה לפניה ולאחריה מותרין אף כאן היא אסורה לפניה ולאחריה מותרין
7 [thus]: Just as in the case of the Sabbath Day [work is forbidden] on the day itself, but on the day before and on the day after it is allowed, so [likewise] in the Sabbath Year [tillage is forbidden] during the year itself, but in the year before and in the year after it is allowed. To this R'Ashi demurred: On the view that it [the restriction] is a halachah [-usage] can a gezerah shawah [deduction]<span class="x" onmousemove="('comment',' Gezerah shawah (V. Glos.) which some admit and others do not.');"><sup>8</sup></span>
ח מתקיף לה רב אשי מאן דאמר הלכתא אתיא גזרה שוה עקרה הלכתא ומאן דאמר קרא אתיא גזרה שוה עקרה קרא
8 come and eradicate a halachah [-usage]; and [likewise] on the view that it is [based on] a Biblical text, can a gezerah shawah<span class="x" onmousemove="('comment',' Gezerah shawah (V. Glos.) which some admit and others do not.');"><sup>8</sup></span> come and eradicate a text! - But no, said R'Ashi, Rabban Gamaliel and his Beth din concurred with R'Ishmael who held that [the presabbatical restrictions] were based on a halachah-usage.
ט אלא אמר רב אשי רבן גמליאל ובית דינו סברי לה כרבי ישמעאל דאמר הלכתא גמירי לה וכי גמירי הלכתא בזמן שבית המקדש קיים דומיא דניסוך המים אבל בזמן שאין בית המקדש קיים לא:
9 And when did the tradition of such halachah-usage [apply]? During the time when the Temple was still standing, like that of the water libation;<span class="x" onmousemove="('comment',' Mentioned together with the tradition regarding the ten saplings, supra 3b.');"><sup>10</sup></span>
י אבל לא ממי הגשמים וממי הקילון: בשלמא מי קילון איכא טירחא יתירא אלא מי גשמים מאי טירחא איכא
10 but in times when the Temple is no longer standing the tradition of this halachah-usage does not apply.<span class="x" onmousemove="('comment',' With the fall of the Temple and the Jewish State many of the laws appertaining to the Temple and the Land fell into abeyance owing to the force of circumstances. Recently, I. S. Zuri has attempted to establish that Rabban Gamaliel's abrogation was enacted soon after May 215 C.E. when Caracalla entered Antioch and thence marched his armies through Palestine on his way to Egypt, when the people had to pay 'annonae' to sguvu ,uthabv iuyka feed the armies. V. his I, Vol. III, 58-59.');"><sup>11</sup></span> BUT IT MAY NOT BE WATERED FROM [STORED] RAIN NOR BY THAT OF A SWIPE-WELL.
יא אמר ר' אילעא א"ר יוחנן גזירה מי גשמים אטו מי קילון רב אשי אמר מי גשמים גופייהו לידי מי קילון אתו
11 It is quite correct [to prohibit water] from a swipe-well, because that is a rather extra trouble; but rain water-what trouble is there [in using it]? - Said R'Ela, reporting R'Johanan: Rain water is prohibited as a precaution on account of the swipe-well.<span class="x" onmousemove="('comment',' If stored rain water is permitted, one will also work a shadoof.');"><sup>12</sup></span> R'Ashi said: Rain water itself may [sometimes] come to be [just as difficult to draw<span class="x" onmousemove="('comment',' When much of it has been drawn off he will have to go deep down with his bucket, with almost as much exertion as from a shadoof.');"><sup>13</sup></span>
יב וקמיפלגי בדר' זירא דאמר ר' זירא אמר רבה בר ירמיה אמר שמואל נהרות המושכין מים מן האגמים מותר להשקות מהן בחולו של מועד
12 as] the water of a swipe-well. And they differ on [the statement of] R'Zera; for R'Zera said that Rabbah B'Jeremiah, citing Samuel, said that rivers drawing from [adjoining] water pools may be used for watering during the festival week.<span class="x" onmousemove="('comment',' [And we do not apprehend the possibility of the pool drying up when he might go and fetch water from another river, with all the extra trouble it involves.]');"><sup>14</sup></span>
יג מר אית ליה דרבי זירא ומר לית ליה דרבי זירא
13 One Master<span class="x" onmousemove="('comment',' R. Ashi.');"><sup>15</sup></span> is in agreement with [the statement of] R'Zera, while the other<span class="x" onmousemove="('comment',' R. Johanan, who prohibits rain water on account of a swipe-well.');"><sup>16</sup></span>
יד גופא אמר ר' זירא אמר רבה בר ירמיה אמר שמואל נהרות המושכין מים מן האגמים מותר להשקות מהן בחולו של מועד
14 is not in agreement with [the statement of] R'Zera. The text [above stated]: R'Zera said that Rabbah B'Jeremiah, citing Samuel, said that rivers drawing from [adjoining] water pools may be used for watering during the festival week'.
טו איתיביה רבי ירמיה לרבי זירא אבל לא ממי גשמים ולא ממי קילון אמר ליה ירמיה ברי הני אגמים דבבל כמיא דלא פסקי דמו
15 R'Jeremiah put all objection to him [R'Zera]: BUT. NOT WATERED FROM [STORED] RAIN NOR BY THAT OF A SWIPE-WELL!<span class="x" onmousemove="('comment',' [Presumably because we apprehend lest he may go deep down with his bucket should the water be drawn off and the same should apply to the case of R. Zera.]');"><sup>17</sup></span>
טז תנו רבנן הפסיקות והבריכות שנתמלאו מים מעיו"ט אסור להשקות מהן בחולו של מועד ואם היתה אמת המים עוברת ביניהן מותר
16 - Said R'Zera to him: Jeremiah, my son, these Babylonian pools are like water [pools] that do not fail.<span class="x" onmousemove="('comment',' And there is no likelihood of leading to exertion during the Festival Week. vfhrcvu ihexhpv');"><sup>18</sup></span> Our Rabbis taught: Ditches and pools<span class="x" onmousemove="('comment',' The former rough-cut and the latter well-made (Commentators on Alfasi) . J.M.K. I, 1 reads , which points to the Latin piscina, reservoir, swimming bath or fish-tank.');"><sup>19</sup></span>
יז אמר רב פפא והוא שרובה של אותה שדה שותה מאותה אמת המים רב אשי אמר אע"פ שאין רובה של אותה שדה שותה כיון דקא משכא ואתיא מימר אמר אי לא שתיא לחד יומא תשתי לתרי ותלתא יומי
17 [even though] filled with water on the day before the festival are debarred from being used for watering during the festival week,<span class="x" onmousemove="('comment',' Because their supply comes from a distance and may entail exertion should the supply fail.');"><sup>20</sup></span> but if a canal passes between them they may be used.
יח ת"ר בריכה שנוטפת מים משדה בית השלחין זו מותר להשקות ממנה שדה בית השלחין אחרת
18 Said R'Papa: This is only provided that the greater part of that field obtains its supply from that canal.<span class="x" onmousemove="('comment',' I.e., if the supply is plentiful.');"><sup>21</sup></span> R'Ashi said that [they may be used] even if the greater part of that field does not obtain its supply [from that canal], because since its flow is continuous [the owner] says.
יט והא עבידא דפסקא אמר ר' ירמיה ועדיין היא מטפטפת אמר אביי והוא שלא פסק מעיין ראשון
19 if it [the field] does not get enough drink on [this] one day, it will [soon] get its drink in two or three days.'<span class="x" onmousemove="('comment',' Because he will get what he may and if not enough will readily wait for a day or two for another chance, without going to exertion during the festival week.');"><sup>22</sup></span> Our Rabbis taught: 'If a pool gets tricklings from<span class="x" onmousemove="('comment',' [So MS.M. Cur. edd. 'trickles water (which one gets) from'].');"><sup>23</sup></span>
כ תניא ר' שמעון בן מנסיא אומר שתי ערוגות זו למעלה מזו לא ידלה מן התחתונה וישקה את העליונה יותר על כן אמר רבי אלעזר בר שמעון אפילו ערוגה אחת חציה נמוך וחציה גבוה לא ידלה ממקום נמוך וישקה למקום גבוה
20 an irrigated field [higher up], it may be used for watering another field'.<span class="x" onmousemove="('comment',' Tosef M.K. I, 1; J.M.K. I, 1.');"><sup>24</sup></span> But is it not going [ultimately] to give out? - Said R'Jeremiah: For the present at any rate it is still trickling! Sa Abaye: This is [permitted] only so long as the first source has not given out.<span class="x" onmousemove="('comment',' But once the trickling has ceased the pool has lost its supply and becomes like a swipe-well or stored rain water likely to entail exertion.');"><sup>25</sup></span>
כא תנו רבנן מדלין לירקות כדי לאוכלן ואם בשביל לייפותן אסור
21 It has been taught: R'Simeon B'Menassia says: Where two cultivated beds lie one above the other, one should not<span class="x" onmousemove="('comment',' During the festival week. ihksn vks kks');"><sup>26</sup></span> draw from the [supply of the] lower to water the upper.
כב רבינא ורבה תוספאה הוו קא אזלי באורחא חזו לההוא גברא דהוה דלי דוולא בחולא דמועדא אמר ליה רבה תוספאה לרבינא ליתי מר לשמתיה א"ל והתניא מדלין לירקות כדי לאוכלן א"ל מי סברת מאי מדלין מדלין מיא מאי
22 R'Eleazar B'Simeon went even further, saying: Even in one bed, if half of it is low and the other half higher one should not draw from the low-lying part to water the upper part. Our Rabbis taught: 'One may raise [medallin]<span class="x" onmousemove="('comment',' [ either (i) 'medallin' (from) , 'raise water by means of buckets', hence irrigate; or (ii) madlin (from) 'to lift (vegetables) ' for thinning the beds. At present the first rendering is assumed].');"><sup>27</sup></span> for the vegetables if they are to be eaten; but if it is t improve their appearance it is forbidden'. Rabina and Rabbah of Thospia<span class="x" onmousemove="('comment',' The capital of the Armeman district Thospitis.,');"><sup>28</sup></span> were [once] walking on the road when they saw a certain man drawing buckets of water during the festival week.<span class="x" onmousemove="('comment',' To water his vegetables. t,na');"><sup>29</sup></span> Said Rabbah of Thospia to Rabina: Come, Sir, put a ban<span class="x" onmousemove="('comment',' cf. infra 17a. ihksn ihksn vks hks');"><sup>30</sup></span> on him. Said Rabina to him, But is it not taught: 'One may raise<span class="x" onmousemove="('comment',' or from to raise, draw water with bucket () .');"><sup>31</sup></span> for vegetables to be eaten'? - Replied Rabbah, Do you think that this medallin means one may raise water [in buckets]?<span class="x" onmousemove="('comment',' In the course of the festival week.');"><sup>32</sup></span> [No], what medallin means is
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